Marginalia1555. Iuly.MarginaliaThe parts of definitiō examined.In this definition of Election first goeth before MarginaliaMercy and grace.[the mercy and grace of God] as the causes therof, wherby are excluded all workes of the law and merites of deseruing, whether they goe before faith, or come after. So was Iacob chosen, and Esau refused, before eyther of them began to worke. &c.

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Secondly, in that this mercy and grace of God in this definition is said to be MarginaliaFree mercy and grace.[free] therby is to bee noted the proceding and working of God not to be bound to any ordinary place, or to any succeßiō of chaire, nor to state & dignity of person, nor to worthines of bloud. &c. but all goeth by the mere will of his owne purpose, as it is written: spiritus vbi vult spirat. &c.  

And thus was the outward race & stocke of Abraham after flesh refused (which seemed to haue the preeminence) and an other seede after the spirit raised vp to Abraham of the stones, that is, of the Gentiles. So was the outward temple of Hierusalem and chaire of Moses, whych seemed to be of price, forsaken, and Gods chaire aduaūced in other nations. So was talle Saule refused, and litle Dauid accepted: the rich, the proud, the wise of this worlde reiected, and the word of saluation dayly opened to the poore and myserable abiectes: the hie mountaynes cast vnder, and the low valleis exalted &c.

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Thirdly, where it is added MarginaliaThe free mercy and grace of God in his owne will.[in his own will] by this falleth downe the free will and purpose of man, with all his actions, counsailes, and strength of nature: according as it is wrytten: Non est volentis, neq; currentis, sed miserētis Dei. &c. i.  

MarginaliaRom. 9.It is not in hym that wylleth, nor in hym that runneth, but in God that sheweth mercy. So we see how Israell ran long, & yet got nothing: The Gētils vnneth begā to set out, & yet got the game. So they which came at the first houre did labor more, and yet they which came last were rewarded with the first. Math. 20.MarginaliaMath. 20. The working will of the Pharisey seemed better: but yet the Lordes will was rather to iustify the Publicane. Luke. 18.MarginaliaLucke. 18. The elder sonne had a better will to tary by his father, and so did in deede: and yet the fatte Calfe was geuen to the yonger sonne that ranne away. Luk. 15.MarginaliaLucke. 15. Whereby we haue to vnderstand, how the matter goeth not by the will of man, but by the will of God as it pleaseth hym to accept, according as it is written: MarginaliaIohn. 1.Non ex voluntate carnis, neq; ex voluntate viri, sed ex Deo nati sunt. &c. i.   Whych are borne, not of the will of the fleshe, nor yet of the wyll of man, but of God. Marginalia
Gods mercy in sauing the elect, euer includeth the condition of fayth in Christ.
The free mercy and grace of God in his owne goodwill, through fayth in Christ hys sonne oure Lord.Furthermore, as all then goeth by the wil of God only, and not by the will of man: so againe here is to be noted, that this will of God neuer goeth without faith in CHRIST IESVS his sonne.

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And therefore fourthly is this clause added in the definition [through faith in CHRIST his sonne.] Which fayth in CHRIST to vs ward maketh altogether. For first it certifieth vs of Gods election. As in this Epistle M. Bradford doth well expresse. For who soeuer will be certein of his election in God, let him first begin with his faith in Christ: which if he find in him to stād firme, he may be sure and nothing doubt, but that he is one of the number of Gods electe. Secondly, the said fayth and nothing els, is the only condition and meanes wherupon Gods mercy, grace, election, vocation, and all Gods promises to saluation doe stay, according to the words of S. Paule: Si permanseritis in fide. &c. i  

If ye abide in the fayth. Coloss. 1. Thirdly, this faith also is the immediate and next cause of our Iustification simply without any other condition annexed. For as the mercy of God, hys grace, election, vocation, and other precedent causes do saue and iustify vs vpon condition, if we beleue in CHRIST: so this fayth only in CHRIST, without condition, is the next and immediate cause which by Gods promise worketh our Iustification: according as it is written: Crede in dominum Iesum & saluus eris tu & Domus tua. i.   Beleue in the Lord Iesus, and thou shalt be saued, thou and thy whole house. Act. 16.MarginaliaAct. 16. And thus much touching the definition of Election, wyth the causes therof declared. Which you see now to be no merites nor workes of man, whether they goe before, or come after fayth, but only the mere mercy of God through fayth.MarginaliaFayth only is the imediate cause of our Iustifying. For lyke as all they that be borne of Adam, do tast of hys malediction, though they tasted not hys apple: so all they that be borne of Christ (which is by fayth) take part of the obediēce of Christ, although they neuer did that obediēce thē

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selues, whych was in hym. Rom. 5.

MarginaliaThe 2. consideration.Now to the second consideration: let vs see lykewyse how, and in what order this election of God procedeth in chusyng and electing them whych he ordayneth to saluation: which order is thys. In them that be chosen to lyfe, first Gods mercy and free grace bryngeth forth election. Election worketh vocation or Gods holy calling, whych vocation through hearyng bryngeth knowledge and fayth of CHRIST, fayth through promise obtayneth iustification, Iustification through bope wayteth for glorification.MarginaliaGrace. Election. Vocation. Fayth. Iustification. Glorification.

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Election is before tyme. Vocation and fayth commeth in time. Iustification and glorification is wythout end.

Election depending vpon Gods free grace and will, excludeth all mans wyll, blind fortune, chaunce, and all peraduentures.MarginaliaMans free will, Blind fortune, Mans wisdome, Mans learning, Mans merites, Workes of the law, excluded from the causes of our saluation in Christ.

Vocation standing vpon Gods election excludeth al mans wisdome, cūning, learning, intentiō, power, and presumption.

Fayth in CHRIST procedyng by the gift of the holy Ghost, and freely iustifying man by Gods promise, excludeth all other merites of men, all condition of deseruing, and all workes of the law, both Gods lawe and mans law, wyth all other outward meanes, what so euer.

Iustification comming frely by faith, standeth sure by promise, wythout doubt, feare, or wauering in thys life.

Glorification pertaining only to the life to come, by hope is loked for.

Grace and mercy preuenteth.

Election ordayneth.

Vocation prepareth and receaueth the word, wherby commeth fayth.

Fayth Iustifieth.

Iustification bryngeth glory.

Election is the immediate and next cause of vocation.

Vocation (which is the working of Gods spirite by the word) is the immediate and next cause of faith.

Faith is the immediate and next cause of Iustsiication.

And this order and connexion of causes is diligently to be obserued, because of the Papists, MarginaliaPapistes confound the doctrine of election.which haue miserably confounded and inuerted thys doctrine, thus teachyng, that almyghty God so farre forth as hee forseeth mans merites before to come, so doth he dispense hys election. Dominus pro vt cuiusq; merita fore præuidet, ita dispensat electionis gratiam.  

And againe: Nullis præcedentibus meritis Dominum repēdere electionis gratiam, futuris tamen concedere:   that is, that the Lord recompenseth the grace of Election, not to any merites precedyng: but yet graunteth the same to the merytes whych folow after: As though we had our election by our holynes that foloweth after, and not rather haue our holynes by Gods election goyng before.

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MarginaliaElection.But we folowing the scripture say otherwise, that the cause only of Gods election is hys owne free mercy: and the cause only of our Iustification is our fayth in CHRIST, and nothyng els. As for example: first concernyng Election, if the question be asked why was Abraham chosen, and not Nachor? why was Iacob chosen, and not Esau? why was Moses elected, and Pharao hardened? why Dauid accepted, and Saul refused? why few be chosen, and the most forsaken? It can not be answered otherwise, but thus: because it was so the good will of God.

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In like maner, touching MarginaliaThat vocation he meaneth here which is after purpose.vocation and also fayth, if the question be asked, why this vocation and gift of faithMarginaliaVocation bringeth faith. was geuen to Cornelius the Gentile, and not to Tertullius the Iew? Why to the poore, to the babes, and little ones of thys worlde, (of whō CHRIST speaketh: I thāke thee father, which hast hid this from the wise. &c. Mat. 11. why to the vnwise, the simple, abiects, and outcasts in thys world? Of whom speaketh S Paul. 1. Cor. 1. Ye see your callyng my brethren, how not many of you. &c. why to the sinners, and not to the iust? why the beggers by the hye wayes were called, and the bydden gests excluded? We can goe to no other cause, but to Gods purpose and Election, and say wyth CHRIST our Sauiour: quia pater sic complacitum est ante te. i.  

Yea Father, for so it seemed good in thy sight. Luke. 18.

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