as though he him selfe had committed them and that he vvere guyltie to discharge and deliuer them PA. He taketh then nothing of vs but onely the euill vvhich is in vs. TI. VVhat other thing may he take seeing there is no other thing in vs but the nature of the aliance and Communion that Iesus Christ hath vvith the faithfull and that the faythfull haue vvith him by the b Esai 48 16 act 13 2 act 20 28. 1. cor 12 6 povver of the holy ghost which ioyneth them vvith him by true and liuing fayth for othervvyse there should be no perfect communion and so the aliaunce shoulde not be full if there vvere no participation of good and euill suche as it shoulde and ought to be among those vvhich be allied PA. Then on the contrary it must be follovving the nature of this communion and aliaunce that vve receiue of Iesus Christ the good things that are in him as he doth the euill that is in vs. TI. It is so to be vnderstood PA. According to that vvhich thou haste sayde the Church doth not only obtaine remission of sins but also the victory against sinne death hell and the diuell and likevvise eternall life the vvhich c Math 2â— 39 ioh 13 34 35 rom 14 5. 1. cor 10 24 13 4 5 c. 2 cor 11 2â— 2â— gal 6 2. phil 2. 1 2 c. Iesus Christ hath wone for it because she is the spouse of him and that shee entreth into communion of all his goods vvith him by meane of this spirituall mariage 〈◊〉 between good and 〈◊〉 The signification of the word Iustificare by the vvhich shee is conioyned to him as a chaste Virgin by the vertue of faith in him Novv then I would haue thee tell me the meane that the Lord vseth in this spirituall mariage TI. No mariage can be made except the husband and the vvyfe do giue the fayth of mariage the one to the other the vvhich importeth all that vvhich belongeth to true mariage For the true foundation of mariage lyeth in that Fayth vvhich the husbande and the vvyfe doe giue the one to the other and therefore men say that they vvhich haue so giuen their faith are assured by promise that is made on both parts vvhich can not be don but by words vvhereby the husbande and the vvyfe declare their vvill and consent Euen the like is done by the ministery of the a Mark 16. 15. rom 1. 16. 1. corin 1. 9. tit 2. 11. 2. pet 1. 4. Gospel betvveene Iesus Christ and his Church for theâ—e is the promise vvhich Iesus Christ made vnto her and then that is there also vvherby the Church accepteth that promise of her husbande and by the vvhich she giueth her b Ose 2. 19. 2. cor 11. 2. ephe 5. 31. apoc 19. 7. 21. 2 9. selfe to him euen as he hath giuen him selfe to her PA. VVhence hath this vvoorde Iustificare beene borrowed and vvhat signifieth it TI. This vvoorde Iustificare to Iustifie hath beene of S Paule borrovved of the common vse of the lavv c Deut. 25. 1. pro. 17. 15. esay 5 23. rom 8. 33. psalm 51 4. for in iudgement to iustifie a man it is to asloyle or quit him of the crime that is layde to his charge or that he is accused of and to pronounce him righteous iust innocent and guyltles After the same manner vvhen vve say that God doth iustifie vs our meaning is that God doth d Esai 53. 11. rom 3. 20. â— 18. 8. 30. 33. actes 13 39. â—uke 7. 29. 17. 15. psalm â—1 assoyle quit vs of all crimes offences and trespasses that can be layd to our charge or that vve can be accused of Signification of the word Iustificare Differences of righteousnes that he doth pronounce vs iuste righteous in his sight that is to saye that first he doth pardon forgiue vs our sinnes he couereth them and doth in no wyse impute them vnto vs but a Act. 13. 24. psal 32. 1. rom 4. 8. 24. rom 3. 26. gala 3. 8. ephe 1. 5. 2. cor 5. â—8 imputeth vnto vs righteousnesse not our owne which is none at all but the righteousnesse of his sonne our sauiour and so through his righteousnesse doth both saue and make vs blessed TI. Saint Paule did dispute and reason againste them which did attribute iustification to workes Difference and recoâ—ciliation of S Paule and S. â—ames But S. Iames did write againste them which did vtterly contemne dispise good workes 2. And therfore Paule sheweth the causes of our iustification Iames sheweth the effectes and fruites of the same 3. Paul declareth how we are iustified Iames declareth how we are knowne to be iustified Paule excludeth workes as not the cause of our iustification Iames approueth workes as effectes proceeding of the same 4. Paule denieth that any good workes can be in them that be not iustified Iames affirmeth that they vvhich be iustified can in no vvise bee without good vvorkes PA. VVhat difference is there betvveene the righteousnes of the law and the Christian the Pharisaicall righteousnes and the righteousnesse of the Gospell TI. The first difference betweene the righteousnes of the law the Christian righteousnes is that the righteousnes of the law is of the b Math. 3. 15. 5. 20. act 13. 10. rom 2. 13. 10. 3. 4. c. tit 3. 5. heb 9. 8. râ—ue 3. 15. 1â— workes of the law but the righteousnes of the Gospell is without the workes of the law The second is that the righteousnesse of the lavve is the righteousnesse of the worker but the righteousnesse of the gospell is the Righteousnes of the lawe Of the Gospell righteousnes of the beleeuer The third is that the righteousnes of the lavv is not imputed freely but commeth to passe of the desert of a mans ovvne obedience but a Hab 2 4 rom 1 17 rom 3 11 gal 3 11 heb 10 38 gen 15 6 act 10 43 rom 3 24 rom 4 5 8 24 â—phe 1 â— 2 8 psal 32 1 gal 3 8 2 corin 5 18 the righteousnesse of the gospell is imputed without desert of a mans ovvn obedience The fourth is that the righteonsnes of the lavv is a formal righteousnes as vvhich is framed to a maÌ„ by his iust dealings but the righteousnes of the gospell is an imputed righteousnes vvhen the iust dealâ—ngs of Christ are imputed to him that beleeueth Therfore that man is said to be iustified according to the form of the lavv vvhich of an b Leuit. 18 5 ezek 20 11 rom 10 5. gal 3 12. vnrighteous person becoÌ„meth righteous through his ovvn iust dealing fulfilling of the law according to this saying The maÌ„ that doth these things shalliue in them but he is sayde to be iustified after the maner of the Gospell vvho of a guilty person is made not gilty by reason of Christs c
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
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
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
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.
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