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
¶ An exposition of the whole eight Chapiter to the Romaines expounded by Ihon Hedlambe Preacher and Minister to the Congregation at Braughin and student of Diuinitie in Peter house at Cambridge before Maister Doctour Squire and the whole Ministerie assembled at the laste Synode holden at Ware in Lent laste past 1579. Wherein is perfectly proued our iustification to bee by faithe onely to the beatyng doune and ouerthrowyng of all erronious and false opinions to the contrarie Seen and allowed ¶ Imprinted at London by Robert VValley 1579. To the right woorshipfull maister Thomas Meade one of the Queenes Maisties Iustices of her common Plees at Westminster Ihon Hedlambe wisheth long life with the increase of godlinesse and felicitie THat the good and godlie order of that man of God the right worship full our godlie Archdeacon maister Doctor Squier maie be knowē vnto your worshipp for whō I with the reste of my brethren and fellowe Ministers of the Churche of God are to giue GOD moste hartie thankes for that it pleased GOD to sende suche a faithfull distributer of his woorde to raigne ouer vs Who bothe with godly zeale setteth forthe the truthe and also with greate mildnesse encourageth vs to goe foreward in the same It was his good pleasurs to appointe me though moste vnworthie at his laste Sinode at Ware to open as GOD would blesse me and directe me at that tyme vnto my fellowe Ministers those notes which according to my small capacitie I had collected vpon the viij Chapiter to the Romaines after whiche my rude discourse beeyng ended he did so comfort me to go foreward as was greatly to my ioye and cōsolation in the Lorde wherefore as dutie bindeth me praiyng the Lorde long to cōtinue this our churche of England with hym and many suche faithfull Ministers to God his glorie and their and our greate comfortes not beyng able to speake that he deserueth neither to vtter that in hym whiche my harte doeth conceiue I referre it to your worship others godlie and learned Wherefore now returnyng my baise stile to write vnto your worship as the diuine Philosopher Plato right worshipful did oftē tymes giue thankes to the Angell of his birthe for three thinges first that he was a man and not a beast Secondly that he was a Grecian not a barbarian thirdly that he was borne in the daies of Socrates whiche rhankfulnesse that Heathen Philosopher euen to that God he knewe not and that for worldly transitorie thinges hath pricked me forward though not forgetfull yet vnable to fulfill any part of my dueties to be hartely thankfull to the Father of mercie God of all power whom I truly knowe through Christe Iesus for that he hath created me like vnto hymself sinne onely excepted hath not onely brought me to the pleasant spryng of the hie Helicon but also hath sent me suche a Mecenas who as he is able so is he willyng to further those my studies and labours wherunto God hath called me And seyng right worshipfull that you are that fauorer of my labours in Christ Iesus for whom I am not onely to pray to God but also through his assistaunce in and by my self to shewe some effectes and tokens of my thankfull mynde and knowleging bothe with what loue you embrace the truthe of God his woorde and what fauour you beare to the Ministers of the same as also what delight you take in reading of the same and mixyng the studies therof with other your labours professed I haue here sent vnto your worshippe a breef discourse of the whole viij Chapiter to the Romaines whiche although I haue neither so well pollished drawen suche lineamētes nor added such coulers as other both could and would haue dooen if thei had been appointed to haue spoken in that place Yet as GOD at that tyme did giue me grace and vtteraunce and for the measure of that Spirite whiche he lent me I did breefly bothe in deuidyng and expounding so labour as the shortnesse of tyme wherein I had warnyng and was to speake permitted me whiche my labours if thei be accepted and approued by your worship I trust I shall God his grace assistyng me take suche like or greater paines in some other place of Scripture to the building vp of the walles of the decaied Hierusalem and to the beatyng doune of the kingdome of Sathan bothe in other and also in my self Thus desiryng the God of mercie who raised againe frō death the great Shepherd of his flocke euen Iesus Christe the righteous alwaies to preserue and prospere your worship and yours bothe to his Churche and also to this our common wealthe Thus with due remembraunce of my bounden dueties I cease to trouble your worshippe from Braughin this xxj of Maie 1579. Your worshipps moste bounden in the Lorde duryng life Ihon Hedlambe ¶ The Printer to the gentle Reader WHereas it hath pleased God gētle reader through his holie spirite to moue and directe the author hereof to set doune here for thy comfort an exposition of the whole 8. Chapiter to the Romaines These are to desire thee with humilitie and diligence to read the same and also for the better vnderstandyng thereof to reade ouer the eight Chapiter not doubtyng but that in readyng hereof thou shalte receiue comforte through Gods holie Spirite praiyng vnto hym that he will directe the hartes myndes and pennes of all readers and writers that all their actions maie bee to God his glorie and to the edifiyng of the readers and hearers whiche God graunt for his mercie sake Thus fare thou well in the lorde who euer blesse vs Amen ¶ Octauum caput ad Romanos IT is not as I suppose vnknowen vnto any of you right worshipfull welbeloued brethren and felowe ministers of Gods holie Misteries how and in what order the blessed Apostle S. Paule disputeth against that people whiche in his daies did vexe the Churche with the deuelishe and abhominable doctrine of saluation by their own workes and santification by the vanities of mans braine and yet I haue thought it good at this present breefly to open the whole methode of the same bothe because I feare there bee some here who either haue not perfectly heard or learned the same and other that haue not distinctly taught it as also that I maie by the assistance of Gods spirit and your gentle pacience more plainly set open before you the whole contents of this present scripture to the aduansement of Gods truthe to the true vnderstandyng of his worde and the health of all our soules c. This whole Epistle maie well be deuided into twoo especiall partes the first is of doctrine especially I saie especially because that in the disputation of Doctrine he handeleth other thynges by the waie The seconde of manners And in that first parte whiche is doctrine he disputeth at large of iustification by faythe in the first 8. Chapters And the 9.10.11 Chapters he bestoweth in the confirming of
to repaire the decaied Image of our former perfection and to referre all our worldly practizes or actions whatsoeuer to bee ruled and squared by the written worde This did Paule feele and therefore he doeth triumphe ouer synne ouer concupiscence and affections of the old man whatsoeuer But I tolde you that this confirmation was more clearly sette forthe in the thirde verse with a doubt there propounded and an aunswere followyng in the same The doubt riseth thus it was said before that the lawe of the Spirite abandoneth synne and ouercommyng setteth vs free from Death Here it is saied that the Lawe is weake or as the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth impossible to redeeme or to free from synne so that it remaineth that the lawe is onely a shewer of our faultes and a condemner of our synnes And least any should thinke that he condemned the Lawe he setteth doune the cause of the inhabilitie or weakenesse namely the corruption of our fleshe as though he should saie the doctrine of the Lawe is able to iustifie because it containeth a moste exact and perfecte rule of iustice but because no fleshe cā come vnto that iustice the whole force and strength of the Lawe is perished and taken awaie but because wee see that our corruption maketh the Lawe of God vnprofitable vnto vs and that though it shewe the waie of life yet it is not able to keepe backe vs from runnyng headlong into destruction Let vs come to the aunsweryng of this doubt by the argumente as I tolde you er aduersis that is of contraries whiche cannot agree for the mercies preached in the Gospell are opposed or set against the seueritie of the Lawe and the righteousnesse by the newe man in takyng our fleshe to the corruption of the fleshe of the olde Adam whiche had spoiled all mankinde of the benefite of eternall life if it had not pleased God to haue sent this present and onely remedie Now that Christ was perfect man wee reade that he was the seede of Abraham and afterwardes of the seede of Iacob So that then the curssed opinion of the Manaches maie not be receiued whiche would haue hym to be a phantasticall bodie neither as Marcion faineth a heauenly bodie for neither in a heauenly bodie or bare shewe of a manne is the blessyng promised but in the seede of Abraham to come out of the loynes of Dauid whiche Paule affirmeth that he was made of the seede of Dauid after the fleshe And in an other place that he sprange of the Iewes yea and the Lorde hym self called hym self not onely by the name of a man but also by this name the soonne of Man like vnto man in all thynges except synne onely whiche he wanted not because he was borne of a woman without the knowledge of a man as some vainly and childishly thinke but because he was sanctified by the Spirite that his birthe might bee pure euen as it should haue been before the fall of Adam and in al the scripture these wordes Puritie of Christe doe note vnto vs the true Nature of man in hym that he died onely for our synnes it is manifest but especially in that of Esaie surely he hath borne our synnes and caried our infirmities c. And in the laste verse in the same Chapiter he was accompted emong the transgressours and he bare the synnes of many and that is moste euident that Christ whiche knew no synne is become synne for vs that we might be partakers of his righteousnesse And that we maie more assure our selues Paule setteth doune that this was dooen in our fleshe whiche when wee see wee maie acknowledge our nature to be partaker of his victorie And that the fruites before set doune pertaine onely to the godly I reason this out of the fourth verse None haue the forsaied frutes but suche as fulfill the whole law or suche as being ingrafted in Christ are made perfecte by him But they that chalenge the fauore of God to their owne wantonnesse or thinke euill of the doctrine of Saluation by faithe doe neither fulfill the lawe for by it they are condemned Neither are they ingrafted but cut of from Christe And that lest the rigoure of the lawe might preuaile any more against them to condemnation For the whole substance or extremitie of the lawe is in Christe fulfilled that we might bee found iust before god For if once sanctification be imputed vnto vs with iustification then is the whole forme of the law made perfect This parte is playnlier set doune in the next fower verses First of argumentes that disagree in the matter as to walke after the fleshe and after the Spirite to seeke for carnall and Spirituall thinges Neither is the Apostle heare to bee vnderstood as before for he maketh not a flatt opposition but hee comforteth euen the beginners in religion For vnto whome he seemed to haue denyed the feloshippe of Christe because they walke not absolutly after the spirite and weare giltie to themselues of many infirmities for this is to liue after the spirite to giue ouer our selues to the gouernance of the Spirite and againe to liue after the flesh is too imagin too themselues an Epicurisme and to giue open tokens that they are excluded from the Children of God and haue giuen themselues ouer to hunt after their hartes desire and to féede their owne affections And therefore Maister Caluine hath trāslated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sapere cogitare that hee might more manefestly declare their earnest zeale in seking carnall thinges which shewe them to be without all hope of regeneracion Now this parte is sett out by certaine effectes of bothe as the following of the fleshe is death enemitie with God and disobedience but the following of the spirite is life and peace And that to followe the wil of the fleshe is death the olde law declareth whiche willeth euery man too take heed of the lustes which bring transgressions of the law which causeth death It is enmitie with God because it causeth him to enter daiely into iudgement and to scourge vs for the breache of his statutes It causeth disobedience because it is vnwilling to bee bridled or kepte vnder but alwaies rebelleth and seeketh meanes whereby to displease god In this wisedome of the fleshe walked Cain Saule Ahab and all other the wicked whiche either wilfully broke the flat commaundement or otherwise most shamefully transgressed In the eight verse I toulde you was contayned a conclusion of the effectes whiche sheweth that the reason of the Apostle gathered together is this Those that giue themselues vp to followe the fleshe and to worke vncleannes with greedinesse cannot please god Those that liue after the fleshe are suche therefore they cannot please God. Seing then that this conclusion gathereth so well the reason of the first disagreyng argument whiche was to walke after the
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