seconde Table of the lawe pag. 61 Talent VVe must not hide our Talent vnder the grounde pag. 372. Tribulation Tribulation bringeth foorth patience pag. 194 Tribulation Seeke affliction Time looke Season V Vnitie The Vnitie of essence is not taken away by the distinction of persons pag. 219 Vertue and Vice We can neither attaine vertue nor vice by our freewill pag. 254 The worde of God is a great vertue pag. 356 Vocation Vocation after purpose pag. 269 Vsurie seeke couetousnesse VV. Will. The VVill of God must bee our direction pag. 135 147 Our will is vtterly blinde til God hath changed vs. pag. 257 Of Freewill pag. 250 The doctrine of Freewill is an arrogant doctrine pag. 251 The doctrine of Freewill is blasphemous pag. 253 Opinion of Freewill is vnthankefulnesse pag. 255 We can neither attaine vertue nor eschue vice by our owne Freewill pag. 254 Man hath no freewill to do good pag. 258. 260 Freewill ouerthrowen pag. 179. 265 Freewill and the lawe without grace can doe nothing pag. 262 Freewill highly extolled of the Papistes pag. 264 Wisedome The perfection of wisedome pag. 10 The feare of God is true wisdom pag. 364 Witnesse Of true and false witnesses pag. 109 VVhat it is to beare false witnesse pag. 104 Worde The word of God abideth for euer pag. 131 VVe must worshippe God according to his worde pag. 39 Popish satisfactions are not warranted by Gods worde pag. 179 The worde of God is a great vertue pag. 356 The cause why the worde of God is despised pag. 357 Wrong VVee must absteine from wrong and iniurie pag. 72 Against wronge and oppression pag. 92 FINIS FRVITFVL INstructions and necessary doctrines meete to edify in the feare of God 1 The foundation of our saluation THE holye Ghoste saith by the mouthe of the Apostle Paule in his seconde chap. vnto the Ephesians Eph. 2.8 Col. 1.19 that wee are saued by faith For we know not that God is our father we knowe not that we are reconciled to him but onelye by the preaching of Faith whereby we lay holde on the promises of the gospell and wherein God sheweth that he is well pleased toward vs through our Lord Iesus Christ And thus we attain to the possession of our saluation by faith and yet there is none that giueth vs faithe but God onelie Phil. 1 29. the reason wherfore he giueth it vnto vs is this because it hath pleased him to chose vs before we were made yea before the worlde it selfe wa◠made as the Apostle sheweth in the firste vnto the Ephesians In which place vers 3.4 1. Pet. 1.2 he setteth that before vs which is or ought to be most familiar and knowne vnto vs as namelie that God hath made vs pertakers of heauenly blessings in Christ Iesus and that forgeuing vs our sinnes he sheweth that we are acceptable vnto him and that hee hath taken vs to bee hys children 2 The cause of our saluation is the mercie of God IN the saluation of the godlie there is nothing to be sought for aboue the goodnesse of God For seeing we are all comprehended in this race of Adam whiche hath nothing in it but corruption and sinfulnesse and therefore wholly subiect vnto Sathā what goodnesse is it that God canne finde in vs And what can hee fores◠in vs but onlye sinne Eph. 2.3 So that is is certaine that God doeth not choose men to take them into the number of his children because hee foresaw them to be better then those whiche he forsooke and reiected Deu. 4.37 7 8 Psal 44.3 Io. 15.16 Act. 13.48 but it muste needes be that his goodnes and mercie bare the cheefest swaie herein without any other consideration Of his owne free mercie and grace of his owne will in Christ his sonne he hath chosen and preferred vnto life whom hee will haue to bee saued and accompted among the iust Before the children were borne and when theye had neither done good nor euill that the purpose of God might remain according to election not by workes Ro 9.11.12 but by him that calleth it was saide vnto her The elder shall serue the younger Hee hath chosen vs in himself Eph. 1 4.5 1. Pet. 1.2 before the foūdation of the world was laid that we should be holie without blame before him in loue c. Seing then that the mercy grace of God do go before election as the cheefest cause thereof it is manifest that all the works of the Law and deserts whatsoeuer are excluded Iam. 3.8 Mat 3.9 whether they go before faith or followe after The Lorde your God is God of gods and Lorde of Lordes Deu. 10 17. Act. 10.34 Iob. 34.9 Eph. 6.9 a greate God mighty and terrible which accepteth no persons nor taketh reward Howe much lesse to him that accepteth not the persons of Princes and regardeth not the rich more then the poore for they be al the workes of his hāds 3 God hath not elected euery one THe Lord is debtor vnto no mā It is of his free mercye whatsoeuer he giueth vnto man He may bestow his benefits vpon whom he wil. I wil shew mercy vnto whom I will shewe mercie Ex. 33.19 and I wil haue compassion on whom I wil haue cōpassion In the which wordes he noteth the highest cause of bestowing grace namelie his voluntary decree and withall hee insinuateth that hee hath appointed his mercy peculierlie for certaine and yet God in reiecting whom he will is not onelye without blame but also wonderful in his wisdome and iustice Ro. 9.17 Ro. 9.21 Hath not the potter power of the claye to make of the same lumpe one vessel to honour and another to dishonour The causes of reprobation are hidde in the eternall and vnsearchable counsel of God the righteousnesse whereof we ought rather to worship thē curiously to seeke after Whatsoeuer is in any creature it is the ministerie of the power of God The faithfull being vessels of mercie are made instruments to set forth the mercy of the Lorde and the reprobate being vessels of wrath are predestinate to shewe forth the iudgements of God and both the one and the other to his euerlasting glorie 4 Gods election muste not bee a cause of negligence IF God hath bestowed any grace vppon vs and hath assured vs of our saluation in Christ by meanes of his holye spirit yet must wee not thereby take occasion to be secure and negligent Eph. 2.10 1. Pet. 1.13 14.15 1. Thes 4.7 Tit. 2.11 12. but rather bee stirred so much the more earnestly to walke in holinesse and to attaine vnto that whereunto God calleth vs. And although it consisteth not in any mortal mans power to disapoint the councel which God hath established from aboue yet if wee be carelesse we do asmuch as lieth in vs to make of none effect the purpose of God 5 Sathan is a continuall enemie to them that feare God IT
our heart is bent to euill 2. Co. 3.5 and that wee haue not so much as a good thought of our selues vntill such time as hee hath made vs to profit in his schole we be all fooles yea euen they that thinke themselues to be most wise And so is al our foolish cōfidence beaten down and men must be faine to vnderstand that vntill God haue called them to his truth they be void of al reason wisedome there is no other meane to make vs walke in the right waye then the vtter bereauing of vs of all our vaine flatteringes 182 Free will ouerthrowne SO long as we are without Christ we bring foorth no good fruite acceptable vnto GOD because we are not apt to doe good for without me sayeth Christ you can doe nothing Io. 15.5 In which woordes hee speaketh most plainely against free-will and against al humaine strength be it neuer so stronge and also vtterly ouerthroweth the same For as the braunch being cut from the vine bringeth foorth no frute but withereth away euen so man can doe nothing at all to attaine to righteousnesse and saluation if so be through vnbeleefe he be separated frō Christ Nowe although the Papistes in worde onely doe confesse that wee can doe nothing without Christ 2. Cor. 3.5 yet notwithstanding they faine a certain power in vs which of it selfe is not sufficient to worke except it be holpen with the grace of God For they will not abide that a man shoulde be so emptie and free frō power strength to worke that which is good but that he may do somewhat of himselfe But the wordes of our Sauiour Christ so plainly spoken cannot in such wise be coloured Such therefore is the imagination of the Papists that they affirme that without Christ we can do nothing and yet notwithstāding being holpen by him that wee can doe somewhat of our selues without his grace But Christ pronounceth the contrary as that we can do nothing of our selues Io. 15.4 For the branch sayth he can not bring foorth fruite of it selfe 183 Of grace election vocation faith iustification glorification free will c. IN them that be chosen to life first Gods mercie and free grace Ro. 10.17 bringeth foorth election election woorketh vocation or gods holy calling which vocation thorough hearing bringeth knowledge and fayth of Christ fayth thorough promise obteyneth iustification iustification through hope wayteth for glorification Election is before time vocation and faith commeth in time Iustification and glorification is without ende Election depending vppon Gods free grace and will excludeth all mans will blinde fortune chance and all peraduentures Vocation standing vppon Gods election excludeth all mans wisedome cunning learning intention power and presumption Faith in Christ proceeding by the gifte of the holye ghost and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing and all workes of the lawe both Gods lawe and mans lawe withal other outward meanes whatsoeuer Iustification comming freely by grace standeth sure by promise without doubt Tit. 2.12 feare or wauering in this life Glorification pertayning onely to the life to come by hope is looked for Grace and mercie preuenteth election ordeineth vocation prepareth and receaueth the woorde whereby commeth faith faith iustifieth and iustification bringeth glorie 184 Howe wee may be assured of our election and howe faith doth worke the same WHosoeuer wil be certain of his election in God let him looke to his faith in Christ which if he find in him to stand firme be may be sure and nothing doubt but that hee is one of the nūber of Gods elect Secondly they saie faith and nothing else is the only condition and means wherupon gods mercy grace election vocation all gods promises to saluation do stay according to the words of the holy Ghost Col. 1. Col. 1.23 If yee abide in the faith Thirdly this faith also is the immediate next cause of our iustification simply without any other condition annexed For as the mercie of God his grace election vocation other former causes doe saue iustifie vs vpon condition if wee beleeue in Christ so this faith onely in Christ without condition is the next immediate cause which by gods promise worketh our iustification according as it is written Act. 18.31 beleeue in the Lorde Iesus and thou shalt be saued thou and all thy whole house 185 Election and vocation after purpose THe cause only of gods election is his own free mercy the cause in some manner of our iustification is our faith in Christ nothing else As for example First concerning election if the question bee asked why Abraham was chosen and not Nathor why was Iacob chosen and not Esau Why was Moses elected and Pharao hardened Why Dauid accepted and Saule refused why fewe chosen and the most forsaken It can not be answered otherwise then thus because it was so the good will of God In like manner touching vocation and also faith if the question be asked why this vocation and gifte of faith was giuen to Cornelius the Gentile not to Tertullius the Iewe Why to the poore little ones of this worlde of whom Christ speaketh Mat. 11.25 I thank thee father which hast hid this from the wise c. why to the simple vnwise outcastes in this worlde of whom speketh S. Paul saying 1. Cor. 1.26 ye see your calling my brethren howe not many of you c Why to the sinners not to the iust Why the beggars by the high wayes were called Ma. 11.26 and the bidden gestes excluded We can goe to no other cause but to gods purpose election Lu. 18.14 say with Christ our sauiour yea father for so it was thy good pleasure And so for iustificatiō likewise if the question be asked why the Publican was iustified Mat. 21.31 and not the Pharisei Why harlots Publicans go before the Scribes Pharisies in the kingdome why the sonne of the free woman was receaued Ge. 21.12 the bondwomans sonne being his elder reiected Why Israel which so long sought for righteousnesse found it not and the Gentils which sought not for it foūd it We haue no other cause hereof to render but to say with S. Paul Ro. 9.32 because they sought for it by workes of the law not by faith which faith as it cōmeth not by mans will but only by the free gift of God so is it onely the instrumentall cause whereunto the promise of our saluation is annexed According as we reade Ro. 4.16 Therefore it is by faith that it might come by grace and the promise might be sure to all the seed vers 5. Also in the same chap. he saith that his faith is counted for righteousnesse which beleeueth in him that iustifieth the vngodly 186 Diuers kindes of faith THere be many kindes of fayth as a man may
hope charitie or any other kind of faith and beleeuing be it neuer so true except it apprehend the body of Christ the sonne of God it serueth not to iustification And that is the cause why wee â—dde this word only to faith and say that faith onely in Christ iustifieth â—s to exclude all other actions qualities giftes or workes in man from the cause of iustifying for as much as there is no other knowledge nor gifte giuen of God to man be it neuer soe excellent that can stand before the iudgement of God to iustification or whereunto any promise of saluation is annexed Io. 3.14 but onely this faith loaking vp to the brasen Serpent that is to the body of Christ Iesus crucified for vs. 165 We cannot deserue grace by our workes IF we wil be true christiaÌ„s we must first acknowledge our selues by the law to be sinners that it is impossible for vs to do any good worke For the lawe saith wee are euill and therefore all that we thinke speake or do is against god We caÌ„not therfore deserue grace by our works which if we go about to doe wee double our offence For seeing wee are euill trees we cannot but bring forth 〈◊〉 fruites Mat. 7.17 Ro. 14.23 that is to saye sinnes Fâ—â— whatsoeuer is not of faith is sinne Wherefore hee that woulde deserâ—â— grace by workes going before faith goeth about to please God with 〈◊〉 which is nothing else but to 〈◊〉 sinne vpon sinne to mocke God and to prouoke his wrath Secondly if weâ— will be saued we must not seeke saluation by workes 1. Io. 4.9 For God hath sent his onelye begotten sonne into the world that wee might liue through him he was crucifyed and dyed for vs and offered vp our sinnes in 〈◊〉 owne body Ro. 3.20 The law doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs vnto iustification and driueth vs to Christ For God hath reueiled vnto vs by his word that he will be vnto vs a merciful father and without 〈◊〉 desertes seeing we can deserue nothing will freely giue vnto vs remission of sinnes righteousnes and 〈◊〉 euerlasting for Christ his sonnes sake For God geueth his giftes freâ—ly vnto al men and that is the prayse and glory of his diuinity 166 Saluation commeth onely by faith WHosoeuer studieth to bee accepted with God and to bee found righteous in his sight let him learne diligently by the doctrine of S. Paul to make a difference and a separation as far as from heauen and earth betwene the righteousnesse of workes and righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but only faith apprehending the bodye or person of Christ Iesus crucified For as there is no waye into the house but by the doore so is there no coÌ„ming vnto god but by christ alone which is by faith And as the mortall body without bodily susteinance cannot but perish so the spirituall soule of maÌ„ hath no other refreshing but onely by faith in the body and bloud of Christ whereby to be saued Ro. 9.30 With this faith the Idolatrous Gentiles apprehended Iesus Christ receaued thereby righteousnesse Act. 10.44 Cornelius a baptized Romain so soone as hee heard Peter preach Christ Mat. 16.16 receaued foorthwith the holy Ghost Zacheus receaued the person of Christ into his house withall receaued saluation both to him his whole housholde Luk. 19.6.9 What a sinner was Marie which had no lesse in hee then seauen Deuils Luk. 7.47 and yet because she set her heart and affection vppon that person many sinnes were forgiuen her Lu. 23.43 The right hande Theefe howe farre was he from fulfilling of the lawe and yet by faith entered he iustified into Paradyse the same day with Christ In like maner although the poore Publican came to the temple with lesse showe of holinesse after the lawe Lu. 18.14 yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of faith The parable of the prodigall sonne that was lost Luk. 15. also of the lost grote of the lost sheepe which went astray and was founde againe what doe these declare but that which is lost by the lawe to bee recouered by fayth and grace And thus as the passion of Christ is onely the formall cause of our saluation so is faith only the instrumentall cause that maketh the merites of Christ auayleable vnto vs. 167 The Papists can not be perswaded of free iustification THe Papists cannot be perswaded that we become righteous through the meere fauour of God in our Lorde Iesus Christ they cannot receiue the doctrine of free iustification whereby wee are taught that GOD receaueth vs of his owne meere mercie and that his accepting of vs is not for anye respect of our owne workes which are altogeather sinnefull 1. Io. 1.7 but because it pleaseth him to washe vs and clense vs in the bloud of his onely Sonne and to holde vs and acknowledge vs for his children Eph. 2.3 notwithstanding that by nature there is nothing in vs but wretchednesse and cursednesse For what shall become of merits say they and of the good workes wherein the saluation of men consisteth And why do they stand vpoÌ„ their merits are so besotted with them but onely because they looke not vppe to god They dispute in their scholes whether good workes deserue recompence and wages but it appeareth howe they fall a sleepe vpon this disputation and yet in the meane while God ceaseth not on his behalfe to playe the Iudge not in iudging according to their lawes but in behauing himselfe according to his owne maiestie that is to saye in finding out that thing in men which we cannot perceaue But if our vertues were godly in deede that is to saye such as might goe for payment before God then might we haue some colour to boste but when wee shall haue prised them to the vttermost they shall be but smoke Let men not therefore flatter their heartes in vanitie Iob. 9.2 but consider as the trueth is that no man shall be iustified through his owne vertues seeme they neuer so excellent in the sight of God 168 Faith doth iustifie three manner of wayes FAith first doth iustifie the person in making him accepted and the childe of God by regeneration before he beginne to doe anye good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenesse for the same Thirdly it iustifieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same works to be good acceptable in the sight of God which otherwise were impure and accursed in his sight The office therefore of faith and workes is diuers and must not bee confounded Faith first goeth before and regenerateth a man to God Act.
the secrets of God And that they may serue God in truth in holines righteousnes all the dayes of their life And now to returne to your worships I most humbly beseech you to accept this my poore labour which I offer vnder your names to the whole church of God The which as I know it commeth vnlooked for not only in respect of your selues but also of diuers other that knowe me aswel in that countrey where I was born as also in other places so also it may seem very rash and needles For who am I that I should take vpon me to publish any thing The vnworthiest of many hundreds the vnablest of many thousands And yet seeing many things more simple lesse needful profitable are both permitted and suffred to come abrode I am not altogether discouraged neither hath any man iust cause to accuse me in this my simple enterprise I knowe these be the dayes of learning knowledge that there be great store of learned deuines in our land whom I beseech the Lorde to blesse Mar. 12.42.43 Luk. 21.2.3 and yet the two mites of the poore widowe cast into the treasurie amonge the great giftes of the welthy are not to be refused The causes that moued me to dedicate this first fruit of my simple trauaile vnto your worships aboue al other are these First your great goodnes from time to time shewed towards me and my friendes the which called vpon mee contitually to shewe some token of thankefulnesse for the same For I must needes confesse that it hath vttered it selfe many and sundry ways and that not without a certaine friendly or rather fatherly care of my well dooing Secondlie that it might be a meane through the assistaunce of Gods spirite to kindle and inflame your heartes with an earnest zeale to the glorious gospell of the sonne of God by dayly and continuall exercise and practise wherein you might be sufficiently furnished with spirituall armur to endure constantly vnto the ende as good souldiers of Iesus Christ against all the assaults of Sathan and his wicked instruments which doe or may come in sheepes clothing to deceaue you and to betray your soules from the way of saluation For of this am I certaine that there will not want false prophets entycing you from Christ and that many stumbling blockes wil be cast namely and especially in your way Master Mistresse I efferis as once hertofore I presumed to aduertise you priuately by letter to the ende you might be discouraged from the way of the Lorde But beware I beseech you againe of their Angelicall or Seraphicall shewe of heauenly life Haue not by and by their doctrine in admiration but carefully looke vnto the clawes of these spirituall wolues and indifferently without affection examine the grounde of their profession by the rule and touchstone of the worde of God and you shall prooue that they deale deceitefully with guile that they be false Apostles and deceitefull workers that they goe about to beguile your senses and to blinde your eyes that they call you to worship an Idoll in steed of the true and liuing God and that they would lead you out of light into darknesse from truth into error from knowledge vnto ignorance If you shall vouchsafe to reade this little booke and to examine it throughly indifferently by the word of God and then it beeing effectually confirmed by the same to make your profit accordingly and as it is committed to your protection so to maintaine and defende it I shall not onely be satisfied and thinke my payes sufficiently recompenced but also be greatly encouraged hartily to pray vnto the Lorde to encrease the giftes of his holy spirite in you that you may goe forwarde more and more to performe that dutie in obedience which he requireth at your handes that you may ouerleape all the lets that Sathan can cast in your way continue in the certainty of true faith and that you may be fully setled vppon the death and passion of our Lorde Iesus Christ being assured that the same onelie is of sufficient abilitie to drawe you out of the dungeon of death And I beseech your worshippes that as God in aboundant measure hath mercifully endued you with all thinges necessarie for this life whereof many thousandes feele the want so without ceasing you would prayse and magnifie him for the same And as you are so nearely ioyned together not onely by reason of your possessions but especially by the bonde of mariage that you are brethren sisters that so you would ioyne togeather in the sincere profession of the glorious gospel of the sonne of God and so goe forward more and more in practise therof that the gospel being rooted in your heartes it may bring foorth sanctification the true seale of your adoption that you may feele his goodnesse in the assurance of that euerlasting and heauenly truth Beware of these two cankers I beseech you that corrupt the whole world I meane pride and couetousnesse Let them not once be named among you as becommeth sainctes Eph. 5.3 Col. 3.5 A day will come when the Lorde will fill your hope with better things then al this world can giue you Stande fast in his trueth in these slippery dayes and aboue all let his glorye and the aduancement of his worde be deare and precious vnto you In Gods matters let his will bee the rule thereof and not your owne wisedome and affections Examine your selues often by it and neglect not the pure preaching of the same Delight in the lawe of the Lord and be good examples to others Care not for the contempt of the worlde but holde fast a good conscience that you may be approued of God And our Lorde Iesus Christ giue you the forgiuenesse of all your sinnes and the peace and comfort of your conscience The Lorde let all his blessinges fall vppon you that you may see the riches and treasures of his mercie that you may be filled with all fulnesse with the spirit that you may behold the glory of the kingdome of god those thinges be reuealed vnto you by his spirite which hee hath prepared for them that loue him Amen The third day of December Anno. 1586. Yours for euer to cōmand in the Lorde Iohn Frewen To the Christian Reader THE matter substance of this booke as I nothing feare to offer and commende vnto thee gentle Reader for thy profitte and instruction in the wayes of the Lorde beeing fully assured that it is the sincere trueth of God and the perfect path way vnto saluation firmely grounded vppon the rocke Christ and sufficiently warranted according to the writinges of the holy Prophetes and Apostles so the Methode manner of setting some part of it downe is not I must needes confesse so exquisite and orderly as I my selfe desire and as thou being learned maiest easily perceaue and discerne One especiall cause of this want is this when I wrote
themselues The same is witnessed in Ezechiell And in the Acts of the Apostles the couenaunt made with Abraham for blessing al nations in his seede is said to be performed in Christ in turning euery one of his from their iniquity Act 3.26 Vnto you saieth the holy Ghost hath God raised vppe his sonne Iesus and him hath he sent to blesse you in turning euery one of you from your iniquities The Iews had this speciall ceremonie of rest to exercise them in the doctrine and practise of mortification the trueth of which ceremony is fulfilled in Christ For by the power of his death it is brought to passe Rom. 6.8 that sinne dieth in his It was necessary they should be acquainted with this doctrine for the Lord hath no seruice of vs that he wil accept of if we learne not to renounce and deny our affections Neither can we go truely to the obedience of him but in the deniall of our selues 48 How wee ought to profite by the Saboth THe Saboth day ought to serue vs as it were for a tower to make vs moūt on high to view the workes of the Lord from a farre when we are neither hindered nor occupied with any thing but that wee may applie all our senses and all our whole vnderstāding to reknowledge the gracious giftes and benefites which he hath bestowed vpon vs. And when wee shall haue well practised this on the Saboth daye that is to say when we shall haue deepelie considered the works of God we shall verilie all the rest of our time be giuen hereunto and these meditations shall so fashion and adorne vs that the next day Ex. 20.8 Deu. 5.12 and all the rest of the weeke we shall be ledde to thanke our God when so before hande wee shall haue premeditated on his workes to make our profit therein But when the Saboth day is spent not only in vnlawful games pastimes ful of vanitie but in things with are altogether cōtrarie vnto God that men thinke they haue not celebrated the same except God therein be by many and sundrie waies offended when men vnhallowe in this sort this holy day which God hath instituted to leade vs vnto himselfe it is no marueile if wee become brutish and beastly in our doinges all the rest of the weeke Wherefore let vs know that it is not sufficient to come to church on the Saboth day to receaue some good doctrine and to call vpon the name of the Lord but we must digest those things which we heare and receaue apply al our senses to the better vnderstanding of those benefites which God bestoweth vpon vs Mat. 7.24 Luk. 11.28 Ia. 1.22 c. and that by this meanes we bee so formed and fashioned to the same that the Monday and all the rest of the weeke following coste vs nothing to come and aspire to our God and that wee neede but call to minde that which wee haue learned before at good leasure when our mindes be as it were vnwrapped from all those thinges which hinder vs to receiue the workes of God 49 Of the second table of the law AS the Lord in the fower commaundements of the first table doth perfectlie instruct vs in al the dueties that appertaine directly vnto his worship and seruice euen so in the second table he doth giue vs rules and precepts for the duties that we do owe vnto men The dueties vnto God do admonish vs that al our doings towardes men are nothing where Gods glorie doth not goe before As it is written by S. Iohn In this we know that we loue the children of God when we loue God and keepe his commaundements As like as our dealing with men is nothing when the true seruice of God 1. Io. 5.2 is either not knowne or not regarded so that seruice that is giuen vnto God is not accepted when our brethren are neglected of vs. And therefore our sauiour Christ chargeth vs that whē our neighbour hath any thing against vs we should not presume to offer anie gift vnto God before we be recōciled Mat. 5.23 24. So greatly doth the Lord esteeme of this louing conuersation with men that the holy Ghost maketh it the proofe of our blessed estate We know saith S. Iohn that we are translated from death to life 1. Io. 3.14 Ex. 20 12. Ier 19.3 Col. 3.20 because wee loue our brethren Concerning that which we do owe vnto men the honoring of father and mother hath the first place To honour our parents is to yeelde vnto them all obedience reuerence and gratefulnes Children saith S. Paule Eph. 6.1 obey your parents in all thinges for that is well pleasing vnto the Lord. And our Sauiour Christ Math. 15 so likewise Mark 7. doth declare out of this commaundement how children ought to behaue themselues towardes their parents By father and mother all those are vnderstood who are the conueiers of any speciall goodnes of God vnto vs whom because he hath vouchsafed to be his meanes in conueying of the grace that we do enioy by him he cānot abide that they should be without honour at our handes 50 We must obey our Superiours GOd will proue our obedience and the loue we beare him whē he commandeth vs to walke in all equitie and vprightnes with our neighbours and that wee liue together in such loue and vnitie that anie one be not giuen vnto himselfe but that we communicate together and that euery one according to his abilitie to do well imploy and force himselfe thereunto This way God proueth vs to know whether we worshippe him vnfainedly and from our heart And this is the cause why our Lorde Iesus Christ saieth that the weightier matters of the lawe is iudgement Mat. 23.23 mercy fidelitie Therefore when we liue with men without hipocrisiy and dissimulation when wee are not geuen to our subtill sleightes nor malicious practises when wee studie to minister and to serue euery one in his commoditie when we maintaine right and resiste wrong as much as lyeth in vs wee then shall accomplish the chiefe and principall part of the lawe Not that the seruice of God ought in the meane time to be forgotten or that it is of lesse importaunce but because it is vnpossible that men acquite themselues in their duties towardes their neighbours except they be lead therevnto by the feare of God And although mention bee here expresselye made of father and mother yet there is no doubt but God meant to deliuer a generall doctrine Rom. 13.1 of hauing al superioritie in honour For if it had not touched any thing of the duetie we owe to other superiours as Princes Magistrates and those which haue the sword of Iustice if it had deliuered nothing concerning Masters it woulde haue seemed to haue bene vnperfect Therefore we must conclude that God hath commaunded that all they which are in honour and authority be honored and obeyed Neither ought we to
filthinesse and vncleannesse and that al the vertue which we dreame vppon is but vanity and leasing yet can hee not compasse to humble vs vntill we our selues perceaue our owne neede and haue proued it to our faces The holy Ghoste by Saint Paule doth pronounce that all they which are of the Law are accursed Gal. 3.10 Whereby he meaneth that so long as men rest muse vppon their owne workes and thinke to obtayne grace by that meane before God they be accursed For like as he that forsaketh himselfe and renounceth all that he hath of his owne and groundeth himselfe vppon the onely mercye of God is of faith so contrariwise he that thinketh to bring any seruice wherwith to bind God vnto him or imagineth to recompence him with his merits is of the Lawe Deu. 27.26 And nowe seeing that the law curseth all them that performeth it not to the full it is certaine that all men from the greatest to the least are guiltie For the summe of the Law is that we loue God with all our hearte with all our soule and with all our minde Deu. 6.5 Ma 22.37 Luk. 10.27 Mar. 12.30 Ro. 13.9 and our neighbour as our selfe That is to say We should loue we should hate we should feare wee should hope for nothing but in GOD and to his glory Wee shoulde thinke or muse vppon nothing in our minde vnderstanding but that may make to the honor and glory of God Wee should do nothing to any other which we would not willingly be contented should be done vnto vs. If we examine our selues by this rule wee shall neede no other iudge then our selues to condemne vs. For certaine it is that no man can keepe the Lawe that is to saye no man can discharge himselfe throughlye of all thinges that the Lawe commaundeth For it is not in vaine that it is called an intollerable burthen Act. i5 10 Also wee see our owne infirmity and there God sheweth vs an Angelicall holinesse And how then is it possible for vs to attaine vnto it Neuerthelesse the faithfull being guided and gouerned by Gods spirit do keepe the Law that is to say they walk according to the rule that is geuen them in the same 83 No man shal be iustified by the deedes of the Lawe ALthough wee endeuor to keepe a cleare conscience towards GOD and to leade a blamelesse life through charitie towards men according to the prescript rule of Gods Lawe yet our so doing must not be with intent to purchase grace fauour or righteousnesse thereby at Gods hand for that belongeth onely vnto Christ and no man liuing shal be iustified by the deedes of the Lawe nor to glorifie our selues to the worldward For whosoeuer seeketh the glorye of men is destitute of the glorye of GOD Ma. 5.16 c. 1. Pet. 2.12 hath receaued his reward alreadye but onelye to glorifie GOD by shewing forth the mighty working of his spirit in vs to the benefite of our neighbors to the stablishing of our owne consciences in the faith and to the confusion and shame of the aduersaries which do slanderously misreport the doctrin of saluatioÌ„ which we profes If we deale after this manner then doeth Gods woorde put vs out of all doubt that sinne shall not get the vpper hand of vs because we be not vnder the Law but vnder grace And this continuall renewing maintayning of the battell against Sathan the worlde Ro. 6.14 and our owne flesh assureth vs that although we be neuer so full of infirmities yet are we grafted into Christ and growne into him by resembling his death in that we are crucified and dayly labour to crucifie the old man with him by means wherof we grow vp again into the liknes of his resurrection through newnes of life to the glory of God for euer Finallye it warranteth vs that wee bee firmlye setled and grounded in Gods election so as we cannot in any wise perish for sathan is not deuyded against him self Ro. 6.4 5.6 Ma. 12.2 6 the worâ—â—lings hate not the world nor the things therein flesh and blood mislike not the corruption of old AdaÌ„ neither can any man come vnto Christ except the father drawe him Iob. 6.44 84 The dignitie of the Gospell THe Gospell is not a common doctrine nor a doctrine lightlye to be regarded And although it hath pleased God that it should be preached by the meanes of men which are but fraile creatures and oftentimes of small accompt 1. Tim. 1.11 yet is it not therefore to be said that the doctrine which they pronounce through the spirite of God is therefore the worse or to bee esteemed of lesse value for the gospell is a gospell of glory that is to say a glorious doctrine wherein the Maiestie of God appeareth Ro. 1.16 If the power of God ought to bee in estimation with vs that power shineth in the gospell If the goodnesse of GOD bee worthy to be sought for and loued of vs The gospell is an instrument of that goodnesse Worthy therefore it is to be reuerenced and embraced if the goodnesse of God be to be reuerenced and as it is an instrument of our saluation so is it to bee looued of vs. 85 The Gospell encourageth to godlinesse AS there is nothing caÌ„ keep good children so much in obedience then to know their fathers good will towardes them so nothing can more pithyly moue good Christians to the seruice of God and keeping of his Law then in his gospel to learne his vnspeakable goodnesse and mercy towardes them Moreouer the same Gospell that teacheth vs by Christs bloode onelye to attaine remission of our sinns Eph. 2.10 Luk. 1.73 Tit. 2.11 doth teach vs also that the ende of our redemption is to liue in the feare of God and no more to be subiect vnto sinne God the Father by his sonne Iesus Christ hath deliuered vs from sinne and sathan and therefore muste we nowe forsake them and liue in the obedience of him that hath so mercifully and so freely redeemed vs. For this cause doe wee professe to forsake the Deuill and all his workes Ro. 6.4 and as the Apostle saith binde our selues to rise with Christ in newnesse of life Ro. 13.12 that seeing we be nowe made by him the children of light we shoulde haue no more to doe with the woorkes of darkenesse 86 The will of God must bee our direction IF we will praye rightly vnto God We must knowe what his will is and to vnderstand the same wee must knowe what hee sheweth vs in his woorde wee muste compasse all our requestes according to his holy will and rest our selues vppon his promises And whereas the scripture speaketh of the will of GOD after two sortes 1. Tim. 2.4 Gen. 6.6 it is not as though hee had a double will but it is because of our grosnes and rudenesse And whereas it is also said that GOD is sometimes angrye
stoutly in sight against all the impedimentes of their Faith Thus also Paule commaundeth vs to doe 2. The. 3 13. that wee bee not weary of well doing And in an other place he saith 2. Tim 2.5 that no man is crowned except hee striue lawfully Wee must therefore beare all things with a bolde minde and stoute courage which the Lord shall lay vpon vs. 109 The dutie of Christians IT is the parte of Christians so to liue so to behaue themselues and so to suffer all thinges that Christ onely may be the cause of the hatred and persecution which they suffer and then this is and ought to bee a comforte vnto vs that if wee suffer for Christ then are wee his then shall wee say with the Apostle Paul Wee labour and are rebuked because wee trust in the liuing God 1. Tim. 4.10 which is the sauiour of all men especially of those that beleeue This is a great consolation and comfort that how great soeuer the dangers bee if faith bee present it is able to lift vp a discouraged harte For hee that onlye continueth to the ende committing himselfe vnder the tuition and protection of the Lord He I say at length shal be safe although he bee deliuered to the deathe and hated of all men Ma. 10.22 This safetye and health is promised not by resisting but by suffering as the Lorde doeth plainely declare Luk. 21.19 By your pacience saith he possesse your soules The which containeth a woonderfull consolation They whith fight vnder princes are doubtfull of the victorye but Christe promiseth victory without all doubte to them that fight to the ende Let vs not therefore feare or doubt to fight for the glorie of the Lorde Mar. 13.13 althoughe the whole world rise against vs beecause an happye and prosperous ende is promised vnto vs of Iesus Christ the sonne of God which is a faithfull keeper of our saluation if wee continue 110 The Fruite of our communion with the death of Christ IF Wee bee Christians then muste appeare in vs the signe of our Communion with the deathe of Christe whose fruite is that the flesh be crucified with all our concupiscences Ro. 6.8 Howbeit we may not therefore count this communion as none because as yet wee doe feele some reliques of the flesh to liue in vs But wee are continually to study for the encrease therof vntil we are come vnto the marke For it is well if our flesh bee continually mortified and wee haue well profited when the fleshe being subdued hath yeelded to the holye Spirit And there is an other communion of the deathe of Christ whereof the Apostle Paule speaketh in diuerse places 2. Cor. 4 10 and namely to the Corinthians as touching the bearing of the Crosse after whiche followeth the participation of eternall life Newnesse of life muste bee followed after of Christians the whole course of their whole life for if they ought to represent in themselues by the mortification of the fleshe the Image of Christ and life of the spirit That muste bee done once for all but this muste continue still Not as though the fleshe were mortified in vs in a moment but beecause wee muste not reuolte or go backe in mortifying the fleshe For if wee turne backe vnto our filthines we denie Christe Ro. 8.10 of whom wee cannot be partakers but by newnes of life 111 God is not the authour of sinne ALthough God giueth the firste mouing power and strength in all manner of actions which wee must confesse to be good as proceeding from him and ordereth and disposeth all euill Ro. 9.14 which is a peruerting of the good that commeth from God and proceedeth from Sathan and the corruption of mans nature so that he cōuerteth the same alwaies in the end to his glory and the benefit of his elect as we see in the persecution of the wicked and the infirmities of the godlye Ps 19.9 yet is hee by no meanes to be charged as the authour and cause of sinne and euill When it pleased the almightie to shewe foorth his infinite power wisedome goodnes in the creation of thinges visible and inuisible bodily and spiritually it pleased him for the illustration and setting forth of the glory of his goodnes to ordeyne that euil shoulde proceede out of the freewill of his reasonable creatures And this his ordinance is good For although euill bee naught and cursed be he that saith euill is good Esay 5.20 yet that there shoulde bee euill which is Gods ordinaunce it is excellent good The excellencie of goodnes cannot so well appeare and be knowne as by the comparison of the contrarie which is euill Therfore it is perfect good that euill should be the manifestation of that which is good we see that in all the creatures and workes of the worlde God hath ordeyned that his glorie should shine in contraries As to the intent that the beautie and glorie of light should be seene and knowne to bee such as it is he hath ordeyned darkenes For if he had created light to be perpetuall without anye chaunge of darkenes howe had it bene possible for men although liuing in the light to haue knowne the excellencye of light and so should God haue bene defrauded of the glory of so beautiful profitable and comfortable a creature Therfore euen as by darkenes we learne howe to esteeme light and by bitter that which is sweet and euery other thing by his contrarie euen so by the deformity of euil we are taught how great is the excellent comelines of that which is good and so the ordinance of God that there should be euil is perfect good 112 God cannot be accounted the cause of sinne THat the glory of gods mercy might appeare in the saluation of his elect and his iustice in the condemnation of the reprobate Ro. 9.22.23 it was necessary that there should be euil and so necessarie that otherwise there shoulde haue bene no matter for the mercye iustice of God to worke vpon for if there should haue bene no sinne nor euil Ps 19.9 wherein then should the mercie of God haue bene seene in pardoning forgiuing sinnes if there should haue bene no transgression how should the glory of Gods iustice haue shined in punishment And thus it is euident that god by no means may be coūted the author of euil which he hath not created made or wrought but ordeined that it should proceede from the freewill of his reasonable creatures for the illustration of his glory Let vs therefore tremble at his righteous iudgements who doth al thinges according to the good pleasure of his will and hath made the wicked man for the daye of his wrath and yet by no meanes is the cause of his wickednes If any man be not satisfied with this aunswere Ro. 11.33.34 he may enter further vnto the vnmeasurable depth of Gods iudgement into the which he maye rather finde an
Iewes haue a vaile before their eyes leasts they should behold the glory of God in the face of Christ 161 Why our Sauiour Christ came in the flesh WHen as Gods iust wrath against sinne committed by our first parents was so greuous that no creature in heauen in earth was able in any parte to appease the same Io. 1.14 by the vnestimable goodnesse of God his onely and dearelibeloued sonne became a sacrifice to appease his wrath and displeasure and to reconcile vs vnto his Father and by his death and passion procured for vs reconciliation with his Father remission of sin righteousnesse before God Col. 1.20 and eternal life in heauen These be the fruits and benefittes that wee haue by Christs comming in the fleshe If the highnes and excellencie of the meane of our saluation in parte or in al could haue otherwise bin wrought the wisedome of God woulde neuer haue giuen his sonne to death to procure the same benefites for vs. But that he might declare howe odious and displeasant sinne was in the sight of God he let vs by this meanes vnderstand that the offence therof could not be taken away nor mankinde to him be reconciled but onelye by the bloud of the immaculate lamb Christ Iesus his sonne Good Christians therefore must assuredlye perswade themselues Ro. 5.10 that they haue reconciliation with God remission of sinne iustification before God sanctification of the holy Ghost Eph. 1.7 and the heritage of eternall life by the excellencie and fulnes of Christes death and passion onely onelye I say and by nothing els For as it was said before Christ is the onely full and perfect meane of our saluation 162 Faith in Christ the meane of our saluation THere is one onely meane whereby the benefites of Christes passion and victorie are applyed and do also redounde vnto vs and that is onelye faith in Christ Iesu and no other thing which faith it pleaseth almightie God to accept for righteousnesse And this righteousnesse it is which onely standeth before God and none other as we are plainely taught by the Scriptures and especially by the doctrine of S. Paule Which righteousnes thus rising of faith in Christ the apostle calleth the righteousnes of God Phi. 3 9. where he speaking of himselfe vtterly refuseth the other righteousnes which is of the law that he might be found in him not hauing his own righteousnes which is of the law but the righteousnes of Christ which is of faith Againe the same Apostle writing of the Iewes which sought for righteousnes and founde it not and also of the Gentiles which sought not for it and yet found it sheweth the reason why because saith hee the one sought it as byworkes and the law Ro. 9.30.31.32 came not to it who not knowing the righteousnes of god seeking to set vp their owne rightesonesse did not submitte themselues to the righteousnes which is of God the other which were the Gentiles and sought not for it obteined righteousnes that righteousnes which is of faith c. Also in an other place of the same epistle S. Paule writing of the righteousnes which commeth of faith calleth it the righteousnes of God in these wordes Ro. 3.25 whom God saith hee hath set forth a reconciliation through faith in his bloud to declare his righteousnes by the forgiuenes of the sins that are past c. By which righteousnes it is euident that the apostle meaneth the righteousnes of faith which almightie God now reueileth and maketh manifest by preaching the gospell but if wee desire to see yet more plainely this righteousnesse of God how it is taken in S. Paule for the righteousnes of faith and therfore is called the righteousnes of God because it is imputed onely of God to faith and not deserued of man In the same his chapter vnto the Romaines his words be manifest The righteousnes of God saith he is by faith of Iesus Christ vnto all and vppon all that beleeue 163 We are iustified by the grace of God in Christ and not by workes NO workes of the law can iustifie men that is to say in gods iudgment acquite and discharge them from sinne from accusation and damnation of the law reconcile them vnto God and make them perfect righteous good and blessed The grace of God alone in Christ Iesus doth these thinges and therefore hee that thinketh beleeueth and teacheth otherwise despiseth the grace of God maketh Christ vnprofitable and therefore maketh also the whole doctrine of the Euangelistes and Apostles voyde and of none effect For the Apostle Paule teacheth plainely that noe flesh shall be iustified in the sight of God by the workes of the law Ro. 3.20 For by the lawe commeth the knowledge of sinne but now without the law is the righteousnes of God declared by faith in Iesus Christ For all they that beleeue are iustified freelye by grace through the redemption that is in Christ Iesus Also in another place hee saith a man is not iustified by the workes of the lawe but by the faith of Iesus Christ For in Christ our Lord Gal. 2.16 as in the true and liuing sonne of God is inclosed fulnesse of grace and all heauenly treasures the which he keepeth not vnto himselfe alone but according to his pleasure and according to our necessitie he bestoweth them vppon vs so that wee shall not want at all anye of those thinges which are requisite vnto our righteousnes perfection and saluation Mat. 28.18 Mat. 11.28 All power is geuen vnto him in heauen and in earth For the which cause he calleth all men vnto him and will heale all our infirmities 164 Howe faith doth iustifye AS the passion of Christ serueth to none but such as do beleeue so neither doth faith as it is onelye a bare qualitye or action in mans minde it selfe iustifie vnlesse it be directed to the bodie of Christ crucified of whom it receaueth al his vertue And therefore these two faitâ— and Christ Iesus crucified must alwaies ioyntly concurre and go together As for example when the people of Israell were commaunded of Moses to looke vp to the brasen serpent neither coulde the serpent haue helpeâ— them except they had looked vp Num. 21. noâ— yet their looking vpwarde haue profited them vnlesse they had directed their eyes vpon the saide Serpent set vp for the same purpose for them to behold So our faith in like case directed to the bodye of Iesus our Sauiour is onely the meanes wherby the merites of Christ are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining vnto vs what this saith is and howe it iustifieth saith If thou shalt confesse with thy mouth the Lord Iesus Ro. 10.9 and beleeue in thy heart that god raysed him from death thou shalt bee saued c. Besides this what action â—â— qualitie so euer is in maÌ„ either
sinne is the seruaunt of sinne But if the sonne shall make you free you shall bee free in deede That is you are made free from sinne the Deuil death and damnation that freely with good will by the operation of the holy Ghoste and not by compulsion you might do that good thing which you doe And they which are so redemed and indued with Christian liberty they attribute not the good which they doe vnto their owne power and freewill but to the grace of Christ and to the holy Ghoste whiche worketh the same in them For our Sauiour Christ saith He that abideth in mee Io. 15 5 and I in him the same bringeth foorth much fruite for without me ye can do nothing Saint Paule also sayeth wee are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 but our sufficiency is of God And in an another place he saith 1. Cor 47 what hast thou that thou hast not receaued If thou hast receaued it why reioycest thou as though thou hadst not receaued it And againe he saith Phi. i. 29 2.13 Vnto you it is geuen for Christ that not only ye should beleeue in him but also suffer for his sake and furthermore it is God saith he which worketh in you both the will and the deede euen of his good pleasure 173 The doctrine of Freewill is blasphemous THey doe greatly erre which doe attribute vnto men freewil and the power to guide and gouern themselues they are also vnthankfull or at leastwise endeuor to bring al the world to vnthankfulnesse and are arrogant when so much as in them lyeth they dispossesse the holy Ghoste of his benefits giftes and attribute them vnto men Wherefore eschuing such doctrine as a deadly pestilence Ro. 12 13 Io. 15.5 Let vs harken vnto sobrietye The which we shal doe if with humblenes we acknowledge our selues to bee the braunches and that we truly confesse with Saint Paule that we are not able of our selues 2. Cor. 3.5 Phil. 2.12 but our strengthe commeth of God Let vs not be proud and arrogant but by humility of mind let vs occupy our selues about our saluation c. 174 We can neither attaine vertue not eschue vice by our Freewill WE cannot attain vnto any vertue nor yet tame and abolishe such faults and vices as are condemned by our freewill nor by any ablenesse that is in vs Phil. 2.13 Tit. 2.11 12 Gal 5.20 21 but God must worke in vs and we muste bee members of our Lord Iesus Christe It is said that wee must liue soberly righteously and godly And how shall we do so when the holy ghost shal rule in vs then shal we haue these vertues It is said that we must fly druÌ„keÌ„nesse intemperancy strife debate pride and such like And how hauing the spirit of meekenesse of the feare of God the spirit of wisedome and discretion and all this was geuen to our Lord Iesus Christ to th' end he should make them that beleeue in him pertakers of it Therefore seeing we are of nature intemperate full of vanity ful of ambition and pride geuen to vnrighteousnesse deceit and wrong let vs come submitt our selues vnto him that was appointed our head know that ther is no other meanes for vs to bee kept in obedience to God and to liue according to his wil vnlesse we bee vnited to the body of our Lord Iesus Christ for then is the holy ghost powred vpoÌ„ vs to strengthen vs the better for he is the fountaine of all holinesse of all righteousnes and to be short of all perfection 175 Opinion of freewil is vnthankfulnes SEing our nature is so corrupted the as God himselfe saith Ge. 6 5 our heart is bent only to euil euen from our youth how can any goodnesse proceede from vs as of our selues how can we chalenge power to fulfill Gods law by our good doings to be reconciled vnto him Io. 15.13 Without me saith Christ you caÌ„ do nothing And S Paule acknowledgeth that he is not able to thinke a good thought as of himselfe 2. Cor. 3.5 but all his sufficiency is of God If Saint Paule doth so humbly acknowledge his weaknesse why should we stand so proudly in our owne conceits Wee loste free will to loue and embrace the commaundements of god through the greatnesse of the sinne of our first Father Adam Wherefore men are vnthankfull and vnkinde vnto the grace of God in attributing much vnto needy and wounded nature Aug. ep 107. The first man Adam was so made that nothing resisted his will but after through freewill he sinned Wee as many as descend from his stocke are caste downe headlong into a necessity of sinning If in the fall of Adam wee loste freewill to loue and embrace the commaundement of God if we shew our selues vnthanful to gods grace by attributing so muche to our maimed and corrupt nature if by Adams offence we be cast into a necessity of sinning Let vs as the Gospell teacheth vs cast away this confidence of our owne power Let vs shake off this self liking hipocrisie let vs submit our selues vnder the mighty hand of God and acknowledge our own infirmity not kick at that doctrine of the gospel that layeth before vs our own weakenes and teacheth vs what need we haue of the grace of God in Christ Iesu 176. Our wil is vtterly blinde till God hath chaunged vs. IT is the power of the holye Ghost through which wee are drawne to the obedience of God according as he hath chosen and adopted vs for his children before the foundation of the world Moreouer the holye scripture sheweth vs Eph. 1.3.4 that we shall alwaies be enemies vnto God vntill hee haue chaunged and renewed vs. And this is the cause why Moses said vnto the people Deu. 29.4 that God had not yet geuen them an vnderstanding heart and seing eyes And therefore to th' end hee might bee obeyed hee saith that hee would giue them a new heart taking away the stony heart Ier. 3 1.33 The prophet Ieremie in the 31. chap. and so likewise Ezechiel and the apostle Paule doe agree in this that God giueth both to will and to performe Eze. 11.19 36.27 And in the firste of Iohn it is said that they which beleeue are not of the will of flesh nor bloud Phil. 2.13 Io. 1.13 Pâ—o. 3.10 But renewed of God Furthermore when the Apostle spâ—â—keth Ro. 3. of the will of man such â—â— it is by nature he decyfereth plainly inough that there is nothing but peruersitie and malice as also in the 8. chap. he saith Ro. 8.7 that all our thoughtes are enmities vnto God Also in his first chap. to the Eph. he sheweth well that faith and regeneration proceeded from no other thing then free electioÌ„ And indeede it must needes be that God accomplish in vs that which 〈◊〉 hath spoken by his prophet