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 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.

Reade the 8. 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. 2. Principall thinges . 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 conclusion 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 tokens we beare , I meane original sinne .

The exposition of the 1. verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 , Three thinges to be marked . 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 , when 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 , Magi. Sententiarum libro 4 distinctio . 16. 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 Roma. 6.23 . the rewarde of synne is death , Ezech. 18 . 2● 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 Kyng . 20.2 . ●sai . 38.1 . 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 Sam. 24.10 . Lorde take awaie the iniquitie of thy seruaunt . He did acknowledge the synne of adulterie and manslaughter , at the reprehension of Nathan , and Sam. 12.13.16 caste hym self doune before the Lorde , but in sure hope and stedfast faithe . The Niniuites troubled with the fearfull threatenynges of destruction ●nas . 3.5 . 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 ●at. 26.75 . 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 , ●ct . 2.37 . 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 , 2. Daungen opiniones . 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 , The family loue and su like . 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 : Cor. 5.10 . 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 communion 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 reason against the blindnes of the enemies of Gods truthe , but it needeth not because it is here set doune , ●he expositiō●f the 2. verse . 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 Esai . 44.3 . and barren lande . Whiche Spirite also is promised to bee Ioel. 2.25 . powred vpon all fleshe , and is called the Ezech. 36.25 . 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 Act. 2.4 . 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 , 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 .

A doubt propounded and aunswered by the third ver. The doubt . 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 can 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 : The aunswere 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 Gen. 3.15 . Abraham , and afterwardes of the seede of Gen. 17.2 . Iacob . So that then the curssed opinion of the Manaches maie not be receiued , The error of the Manaches & Marcionits confuted . 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 Rom. 1.3 . Paule affirmeth that he was made of the seede of Dauid after the fleshe . And in an other place Math. 2.16 . 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 Math. 6.28 . Luke . 9.58 . 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 : Esai . 53.4.5 . 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 2. Cor. 5.21 . 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 , The exposition of the 4. verse . 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 . The exposition of the 5.6.7.8 . verses . 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 , What is to liue after the spirite and after the fleshe . 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 : Writing vpon the same place And therefore Maister Caluine hath translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , The effectes of the spirite and of the fleshe . 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 . The 8. verse whiche is the conclusion of the former verses . 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 . An argument . 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 fleshe , marke also how the Apostle propoundeth and proueth the second . For where in the ninth verse he setteth doune the Propositions , The exposition of the 9.10 11. verse . I toulde you before whiche weare .

The conclusion is in the twelfth verse , the coniunction of the Trinitie is suche , that no reasonable man can denie the one to bee so anexed to the other , that wheare mercy is shewed in the one , there grace aboundeth by the other . The assumption he proueth by the effects of our graftinge into Christe , by whome although he acknowledgeth all thinges to come , Yet in this principally he comforteth them that beside the benefite thei receiue and enioye in this life , euen then when their fleshe lieth in the Grounde , ( For so I expounde Corpus for the one parte of the body onely ) their Spirite shall liue in peace , and the Bodie whiche as yet is not purified from corruption , shall receiue life by the grace giuen by him in whome they are ingrafted . An other proofe of the assumption is in the 11. verse and it is of the effectes and working of the holy Ghoste , as if a man would saie , truly it is an hard thing to fleshe and bloud to thinke a bodie burned , eaten with the foules of the Ayer , or consumed with the same , to meete againe and to bee ioyned together parte to parte , and then the whole to the soule yet if suche an one whosoeuer looke too the power of the Spirite , The power of the spirite . and acknowledge Iesus Christe to haue risen by the same Spirite , and then acknowledge him selfe to be a member of Christes bodie he shall easely discerne this , and se that the power of the Spirite is not diminished , but that it is the same whiche it was from the beginning , and too whome euery creature shall giue in accompte , and before whome euen the Sea shall bringe all the bodies it hath swallowed , the Beastes and foules all that they haue deuoured and eaten , and the Sonne shall restore those Bodies it hath consumed . But as this power is not denyed to Christe , although it be here by wordes giuen to the Father , but is made common with them bothe , so is this action of the holie Ghost not all togeather to be referred to the last rising , whiche shal be doune in the twinkling of an eye , but euen to the daiely helpes that this spirite ministereth to vs , whereby he prepareth vs to bee fitte members of his Soonne Christe , and to bee made meete heires of his kyngdome , by the bloud of his sonne .

Now then the conclusion is in the 12. Note here the conclusion of the 9.10.11 . verses . verse , whiche sheweth that wee renounce the fleshe , when we suffer Gods Spirite to rule our actions , and wholie depende vppon his prouidence , and if wee doe so , then we are in Christ , that is , we liue accordyng to his will , and walke in his commaundementes , Ephe. 4.30 . as it is saied to the Ephesians , if wee liue in the Spirite , then wee walke in the Spirite . And although we see that this conclusion thus gathered doeth shewe a truthe , yet the Apostle proueth it by certaine disagreyng argumentes , whiche I will touche in a woorde or twoo , because the effect of them was sett doune before . The exposition of the 13. verse . The first therefore containeth a sharpe threatenyng againste the wicked , and a comfort to the godlie , this threatenyng he placeth here to bee as a pricke in their bodies , to stirre them vp to call for grace , and not to put their trust in them selues , or to thinke that thei may be saued without the righteousnesse therof , for if thei dooe so , thei shall surely dye . And why ? truely because thei transgresse the Commaundement , and no maruell . For if a mortall Prince appoint a Lawe to bee kepte , ● similitude . and decree that the breache thereof shal be punished with Death , if he apprehende any transgressor , he shall dye without mercie . And shall a man deale so with his brother , and shall not the Lorde deale more seuerely with his owne handie woorke , if it rebell and saie , why hast thou doen thus and thus to me ? The confort he promiseth to all those , whiche giue their indeuour to woorke the will of God and to deny the will of the flesh , although thei cannot doe it as thei should . The seconde proofe of his conclusion is , that thei are the soonnes of God , The exposition of the 14. verse . if soonnes ? Then fellowe heires , and alwaie so directed by the Spirite , The exposi●on of the 15. and 16. verse whiche thynges he proueth in the 15. verse by the effectes of the spirite , and in the 16. by the testimonies of the same spirite : the effectes are the suretie of truste , in whiche all the faithfull beleeue , and the takyng awaie of feare and waueryng , acknowledgyng our selues not to come to mounte Sinai , where all thyng were terrible , and the people as striken with death fell doune and cried , that the Lorde should not speake vnto them , where Moises hymself was afraid : but we are come to Sion to the heauenly Hierusalem , where wee haue the Mediatour of the newe Testamente . A greate co●fort of the spirite . And where the Spirite of God assuryng vs of his clemencie , causeth our spirite to cal vppon hym , and to take hym as our heauenly Father , whiche we durst not to doe without suche assuraunce : and this is that Spirite , whose vniuersall actions sustain all Creatures , whose particular actions giue all other blessinges whiche are vnto vs seales , and pledges of euerlastyng life and heauenly inheritaunce .