Institutes of the Christian Religion

VIII. Therefore, if we would obey the call of Christ, let us dismiss all arrogance and carelessness from our minds. The former arises from a foolish persuasion of our own righteousness, when a man supposes himself to be possessed of any thing, the merit of which can recommend him to God; the latter may exist without any consideration of works. For multitudes of sinners, inebriated with criminal pleasures, and forgetful of the Divine judgment, are in a state, as it were, of lethargic insensibility, so that they never aspire after the mercy which is offered to them. But it is equally necessary for us to shake off such stupidity, and to reject all confidence in ourselves, in order that, being freed from every incumbrance, we may hasten to Christ, all destitute and hungry, to be filled with his blessings. For we shall never have sufficient confidence in him, unless we entirely lose all confidence in ourselves; we shall never find sufficient encouragement in him, unless we are previously dejected in ourselves; we shall never enjoy sufficient consolation in him, unless we are utterly disconsolate in ourselves. We are prepared, therefore, to seek and obtain the grace of God, discarding at the same time all confidence in ourselves, and relying solely on the assurance of his mercy, “when,” as Augustine says, “forgetting our own merits, we embrace the free gifts of Christ; because, if he sought merits in us, we should not come to his free gifts.” With him Bernard fully agrees, when he compares proud men, that arrogate ever so little to their own merits, to unfaithful servants, because they unjustly claim the praise of the grace which passes through them; just as though a wall should say that it produces the sunbeams which it receives through a window. But not to dwell any longer on this, we may lay it down as a brief, but general and certain maxim, that he is prepared for a participation of the benefits of Divine mercy, who has wholly divested himself, I will not say of his righteousness, which is a mere nullity, but of the vain and airy phantom of righteousness; for as far as any man is satisfied with himself, so far he raises an impediment to the exercise of the grace of God.

Chapter XIII. Two Things Necessary To Be Observed In Gratuitous Justification.

Here are two things to which we must always be particularly attentive; to maintain the glory of the Lord unimpaired and undiminished, and to preserve in our own consciences a placid composure and serene tranquillity with regard to the Divine judgment. We see how frequently and solicitously the Scripture exhorts us to render ascriptions of praise to God alone, when it treats of justification. And, indeed, the apostle assures us that the design of the Lord in conferring righteousness upon us in Christ, is to manifest his own righteousness. The nature of that manifestation he immediately subjoins: it is, “that he might be just, and the justifier of him which believeth in Jesus.”(1992) The righteousness of God, we see, is not sufficiently illustrious, unless he alone be esteemed righteous, and communicate the grace of justification to the unworthy. For this reason it is his will “that every mouth be stopped, and all the world become guilty before him;”(1993) because, as long as man has any thing to allege in his own defence, it detracts something from the glory of God. Thus in Ezekiel he teaches us how greatly we glorify his name by an acknowledgment of our iniquity: “Ye shall remember your ways, (saith he,) and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed. And ye shall know that I am the Lord, when I have wrought with you for my name’s sake, not according to your wicked ways, nor according to your corrupt doings.”(1994) If these things are contained in the true knowledge of God, that, humbled with a consciousness of our iniquity, we should consider him as indulging us with blessings of which we are unworthy, why do we attempt, to our own serious injury, to pilfer the smallest particle of the praise due to his gratuitous goodness? Thus also when Jeremiah proclaims, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in the Lord;”(1995) does he not suggest that the glory of God sustains some diminution, if any man glory in himself? To this use these words are clearly applied by Paul, when he states, that all the branches of our salvation are deposited with Christ, that we may not glory except in the Lord.(1996) For he intimates, that they who suppose themselves to have even the least ground for glorying in themselves, are guilty of rebelling against God, and obscuring his glory.

II. The truth, then, is, that we never truly glory in him, till we have entirely renounced all glory of our own. On the converse, this may be admitted as an axiom universally true, that they who glory in themselves, glory in opposition to God. For Paul is of opinion that the world is not “subject to the judgment of God,” till men are deprived of all foundation for glorying.(1997) Therefore Isaiah, when he announces, that “in the Lord shall all the seed of Israel be justified,” adds also, “and shall glory;” as though he had said, that the end of God in justifying the elect was, that they might glory in himself, and in no other. But how we should glory in the Lord, he had stated in the preceding verse: “Surely, shall one say, in the Lord have I righteousness and strength.” Let us observe, that what is required is not a simple confession, but a confession confirmed by an oath; that we may not suppose any fictitious pretence of humility to be sufficient.(1998) Here let no one plead that he does not glory at all, when without arrogance he recognizes his own righteousness; for such an opinion cannot exist without generating confidence, nor confidence without being attended with glorying. Let us remember, therefore, in the whole controversy concerning righteousness, that this end must be kept in view, that all the praise of it may remain perfect and undiminished with the Lord; because, according to the apostle’s testimony, he has bestowed his grace on us in order “to declare his righteousness; that he might be just, and the justifier of him which believeth in Jesus.”(1999) Wherefore, in another place, after having declared that the Lord has conferred salvation on us in order to display “the praise of the glory of his grace,”(2000) repeating, as it were, the same sentiment, he adds, “By grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast.”(2001) And when Peter admonishes us that we are called to the hope of salvation, “that we should show forth the praises (or virtues) of him who hath called us out of darkness into his marvellous light,”(2002) he evidently means that the praises of God alone should resound in the ears of believers, so as to impose total silence on all the presumption of the flesh. The conclusion of the whole is, that man cannot without sacrilege arrogate to himself the least particle of righteousness, because it is so much detracted and diminished from the glory of the righteousness of God.

III. Now, if we inquire by what means the conscience can obtain peace before God, we shall find no other than our reception of gratuitous righteousness from his free gift. Let us always remember the inquiry of Solomon—“Who can say, I have made my heart clean, I am pure from my sin?”(2003) It is certain that there is no man who is not covered with infinite pollution. Let a man of the most perfect character, then, retire into his own conscience, and enter into a scrutiny of his actions, and what will be the result? Will he feel a high degree of satisfaction, as though there were the most entire agreement between God and him? or will he not rather be lacerated with terrible agonies, on perceiving in himself such ample cause for condemnation, if he be judged according to his works? If the conscience reflect on God, it must either enjoy a solid peace with his judgment, or be surrounded with the terrors of hell. We gain nothing, therefore, in our discussions of this point, unless we establish a righteousness, the stability of which will support our souls under the scrutiny of the Divine judgment. When our souls shall possess what will enable them to appear with boldness in the presence of God, and to await and receive his judgment without any fear, then, and not before, we may be assured that we have found a righteousness which truly deserves the name. It is not without reason, therefore, that this subject is so largely insisted on by the apostle, whose words I prefer to my own: “For if they which are of the law be heirs, faith is made void, and the promise is made of none effect.”(2004) He first infers, that faith is annulled and superseded, if the promise of righteousness respect the merit of our works, or depend on our observance of the law. For no man could ever securely rely on it, since he never would be able to determine with certainty for himself that he had fulfilled the law, as in fact no man ever does completely satisfy it by any works of his own. Not to seek far for testimonies of this fact, every individual may be his own witness of it, who will enter unprejudiced into an examination of himself. And hence it appears in what deep and dark recesses hypocrisy buries the minds of men, while they indulge themselves in such great security, and hesitate not to oppose their self‐adulation to the judgment of God, as though they would stop the proceedings of his tribunal. But believers, who sincerely examine themselves, are troubled and distressed with a solicitude of a very different nature. The minds of men universally, therefore, ought to feel first hesitation, and then despair, while considering, every one for himself, the magnitude of the debt with which they are still oppressed, and their immense distance from the conditions prescribed to them. Behold their confidence already broken and extinguished; for to confide is not to fluctuate, to vary, to be hurried hither and thither, to hesitate, to be kept in suspense, to stagger, and finally to despair; but it is, to strengthen the mind with content, certainty, and solid security, and to have somewhat upon which to stand and to rest.

IV. He adds likewise another consideration, that the promise would be void and of none effect. For if the fulfilment of it depend on our merit, when shall we have made such a progress as to deserve the favour of God? Besides, this second argument is a consequence of the former, since the promise will be fulfilled to those alone who shall exercise faith in it. Therefore, if faith be wanting, the promise will retain no force. “Therefore the inheritance is of faith, that it might be by grace; to the end the promise might be sure to all the seed.”(2005) For it is abundantly confirmed, when it depends solely on the Divine mercy; because mercy and truth are connected by an indissoluble bond, and whatever God mercifully promises, he also faithfully performs. Thus David, before he implores salvation for himself according to the word of God, first represents it as originating in his mercy: “According to thy word unto thy servant, let thy tender mercies come unto me, that I may live.”(2006) And for this there is sufficient reason, since God has no other inducement to promise than what arises from his mere mercy. Here, then, we must place, and, as it were, deeply fix, all our hopes, without regarding our own works, or seeking any assistance from them. Nor must it be supposed that we are advancing a new doctrine, for the same conduct is recommended by Augustine. “Christ,” says he, “will reign in his servants for ever. God has promised this, God has said it; if that be insufficient, God has sworn it. Since the promise, therefore, is established, not according to our merits, but according to his mercy, no man ought to speak with anxiety of that which he cannot doubt.” Bernard also says, “The disciples of Christ asked, Who can be saved? He replied, With men this is impossible, but not with God. This is all our confidence, this our only consolation, this the whole foundation of our hope. But certain of the possibility, what think we of his will? Who knows whether he deserve love or hatred?(2007) Who has known the mind of the Lord, or who has been his counsellor?(2008) Here, now, we evidently need faith to help us, and his truth to assist us; that what is concealed from us in the heart of the Father, may be revealed by the Spirit, and that the testimony of the Spirit may persuade our hearts that we are sons of God; that he may persuade us by calling and justifying us freely by faith; in which there is, as it were, an intermediate passage from eternal predestination to future glory.” Let us draw the following brief conclusion: The Scripture declares that the promises of God have no efficacy, unless they be embraced by the conscience with a steady confidence; and whenever there is any doubt or uncertainty, it pronounces them to be made void. Again, it asserts that they have no stability if they depend on our works. Either, therefore, we must be for ever destitute of righteousness, or our works must not come into consideration, but the ground must be occupied by faith alone, whose nature it is to open the ears and shut the eyes; that is, to be intent only on the promise, and to avert the thoughts from all human dignity or merit. Thus is accomplished that remarkable prophecy of Zechariah: “I will remove the iniquity of that land in one day. In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine and under the fig‐tree;”(2009) in which the prophet suggests that believers enjoy no true peace till after they have obtained the remission of their sins. For this analogy must be observed in the prophets, that when they treat of the kingdom of Christ, they exhibit the external bounties of God as figures of spiritual blessings. Wherefore also Christ is denominated “the Prince of peace,” and “our Peace;”(2010) because he calms all the agitations of the conscience. If we inquire, by what means; we must come to the sacrifice by which God is appeased. For no man will ever lose his fears who shall not be assured that God is propitiated solely by that atonement which Christ has made by sustaining his wrath. In short, we must seek for peace only in the terrors of Christ our Redeemer.

V. But why do I use such an obscure testimony? Paul invariably denies that peace or tranquillity can be enjoyed in the conscience, without a certainty that we are justified by faith.(2011) And he also declares whence that certainty proceeds; it is “because the love of God is shed abroad in our hearts by the Holy Ghost;”(2012) as though he had said that our consciences can never be satisfied without a certain persuasion of our acceptance with God. Hence he exclaims in the name of all believers, “Who shall separate us from the love of God which is in Christ?”(2013) For till we have reached that port of safety, we shall tremble with alarm at every slightest breeze; but while God shall manifest himself as our Shepherd, we shall fear no evil even in the valley of the shadow of death.(2014) Whoever they are, therefore, who pretend that we are justified by faith, because, being regenerated, we are righteous by living a spiritual life, they have never tasted the sweetness of grace, so as to have confidence that God would be propitious to them. Whence also it follows, that they know no more of the method of praying aright, than the Turks or any other profane nations. For according to the testimony of Paul, faith is not genuine unless it dictate and suggest that most delightful name of Father, and unless it open our mouth freely to cry, “Abba, Father;”(2015) which he in another place expresses still more clearly: “In Christ we have boldness and access with confidence by the faith of him.”(2016) This certainly arises not from the gift of regeneration; which, being always imperfect in the present state, contains in itself abundant occasion of doubting. Wherefore it is necessary to come to this remedy; that believers should conclude that they cannot hope for an inheritance in the kingdom of heaven on any other foundation, but because, being ingrafted into the body of Christ, they are gratuitously accounted righteous. For with respect to justification, faith is a thing merely passive, bringing nothing of our own to conciliate the favour of God, but receiving what we need from Christ.

FOOTNOTES

1 It is not uncommon, among persons of a certain class, to represent the leading principles of Calvin as unfavourable to practical religion, and to that kind of preaching which is adapted to affect the hearts and consciences of the hearers. A reference to the most able and intelligent theologians and preachers who have held those principles, and upon whom they may reasonably be concluded to have exerted their genuine and fullest influence, will amply evince the inaccuracy of this representation. Of the excellent divine quoted above, King Charles I. was wont to say, that “he carried his ears to hear other preachers, but his conscience to hear Mr. Saunderson.”

2 Prov. xxix. 18.

3 Dan. ii. 34. Isaiah xi. 4. Psalm ii. 9.

4 Rom. xii. 6.

5 Jer. ii. 13.

6 Rom. viii. 32.

7 1 Tim. iv. 10.

8 John xvii. 3.

9 Rom. iv. 25. 1 Cor. xv. 3, 17.

10 Isaiah i. 3.

11 Mark xvi. 20.

12 Acts xiv. 3.

13 Heb. ii. 3, 4.

14 John vii. 18. viii. 50.

15 In Joan. tract. 13.

16 Matt. xxiv. 24.

17 2 Thess. ii. 9.

18 2 Cor. xi. 14.

19 Hierom. in præf. Jerem.

20 2 Thess. ii. 10, 11.

21 1 Cor. iii. 21, 23.

22 Prov. xxii. 28.

23 Psalm xlv. 10.

24 Acat. in lib. 11. cap. 16. Trip. Hist. Amb. lib. 2. de Off. c. 28.

25 Spiridion. Trip. Hist. lib. 1. c. 10.

26 Trip. Hist. lib. 8. c. 1. August. de Opere Mon. c. 17.

27 Epiph. Epist. ab. Hier. vers. Con. Eliber. c. 36.

28 Amb. de Abra. lib. 1. c. 7.

29 Gelas. Pap. in Conc. Rom.

30 Chrys. in 1 Cap. Ephes. Calix. Papa de Cons. dist. 2.

31 Gelas. can. Comperimus de Cons. dist. 2. Cypr. Epist. 2. lib. 1, de Laps.

32 August. lib. 2. de Pec. Mer. cap. ult.

33 Apollon. de quo Eccl. Hist. lib. 5. cap. 11, 12.

34 Paphnut. Trip. Hist. lib. 2. c. 14. Cypr. Epist. 2. lib. 2.

35 Aug. cap. 2. contr. Cresc. Grammatic.

36 Isaiah viii. 12, 13.

37 Epist. 3. lib. 2. et in Epist. ad Julian. de Hæret. baptiz.

38 Matt. xxviii. 20.

39 1 Kings xix. 14, 18.

40 Contr. Auxent.

41 2 Tim. ii. 19.

42 Exod. xxxii. 4.

43 1 Kings xxii. 6, 11‐23.

44 Jer. xviii. 18.

45 Jer. iv. 9.

46 Matt. xxvi. 3, 4.

47 1 Kings xviii. 17.

48 Luke xxiii. 2, 5.

49 Acts xvii. 6. xxiv. 5.

50 2 Pet. iii. 16.

51 Rom. v. 20. vi. 1, 14, 15.

52 Phil. i. 15, 16.

53 Phil. ii. 21.

54 2 Pet. ii. 22.

55 1 Pet. ii. 8.

56 Luke ii. 34.

57 2 Cor. ii. 15, 16.

58 Rom. i. 16.

59 1 Cor. xiv. 33.

60 1 John iii. 8. Gal. ii. 17.

61 Acts xvii. 2.

62 Judg. xiii. 22.

63 Gen. xviii. 27.

64 1 Kings xix. 13.

65 Isaiah vi. 2; xxiv. 23.

66 Rom. i. 20.

67 Cicer. de Natur. Deor. lib. i. Lactant. Inst. lib. iii. cap. 10.

68 Cicer. de Nat. Deor. lib. 1 & 3. Valer. Maxim. lib. 1, cap. 1.

69 In Phæd. & Theæt.

70 Rom. i. 22.

71 Psalm xiv. 1.

72 Isaiah vi. 9.

73 Psalm xxxvi. 1.

74 Psalm x. 11.

75 2 Tim. ii. 13.

76 Gal. iv. 8.

77 Eph. ii. 12.

78 Statii Thebaid. lib. 3.

79 Psalm civ. 2.

80 Heb. xi. 3.

81 Psalm xix. 1, 3.

82 Rom. i. 20.

83 Macrob. lib. 2. de Somn. Scip. c. 12. Boet. de Defin. Arist. lib. 1. de Hist. Animal.

84 Acts xvii. 27.

85 Psalm viii. 2, 4.

86 Acts xvii. 28.

87 Æneid vi. Pitt’s Translation.

88 Georg. iv. Warton’s Translation.

89 De Rerum Natur. lib. 1.

90 Psalm cxlv. 9.

91 Psalm cvii.

92 Psalm cvii. 43.

93 Psalm cxiii. 7.

94 1 Cor. iii. 19.

95 Acts xvii. 27.

96 Psalm cxlv. 6.

97 Aug. in Psal. cxliv.

98 De Civit. Dei. lib. 1, cap. 8.

99 Psalm xcii. 6.

100 Psalm xl. 12.

101 Plut. de Philosoph. placitis, lib. 1. Plato in Timæo. Cic. lib. 1, de Natur. Deor.

102 Lactant. Institut. div.

103 Seneca, lib. 4, de benef., &c.

104 Plutarch. lib. 1, de Isid. & Osirid. Cic. lib. 1, de Nat. Deor.

105 Cic. lib. de Nat. Deor.

106 Ephes. ii. 12.

107 Rom. i. 21.

108 Hab. ii. 18, 20.

109 John iv. 22.

110 1 Cor. ii. 8.

111 Xenoph. de Dict. et Fact. Socrat. lib. 1. Cic. de Legib. lib. 2.

112 Heb. xi. 3.

113 Rom. i. 19.

114 Rom. i. 20.

115 Acts xvii. 27.

116 Acts xiv. 16, 17.

117 Rom. x. 4.

118 1 Tim. vi. 16.

119 Ps. xciii. xcvi., &c.

120 Ps. xix. 1, &c.

121 Ps. xciii. 5.

122 John iv. 22.

123 Eph. ii. 20.

124 Contr. Epist. Fundam. cap. 5.

125 Isaiah lix. 21.

126 Isaiah xliii. 10.

127 Isaiah liv. 13.

128 Deut. xxx. Rom. x.

129 Isaiah liii. 1.

130 1 Cor. ii. 4.

131 Gen. xlix. 5.

132 Num. xii. 1.

133 Exod. xxiv. 18; xxxiv. 29; xix. 16; xl. 34. Num. xvi. 24, &c.; xx. 11; xi. 9.

134 Lev. xx. 6.

135 Exod. xvi. 7.

136 Gen. xlix. 10.

137 Deut. xxxii.

138 Isaiah xxxix. 6.

139 Isaiah xlv. 1.

140 Jer. xxv. 11, 12.

141 Isaiah xlii. 9.

142 2 Kings xxii. 8.

143 Deut. xvii. 18.

144 Lib. de Util. Credend.

145 Isaiah lix. 21.

146 1 Tim. iv. 13.

147 2 Tim. iii. 16, 17.

148 John xvi. 13.

149 2 Pet. i. 19.

150 2 Cor. iii. 6.

151 Psalm xix. 7.

152 2 Cor. iii. 8.

153 Luke xxiv. 27, &c.

154 1 Thess. v. 19.

155 Exod. xxxiv. 6.

156 Psalm cxlv.

157 Jer. ix. 24.

158 Lib. de Idolol. Vid. Aug. Epist. 43 et 44.

159 Hab. ii. 20.

160 Maximus Tyrius, Plat. Serm. 38.

161 Deut. iv. 15.

162 Isaiah xl. 18; xli. 7, 29; xlvi. 5, &c.

163 Acts xvii. 29.

164 Exod. xxxiii. 11.

165 Deut. iv. 11.

166 Exod. xxxiii. 20.

167 Matt. iii. 16.

168 Exod. xxv. 17, 18, &c.

169 Isaiah vi. 2.

170 Psalm cxxxv. 15.

171 Hor. Sat. lib. 1, 8.

172 Isaiah xliv. 9‐20.

173 Isaiah xl. 21.

174 Psalm cxv. 8.

175 Jer. x. 8.

176 Hab. ii. 18.

177 Gal. iii. 1.

178 Wisdom xiv. 15.

179 Gen. xxxi. 19.

180 Joshua xxiv. 2.

181 Exod. xxxii. 1.

182 Exod. xxxii. 4‐6.

183 In Psalm cxiii.

184 In Psalm cxiii.

185 Epist. 49. De Civ. Dei. lib. iv. cap. 31.

186 Gal. iv. 8.

187 Matt. iv. 10.

188 Rev. xix. 10; xxii. 8, 9.

189 Acts x. 25.

190 Zech. xiv. 9.

191 Seneca, Præf. lib. 1. Quæst. Nat.

192 John i. 1.

193 1 Pet. i. 11.

194 Heb. i. 2, 3.

195 John v. 17.

196 James i. 17.

197 Gen. i. 3.

198 John xvii. 5.

199 John i. 2.

200 Exod. vii. 1.

201 Isaiah ix. 6.

202 Jer. xxiii. 6.

203 Isaiah xlii. 8.

204 Ezek. xlviii. 35.

205 Exod. xvii. 15.

206 Jer. xxxiii. 16.

207 Judges xiii. 22, 23.

208 Hosea xii. 5.

209 Gen. xxxii. 29, 30.

210 Isaiah xxv. 9.

211 Mal. iii. 1.

212 Isaiah viii. 14.

213 Rom ix. 33.

214 Rom. xiv. 10, 11.

215 Isaiah xlv. 23.

216 Eph. iv. 8. Psalm lxviii. 18.

217 John xii. 41. Isaiah vi. 1.

218 Heb. i. 6, 10.

219 John i. 1, 14.

220 2 Cor. v. 10.

221 Rom ix. 5.

222 1 Tim. iii. 16.

223 Philip. ii. 6.

224 1 John v. 20.

225 1 Cor. viii. 5, 6.

226 John xx. 28.

227 John v. 18.

228 Heb. i. 3.

229 Isaiah xliii. 25.

230 Matt. ix. 6.

231 Matt. x. 8. Mark iii. 15.

232 Acts iii. 6.

233 John v. 36; x. 37.

234 Matt. xix. 17.

235 John xiv. 1.

236 Isaiah xxviii. 16; xi. 10. Rom. x. 11; xv. 12.

237 John vi. 47.

238 Joel ii. 32.

239 Prov. xviii. 10.

240 Acts vii. 59.

241 Acts ix. 13, 14.

242 1 Cor. ii. 2.

243 Jer. ix. 24.

244 Gen. i. 2.

245 Isaiah xlviii. 16.

246 1 Cor. ii. 10, 16.

247 1 Cor. xii. 8.

248 Exod. iv. 11.

249 1 Cor. xii. 4, &c.

250 1 Cor. iii. 16; vi. 19. 2 Cor. vi. 16.

251 Acts v. 3, 4.

252 Isaiah vi. 9.

253 Acts xxviii. 25.

254 Isaiah lxiii. 10.

255 Matt. xii. 31. Mark iii. 29. Luke xii. 10.

256 Psalm xxxiii. 6.

257 Ephes. iv. 5.

258 1 Cor. xii. 11.

259 John v. 32; viii. 16, 18.

260 John i. 18.

261 John xv. 26.

262 John xiv. 16.

263 1 Pet. i. 11.

264 John xiv. 10, 11.

265 2 Cor. xii. 8, 9.

266 Joel ii. 28‐32. Acts ii. 16‐21.

267 Gen. i. 2.

268 Isaiah vi. 1.

269 John xii. 41.

270 Isaiah viii. 14.

271 Rom. ix. 33.

272 Isaiah xlv. 23.

273 Rom. xiv. 11.

274 Heb. i. 6, 10. Psalm cii. 25; xcvii. 7.

275 Isaiah xliv. 6.

276 Jer. x. 11.

277 Exod. iii. 14.

278 Matt. xix. 17.

279 1 Tim. i. 17.

280 Phil. ii. 10.

281 Phil. ii. 6, 7.

282 Isaiah xxv. 9.

283 Gen. i. 26.

284 John iv. 24.

285 John xvii. 3.

286 Heb. i. 10; ii. 9.

287 John xiv. 28.

288 1 Cor. xv. 24.

289 1 John v. 20.

290 Isaiah xl. 21.

291 Psalm ciii. 20.

292 Gen. ii. 1.

293 2 Cor. xii. 1, &c.

294 Daniel vii. 10.

295 Ephes. i. 21.

296 Col. i. 16.

297 Gen. xviii. 2; xxxii. 1, 28. Josh. v. 13. Judges vi. 11; xiii. 3, 22.

298 Psalm lxxxii. 6.

299 Psalm xci. 11, 12.

300 Psalm xxxiv. 7.

301 Gen. xvi. 9.

302 Gen. xxiv. 7.

303 Gen. xlviii. 16.

304 Exod. xiv. 19; xxiii. 20.

305 Judges ii. 1; vi. 11; xiii. 3, &c.

306 Matt. iv. 11. Luke xxii. 43. Matt. xxviii. 5. Luke xxiv. 4, 5. Acts i. 10.

307 2 Kings xix. 35. Isaiah xxxvii. 36.

308 Daniel x. 13, 20; xii. 1.

309 Matt. xviii. 10.

310 Luke xv. 7.

311 Luke xvi. 22.

312 2 Kings vi. 17.

313 Acts xii. 15.

314 Daniel xii. 1. Jude, ver. 9.

315 1 Thess. iv. 16.

316 Daniel x. 13, 21; viii. 16; ix. 21. Luke i. 19, 26. Tob. iii. 17; v. 5.

317 Matt. xxvi. 53.

318 Daniel vii. 10.

319 Psalm xxxiv. 7.

320 Luke xv. 10; iv. 10; xvi. 22. Psalm xci. 12. Matt. iv. 6; xviii. 10.

321 Acts vii. 53. Gal. iii. 19.

322 Matt. xxii. 30; xxiv. 36; xxv. 31. Luke ix. 26.

323 1 Tim. v. 21.

324 Heb. i. 4; ii. 16.

325 Heb. xii. 22, 23.

326 1 Peter i. 12.

327 Heb. i. 6.

328 Mal. iii. 1.

329 Col. i. 16, 20.

330 Rev. xix. 10; xxii. 8, 9.

331 2 Kings vi. 15, 16, 17.

332 Gen. xxviii. 12.

333 John i. 51.

334 Gen. xxiv. 7, 12, 27, 52.

335 2 Cor. iv. 4. John xii. 31.

336 Matt. xii. 29. Luke xi. 21.

337 Ephes. ii. 2.

338 1 Peter v. 8, 9.

339 Ephes. vi. 12, &c.

340 Mark xvi. 9.

341 Matt. xii. 43‐45.

342 Luke viii. 30.

343 Matt. xxv. 41.

344 Matt. xiii. 25, 28.

345 John viii. 44.

346 John viii. 44.

347 2 Peter ii. 4. Jude, ver. 6.

348 1 Tim. v. 21.

349 Job i. 6; ii. 1.

350 1 Kings xxii. 20, &c.

351 1 Sam. xvi. 14; xviii. 10.

352 Psalm lxxviii. 49.

353 2 Thess. ii. 9, 11.

354 Ephes. iv. 27.

355 1 Peter v. 8.

356 2 Cor. xii. 7.

357 Gen. iii. 15.

358 2 Sam. xxiv. 1. 1 Chron. xxi. 1.

359 2 Tim. ii. 26.

360 Rom. xvi. 20.

361 John xiv. 30.

362 Luke x. 18.

363 Luke xi. 21.

364 John xii. 31.

365 2 Cor. iv. 4.

366 Eph. ii. 2.

367 Rom. ix. 22.

368 John viii. 44.

369 1 John iii. 10.

370 Matt. xii. 43. Jude 6.

371 John viii. 44. 1 John iii. 10.

372 Jude 9.

373 Job i. 6; ii. 1.

374 Matt. viii. 29.

375 Matt. xxv. 41.

376 2 Peter ii. 4.

377 Gen. i. 28; ix. 2.

378 Gen. ii. 7; iii. 19, 23.

379 Eccles. xii. 7.

380 Luke xxiii. 46.

381 Acts vii. 59.

382 Job iv. 19.

383 2 Cor. v. 4.

384 2 Peter i. 13, 14.

385 2 Cor. v. 10.

386 2 Cor. vii. 1.

387 1 Peter ii. 25.

388 1 Peter i. 9, 22; ii. 11.

389 Heb. xiii. 17.

390 2 Cor. i. 23.

391 Matt. x. 28. Luke xii. 4, 5.

392 Heb. xii. 9.

393 Luke xvi. 22.

394 2 Cor. v. 6, 8.

395 Acts xxiii. 8.

396 Gen. i. 27.

397 Ovid’s Metam. lib. 1. Dryden’s Translation.

398 Gen. i. 26.

399 Matt. xxii. 30.

400 1 Cor. xv. 45.

401 Col. iii. 10.

402 Eph. iv. 24.

403 2 Cor. iii. 18.

404 1 Cor. xi. 7.

405 John i. 4.

406 Gen. ii. 7.

407 Acts xvii. 28.

408 2 Cor. iii. 18.

409 Hebrews xi. 3.

410 Matt. vi. 26; x. 29.

411 Psalm xxxiii. 6.

412 Psalm xxxiii. 13.

413 Psalm civ. 27‐30.

414 Acts xvii. 28.

415 Matt. x. 30.

416 Joshua x. 13.

417 2 Kings xx. 11.

418 Psalm cxv. 3.

419 Psalm viii. 2.

420 Jer. x. 2.

421 Gen. xxii. 8.

422 John v. 17.

423 Acts xvii. 28.

424 Heb. i. 3.

425 Psalm cxlvii. 9.

426 Matt. x. 29.

427 Psalm cxiii. 5, 6.

428 Jer. x. 23.

429 Prov. xx. 24.

430 Prov. xvi. 1.

431 Exod. xxi. 13.

432 Prov. xvi. 33.

433 Prov. xxix. 13.

434 Psalm lxxv. 6, 7.

435 Exod. xvi. 13. Num. xi. 31.

436 Jonah i. 4.

437 Psalm civ. 3, 4.

438 Psalm cvii. 25, 29.

439 Amos iv. 9. Haggai i. 6‐11.

440 Psalm cxxvii. 3.

441 Gen. xxx. 2.

442 Deut. viii. 3.

443 Isaiah iii. 1.

444 Psalm cxxxvi. 25.

445 Psalm xxxiv. 15, 16.

446 Job xiv. 5.

447 1 Sam. vi. 9.

448 Psalm xl. 5.

449 John ix. 3.

450 Psalm xxxvi. 6.

451 Deut. xxx. 12‐14. Rom. x. 6, 7.

452 Rom. xi. 33, 34.

453 Deut. xxix. 29.

454 Job xxvi. 14.

455 Job xxviii. 21, 28.

456 Prov. xvi. 9.

457 Psalm lv. 22. 1 Peter v. 7.

458 Psalm xci. 1.

459 Zech. ii. 8.

460 Isaiah xxvi. 1; xlix. 15.

461 Psalm xci. 12.

462 Matt. x. 29, 30.

463 Exod. iii. 21.

464 1 Kings xxii. 22.

465 1 Kings xii. 10‐15.

466 2 Sam. xvii. 7, 14.

467 Job i. 12.

468 Gen. xlv. 7, 8; l. 20.

469 Job i. 21.

470 2 Sam. xvi. 10.

471 Psalm xxxix. 9.

472 Eph. vi. 12.

473 Deut. xxviii. 1, &c.

474 Lev. xxvi. 23, 24.

475 Lam. iii. 37, 38. Amos iii. 6.

476 Isaiah xlv. 7.

477 2 Sam. x. 12.

478 Psalm xci. 3‐6.

479 Psalm cxviii. 6; xxvii. 1, 3; xxiii. 4.

480 1 Cor. xvi. 7. 1 Thes. ii. 18.

481 Psalm xxxi. 15.

482 Isaiah vii. 4.

483 Ezek. xxix. 3, 4.

484 Gen. vi. 6.

485 1 Sam. xv. 11.

486 Jer. xviii. 8.

487 Jonah iii. 4, 10.

488 Isaiah xxxviii. 1, 5.

489 2 Kings xx. 1, 5.

490 1 Sam. xv. 29.

491 1 Sam. xv. 29.

492 Numb. xxiii. 19.

493 Psalm vii. 11.

494 Gen. xx. 3, 7.

495 Isaiah xiv. 27.

496 Psalm cxv. 3.

497 Job i. 21.

498 1 Kings xxii. 20‐23.

499 Acts iv. 28.

500 Acts ii. 23.

501 Acts iii. 18.

502 2 Sam. xii. 12; xvi. 22.

503 Jer. l. 25.

504 Isaiah v. 26; x. 5; xix. 25.

505 2 Sam. xvi. 10.

506 1 Kings xi. 31.

507 1 Sam. ii. 34.

508 Prov. xxi. 1.

509 Isaiah xxix. 14. Psalm cvii. 40. Ezek. vii. 26.

510 Lev. xxvi. 36.

511 1 Sam. xxvi. 12.

512 Rom. i. 28; xi. 8. Exod. viii. 15.

513 Exod. iv. 21.

514 Deut. ii. 30. Joshua xi. 20.

515 Psalm cv. 25.

516 Isaiah x. 6.

517 1 Sam. xvi. 14.

518 2 Cor. iv. 4.

519 2 Thess. ii. 10‐12.

520 Ezek. xiv. 9.

521 Rom. i. 28.

522 Psalm li. 4.

523 1 John v. 4.

524 Job i. 21.

525 1 Sam. ii. 25.

526 Psalm cxv. 3.

527 Isaiah xlv. 7. Amos iii. 6.

528 Deut. xix. 5.

529 Acts iv. 28.

530 Ephes. iii. 9, 10.

531 1 Tim. vi. 16.

532 Psalm cxi. 2.

533 2 Sam. xvi. 22.

534 2 Sam. xvi. 10.

535 1 Kings xii. 20.

536 Hosea viii. 4.

537 Hosea xiii. 11.

538 1 Kings xi. 23.

539 1 Kings xii. 15. 2 Chron. x. 15.

540 2 Kings x. 7, 8, 9, 10.

541 Rom. v. 19.

542 Rom. viii. 20, 22.

543 Psalm li. 5.

544 Job xiv. 4.

545 Rom. v. 12.

546 Rom. v. 19.

547 1 Cor. xv. 22.

548 Rom. viii. 10.

549 Ephes. ii. 3.

550 John iii. 5, 6.

551 Gal. v. 19.

552 Rom. v. 12.

553 Rom. vii. 18.

554 Ephes. iv. 17, 18.

555 Ephes. iv. 23.

556 Rom. xii. 2.

557 Rom. viii. 6, 7.

558 Eccles. vii. 29.

559 Ephes. ii. 3.

560 2 Cor. iii. 17.

561 2 Peter ii. 19.

562 John xv. 5.

563 Gen. iii. 5.

564 Jer. xvii. 5.

565 Psalm cxlvii. 10.

566 Isaiah xl. 29‐31.

567 James iv. 6.

568 Isaiah xliv. 3.

569 Isaiah lv. 1.

570 Isaiah lx. 16.

571 John i. 5.

572 Exod. xxxi. 2‐11; xxxv. 30‐35.

573 Judges vi. 34; xv. 14.

574 1 Sam. x. 26.

575 1 Sam. x. 6.

576 1 Sam. xvi. 13.

577 Job xii. 24. Psalm cvii. 40.

578 John i. 4.

579 John i. 13.

580 Matt. xvi. 17.

581 Psalm xxxvi. 9.

582 1 Cor. xii. 3.

583 John iii. 27.

584 Deut. xxix. 3, 4.

585 Jer. xxiv. 7.

586 John vi. 44.

587 Heb. i. 3.

588 1 Cor. ii. 14.

589 1 Cor. ii. 9.

590 1 Cor. i. 20.

591 Eph. i. 17.

592 Psalm cxix. 18.

593 James i. 17.

594 John xvi. 14.

595 Rom. ii. 14, 15.

596 2 Cor. iii. 5.

597 Psalm xciv. 11.

598 Gen. vi. 5; viii. 21.

599 Psalm cxix. 34.

600 Col. i. 9. Phil. i. 4.

601 Col. i. 9.

602 Psalm li. 10.

603 Rom. vii. 18, 19.

604 Rom. vii. 20.

605 Rom. vii. 22, 23.

606 2 Cor. iii. 5.

607 Gen. viii. 21.

608 John viii. 34.

609 Phil. ii. 13.

610 Psalm cxix.

611 Psalm li. 10.

612 John iii. 6.

613 Rom. viii. 6, 7.

614 Eph. iv. 22, 23.

615 Ephes. iv. 17, 18.

616 Isaiah lx. 1, &c.

617 Psalm lxii. 9.

618 Jer. xvii. 9.

619 Rom. iii. 10‐18.

620 Isaiah xi. 2.

621 Psalm cxi. 10.

622 Jer. xxxi. 18.

623 Jer. xxxi. 11.

624 Phil. i. 6.

625 Ezek. xxxvi. 26, 27.

626 2 Cor. iii. 5.

627 Phil. ii. 13.

628 1 Cor. xii. 6.

629 1 Cor. i. 30.

630 Eph. ii. 10.

631 Psalm c. 3.

632 John vi. 45.

633 Jer. xxxii. 39.

634 Ezek. xi. 19.

635 1 Kings viii. 56.

636 Psalm cxix. 36.

637 Psalm li. 10.

638 John xv. 1, 4, 5.

639 Matt. xv. 13.

640 Phil. ii. 13.

641 1 Cor. xii. 6.

642 Psalm lxxxvi. 11.

643 Psalm cxix. 133.

644 Ezek. xi. 19, 20; xxxvi. 27.

645 John vi. 45.

646 John vi. 44.

647 1 John iii. 9.

648 Matt. xxv. 23, 29. Luke xix. 17, 26.

649 Phil. ii. 13.

650 1 Cor. xv. 10.

651 Psalm lix. 10.

652 Psalm xxiii. 6.

653 2 Cor. xii. 9.

654 2 Cor. iv. 4.

655 Eph. ii. 2.

656 Job i.

657 Deut. ii. 30.

658 Job xii. 20, 24.

659 Isaiah lxiii. 17.

660 Exod. iv. 21.

661 Exod. vii. 3.

662 Deut. ii. 30.

663 Psalm cv. 25.

664 Isaiah v. 26; vii. 18.

665 Ezek. xii. 13; xvii. 20.

666 Jer. l. 23.

667 Isaiah x. 15.

668 1 Sam. xvi. 14; xviii. 19; xix. 19.

669 2 Thess. ii. 11, 12.

670 Exod. xi. 3.

671 Gen. xliii. 14.

672 Psalm cvi. 46.

673 1 Sam. xi. 6.

674 2 Sam. xvii. 14.

675 1 Kings xii. 10.

676 Lev. xxvi. 36.

677 Prov. xx. 12.

678 Prov. xxi. 1.

679 Rom. viii. 29.

680 1 Cor. iv. 7.

681 John xv. 5.

682 1 Cor. iii. 3.

683 Rom. ix. 16.

684 1 Cor. iii. 7.

685 Ezek. xi. 19, 20.

686 John vi. 44, 45.

687 2 Cor. ii. 16.

688 Gal. iii. 19. Rom. iii. 20; iv. 15; v. 20.

689 1 Tim. i. 5.

690 1 Thess. iii. 12.

691 Joel ii. 12.

692 Jer. xxxi. 18, 19.

693 Deut. x. 16, and xxx. 6.

694 Jer. iv. 4. Ezek. xxxvi. 26.

695 Acts xiii. 43.

696 Eph. vi. 10.

697 Eph. iv. 30.

698 2 Thess. i. 11.

699 2 Cor. viii. 1, &c.

700 Zech. i. 3.

701 Jer. xxxi. 32.

702 Amos v. 14. Isaiah i. 19, 20.

703 Jer. iv. 1. Deut. xxviii. 1.

704 Numb. xiv. 43.

705 Jer. vii. 13, 14.

706 Jer. vii. 28, 29.

707 Jer. xxxii. 23.

708 Jer. vii. 27.

709 Psalm lxxviii. 8.

710 Psalm xcv. 8.

711 Prov. xvi. 1.

712 Psalm cxix. 112.

713 Psalm cxix. 33‐40.

714 Phil. ii. 12.

715 2 Peter i. 5.

716 1 Thess. v. 19.

717 2 Cor. vii. 1.

718 1 John v. 18.

719 John xvii. 15.

720 1 Peter i. 22.

721 1 John iii. 9.

722 1 John v. 4.

723 Deut. xxx. 11‐14.

724 Rom. x. 8.

725 Deut. xxx. 6.

726 Hos. v. 15.

727 Gen. iv. 7.

728 Rom. ix. 16.

729 Tit. iii. 4, 5.

730 Epist. 107, ad Vital.

731 1 Cor. iii. 9.

732 Ecclus. xv. 14.

733 Eccles. vii. 29.

734 Luke x. 30.

735 Eph. ii. 5; v. 14.

736 John v. 25.

737 1 Cor. i. 21.

738 John xvii. 3.

739 John iv. 22.

740 Ephes. ii. 12.

741 John i. 4.

742 John i. 12.

743 Gal. iii. 16.

744 1 Sam. ii. 10.

745 Psalm ii. 12.

746 John v. 24.

747 1 Kings xi. 13.

748 1 Kings xi. 39.

749 1 Kings xv. 4.

750 2 Kings viii. 19.

751 Psalm lxxviii. 60, 67, 68, 70, 71.

752 Psalm xxviii. 8.

753 Psalm xx. 9.

754 Psalm cxviii. 25, 26.

755 Psalm lxxx. 17.

756 Lam. iv. 20.

757 Hab. iii. 13.

758 Isaiah vii. 14.

759 Isaiah lv. 3.

760 Jer. xxiii. 5, 6.

761 Ezek. xxxiv. 23‐25.

762 Ezek. xxxvii. 24, 26.

763 Hos. i. 11.

764 Hos. iii. 5.

765 Mic. ii. 13.

766 Amos ix. 11.

767 Zech. ix. 9.

768 Psalm xxviii. 8, 9.

769 Matt. xxi. 9.

770 John xiv. 1.

771 Col. i. 15.

772 Rom. x. 4.

773 Lib. 4, c. 8.

774 1 John ii. 23.

775 Acts vii. 44. Heb. viii. 5. Ex. xxv. 40.

776 Exod. xix. 6.

777 1 Peter ii. 9.

778 Gal. iii. 24.

779 Isaiah liii. 5, &c.

780 Dan. ix. 26, &c.

781 Psalm cx. 4.

782 Rom. x. 4.

783 2 Cor. iii. 17.

784 Gal. iii. 19.

785 Deut. xxx. 15, 19.

786 Eccles. vii. 20.

787 Psalm cxliii. 2.

788 Job iv. 17; ix. 2; xv. 14; xxv. 4.

789 Gal. v. 17.

790 Gal. iii. 10.

791 Lib. de Nat. et Grat.

792 Matt. xix. 25, 26.

793 Rom. viii. 3, &c.

794 Rom. vii. 7.

795 Rom. iii. 20.

796 Rom. v. 20.

797 2 Cor. iii. 7. Rom. iv. 15.

798 Rom. iii. 19.

799 Rom. xi. 32.

800 1 Tim. i. 9, 10.

801 Gal. iii. 24.

802 Psalm xix. 7, 8.

803 Psalm cxix. 105.

804 Deut. xxxii. 46, 47.

805 Psalm i. 2.

806 Matt. v. 17, 18.

807 Gal. iii. 10.

808 Gal. iii. 13.

809 Gal. iv. 4, 5.

810 Col. ii. 17.

811 Matt. xxvii. 51.

812 Luke xvi. 16.

813 John i. 17.

814 Col. ii. 13, 14.

815 Ephes. ii. 14, 15.

816 Heb. x. 3‐14.

817 Heb. ix. 15.

818 Lev. xviii. 5.

819 Ezek. xviii. 4.

820 Deut. xii. 28, 32.

821 Deut. iv. 5, 6, 9.

822 Rom. vii. 14.

823 Matt. v. 22, 28.

824 Matt. xxii. 37‐40. Luke x. 27.

825 Rom. xi. 36.

826 Jer. xxxi. 33.

827 Matt. xxii. 32.

828 Deut. vii. 6; xiv. 2; xxvi. 18.

829 Lev. xi. 44.

830 Mal. i. 6.

831 Exod. iii. 6. Amos i. 2. Hab. ii. 20. Psalm lxxx. 1; xcix. 1. Isaiah xxxvii. 16.

832 Deut. iv. 17.

833 Cap. xi. xii.

834 Jer. iii. 1, 2. Hos. ii. 2.

835 Ezek. xviii. 20.

836 Num. xiv. 18.

837 Jer. xxxii. 18.

838 Isaiah xxxix. 7.

839 Gen. xii. 17; xx. 3.

840 Ezek. xviii. 2.

841 Gen. xvii. 7.

842 Prov. xx. 7.

843 Isaiah xix. 18.

844 Isaiah lxv. 16.

845 Jer. xii. 16.

846 Jer. v. 7.

847 Zeph. i. 4, 5.

848 Lev. xix. 12.

849 Joshua vii. 19.

850 John ix. 24.

851 1 Sam. xiv. 45.

852 2 Kings vi. 31.

853 2 Cor. i. 23.

854 Deut. vi. 13.

855 Exod. xxiii. 13.

856 Heb. vi. 13, 16.

857 Matt. v. 34.

858 Exod. xxii. 11.

859 John x. 30, 18; vii. 16.

860 James v. 12.

861 Heb. vi. 16.

862 Gen. xxi. 24; xxvi. 31; xxxi. 53.

863 Ruth iii. 13.

864 1 Kings xviii. 10.

865 Numb. xiii. 22. Ezek. xx. 12; xxii. 8; xxiii. 38.

866 Jer. xvii. 21, 22, 27. Isaiah lvi. 2.

867 Neh. ix. 14.

868 Exod. xxxi. 13, 14, 16, 17.

869 Ezek. xx. 12.

870 Heb. iv. 9.

871 Isaiah lxvi. 23.

872 1 Cor. xv. 28.

873 Isaiah lviii. 13, 14.

874 Rom. vi. 4, &c.

875 Col. ii. 16, 17.

876 Deut. v. 14, 15.

877 Exod. xxiii. 12.

878 1 Cor. xiv. 40.

879 Col. ii. 16, 17.

880 Gal. iv. 10, 11.

881 Rom. xiv. 5.

882 1 Tim. v. 17.

883 Exod. xxi. 17.

884 Deut. xxi. 18‐21.

885 Matt. xv. 4‐6.

886 Eph. vi. 1. Col. iii. 20.

887 1 John iii. 15.

888 Matt. v. 22.

889 Matt. xix. 11.

890 Matt. xix. 12.

891 1 Cor. vii. 7.

892 1 Cor. vii. 2, 9.

893 1 Cor. vii. 34.

894 1 Cor. vii. 9.

895 Exod. xxiii. 1, 7.

896 Lev. xix. 16.

897 Deut. x. 12, 13.

898 Deut. xi. 22.

899 Luke x. 27.

900 1 Tim. i. 5.

901 Matt. xxiii. 23.

902 Matt. xix. 18, 19.

903 Psalm xvi. 2.

904 Ephes. iii. 17.

905 Rom. xiii. 8.

906 Gal. v. 14.

907 Matt. vii. 12.

908 1 Cor. xiii. 5.

909 Prov. xxv. 21.

910 Exod. xxiii. 4, 5.

911 Rom. xii. 19.

912 Lev. xix. 18.

913 Matt. v. 44, 45.

914 Matt. v. 46.

915 Rom. xiii. 9.

916 Rom. vi. 23.

917 Matt. v. 19.

918 Ezek. xviii. 20.

919 Rom. vi. 23.

920 Mal. iv. 2.

921 1 Peter i. 10‐12.

922 John v. 46.

923 Matt. xiii. 16.

924 Luke x. 24.

925 John viii. 56.

926 John i. 18.

927 Heb. i. 1, 2.

928 Heb. i. 3.

929 2 Cor. iv. 6.

930 2 Cor. iv. 4.

931 1 Tim. iv. 6.

932 Matt. ix. 35.

933 2 Tim. i. 10.

934 2 Cor. i. 20.

935 John i. 51.

936 Col. i. 5.

937 1 John iii. 2.

938 1 Tim. iv. 8.

939 2 Tim. i. 1.

940 2 Cor. vii. 1.

941 Ephes. i. 13.

942 Rom. i. 16; iii. 21.

943 Rom. xvi. 25, 26.

944 John i. 29.

945 Matt. xi. 11.

946 John i. 23.

947 Mal. iv. 5.

948 John v. 35.

949 Rom. i. 1‐3.

950 Rom. iii. 21.

951 Ephes. i. 13, 14.

952 Col. i. 4, 5.

953 2 Thess. ii. 14.

954 Rom. iii. 19.

955 John viii. 56.

956 Heb. xiii. 8.

957 Luke i. 54, 72.

958 1 Cor. x. 1‐11.

959 John vi. 49, 51.

960 1 Peter i. 23, 25.

961 Isaiah xl. 8.

962 Lev. xxvi. 12.

963 Psalm cxliv. 15; xxxiii. 12.

964 Hab. i. 12.

965 Isaiah xxxiii. 22.

966 Deut. xxxiii. 29.

967 Lev. xxvi. 12.

968 Exod. vi. 7.

969 Gen. xvii. 7.

970 Exod. xx. 6.

971 Exod. iii. 6.

972 Matt. xxii. 32‐34. Luke xx. 37‐40.

973 Deut. xxxiii. 3.

974 Gen. iii. 17‐19.

975 Gen. iv. 8, 14.

976 Gen. vi. 14‐21.

977 Gen. vii. 11; viii. 13.

978 Gen. ix. 24, 25.

979 Gen. xii. 1.

980 Gen. xii. 10‐15.

981 Gen. xx. 1, 2.

982 Gen. xiii. 7‐11.

983 Gen. xiv. 12, 13.

984 Gen. xxi. 25‐30.

985 Gen. xv. 2.

986 Gen. xvi. 1‐15.

987 Gen. xxi. 2, 3, 10‐14.

988 Gen. xxii. 2.

989 Gen. xxvi. 1, 7, 20, 21.

990 Gen. xxvi. 34, 35.

991 Gen. xxviii. 5.

992 Gen. xxvii. 41‐45.

993 Gen. xxix. 20, 23, 25.

994 Gen. xxix. 27.

995 Gen. xxxi. 40, 41.

996 Gen. xxx. 1.

997 Gen. xxxi. 25, 36.

998 Gen. xxxii. xxxiii.

999 Gen. xxxv. 19.

1000 Gen. xxxvii. 32‐35.

1001 Gen. xxxiv.

1002 Gen. xxxv. 22.

1003 Gen. xxxviii. 13‐18.

1004 Gen. xlii.

1005 Gen. xlvii. 9.

1006 Heb. xi. 9, &c.

1007 Gen. xlvii. 9.

1008 Gen. xlvii. 30.

1009 Gen. l. 25.

1010 Gen. xlix. 18.

1011 Numb. xxiii. 10.

1012 Psalm cxvi. 15.

1013 Psalm xxxiv. 21.

1014 Psalm xxxix. 12, 5, 6, 7.

1015 Psalm ciii. 17.

1016 Psalm cii. 25‐28.

1017 Isaiah li. 6.

1018 Psalm xcvii. 10, 11.

1019 Psalm cxii. 9, 10.

1020 Psalm cxl. 13.

1021 Psalm cxii. 6.

1022 Psalm xxxiv. 22.

1023 Psalm lxxiii. 2.

1024 Psalm lxxiii. 16, 17.

1025 Psalm xvii. 15.

1026 Psalm lii. 8.

1027 Psalm xcii. 12‐14, 5, 7.

1028 Psalm lv. 22, 23.

1029 Job xxi. 13.

1030 Psalm xlix. 6, &c.

1031 Psalm xxx. 5.

1032 Isaiah liv. 7, 8.

1033 Prov. x. 7.

1034 Psalm cxvi. 15.

1035 1 Sam. ii. 9.

1036 Ezek. xxviii. 10; xxxi. 18.

1037 Psalm lxix. 28.

1038 Job xix. 25, &c.

1039 Job xiii. 15.

1040 Ezek. xxxvii.

1041 Isaiah xxvi. 19‐21.

1042 Isaiah lxvi. 22‐24.

1043 Dan. xii. 1, 2.

1044 Matt. viii. 11.

1045 Acts iii. 25.

1046 Matt. xxvii. 52.

1047 Acts xv. 8.

1048 Eph. i. 14.

1049 2 Cor. iii. 14‐16.

1050 Gal. iv.

1051 Gen. xv. 1.

1052 Psalm lxxxiv. 2.

1053 Psalm lxxiii. 26.

1054 Psalm xvi. 5.

1055 Psalm cxlii. 5.

1056 Psalm xxxvii. 29.

1057 Prov. ii. 22.

1058 Psalm cxxxiii. 3.

1059 Col. ii. 17.

1060 Heb. x. 1, &c.

1061 Heb. vii. 17. Psalm cx. 4.

1062 Heb. vii. 23, 24.

1063 Heb. vii. 20, 21.

1064 Heb. vii. 12.

1065 Heb. vii. 19.

1066 Heb. ix. 13, 14; x. 4.

1067 Heb. x. 1.

1068 Heb. vii. 19.

1069 Heb. vii. 22.

1070 Matt. xxvi. 28.

1071 Gal. iii. 24.

1072 Gal. iv. 1, &c.

1073 Luke xvi. 16.

1074 Col. ii. 3.

1075 Luke x. 24.

1076 Matt. xiii. 16.

1077 1 Peter i. 12.

1078 Jer. xxxi. 31, &c.

1079 2 Cor. iii. 6, &c.

1080 Rom. viii. 15.

1081 Heb. xii. 18, &c.

1082 Gal. iv. 22, &c.

1083 Luke xvi. 16.

1084 Deut. xxxii. 8, 9.

1085 Deut. x. 14.

1086 Acts xiv. 16.

1087 Gal. iv. 4.

1088 Matt. xvii. 11.

1089 Eph. ii. 14.

1090 Col. iii. 11.

1091 Psalm ii. 8.

1092 Psalm lxxii. 8.

1093 Phil. ii. 9, 10.

1094 Matt. xv. 24.

1095 Matt. x. 5, 6.

1096 Col. i. 26.

1097 Eph. iii. 10.

1098 Gal. iv. 1‐3.

1099 1 Tim. ii. 5.

1100 Heb. iv. 15.

1101 Eph. v. 30.

1102 John xx. 17.

1103 Rom. viii. 17.

1104 Col. i. 15.

1105 Isaiah liii. 4, &c.

1106 John i. 9, &c.

1107 John iii. 16.

1108 John v. 25.

1109 John xi. 25.

1110 Matt. xviii. 11.

1111 Matt. ix. 12.

1112 Heb. v. 1.

1113 2 Cor. v. 19.

1114 Rom. viii. 3.

1115 Titus iii. 4.

1116 Luke xxiv. 46, 47.

1117 John x. 17, 18.

1118 John iii. 14.

1119 John xii. 27.

1120 John xvii. 1.

1121 Luke i. 72, 79.

1122 Col. ii. 3.

1123 1 Cor. ii. 2.

1124 Eph. i. 4, &c.

1125 Eph. iii. 18, 19.

1126 1 Tim. i. 15.

1127 2 Tim. i. 9.

1128 Titus iii. 9.

1129 Eph. i. 22.

1130 Psalm lxxxii. 6.

1131 Col. ii. 10.

1132 Heb. iv. 15.

1133 Luke iii. 38.

1134 1 Cor. xv. 45, 47.

1135 Col. i. 15.

1136 Col. i. 16, 18.

1137 Gen. ii. 23.

1138 Eph. v. 30, 32.

1139 Gal. iv. 4.

1140 Gen. xii. 3; xviii. 18; xxii. 18; xxvi. 4. Acts iii. 25; ii. 30. Psalm cxxxii. 11. Matt. i. 1.

1141 Rom. i. 3; ix. 5.

1142 Gal. iv. 4.

1143 Heb. ii. 14, 16, 17; iv. 15.

1144 Rom. viii. 3.

1145 Eph. iv. 15, 16.

1146 John iii. 34; i. 16.

1147 John xvii. 19.

1148 Phil. ii. 7, 8.

1149 1 Peter iii. 18.

1150 2 Cor. xiii. 4.

1151 1 Cor. xv. 47.

1152 1 Cor. xv. 13, 14.

1153 Heb. ii. 10, 11, 14.

1154 Rom. viii. 29.

1155 Heb. ii. 16.

1156 Gen. iii. 15.

1157 Gal. iii. 16.

1158 Rom. i. 3.

1159 Rom. ix. 5.

1160 Acts ii. 30.

1161 Psalm cxxxii. 11.

1162 Gal. iv. 4.

1163 Matt. i. 16. εξ ἦς εγεννηθη Ἰησους.

1164 Matt. i. 5. Σαλμων δε εγεννησεν τον βοες εκ της Ῥαχαβ.

1165 Gal. iii. 22.

1166 Rom. v. 12, 15, 18.

1167 1 Cor. xv. 47.

1168 Rom. viii. 3.

1169 John xvii. 19.

1170 John i. 14.

1171 John viii. 58.

1172 Col. i. 15.

1173 John xvii. 5.

1174 John v. 17.

1175 Isaiah xlii. 1.

1176 Luke ii. 52.

1177 John viii. 50. Mark xiii. 32. John xiv. 10; vi. 38. Luke xxiv. 39.

1178 Acts xx. 28.

1179 1 Cor. ii. 8.

1180 1 John i. 1.

1181 1 John iii. 16.

1182 John iii. 13.

1183 John i. 29; v. 21‐23.

1184 John ix. 5; x. 9, 11; xv. 1.

1185 1 Cor. xv. 24.

1186 Phil. ii. 8.

1187 Heb. ii. 7.

1188 Phil. ii. 10.

1189 1 Cor. xv. 28.

1190 1 Cor. viii. 6.

1191 Luke i. 35, 43.

1192 John ii. 19.

1193 Luke i. 35.

1194 Rom. viii. 15. Gal. iv. 5, 6.

1195 Psalm lxxxii. 6.

1196 Col. i. 15‐18.

1197 Rom. i. 1‐4.

1198 Rom. viii. 32.

1199 Luke i. 32.

1200 1 John i. 1.

1201 Micah v. 2.

1202 Eph. iii. 15.

1203 Prov. xxx. 4.

1204 Gen. ii. 7.

1205 Prov. viii. 22, &c.

1206 Col. ii. 19.

1207 John iv. 25.

1208 Isaiah lv. 4.

1209 Isaiah ix. 6.

1210 Heb. i. 1, 2.

1211 Psalm lxxiv. 9.

1212 Dan. ix. 24.

1213 Isaiah lxi. 1, 2.

1214 Matt. xvii. 5.

1215 Joel ii. 28.

1216 1 Cor. i. 30.

1217 Col. ii. 3.

1218 1 Cor. ii. 2.

1219 Psalm lxxxix. 35‐37.

1220 Isaiah iii. 8.

1221 Psalm ii. 1, &c.

1222 Psalm cx. 1.

1223 John xviii. 36.

1224 Luke xvii. 20, 21.

1225 Rom. xiv. 17.

1226 Luke ix. 20.

1227 Isaiah xi. 2.

1228 Psalm xlv. 7.

1229 John iii. 34.

1230 John i. 16.

1231 Eph. iv. 7.

1232 1 Cor. xv. 24, 28.

1233 Eph. i. 20, 22, 23.

1234 Phil. ii. 9‐11.

1235 1 Cor. viii. 5, 6.

1236 Isaiah xxxiii. 22.

1237 Psalm ii. 9.

1238 Psalm cx. 6.

1239 Psalm cx. 4.

1240 Rev. i. 6.

1241 Eph. v. 2.

1242 John xvii. 19.

1243 Dan. ix. 24.

1244 Acts iv. 12.

1245 Matt. i. 21.

1246 Rom. v. 10.

1247 Gal. iii. 10‐13.

1248 Col. i. 21, 22.

1249 1 John iv. 19.

1250 Eph. i. 4, 5.

1251 John iii. 16.

1252 Rom. v. 10.

1253 Rom. v. 8.

1254 Rom. v. 19.

1255 Gal. iv. 4, 5.

1256 Matt. iii. 15.

1257 Matt. xx. 28.

1258 1 Cor. xv. 3.

1259 John i. 29.

1260 Rom. iii. 24, 25.

1261 Rom. v. 9, 10.

1262 2 Cor. v. 21.

1263 Phil. ii. 7, 8.

1264 John x. 15, 18.

1265 Isaiah liii. 7.

1266 John xviii. 4.

1267 Matt. xxvii. 12, 14.

1268 Psalm xl. 7, 8.

1269 Isaiah liii. 5.

1270 Isaiah liii. 12. Mark xv. 28.

1271 Matt. xxvii. 18, 23, 24. John xviii. 38.

1272 Psalm lxix. 4.

1273 Isaiah liii. 10.

1274 2 Cor. v. 21.

1275 Rom. viii. 3.

1276 Isaiah liii. 6.

1277 Gal. iii. 13, 14.

1278 1 Peter ii. 24.

1279 Col. ii. 14, 15.

1280 Heb. ix. 14.

1281 1 Cor. i. 30.

1282 1 Tim. ii. 6.

1283 Rom. iii. 25.

1284 Heb. ii. 9.

1285 Heb. ii. 14, 15.

1286 Col. iii. 5.

1287 Rom. vi. 4, 5.

1288 Gal. vi. 14.

1289 Col. iii. 3.

1290 Psalm cvii. 16.

1291 Zech. ix. 11.

1292 1 Peter iii. 19.

1293 Isaiah liii. 5.

1294 Acts ii. 24.

1295 Acts ii. 24.

1296 Heb. v. 7.

1297 Matt. xxvii. 46.

1298 Isaiah xlii. 1.

1299 Isaiah liii. 4.

1300 Heb. ii. 15.

1301 Heb. iv. 15.

1302 Matt. xxvi. 39.

1303 Acts ii. 24.

1304 Matt. xxvii. 46.

1305 John xii. 27.

1306 John xii. 27, 28.

1307 1 Peter i. 3.

1308 Rom. iv. 25.

1309 Rom. i. 4.

1310 2 Cor. xiii. 4.

1311 Phil. iii. 10.

1312 1 Peter i. 21.

1313 1 Peter i. 5.

1314 1 Cor. xv. 14, 17.

1315 Rom. viii. 34.

1316 Rom. vi. 4, 5.

1317 Col. iii. 5.

1318 Col. iii. 1, 2.

1319 1 Cor. xv.

1320 Eph. iv. 10.

1321 John vii. 37, 39.

1322 John xvi. 7.

1323 Matt. xxviii. 20.

1324 Eph. i. 20‐22.

1325 Acts vii. 55, 56.

1326 Eph. ii. 6.

1327 Heb. ix. 24.

1328 Rom. viii. 34.

1329 Heb. iv. 16.

1330 Eph. iv. 8.

1331 Acts i. 11.

1332 Matt. xxiv. 30; xxv. 31. 1 Thess. iv. 16, 17.

1333 Heb. ix. 27.

1334 1 Cor. xv. 51.

1335 1 Thess. iv. 16, 17.

1336 Acts x. 42.

1337 2 Tim. iv. 1.

1338 Rom. viii. 34.

1339 John v. 22.

1340 Acts iii. 15.

1341 John iii. 16.

1342 1 John iv. 10.

1343 1 John ii. 2.

1344 Col. i. 19, 20.

1345 2 Cor. v. 19.

1346 Eph. i. 6.

1347 Eph. ii. 16.

1348 2 Cor. v. 21.

1349 Rom. v. 10, 11.

1350 Rom. v. 19.

1351 Rom. v. 16.

1352 1 John i. 7.

1353 Matt. xxvi. 28.

1354 John i. 29.

1355 Heb. ix. 22, 26, 28.

1356 Heb. ix. 12.

1357 Heb. ix. 13, 14.

1358 Heb. ix. 15.

1359 Gal. iii. 13.

1360 Isaiah liii. 5.

1361 Isaiah liii. 8.

1362 1 Peter ii. 24.

1363 Rom. iii. 24, 25.

1364 1 Peter i. 18, 19.

1365 1 Cor. vi. 20.

1366 1 Tim. ii. 5, 6.

1367 Col. i. 14.

1368 Col. ii. 14.

1369 Gal. ii. 21.

1370 Lev. xviii. 5.

1371 Acts xiii. 39.

1372 Gal. iv. 4, 5.

1373 Rom. iv. 5.

1374 John vi. 55.

1375 Eph. v. 2.

1376 Rom. iv. 25.

1377 Isaiah xxxvii. 35.

1378 1 John ii. 12.

1379 John vi. 57.

1380 Phil. i. 29.

1381 Rom. viii. 32.

1382 John iii. 16.

1383 Isaiah ix. 6.

1384 Zech. ix. 9.

1385 Rom. v. 8, 10.

1386 John xvii. 19.

1387 Phil. ii. 9.

1388 Luke xxiv. 26.

1389 Ephes. iv. 15.

1390 Rom. viii. 29.

1391 Rom. xi. 17.

1392 Gal. iii. 27.

1393 1 John v. 7, 8.

1394 1 Pet. i. 2.

1395 1 Cor. vi. 11.

1396 Rom. i. 4.

1397 Joel ii. 28.

1398 Rom. viii. 9.

1399 Rom. viii. 11.

1400 John vii. 37.

1401 Ephes. iv. 7.

1402 1 Cor. xv. 45.

1403 2 Cor. xiii. 14.

1404 Rom. v. 5.

1405 Rom. viii. 15.

1406 2 Cor. i. 22. Eph. i. 13, 14.

1407 Rom. viii. 10.

1408 Isaiah lv. 1.

1409 Isaiah xliv. 3.

1410 John vii. 37; iv. 14.

1411 Ezek. xxxvi. 25.

1412 1 John ii. 20.

1413 Luke iii. 16.

1414 Eph. iv. 15. Rom. viii. 29. Gal. iii. 27.

1415 Eph. v. 30.

1416 John i. 12, 13.

1417 Matt. xvi. 17.

1418 Eph. i. 13.

1419 2 Thess. ii. 13.

1420 1 John iii. 24.

1421 1 John iv. 13.

1422 John xiv. 17.

1423 2 Cor. iii. 6.

1424 John vi. 44.

1425 Luke iii. 16.

1426 1 Tim. vi. 16.

1427 John viii. 12.

1428 John xiv. 6.

1429 Luke x. 22.

1430 1 Cor. ii. 2.

1431 Acts xxvi. 17, 18.

1432 2 Cor. iv. 6.

1433 John xvii. 3.

1434 1 Pet. i. 21.

1435 Rom. x. 10.

1436 John xvii. 3.

1437 Phil. iii. 15.

1438 John iv. 50‐53.

1439 John iv. 42.

1440 2 Tim. iii. 7.

1441 Eph. iv. 20, 21.

1442 1 Tim. iv. 6.

1443 Gal. iii. 23‐25.

1444 Isaiah lv. 3.

1445 John xx. 31.

1446 Psalm xcv. 7.

1447 Isaiah liv. 13.

1448 Rom. i. 5.

1449 Phil. ii. 17.

1450 Gen. ii. 17.

1451 Gen. iv. 10.

1452 Psalm xl. 10, 11.

1453 Psalm xxxvi. 5.

1454 Psalm xxv. 10.

1455 Psalm cxvii. 2.

1456 Psalm cxxxviii. 2.

1457 Rom. x. 10.

1458 Rom. i. 5.

1459 John iii. 33.

1460 1 Cor. xiii. 2.

1461 1 Cor. xii. 10‐31.

1462 Acts viii. 13, 18, 19.

1463 James ii. 19.

1464 Heb. vi. 4.

1465 Gal. iv. 6.

1466 Rom. v. 5.

1467 John ii. 24, 25.

1468 John viii. 31, 32.

1469 Titus i. 1.

1470 Matt. xv. 13.

1471 James ii. 14.

1472 1 Tim. i. 5.

1473 1 Tim. i. 19.

1474 1 Tim. iii. 9.

1475 1 Tim. iv. 1.

1476 1 Tim. iv. 6.

1477 1 Tim. vi. 20, 21.

1478 2 Tim. iii. 8.

1479 Titus i. 13.

1480 Col. ii. 3.

1481 Matt. ix. 2. Mark ii. 5.

1482 Matt. viii. 10.

1483 Eph. iii. 18.

1484 Col. i. 26.

1485 Col. ii. 2.

1486 1 John iii. 2.

1487 Psalm xii. 6.

1488 Psalm xviii. 30.

1489 Prov. xxx. 5.

1490 Eph. iii. 12.

1491 Rom. v. 1.

1492 Heb. iii. 14.

1493 Rom. viii. 38.

1494 Eph. i. 18.

1495 Psalm xlii. 5.

1496 Psalm xxxi. 22.

1497 Psalm lxxvii. 7, 9, 10.

1498 Psalm cxvi. 7.

1499 Psalm xxvii. 14.

1500 Isaiah vii. 4.

1501 Isaiah vii. 2.

1502 Psalm cxix. 43.

1503 1 Cor. xiii. 9, 12.

1504 2 Cor. iii. 18.

1505 Matt. viii. 25.

1506 Job xiii. 15.

1507 Psalm xxiii. 4.

1508 1 John v. 4.

1509 1 Cor. x. 11.

1510 1 Cor. x. 12.

1511 Rom. xi. 10.

1512 Phil. ii. 11.

1513 Psalm v. 7.

1514 Prov. xxviii. 14.

1515 Hosea iii. 5.

1516 Rom. viii. 10.

1517 Isaiah lxiv. 6.

1518 Matt. vi. 23.

1519 Rom. ix. 11.

1520 Psalm cxi. 10.

1521 Prov. i. 7; ix. 10. Job xxviii. 28.

1522 Mal. i. 6.

1523 1 John iv. 18.

1524 Eph. v. 6. Col. iii. 6.

1525 Psalm lxxx. 3.

1526 Eph. ii. 14, 15.

1527 Psalm lxiii. 3.

1528 Rom. viii. 39.

1529 Psalm xxiii. 4.

1530 Psalm xxxiii. 12.

1531 Rom. x. 8.

1532 Rom. i. 5, 16, 17.

1533 2 Cor. v. 18.

1534 Psalm cxlv. 8, 9.

1535 Heb. xi. 7.

1536 Rom. x. 8.

1537 Psalm ix. 10.

1538 Psalm cxix. 41.

1539 Psalm cxix. 146, 147.

1540 Rom. iv. 21.

1541 2 Tim. i. 12.

1542 Psalm cxliii. 5.

1543 Psalm lxxvii. 11.

1544 1 Cor. ii. 2.

1545 2 Cor. i. 20.

1546 Matt. iii. 17; xvii. 5.

1547 Eph. i. 6.

1548 Eph. ii. 14.

1549 Rom. viii. 3.

1550 Rom. xv. 8.

1551 2 Kings v. 17‐19.

1552 Acts x. 31.

1553 Acts viii. 17, 31.

1554 2 Tim. i. 14.

1555 Gal. iii. 2.

1556 1 Cor. ii. 11.

1557 2 Cor. iii. 14.

1558 Matt. xi. 25.

1559 Matt. xvi. 17.

1560 1 Cor. ii. 14.

1561 Rom. xi. 34.

1562 1 Cor. ii. 10.

1563 1 Cor. ii. 16.

1564 Luke xxiv. 45.

1565 John xvi. 13.

1566 2 Cor. iv. 13.

1567 2 Thess. i. 11.

1568 1 Cor. ii. 5.

1569 John vi. 44.

1570 John vi. 65.

1571 Eph. i. 13.

1572 2 Cor. i. 21.

1573 1 Cor. v. 5.

1574 Psalm xlvi. 1, 2.

1575 Psalm iii. 5.

1576 Isaiah xxx. 16.

1577 Psalm xxxvii. 7.

1578 Heb. x. 36.

1579 Eccl. ix. 1.

1580 Eccl. ix. 2.

1581 Eccl. iii. 19.

1582 1 Cor. ii. 12.

1583 Rom. viii. 14.

1584 Rom. viii. 16.

1585 Rom. viii. 9.

1586 Rom. viii. 11.

1587 2 Cor. xiii. 5.

1588 1 John iii. 24.

1589 Isaiah xliv. 3.

1590 John xiv. 7.

1591 Rom. viii. 38.

1592 1 Cor. x. 12.

1593 Heb. xi. 1.

1594 Rom. viii. 24.

1595 Lombard.

1596 Bernard. Serm. I. in Annunciat.

1597 Rom. viii. 24.

1598 Heb. ii. 3.

1599 Isaiah viii. 17.

1600 2 Pet. iii. 4.

1601 Psalm xc. 4. 2 Pet. iii. 8.

1602 1 Pet. i. 5.

1603 1 Pet. i. 21.

1604 Phil. i. 20.

1605 Heb. x. 36.

1606 Gal. v. 5.

1607 Matt. ix. 29.

1608 Matt. iii. 2; iv. 17.

1609 Acts xx. 21.

1610 Matt. iii. 2, 3.

1611 Isaiah xl. 1, 3.

1612 Psalm cxxx. 4.

1613 Hos. vi. 1.

1614 Gen. iv. 13. 1 Sam. xv. 30. Matt. xxvii. 3, 4.

1615 2 Kings xx. 2. Isaiah xxxviii. 2.

1616 Jonah iii. 5.

1617 2 Sam. xxiv. 10.

1618 2 Sam. xii. 13‐16.

1619 Acts ii. 37.

1620 Acts xx. 21.

1621 Matt. iii. 2.

1622 1 Sam. vii. 3.

1623 Ezekiel xviii. 31.

1624 Jer. iv. 1, 3, 4.

1625 Isaiah lviii. 6.

1626 Jer. iv. 4.

1627 Acts xvii. 30, 31.

1628 2 Cor. vii. 10.

1629 Psalm xxxiv. 14.

1630 Isaiah i. 16, 17.

1631 Rom. viii. 7.

1632 Rom. vi. 5, 6.

1633 2 Cor. iii. 18.

1634 Eph. iv. 23, 24.

1635 Col. iii. 10.

1636 Eph. v. 26.

1637 Rom. vi. 6.

1638 Rom. vii.

1639 Rom. vi. 12.

1640 James i. 15.

1641 2 Cor. xii. 7, 9.

1642 Rom. vii.

1643 2 Cor. vii. 11.

1644 Heb. xii. 3.

1645 Joel ii. 13.

1646 James iv. 8.

1647 2 Cor. vii. 11.

1648 Joel ii. 12.

1649 Matt. ix. 15.

1650 Matt. xi. 21.

1651 1 Cor. xi. 31.

1652 Psalm ii. 5.

1653 Psalm xxv. 7.

1654 2 Cor. xii. 21.

1655 Matt. xi. 10.

1656 Matt. iii. 2.

1657 Luke iii. 3. Mark i. 4.

1658 Mark i. 15.

1659 Luke xxiv. 46, 47.

1660 Acts v. 31.

1661 1 Cor. i. 30.

1662 Isaiah lxi. 1. Matt. xi 5. Luke iv. 18.

1663 Matt. ix. 13.

1664 Acts iii. 26.

1665 Isaiah lvi. 1.

1666 Isaiah lix. 20.

1667 Isaiah lv. 6, 7.

1668 Acts iii. 19.

1669 Acts xi. 18.

1670 2 Tim. ii. 25, 26.

1671 Eph. ii. 10.

1672 Isaiah lix. 20.

1673 Isaiah lxiii. 17.

1674 Heb. vi. 4.

1675 Heb. x. 29.

1676 Heb. vi. 4‐6.

1677 Heb. x. 26, 27.

1678 Matt. xii. 31, 32. Mark iii. 28, 29. Luke xii. 10.

1679 Matt. xii. 32.

1680 του Πνευματος βλασφημια, Matt. xii. 31.

1681 Acts vi. 10.

1682 Matt. ix. 34; xii. 24.

1683 1 Tim. i. 13.

1684 1 John ii. 19.

1685 Heb. vi. 4‐6.

1686 Heb. x. 26.

1687 Jer. xi. 11.

1688 Ezek. xviii. 21.

1689 1 Kings xxi. 27, &c.

1690 Gen. xxvii. 38, 39.

1691 Psalm lxxviii. 36, 37.

1692 2 Cor. vii. 10.

1693 Matt. xi. 28. Luke iv. 18. Isaiah lxi. 1, &c.

1694 Gen. iii. 9, 12.

1695 Heb. vii. 12.

1696 Matt. viii. 4. Luke v. 14; xvii. 14. Lev. xiv. 2, &c.

1697 Matt. xxiv. 14.

1698 Matt. x. 18.

1699 John xi. 44.

1700 Matt. iii. 6.

1701 James v. 16.

1702 Gal. iii. 22. Rom. iii. 9, 19.

1703 Psalm xlii. 4.

1704 Psalm xxxii. 5.

1705 Psalm li. 1.

1706 Dan. ix. 5.

1707 1 John i. 9.

1708 2 Sam. xii. 13.

1709 Lev. xvi. 21.

1710 James v. 16.

1711 Matt. xvi. 19; xviii. 18. John xx. 23.

1712 Matt. v. 23, 24.

1713 2 Cor. ii. 6.

1714 Matt. xviii. 18. John xx. 23.

1715 Matt. ix. 2.

1716 Matt. xviii. 18.

1717 Isaiah xliii. 11, 25.

1718 Psalm xix. 12.

1719 Psalm lxxxviii. 15.

1720 Psalm cxliii. 3, 4.

1721 Psalm cxvi. 3.

1722 Psalm lxix. 2, 14.

1723 1 John iii. 20.

1724 Luke xviii. 13.

1725 Psalm xix. 12.

1726 1 Peter i. 23.

1727 Ezek. xviii. 21, 22.

1728 Prov. xxx. 20.

1729 Matt. xviii. 18.

1730 1 Cor. vi. 9‐11.

1731 Matt. ix. 29.

1732 Isaiah xliii. 25.

1733 Acts x. 43.

1734 2 Cor. v. 19, 21.

1735 1 Peter ii. 24.

1736 1 John ii. 1, 2, 12.

1737 John i. 29.

1738 Isaiah liii. 5, 6.

1739 1 Peter ii. 24.

1740 Rom. viii. 3.

1741 2 Cor. v. 21, Gal. iii. 13.

1742 2 Cor. v. 20.

1743 Col. i. 20.

1744 Rom. vi. 23, Ezek. xviii. 20.

1745 Rom. viii. 1.

1746 Jer. xxxi. 31‐34.

1747 Ezek. xviii. 24‐28.

1748 Isaiah xxxviii. 17; xliv. 22. Micah vii. 19. Psalm xxxii. 1, 2.

1749 Isaiah i. 18.

1750 Jeremiah l. 20.

1751 Job xiv. 17. Hos. xiii. 12. Jeremiah xvii. 1.

1752 1 Peter ii. 24.

1753 Isaiah liii. 6.

1754 Rom. iii. 24, &c.

1755 1 Tim. ii. 6.

1756 Hosea xiv. 2.

1757 2 Sam. xii. 13, 14.

1758 Dan. iv. 27.

1759 Prov. xvi. 6.

1760 Prov. x. 12. 1 Peter iv. 8.

1761 Luke vii. 47.

1762 Job v. 17. Prov. iii. 11. Heb. xii. 5‐11. Psalm cxviii. 18; cxix. 71.

1763 Jer. x. 24, 25.

1764 Ps. vi. 1; xxxviii. 1.

1765 Isaiah xii. 1.

1766 Hab. iii. 2.

1767 Micah vii. 9.

1768 Is. xliii. 28; xlvii. 6.

1769 Ps. lxxxix. 30‐33.

1770 2 Sam. vii. 14.

1771 Is. xlviii. 10.

1772 Isaiah i. 5, 6.

1773 1 Sam. xv. 23.

1774 2 Sam. xii. 18.

1775 1 Cor. xi. 32.

1776 Isaiah xl. 2.

1777 1 Peter iv. 17. Jer. xxv. 29, marg. read.

1778 Psalm lxxxviii. 16.

1779 Psalm xc. 7‐9.

1780 Psalm xciv. 12, 13.

1781 Jer. v. 3.

1782 Hosea vii. 8.

1783 Luke xviii. 14.

1784 Luke xxii. 62.

1785 Matt. ix. 2.

1786 Dan. iv. 27.

1787 Prov. x. 12.

1788 1 Peter iv. 8.

1789 Prov. xvi. 6.

1790 Heb. xiii. 16.

1791 Luke xi. 39‐41.

1792 In Harm. Evang.

1793 Luke vii. 39.

1794 Matt. vi. 12.

1795 Acts x. 43.

1796 1 John i. 7.

1797 2 Cor. v. 21.

1798 1 Cor. i. 13.

1799 Acts xx. 28.

1800 Heb. x. 14.

1801 Rev. vii. 14.

1802 Col. i. 24.

1803 Col. i. 24.

1804 2 Tim. ii. 10.

1805 2 Cor. i. 6.

1806 Col. i. 25.

1807 Rom. v. 17‐20.

1808 Acts xv. 11.

1809 2 Cor. v. 18, &c.

1810 1 Cor. i. 9.

1811 Deut. xviii. 10‐12.

1812 Matt. xii. 32.

1813 Matt. v. 25.

1814 Phil. ii. 10.

1815 Rom. xiv. 10, 11.

1816 Rev. v. 13.

1817 Luke xxiv. 44.

1818 1 Cor. iii. 12.

1819 Rom. xiv. 23.

1820 Rev. xiv. 13.

1821 Lev. xix. 2. 1 Peter i. 16.

1822 Isaiah xxxv. 10.

1823 Psalm xv. 1, 2; xxiv. 3, 4.

1824 Rom. vi. 4, &c.; viii. 29.

1825 Eph. iv. 20, &c.

1826 Rom. xii. 1.

1827 Eph. iv. 23.

1828 Gal. ii. 20.

1829 Titus ii. 11‐14.

1830 Rom. xii. 10. Phil. ii. 4.

1831 1 Cor. iv. 7.

1832 1 Cor. xiii. 4‐8.

1833 Psalm xvi. 2, 3.

1834 Heb. xiii. 16.

1835 Gal. vi. 10.

1836 Isaiah lviii. 7.

1837 Matt. v. 44.

1838 Luke xvii. 3, 4.

1839 Psalm cxxxi. 1, 2.

1840 Psalm lxxix. 13.

1841 Matt. xvi. 24.

1842 Matt. iii. 17; xvii. 5.

1843 Heb. v. 8.

1844 Rom. viii. 29.

1845 Acts xiv. 22.

1846 Phil. iii. 10.

1847 Psalm xxx. 6, 7.

1848 Rom. v. 3, 4.

1849 Gen. xxii. 1, 12.

1850 1 Peter i. 7.

1851 Deut. xxxii. 15.

1852 1 Cor. xi. 32.

1853 Prov. iii. 11, 12.

1854 Heb. xii. 8.

1855 Matt. v. 10.

1856 Acts v. 41.

1857 1 Peter iv. 14.

1858 1 Tim. iv. 10.

1859 2 Cor. vi. 8.

1860 2 Cor. iv. 8, 9.

1861 John xvi. 20.

1862 Matt. v. 4.

1863 Luke xxii. 44.

1864 John xxi. 18.

1865 2 Cor. v. 6.

1866 Rom. vii. 24.

1867 Phil. i. 20.

1868 Rom. xiv. 7, 8.

1869 2 Cor. v. 4.

1870 Titus ii. 13.

1871 Luke xxi. 28.

1872 Rom. viii. 36.

1873 1 Cor. xv. 19.

1874 Isaiah xxv. 8. Rev. vii. 17.

1875 2 Thess. i. 6, 7.

1876 Psalm lxxiii. 2, &c.

1877 1 Cor. vii. 30, 31.

1878 Psalm civ. 15.

1879 Rom. xiii. 14.

1880 1 Cor. vii. 29, 30, 31.

1881 Phil. iv. 12.

1882 Luke xvi. 2.

1883 Luke vii. 29, 35.

1884 Luke xvi. 15.

1885 1 Kings i. 21.

1886 Gal. iii. 8.

1887 Rom. iii. 26; iv. 5.

1888 Rom. viii. 33, 34.

1889 Acts xiii. 38, 39.

1890 Luke xviii. 14.

1891 Eph. i. 5, 6.

1892 Rom. iii. 24.

1893 Rom. iv. 6‐8.

1894 2 Cor. v. 18, 19.

1895 2 Cor. v. 21.

1896 Rom. v. 19.

1897 Col. ii. 9.

1898 1 Cor. i. 30.

1899 Rom. iv. 5.

1900 Jer. xxiii. 6; xxxiii. 16.

1901 Acts xx. 28.

1902 Isaiah liii. 11.

1903 Rom. v. 19.

1904 2 Cor. v. 21.

1905 John xii. 43.

1906 2 Peter i. 4.

1907 1 John iii. 2.

1908 2 Cor. v. 19, 21.

1909 Rom. iv. 6‐8.

1910 Gal. iii. 18.

1911 Rom. vii. 24.

1912 Rom. viii. 33, 38, 39.

1913 Psalm li. 4.

1914 Exod. xxxiii. 19.

1915 1 Cor. i. 30.

1916 Col. ii. 3.

1917 Mal. iv. 2.

1918 John viii. 12.

1919 Gal. iii. 13; iv. 4.

1920 Heb. ii. 14.

1921 Phil. ii. 13.

1922 John xvii. 19.

1923 Isaiah lix. 17.

1924 Rom. iii. 24, 25.

1925 Rom. v. 19.

1926 Phil. iii. 8, 9.

1927 Rom. x. 3.

1928 Rom. iii. 27.

1929 Rom. iv. 2.

1930 Rom. iv. 4.

1931 Rom. x. 5, &c.

1932 Gal. iii. 11.

1933 Rom. ii. 13.

1934 Heb. xi. 6.

1935 Rom. x. 5, 6, 9.

1936 Gal. iii. 18.

1937 Rom. iii. 10, &c.

1938 Gal. iii. 11, 12.

1939 Rom. iv. 2, 3.

1940 Rom. iv. 16.

1941 Rom. iii. 21.

1942 Rom. iv. 2.

1943 Rom. i. 17.

1944 Rom. iii. 21, 24, 28.

1945 Gal. iii. 10, 12.

1946 Rom. iii. 20; iv. 15.

1947 Gal. iii. 21, 22.

1948 Gal. iii. 17.

1949 Rom. iv. 6.

1950 Gal. v. 6.

1951 Rom. iv. 4, 5.

1952 Sect. II.

1953 Isaiah lix. 1, 2.

1954 Rom. v. 8‐10.

1955 2 Cor. v. 19.

1956 2 Cor. v. 21.

1957 Rom. iv. 6‐8.

1958 Luke i. 77.

1959 Acts xiii. 38, 39.

1960 2 Cor. v. 21.

1961 Rom. viii. 3, 4.

1962 Rom. v. 19.

1963 See particularly the Book of Job.

1964 Isaiah xxxiii. 14, 15.

1965 Psalm cxxx. 3.

1966 Job iv. 17‐20.

1967 Job xv. 15, 16.

1968 Deut. xxvii. 26.

1969 Luke xvi. 15.

1970 Psalm cxliii. 2.

1971 Job ix. 2, 3.

1972 Acts ix. 15.

1973 1 Cor. iv. 4.

1974 Ezek. xxxvi. 22.

1975 1 Cor. iv. 5.

1976 Prov. xxi. 2.

1977 Prov. xvi. 2.

1978 Job xv. 16; xxv. 4, 6.

1979 Job xiv. 4.

1980 Job ix. 20.

1981 Isaiah liii. 6.

1982 1 Peter v. 5.

1983 Psalm xviii. 27.

1984 Zeph. iii. 11, 12.

1985 Isaiah lxvi. 2.

1986 Isaiah lvii. 15.

1987 Matt. xxiii. 12. Luke xiv. 11; xviii. 14.

1988 Luke xviii. 13.

1989 Isaiah lxi. 1‐3.

1990 Matt. xi. 28.

1991 Matt. ix. 13.

1992 Rom. iii. 26.

1993 Rom. iii. 19.

1994 Ezek. xx. 43, 44.

1995 Jer. ix. 23, 24.

1996 1 Cor. i. 29‐31.

1997 Rom. iii. 19.

1998 Isaiah xlv. 23‐25.

1999 Rom. iii. 26.

2000 Ephes. i. 6.

2001 Ephes. ii. 8.

2002 1 Peter ii. 9.

2003 Prov. xx. 9.

2004 Rom. iv. 14.

2005 Rom. iv. 16.

2006 Psalm cxix. 76, 77.

2007 Eccles. ix. 1.

2008 1 Cor. ii. 16.

2009 Zech. iii. 9, 10.

2010 Isaiah ix. 6. Ephes. ii. 14.

2011 Rom. v. 1.

2012 Rom. v. 5.

2013 Rom. viii. 35, &c.

2014 Psalm xxiii. 4.

2015 Gal. iv. 6.

2016 Ephes. iii. 12.

———

Institutes of the Christian Religion

INSTITUTES OF THE CHRISTIAN RELIGION.

BY

JOHN CALVIN.

TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE AUTHOR’S LAST EDITION IN FRENCH,

BY JOHN ALLEN.

Non tamen omnino potuit mors invida totum Tollere Calvinum terris; æterna manebunt Ingenii monumenta tui: et livoris iniqui Languida paulatim cum flamma resederit, omnes Religio qua pura nitet se fundet in oras Fama tui.

BUCHANAN.

SIXTH AMERICAN EDITION, REVISED AND CORRECTED.

IN TWO VOLUMES.

VOL. II.

PHILADELPHIA: PRESBYTERIAN BOARD OF PUBLICATION.

BOOK III.

CHAPTER XIV. THE COMMENCEMENT AND CONTINUAL PROGRESS OF JUSTIFICATION.

For the further elucidation of this subject, let us examine what kind of righteousness can be found in men during the whole course of their lives. Let us divide them into four classes. For either they are destitute of the knowledge of God, and immerged in idolatry; or, having been initiated by the sacraments, they lead impure lives, denying God in their actions, while they confess him with their lips, and belong to Christ only in name; or they are hypocrites, concealing the iniquity of their hearts with vain disguises; or, being regenerated by the Spirit of God, they devote themselves to true holiness. In the first of these classes, judged of according to their natural characters, from the crown of the head to the sole of the foot there will not be found a single spark of goodness; unless we mean to charge the Scripture with falsehood in these representations which it gives of all the sons of Adam—that “the heart is deceitful above all things, and desperately wicked;”[1] that “every imagination of man’s heart is evil from his youth;”[2] that “the thoughts of man are vanity; that there is no fear of God before his eyes;”[3] that “there is none that understandeth, none that seeketh after God;”[4] in a word, “that he is flesh,”[5] a term expressive of all those works which are enumerated by Paul—“adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders,”[6] and every impurity and abomination that can be conceived. This is the dignity, in the confidence of which they must glory. But if any among them discover that integrity in their conduct which among men has some appearance of sanctity, yet, since we know that God regards not external splendour, we must penetrate to the secret springs of these actions, if we wish them to avail any thing to justification. We must narrowly examine, I say, from what disposition of heart these works proceed. Though a most extensive field of observation is now before us, yet, since the subject may be despatched in very few words, I shall be as compendious as possible.

II. In the first place, I do not deny, that whatever excellences appear in unbelievers, they are the gifts of God. I am not so at variance with the common opinion of mankind, as to contend that there is no difference between the justice, moderation, and equity of Titus or Trajan, and the rage, intemperance, and cruelty of Caligula, or Nero, or Domitian; between the obscenities of Tiberius and the continence of Vespasian; and, not to dwell on particular virtues or vices, between the observance and the contempt of moral obligation and positive laws. For so great is the difference between just and unjust, that it is visible even in the lifeless image of it. For what order will be left in the world, if these opposites be confounded together? Such a distinction as this, therefore, between virtuous and vicious actions, has not only been engraven by the Lord in the heart of every man, but has also been frequently confirmed by his providential dispensations. We see how he confers many blessings of the present life on those who practise virtue among men. Not that this external resemblance of virtue merits the least favour from him; but he is pleased to discover his great esteem of true righteousness, by not permitting that which is external and hypocritical to remain without a temporal reward. Whence it follows, as we have just acknowledged, that these virtues, whatever they may be, or rather images of virtues, are the gifts of God; since there is nothing in any respect laudable which does not proceed from him.

III. Nevertheless the observation of Augustine is strictly true—that all who are strangers to the religion of the one true God, however they may be esteemed worthy of admiration for their reputed virtue, not only merit no reward, but are rather deserving of punishment, because they contaminate the pure gifts of God with the pollution of their own hearts. For though they are instruments used by God for the preservation of human society, by the exercise of justice, continence, friendship, temperance, fortitude, and prudence, yet they perform these good works of God very improperly; being restrained from the commission of evil, not by a sincere attachment to true virtue, but either by mere ambition, or by self-love, or by some other irregular disposition. These actions, therefore, being corrupted in their very source by the impurity of their hearts, are no more entitled to be classed among virtues, than those vices which commonly deceive mankind by their affinity and similitude to virtues. Besides, when we remember that the end of what is right is always to serve God, whatever is directed to any other end, can have no claim to that appellation. Therefore, since they regard not the end prescribed by Divine wisdom, though an act performed by them be externally and apparently good, yet, being directed to a wrong end, it becomes sin. He concludes, therefore, that all the Fabricii, Scipios, and Catos, in all their celebrated actions, were guilty of sin, inasmuch as, being destitute of the light of faith, they did not direct those actions to that end to which they ought to have directed them; that consequently they had no genuine righteousness; because moral duties are estimated not by external actions, but by the ends for which such actions are designed.

IV. Besides, if there be any truth in the assertion of John, that “he that hath not the Son of God, hath not life;”[7] they who have no interest in Christ, whatever be their characters, their actions, or their endeavours, are constantly advancing, through the whole course of their lives, towards destruction and the sentence of eternal death. On this argument is founded the following observation of Augustine: “Our religion discriminates between the righteous and the unrighteous, not by the law of works, but by that of faith, without which works apparently good are perverted into sins.” Wherefore the same writer, in another place, strikingly compares the exertions of such men to a deviation in a race from the prescribed course. For the more vigorously any one runs out of the way, he recedes so much the further from the goal, and becomes so much the more unfortunate. Wherefore he contends, that it is better to halt in the way, than to run out of the way. Finally, it is evident that they are evil trees, since without a participation of Christ there is no sanctification. They may produce fruits fair and beautiful to the eye, and even sweet to the taste, but never any that are good. Hence we clearly perceive that all the thoughts, meditations, and actions of man, antecedent to a reconciliation to God by faith, are accursed, and not only of no avail to justification, but certainly deserving of condemnation. But why do we dispute concerning it as a dubious point, when it is already proved by the testimony of the apostle, that “without faith it is impossible to please God?”[8]

V. But the proof will be still clearer, if the grace of God be directly opposed to the natural condition of man. The Scripture invariably proclaims, that God finds nothing in men which can incite him to bless them, but that he prevents them by his gratuitous goodness. For what can a dead man do to recover life? But when God illuminates us with the knowledge of himself, he is said to raise us from death, and to make us new creatures.[9] For under this character we find the Divine goodness towards us frequently celebrated, especially by the apostle. “God,” says he, “who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ,” &c.[10] In another place, when, under the type of Abraham, he treats of the general calling of believers, he says, It is “God, who quickeneth the dead, and calleth those things which be not as though they were.”[11] If we are nothing, what can we do? Wherefore God forcibly represses this presumption, in the Book of Job, in the following words: “Who hath prevented me, that I should repay him? Whatsoever is under the whole heaven is mine.”[12] Paul, explaining this passage, concludes from it, that we ought not to suppose we bring any thing to the Lord but ignominious indigence and emptiness.[13] Wherefore, in the passage cited above, in order to prove that we attain to the hope of salvation, not by works, but solely by the grace of God, he alleges, that “we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”[14] As though he would say, Who of us can boast that he has influenced God by his righteousness, since our first power to do well proceeds from regeneration? For, according to the constitution of our nature, oil might be extracted from a stone sooner than we could perform a good work. It is wonderful, indeed, that man, condemned to such ignominy, dares to pretend to have any thing left. Let us confess, therefore, with that eminent servant of the Lord, that “God hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace;”[15] and that “the kindness and love of God our Saviour towards man appeared,” because “not by works of righteousness which we have done, but according to his mercy he saved us; that being justified by his grace, we should be made heirs of eternal life.”[16] By this confession we divest man of all righteousness, even to the smallest particle, till through mere mercy he has been regenerated to the hope of eternal life; for if a righteousness of works contributed any thing to our justification, we are not truly said to be “justified by grace.” The apostle, when he asserted justification to be by grace, had certainly not forgotten his argument in another place, that “if it be of works, then it is no more grace.”[17] And what else does our Lord intend, when he declares, “I am not come to call the righteous, but sinners?”[18] If sinners only are admitted, why do we seek to enter by a counterfeit righteousness?

VI. The same thought frequently recurs to me, that I am in danger of injuring the mercy of God, by labouring with so much anxiety in the defence of this doctrine, as though it were doubtful or obscure. But such being our malignity, that, unless it be most powerfully subdued, it never allows to God that which belongs to him, I am constrained to dwell a little longer upon it. But as the Scripture is sufficiently perspicuous on this subject, I shall use its language in preference to my own. Isaiah, after having described the universal ruin of mankind, properly subjoins the method of recovery. “The Lord saw it, and it displeased him that there was no judgment. And he saw that there was no man, and wondered that there was no intercessor: therefore his own arm brought salvation unto him; and his righteousness it sustained him.”[19] Where are our righteousnesses, if it be true, as the prophet says, that no one assists the Lord in procuring his salvation? So another prophet introduces the Lord speaking of the reconciliation of sinners to himself, saying, “I will betroth thee unto me for ever, in righteousness, and in judgment, and in loving-kindness, and in mercies. I will have mercy upon her that had not obtained mercy.”[20] If this covenant, which is evidently our first union with God, depend on his mercy, there remains no foundation for our righteousness. And I should really wish to be informed by those, who pretend that man advances to meet God with some righteousness of works, whether there be any righteousness at all, but that which is accepted by God. If it be madness to entertain such a thought, what that is acceptable to God can proceed from his enemies, who, with all their actions, are the objects of his complete abhorrence? And that we are all the inveterate and avowed enemies of our God, till we are justified and received into his friendship, is an undeniable truth.[21] If justification be the principle from which love originates, what righteousnesses of works can precede it? To destroy that pestilent arrogance, therefore, John carefully apprizes us that “we did not first love him.”[22] And the Lord had by his prophet long before taught the same truth: “I will love them freely,” saith he, “for mine anger is turned away.”[23] If his love was spontaneously inclined towards us, it certainly is not excited by works. But the ignorant mass of mankind have only this notion of it—that no man has merited that Christ should effect our redemption; but that towards obtaining the possession of redemption, we derive some assistance from our own works. But however we may have been redeemed by Christ, yet till we are introduced into communion with him by the calling of the Father, we are both heirs of darkness and death, and enemies to God. For Paul teaches, that we are not purified and washed from our pollutions by the blood of Christ, till the Spirit effects that purification within us.[24] This is the same that Peter intends, when he declares that the “sanctification of the Spirit” is effectual “unto obedience, and sprinkling of the blood of Jesus Christ.”[25] If we are sprinkled by the Spirit with the blood of Christ for purification, we must not imagine that before this ablution we are in any other state than that of sinners destitute of Christ. We may be certain, therefore, that the commencement of our salvation is, as it were, a resurrection from death to life; because, when “on the behalf of Christ it is given to us to believe on him,”[26] we then begin to experience a transition from death to life.

VII. The same reasoning may be applied to the second and third classes of men in the division stated above. For the impurity of the conscience proves, that they are neither of them yet regenerated by the Spirit of God; and their unregeneracy betrays also their want of faith: whence it appears, that they are not yet reconciled to God, or justified in his sight, since these blessings are only attained by faith. What can be performed by sinners alienated from God, that is not execrable in his view? Yet all the impious, and especially hypocrites, are inflated with this foolish confidence. Though they know that their heart is full of impurity, yet if they perform any specious actions, they esteem them too good to be despised by God. Hence that pernicious error, that though convicted of a polluted and impious heart, they cannot be brought to confess themselves destitute of righteousness; but while they acknowledge themselves to be unrighteous, because it cannot be denied, they still arrogate to themselves some degree of righteousness. This vanity the Lord excellently refutes by the prophet. “Ask now,” saith he, “the priests, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or any meat, shall it be holy? And the priests answered and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. Then answered Haggai, and said, So is this people, and so is this nation before me, saith the Lord; and so is every work of their hands; and that which they offer there is unclean.”[27] I wish that this passage might either obtain full credit with us, or be deeply impressed on our memory. For there is no one, however flagitious his whole life may be, who can suffer himself to be persuaded of what the Lord here plainly declares. The greatest sinner, as soon as he has performed two or three duties of the law, doubts not but they are accepted of him for righteousness; but the Lord positively denies that any sanctification is acquired by such actions, unless the heart be previously well purified; and not content with this, he asserts that all the works of sinners are contaminated by the impurity of their hearts. Let the name of righteousness, then, no longer be given to these works which are condemned for their pollution by the lips of God. And by what a fine similitude does he demonstrate this! For it might have been objected that what the Lord had enjoined was inviolably holy. But he shows, on the contrary, that it is not to be wondered at, if those things which are sanctified by the law of the Lord, are defiled by the pollution of the wicked; since an unclean hand cannot touch any thing that has been consecrated, without profaning it.

VIII. He excellently pursues the same argument also in Isaiah: “Bring no more vain oblations; incense is an abomination unto me; your new moons and your appointed feasts my soul hateth; they are a trouble unto me; I am weary to bear them. When ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings.”[28] What is the reason that the Lord is so displeased at an obedience to his law? But, in fact, he here rejects nothing that arises from the genuine observance of the law; the beginning of which, he every where teaches, is an unfeigned fear of his name.[29] If that be wanting, all the oblations made to him are not merely trifles, but nauseous and abominable pollutions. Let hypocrites go now, and, retaining depravity concealed in their hearts, endeavour by their works to merit the favour of God. But by such means they will add provocation to provocation; for “the sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright” alone “is his delight.”[30] We lay it down, therefore, as an undoubted truth, which ought to be well known to such as are but moderately versed in the Scriptures, that even the most splendid works of men not yet truly sanctified, are so far from righteousness in the Divine view, that they are accounted sins. And therefore they have strictly adhered to the truth, who have maintained that the works of a man do not conciliate God’s favour to his person; but, on the contrary, that works are never acceptable to God, unless the person who performs them has previously found favour in his sight. And this order, to which the Scripture directs us, is religiously to be observed. Moses relates, that “The Lord had respect unto Abel and to his offering.”[31] Does he not plainly indicate that the Lord is propitious to men, before he regards their works? Wherefore the purification of the heart is a necessary prerequisite, in order that the works which we perform may be favourably received by God; for the declaration of Jeremiah is always in force, that the “eyes of the Lord are upon the truth.”[32] And the Holy Spirit has asserted by the mouth of Peter, that it is “by faith” alone that the “heart” is “purified,”[33] which proves that the first foundation is laid in a true and living faith.

IX. Let us now examine what degree of righteousness is possessed by those whom we have ranked in the fourth class. We admit, that when God, by the interposition of the righteousness of Christ, reconciles us to himself, and having granted us the free remission of our sins, esteems us as righteous persons, to this mercy he adds also another blessing; for he dwells in us by his Holy Spirit, by whose power our carnal desires are daily more and more mortified, and we are sanctified, that is, consecrated to the Lord unto real purity of life, having our hearts moulded to obey his law, so that it is our prevailing inclination to submit to his will, and to promote his glory alone by all possible means. But even while, under the guidance of the Holy Spirit, we are walking in the ways of the Lord,—that we may not forget ourselves, and be filled with pride, we feel such remains of imperfection, as afford us abundant cause for humility. The Scripture declares, that “there is not a just man upon earth, that doeth good and sinneth not.”[34] What kind of righteousness, then, will even believers obtain from their own works? In the first place, I assert, that the best of their performances are tarnished and corrupted by some carnal impurity and debased by a mixture of some alloy. Let any holy servant of God select from his whole life that which he shall conceive to have been the best of all his actions, and let him examine it with attention on every side; he will undoubtedly discover in it some taint of the corruption of the flesh; since our alacrity to good actions is never what it ought to be, but our course is retarded by great debility. Though we perceive that the blemishes which deform the works of the saints, are not difficult to be discovered, yet suppose we admit them to be very diminutive spots, will they not be at all offensive in the sight of God, in which even the stars are not pure? We have now ascertained, that there is not a single action performed by the saints, which, if judged according to its intrinsic merit, does not justly deserve to be rewarded with shame.

X. In the next place, even though it were possible for us to perform any works completely pure and perfect, yet one sin is sufficient to extinguish and annihilate all remembrance of antecedent righteousness, as is declared by the prophet.[35] With him James also agrees: “Whosoever shall offend,” says he, “in one point, he is guilty of all.”[36] Now, since this mortal life is never pure or free from sin, whatever righteousness we might acquire being perpetually corrupted, overpowered, and destroyed by subsequent sins, it would neither be admitted in the sight of God, nor be imputed to us for righteousness. Lastly, in considering the righteousness of works, we should regard, not any action commanded in the law, but the commandment itself. Therefore, if we seek righteousness by the law, it is in vain for us to perform two or three works; a perpetual observance of the law is indispensably necessary. Wherefore God does not impute to us for righteousness that remission of sins, of which we have spoken, once only, (as some foolishly imagine,) in order that, having obtained pardon for our past lives, we may afterwards seek righteousness by the law; which would be only sporting with us, and deluding us by a fallacious hope. For since perfection is unattainable by us, as long as we are in this mortal body, and the law denounces death and judgment on all whose works are not completely and universally righteous, it will always have matter of accusation and condemnation against us, unless it be prevented by the Divine mercy continually absolving us by a perpetual remission of our sins. Wherefore it will ever be true, as we asserted at the beginning, that if we be judged according to our demerits, whatever be our designs or undertakings, we are nevertheless with all our endeavours and all our pursuits, deserving of death and destruction.

XI. We must strenuously insist on these two points—first, that there never was an action performed by a pious man, which, if examined by the scrutinizing eye of Divine justice, would not deserve condemnation; and secondly, if any such thing be admitted, (though it cannot be the case with any individual of mankind,) yet being corrupted and contaminated by the sins, of which its performer is confessedly guilty, it loses every claim to the Divine favour. And this is the principal hinge on which our controversy [with the Papists] turns. For concerning the beginning of justification, there is no dispute between us and the sounder schoolmen, but we all agree, that a sinner being freely delivered from condemnation obtains righteousness, and that by the remission of his sins; only they, under the term _justification_, comprehend that renovation in which we are renewed by the Spirit of God to an obedience to the law, and so they describe the righteousness of a regenerate man as consisting in this—that a man, after having been once reconciled to God through faith in Christ, is accounted righteous with God on account of his good works, the merit of which is the cause of his acceptance. But the Lord, on the contrary, declares, “that faith was reckoned to Abraham for righteousness,”[37] not during the time while he yet remained a worshipper of idols, but after he had been eminent during many years for the sanctity of his life. Abraham, then, had for a long time worshipped God from a pure heart, and performed all that obedience to the law, which a mortal man is capable of performing; yet, after all, his righteousness consisted in faith. Whence we conclude, according to the argument of Paul, that it was not of works. So when the prophet says, “The just shall live by his faith,”[38] he is not speaking of the impious and profane, whom the Lord justifies by converting them to the faith; but his address is directed to believers, and they are promised life by faith. Paul also removes every doubt, when, in confirmation of this sentiment, he adduces the following passage of David: “Blessed are they whose iniquities are forgiven.”[39] But it is certain that David spake not of impious men, but of believers, whose characters resembled his own; for he spoke from the experience of his own conscience. Wherefore it is necessary for us, not to have this blessing for once only, but to retain it as long as we live. Lastly, he asserts, that the message of a free reconciliation with God, is not only promulgated for a day or two, but is perpetual in the church.[40] Believers, therefore, even to the end of their lives, have no other righteousness than that which is there described. For the mediatorial office is perpetually sustained by Christ, by whom the Father is reconciled to us; and the efficacy of whose death is perpetually the same, consisting in ablution, satisfaction, expiation, and perfect obedience, which covers all our iniquities. And Paul does not tell the Ephesians that they are indebted to grace merely for the beginning of their salvation, but that they “are saved by grace, not of works, lest any man should boast.”[41]

XII. The subterfuges, by which the schoolmen endeavour to evade these arguments, are unavailing. They say, that the sufficiency of good works to justification arises not from their intrinsic merit, but from the grace through which they are accepted. Secondly, because they are constrained to acknowledge the righteousness of works to be always imperfect in the present state, they admit, that as long as we live we need the remission of our sins, in order to supply the defects of our works; but that our deficiencies are compensated by works of supererogation. I reply, that what they denominate the grace through which our works are accepted, is no other than the free goodness of the Father, with which he embraces us in Christ, when he invests us with the righteousness of Christ, and accepts it as ours, in order that, in consequence of it, he may treat us as holy, pure, and righteous persons. For the righteousness of Christ (which, being the only perfect righteousness, is the only one that can bear the Divine scrutiny) must be produced on our behalf, and judicially presented, as in the case of a surety. Being furnished with this, we obtain by faith the perpetual remission of our sins. Our imperfections and impurities, being concealed by its purity, are not imputed to us, but are as it were buried, and prevented from appearing in the view of Divine justice, till the advent of that hour, when the old man being slain and utterly annihilated in us, the Divine goodness shall receive us into a blessed peace with the new Adam, in that state to wait for the day of the Lord, when we shall receive incorruptible bodies, and be translated to the glories of the celestial kingdom.

XIII. If these things are true, surely no works of ours can render us acceptable to God; nor can the actions themselves be pleasing to him, any otherwise than as a man, who is covered with the righteousness of Christ, pleases God and obtains the remission of his sins. For God has not promised eternal life as a reward of certain works; he only declares, that “he that doeth these things shall live,”[42] denouncing, on the contrary, that memorable curse against all who continue not in the observance of every one of his commands.[43] This abundantly refutes the erroneous notion of a partial righteousness, since no other righteousness is admitted into heaven but an entire observance of the law. Nor is there any more solidity in their pretence of a sufficient compensation for imperfections by works of supererogation. For are they not by this perpetually recurring to the subterfuge, from which they have already been driven, that the partial observance of the law constitutes, as far as it goes, a righteousness of works? They unblushingly assume as granted, what no man of sound judgment will concede. The Lord frequently declares, that he acknowledges no righteousness of works, except in a perfect obedience to his law. What presumption is it for us, who are destitute of this, in order that we may not appear to be despoiled of all our glory, or, in other words, to submit entirely to the Lord—what presumption is it for us to boast of I know not what fragments of a few actions, and to endeavour to supply deficiencies by other satisfactions! _Satisfactions_ have already been so completely demolished, that they ought not to occupy even a transient thought. I only remark, that those who trifle in this manner, do not consider what an execrable thing sin is in the sight of God; for indeed they ought to know, that all the righteousness of all mankind, accumulated in one mass, is insufficient to compensate for a single sin. We see that man on account of one offence was rejected and abandoned by God, so that he lost all means of regaining salvation.[44] They are deprived, therefore, of the power of satisfaction, with which, however they flatter themselves, they will certainly never be able to render a satisfaction to God, to whom nothing will be pleasing or acceptable that proceeds from his enemies. Now, his enemies are all those to whom he determines to impute sin. Our sins, therefore, must be covered and forgiven, before the Lord can regard any of our works. Whence it follows that the remission of sins is absolutely gratuitous, and that it is wickedly blasphemed by those who obtrude any _satisfactions_. Let us, therefore, after the example of the apostle, “forgetting those things which are behind, and reaching forth unto those things which are before, press toward the mark for the prize of our high calling.”[45]

XIV. But how is the pretence of works of supererogation consistent with this injunction—“When ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do?”[46] This direction does not inculcate an act of simulation or falsehood, but a decision in our mind respecting that of which we are certain. The Lord, therefore, commands us sincerely to think and consider with ourselves, that our services to him are none of them gratuitous, but merely the performance of indispensable duties; and that justly; for we are servants under such numerous obligations as we could never discharge; even though all our thoughts and all our members were devoted to the duties of the law. In saying, therefore, “When ye shall have done all those things which are commanded,” he supposes a case of one man having attained to a degree of righteousness beyond what is attained by all the men in the world. How, then, while every one of us is at the greatest distance from this point, can we presume to glory that we have completely attained to that perfect standard? Nor can any one reasonably object, that there is nothing to prevent his efforts from going beyond his necessary obligations, who in any respect fails of doing the duty incumbent on him. For we must acknowledge, that we cannot imagine any thing pertaining either to the service of God or to the love of our neighbour, which is not comprehended in the Divine law. But if it is a part of the law, let us not boast of voluntary liberality, where we are bound by necessity.