any f Iohn 3 8 math 3 9 iohn 8 39. ordinary place or to any succession of chaire nor to state or dignity of person nor to vvorthinesse of bloude but all goeth by the meere vvill of his ovvne purpose as it is vvritten Spiritus vbi vâ—lt spirat c. And thus vvas the outvvard race and stock of Abraham after the fleshe refused vvhich seemed to haue the preheminence And another seede after the spirite Notes vpon Gods election raised vp to Abraham of the stones that is of the Gentiles So was the outward Temple of Ierusalem and chayre of Moses which seemed to be of price forsaken and Gods chayre to be aduanced in other nations a 1 Sam. 15 23 28. luke 1 52. So was tall Saul refused and little Dauid accepted b Esai 61 1. math 11 5 lu 4 18 3. 5. 1 cor 1 20 16. 27. the ritch the proud the wise of this world reiected and the worde of saluation daylye opened to the poore and miserable abiects the high mountains cast vnder and the lovve valleys exalted Thirdly where it is added in his ovvn vvil by this falleth dovvue the c Gen. 6 5 8 21 20. 6. exo 29 2 3 4. psal 14. 3. â—ere 10. 23 31. 10. ezech 36 26. iohn 9. 44. rom 9 16 1 cor 15. 10. 2 cor 3 4 philip 2. 13 math 20 12 luke 18. 14. 15. 33. freevvill and purpose of man vvith all his actions counsailes and strength of nature according as it is vvritten It is not in him that vvilleth nor in him that runneth but in God that shevveth mercy So vve see hovv Israel ran long and got nothing The Gentiles vneth began to set out and yet got the game So they vvhich came at the first houre did labourâ— more and yet they vvhiche came last vvere revvarded vvith the first The vvorking vvill of the Pharisee seemed better but yet the Lords vvil vvas rather to iustify the Publicane The elder sonne had a better vvill â—o tarry by his father and so did indeede and yet the fat Calfe vvas giuen to the yonger sonne that ran avvay d Deut. 10. 17. 1 chron 19. 7 iob 34 19 acts 10 34 rom 1 11 gal 1. 6. eph 6 9. col 3. 25. 1. peter 1 17. VVhereby vve haue to vnderstand hovv the matter goeth not by the vvill of man but by the vvil of God as it pleaseth him to accept according as it is vvritteÌ„ e Iohn 1. 3. vvhich are born not of the vvill of the flesh nor yet of the vvill of man but of God Furthermore as all then goeth by the vvill of God onely and not by the vvil of man so again here is to be noted that this vvill of God neuer goeth vvithout fayth in Christe Iesus his sonne And therfore fourthly is this clause Notes vpon Gods election added in the definition through a Iohn 8 24 15 14 4 acts 8. 37 20 21. faith in Christe his sonne which Fayth in Christ to vsward maketh altogether for first it certifieth vs of Gods election for vvhosoeuer vvill bee certaine of his election in God let him first begin vvith his fayth in Christe which if we find in him to stand firm he may be sure nothing doubt but that he is one of the number of Gods elect Secondly the sayde fayth nothing else is the onely condition and meanes vvhereupon Gods mercy grace election vocation and all other Gods promises to saluation doe stay according to the wordes of Sainte Paule If ye abide in the fayth Col. 1. Thirdly this fayth also is the immediate and next cause of our b Ioh. 3 16 5 24 7 38 23 31 acts 10 43 rom 6. 22 ephes â— 12. iustification spmply vvithout any condition annexed For as the mercy of God his grace election vocation and other precedent causes doe saue and iustify vs vppon condition if we beleeue in Christe So this fayth onely in Christe without c Gen 15 6 habac. 2 4 acts 13 39 rom 1 17 4 9 10 4. gal 2 16 ephes 16. 18 rom 9. 33. 10 11. 1. pet 2 6 luke 7. 50 8. 12 ephes 2. 8 1 pet 1 9 condition is the next immediate cause vvhich by Gods promise worketh our iustification according as it is written Beleeue in the Lorde Iesus and thou shalt be saued thou and thy vvhole house Act 6. And thus much touching the definition of electioÌ„ with the causes therof declared which you see novve to bee no merits nor works of man vvhether they goe before or come after fayth but only the mercy of God through faith For like as al they that be born of Adam do taste of his d Rom. 5. 12 1. cor 15. 22 45 47. eccle 40. 1 14. malediction though they tasted not his apple so all they that be borne of Christ vvhich is by faith take part of the obedience of Christ although they neuer did that obedience theÌ„selues which was in him Rom. 5 Novve to the seconde consideratioâ— Let vs see Notes vpon Gods election Order of caâ—sâ—â— likevvise hovv in what order this election of God proceedeth in choosing and electing them vvhich he ordayneth to saluation vvhich order is this In them that be chosen to life first Gods mercye and a Deut. 4. 37. 7. 7. 8 ios 24. 2 psal 44. 2. ioh 15 16 acts 13. 4â— 22. 14. rom 5. 6. 9. 11. 12. 14. 15. 16. 25 11. 7. 35 1. cor 4. 7 eph 1. 45 11. 2. 10. col 1. 12 2. tim 1. 9 rum 8. 29. 30 free grace bringeth forth election Election vvorketh vocation or Gods holy calling vvhich vocation through hearing bringeth knovvledge faith of Christ fayth through promise obtaineth iustification iustification through hope vvaiteth for glorification Election is before time vocation faith commeth in time iustification and glorification is vvithout end Election depending vpon Gods free grace and b Iohn 9 44 rom 9. 16 1 cor 15. 10. phâ—l 2. 13. luke 18. 14 15. 23. vvill excludeth all mans vvill c Exod. 21. 13 1 sam 6. 9. 12. prou 16. 33. math 10. 20. ephes 1. 11. blind fortune chance and al peraduenture vocation standing vpon Gods election excludeth all mans vvisedome cunning learning intention povver presumption Faith in Christ proceeding by the d Iohn 6. 29. 10. 26. 11. 39 phil 1. 29. 2. thes 3 2. gift of the holy ghost freely iustifiyng man by Gods promise excludeth all other merites of men al condition of deseruing and al vvorkes of the lavv both Gods lavv and mans lavv vvith all outvvard means vvhatsoeuer iustification commeth freely by faith standeth sure by promise vvithout doubt feare or vvauering in this life Glorification pertayneth onely to the lyfe to come by hope is looked for grace and e psalm 44. 3. mercy preuenteth f Ephes 1. 4.
11. 33. 20. exod 12. 11. deut 31 11. ioh 14 6. 15 1. act â— 24. rom 4. 11 17. 1. cor 10. 4. 16. tit 3. 5. Circumcision is the couenaunt and the Lambe is the passeouer I take no vvord here otherwise then in the proper sence Circumcision as it soundeth is the very carnall cutting of the foreskinne and the couenaunt is nothing els but the same vvhich God made vvith that people And the Lambe vvas but a naturall Lambe vvhich they killed at the Lordes commaundement and the Passeouer was spoken of none other but of the Angell vvhich stroke the Egyptians yet for all that the maner of the speach wherby Circumcision is called the Lords couenant and the Lambe the Passeouer is not proper and naturall but Sacramentall nor it can not be sayd that Circumcision properly and naturally is the Couenant the Lambe the Passeouer but as that vvas the signe Sacramentall of the couenant so vvas this also of the passage of deliuery In like maner in this present case vvhereas the Lorde sayth This is my body it is e Tertul. against Marâ—iâ— lib. 4. Orig. in Leuit. Hom. 7. vpon the Rom 4. booke 4. chap. Cip. 2. book 3. chap. Hierom. vpon 26. of Math. Ambrose of Sac. 4. booke 4. chap. 5. 1. 1. Cor. cap. 11. August de Catechis cap. 26. Contra Adimat cap. 12. a Sacramentall speache because of the Of the Lordes Supper Sacramentall manner of the Predicate or of that vvhich is reported for that it is reported of breade not properlye but Sacramentallye that it is the Lordes body giuen for vs. I do leaue to each word his proper significatioÌ„ that the bread be very bread the body the very body of the Lorde and that is be is but I can not make the manner of the predicate or report to bee proper vnlesse I shoulde make an intollerable confusion vnreasonable in this matter but Sacramentall and conuenient to a Sacrament Therefore let vs agree in iudgement that the bread of the supper is the very body of Christ crucified and dead for vs as he sayde Take eate this is my body vvhich is deliuered for you and so let vs keepe these vvords euery one in their proper signification when the manner is asked hovv bread is the lords body let vs say that it is a report or speech not natural but sacramental so that the bread is the Lordes body neither naturally nor corporally nor personally noâ— really but sacramentally a Iren. lib. 4. cap. 34. Tertul. against Marcio lib. 40. and against the Iewes To be sacramentally is to be according to the nature and meane of a sacrament as the breade in as much as it is a sacrament of the Lords body in that respect it is the Lords body giuen for vs in such order vvay as is conuenient to sacraments like as by the order and vvay of his ovvne nature it is breade And it is therefore called the Sacrament of the Lordes body because that by his ordinaunce it is the holy signe and remembrance of his body giuen for vs by breaking and distribution of which he doth recommend the communion of his bodye and remembrance of his death vnto his Church It is one matter to say of any thing vvhat it is in deed of it selfe Of the Lords supper and another matter to say vvhat it is in this place at this present in some speciall deed and purpose according to the vvill and meaning of him that appointed and gaue it If a man take this saying Hoc est corpus meum in a naturall sence it is made impossible and vnreasonable But if a man take it in the sacramentall sence shall be sayde of breade not vvhat it is naturally and substantially but vvhat the Lord vvoulde haue it to be sacramentally and for what he vvould haue it taken to what vse he appointed them the breaking distribution and communion of it PA. How is Christes body present to the receyuers TI. Christes true body is truely present to them that truely receiue him but a Iohn 6. 50 1. cor 10. 14. ephe 3. 17. spiritually And so is it taken after a spiritual sort for vvhen he sayd This is my body it is all one as if he had sayde This is the breaking of my body This is the shedding of my bloud as oft as you shall doe this it shall put you in remembrance of the breaking of my body And the shedding of my bloud that as surely as you receiue this sacrament so truely shall you receiue the benefite promised by receiuing the same worthily This I say that Christ entereth into vs both by our eares and by our eyes vvith our mouth vve receiue the body of Christ and teare it vvith our teeth that is to say the sacrament of the body of Christ VVherfore I say and affirme that the vertue of the sacrament is much and therfore Chysostom many times speaketh of sacrameÌ„ts no otherwise then of Christ himselfe No man seeth Christ vpon the earth he is seen with the eyes of our mind with faith spirite Of the Lords Supper PA. Howe doe our bodies receiue Christes naturall body TI. As Christe not after his manhood but after his diuine nature liueth naturallye by his Father which diuine nature of his worketh also in his manhood an immortalitye so our spirite and soule receiuing the naturall body of Christe in the mysteries by a Iohn 6 35 acts 4 10 12 rom 4 24 2â— 5 8 14. 9. faith do receiue also then nature of his body that is his purenesse iustification innocency power glorification life eternitie and beatitude the operation whereof redounding likewise vnto our bodies doe make the same also capable of the same glorye and immortality And thus it is true that as Christe liueth naturallye by his father so vvee liue naturally by the body of Christe eaten in the mysteries hauing respect both to the manhoode of him of vs for as the flesh of Christe in respect of bare flesh liueth not naturally by the father but for that it is ioined to his diuinity so our flesh liueth not naturally by Christes bodye eaten in the Sacrament for then euerye vvicked man eating the sacrament shoulde liue naturally by him but for that our flesh b Rom 9. 3 1 cor 12 12 13. eph 4. 15 16 5. 30 gal 3. 27. is ioyned to the spirite and soule vvhich truely â—ateth the body of Christ by fayth and so onely the bodies of the faythfull doe liue by eating the body of Christe naturally in participating the naturall properties of the body of Christe PA. After what â—ort is Christe present in the supper TI. Christ that sitteth in heauen is present in the supper in mystery and by grace and is â—olden of the godly such as communicate him not only sacramentallye with the hande of the bodye but muâ—he Of the Lords Supper more holesomly vvith the hand of the
knovvledge of oure election in Christ For albeit that election firste is certayne in the c 2 Reg. 1â— 18. rom 11. 3. 2. tim 2. 19. knovvledge of God yet in our knowledge Fayth onely that vvee haue in Christe is the The elect cannot perish Notes vpon Gods election a Math. 13. 22 24. 24. luke 19. 9. iohn 6. 37. 32. 10. 28. 17 12. 18. 9. 2. thes 2. 13. 1. iohn 2. 19. apoc 13. 8. thing that giueth to vs our certificate comfort of this election vvherefore vvhosoeuer desireth to be assured that hee is one of the elect members of God let him not clime vp into heauen to knovve but let him descend to himself and theâ—e search hâ—â— sayth in Christ the sonne of God vvhich if he finde in him not fained by the working of Gods holy spirite accordingly thereuppon let him stay and so vvrap him selfe vvholly both body and soule vnder Gods generall promise cumber his head vvith no further speculations knovving this that whosoeuer beleueth in him shal not perish Ioh. 3. shal not bee confounded Rom. â— shall not see death Ioh. 8. shal not enter into iudgement Ioh. 5. shal haue euer lasting life Ioh. 3. 7. shal be saued shall haue remission of all his sins shal be iustified Rom. 3. Gal. 2. shal haue floudes flovving out of him of vvater of life Ioh. 7. shall neuer dye Ioh. 1â— shall be raised in the last day Ioh. 6. shall finde rest in his soul and shal be refreshed Math. 11. Novve then forasmuch as vvee see faith to be the grounde vvhereupon dependeth the vvhole condition of our iustifying let vs discusse in like manner vvhat is this faith vvherof the scripture so much speaketh for the more plaine vnderstanding of the simple for many kindes there be of faith as a man may beleeue euery thing that is true yet not euery trueth doth saue neyther dothe the b Math. 7. 22. luke 12. 47. rom 1. 32. 1. cor 13. 2. iam 2. 26. titus 1. 16. beleeuing of euery trueth iustify a man He that be leeueth that God created all things of nought beleeueth truely He that beleeueth that God is a iust God that hee is omnipotent that he is mercifull that hee is true of promise beleeueth vvell and holdeth the trueth Christ â—y â—â—yth receiued Notes vpon Gods election So hee that beleeueth that God hath his election from the beginning and that hee also is one of the same elect and predestinate hath a good beleefe thinketh well but yet this beleef alone except it be seasoned vvith another thing vvill not serue to saluation as it auayled not the olde Ievves vvhich so thought of themselues and yet think to this day to be Gods elect people Onely the faith vvhich auaileth to saluation is that vvhose obiect is the body passion of Iesus Christe crucified so that in the Act of iustifying these tvvo faith and Christ haue a mutuall relation and must alvvayes concurre together fayth as the Action vvhich apprehendeth Christ as the obiect vvhich is apprehended for neither a Iohn 17 21 rom 9 5â— col 2 7. 1 cor 10 16. rom 8 50. 1 corin 1 30. doth the passion of Christe saue vvithout fayth neither doth faith help except it be in Christ As vve see the body of man â—ustained by bread and drinke not except the same bee receiued and conuayed into the stomack yet neyther doth the receiuing of euery thing sustaine mans bodye except it be meate and drink which haue power to giue nourishmeÌ„t In like fort it is vvith fayth for neither doth the beleeuing of euery thing saue but onely faith in the bloude of Christ neither again doth the same bloud of Christ profite vs except by fayth it bee receiued And as the sunne being the cause of al light shineth not but to theÌ„ only which haue eies to see nor yet to them neyther vnlesse they will open their eyes to receiue the lighte so the passion of Christe is the efficiente cause of saluation but fayth is the condition wherby the said passion is to vs effectuall And that is the cause why we say with the scripture that faith b Genes 15 6 hahak 2 4 math 9 22 mark 5 36 â—uke 7 50 acts 10 43 15 9. rom 3 23 24 28 4. 5 5. 1. galat 2 16 3 11. 22 5. 6. ephe 2 8. only iustifieth vs not excluding thereby all other extern Christe and fayth must not be seperated Notes vpon Gods election causes that goe before as grace mercy election vocation the death of Christ c. al vvhich be externe causes vvorking our saluation through faith But vvhen vve say that faith only iustifieth vs the meaning thereof is this that of al internal actions motions or operations in man giuen to him of God there is no other that contenteth pleaseth God or standeth before his iudgement or can helpe any thing to the iustifying of man before him but onely this one action of faith in Iesus Christe the sonne of God for although the action of praying fasting almes patience charity repentaunce the feare and loue of God be high gifts in man not of man giuen of God to man yet be none of al these actions in man imputed of God to saluation but only this one action of faith in man vpon Christe Iesus the sonne of God not that the action it selfe of beleeuing as it is a quality in man dothe so deserue but because it taketh that dignitye of the obiect for faith as it is an action in man is not to be considered alone but must euer goe vvith his obiect and taketh his vertue thereof Like as the looking vp of the olde Israelites did not of it selfe procure anye health vnto them but the promise made in the obiect vvhich vvas the brasen a Numb 21 9 iohn 3 14. Serpent vvhereuppon they looked gaue them health by their looking vp Euen so after like sort are vve saued by our fayth spirituall looking vp to the body of Christ crucified vvhich faith to define is this b Iohn 3 15 16 18. ioh 8 24 14 1 act 8 37 16 31 20 21 1 iohn 3 23. To beleeue Iesus Christe to be the sonne of the liuing God sent into this vvorlde by his death to satisfie for our sinnes and so to receiue the same FINIS AT LONDON Printed by Robert VValde-graue dwelling without Temple-barre neere vnto Sommerset-house 1584.
vvhich are not regenerate And this is the difference betvveene Gods children vvhich are regenerate and elect before all times in Christ the vvicked castavvayes that the electly not still d 1. Ioh. 3. 8 9. continually in their sin as do the vvicked but at the length doe returne againe by reason of Gods seede vvhich in them lyeth hidde as a sparkle of fire in the ashes as vve may see in Peter Dauid Paule Mary Magdalene and other for these I meane Gods children God hath made all things in Christ Iesu to vvhom he hath giuen this dignity that they should be his inheritance spouses This our inheâ—itour Christe Iesus e Esai 7 14. mal 3 1. math 1 23. luke 1 16. acts 20 28. rom 9 5. phi 2. 6. collos 1. 15. 19 2 9. titus 2. 13. 1 iohn 5. 20. apoâ— 21. 7. God vvith God light of light coeternall and consubstantiall vvith the father and vvith the holy Ghoste to the ende that he might become our husband because the husbande and the vvyâ—e must be one body flesh hath taken A comparison betweene the olde man and the new our nature vppon him communicating with it and by it in his owne person to vs all his children his diuine maiesty a 1 Cor. 6 17 2 Peter 1. 4. ephe 5 30. as Peter sayth and so is become flesh of our flesh and bone of our bones substantially as we are become flesh of his flesh and bone of his bones spiritually all that vve haue perteining to him yea euen our sinnes as al that euer he hath perteineth to vs euen his vvhole glory so that if Satan should summon vs to answere for our debts or sins In that the vvife is no sutable person but the husband we may vvell bid him enter his action against our husband Christ and he vvill make him a sufficient ansvvere For this end I meane that we might be coupled and married thus to Christ b Psal 45. 11 â—eâ—â— 2 19 a cor 11 2 â—phâ—s 5 32 apoc 19 7 21. 2. 9. and so be certaine of saluation and at godly peace with God in our consciences God hath giueÌ„ vs his holy word which hath tvvo parts aâ— novv the children of God doe consist of two men one part of Gods vvorde beeing proper to the old man and the other part of Gods worde beeing proper to the new man The part properly pertaining to the olde man is the law The part properly pertaining to the nevv man is the gospell The c Rom. 3 20 5 â—0 7. 7 gal 3. 19. 1 tim 1 9 law is a doctrine which commandeth and forbiddeth requiring doing and auoiding vnder it therefore are contained al precepts threatnings promises vppon condition of our doing and auoiding d 2 Cor. 4 6 â— tim 1. 10 ephes 6 15 acts 13 26 28. 28 rom 1 16. The gospel is a doctrine which alwayes offereth and giueth requiring on our behalfe not as of vvorthinesse or as a cause but as a certificat vnto vs and therefore vnder it are contained all the free sweet promises of God as I am the Lorde thy God In those that be of yeeres of e Acts 5. 20 phil 2 15 math 25 19 mar 16 15 16 discretion it requireth faith not as a cause but aâ— a certificate or instrumeÌ„t A compâ—rison betweene the old man and the new vvhereby vvee our selues maye bee certaine of our good husband Christ and of his glory and therfore vvhen the conscience feeleth it selfe disquieted for feare of Gods iudgement against sinne she may in no vvise look vpoÌ„ the doctrin pertaining to the old maÌ„ but vpoÌ„ the doctrin only that perteineth to the new maÌ„ in it not loking for that which it requireth that is faith because we neuer beleue as we should but onely on it which it offereth and giueth that is on Gods grace eternall mercy peace in Christ So shal she be in quiet when she looketh for it altogether out of her selfe in Gods mercy in Christe Iesu a Iohn 13 23 in whose lappe if she lay her head with Saint Iohn then is she happy and shall finde quietnesse in deede vvhen shee feeleth her selfe quiet then in Gods name let her looke on the lavve and vppon such thinges as it requireth thereby to bridle and keepe downe the old Adam and by little and little to mortifie the lust of sinne vntill in the end she be holy like as her Husbande is for as the VVife will keepe her bed only for her husband although in other thinges she is contented to haue fellowshippe with others as to speake sit eate drinke goe So our Consciences vvhich are Christes wiues must needes keepe the b Cantic 1 15 3. 7. bed that is Gods sweete promises alonely for our selues and our husband there to meet together to embrace and laugh together and to be ioyfull together if sinne the â—awe the dinell or any other thing would creepe into the bed and lye there then complain to thy Husband Christe and forthwith thou shalt see him play c Numb 25 8 psal 106. 30. Phinees parte Thus my dearely beloued I haue ginen you in fewe words a 〈◊〉 of all the diuinity which a Christian Notes vpon Gods election conscience cannot vvant PA. Because Gods election and predestination are the greatest misteries of our saluation and although ioyfull to the godly yet fearfull to the vvicked â— vvoulde at the last haue thee shevve mee thy knovvledge in them TI. Predestination is as vvell to the reprobate as to the elect Election only pertaineth to them that be saued predestination in that it respecteth the reprobate is called Reprobation in that it respecteth the saued is called election and is thus defined Predestination is the eternal a Gen. 27. 20. ephe 1. 11. prouer 20. 24. iere 10 23. math 10. 29. gen 45. 8. decreement of God purposed before in himselfe vvhat shall befall of all men b Ephe. 1. 5. 6. rom 9. 23. 2 thes 2 13. 1. pet 1. 2. either to saluation c Exod. 9. 16. prou 16 4. rom 9 22. or damnation Election is the d Deut. 4 37. 7 78. psalm 44 3. iohn 15 16. acts 13 48 rom 5 6 9 11 12 13 14 15 16. c. free mercy and grace of God in his ovvne vvill through fayth in Christ his sonne chusing and preferring to life such as pleaseth him In this definition of election first goeth before the mercye and grace of God as the causes thereof vvherby are excluded al works of the law and merites of deseruing vvhether they goe before faith or come after So vvas e Gen. 25. 21. mal 4 2 rom 11. Iacob chosen and Esau refused before either of them began to vvorke Secondlye in that this mercy and grace of God in this definition is said to be free vvhereby is to be noted the proceeding and vvorking of God not to be bound to