must haue made satisfaction vnto God abyding punishment for all VVhat it is to giue glory to God mankinde God gaue his ovvne Sonne who taking manhood vpon him hath in the same satisfied the righteousnes of God and therefore is the praâ—se of righteousnes vvorthily attributed to God for the birth of Christ our Lord. a Fortitude of God Gen. 3. 15. nehem 9 30. esai 28. 2. 49. 26. iere 50. 34. His puissance is commeÌ„ded in that hee hath through Christe ouercome the Serpent and his seede yea and rooted out his kingdome so farre foorth as petteyneth vnto all them that take holde by faith vppon this Iesus that is borne b Mercy of God Psal 145. 8. ionas 4. 2. esai 55. 7. His mercifulnes shineth in this that by his sonne and for his sonnes sake he taketh againe into fauour mankinde forlorne and oppressed by the tyranny of the diuâ—l and ouerwhelmed with exceeding great miseries calamities death hel and damnation This mercifulnes of God exceedeth all the workes of God which both the good Angels and elect men shall set out euerlastinglye yea and the very diuels shall acknowledge though agâ—inst their willes His truth is made manifest in this that bearing Gods trueth Psal 100. 4. 117. 2. 119. â—0 in minde his promises of olde time he performeth that which he had promised long agoe for at such time as our first parents fell into sin he promised them the c Gen. 3. 15. galat. 4. 4. seede of the woman which shoulde tread downe the heade of the serpent and this promise he fulfilleth now in giuâ—ng vs his son For these vertues therefore glory is to be giuen to God and God gloriâ—ied that especially by those that feele his benefits This glory is then rightly yeelded vnto him First assoone as we acknowledge this vvonderful benefit of God Secondly vvhen vve imbrace his Sonne by fayth Thirdly when vve prayse God vvith minde vvith voyce vvith confâ—ssion and vvith behauiour and fourthly vvhen vve allure as many â—s vve can to the A Generall Fayth The meaning of the word Symboll knovvledge of him PA. VVhat is the meaning of the vvorde Symboll TI. A Symboll by interpretation is a badge marke vvatchvvord a Ioh. 13. 35. tokeÌ„ or ensigne of acknovvledging vvhereby the Souldiours of one side are knovvn from the enemies It signifieth also the part that is gathered of euery man in any thing as when euery man giueth his shotte This confâ—ssion of sayth is called by this name for these tvvo causes First because it containeth as chosen and gathered together into a summe the chief points of the doctrine set forth by the Apostles vvhome Iesus Christ hath giuen and sent as vniuersall Doctours of the vvorld Secondly for that this doctrine is the true marke vvherby euery man that voucheth the same yeeldeth a certaine testimony that he is a member of the Christian Church as the men of vvarre declare by the ensigne vvhich they beare vvhat prince they belong vnto and serue PA. VVhat difference is there betvvene general and true faith TI. Generall Fayth Iam. 2. 19. The generall fayth is that vvhich crediteth the vvord of God that is vvhich beleeueth al those thinges to be true that are contained in the Scriptures concerning God his incomprehensiblenes povver righteousnes vvisdome mercy tovvards the faythfull and godly most earnest seuerity tovvard the vnbeleeuing and vngodly and likevvise al other True Fayth 1. Tim. 5. thinges taught in the Scriptures But the true faith goeth further as I shall shevv by by for thus farre not onely vngodly men but also the very diuels do b Iam. 2. 19. beleeue and therefore neither are they in deede Of true Fayth faythfull nor are so called But the true fayth as it nothing doubteth that al things taught in the vvord of God are most certainely true so doth it also imbrace the a Gen. 15. 6. rom 4. 3. 23. heb 11. 11. promises made concerning the mercy of God the father and the forgiuenesse of sinnes to the faithfull through Iesus Christ vvhich promises are properly called the Gospell vvhich fayth vvhosoeuer haue they doe not onely feare God as the most mighty Lorde of all and the most righteous iudge vvhich the most part of the vngodly and the diuels theÌ„selues doe but also they loue him as their most bountifâ—ll and mercifull father vvhom as they trauell in all things to please as becommeth obedient children vvith godly indeuours works which are called the fruites of faith so haue they b Eph. 3. 12. a good and sure hope of obteining pardon through Christe vvhen as men they svvarue from his vvill for they knovve that Christ vvhom they trust vppon appeasing the vvrath of his father their sinnes shall c Rom 4 8. psalm 32 1. neuer bee impured any more vnto them then if the same had neuer been committed and though them selues haue not satisfied the lavv and their du y tovvardes God and men yet beleeue they that Christ vvith his most full obseruing of the lavv hath abundauntly satisfied God for them and are persvvaded that by this his righteousnesse and obseruing of the lavv of God themselues are accounted in the number state of the d Rom 8 16. heb 10. 22. 23. 1 Ioh 4. 13. 19. righteous and that they are beloued of God euen as if theÌ„selues had fulfilled the lavv And this e Rom. 3 22 4. 9. gal 2. 16. eph 2. 8. is the iustification vvhich the holy Scriptures declare that vve obtaine by faith These thinges can not be in the diuels or in vvicked men for though they feare or rather vvith horror do dread Additions Fayth defined Adam and Christ opposed God as moste mightye and righteous for that they knovv he vvill take vengeance of their vngodlines yet can they neither haue any trust in his goodnesse and mercy tovvardes them nor any recourse to his grace nor enter into any endeuour to obey his will Therefore their faith although they doubt not of the truth of the vvorde of God is a Iam. 2. 26. called a deade fayth for that like a drye and deade stocke it neuer bringeth foorth any fruites of Godly life that is of loue to God and charity towardes men PA. VVhat is true fayth TI. There is but b Ephe. 4. 5. one fayth or confidence in God which fayth is the c Math. 13 11. 16 17. mark 9 23. 24. luke 17. 5. iohn 1. 13. 6. 44. 65. acts 16. 14. 22. 14. rom 12. 3. 1 cor 2. 5. eph 2. 8. 6. 23. philip â— 29. colloss 2. 12. 2. thes 1 3. 3. 2. hebr 12 2. 2. pet 1. 3. 1. iohn 5. 20. gift of God euen as our saluation likewise is This faith is not the onely bare notice or acknowledge of God and the historye of the Gospel but the assured consent and vndoubted beliefe of the heart to and in the
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
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
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
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.
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