¶ An exposition of the whole eight Chapter to the romans, expounded by John Hedlambe, Preacher and Minister to the Congregation at Braughin, and student of Divinity in Peter house at Cambridge, before Master Doctor Squire, and the whole ministery assembled at the last Synod, holden at Ware in Lent last past 1579. Wherein is perfectly proved our justification to be by faith only, to the beating down and overthrowing of all erroneous and false opinions to the contrary. Seen and allowed. ¶ Imprinted at London, by Robert Walley. 1579. To the right worshipful master Thomas Meade, one of the Queen's majesty's justices of her common Pleas at Westminster, John Hedlambe wisheth long life, with the increase of godliness and felicity. THat the good and godly order of that man of God: the right worship full & our godly Archdeacon master Doctor squire, may be known unto your worship, for whom I with the rest of my brethren, and fellow Ministers of the Church of God are to give GOD most hearty thanks, for that it pleased GOD to send such a faithful distributor of his word to reign over us. Who both with godly zeal setteth forth the truth, and also with great mildness encourageth us to go forward in the same: It was his good pleasures to appoint me, though most unworthy, at his last Synod at Ware, to open as GOD would bless me, and direct me at that time unto my fellow Ministers those notes, which according to my small capacity, I had collected upon the viii. Chapter to the romans, after which my rude discourse being ended, he did so comfort me to go forward, as was greatly to my joy and consolation in the Lord: wherefore as duty bindeth me, praying the Lord long to continue this our church of England with him, and many such faithful Ministers to God his glory, and their and, our great comforts, not being able to speak that he deserveth, neither to utter that in him, which my heart doth conceive, I refer it to your worship & others, godly and learned. Wherefore now returning my baise style to writ unto your worship: as the divine Philosopher Plato (right worshipful) did often times give thanks to the Angel of his birth for three things: first that he was a man, and not a beast: Secondly, that he was a Graecian, & not a barbarian: thirdly, that he was borne in the days of Socrates, which rhankfulnesse that Heathen Philosopher, even to that God he knew not, and that for worldly & transitory things, hath pricked me forward (though not forgetful, yet unable to fulfil any part of my duties) to be heartily thankful to the Father of mercy, & God of all power, whom I truly know through Christ jesus, for that he hath created me like unto himself, sin only excepted, & hath not only brought me to the pleasant spring of the high Helicon, but also hath sent me such a Maecenas, who as he is able, so is he willing to further those my studies and labours, whereunto God hath called me. And seeing (right worshipful) that you are that favourer of my labours in Christ jesus, for whom I am not only to pray to God, but also through his assistance in and by myself, to show some effects and tokens, of my thankful mind and knowledging both with what love you embrace the truth of God his word: and what favour you bear to the Ministers of the same, as also what delight you take in reading of the same, and mixing the studies thereof, with other your labours professed: I have here sent unto your worship a brief discourse of the whole viii. Chapter to the romans, which although I have neither so well polished, drawn such lineamentes, nor added such colors as other both could and would have done, if they had been appointed to have spoken in that place. Yet as GOD at that time did give me grace and utterance, and for the measure of that Spirit which he lent me, I did briefly both in dividing and expounding, so labour, as the shortness of time wherein I had warning, and was to speak permitted me: which my labours if they be accepted and approved by your worship, I trust I shall (God his grace assisting me) take such like or greater pains, in some other place of Scripture, to the building up of the walls of the decayed Jerusalem, and to the beating down of the kingdom of Satan, both in other, and also in myself. Thus desiring the God of mercy, who raised again from death, the great Shepherd of his flock, even jesus Christ the righteous, always to preserve and prosper your worship and yours, both to his Church, and also to this our common wealth. Thus with due remembrance of my bounden duties, I cease to trouble your worship: from Braughin this xxj. of May. 1579. Your whorships most bounden in the Lord, during life John Hedlambe. ¶ The Printer to the gentle Reader. WHereas it hath pleased God (gentle reader) through his holy spirit, to move and direct the author hereof, to set down here for thy comfort an exposition of the whole 8. Chapter to the romans: These are to desire thee, with humility and diligence to read the same, and also for the better understanding thereof, to read over the eight Chapter, not doubting but that in reading hereof, thou shalt receive comfort through God's holy Spirit, praying unto him, that he will direct the hearts, minds, and pens of all readers and writers that all their actions may be to God his glory, and to the edifying of the readers and hearers, which God grant for his mercy sake. Thus far thou well in the lord, who ever bless us. Amen. ¶ octawm caput ad Romanos. IT is not (as I suppose) unknown unto any of you, right worshipful well-beloved brethren, and fellow ministers of Gods holy Mysteries, how and in what order the blessed Apostle S. Paul disputeth against that people, which in his days did vex the Church with the devilish and abominable doctrine of salvation, by their own works and santification, by the vanities of man's brain: and yet I have thought it good at this present briefly to open the whole method of the same, both because I fear there be some here, who either have not perfectly heard, or learned the same, and other that have not distinctly taught it: as also that I may by the assistance of God's spirit and your gentle patience, more plainly set open before you, the whole contents of this present scripture, to the advansement of God's truth, to the true understanding of his word, and the health of all our souls etc. This whole Epistle may well be divided into two especial parts, the first is of doctrine especially, I say especially because that in the disputation of Doctrine, he handleth other things by the way. The second of manners. And in that first part which is doctrine he disputeth at large of justification by faith in the first 8. Chapters. And the 9.10.11. Chapters he bestoweth in the confirming of the other part of this doctrine which is predestination. And in the other Chapters he only handleth their manners. Thus you see the scope of the Apostle: Now let us consider the Scripture which is read thus etc. Read the 8. After that the holy man of God Paul had satisfied the doubtful and wavering minds, and overthrown the subtle and crafty reasons of those, who most impudently ascribed the causes and means of their salvation to works, he addeth this 8. 2. Principal things. Chapter wherein we are to know that there are contained two principal things. First a conclusion of those things, which he set down in the former chapters. secondly a comfort and consolation for all those who embrace this Doctrine, and cast from them those relics of error. The conclusion which I spoke of containing in it, an affirmation of the whole disputation from the viverse of the first Chapter unto this 8 Chapter is confirmed this sentence, without good works is only granted salvation too the elect. The confirmation is in the second verse of this Chapter, wherein the third verse is expounded, a doubt as it wear of the weakness and inability of the Spirit, which is answered in the same verse by an argument ex adversis, that is contraries which affirming are perpetually opposite. That these things are only granted to those which are regenerate is set forth in the fourth verse ex dissentaneis, whose first part set down in the 5. verse, is plainly declared of the effect following in the two next verses, having their own conclusion in the 8. verse. The second part of the afore said argument, is in the 9 verse. Where are both the propositions of this syllogism. Who so is in the spirit hath the spirit: You are in the spirit ergo. The latter proposition, or as it is termed the Minor or assumption, is confirmed by the effect of the grafting into Christ in the 10. verse, and effects of the spirit in the 11. verse. The conclusion of the first part is in the 12. verse, and set forth by two disagreeing arguments in the 13. verse, the latter being proved in the 14. verse, by an enthimeme or imperfect syllogism, whose proposition is confirmed by the effects and testimonies of the spirit, in the 15. and 16. verses. Which part thus orderly set down the Apostle directed still by the same spirit, entereth into the disposition and artificial setting down of the comfort, which the Children of God receive by that faith, in whose assurance he hath so laboured. Which comfort he taketh not of the vain delights, which carnal men wish or hope for in this life. But first of that company, which we have with Christ in the end of the 17. verse. secondly a comparatis in the 18. verse, thirdly of an argument a Maiori in the 19 verse, All things do look for this comfort, much more we which God hath blessed with reason, and called to the participation of his mercies in Christ jesus. And this looking for, is contained more largely in the 20.21.22. and 23. verses. Fourthly of the matter of hope 24. and 25. verses the spirit helping and prayer 26. and 27. Fiftly of the end of our afflictions 28: God working the same, which hath predestinated us, as 29. and 30. verses. Sixtly of an argument a Maiori 31.32 to the which he anexeth a most excellent conclusion and affirmation, of the whole part beginning at the 33. verse unto the end. Thus you see dear britherens, what order I am to observe in the treatise of this Scripture, which that I may do too the glory of God etc. I told you that the first part was a conclusion, which the blessed Apostle Paul added to that notable disputation, which he before had handled to the beating down, and erecting again both of jew and Gentile, and to the repairing in them whom God of his mercy, hath called that the Image of perfection, from which we fell with our forefathers, whose tokens we bear, I mean original sin. The exposition of the 1. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this word being without that accente which the Grecians call accentum grave, is a note of copulation, and proveth this to be joined to some disputation going before, and adding these words following, he giveth them in stead of a Buckler to defend us in that day of battle, when the Devil shallbe ready to give the onset, and to overcome us, if we arm not ourselves with this armour, either to prevent his malice, or valiantly to resist his force. And here the wisdom of God by his servant Paul joineth three especial things to be marked: first, Three things to be marked. the imperfections often incident even to the faithful. secondly, the great favour of God. Thirdly, the regeneration of the Spirit. Which if we perfectly consider, than it shallbe impossible for Hell itself to prevail against us: the imperfections are set down in walking after the flesh, which word flesh may be taken either for the outward man, the whole man, that is body and soul: or for the present time: If therefore any of the children of God do externally offend God, as when the Child of God boweth himself in time of persecution to an Idol, or with desire of mind, and consent of body fall into any sin, as when God giveth up his children to work according to their own hearts, and so fall into some grievous sin, as adultery, swearing, lying, & such like: lastly, when those whom God hath called, live according to the course of the world, either fashion themselves thereunto in their behaviour, Religion, or apparel, and thus disagree from the written word, than I say they walk after the flesh, and yet they so sin, that for Christ his sake these sins shall not be laid unto their charges: And therefore they fly unto that mercy offered, and acknowledge the same. The second thing that I noted, to be God's favour towards us, which pardoneth and forgiveth us, so that although sin assault us, and oftentimes subdue us, yet we acknowledge ourselves to be free from the power of Death, and the curse. Thus fell David in committing adultery with blood, Magi. Sententiarum libro 4 distinctio. 16. thus fell Moses at the waters of strife in smiting the rock: Thus Peter, Mary Magdalen and others whose falls were not to death, but to their farther confirmation. And although the bloody Papists (trusting in the defence of a foolish distinction of sins Venial and Mortal, and willing in their grossness to play and jest with God, say that mortal sins must pay a great ransom, but venial sins to be purged with more easy remedies, as with mumbling up and often repetition of the lords prayer, with sprinkling of holy water, or the absolution of the Mass) would take away this place, because it is say they, a paradox of the Stoics making equality of sins, yet let us (beloved) thus think, that if this were not true, that every one should die for ever, because Roma. 6.23. the reward of sin is death, Ezech. 18. 2● because the same soul that sinneth shall die. Yea let us be persuaded that all the sins of the faithful are remitted, not because they do not deserve death, but because by the mercy of God, there is no condemnation to them that are in Christ jesus, so that their sins are blotted out by pardon, and shall not be imputed unto them, neither doth this place argue equality of sins (as they dreamt) though it make all sins worthy of condemnation, or as they term it Mortal. For in deed they themselves say, that the sins of Ezechias, David, the Ninivites, Peter, and those that were converted at Peter's sermon were all mortal, and yet some of them less than others: but we see those sins not to have been taken away by man's power or policy, but by the grace of God who called them to repentance. For Ezechias being King. 20.2. ●sai. 38.1. afraid of the message of death that he received, prayed, weeping, but looked into the mercies of God, and trusted. David confessed his great sin in numbering the people, but he said Sam. 24.10. Lord take away the iniquity of thy servant. He did acknowledge the sin of adultery and manslaughter, at the reprehension of Nathan, and Sam. 12.13.16 cast himself down before the Lord, but in sure hope and steadfast faith. The Ninivites troubled with the fearful threatenings of destruction ●nas. 3.5. put on sackcloth, sprinkled their heads with ashes, and prayed, hoping that the lord would have mercy, and turn his sharp wrath from them. Yea Peter himself wept ●at. 26.75. bitterly but ceased not to hope. And those which were stricken at the sermon of Peter, only trusted in the goodness of God, and therefore said to the Apostles, ●ct. 2.37. men and brethren what shall we do. Now let us come to the last part of this conclusion, which is the regeneration of the spirit, 2. Daungen opiniones. wherein there are two dangerous opinions to be taken heed of, the one of those sailing abroad in the sea of all ungodliness, with the ship of their own filthy desires, without safeconducte of God's word, promise' unto themselves all manner of licentiousness, because the mercy of God is freely given and his righteousness bountifully bestowed upon his elect. The other is of them who mounting aloft with the waxed wings of their own invention, The family love and sum like. above the common use and custom of the life of gods Children, challenge to themselves fantastical Spirits of sincerity. But as both these are most horrible, so they which do either of them wrist the Scripture, are most ungodly and damnable, unless they repent. For the Apostle in the sixth Chapter of this Epistle, seeing the ungodly to challenge unto themselves, that liberty saith, that it is proper only to those, which put one the righteousness of Christ, and that they are regenerate in spirit, and have a pledge of this regeneration in their baptism. But for other which cleave not to Christ, he promiseth the rigour of the Law, which overwhelming them with his curse, doth easily destroy them. Now as for those which would mount aloft in their feigned sincerity, because they study all that in them lieth to make God a liar, we are thus to persuade ourselves, that to walk after the flesh, is not to seek to put of all the senses of the flesh, and to fly up into the middle heaven, or altogether to separate ourselves from the company of the wicked, for that is impossible for man: Cor. 5.10. and therefore S. Paul willing us not to have any company with evil doers, strait way expoundeth himself, saying: I mean not that you should not at all company with them, for than you should go out of the world. And as I think this is the true sense of this Scripture, to walk in the Spirit is to be conversant in beating down fleshly lusts, and to give tokens of our hatred of sin. And therefore not yielding to the former opinions, to say thus unto our consciences, I have often fallen and sinned grievously, but the Lord hath received me to grace, he hath graffed me into the communion of Christ, he hath brought me into the fellowship of the Church by Baptism. Therefore as long as I go on forward in faith, although sin seek to deal violently with me, yet shall I be free from all guiltiness and damnation, because I being in the flesh, walk not after the flesh, yea, I abhor all the lusts and concupiscence of the flesh. To the confirmation of the Grace before concluded, might be proved by good reasons, as if a man will allege works, we may thus reply, If Salvation or justification be by works, then either by perfect works, or unperfect, but not by unperfect works, for every unperfect work is sin, and therefore, if it be by works it must needs be by perfect works, which no man is able to work, but only the son of God, and therefore our works be accounted vile and of none effect. I might reason against the blindness of the enemies of God's truth, but it needeth not because it is here set down, ●he expositiō●f the 2. verse. that only the Spirit of God giveth all things, setteth free, and maketh bond, giveth health, and scourgeth with sickness. For by these words the law of the Spirit of life is understood, the bountifulness and power of God's Spirit, the power which brings us to a casting away of the relics of the old Adam, and putting on of the righteousness of the new man Christ, the bountifulness which as it granteth pardon, and abolisheth the law of sin in us, setting us free from the guiltiness of death. So it granteth unto us the holiness of Christ, which once imputed doth, perfectly and absolutely finish the sanctification begun in us. This which is hear called the law of the Spirit of life, is that Spirit which is promised to be poured on the seed of man, because man without the moister of this spirit, is as a dry Esai. 44.3. and barren land. Which Spirit also is promised to be joel. 2.25. powered upon all flesh, and is called the Ezech. 36.25. clean water, which shall so reform and regenerate the elect, that they shallbe clean from all filthiness: this is that spirit which was sent Act. 2.4. upon the Apostles and Church of God. Now that this freedom is confirmed to be done by the working of the Spirit, and not by works, let us see from what slavery it hath freed us, truly not as some think, who because of this freedom, say that we are not bound to keep the Law of God set down in the ten Commandments. Not my brethren, that is a perilous doctrine, wherefore I pray you beware of it, for to be free from the law of Sin and Death, is not to live as we list, or to shake of the Commandments together with the Ceremonial law, but it is thus to be taken, that we by the grace of God's Spirit are so confirmed, that the Law of concupiscence is overcome by us, that we be delivered from under the yoke of our affections, so that we having rule over our own will, do seek now nothing in all our doings, but to set forth the glory of God, to repair the decayed Image of our former perfection, and to refer all our worldly practises or actions whatsoever, to be ruled and squared by the written word. This did Paul feel and therefore he doth triumph over sin, over concupiscence, and affections of the old man whatsoever. A doubt propounded and answered by the third ver. The doubt. But I told you that this confirmation, was more clearly set forth in the third verse, with a doubt there propounded, and an answer following in the same. The doubt riseth thus, it was said before that the law of the Spirit abandoneth sin, and overcoming setteth us free from Death. Here it is said that the Law is weak, or as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth impossible to redeem, or to free from sin, so that it remaineth that the law is only a shower of our faults, and a condemner of our sins. And lest any should think that he condemned the Law, he setteth down the cause of the inability or weakness, namely, the corruption of our flesh, as though he should say, the doctrine of the Law is able to justify, because it containeth a most exact and perfect rule of justice, but because no flesh can come unto that justice, the whole force and strength of the Law is perished and taken away: but because we see that our corruption maketh the Law of God unprofitable unto us, and that though it show the way of life, yet it is not able to keep back us from running headlong into destruction: Let us come to the answering of this doubt by the argument as I told you ere adversis, that is of contraries which cannot agreed: The answer for the mercies preached in the Gospel, are opposed or set against the severity of the Law, and the righteousness by the new man, in taking our flesh, to the corruption of the flesh of the old Adam, which had spoiled all mankind of the benefit of eternal life, if it had not pleased God to have sent this present and only remedy. Now that Christ was perfect man, we read that he was the seed of Gen. 3.15. Abraham, and afterwards of the seed of Gen. 17.2. jacob. So that then the cursed opinion of the Manaches may not be received, The error of the Manaches & Marcionits confuted. which would have him to be a fantastical body, neither as Martion feigneth a heavenly body, for neither in a heavenly body, or bore show of a man is the blessing promised, but in the seed of Abraham to come out of the loins of David, which Rom. 1.3. Paul affirmeth that he was made of the seed of David after the flesh. And in an other place Math. 2.16. that he sprang of the jews, yea, and the Lord himself called himself not only by the name of a man, but also by this name the Math. 6.28. Luke. 9.58. son of Man, like unto man in all things except sin only which he wanted (not because he was borne of a woman without the knowledge of a man, as some vainly and childishly think) but because he was sanctified by the Spirit, that his birth might be pure, even as it should have been before the fall of Adam, and in all the scripture these words Purity of Christ do note unto us the true Nature of man in him: that he died only for our sins it is manifest, but especially in that of Esaie: Esai. 53.4.5. surely he hath borne our sins and carried our infirmities etc. And in the last verse in the same Chapter, he was accounted among the transgressors, and he bore the sins of many, and that is most evident that 2. Cor. 5.21. Christ which knew no sin, is become sin for us, that we might be partakers of his righteousness. And that we may more assure ourselves Paul setteth down, that this was done in our flesh, which when we see, we may acknowledge our nature to be partaker of his victory. And that the fruits before set down pertain only to the godly, The exposition of the 4. verse. I reason this out of the fourth verse. None have the foresaid fruits, but such as fulfil the whole law, or such as being engrafted in Christ are made perfect by him. But they that challenge the favore of God to their own wantonness, or think evil of the doctrine of Salvation by faith, do neither fulfil the law (for by it they are condemned) Neither are they engrafted but cut of from Christ. And that jest the rigour of the law might prevail any more against them to condemnation. For the whole substance or extremity of the law is in Christ fulfilled, that we might be found just before God. For if once sanctification be imputed unto us with justification, then is the whole form of the law made perfect. The exposition of the 5.6.7.8. verses. This part is plainlier set down in the next four verses. First of arguments that disagree in the matter, as to walk after the flesh and after the Spirit, to seek for carnal and Spiritual things. Neither is the Apostle hear to be understood as before, for he maketh not a flat opposition, but he comforteth even the beginners in religion. For unto whom he seemed to have denied the fellowship of Christ, because they walk not absolutely after the spirit, and wear guilty to themselves of many infirmities, What is to live after the spirit and after the flesh. for this is to live after the spirit, to give over ourselves to the governance of the Spirit: and again to live after the flesh is too imagine too themselves an Epicurism, and to give open tokens that they are excluded from the Children of God, and have given themselves over to hunt after their hearts desire, and to feed their own affections: Writing upon the same place And therefore Master Caluine hath translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sapere cogitare, that he might more manefestly declare their earnest zeal, in seeking carnal things which show them to be without all hope of regeneration. Now this part is set out by certain effects of both as the following of the flesh is death, The effects of the spirit and of the flesh. enmity with God and disobedience, but the following of the spirit is life and peace. And that to follow the will of the flesh is death, the old law declareth which willeth every man too take heed of the lusts, which bring transgressions of the law which causeth death. It is enmity with God, because it causeth him to enter daily into judgement, and to scourge us for the breach of his statutes. It causeth disobedience, because it is unwilling to be bridled or kept under, but always rebelleth and seeketh means whereby to displease God. In this wisdom of the flesh walked Cain, Saul, Ahab, and all other, the wicked which either wilfully broke the flat commandment, or otherwise most shamefully transgressed. The 8. verse which is the conclusion of the former verses. In the eight verse I told you, was contained a conclusion, of the effects which showeth that the reason of the Apostle gathered together is this. An argument. Those that give themselves up to follow the flesh, and to work uncleanness with greediness cannot please God. Those that live after the flesh are such, therefore they cannot please God. Seeing then that this conclusion gathereth so well the reason of the first disagreeing argument, which was to walk after the flesh, mark also how the Apostle propoundeth and proveth the second. For where in the ninth verse he setteth down the Propositions, The exposition of the 9.10 11. verse. I told you before which wear. They which are in Christ have the Spirit. You are in him. The conclusion is in the twelfth verse, the conjunction of the Trinity is such, that no reasonable man can deny the one to be so annexed to the other, that where mercy is showed in the one, there grace aboundeth by the other. The assumption he proveth by the effects of our grafting into Christ, by whom although he acknowledgeth all things to come, Yet in this principally he comforteth them that beside the benefit they receive and enjoy in this life, even then when their flesh lieth in the Ground, (For so I expound Corpus for the one part of the body only) their Spirit shall live in peace, and the Body which as yet is not purified from corruption, shall receive life by the grace given by him in whom they are engrafted. another proof of the assumption is in the 11. verse and it is of the effects and working of the holy Ghost, as if a man would say, truly it is an hard thing to flesh and blood to think a body burned, eaten with the fowls of the Air, or consumed with the same, to meet again and to be joined together part to part, and then the whole to the soul yet if such an one whosoever look too the power of the Spirit, The power of the spirit. and acknowledge jesus Christ to have risen by the same Spirit, and then acknowledge himself to be a member of Christ's body he shall easily discern this, and see that the power of the Spirit is not diminished, but that it is the same which it was from the beginning, and too whom every creature shall give in account, and before whom even the Sea shall bring all the bodies it hath swallowed, the Beasts and fowls all that they have devoured and eaten, and the Son shall restore those Bodies it hath consumed. But as this power is not denied to Christ, although it be here by words given to the Father, but is made common with them both, so is this action of the holy Ghost not all together to be referred to the last rising, which shallbe down in the twinkling of an eye, but even to the daily helps that this spirit ministereth to us, whereby he prepareth us to be fit members of his Son Christ, and to be made meet heirs of his kingdom, by the blood of his son. Now than the conclusion is in the 12. Note here the conclusion of the 9.10.11. verses. verse, which showeth that we renounce the flesh, when we suffer God's Spirit to rule our actions, and wholly depend upon his providence, and if we do so, than we are in Christ, that is, we live according to his will, and walk in his commandments, Ephe. 4.30. as it is said to the Ephesians, if we live in the Spirit, than we walk in the Spirit. And although we see that this conclusion thus gathered doth show a truth, yet the Apostle proveth it by certain disagreeing arguments, which I will touch in a word or two, because the effect of them was set down before. The exposition of the 13. verse. The first therefore containeth a sharp threatening against the wicked, and a comfort to the godly, this threatening he placeth here to be as a prick in their bodies, to stir them up to call for grace, and not to put their trust in themselves, or to think that they may be saved without the righteousness thereof, for if they do so, they shall surely die. And why? truly because they transgress the Commandment, and no marvel. For if a mortal Prince appoint a Law to be kept, ● similitude. and decree that the breach thereof shallbe punished with Death, if he apprehend any transgressor, he shall die without mercy. And shall a man deal so with his brother, and shall not the Lord deal more severely with his own handy work, if it rebel and say, why hast thou done thus and thus to me? The comfort he promiseth to all those, which give their endeavour to work the will of God and to deny the will of the flesh, although they cannot do it as they should. The second proof of his conclusion is, that they are the sons of God, The exposition of the 14. verse. if sons? Then fellow heirs, and alway so directed by the Spirit, The exposi●on of the 15. and 16. verse which things he proveth in the 15. verse by the effects of the spirit, and in the 16. by the testimonies of the same spirit: the effects are the surety of trust, in which all the faithful believe, and the taking away of fear and wavering, acknowledging ourselves not to come to mount Sinai, where all thing were terrible, and the people as stricken with death fell down and cried, that the Lord should not speak unto them, where Moses himself was afraid: but we are come to Zion to the heavenly Jerusalem, where we have the Mediator of the new Testament. A great co●fort of the spirit. And where the Spirit of God assuring us of his clemency, causeth our spirit to call upon him, and to take him as our heavenly Father, which we durst not to do without such assurance: and this is that Spirit, whose universal actions sustain all Creatures, whose particular actions give all other blessings which are unto us seals, and pledges of everlasting life and heavenly inheritance. ¶ The second part. THus I have spoken of the first part of of this Chapter which was a conclusion, and as God hath given me knowledge and utterance, I have in sincerity of the word, showed the true meaning and order of the Apostle, which I mean to do God willing in this last part, which is a consolation drawn of six arguments, Arguments. inferring a godly and comfortable conclusion of this first part of the doctrine of this Epistle. Argument. ●he exposition of the 17. ●erse. The first argument is drawn of the fellowship we have with Christ 17. verse, we are the sons of God as he is, and being sons we are made free partakers of our Father's treasures, and are appointed to have our inheritance with him, with the condition following, that we walk not according to our own appetite, but prepare ourselves to bear his cross, which if we do not, then is there no hope for us. A double comfort. And here we have a double comfort, that even in the beginning of this Cross, and in the suffering of afflictions, we have Christ to be an equal sufferer with us. Secondly, that as we now suffer with him, so shall we live with him everlastingly: Neither is this doctrine to be kept close, because that some hereby would affirm the ability of works, for we know that works do not set down any cause of salvation, but the means and ways by which we are appointed to come thereunto. The second argument is a comparatis, that is as the learned know, 2. Argument. two simple arguments compared together, The exposition of the 18. verse. to the setting forth of the one 18. verse. He compareth things present with things to come, and setteth down the vanity of things present in respect of the others. For all the afflictions and evil dealings of men against the children of God are nothing. Therefore I rather agreed to their sentence, that make these words a confirmation of the former comfort, then to some that say, they are a manner of correction, because that he lighteneth the heaviness of the Cross, in comparing with it the greatness of the glory. And that he might the better arm the minds of the faithful with patience he counteth all troubles and afflictions whatsoever, which suddenly pass away nothing in respect of the joys of the life to come. Where by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is futura, he meaneth aeterna, so that by the glory to come, is meant the eternal glory. Argument. The third argument is a Maiori, all things look for the accomplishing of this comfort, therefore much more man 19 The exposition of the 19 verse. verse. And here we are taught patience, to abide the good will and pleasure of the Lord, because there is no eliment nor any part of the world, which doth not feel this present misery, and yet suffer, in hope of the resurrection: So than every creature doth with reverence, even bareheaded and with great diligence, crave at the hands of God to be dissolved, and to receive those great fruits and blessing of eternal life, after they have put of their corruption: but some will say that beasts have no hope, that is true, but hope is ascribed unto them, that we might more earnestly seek the kingdom of God, and with open eyes look for the comforts which shall never end, which are mentioned by the revealing of the sons of God: The exposition of the 20.21. verse. and he showeth reasons in the next two verses of the first part of this comparison, for saith he the Creatures suffer with us, even against the course of their nature, neither can they come to their former estate, but shall still die and be corrupt, until the sons of God be restored both in body and soul, to that perfection which was lost in Adam. But note first here, Note. that this which is called will, is a natural inclination, where by all reasonable Creatures desire their perfection. And here is a notable figure called Prosopopeia, Prosopopeia. whereby he maketh the senseless creatures to labour, and to will or nill, and further to show their obedience, and in hope to be restored, for the Sun and the Stars fulfil their courses and sure motions, the Air, the Water, yea even the beast of the field: and all creatures do diligently their duties, and yet all this is in hope to put of their old corruption, and to be restored into a better estate, as the children of God shallbe, but not to be partakers of their joys. Now that we have seen our corruption to be such, that even all creatures, The exposition of the 22. verse. yea the very heavens are polluted thereby, in the next verse repeating first the suffering of the treatures, he showeth the greatness of the liberty, and joys, by a similitude of a woman's groaning in childbed, A similitude. whose sorrow is great, yet when a man child is borne, she receiveth such a comfort, that all her sorrows are forgotten. So after we have wallowed with sin, and have polluted all creatures, yet being called of God, our sorrows are no more fruitless, than the woman which rejoiceth, for they are taken away quite, and Hebru. 10.17. verse. our sins are blotted out. Now in the 23. The exposition of the 23. verse. verse he cometh to the latter part of the comparison, and exhorteth by the example of these creatures which daily wish for our revelation, to be more circumspect, and to look more narrowly unto ourselves, that where we are burdened with sin, we may sigh and groan, and yet patiently look for the mercies of God, as also to strengthen ourselves by the looking for of this blessedness, that we may so prepare our minds, to overcome all present sorrows and miseries, for that we are the first fruits of the Spirit by Christ, who assuring us by the testimony of his Spirit, even in us of our redemption, do boldly challenge the benefit of God's eternal decree, whereby he electeth us before the beginning of the world, john. 3.16. Acts. 13.28. as it is in the Gospel, and therefore sent his son, to pay the price of our redemption, which cannot profit us, except the fruits thereof should appear in our heavenly renewing and regeneration. 4. Argument. The fourth argument is of the nature of Hope, The exposition of the 24. and 25. verse. in the 24. and 25. verses, for this comfort is especially wrought by faith, which faith maketh us to hope assuredly, that after we have finished our course, we shall attain the crown, and therefore he saith, that hope is not reposed in those things which we see or handle, What hope is. but in those which we assuredly look for, and then he showeth that hope is patient, long suffering: now this patience so strengtheneth us, that in the midst of tribulations we do not despair, neither think much of the differing of a benefit. Col. 3. verse. 3. And why? Truly because the health of the faithful is hid from them, because the health of the faithful is laid up in hope, neither is hope at any time without patience, and therefore by patience is the health of the faithful made perfect. Now lest that any man should either faint under the burden of the cross or As the famile of love doth challenge. challenge to much to himself, if he hath been aided by the Spirit of God, he showeth the means whereby the Spirit bringeth to this Grace, Faith and Hope 26.27. verses. The exposition of the 6. and 27. verse. Where we learn thus much, that the Spirit doth even as it were a great burden, bear our infirmittes, which being by the Apostle, put in the Plural number, showeth the continuance of this goodness, lest we should faint when we were after a greater measure afflicted. Furthermore, we see a new goodness added to the former assistance of the Spirit: A new goodness. that it doth not only arm and strengthen our infirmities, and seal us up to eternal health, Math. 6.9. but even daily putteth into our hearts and mouths, Luke. 11.2. Ihon. 14.26. Zachar. 12.10. that form and order of prayer, by which we are to crave the goodness of our heavenly Father. And lest we should be dismayed, when we praying after our own fantasies be not heard, he saith in this 26. verse, that the Spirit doth pray for us, that is: doth 'cause us to shake of our former negligences, and to prepare ourselves to prayer, yea, that we may do this with a zeal, he doth as it were, put into our hearts words and scythes, which the Father acknowledging to come from his own Spirit which dwelleth in us, doth hear our prayers directed by that Spirit, and doth easily grant our requests. Argument. The fift argument, is of the end of our afflictions 28. verse, thus he saith: seeing we ourselves have passed the pikes of these afflictions, The exposition of the 28. verse. and feel a joy in our spirits, we do not think, but do know, and assuredly persuade our selves, that this comfort so proved before, belongeth to us, and all things are so tempered from above, that, that which the world thinketh to be hurtful, is by the grace afore showed profitable unto us. But how? Truly even by the eternal purpose of God, who loved us before we loved him, yea whom we could not have loved, Gal. 4.9. if he had not called us. Neither is this calling only ment of the election, but also of the continual direction of all our works, which are moderated by the hand of God, Ephe. 1.5. and therefore it is Tim 1.9. showed that all things (whatsoever) come of his good will, power, and pleasure. The exposition of the 29. and 30. verse. There followeth now in the 29. and 30. verses a figure, which is called clymax, gradatio, which goeth from one word to an other, and adorneth all, Clymax or gradatio. which beginning with the order of our election he saith, that all the afflictions of the godly, are means whereby they are made sure to Christ, which he before proved to be very necessary. The gradation is whom he knew those he predestinate, or decreed of himself, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be translated, whom he predestinate, those he called, whom he called, those he justified, The duties and rewards of Christianity. and by all which he openeth the duties and rewards of Christianity: For if we be compared with Christ (who is the elder Son) then are we also so to frame ourselves, that we may be conformable to his Image. And labouring thus, in these we know that with our vocation, justification and glory is joined, the fellowship of the cross, which cannot be separated. 6. Argument. The sixth and last argument is a Maiori in the 32. The exposition of the 32. and 33. verse. 5. and 33. verses, where he having acknowledged the infinite power and unspeakable mercy of God, bursteth out into these words: what shall we say then? Shall we even seeing the goodness of God increaste? Distrust because we are wrappeth in miseries? Not, but rather let us think thus, God is with us, and therefore these can not overthrow us. Now this is the greatest stay for a Christian, to have God with him, but how shall I which see myself beset with sins, take hold of this goodness? There is no good in myself. I am a debtor to God, and therefore dare not offer myself to him: In these conflicts say thus to thine own conscience, God is my father, therefore I am not to doubt of his beneficence, he hath given Christ jesus to be slain for mine infirmities, which is the greatest benefit, which either is, or shallbe: and will not he together with him give me all things, yes assuredly, and therefore I will in boldness offer myself before him, in the name of his and my Christ, The conclusion with the 6. verses following. and conclude with the Apostle in the verses following, that being assured by these his promises, and grounding my faith, yea, staying myself, that neither Hell, Devil, persecution, anguish, things present, and things to come, can separate me from the love of Christ jesus, who for his mercy's sake, A prayer. grant that we may steadfastly believe his promises without presumption, bear afflictions without desperation, ground our faith and hope upon his word without wavering, have true comfort in his Death without rashness, confirmed to us by the fellowship we have with Christ, by hope of his mercies and all other assurances here set down. Amen.