Lectures upon the vvhole Epistle of St. Paul to the Philippians, deliuered in St. Peters Church in Oxford: by the reuerend and faithfull seruant of Christ Henry Airay ... and now published for the vse of Gods Church by C.P. ...

LECTƲRE LVI.

PHILIP. 3. Verse 9.

Not hauing mine owne righteousnesse which is of the law, but that which is through the faith of Christ, euen the righteosnesse, &c.

NOw the Apostle goeth forward, and hauing made this one branch of his reason why hee iudged all his workes generally to be dung, that hee might hee found in Christ in that day, now hee explicateth that phrase and manner of speech, and shewes what it is to be found in Christ in that day, which is, to be found not ha∣uing his owne righteousnesse which is of the Law, but that which is through the faith of Christ, &c. Why then doth the Apostle iudge all things to be dung? He doth so, that he may be found in Christ in that day. Yea but what needed him so to iudge for this▪ Could hee not be found in Christ in that day, vnlesse he should iudge all things to be dung? No, hee could not: for to be found in Christ, is to be found not hauing his owne righteousnesse which is of the Law, but that which is through the faith of Christ, &c. If therefore hee would bee found in Christ, hee must put off all confidence in his owne righteousnesse, and iudge it to be dung, and reioyce onely i•• the righteousnesse of Christ Iesus. Thus ye see the reason an•• the meaning of the Apostles speech in generall.

Now to open these words yet a little more particularly, ye•• see the Apostle here speakes of two sorts of righteousnesse; th•• one his owne, the other Christs. His owne righteousnesse he calleth that righteousnesse which is of the Law, that i, whic•• ariseth from the obseruation of the commandments and or∣dinances of the Law, euen from the performance of those things which God in his holy Law requireth. Christs righte∣ousnesse hee calleth that righteousnesse which is through th•• faith of Christ, that is, that righteousnesse which being pro¦perly

inherent in Christ, is imputed vnto him through faith in him, euen the righteousnesse which is of God through faith, that is, that righteousnesse which God doth impute vn∣to him because he beleeueth in him, and in him whom he hath sent, Christ Iesus. His owne righteousnesse, which is com∣monly called mans inherent righteousnesse, yee see he descri∣beth by the Law, that is, by the obseruation of those things which God requireth in his Law, not only ceremoniall, or iu∣diciall, but morall also: for so he said before, that hee was vn∣rebukeable before men touching the righteousnesse which is in the Law, that is, which the whole Law required. Christs righteousnesse, which is commonly called mans imputed righteousnesse, yee see he describeth by faith, which is the in∣strument whereby wee take hold of this righteousnesse, by Christ, in whom alone this righteousnesse is inherent, and by God, who of his owne mercy imputeth Christ his righteous∣nesse vnto vs through faith. This righteousnesse hee saith is through the faith of Christ, therefore not ours, but as by faith in Christ wee take hold of it: through the faith of Christ there∣fore not by the works of the Law; through the fait•• 〈◊〉〈◊〉 Christ, therefore not inherent in vs. Againe, this righteousnesse hee saith is of God through faith, therefore not of the law through workes: of God through faith, therefore the gift of God vn∣to him that beleeueth in him that iustifieth the vngodly: of God through faith, therefore not inherent in vs, but onely imputed vnto vs. Againe, he saith not of this, that it is his, as he said of the other, but of this he saith, that it is through the faith of Christ, euen of God through faith, therefore it is ano∣thers righteousnesse, the righteousnesse of Christ by his per∣fect obedience vnto the Law, euen vnto death, which being onely inherent in him, God in mercy imputeth vnto vs through faith in Christ Iesus, whereby wee lay hold on that righteousnesse which he hath fulfilled in vs, and for vs. Now then when the Apostle signifieth that hee would be found in that day not hauing his owne righteousnesse, but Christs, his meaning is not that he would be found in that day without all holinesse or righteousnesse of his owne, but hee would bee found not hauing his owne righteousnesse, as to be iudged by

his owne righteousnes: he would not be iudged by his owne righteousnesse, but he would be clothed with Christs righte∣ousnesse to be iudged by it. The summe then of all in briefe is this. It is as if the Apostle had thus said: I doe now iudge all things, euen all my works whatsoeuer, to be dung, that I may winne Christ by faith, to be partaker of his righteousnesse, and that I may be found in that last and great day, when enquitie shall be made into euery mans workes, not in Moses, b••t in Christ, that is, that I may be found not hauing mine o••ne righteousnesse, which is by the obseruation of the comman∣dements and ordinances of the Law, a•• to be iudged of the Lord by that righteousnesse, but that I may be found in that righteousnesse which is in••eed onely inherent in Christ, and which God doth impute vnto mee through faith in Christ Ie∣sus, that my sinnes being couered by his righteousnesse, I may be iudged by it. This I take to be the Apostles meaning in these words. Now let vs see what obseruations may hence be gathered for our vse.

Not hauing, &c.] Where first I note the antithesis and op∣position that is betweene the righteousnesse of worke•• by the Law, and the righteousnesse of Christ through faith: which two the Apostle doth so carefully and diligently seuer the one from the other, as that thereby hee plainly shewes that there can be no confusion or mixture of the one with the other. The like opposition betwixt these two sorts of righteousnesse, and like seperation of the one from the other, our Apostle hath in his epistle to the Romans. Where shewing the cause of the ru∣ine of the Iewes,* 1.1 he saith, that they being ignorant of the righte∣ousnesse of God, and going about to stablish their owne righteousnesse, submitted not themselues vnto the righteousnesse of God. And after∣wards he describeth out of Moses the righteousnesse which is of the Law thus, that the man which doth these things, shall liue thereby; and then he sheweth what the righteousnesse of faith is.* 1.2 So likewise in his epistle to the Galathians, Know (saith the Apostle) that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ.* 1.3 And againe, Whosoeuer are iusti∣fied by the Law, yee are fallen from grace: For we through the spirit wait for the hope of righteousnesse through saith. Many such like

places moe might be produced where these two sorts of righ∣teousnesse are so opposed the one vnto the other, and so distin∣guished and seuered the one from the other, as that thence it is most plaine that there is no communion or fellowship of the one with the other.

Whence I obserue, that if iustification be by the righteous∣nesse of workes, then is it not by the righteousnesse of faith; and if it be by the righteousnesse of faith, then is it not by the righteousnesse of workes. Thus also our Apostle vpon the same ground reasoneth in his epistle to the Romans:* 1.4 for hauing in the third chapter plainly distinguished righteousnesse by the workes of the Law, and righteousnesse of God by the faith of Iesus Christ, and opposed reioycing in the one vnto reioy∣cing in the other, in the next chapter hee taketh vp the exam∣ple of Abraham the father of the faithfull, and prouing that Abraham was iustified by faith, and not by workes, he begin∣neth his disputation thus: If Abraham (saith he) were iustified by workes, he hath wherein to reioyce, but not with God; hee hath wherein to reioyce, to wit, with men, but not with God Which is in effect as if he should haue said, If Abraham were iustified by workes, then was he not iustified by faith. Againe, that place in the eleuenth chapter to the Romans is plaine to this purpose, where it is said, If it be of grace,* 1.5 it is no more of workes, or else were grace no more grace: but if it be of workes, it is no more grace, or else were worke no more worke. For albeit the Apostles speech there be of the election of the Iewes, and not of the matter of iustification, yet the Apostles reason being drawne from the nature of grace, and workes, it holdeth as well in the one as in the other, euen generally: for speake of election, speake of iustification, speake of saluation, or the like, still it holdeth; If it be of grace, it is no more of workes, or el••e were grace no more grace: but if it be of workes, &c. For if it be of grace, whether it be righteousnesse, or saluation, or what∣soeuer it be, it is giuen freely: but if it be of workes, then is i•• giuen not by fauour or freely, but by debt, the nature of grace and the nature of worke inforcing either of them so much. The reason why if our righteousnesse be of workes, it is not of faith, and if it be of faith, it is not of workes, is because the one

of these excludes the other:* 1.6 for as the Apostle saith, Whoso∣euer are iustified by the Law, yee are fallen from grace. As if he•• should haue said, Iustification by the Law excludes iustifica∣tion by grace.* 1.7 And againe the Apostle saith, that our reioycing is excluded by the Law of faith. As if he should haue said, wee are iustified by faith, and that excludes all our reioycing in any righteousnesse by our workes. So that yee see plainly that if our iustification be by the righteousnesse of workes, then is it not by the righteousnesse of faith; and if it be by the righte∣ousnesse of faith, then is it not by the righteousnesse of works.

This may serue to instruct and to arme vs against their damnable errour, that tell vs that we are iustified and accoun∣ted righteous before God partly by faith in Christ Iesus, and partly by our good workes done here in the body. For if they may be thus mixt, as they tell vs, the one with the other, if our righteousnesse before God may be both by faith, and by workes, then why doth the Apostle so oppose the one against the other? why doth hee alwayes so carefully seuer the one from the other? why would hee be found in that day not ha∣uing his owne righteousnesse, but onely the righteousnesse which is through the faith of Christ? why may not righteous∣nesse be counted both by fauour, and by debt? why may not righteousnesse be before God both by grace and by workes? why should our reioicing be excluded by the law of faith? For what else are all these things but so many inuincible argu∣ments that wee cannot be iustified before God both by faith and by workes? Shifts I know they haue whereby they de∣ceiue themselues, and many other vnstable soules, whom they leade into the same pernicious errours with themselues. But let vs hearken what the spirit saith; neither let vs couple toge¦ther the things which the spirit hath sundred. If the spirit haue told vs, that the wages is not counted both by fauour and by debt, that righteousnesse is not both by grace and by workes, let it suffice vs that the spirit hath said so, and only let vs seeke ••hether it be by grace or by workes that we are counted righ∣teous before God.

Secondly, I note that the Apostle would be found in that last and great day not hauing his owne righteousnesse which

is of the Law, that is, not hauing that righteousnesse which is his by the performance of those things which the Law requi∣red, as his cloke to be couered withall when hee shall stand in the iudgement, and in the congregation of the righteous. For that the Apostle expoundeth to be the righteousnesse of the Law, which is by performance of the workes of the Law, ac∣cording as it is said,* 1.8 The man that doth these things shall liue thereby. Whereupon it is also called the Law of workes, the Law which commandeth those workes, by the obseruation whereof a man is called righteous. The Apostle would bee found not hauing this righteousnesse which is by the workes of the Law. What then? would he be found in that day with∣out any good workes, without all holinesse of life, without all righteousnesse by the Law? Was it his desire to be found a sinner in that day? Did hee thinke it would be better for him if he should be found vnrighteous, then if he should be found righteous in that day? No such matter. Nay when he was now ready to be offered vp vpon the sacrifice and seruice of their faith whom he had wonne vnto the faith, when the time of his departing out of the body was at hand, hee reioyced that hee had fought a good fight, that hee had finished his course, that he had kept the faith. And when hee laboured in the worke of his ministerie more abundantly then all the rest, he had re∣spect vnto his reioycing in the day of Christ, that he had not runne in vaine, nor laboured in vaine. He knew that the sen∣tence in that day would passe thus,* 1.9 Come yee blessed of my Fa∣ther, inherit yee the kingdome prepared for you from the foundati∣ons of the world: for I was an hungred, and yee gaue me meat, &c. And againe, Depart from mee yee cursed into euerlasting fire, &c. He knew that his watchings, his fastings, his stripes, his impri∣sonments, his perils, his labours, his care of all the Churches, should not be in vaine in the Lord. He desired therefore (no doubt) to be found in that day filled with the fruits of righte∣ousnesse, and abounding in euery good worke: hee desired (no doubt) in that day to heare that voice,* 1.10 It is well done good seruant and faithfull: thou hast beene faithfull in little, I will make thee ruler ••uer much: enter into thy masters ioy. How then would he be found not hauing his owne righteousnesse which is of

the law? 1. for righteousnesse by the ceremoniall law he cared not at all for that, he iudged that simply to be but losse, to be but dung. 2. for righteousnes by the morall law, by the obser∣uation of the duties commanded in the first and second table touching the loue of God, and of his neighbour, he iudged that also to be dung in respect of any merit if hee should bee iudged by it. He would therefore be found in that day not hauing his owne righteousnes which is of the Law, euen of the law morall, as to be iudged of the Lord by it, by the merit of it. He would haue righteousnes, and holinesse, and good workes in that day, that in the iudgement he might receiue reward according to them; but he would not haue them to be iudged by them in that day, to offer them in that day vnto Christ as a due desert of his Masters ioy, to receiue his sen∣tence for them in that day.

Hauing then before seene that we cannot be accounted righteous before God both by faith, and by workes, bo••h by the righteousnesse of Christ, and by our owne righteousnes; hence I obserue that our owne righteousnesse by workes is no part of that righteousnesse whereby we are accounted righte∣ous before God. For if it were, how should we desire with the Apostle to be found in the day of Christ not hauing our owne righteousnesse? An argument indeed impregnable, yet doe those euill workers make a shew of answere hereunto.* 1.11 They say the Apostle in this place and elsewhere calleth that a mans owne iustice which he chalengeth by the worke•• of the law, or nature, without the grace of Christ; and therefore nothing can hence be concluded against that righteousnesse which is by workes after grace. But what a shift this is rather then an answere was shewed the last day. For that by mans own righ∣teousnesse he meaneth that righteousnes which man chalen∣geth by such workes as he spake of imediately before, them∣selues will gran••; and that he spake before as of workes done before faith, and without the grace of Christ, vers. 7. so of all workes generally whatsoeuer, vers. 8. I shewed both by the generall tearme there vsed which must needes comprehend more then he had spoken of before, and likewise by that he saith, that he doth now at this present iudge all things to bee

dung, which cannot otherwise be meant then of his present iudgement touching such workes as now presently he did. Againe, why should not the Apostle by mans owne righteous∣nesse meane that whole righteousnesse which is in man by workes whensoeuer done, whether before or after faith, whe∣ther without or with the grace of Christ? Doth that righte∣ousnesse which is in vs by workes done after faith by grace ••ny way present vs righteous before God, so that we should desire to be found hauing it to be iudged by it? Shall any thing that is vncleane enter into his presence? Or can any man bring a cleane thing out of filthinesse? is there any man that being assisted, and preuented, and followed with the grace of Gods spirit doth good, and sinneth not? Is it not so with the best man that liues vnder the cope of heauen, that if the Lord would dispute with him he could not answere him one thing of a thousand? Is mans best righteousnesse better then Esay confesseth of his and the rest of the Churches, is it not as filthy clouts? Surely all his workes whatsoeuer done in the body of his flesh are so poluted with the contagion of the ••esh as that they are not able to endure the seuerity of Gods ••udgement: but that he had neede with the Prophet Dauid to ••ift vp his voice, and to pray,* 1.12 Enter not into iudgement with thy ••eruant O Lord, for in thy sight shall no man liuing be iustified. Is ••hen euen that righteousnesse which is in vs by workes done by grace after faith so full of imperfections, so full of vnclean∣••esse by reason of the contagion of our flesh, as that we should desire not to be iudged by it? why then should not the Apo∣stle by mans owne righteousnesse in this place meane that righteousnesse which is in vs by workes done by grace after ••aith? The circumstance of the place prouing it, and nothing being able to be brought aginst it, it is to bee concluded that by man•• owne righteousnesse is here meant euen that righte∣ousnesse which is by workes after grace. See then that wee ••hould desi••e with the Apostle to bee found in the day of Christ not hauing our owne righteousnesse, and seeing all our owne righteousnesse by any workes whatsoeuer is so full of ••mperfection and vncleanesse by reason of the contagion of our flesh as that we should desire not to be iudged by it, hence

I take it, it is cleare that our owne righteousnes is no part of that righteousnes whereby we are accounted righteous be∣fore God.

This may teach vs how to desire to be found in that day hauing, or not hauing our owne righteousnesse, which is by our workes. We are to desire to be found in that day filled with the fruites of righteousnesse, and abounding in euery good worke, full of holinesse towards God, and righteousnes towards men, because then we shall receiue the things which are donein our body according to that we haue done whether it be good or euill. The wicked & they that forgate God, and would not walke in his waies, howsoeuer they crie vnto the mountaines fall on vs, and vnto the rockes couer vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe, yet shall the hand of the Lord find them out, and as he shall finde them he shall iudge them; he shall recompence them according to the wickednesse of their waies, and they shall be turned into hell. But if then we shall be found to haue hated iniquity, to haue followed after peace, holinesse, and righteousnesse, to haue had our conuer∣sation honest &c. The most righteous Iudge both of heauen and earth he will passe by our sinnes and iniquities, and in his great mercy towards vs he will reward vs according to the good that we haue done; not respecting the merit of our workes, but because he is mercifull, and keepeth promise for euer, nor suffering our labour to be in vaine in the Lord. We are therefore to desire to be found in that day not without ho∣linesse of life, or good-worke••, but hauing such righteousnes of our owne that in the iudgement the Lord in mercie may re∣ward vs according to it, and not according to our sinnes. But we are to desire to be found in that day not hauing our owne righteousnes to be iudged by it, or to receiue reward for it, or according to the merit and worth of it. For albeit it shalbe rewarded, yet shall not the reward be giuen for it; and albeit the reward shall be giuen according to it, yet not for the merit of the worke, but onely for his promise and mercies sake who accepteth that graciously which is his, and pardoneth that graciously which is amisse. For all that euer we do, or all that

euer we suffer is not worthy of that glory which shalbe shewed vnto vs. But with the Prophet Dauid we must turne our voice vnto the Lord, and say euen of our best righteousnesse, If thou O Lord straightly marke what is amisse, euen in the best thing that we doe, O Lord who shall stand?

The; thing which I note is, that the Apostle would bee found in that last and great day hauing that righteousnesse which is through the faith of Christ &c. he would be clothed in that day with Christ his righteousnesse imputed vnto him by God through faith, that he might be iudged by it, and re∣ceiue his reward according to the merit of it. This righteous∣nesse is sometimes called the righteousnesse of faith, because by faith in Christ we are made partakers of this righteousnes; sometime the righteousnesse of God, because it is the meere gift of God, who doth impute it vnto vs through faith in Christ; sometimes the righteousnesse of Christ, because it is his, and onely inherent in him. Hee would be found in that day hauing this righteousnesse. Hence then I obserue, that the righteousnesse whereby wee are accounted righteous be∣fore God is the righteousnesse of Christ, or of faith, or of God, which soeuer ye will make it. This also the Apostle hath euery where:* 1.13 We are iustified freely by grace through the redempti∣on that is in Christ Iesus, whom God hath set forth to be a reconci∣liation through faith in his bloud. Againe,* 1.14 know that a man is not iustified by the workes of the Law, but by the faith of Iesus Christ. Againe, that no man is iustified, saith the Apostle, by the Law,* 1.15 it is euident, for the iust shall liue by faith. And againe, by grace are ye saued through faith; and that not of your selues, it is the gift of God, not of workes, lest any man should boast himselfe. Yea euery where almost the holy Ghost witnesseth that we are accoun∣ted righteous before God, not for our owne workes or deserts, but onely by grace through faith for the merit and obedience of our Lord and Sauiour Christ Iesus. This then is our righ∣teousnes before God, that God through faith in Christ Iesus imputeth not our sins vnto vs, but imputeth Christ his righte∣ousnesse vnto vs, reckoning the righteousnesse of his obedi∣ence vnto the Law vnto vs, as if wee had fulfilled the righte∣ousnesse of the Law in our flesh, and for the merits of his suf∣ferings

wiping all our sinnes out of his sight & remembrance. So that Christ his righteousnesse alone is our righteousnesse before God, which because God doth impute vnto vs freely by his grace through faith, therefore the Apostle saith, it is God that iustifieth. God then iustifieth, his grace onely mou∣eth him, not any of our workes: Christ, and his righteousnes is the righteousnesse whereby we are iustified, faith is the in∣strument whereby onely wee are made partakers of his righ∣teousnesse.

I know that there are dogges which barke against this truth, affirming that the righteousnesse whereby we are iusti∣fied, is not only imputed vnto vs, but inherent in vs. But this one place may serue to descrie this their madnesse. It is of God imputed by him vnto vs, therefore not inherent in vs. It is through faith, therefore not inherent in vs. It is through the faith of Christ, therefore really inherent onely in Christ. It is not our owne, but onely by faith in Christ, therefore not really inherent in vs. If they vrge the Apostle Iames his au∣thoritie to proue that the righteousnesse whereby we are iusti∣fied is inherent in vs, because he saith that a man is iustified by workes: we answere that the Apostle there speaketh not of that righteousnesse whereby man is made righteous before God, but only sheweth that by a mans workes hee is knowne and declared to be iustified by faith; so that the Apostle maketh not workes in that place the causes, but onely the fruites and effects of iustification. If they reply that it is a sufficient proofe that we are iustified by workes, because we are iustified by faith which is a worke; we answer that iustification is attri∣buted to faith, because of Christ, and his righteousnesse which it receiueth, not because it is a worke of ours. For as it is a worke of ours, so it is not without some doubting, but is im∣perfect, as also our knowledge, and loue are, and so iustificati∣on is not attributed vnto it, but onely as it taketh hold vpon Christ Iesus, and his righteousnesse which is our perfect righ∣teousnesse. Whatsoeuer therefore they say, l••t vs know that the righteousnesse whereby we are accounted righteous be¦fore God is only inherent in Christ Iesus, and is not ours but only by imputation, inasmuch as God doth impute it vnto v••

through faith in Christ Iesus.

Let this teach vs to beware of such Deceiuers as tell vs that we are not iustified before God by Christ his righteousnesse alone, but by workes also.* 1.16 And seeing it is Christ his righte∣ousnesse alone whereby we are made righteous before God, let vs reioyce in Christ Iesus alone; and let vs iudge all our best workes whatsoeuer to be dung, that we may be found in that day, not hauing our owne righteousnesse &c. Why should it be thought iniurious vnto man to giue all the glory of our righteousnesse or saluation vnto Christ Iesus? Why should it not rather be thought iniurious vnto Christ Iesus to giue any part of our righteousnes or saluation vnto mans works or merits? Too much cannot be taken from man, neither can too much be giuen vnto Christ, for he is all in all vnto vs, our wisedome and righteousnesse, our sanctification and redemp∣tion: he is the reconciliation for our sinnes; by him, and through him, and for him we haue all that we haue; and vn∣der heauen there is no name giuen whereby wee may be saued but onely by the name of Christ Iesus. Let vs therefore giue vnto him that which is due vnto him, & let not man rob him of his honour. Let vs follow after peace, and holinesse, and righteousnes, and euery good worke; and let vs know that thi•• labour shall not be in vaine vnto vs in the Lord. But let vs know that it is God alone that iustifieth vs by grace th••ough faith, not imputing our sinnes but Christ his righte∣ousnesse vnto vs, and so making his righteousnesse ours, as our sinnes were made his, to wit, by imputation only.

To knit vp the last obseruation in a word, will you know how to be found in Christ in that day? A matter worthy your knowledge. For there shall be no condemnation vnto them that then shall be found in him If then wee will be found in Christ in that day we must bee found righteous to be iudged by it. And thus farre the matter goeth hard with vs all, being all of vs full of vnrighteousnesse and vngodlinesse. What is then the righteousnes wherein we must be found to be iudged by it in that day? Not our owne: for that would sinke vs deep: but the righteousnesse of Christ Iesus. How shall we be found it this righteousnesse in that day? If wee renounce all confi∣dence

in our owne righteousnesse as losse and dung, and trust perfectly on the grace of God that is brought vnto vs by the reuelation of Iesus Christ. Let this then be our comfort that we shall not be iudged in that day by our owne righteousnes, but by the righteousnesse of Christ Iesus, whose whole obe∣dience in suffering death, and fulfilling of the Law shall bee the couering of our sinnes, and the cloke of our righteous∣nesse. And let it teach vs to iudge all our workes in respect of that righteousnes whereby we are made righteous before God to be but losse and dung, that we may be found in Christ, not hauing our owne &c.

O Lord our God as thou hast vouchsafed to instruct vs in our true righteousnesse, so vouchsafe by a true and liuely faith in thy sonne Christ Iesus to make vs partakers of that righteousnes. Iudge not O Lord in that day by our own righ∣teousnesse, which is full of vnrighteousnes and vncleannesse, but passing by our sinnes and our iniquities, accept the righte∣ousnes of thy sonne Christ Iesus for our vnrighteousnes, that we being clothed with his righteousnes may be of the number of those vnto whom it shall be said, Come yee blessed of my Father, &c.

Notes

• * 1.1

  Rom. 10.3.
• * 1.2

  Gal. 2.16.
• * 1.3

  5.4.5.
• * 1.4

  Rom. 3.20.21.27.
• * 1.5

  Rom. 11.6.
• * 1.6

  Gal. 5.4.
• * 1.7

  Rom. 3 27.
• * 1.8

  Rom. 10.5 Rom. 3.27.
• * 1.9

  Ma••t. 25.34.35.36.37.38. &c.
• * 1.10

  Mat. 25.21
• * 1.11

  Rhemenses in hunc lo∣cum.
• * 1.12

  Psa. 143.2.
• * 1.13

  Rom. 3.24.25.
• * 1.14

  Gal. 2.16.3.11.
• * 1.15

  Eph. 2.8.9.
• * 1.16

  Rom. 8.1.