論集 第 1 章

Occupied with many obligations, I have answered your letter rather tardily, dearest one. For you had asked that, against the cunning deceit of the heretics, I should by keen investigation discover in the divine Scriptures some most firm bulwark — one that would be not so much prolix or tedious as it would be elegant and graceful — by which the more swiftly might be overthrown the impudence of those who strive to interpret in their own most perverse sense the truest testimonies brought against them, or else outright deny that these things are written.

And therefore you say that something of this kind must be devised against them — something which does not swell with the crafty eloquence of an orator nor become entangled in the slippery syllogisms of dialectic (for these are wont to be the chief refuges of certain men), but rather such as is required: something that shines forth with pure truth and rests upon the marvellous authority of the Scriptures. But those things ought to be avoided which are contrary and hostile to the spiritual and harmless faith of the Christian, since that, being the wisdom of this world, was by the Apostle called foolishness.

Hearing these things very often from you, and other things like them, as you wrote to me, it seemed to me fitting, the very Scriptures being set before us — that is, the fourteen epistles of the most blessed Apostle Paul — to distinguish in their text the senses of the testimonies, and to assign numbers to these very testimonies, and these numbers, beginning from one and following on to the end of its own extent, to write above in ink upon each of the epistles. Moreover, plucking certain words from these very testimonies, I composed canons consisting of the very flavours of those testimonies. To which canons I added below the titles of the epistles and the numbers of those testimonies, so that wherever, or whatever number, you should seek a testimony, you might most easily find it by means of the same canon under which these are placed.

The canons themselves, moreover, have their own numbers written in red lead (minium) — that is, for the fourteen epistles there are ninety canons; and these numbers you will find written above throughout the whole text of Scripture upon the testimonies agreeing with them, namely there where a few words seem necessary to each canon. But as to why a canon does not contain every testimony, observe with diligent care: it is because these same testimonies consist of many verses, whereas the canons consist of few words, in that always for the purpose of reply few words are brought forward. And therefore it comes about that of some testimonies only the beginnings agree with the canon under which they are placed, of others the middle, of some indeed the end, and most often the whole.

And for this reason you will find, marked above in red lead upon a single testimony, the number of two or three or more canons — as I have already said — yet there where a few words seem necessary to each. For I wish you to understand that I have laboured at this, in order that I might faithfully make plain the coherence of the Scriptures, being an enemy to none, and that the minds of those in error might, as you asked, be more swiftly corrected. Farewell in Christ! God is true (Rom. 18); the Spirit also is God (2 Cor. 6); and the God of the ages possesses immortality (1 Tim. 5) and, being invisible, dwells in light unapproachable (1 Tim. 5), being moreover King and Lord (1 Tim. 5), whose image and firstborn is Christ (2 Cor. 18; Col. 5), in whom is not found 'yes and no,' but 'yes' only (2 Cor. 22).

(11.) Tit. 1; Heb. 1, 11, 18, 19. What things there are that exist as discordant and hostile to themselves in their movement and fruits; for there is a perverse nation, and likewise a perdition having its own son (Rom. 54; 2 Cor. 28, 34; Gal. 30, 31; Eph. 30; Phil. 12; 2 Thess. 4; Heb. 23). That there are two kinds of spirits, one of God, the other of the world unto errors (Rom. 54, 55, 56, 58, 59; 1 Cor. 11, 12, 72; 2 Cor. 19; Gal. 30; 1 Tim. 15; 2 Tim. 5). That there are two wisdoms, the one indeed of God, the other of men or of the flesh (Rom. 54, 55; 1 Cor. 3, 4, 5, 6, 7, 8, 9, 10, 12, 18; 2 Cor. 3; 1 Thess. 2; Col. 15).

That many are called gods, and that some men's belly is their god, and the spirits of this air, and the powers of darkness, and also the elements of the world (1 Cor. 47, 48; 2 Cor. 22; Gal. 17, 20; Eph. 6; Phil. 20; Col. 4, 15, 22; Heb. 9). That sins, or demons, are named by the Apostle darkness, or works of darkness (Rom. 101; Eph. 30; Col. 4). That it belongs to the foolish and the carnal or the doubting to think or feel grossly concerning the divinity (Rom. 8, 9, 54; 1 Cor. 13, 14; 2 Cor. 3, 5; Heb. 9). That out of God and in God are all things, who works all things, and that all fatherhood is named from Him, and that all things were created through Christ (Rom. 91, 104; 1 Cor. 47; Eph. 2, 3, 13, 14, 16, 17; Col. 5, 6, 7, 16, 17; Heb. 1, 5).

That wisdom and grace and blessing are spiritual gifts, and that His invisible things are perceived, being understood through the things that are made (Rom. 3, 4, 6, 7; 2 Cor. 46; Eph. 2; Col. 3; Heb. 3). That the judgments of God are unsearchable and His ways past finding out; and likewise the riches of Christ and His manifold wisdom (Rom. 64, 91; 2 Cor. 46; Eph. 2, 12, 13; Col. 3). That the things which are seen are temporal, but the things which are not seen are eternal; and therefore that those who in this life only have hope are more miserable than all men (Rom. 64; 1 Cor. 6, 7, 10, 43, 44, 62, 84; 2 Cor. 29, 37, 38).

That Christ took upon Himself the likeness of sinful flesh in His ministry, in whom are the treasures of wisdom, who made both one and, ascending on high, led captivity captive, and whom the Apostle said he no longer knew according to the flesh (Rom. 53; 2 Cor. 32; Eph. 8, 18, 19, 34; Phil. 8, 9; Col. 8, 10, 12, 13; Heb. 7, 8, 9, 11, 13, 15, 17, 18, 21). That Christ, who died in the flesh for us, is the same man and God, the mediator of God and of men (Rom. 34, 35, 36, 38, 40, 47; 1 Cor. 81, 86, 87; 1 Thess. 17; 1 Tim. 9; Heb. 4, 13, 14, 15, 24). That the foundation of the apostolic faith is Christ, who is the cornerstone and our head, out of whom is the whole body and in whom are built up those who believe the gospel.

(1 Cor. 15, 16; 2 Cor. 22, 23; Eph. 10, 21; Col. 8, 14, 21; 2 Tim. 15; Heb. 12.) That the mystery, of old hidden from the sons of men, is now made manifest to the saints through the Apostle, and that Christ is called the wisdom which none of the princes of this world knew (1 Cor. 9, 10; Eph. 2, 11, 13; Col. 10, 13). That Christ the Son of God is the image of the power and wisdom of the Father, and that in Him the fulness of the Godhead dwells bodily, He alone knowing no sin in the flesh; but every man is a liar (Rom. 2, 5, 18, 19; 1 Cor. 5, 8; 2 Cor. 32; Col. 5; Heb. 1, 8, 12). That the man Christ is named God and Lord by the Apostle, and that He is said to have been made not in His divinity but from the seed of David and from a woman.

(Rom. 1, 70; 1 Cor. 90; Gal. 1, 4, 5, 18, 19; 1 Tim. 1; Tit. 10; Heb. 1, 2, 3, 4.) That Christ is our peace, and therefore on His cross, dissolving the enmities, He blotted out the handwriting that was against us, the middle wall being broken down (2 Cor. 32; Eph. 9, 39; Col. 6, 7, 8, 19; Heb. 21). Canon 19: That Christ, not unwilling but by His own will, in His passion fulfilled the will of the Father, humbling Himself even unto death (Rom. 66; Gal. 2, 10; Eph. 27; Phil. 9; 1 Tim. 9; Tit. 10; Heb. 26). That that heavenly Jerusalem is free, and that we, according to Isaac, are reckoned in the seed of the promises, and that the head and fulness of the Church is Christ (Rom. 72; Gal. 25, 26; Eph. 5, 13, 33, 35; Col. 6, 9; Heb. 20, 24).

(26.) That the Spirit of God searches all things and knows even the deep things of God, which the spiritual alone understand and speak, judging all things while they themselves are judged of none, since they shall go to meet Christ (1 Cor. 11, 12, 13, 77; Eph. 4, 14, 20). That sin brings death and reduces the soul into bondage (Rom. 37, 39, 43, 44, 45, 46, 47; Eph. 6, 7; Col. 18; 2 Tim. 7). That ignorance is darkness, but knowledge is light in the Lord, and that each has its own sons (1 Cor. 79; Eph. 22, 30; 1 Thess. 16, 17; Col. 4; Heb. 8, 9). That God before the ages predestined unto our glory the wisdom hidden in a mystery — that is, the glory of those whom He chose before the foundation of the world (Rom. 65; 1 Cor. 9; Gal. 18, 19; Eph. 2, 3).

(2 Thess. 5; Col. 10; 2 Tim. 6, 7; Tit. 1; Heb. 5.) That it is of the grace and mercy of God that those who hear should believe and that those who believe should be saved; but that dullness or hardening comes of sin upon those who do not believe; and that against nature the Gentiles have been grafted into the grace of God, since from Him and through Him and in Him are all things (Rom. 73, 74, 82, 84, 85, 86, 87, 88, 89, 91; 1 Cor. 22, 33, 37, 47, 72, 73; Eph. 1, 3, 7; Phil. 11; Col. 10; 2 Tim. 6, 17; Tit. 12; Heb. 6, 7, 28). Canon 26: That sin and death came upon all men through Adam, and that death reigned from Adam unto Moses (Rom. 37, 38, 39; 1 Cor. 86).

That evil communications corrupt good manners, and that questionings and contentions subvert rather than edify the hearers (1 Cor. 46, 62, 91; Eph. 39; Col. 14, 15; 1 Tim. 27; 2 Tim. 14, 17, 20). That the desire of sinning — that is, the will of the flesh, which from long custom is now called law and nature — is always opposed to the holy will (Rom. 48, 49, 50, 51, 53, 61, 62, 63, 64, 74, 122, 124; 2 Cor. 11, 12, 48, 55; Gal. 30; Eph. 6, 38; 1 Thess. 6, 7, 8; 1 Tim. 12; 2 Tim. 16, 17). That the flesh and its prudence is enmity against God and is always absent from God and from every good (Rom. 50, 51, 54, 55, 57; 1 Cor. 95; 2 Cor. 39; Gal. 30, 34; Eph.

That through the Spirit of God dwelling in us our mortal bodies are made alive (Rom. 56; Phil. 23; 1 Thess. 14, 22). That there is a new, inner man, whose image is heavenly, having been formed indeed after the image of God, who is renewed by the grace of God and the light of knowledge, and who, existing as a treasure in an earthen vessel, is clothed with bowels of mercy and of faith and of love (1 Cor. 94; 2 Cor. 24; Eph. 14, 23, 24; Col. 27, 28; Heb. 18, 19, 20, 25). That there is an old, outer man, who is being corrupted and in whom the body of sin is destroyed, and who is named by the Apostle an earthly house and an earthen vessel (Rom. 41; 2 Cor. 24, 27, 29; Eph. 23, 26; Col. 27).

That the bodies of the saints are temples of God or of the Holy Spirit and members of Christ, and therefore ought always to be a living and pleasing sacrifice, and ought to abstain from every work of the flesh and from whispering and idle talk and the rest of sins, and, according to the Apostle's counsel, so to remain as virgins (Rom. 92, 101; 1 Cor. 17, 28, 33, 34, 35, 36, 37, 40, 41, 43, 45, 58; 2 Cor. 35, 49, 59; Eph. 28; Phil. 24, 25; 1 Thess. 11; Col. 25). That the saints crucify their flesh with its vices and lusts, glorying in the cross of Christ, through whom they are dead to the world and to its works (Gal. 32, 36; Col. 22, 23; Tit. 9).

That when some abstain from flesh and wine, they ought neither to be judged by others nor themselves to judge others, because to the pure all things are pure, and because food and drink commend no one — for God, it says, will destroy both this and these (Rom. 102, 103, 106, 107, 108, 109, 110; 1 Cor. 32, 49, 61, 53, 66; Col. 20; Tit. 4; Heb. 26). That wine is the whole cause of luxury, and therefore one ought to abstain from it, since it permits the use of even a little only for infirmity (Rom. 108; Eph. 32; 1 Tim. 23, 24). That through blessed voluntary poverty the righteous reject avarice, the root of all evils, content with the daily supply and with sufficiency of clothing ministered to them through godliness (1 Cor. 28; Eph. 22, 28; Col. 25; 1 Tim.

(27, 28; Heb. 18, 26.) That the warfare and arms and enemies and struggle or fight of the righteous are spiritual, whose conversation is in heaven, whence also they await Christ the Lord (Rom. 101; 2 Cor. 46; Eph. 38, 39, 40; Phil. 20; 1 Thess. 10, 17; 2 Tim. 10; Heb. 11). That the work of the teacher is reading and the preaching of the gospel, in which the Apostle laboured night and day (1 Cor. 101; Phil. 15; 1 Thess. 5; 2 Thess. 9; 1 Tim. 17, 18; 2 Tim. 6, 18, 19, 20, 21, 23). That one ought to persevere in psalms, hymns and spiritual songs and in prayers, as much for one another as for kings and for all men (Rom. 3, 96, 119; 2 Cor. 2, 60; Eph. 4, 32, 41; Phil. 1, 23; 2 Thess. 3, 6; Col. 3, 29, 32; 1 Tim.

(1 Tim. 8; 2 Tim. 2.) That the Apostle became all things to all men, that he might gain all, whereby he pleased all; whom one ought to imitate, so that, like luminaries, Christians may shine among the rest in their conversation, and whose work ought to be such as is also their speech (Rom. 96, 97; 1 Cor. 57, 63, 64; 2 Cor. 21, 31, 33, 42, 47; Eph. 15, 31; Phil. 12, 22; 1 Thess. 10, 13; 2 Thess. 5, 9; Col. 33, 25; 1 Tim. 17; Tit. 7). That whoever unworthily receives the body and blood of Christ, which is the great sacrament of godliness, manifested in the flesh, justified in the spirit, is guilty of that body and blood (1 Cor. 61, 69; 1 Tim. 13, 14; Heb. 18, 19).

That with knowledge and faith and the fragrance of holiness were filled both the Apostle and those to whom he gave thanks (Rom. 3, 114; 1 Cor. 1, 64; 2 Cor. 4, 13, 14; Phil. 10, 25; 1 Thess. 2; Heb. 18, 19). That through the manifold grace of the Holy Spirit, as was fitting, spiritual gifts have been distributed to the saints, and therefore each ought to remain in that wherein he was called, and the lesser ought to give honour to those who labour together for the gospel (Rom. 93, 94; 1 Cor. 40, 73, 103; 2 Cor. 60; Eph. 17; 1 Thess. 18, 19; Heb. 3). That a bishop ought to be blameless, and all the clergy peaceable, fleeing youthful desires, keeping the commandment, approving the better things, rebuking the one who errs, teaching what is useful;

likewise that the aged men and the widows ought so to be (1 Thess. 20, 21; Col. 11, 12; 1 Tim. 13, 18, 19, 23, 28, 29; 2 Tim. 16, 17, 21; Tit. 2, 5, 13). That churchmen ought not, for their own defence, to go to public courts, but only to ecclesiastical ones, and to judge nothing unjustly, and to establish a matter by the testimony of two or three, since the saints shall judge the world and the angels (Rom. 98; 1 Cor. 30; 2 Cor. 59, 60; 1 Thess. 11; 1 Tim. 21, 22, 25; 2 Tim. 21; Tit. 10; Heb. 18). Canon 47: That the stronger in faith ought to have compassion on the weaker, considering themselves, lest they also be tempted (Rom. 111; 2 Cor. 10, 11; Gal. 33; 1 Thess. 18, 19, 20; Heb. 8, 25).

That in the orders of the Church God has chosen, first apostles, second prophets, third teachers (1 Cor. 73, 74, 77, 78, 79; Eph. 11; 1 Thess. 21; 1 Tim. 6). That every good is to be chosen and that brotherly love is to be preferred above all virtues, that the time is to be redeemed, and that peace and humility are to be pursued by Christians (Rom. 95, 96, 97, 100, 107; 1 Cor. 2, 74, 76, 103; Gal. 29; Eph. 15, 21, 22, 31; Phil. 7; 1 Thess. 12, 20, 21; 2 Thess. 1; Col. 28; 1 Tim. 3; Heb. 9, 23, 25). That those are to be avoided who do not live according to the tradition of the Apostle, but rather serve their own belly, who in the last times shall be the worst (Rom. 123; 1 Cor. 77; 2 Thess. 5, 8, 10; 1 Tim. 15; 2 Tim. 18, 22; Heb.

(18, 26.) That those sin more grievously who judge others while themselves doing worse things, or at least that those are partakers of sinners who in any way consent to the sinning (Rom. 10, 11, 12; 1 Cor. 26, 27, 28, 29; 2 Cor. 59; 2 Tim. 15). That there either have been or shall be false apostles and false prophets, through whom come sects, and that Satan transfigures himself into an angel of light (Heb. 28). That not through the law but through the faith and confession of Christ believers are saved and justified, being freed from the yoke of bondage and from the diversity of the sexes (Rom. 26, 27, 34, 78, 79, 81, 110; 2 Cor. 36; Gal. 10, 11, 15, 16, 27; Eph. 9, 22; Heb. 7, 18, 19, 22). Canon

56: That he commands the people to be subject to the powers and to work with their own hands, that wives, sons and servants should love their husbands and masters, and servants their masters, and that women should keep silence in the church and not presume to teach (Rom. 99, 103; 1 Cor. 33, 36, 37, 38, 39, 40, 42, 43, 45, 46, 48, 49, 50, 62, 66, 68, 71, 72, 79; Eph. 25, 26, 27, 33, 34, 36, 37; 1 Thess. 18; Col. 30, 31; 1 Tim. 19, 26, 30; Tit. 5, 6, 8, 11; Heb. 25). That he bids the incontinent to marry, and that the woman is to be saved through the bearing of children (1 Cor. 87, 43, 44, 45; 1 Tim. 12, 19; Heb. 25). That believers are justified by deeds, not by words only; for, he says, the kingdom of God is not in word but in power (Rom. 14, 15, 16, 17, 18, 19; 1 Cor. 25, 39; 1 Thess.

(2; Heb. 18.) That the head of the man is Christ, but the man is the head of the woman, and that one ought always to pray without wrath and disputing, and that women ought to be adorned not with jewels but with conduct (1 Cor. 65, 66, 70; 1 Tim. 11, 12, 19). That the Apostle gives thanks to those who are ready for almsgiving, exhorting others to this work (Rom. 94, 118, 120, 138; 1 Cor. 99, 103; 2 Cor. 40, 41, 44; Phil. 26; 1 Tim. 9, 11, 15; Tit. 15; Heb. 25, 27). That the Apostle bears testimony to the good life of certain laymen and to their faith and kindness, in that they refreshed either himself or the poor of the saints (Rom. 118; 2 Cor. 39; 1 Thess. 6, 9; 2 Thess. 1, 7; Col. 1; 2 Tim. 3; Philem. 2; Heb. 19).

That Paul reproaches the avarice of certain men, saying that he so preached the gospel to them that he might not be a burden to them; yet that those who serve the altar ought to live thereof, as the soldier lives by his own pay (1 Cor. 54, 56; 2 Cor. 51, 58; 1 Tim. 1, 30). That certain men laid down their own necks for the Apostle, to whom not only he himself but also all the churches give thanks, whom also they received into their own houses (Rom. 121; 1 Cor. 104; Col. 34; Philem. 1). Canon 64: That those who follow the righteousness of the law are ignorant of the righteousness of God which is given through Christ; for it was impossible for those serving the law to take away sins from themselves (Rom. 20, 21, 22, 53, 66, 68, 71, 75, 76, 77, 78, 80, 84; Gal. 15; Phil. 17, 18, 19; Heb. 12, 16).

(17.) That the Apostle says there are two laws, one through Moses which is carnal, the other through the faith and grace of Christ which is spiritual — destroying the former indeed because it does not justify, but establishing the latter because it saves and sanctifies (Rom. 21, 23, 25, 31, 32, 33, 34, 37, 38, 39, 43, 44, 47, 48, 49, 50, 52, 54, 57, 59, 77; 1 Cor. 97; 2 Cor. 16, 17, 19; Gal. 10, 11, 12, 13, 14, 15, 16, 17, 20, 24, 25, 26, 27, 28, 30; 1 Tim. 2, 3; Tit. 3, 18; Heb. 11, 12). That in the Jewish law there is a curse, from which Christ frees us, He Himself being made a curse (Rom. 31; Gal. 12, 13). That through the spiritual circumcision of the heart in Christ the Apostle destroys that shameful circumcision of the law (Rom. 16, 17, 23, 24, 27, 28; Gal. 27, 28, 35, 37).

(Eph. 7, 8; Phil. 16, 17; Col. 16, 17.) That the things which were done or written in the Old Testament happened as a figure of us (Rom. 33, 34, 74, 112, 113; 1 Cor. 59, 60; Heb. 16). That the Apostle sets before the Jews the faith of Abraham to be imitated, proving that believers are justified not by works of the law but by works of faith, whom he also calls the Israel of God (Rom. 20, 26, 28, 29, 30, 32, 33, 34, 72; Gal. 10, 16, 30; Heb. 11, 20, 25). That the Gentiles ought not to glory over the fall of the Jews; for God wills all men to be saved, concluding all under sin, that He may have mercy upon all; who through Christ reconciled us to Himself; for God, he says, was in Christ reconciling the world to Himself (Rom. 79, 87, 88, 89,

90; 2 Cor. 32; 1 Tim. 9, 16; Heb. 14). That, though he accuses himself of having been a persecutor of the churches and says that he is the least of the apostles, yet he confesses that he was caught up even to the third heaven, where without doubt he was instructed in the gospel, which he says he was taught not by man but by Christ through the revelation of the Spirit (1 Cor. 82; 2 Cor. 1, 64, 57; Gal. 5, 6; Eph. 11, 12; Phil. 17; 1 Tim. 3, 4, 5; 2 Tim. 6; Tit. 12). That the same Apostle says that he received from God the grace of apostleship, and that Christ speaks and works in him, and that they are led by the Spirit of God who are sons of God — heirs indeed of God, but joint-heirs with Christ (Rom. 2, 58, 59, 116; 2 Cor. 6, 7, 13, 23, 60; 1 Thess. 3, 11; Col. 11; 2 Tim. 7; Heb.

5, 10, 11). That he preached the gospel there where none of the apostles had been, and that he was sent by Christ to evangelize (Rom. 117; 1 Cor. 8; 2 Cor. 12, 22, 48; Gal. 6; Eph. 12). That he did nothing less than the other apostles, as much in preaching as in signs; for even if I am unskilled, he says, in speech, yet not in knowledge (Rom. 115, 116, 117; 1 Cor. 14, 82; 2 Cor. 50; Phil. 3, 11, 12, 19; 1 Thess. 4). That he is the apostle of the Gentiles, to whom also he preaches the gospel, and that, coming to Antioch, he rebuked Peter, and that James and John and Barnabas gave him the right hands of fellowship (Rom. 4, 86, 87, 115; Gal. 7, 8, 9; Eph. 11, 12; 1 Tim. 10; 2 Tim. 6, 7, 26).

That he had Timothy as a colleague, and Epaphroditus as a fellow-apostle and fellow-soldier, and others as helpers or ministers (Rom. 115, 125; 1 Cor. 81, 101; 2 Cor. 12, 15, 41, 43; Eph. 16; Phil. 14; Col. 1, 2, 34; 2 Tim. 4, 25; Philem. 1; Heb. 28). That he calls those his sons whom he was imbuing with the knowledge of the truth, in whom, using the power of apostolic authority, he rejoices concerning those whom he had made sorrowful unto repentance (1 Cor. 24, 25, 52, 55; 2 Cor. 8, 9, 26, 28, 36, 38, 45, 46, 47, 61; Gal. 23; Phil. 2; 1 Thess. 4; Col. 12; 2 Tim. 18; Philem. 3, 4).

That he was sent by Christ to preach rather than to baptize, and that we are buried together with Christ in baptism, so that, being made sons of God, we may walk in newness of life — heirs indeed of God, but joint-heirs with Christ (Rom. 40, 59; 1 Cor. 3; Eph. 2, 34; Col. 17; Tit. 12; Heb. 9, 11, 18). That, on account of the immensity of their sins, wicked men are handed over to worse passions, and that the creation is subject not of its own will, and that no other creature can separate us from the love of Christ, and that the gospel has been preached to the creature (Rom. 9, 61, 63, 68, 100; Col. 5, 9; 1 Tim. 15; Heb. 18).

That he said he knew in part and prophesied in part and saw through a glass those things which are to come, running toward the prize of the heavenly calling of God (1 Cor. 75; Phil. 19). That Christians ought to rejoice in sufferings, knowing that it is the gift of God that they believe; for to suffer for Christ shall be an eternal reward (Rom. 85, 60, 68; 1 Cor. 23, 24, 100; 2 Cor. 2, 25, 33, 87, 52, 58, 56, 57; Gal. 38; Phil. 5, 6; 1 Thess. 6, 7; 2 Thess. 1, 6; Col. 9; 2 Tim. 13, 18, 19, 24, 26; Heb. 19, 21, 22, 28). That the bodies of the saints in that general resurrection are to be clothed with diverse splendours of merits, where now flesh and blood — that is, the works of the belly and of lust — shall not reign (1 Cor. 92, 93, 94, 95, 96; Heb. 21).

That Christ is the firstfruits of the resurrection, and then those who are His, He now Himself sitting above every principality and power, placed at the right hand of the Father (Rom. 40, 41, 42, 67, 68; 1 Cor. 33, 88, 85, 86, 87, 89, 91, 92; 2 Cor. 26; Eph. 5; Phil. 18; 1 Thess. 14; 2 Tim. 12; Heb. 2, 4, 13, 21). That he says that those who, being set in the body, have died to sin and have been made alive together with Christ, have risen in baptism, and that they seek the things which are above, not the things which are upon the earth (Rom. 39, 40, 42, 43, 48; Eph. 7; Col. 16, 17, 23, 24).

That there shall be a judgment of God, with Christ as the just Judge, where each shall receive according to his works, the conscience rendering an account even of thought, and the guilty of all crimes shall undergo the examination of the judging God (Rom. 12, 13, 15, 105; 1 Cor. 20, 21, 31; 2 Cor. 30; Eph. 37; 1 Tim. 25; 2 Tim. 21, 24; Heb. 24, 25). That those are dishonoured by God who do not honour God, and are left to their own desires, to be judged the more grievously (Rom. 9, 10, 29; 1 Cor. 27, 70; Gal. 33, 34; 2 Thess. 2; Col. 31; Heb. 18). That before the day of judgment shall come the son of sin, who is understood to be the antichrist (2 Thess. 4). That the judgment at the end of the world shall be by fire, which he also names wrath;

which day, at the coming of Jesus from heaven, shall come as a thief upon the sons of unbelief and upon all ungodliness (Rom. 6, 13; 1 Cor. 16; Eph. 29; Phil. 20; 1 Thess. 3, 4, 15, 16; 2 Thess. 2; Col. 26; Heb. 18, 25). That the present felicity of this world is to be despised, not only as brief but as harmful and malicious, and that its wisdom is folly, in which, he says, we also once walked; but that the last enemy, death, is to be destroyed, when the righteous shall have obtained vengeance from the Lord upon those who now afflict them (Rom. 92; 1 Cor. 18, 43, 70, 88; 2 Cor. 38; Gal. 2; Eph. 6; 2 Thess. 1, 2; Heb. 10, 19).

That the righteous shall reign forever with God the Father and with Christ, where the body shall no longer be subject to corruption (Rom. 41, 42, 46, 47, 62; 1 Cor. 89, 93, 95, 96, 97, 98, 99; 2 Cor. 29; Gal. 30, 34; Eph. 5, 6, 7; 2 Thess. 5; 1 Tim. 29; Tit. 9, 12; Heb. 11, 12).