the other parte of this doctrine which is predestination And in the other Chapters he onely handleth their manners Thus you see the scope of the Apostle Now lette vs consider the Scripture whiche is reade thus c. After that the holy man of God Paule had satisfied the doutefull and wauering myndes and ouerthrowen the subtill and crafty reasons of those who most impudently ascribed the causes and meanes of their saluation to workes he addeth this 8. Chapiter wherein wee are to knowe that there are conteyned twoo principall thinges First a conclusion of those thinges whiche he set doune in the former Chapiters Secondely a comforte and consolation for all those who imbrace this Doctrine and cast from them those relikes of errour The conclusion whiche I spoke of contayning in it an affirmation of the whole disputation from the viverse of the first Chapter vnto this 8 Chapter is confirmed this sentence without good woorkes is onely graunted saluation too the electe The confirmation is in the seconde verse of this Chapter wherein the thirde verse is expounded a doubt as it weare of the weaknesse and inabilitie of the Spirite whiche is aunswered in the same verse by an argument ex aduersis that is contraries whiche affirming are perpetually opposite That these thinges are onely graunted to those whiche are regenerat is set forth in the fourth verse ex dissentaneis whose first parte sette doune in the 5. verse is plainly declared of the effect following in the twoo next verses hauyng their owne conclusion in the 8. verse The seconde parte of the afore saied argument is in the 9. verse Where are bothe the propositions of this syllogisme Who so is in the spirite hath the spirite You are in the spirite ergo The latter proposition or as it is termed the Minor or assumption is confirmed by the effecte of the graftyng into Christe in the 10. verse and effectes of the spirite in the 11. verse The conclusiō of the firste parte is in the 12. verse and set forthe by two disagreing argumentes in the 13. verse the latter being proued in the 14. verse by an enthimeme or imperfect syllogisme whose proposition is confirmed by the effectes and testimones of the spirite in the 15. and 16. verses Whiche parte thus orderly set doune the Apostle directed still by the same spirite entreth into the disposition and artificiall setting doune of the comforte whiche the Children of God receiue by that faythe in whose assurance he hath so laboured Which comfort he taketh not of the vaine delites whiche carnall men wishe or hope for in this life But first of that company whiche we haue with Christe in the ende of the 17. verse Secondely a comparatis in the 18. verse thirdly of an argument a Maiori in the 19. verse All thinges doe looke for this comforte muche more wee whiche God hath blessed with reason and called to the perticipation of his mercies in Christ Iesus And this lookyng for is contayned more largely in the 20.21.22 and 23. verses Fourthly of the matter of hope 24. and 25. verses the spirite helping and prayer 26. and 27. Fiftly of the ende of our afflictions 28 God working the same whiche hath predestinated vs as 29. and 30. verses Sixtly of an argument a Maiori 31.32 to the whiche he anexeth a most excellent conclusion and affirmation of the whole parte beginning at the 33. verse vnto the ende Thus you see deare britheren what order I am to obserue in the treatise of this Scripture whiche that I maie dooe too the glory of God c. I tolde you that the firste parte was a conclusion whiche the blessed Apostle Paule added to that notable disputation whiche he before had handled to the beating doune and erecting againe bothe of Iewe and Gentile and to the repairyng in them whom God of his mercye hath called that the Image of perfection from whiche we fell with our forfathers whose tokēs we beare I meane original sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this woorde beyng without that accente whiche the Grecians call accentum graue is a note of copulation and proueth this to bee ioyned to some disputation goyng before and addyng these woordes followyng he giueth them in steade of a Buckler to defende vs in that daie of battaile when the Deuill shal bee readie to giue the onset and to ouercome vs if wee arme not our selues with this armour either to preuente his malice or valiantly to resist his force And here the wisedome of God by his seruaunt Paule ioyneth three especiall thinges to be marked Firste the imperfections often incident euen to the faithfull Secondlie the greate fauour of god Thirdly the regeneration of the Spirite Whiche if wee perfectly consider then it shal be impossible for Hell it self to preuaile against vs the imperfections are sett doune in walkyng after the fleshe whiche worde fleshe maie bee taken either for the outwarde man the whole man that is bodie and soule or for the present tyme If therefore any of the children of God doe externallie offende God as when the Childe of God boweth hym self in time of persecution to an Idoll or with desire of minde and consent of bodie fall into any synne as when God giueth vp his children to worke accordyng to their owne hartes and so fall into some greeuous synne as adulterie swearyng liyng suche like lastly whē those whom God hath called liue accordyng to the course of the worlde either fashion them selues therevnto in their behauiour Religion or apparell and thus disagree from the written woorde then I saie thei walke after the fleshe and yet thei so sinne that for Christ his sake these sinns shal not be laied vnto their charges And therefore thei flye vnto that mercie offered and acknowledge the same The seconde thyng that I noted to bee Gods fauour towardes vs whiche pardoneth and forgiueth vs so that although synne assault vs and oftentymes subdue vs yet wee acknowledge our selues to bee free from the power of Death and the cursse Thus fell Dauid in committyng adulterie with bloud thus fell Moses at the waters of strife in smityng the rocke Thus Peter Mary Magdalen and others whose falles were not to death but to their farther confirmation And although the blodie Papistes trustyng in the defence of a foolishe distinction of synnes Veniall and Mortall and willyng in their grossenesse to play and ieste with God saie that mortall sinnes must paie a greate raunsome but veniall synnes to bee pourged with more easie remedies as with mumbling vp and often repetition of the Lordes prayer with sprincklyng of holie water or the absolution of the Masse would take awaie this place because it is saie thei a paradox of the Stoickes makyng equalitie of synnes yet lette vs beloued thus thinke that if this were not true that euery one should dye for euer because the rewarde of synne is death because the same soule that synneth shall dye Yea let vs be
perswaded that all the synnes of the faithfull are remitted not because thei doe not deserue death but because by the mercie of God there is no condemnation to them that are in Christe Iesus so that their synnes are blotted out by pardon and shall not bee imputed vnto them neither dooeth this place argue equalitie of synnes as thei dreamed though it make all synnes worthy of condemnation or as thei tearme it Mortall For in deede thei them selues saie that the synnes of Ezechias Dauid the Niniuites Peter and those that were conuerted at Peters sermon were all mortall and yet some of them lesse then others but wee see those synnes not to haue been taken awaie by mans power or pollicie but by the grace of God who called them to repentaunce For Ezechias beyng afraied of the message of death that he receiued praied weepyng but looked into the mercies of God and trusted Dauid confessed his greate sinne in numbryng the people but he saied Lorde take awaie the iniquitie of thy seruaunt He did acknowledge the synne of adulterie and manslaughter at the reprehension of Nathan and caste hym self doune before the Lorde but in sure hope and stedfast faithe The Niniuites troubled with the fearfull threatenynges of destruction put on Sackeclothe sprinkled their heades with ashes and praied hopyng that the lorde would haue mercie and turne his sharpe wrath from them Yea Peter hym self wept bitterly but ceased not to hope And those whiche were striken at the sermon of Peter onely trusted in the goodnesse of God and therefore saied to the Apostles men and brethren what shall we doe Now let vs come to the laste parte of this conclusion whiche is the regeneration of the spirite wherein there are twoo daungerouse opinions to bee taken heede of the one of those sailyng abrode in the sea of all vngodlinesse with the shippe of their owne filthie desiers without safe-conducte of Gods worde promise vnto themselues all maner of licentiousnesse because the mercy of God is freely giuen and his righteousnesse bountifully bestowed vpon his elect The other is of them who mounting aloft with the waxed winges of their owne inuention aboue the comon vse and custome of the life of gods Children chalenge to themselues phantasticall Spirites of sinceritie But as both these are most horrible so they which doe either of them wrest the Scripture are most vngodly and damnable vnlesse they repent For the Apostle in the sixt Chapiter of this Epistle seing the vngodly to chalenge vnto themselues that liberty saieth that it is proper onely to those whiche put one the righteousnesse of Christe and that they are regenerate in spirite and haue a pledge of this regeneration in their baptisme But for other whiche cleaue not to Christe he promiseth the rigour of the Lawe whiche ouerwhelmyng them with his cursse dooeth easely destroye them Now as for those whiche would mount alofte in their fained sinceritie because thei studie all that in them lieth to make God a lyer we are thus to perswade our selues that to walke after the fleshe is not to seeke to putte of all the senses of the fleshe and to flie vp into the middle heauen or altogether to separate our selues from the companie of the wicked for that is impossible for man and therefore S. Paule willyng vs not to haue any companie with euill doers straite waie expoundeth hym self saiyng I meane not that you should not at all companie with them for then you should goe out of the worlde And as I thinke this is the true sense of this Scripture to walke in the Spirite is to be conuersant in beatyng doune fleshely lustes and to giue tokens of our hatered of sinne And therefore not yeldyng to the former opinions to saie thus vnto our consciences I haue often fallen and synned greeuously but the Lorde hath receiued me to grace he hath graffed me into the cōmunion of Christ he hath brought me into the fellowship of the Churche by Baptisme Therefore as long as I go on forward in faithe although synne seeke to deale violently with me yet shall I bee free from all giltinesse and damnation because I beyng in the fleshe walke not after the fleshe yea I abhorre all the lustes and concupiscence of the fleshe To the confirmation of the Grace before concluded might be proued by good reasons as if a man will alledge workes we maie thus reply If Saluation or iustification be by workes then either by perfect workes or vnperfect but not by vnperfect workes for euery vnperfect worke is sinne and therefore if it be by woorkes it must needes be by perfect workes whiche no man is able to worke but only the sonne of God and therefore our workes be accompted vyle and of none effect I might reasō against the blindnes of the enemies of Gods truthe but it needeth not because it is here set doune that only the Spirite of God giueth all thinges setteth free and maketh bonde giueth healthe and scourgeth with sicknesse For by these woordes the lawe of the Spirite of lyfe is vnderstood the bountifulnesse and power of Gods Spirite the power whiche bringes vs to a castyng awaie of the relikes of the olde Adam and putting on of the righteousnesse of the newe man Christe the bountifulnesse whiche as it graunteth pardon and abolisheth the law of sinne in vs setting vs free from the giltinesse of death So it graunteth vnto vs the holinesse of Christe whiche once imputed doeth perfectly and absolutly finish the sanctification begon in vs. This which is heare called the law of the Spirite of life is that Spirite whiche is promised to bee poured on the seede of man because man without the moister of this spirit is as a drie and barren lande Whiche Spirite also is promised to bee powred vpon all fleshe and is called the cleane water whiche shall so reforme and regenerate the electe that thei shal be cleane from all filthinesse this is that spirite whiche was sent vpon the Apostles and Churche of God. Now that this freedome is confirmed to bee doen by the woorkyng of the Spirite and not by woorkes let vs see from what slauerie it hath freed vs truely not as some thinke who because of this freedome saie that we are not bound to kepe the Lawe of God sett doune in the tenne Commaundementes No my brethren that is a perilous doctrine wherefore I praie you beware of it for to be free from the lawe of Synne and Death is not to liue as wee liste or to shake of the Commaundementes together with the Ceremoniall lawe but it is thus to bee taken that we by the grace of Gods Spirit are so confirmed that the Lawe of concupiscence is ouercome by vs that we be deliuered from vnder the yoke of our affections so that wee hauyng rule ouer our owne will doe seeke now nothyng in all our dooynges but to set forthe the glorie of God
the others For al the afflictions and euill dealynges of menne against the children of God are nothyng Therefore I rather agree to their sentence that make these wordes a confirmation of the former cōfort then to some that saie thei are a maner of correction because that he lighteneth the heauinesse of the Crosse in comparyng with it the greatnesse of the glorie And that he might the better arme the myndes of the faithfull with pacience he compteth all troubles and afflictions whatsoeuer whiche sodainly passe awaie nothyng in respect of the ioyes of the life to come Where by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is futura he meaneth aeterna so that by the glorie to come is meante the eternall glorie The third argumente is a Maiori all thynges looke for the accomplishyng of this comfort therefore muche more man 19. verse And here wee are taught pacience to abide the good will and pleasure of the Lorde because there is no elimente nor any part of the worlde whiche doeth not feele this present miserie and yet suffer in hope of the resurrection So then euery creature doeth with reuerence euen bareheaded and with greate diligence craue at the handes of God to bee dissolued and to receiue those greate fruites and blessing of eternall life after thei haue put of their corruption but some will saie that beastes haue no hope that is true but hope is ascribed vnto them that wee might more earnestly seeke the kyngdome of God and with open eyes looke for the comfortes whiche shall neuer end whiche are mentioned by the reuealyng of the sonnes of God and he sheweth reasons in the nexte twoo verses of the firste parte of this comparison for saieth he the Creatures suffer with vs euen againste the course of their nature neither can thei come to their former estate but shall still dye and be corrupte vntill the soonnes of God be restored bothe in bodie and soule to that perfectiō whiche was lost in Adā But note firste here that this whiche is called will is a naturall inclination wher by all reasonable Creatures desire their perfection And here is a notable figure called Prosopopeia whereby he maketh the senselesse creatures to labour and to will or nill and further to shewe their obedience and in hope to bee restored for the Sunne and the Starres fulfill their courses and sure motions the Ayre the Water yea euen the beast of the feelde and all creatures doe diligently their dueties and yet all this is in hope to putte of their olde corruption and to bee restored into a better estate as the children of God shal bee but not to bee partakers of their ioyes Now that wee haue seen our corruption to bee suche that euen all creatures yea the verie heauens are polluted thereby in the nexte verse repeatyng first the suffering of the treatures he sheweth the greatnesse of the libertie and ioyes by a similitude of a womans grownyng in childbed whose sorrowe is greate yet when a man childe is borne she receiueth suche a comfort that all her sorrowes are forgotten So after wee haue wallowed with synne and haue polluted all creatures yet beeyng called of God our sorrowes are no more frutelesse then the woman whiche reioyseth for thei are taken awaie quite and our synnes are blotted out Now in the 23. verse he commeth to the latter parte of the comparison and exhorteth by the example of these creatures whiche daiely wishe for our reuelation to bee more circumspect and to looke more narrowlie vnto our selues that where we are burdened with synne wee maie sighe and grone and yet paciently looke for the mercies of God as also to strengthen our selues by the lookyng for of this blessednesse that wee maie so prepare our myndes to ouercome all present sorowes and miseries for that we are the first fruites of the Spirite by Christe who assuryng vs by the testimonie of his Spirite euen in vs of our redemption doe boldely chalenge the benefite of Gods eternall decree whereby he electeth vs before the beginnyng of the worlde as it is in the Gospell and therefore sent his soonne to paie the price of our redemption whiche cannot profite vs except the fruites therof should appeare in our heauenly renuyng and regeneration The fowerth argumente is of the nature of Hope in the 24. and 25. verses for this comfort is especially wrought by faithe whiche faithe maketh vs to hope assuredly that after we haue finished our course wee shall attaine the croune and therefore he saieth that hope is not reposed in those thynges whiche we see or hādle but in those whiche wee assuredly looke for and then he sheweth that hope is pacient long sufferyng nowe this pacience so strengtheneth vs that in the middest of tribulations wee doe not dispaire neither thinke muche of the differryng of a benefite And why Truely because the health of the faithfull is hid frō them because the health of the faithfull is laied vp in hope neither is hope at any tyme without pacience and therefore by paciēce is the health of the faithfull made perfecte Now least that any man should either faint vnder the burden of the crosse or chalenge to muche to hym self if he hath been aided by the Spirite of God he sheweth the meanes wherby the Spirite bryngeth to this Grace Faithe and Hope 26.27 verses Where we learne thus muche that the Spirite doeth euen as it were a greate burden beare our infirmittes whiche beeyng by the Apostle put in the Plurall number sheweth the continuaunce of this goodnesse least we should faint when wee were after a greater measure afflicted Furthermore wee see a newe goodnesse added to the former assistance of the Spirite that it doeth not onely arme and strengthen our infirmities and seale vs vp to eternall healthe but euen daiely putteth into our hartes and mouthes that forme and order of praier by whiche wee are to craue the goodnesse of our heauenly Father And least wee should bee dismaied when wee praiyng after our owne phantasies be not heard he saieth in this 26. verse that the Spirite doeth praie for vs that is doeth cause vs to shake of our former negligences and to prepare our selues to praier yea that wee maie doe this with a zeale he doeth as it were put into our hartes wordes and sighthes whiche the Father acknowledgyng to come from his owne Spirite whiche dwelleth in vs dooeth heare our praiers directed by that Spirite and doeth easely graunte our requestes The fifte argumente is of the ende of our afflictions 28. verse thus he saieth seeyng wee our selues haue paste the pikes of these afflictions and feele a ioye in our spirites wee doe not thinke but doe knowe and assuredly perswade our selues that this comforte so proued before belōgeth to vs and al thinges are so tempered from aboue that that whiche the worlde thinketh to
bee hurtfull is by the grace afore shewed profitable vnto vs But how Truely euen by the eternall purpose of God who loued vs before we loued hym yea whom we could not haue loued if he had not called vs Neither is this callyng onely mente of the election but also of the continuall direction of all our woorkes whiche are moderated by the hande of God and therefore it is shewed that all thynges whatsoeuer come of his good will power and pleasure There followeth now in the 29. and 30. verses a figure whiche is called clymax gradatio whiche goeth from one woorde to an other and adorneth all whiche beginnyng with the order of our election he saieth that all the afflictions of the godlie are meanes whereby thei are made sure to Christe whiche he before proued to bee verie necessarie The gradation is whom he knewe those he predestinate or decreed of hym self for so the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maie well be translated whom he predestinate those he called whom he called those he iustified and by all whiche he openeth the dueties and rewardes of Christianitie For if wee bee compared with Christe who is the elder Soonne then are wee also so to frame our selues that wee maie bee conformable to his Image And labouryng thus in these wee knowe that with our vocation iustification and glorie is ioyned the fellowshipp of the crosse whiche cannot be separated The sixt and laste argument is a Maiori in the 32. and 33. verses where he hauing acknowledged the infinite power and vnspeakable mercie of God bursteth out into these wordes what shall we saie then Shall wee euen seeyng the goodnesse of God increaste Distrust because wee are wrapte in miseries No but rather let vs thinke thus God is with vs and therefore these can not ouerthrowe vs Now this is the greatest staie for a Christian to haue God with hym but how shall I whiche see my self beset with synnes take holde of this goodnesse There is no good in my self I am a detter to God and therefore dare not offer my self to hym In these conflictes saie thus to thyne owne conscieÌ„ce God is my father therefore I am not to doubt of his beneficence he hath giuen Christe Iesus to bee slaine for mine infirmities whiche is the greatest benefite whiche either is or shal bee and will not he together with hym giue me all thynges yes assuredly and therefore I will in boldnesse offer my self before him in the name of his and my Christe and conclude with the Apostle in the verses followyng that beyng assured by these his promises and grounding my faithe yea staiyng my self that neither Hell Deuill persecution anguishe thynges presente and thynges to come can separate me from the loue of Christe Iesus who for his mercies sake graunt that wee maie stedfastly beleeue his promises without presumption beare afflictions without desperation grounde our faithe and hope vppon his woorde without waueryng haue true comforte in his Death without rashenesse confirmed to vs by the fellowship wee haue with Christ by hope of his mercies and all other assurances here set doune Amen Reade the 8. 2. Principall thinges The expositioÌ„ of the 1. verse Three thinges to be marked Magi. Sententiarum libro 4 distinctio 16. Roma 6.23 Ezech. 18 2â— Kyng 20.2 â—sai 38.1 Sam. 24.10 Sam. 12.13.16 â—nas 3.5 â—at 26.75 â—ct 2.37 2. Daungen opiniones The family loue and su like Cor. 5.10 â—he expositioÌ„â—f the 2. verse Esai 44.3 Ioel. 2.25 Ezech. 36.25 Act. 2.4 A doubt propounded and aunswered by the third ver The doubt The aunswere Gen. 3.15 Gen. 17.2 The error of the Manaches Marcionits confuted Rom. 1.3 Math. 2.16 Math. 6.28 Luke 9.58 Esai 53.4.5 2. Cor. 5.21 The expositioÌ„ of the 4. verse The expositioÌ„ of the 5.6.7.8 verses What is to liue after the spirite and after the fleshe Writing vpon the same place The effectes of the spirite and of the fleshe The 8. verse whiche is the conclusion of the former verses An argumeÌ„t The exposition of the 9.10 11. verse The power of the spirite Note here the conclusion of the 9.10.11 verses Ephe. 4.30 The exposition of the 13. verse â— similitude The exposition of the 14. verse The exposiâ—on of the 15. and 16. verse A greate coâ—fort of the spirite ArgumeÌ„tes Argument â—he expositiâ—n of the 17. â—erse A double comforte 2. Argument The exposition of the 18. verse Argument The exposition of the 19. verse The exposition of the 20.21 verse Note Prosopopeia The exposition of the 22. verse A similitude Hebru 10.17 verse The exposition of the 23. verse Iohn 3.16 Actes 13.28 4. Argument The exposition of the 24. and 25. verse What hope is Col. 3. verse 3. As the famile of loue doth chalenge The exposition of the 6. and 27. verse A newe goodnesse Math. 6.9 Luke 11.2 Ihon. 14.26 Zachar. 12.10 Argument The exposition of the 28. verse Gal. 4.9 Ephe. 1.5 Tim 1.9 The expositioÌ„ of the 29. and 30. verse Clymax or gradatio The dewties and rewardes of Christianitie 6. Argument The expositioÌ„ of the 32. and 33. verse 5. The conclusion with the 6. verses folloing A praier