me Secondly to examine my selfe whether I finde my selfe invvardly i 1 Cor. 4 4. ioe 2. 12. 13. mat 26. 15. 2. coâ— 7. 10. 11. sory for my sinnes vvith an inward hatred and lothing of sinne and an k Rom 6. 4. 5. 6. 7. 8. 8. 11. phi 3. 13. 14. earnest desire and sure purpose vvholly to conforme my selfe to the vvill of Gods word Thirdly iâ— any offence be betwixt others and me that I l Mat 5. 23 24. reconcile my selfe vnto them All these thinges although they ought earnstly to be considered in the vvhole course of our m Lu. 1. 74. 75. life yet Our works imperfect True causes of well doing then especially vvhen vve come to the Supper of the Lorde PA. Sith that this is then the doctrine of saluation that when vve vvere dead through sinne God of his great mercy sent his sonne to be made man to dye for our sinnes and to fulfill all righteousnes a Math. 315. that he might bring agayne lyfe into the vvorlde and so giue that lyfe vnto euery one whosoeuer should receiue the holy Ghost to beleeue that so vve might be saued by fayth vvho before were condemned by our vvorkes VVhereto then now serueth our wel-doing or vvhat auayleth it to do good workes TI. True it is our good vvorkes deserue b Esai 64. 6. pro. 35. 7. psal 16 2. nothing at Gods hand for in his sight our good vvorkes are not good and all our righteousnesse is like a defiled cloth and vvere they neuer so manye yet by them God receyueth nothing at our handes and all our vvell doing extendeth not vnto him and therefore if vve vvill aske any thing by vvorkes we must aske of them of whom we haue deâ—erued it at the hands of God we can aske nothing and therfore as touching merite we will let our vvorkes alone but we haue greater causes of vvell doing and which ought more to enforce vs then eyther lyfe or death vve must do vvell first to shevve our thankfull c Rom. 6. 11. 12. 12. â— 1 pet 2. 5. heartes to our Sauiour Christ to testifie our loue towards him vvith keeping his commandementes by which workes vve make our election more certaine vnto our selues Againe vve ought to doe vvell that our example may call our brethren vnto righteousnesse that they also may become with vs of the houshold of fayth But the greatest cause of all other is that in our vveldoing we â—et forth the d Mat. 5. 16. 1. Cor. 6. 20. 1. pet 2. 12. glory of God and VVhat is required in good works Fiue things to bâ— obsâ—râ—ed Prayer his holy name is praysed in our good vvorkes This ought to be so precious in our eyes that ten thousand helles and heauens should not so much moue vs. This is the excellency of verue that God in it is glorified and this is the great horror and confusion of sinne that God in it is dishonoured PA. VVhat vvorkes callest thou good vvorkes TI. Our good workes can neuer be good and acceptable in the sight of God vnlesse in doing them vve keepe these two thinges first that they be framed according to the a Ephes 2. 10. Colo. â— 20 21. tit 1. 14 deut 12. 32. â—sai 29. â—3 mat 15. 9. vvill of Gods lawes and commaundements Secondly that they proceede from an heart b Rom. 24 23. heb 11. 6. purged by fayth If eyther of these two points be lacking our workes are abhominable in the sight of God although they appeare neuer so glorious in the sight of men PA. Because prayer is our especiall meanes which God vvill haue vs vse to increase in fayth tell mee vvhat belongeth to true prayer TI. It is requisite in true prayer that vve obserue these fiue thinges First that vve make our prayers c Psal 56. 15. 81. 9. rom 10. 13. â—am 1. 5. math 4. 10. onely to God d Ioh 14 13. 15. 16. 16. 23. through Christ and not to Saints Secondly that vve be inwardly e 2. Iohn 5 14. Ioh. 4 23 24. Psal 51. 17. 145. 18. 2. ero 20 12. math 1. 7. rom 8. â—6 touched with the neede of the thing we aske hauing our mind wholly bent therevpon and not carryed avvaye vvith bye thoughts Thirdly that our praiers be grounded vpon f â—am 1. 6. math 11 24. 1. Iohn 5. 15. Gods promises vvith full assurance that they shal be graunted so farre as the Lorde doth knovve them to be meete and needefull for vs. Fourthly that vve g Luk 18. 1. 2. 3 e rom 12. 12. 1. thes 5. 17. Col 4. 2. eph 6. 18. continue in praier although vve obtaine not our requests as the first Fiftly that vve aske not those thinges vvhich we thinke h â—am 4. 3. rom 8. 26. good in our ovvne fantasie but i 1. Ioh. 5. 41. onely that vvhich God commandeth The Lordâ— Prâ—yer The manner and order how we â—hould â—raâ— vs to aske of him all which thinges be contained in the a Math. 6. 9 luke 11. 1. 2. Lords prayer PA. Reherse the Lords prayer TI. Our Father vvhich art in heauen hallovved c. PA. VVhat desirest thou in this prayer TI. Marke and I vvill shew thee in the forme of a prayer PA. Say on TI. O almighty and eternall God which vouâ—hsafest that we as it were thy heauenly children shold euery one of vs call thee our heauely b Math. 23. 9. eph 5. 20. 4. 6. col 1. 12. heb 12. 9. 1. ioh 3. 1. esai 63. 16. 1. Petition farther grant that thy holy name may be glorified among vs c Psa 145. 1. 113. 2. 3. rom 11. 36 1. 20. 16. 27. esai 40. 21. â—irst in the reuerent contemplation of thy excellent workes in heauen and in earth Secondly becauâ—e moste properly liuely and comfortably tâ—ou hâ—ste made thy self known vnto vs by thy holy d Deut. 4. 32. eph 4. 6. word especially by thy promise of grace freely pardoning and receiuing vs into thy fauour for Christ Iesus sake Thirdly e Rom. 22. 24. rom 1. 9. 14. 15. 16. 1. cor 2. 6. 11. 1 ich 4. 13. esa 52. 5. ezech 36. 20. â— Petition in that thou by the working of thy holy spirite dost effectually frame our hearts to loue righteousnesse and hate iniquity Graunt that thus in all things thou onely mayâ—st be had in honour all other set aside Graunt that thy kingdome may flourish that is that thy holy spirite may beare rule vvithin vs to all heauenly delight and that thy holy word may haue the preheminence to be our onely law of righteousnes which we may all obey Graunt that the kingdome of thy grace and mercye may reigne continually in our harts so that we may bee partakers of the realme of thy glory and maiestye f Math. 32. 5. 19. Declare thy selfe Lord and King ouer
Esai 53 11. rom 3. 20 5. 18. righteousnes vvhich is taken holde on by faith The righteousnes of the lavv is a perfect obedience of a man to the lavve of God but the Christian or gospell righteousnesse is Christes obedience imputed to him that beleueth A d Gen. 15 27 17 1 iob 1 8 luke 2. 25 psal 10 1 6. righteous maÌ„ after the lavv is he that dealeth iustly vprightly according to the meaning of the lavve but he is righteous after the gospel to vvhom God â—orgiueth his sin e Psal 32 1. rom 4 8 24 imputeth Christs righteouâ—nes vvhom he accepteth to eternall life freely for Christes sake IustificatioÌ„ f Rom. 10 5 Ieuit. 18 5. after the lavv is an abling os a maÌ„ before god for the soundnes perfectioÌ„ of his obedieÌ„ce to gods lavv but christian or gospel righteousnes is an abling of man beâ—ore God is an imbracing by â—aith of the soundnes perfectioÌ„ of Christs obedieÌ„ce to God the father Thus haue vve difference betvvâ—en the christiaÌ„ righteousnes the righteousnes of the Righteousnes oâ— the lawe Of the Gospell lavv Novv let vâ— see hovv the Christian righteousnes exceedeth the righteousnesse of the Pharisies The christian righteousnes exceedeth the Pharisaicall in theese foure thinges In cause qualitie effect and end The cause of christiaÌ„ righteousnes is God Christes desert and faith taking hold of the benefite offered but the cause of Pharisaicall righteousnesse is mans hipocrisie ignorance of Gods righteousnes and an outvvarde a Esai 29. 13 mat 15 3 6 9 marke 7 7. collos 2 8 22 obseruance of mens traditions The qualitie of Christian righteousnes is the obedience and fulfilling of the lavve in Christe but the qualitie of Pharisaicll righteousnes is but only an outward visure of feined b Mat. 6. 2. 16. 15 7 23 5 27. mark 7. 6 luke 11. 39. 20 47. counterfait holinesse The effect of Christian righteousnes is newnesse of spirit the feare of God true godlinesse inuocation true humilitie patience and a beginning of obedience tovvardes Gods lavve in so much that a man beeing iustified by fayth desireth nothing so muche as to obtayne God To bee briefe his chiefe pleasure is in the lavve of the Lorde after he knovveth that damnation is taken away by Christâ— merite but the effect of Pharisaicall righteousnesse is pride glorying before God superstition disdaine of ouâ— neighbours and to be short such as e Mat 7 17 1â— 19. 12. 33 luke 6. 44 the tree is such is the fruite for an euill tree can not bring forth good fruite The ende of Christian righteousnes is to haue d Rom. 5. 1. peace with God to haue accesse vnto God to giue glory vnto God finally to obtaine euerlasting life freely for Christs sake but the end of Pharisaicall righteousnes is to giue e Math. 5. 20 luke 11. 39. prayse to a mans own selfe to take it from god and to vaunt among men vppon vvhich at length shall ensue horrible punishment vnlesse there be a The honour of iustification is attributed to fayth turning vnto the Lord. PA. Shew me novv what is the cause why Iustification is ascribed to faith TI. The honour of iustification is attributed to a Gen. 15. 6. heb 2. 4. act 13. 39. rom 1. 17 3. 12. 4 5. 5. 1. 10. 4. 6 gala 2. 16. ephe 2. 8. faith chiefly because man doth acknowledge himselfe by the same such as he is of his own nature to wit a poore miserable sinner the childe of wrath subiect to death and eternall damnation therefore spoyling empting and making him selfe all naked and voyd of of all his owne iustice and of al his trust in his owne vvorkes and merites hee doth embrace Iesus Christ to be clad b 2. cor 5. 21. rom 6. 19. gala 2. 16. 21. 3. 9. 10. phil 3. 9. tim 1. 9. tit 3. 5. heb 11. 7. vvith his iustice to the end that by it his sins may be couered in such sort that they come not in account at the iudgemeÌ„t of God And to speake yet more fully I say that faith instead of bringing to God any thing that is of man bringeth him to Iesus Christ to receiue of him thereby that vvhich he can not finde in him selfe to wit the e Luk. 7. 50. 8. 12. ephe 2. 8. 1. peâ— 1. 9. righteousnes of Iefus Christ vvhich maketh a man righteous before God euen as though hee vvere vvholly innocent for as much as God esteemeth him for â—uch a one accepting the iustice of his Son Iesus Christ for full satisfaction and allowing the same to him as though it were proper to the man to vvhom it is allovved PA. VVhat commoditie bringeth it TI. It bringeth also this commoditie that wheras before he coulde doe nothing but euill this faith doth d 1. Cor. 30. 32 1. thes 4. 3. sanctifie him disposing him to the obedience of the vvill of God and to all good vvorkes to the ende that he may serue to iustice and to holynesse Luk 17. 5. vvheras before he serued to in iustice and to sinne PA. How doth faith sanctifie man Fâ—â—th sanctifieth man Kindes of Sanctification TI. In this sanctification of man by fayth tvvo things are to be considered First because that Iesus Christ hauing taken our owne flesh in the VVombe of the a Math. 1. 16 23 25. luke 1. 30. 31. 2 7. virgin hath sanctified him in his which thing the holy ghoste hath testified vvhen in forme of a Doue he descended vpon Iesus Christ which is our heade in vvhome all his members are foorth vvith Sanctified Secondly b Rom. 5 1. rom 8 16. heb 10 22 2â— 1. iohn 4. 13. because that fayth vvhich embraceth and receiueth wholy Iesus Christe vvith all his gifts and graces is neuer in man vvithout the spirite of him nor the Spirite of him vvithout his fruites which are altogether contrary to the workes of the flesh to vvit of the corrupted man that is not regenerate by the spirite of God PA. Expound novv to me the kinds of sanctification and the difference of them TI. I vvill say vnto thee for the first that we must put difference in this matter betweene the cause of our saluation and the testimony of the same and then afterward between the sanctification by Iesus Christe vvhich is imputed to vs and that which is ioyned to our person PA. VVhat thinkest thou to be the cause of our saluation TI. c Math. 20 2â— mark 10. 45. iohn 11 5â— act 20. 28. rom 4. 15. 14. 9. 1. cor 5 7â— 15. 3. Iesus Christ dvvelling in vs by fayth PA. VVhat meanest thou by the â—estimony that we haue of the same TI. The Sanctification vvhereof vve novve speake PA. How doest thou vnderstande that it is the testimonye of our saluation and of the cause of the same and not the cause
it selfe TI. For because it testifieth that Iesus Christ dwelleth Kindes of Sanctification and the difference of them in vs as the effect testifieth of his cause PA. VVhat followeth thereof TI. That the cause is there seeing vve see the effectes to vvit a Iohn 17. 10. 11. 20. 21. 22. 23. 25. 26. Iesus Christ vvith all his gyftes and graces PA. And vvhat inconuenience vvere it to holde our Sanctification for the cause of our Saluation TI. For the better vnderstanding of all this matter it is meete that I expound it to thee PA VVhat difference doest thou put betvveene the sanctification of Iesus Christe vvhich is allowed vs and that vvhich is ioyned to our proper person and then the fruites of the same TI. I doe call Sanctification properly that vvhich we consider in the very person b 1. Cor. 1. 30. 31. Iesus Christe the vvhich sanctification is not properly ours as a qualitye coniunct to our person but onely by imputation PA. VVhat meanest thou by that imputation TI. That it is allowed vnto vs as his c psal 32. 1. Rom. 4. 8. 24. Gal. 3. 8. Ephe. 1. 5. 2. cor 5. 18. iustice is attributed and allowed vnto vs by the iustification which vve obtaine in him by faith PA. Is that the cause vvhy S. Paule sayth that d 1. Cor. 1. 30 3 2. God hath made Iesus Christ vnto vs vvisedome iustice sanctification and redemption TI. There is no doubt of it but it must be considered that beside this kind of sanctification that is so imputed and allowed vnto vs ther is yet another that is ioyned to our very person not onely by imputation but as a qualitie sticking in vs which proceedeth from that first kind of sanctification wherof Kindes of sanctification and difference of them we haue euen now spoken PA. VVhat vertue hath euery of them in vs TI. The first doth fully sanctifie vs before God because it is full and perfect PA. The other is it not of the same nature and force TI. No for it sanctifieth vs but in a Iohn 1. 16. â—ol 1. 10. 2. 9. part PA. For what cause TI. For because it is but begun in vs and not perfect wherefore it cannot fully sanctifie vs except it be full and perfect PA. And when shall it be so TI. VVhen our regeneration and reformation to the image of God shall be PA. It shall not then be in this mortall life TI. It is true but it shall bee in the life to come in the which our life which is now hidden in Iesus Christ shall be shewed and what we be shal appear when we shall be made like vnto the glorious body of Iesus Christ PA. VVhat difference puttest thou betvveen these two kinds of Sanctification TI. I call the first perfect for that is is the verye sanctification not onely of that which Iesus Christ is sanctified in his flesh and humaine nature but also by reason whereof he is called the holye one of holy ones for so much as by the communication of the same b 1. Pet. 1. 15. 16. 2. pet 3. 10 11. he doth sanctifie all his elected to make them holy without blame before God who hath chosen them therevnto PA. If it be the same sanctification wherewith Iesus Christ is c Rom. 8. 30. sanctified and doth sanctifie others it is very certaine that it can not be but perfect Testimonies of our saluation TI. If it be perfect in him it is also perfect in vs in so much as dvvelling in vs by faith vve haue him vvith all the holines that he bringeth with him the which we cuer dravv out of him as of his true fountaine the vvhich vve haue in our selues vvhen vvee haue Iesus Christ PA. If vve haue in Iesus Christ the fountaine of all holines vvhereby vve are continually and perpetually sanctified vvhat other imperfect sanctification may then be in vs TI. That vvhich vve consider in our own proper flesh and nature regenerate and renued by the spirit of God vvhiche is as it vvere vvatred vvith the streames of that fountaine of all sanctification to make vs bring forth the a Heb 6. 11 12 2. pet 1. 10. luk 19. 8 9. act 2. 44. fruits of true sanctification and holmesse in the stead of the fruites of sinne which it brought forth in time before as the earth which being cursed barren is afterward made fer tile beareth better fruites by the blessing of God PA. Thou vvilt then saye that this seconde kinde of sanctification is not onely adherent to the person of Iesus Christe and that it is not onely ours by imputation as is the first but that it is also adherent to our flesh nature as a nevv qualitie which Iesus christ hath put into vs by his holy spirit which maketh our flesh holy in it selfe to doe aftervvardes holy vvorkes TI. It is euen so PA. Thou wilt then say also that b Philip. 1 9. 1. pet 2. 12. 3. corin 15. 58. luke 19 8. 9. the holy works vvhich men do beeing so sanctified be the fruites of the same sanctification TI It is euen so But because there remayneth continually much of our natural corruption in our Holy workes testimonies of our saluation flesh whilste we are in this world there can proceed from vs no worke so holy but that it is found verye a Gen. 8. 2â— 1. 18. 27. esai 6. 5. ezek 16 15. exo 30 20. act 21. 24 psal 51. 5. iohn 3. 5. heb 9. 14. foul and farre of from the perfect holinesse which God requireth of vs in all our works PA. VVhat wilt thou then conclude by that TI. That our workes be so farre off from worthinesse to be presented for satisfaction and to obtain saluation by them be they neuer so holy that if he should iudge of them according to the rigor of his iudgement he should finde nothing therin but matter of b 1 Cor. 4. 7 rom 4. 4. 5. 6. 23. condemnation PA. Thou mayest not denye for all that but the good and holye workes are very agreeable to him TI. If it were otherwise they ought not to bee done but thou must note therein that they bee not acceptable vnto him as cause of our saluation but as c Math. 5. 16. 1. pet 2. 12. testimony of the same PA. Howe vnderstandest thou that they be testimonies of our saluation TI. In that they testify that Iesus Christe is in vs and that he there worketh by his holy spirite wherfore it followeth that we bee iustified and sanctified by the d Rom. 5. 1. 8. 7. iustice and sanctification of Iesus Christ the which God beholdeth and for the regarde thereof he doth beare with the imperfection that yet remayneth in vs and doth pardon vs that wherein we do yet daily offend him PA. It seemeth to mee that thou wilt say in effect by all this discourse which thou hast made that what regeneration and
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
election ordayneth g 1. Cor. 1 2. vocation prepareth and receiueth the word vvhereby commeth fayth Fayth iustifieth iustification bringeth glory Election is the immediate and next cause of vocation vocation which is the vvorking of Gods spirite by the vvorde is the immediate and next cause of fayth h Rom. 10. 17 fayth is the immediate and next cause of i Rom. 4. 9. gal 2. 16. iustification Notes vpon Gods election Gods will the first cause And this order and connexion of causes is diligently to bee obserued because of the Papistes vvhich haue miserably confounded and inuerted this doctrine thus teaching that almighty God so faâ— forth as hee foreseeth mans merites before to come so doth he dispence his election And agayn the Lord recompenceth the grace of the election not to any merits preceeding but yet granteth the same to me â—its which follow after as though we had our election by our holines that followeth after not rather haue our holines by Gods elect on going before But vve follovving the scripture say othervvise that the cause only of Gods election is his ovvne a Ephe 1. 4. 5. 11 2 10. collos 1. 12. â— tim 1 9. free mercy the cause onely of our iustification is the faith in b Gen. 3 15. 22. 18. rom 3. 25. 16. 25. 26. 1 corin 2. 7. gallat 4. 4. eph 1. 9. 10. collos 1. 26. titus 1 2 3. 1 pet 1. 18. 20. Christ and nothing else As for example first concerning election if the question be asked vvhy vvas Abraham chosen and not Nachor vvhy vvas c Mal. 1 4. exod 4 12. 7 3. 1. Sam. 15 17. 28. luke 13. 30. math 19. 30. mark 10. 31. Iacob chosen and not Esau vvhy vvas Moses elected and Pharao hardned vvhy Dauid accepted and Saul refused vvhy fevv be chosen and the most forsaken It can not bee aunsvveared othervvyse then thus because it vvas d Math. 11. 26 luke 10. 21. so the good vvil of God In like maner touching vocation and also fayth if the question be asked vvhy this vocation gift of fayth vvas giuen to e Acts 10. 4 24. 2. Cornelius the Gentile and not to I erâ—ullus the Ievv vvhy to the pore vvhy to the babes and little ones of this vvorld of vvhom christ speaketh I thanke thee father vvhich haste hid this from the vvise c. f Esai 61. 1. math 11. 5. luke 4. 18. 1. coâ— 1. 20. 26. 27. vvhy to the vnvvise the simple abiectes and outcastes in this vvorlde of vvhome speaketh S. Paul â— Cor. 1. You see your calling my brethren hovv not manye of you c. vvhy to the sinners and not to the iust vvhy the beggers by the Fayth Gods free gift Notes vpon Gods election hye vvayes vvere called and the bidden guests excluded VVe can go to none other cause but to Gods purpose and election and a Luke 10. 21. say with Christ our sauiour Yea father for so it seemed good in thy sighte And for iustification likevvise if the question be asked vvhy the b Luke 18. 14. Publicane vvas iustified and not the Pharisie c Luke 11. 37. vvhy Mary the sinner and not Simon the inuitor why d Math. 21. 31. harlots and Publicanes go before the Scribes and Pharisies in the kingdome e Gen. 21. 10. galat. 4. 30. vvhy the sonne of the free woman vvas receiued and the bondvvomans sonne being his elder reiected vvhy Israel vvhich so long sought for righteousnes found it not and the f Rom. 9. 50. Gentiles vvhich sought noâ— for it found it vve haue no other cause hereof to render but to say vvith S. Paule because they sought for it by vvorkes of the lavv and not by faith which faith as it commeth not by mans vvill as the Papists falsly pretendeth but onely by election and g Ephe. 2. 8. philip 1. 29 2. thes 2. 13. 3. 2. act 13. 48. 2 pet 1. 1. free gift of God so it is only the immediate cause vvhervnto the promise of our saluation is annexed according as vve read And therefore of faith is the inheritaunce giuen as after grace that the promise might stand sure to euery seed h Ro. 4. 12. 13. Item in the same chapter Faith beleeuing in him which iustifieth the vvicked is imputed to righteousnesse and thus concerning the cause of our saluation you see hovv i Rom 3 21. 4. 2 5. 1. fayth in Christ only immediatly vvithout any condition doth iustifie vs being so linked with Gods mercy election that vvheresoeuer election goeth before there faith in Christ must needes follow after And again whosoeuer beleeueth in Christ Iesu through the vocation of God he muste needes be partaker of Gods election vvherevpon resulteth novv the Faith 〈◊〉 vs we are chosen Notes vpon Gods election thirde note or consideration vvhich is to consider vvhether a man in this life maye be certaine of his a 1 Cor. 2. 10. 11. 12. col 1. 26. 27. eph 1. 16. 17. 18. 1 ioh 3. 24 5 20. rom 8. 15. 16. 11. 2. 3. gal 4. 6. iob 13. 15. 19. 25. 26. 27. ioh 10. 8. 29. rom 8. 1. gal 4. 5. heh 10. 22. 23. 11. 1. iam 1. 6. election To answere to vvhich question this first is to be vnderstanded that although our election vocation simplie in deed be knowne to God onely in him selfe froÌ„ the beginning yet notvvithstanding it may be knovvn to euery particular faithfull man a posterâ—â—re that is by means which means is faith in Christ Iesus crucified forsomuch as by his faith in Christ a man is iustified there by made the childe of saluation Reason must needes leade the same to be then the child of election chosen of God vnto eternall life for hovv can a man be iustified but he must be saued how can a man be saued but by consequence it follovveth that he must also be elected and therfore of election it is truly sayd we must iudge of election by that which coÌ„meth after thatis by our faith b Esa 53. 1. 54. 13. ioh 12. 39. 6. 45. 10 25. acts 13. 48. rom 10. 10. 2. tim 3. 16. 17 tit 1. 1. 3. 6. heb 8. 11. 1. pet 1. 3. belief in Christ which faith althogh in time it follovveth after election yet it is the proper and immediate cause assigned by the scripture vvhich not onely iustifieth vs but also certifieth vs of this election of God For election albeit in God it be the first yet to vs it is the last opened and therfore beginning firste vvith creation I come from thence to redemption and iustification by fayth and so to election not that fayth is the cause efficient of election beeing rather the effect thereof but is to vs the cause certificatorye or the cause of our certification vvhereby vve are broughte to the feeling and
declare the saluation of the Lorde vvhen vve had sinned and by sinne had b Eph 5 5 6 heb 3 17 prouoked God to anger and so were c Act 26 18 1. cor 15 22. subiect to Satan hel condemnation that the righteousnes of God might stand it vvas necessary that these things shoulde be born and suffered the anger of God the tyranny of Satan and the paines of Hell vvhich all follovved sinne and therfore he that shal be a sauiour for out sinnes d Gal. 3 13. 2. cor 5 21. he must take this vpon him in his ovvne righteousnes he must be deliuered again from them PA. For so much as the iustice of God requireth that sinne bee punished in the nature of man by vvhich it vvas committed tell me then vvhere shall we finde such a sauiour TI. The Lord e psal 25 â—4 colo 1 27. lighten our eies that vve may vnderstaÌ„d the f Eph. 3 18 riches of his glorious mistâ—ry the Lord reueale his secrete vnto vs the Lorde make vs sâ—e vvith all his saintes vvhat is the height the bredth the length and the depth that vvee maye sing vnto him the praises of al his mercies This sauiour whoÌ„ vve seeke for vvho for our sinnes must taste g Heb 2 9 10 death and yet in the power of h Rom 1 4 his ovvn righteousnesse must rise from death to life he cannot be i psa 74 49 â— 146 3 4. found amongst the children of men All the righteousnesse The Vnion of the two natures in Chrisâ—e and causes of the same a Pze. 14 14. rom 4 1 2. of Abraham Isaac and Iacob it cannot recoÌ„pence the least of all my sinnes Adam Eue while they b Gen. 3 16 17 vvere yet in integritie they could not beare the sin of the eating of one apple vvhich vvas forbidden them yea the c Iude. 6. angels of heauen vvhen they kept not their first estate but d Ioh. 8 44. fell avvay from the truth in vvhich they vvere created they coulde not beare vp their sin but it e 2. Pet. 2 4. vvayed them dovvne to hel and bound them for euer in the chaines of darknesse so that in men and angels there iâ— no hope but God that is f Ephe. 2 4. ritch in mercies whoâ—e compassions haue none end he sent his ovvne sonne in the g Rom. 8 3. similitude of sinfull fleshe to be a Redeemer and to condemne sinne in the fleshe so that this is the Sauiour sent into the vvorld euen Iesus Christ the righteous in h Col. 2 9. vvhom the fulnes of the Godhead doth dvvell bodily that vvhen there vvas no saluation in al creatures God might i 2. Cor. 5 19. be in Christ and reconcile the vvorld to him selfe PA. Seeing then the oddes variance is between the immortall God and mortall man and that the mediatour betvveen them must needes haue of the nature of both the parties vvhich are to be agreed and also haue ageement vvith both the parties or othervvise he should haue no mean to agree them shevv me the reasons thereof TI. As it vvas necessary that Christ shold be k Math. 3 15. rom 5 1â— 2. cor 5 21. god or else he could not haue been so perfect righteous as the law of God required nor yet haue borne the heauy burthen of siâ—â— so it vvas also necessary that he shoulde be l 1. Tim. 2 5. rom 1 3 8. 2. gâ—l 4 4 1 10 2 30. heb 1 10 11. man or else he had beene righteous onely to him selfe and vve through him had not beene sanctified for it could not be that we should All shall not be saued VVhat ïs true sayth haue been partakers of his grace if he had not been partaker of our nature nor we could not haue ben free from the vvrath of God and rigour of his lavv except our nature in him had felt his fathers anger and he perfect man for vs had beene accurssed For God had so appointed that the soule that had sinned it should dye and he is not a Num. 23. 29. like vnto man that he should repent but the word that he had spoken he would surely accomplish and therfore that God might be righteous in his iudgementes Christ vvas man like vnto vs and so in our flesh offered himselfe vnto death as if he should haue said vnto his father Execute O God thy iudgements against man and b Psalm 40. 4 heb 10 7 8. lo beholde me a perfect man I vvill be are them And thus was our sauiour Iesus Christ perfect God that he might be stronger then Satan and take sinne avvay and c Luke 23 47 rom 1 3. 1. tim 15 1. ioh 4 2. 1 pet 2. 22. perfect man that vve might haue parte of his redemption vvho in all things vvas like vnto vs sinne onely excepted PA. Sith Christ God and man hath thus payde the punishment of our sinnes are vve novv all discharged before God TI. No not euery one shall be saued by Christe but they alone that do beleeue and in a d Ios 3 16. 36. true faith take hold oâ— his mercies which beleeuers are discerned from others by not vvalking e Rom. 8 1. after the fleshe but after the spirite PA. VVhat callest thou this true faith TI. This true and liuely faith is a full f Col 2. 2. 1 iohn 3. 2. eph 3 2 1 18 rom 3. 38. 39. persuasion and assurance of my g Rom 10. 9. ephe 3 17 18. heart grounded vppon the h Rom. 4 3 10. 8 1 16 promise of God and vvrought in me by the holy i Eph. 1 17 18 1 cor 1. 22 5 5. 1 cor 2 10 2 4 14. Ghost whereby I am fully assured that vvhatsoeuer Christ hath wrought for mans saluation perteineth Sinnes forgiuen and punished Christes righteousnesâ—â— iâ— ours not onely to others but euen to a Eph. 3 17 18 19. me and is vvholly mine as surely as if I my selfe had perfourmed the same in mine owne person PA. How can it bee that thy sinnes are forgiuen thee and yet according to Gods truth fully punnished vvith that punnishment vvhich God hath appoynted for sinnes TI. By this my true fayth I see my sinnes both to be forgiuen yet fully punished for in Iesus Christ to satisfie b 2 Corin. 5. 21. rom 3. 25. 26. Gods iustice they be c 1. Ioh. 2. 1. 2. galat. 3. 13. rom 4. 25. fully punished yet to me they be d 2 Cor. 5. 19. â—orgiuen because in me they be not punished but in Christ for me to set forth Gods mercye and therefore shall neuer be layde to my e â—sai 50. 8. rom 8. 33. charge In this maner therefore I see the Lorde my God to be most mercifull and iust PA. Yea but although the punishment of thy sins be
to such as doe beleeue vvhich beleeuers are discerned from others by not walking after the fleshe but after the spirite to those I saye death is no dammage but aduauntage no dreadful thing but rather f Iob 6 8 9 desirable and of all messengers most mery whilest hee is looked vppon vvith the eyes of sayth in the Gospell PA. VVhat beleeuest thou of God the holye Ghost Of the holy Ghost TI. I do beleeue him to be the Lorde and giueâ— of life a Ioh 14 16 26. 16. 7. 15. rom 8. 9. 11. acts 5. 3. 4. 1. cor 12 5. 6. 3. 16. to proceede from the father and the sonne and to be of one substance vvith them beeing true b Esai 6. 7. 9. math 28. 18. actes 18. 25. 1 corin 3. 16. 6. 19. 2. cor 6. 16. 1. iohn 5. 7. God vvithout beginning and vvithout ending by vvhom the father vvorketh all things in the sonne by vvhom he doth create moue maintaine viuâ—fie and quicken all creatures by vvhome he doth call and dravv vnto him his elect and chosen renueth them into a new life iustifieth c Rom 1. 4 15. 16. 2. thes 2. 13. tit 3 5. â— pet 1. 2. sanctifieth them enricheth them vvith many and sundry d â— Cori. 12. 7. 8. 9 10. 11. 2 10. giftes and also strengthneth them till they come to their perfect saluation vvho dwelling in vs doth vvith his light illuminate our mindes that vve may learne knovv perfectly vvhat treasure of Gods bounteous mercifulnesse vve doe possesse and enioy in Christe so that vvee maye by good right call him the e Ioh. 14. 17. 26. 16. 13 20. 22. 23 1. cor 2. 10. 11 13. 15. ephe â— 17. rom 8. 5. 9. keye vvherwith all the ritches of the heauenly kingdome is opened vnto vs the eye vvherwith vve see and beholde them And for this cause he is called sometimes the f 1. Cor. 1. 21. 5. 5. Galat. 4. 6. â—pâ— 1. 13 14. 4. 30. earnest pony and seale because he doth seale vp in our mindes and consciences the certitude or certainetie of Gods promises sometimes the g Math. 10. 20. mark 13. 11. luk 12 12. iâ—hâ— â—4 26. actes 24 17. actes 6. 10. 1. corin 2. 12. 12. 47. 1 iohn 2. 27. master and teacher of trueth the authour of lighte the VVell and Fountayne of vvisedome knovvledge and vnderstanding This is he that doth purge and cleanse vs from all filthinesse and ouer sprinkleth vs vvith his sanctitude and holinesse that vve may bee made the vvorthye Temples of almightye God This is he that vvith his effectuall h Esai 44. 3. Iohn 3. 5. Heb 10. 22. vvatering doth make vs fruitefull vnto rightcousnesse for to bring foorth aboundauntlye the fruites of our fayth that our heauenly Father Of the holy Ghost may be glorified through our good works conuersation and outvvard liuing for the which cause he is many times called a Math. 3. 1â— iohn 4 10. 7. 38. titus 3. 5. 1 iohn 5. 8. water The same is hee that consumeth and burneth avvay the inordinate lustes and concupiscences of our flesh kindling our hearts with the diuine loue of God of heauenly things vvherefore he is called by good right fire The same spirite also is called b 1. Iohn â— 27. 2 cor 1. 21. oyle or vnction by reason that his working mollâ—fieth the hardnes of our hearts maketh vs receiue the print of that image Iesus Christ by vvhom onely vve are sanctified Finally this is he that by his inspiration doth make vs wholy to liue c Iohn 6 6â— galat. 5. 16. rom 8 9. vnto God so that we be no more led by our ovvne â—enlualitie but follow onely his motion and guiding Therefore is it sayde of Bernard very vvell vvhat good doth the spirite or holye Ghost in vsâ—â—e doth warne moue and teach he doth warne our remembraunce he doth moue our vvilles and d Iohn 14. 26. 1. Iohn 2. 27. teach our reason Therefore if there be any goodnes in vs it is the fruite of his grace and vertue but all our giftes vvithout him are meere darknes of the mind and vvicked peruersnes of the heart PA. Hovve vnderstandest thou the eyght of the Romaines and 15. verse vvhere he speaketh of the spirite of bondage and spirit of feare TI. One and the selfe same spirite of God bringeth foorth tvvo effectes the first is called the spirite of bondage or feare which engendreth in vs feare sorrow Heb. 12. 18. for first by the law and threatnings it maketh afrayd those men that are to be iustified and breaketh and vexeth them with scourges and stripes of the conscience that vtterly dispairing Satisfaction made by Christ Christ beareth our sinnes of them selues they maye flye vnto Christe vnto vvhome vvhen they are come and that they embrace him by fayth they are not onely iustified but also are freely and of their own accord stirred vp to iust vpright and holy workes The other is the spirite of grace and adoption which is giuen vs by the preaching of the Gospell the first belongeth vnto a Rom. 8 15 seruauntes the seconde vnto sonnes Gal. 4. Rom. 8. 18. 2. Tim. â— 7. Heb. 10. 29. Yet doth it not hereof follow that all Prophetes and Patriarkes vvere seruauntes or there vvere no Sonnes before the reuealing of the gospell but it compareth the giftes of the one vvith the other abasing the giftes of the Lavve in respect of the giftes giuen vnder the Gospell PA. Is it then sufficient that Christ is dead that he hath yeelded to God his father on such an obedience yea I say is it sufficient for the sualuatioÌ„ of man that the sonne of God vvas made man to bear the iudgement the wrath and cursse of God in their ovvne nature and their ovvne flesh TI. If that vvere ynough all should be saued indifferently as well the Reprobates as the elect and the vnbeleâ—uers as the faythfull PA. VVhat is more requyred then TI. That the same satisfaction which Iesus Christ hath made to God his father may be coÌ„municated aplied to vs that beleeue for the vnbeleuers haue nothing common vvith Iesus Christe but that they are men of the same humaine nature but the b Ioh 3 16 15 19 13 1 1. ioh 2 2 4 14 faithfull haue this more vvhich is the principall that all that they haue is common to Christe vvith them Participation betweene good and 〈◊〉 and that vvhich Iesus Christe hath is common to them also PA. VVhat is it that Iesus Christ may take of theÌ„ for asmuch as they be all none other then pore and sinfull men TI. He taketh vppon him their a Ioh 2 2 3 5 rom 4 25. 1 pet 2. 24 gal 1 â— 1 tim 1 15 heb 9 26 28 10. 12. 14 18 luke 24 47. sinnes and the paine vvhich is due to them
a Cyp. of the Lordes supper Agust vpon Iohn treatise 25 Origen in Math cap. 15. hart by invvard drinking hee is receiued but by the Sacramentall signification he is holden of all men The Sactamentall sort of eating Christes body is iterated as often as the Lords supper is celebrated which is not iterated often times to this end that we shold iterate the eating and receiuing of the Lords body in very deede like as we doe with corporall meate vvhich doth perish after it is eaten but to thintent that in celebrating the remembrance of the Lords death according vnto his institution we may feede our fayth in him and offer a sacrafice of praise vnto our Redeemer For as the breade of life once truely eaten receiued vvasteth not after it is eaten and receiued so it doth not require to haue the iteration of eating and receiuing for it sticketh by them feeding them into euerlasting life vvhiche are once made partakers thereof Hereof I doe admonish men because of the ignorant that they doe not referre the iterating of this eating receiuing to the very heauenly meat it selfe but vnto the sacrament thereof The b Ioh 6 35. 51 54. 55. 1 corin 11 28 29. 1 cor 6. 15. 12. 27. ephes 4 15. 16. 5. 30. continual and vncessing sort of eating Christs body is not sacramentall but spiritual and that onelye haue povver and efficacy to feede vnto euerlasting life vvhereunto vvee must apply those thinges that be vvritten in the sixt Chapter of Iohn This is obtained by fayth onely by which we incorporate into Christe and being once incorporate doe liue in a continuall fruition thereof by the grace of the redemption purchased by his flesh and bloud c 1. Cor. 1. 30. ephe 1. 7. mat 2. 28. 1. tim 2. 6 luk 10. 45 heb 9. 12. 15. 1. pet 1. 18. 19 20. To eate and drinke the flesh and bloude of Christe in this sort is to be continually refreshed continuallye to enioye this Heauenly foode for as Of the Lords Supper Augustine sayth This grace is not consumed with bitings This manner of a Iohn 6. 40. 41. 47. 48. 51. 53. 54. 58. eating is to inioy the euerlasting life purchased by Christs death not onely in faith but in very deede The spirituall eating which I do acknowledge to be in the Lords supper doth derogate nothing of that which I haue said of the coutinuall and vnceassing fruition of the body and bloud of Christ for that spirituall eating is nothing else if it be well considered but a certain putting in b â—uk â—2 19. 1. cor 11. 24. 26 remembrance of this whereby and by the efficacie of calling to remembraunce the grace of Christ once receiued is reuiued againe in the hearts of the faythfull communicantes by the faythe in Christes worde which is set fotth in the supper And this kinde of chewing the cudd vvhich is vsed in the Sacrament of the Lords body and bloud by faith is not vnfitly called the spirituall eating forasmuch as by it the heauenly meate is called vp again into the mouth of the hart to be ruminated and doth so by the sweetenesse thereof most pleasantly refâ—esh our spirite and the meate is also by this order made more sauory and effectuall PA. Tell me what it is to be spiritually present TI. To be c Ioh. 6. 40. 6â— spiritually present is to bee in a spirituall sort that is in such sort as appertaineth to spirites VVherefore vvhen vve say that Christ is spiritually present in the supper we doe not mean of the inuisible presence of his body which the papists do appoint vnder the formes of bread but of that way that he is present by the working of his spirite feâ—ding and refreshing their minds which doe receiue vvith sincere and true fayth that vvhich he gaue at his last supper The trueth of the sacrament deliuered Of the Lords Supper by Christ is not in the a Ioh 6. 54. 55 56. 63. corporal presence of his body in the bread but in the trueth of the word and the efficacy of his inuisible grace Our whole saluation doth stand in this point that the b Math 20. 24. rom 4. 25. gal â— 20. eph 5. 2. 1 tim 2. 6. tit 2 14 heb 1. 3. â— 27 9 14 26 28 10 3 5 â— 7 10 12. 14. body of the only begotten sonne is giuen for vs to God the father vnto death to be c Math. 20 28. gal 3 13 4 5. 1 tim 2 6. tit 2 14. 1 pet 〈◊〉 19. apoc 5. 9 an offering of propitâ—ation or mercy and the ransome of our redemption And therfore vve beleeue that Châ—istes death is auailable to the redemption of the worlde to the forgiuenesse of our sinnes and for our reconcilement vvith God the father Moreouer vvee beleeue that our onelye succour and refuge is to flye to the mercy of our father by Iesus Christ and assuredly to perswade our myndes that he is the obteiner of forgiuenesse for our sinnes and that by d Math. 20 28 titus 2. 14. 1 peter 1. 19 â—poc â— 9. his bloud all our spottes of sinne be washed cleane that he hath pacified and set at one all things by the bloud of his crosse that hee by the same one onely sacrifice vvhich hee once offred vpon the crosse hath brought to effect and â—ulfilled all things and that â—or that cause he said when he gaue vp the ghost e Iohn 19 30. It is finished as though hee vvould signify that the price and ransome vvas novv full paid for the sinne of all mankind Lastly vve agree in this vnity in the Lord that that redemption once made in verity for the saluation of man continueth in full effect for euer and worketh vvithout ceassing vnto the end of the vvorld that the sacrifice f Heb. 5 6 7 26 9 11. 12. â—4 10 9. 10. once offered cannot be consumed that the Lordes death and passion is as effectuall the vertue of that bloud once shed as fresh at this day for the washing avvay of our sinns as it vvas euen the same day that it flovved out of the blessed side of our sauiour Of the Lordes Supper PA. VVhat couenances or similitudes be there in the Lordes supper TI. Ther must be three similitudes in this sacrament a similitude of nourishing of vnitie and of conuersion The similitude of a Ioh. 6. 35. 53 54 55. nourishing is this that as the bread and vvine do nourish our bodies and comfort our outvvarde man so the body and bloud of Christ be the meat and food of our soules and do comfort the invvard man Secondly the similitude of vnitie is this that as this loafe of vvhich vve eate vvas made of many cornes of vvheat by the liquor of water knoden into dovve and yet is but one loafe and as the vvine vvas made of the iuyce of diuers grapes yet is
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.
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.