CHAP. 5.

THE second is Iusti∣fication. For those,* whom hee calleth effectually in time▪ hee also iustifieth actually in time. To iustifie is to re∣pute or account one iust. Pro. 17.15. He which iustifieth the wicked, that is▪ he which reputeth and iudgeth him to be iust, is an abomination to the Lord. Luke 16.15. You iustifie your selues before men; that is, You would be esteemed iust.Page  94 To be iustified is to be cleared, or to bee reputed, iudged, and pronoun∣ced iust.

To be iustified then before God, is to be reputed and esteemed righteous in his sight.

Iustification therefore (in his pro∣per significatiō) is an Acceptance,*wher∣by God esteemeth vs as righteous being re∣ceiued into fauour. Or

*Iustification is a iudiciall and gracious worke of God, by which hee iudgeth the Elect (being in themselues obnoxious to the accusation and curse of the Law) to be iust by faith for Christ through the im∣putation of his iustice, and that vnto the praise of his glorious grace, and to their owne saluation.

The principall efficient of Iustifica∣tion is God the Father, in the Sonne, by the holy Spirit:*For who can forgiue sinnes but God alone? It is God that iusti∣fies. I (saith the Lord) euen I, am hee that putteth away thine iniquities. It 〈◊〉 meet that he should be our pardoner, who was our Creator, and that he should bee the giuer of grace, who was to all the au∣thor Page  95 of nature.*It is his office to absolue the guiltie, by whose iustice hee was made guiltie: It belōgs to him to pronounce a man to be iust, whose will is the rule of iustice: it is his prerogatiue to giue sen∣tence of life and death, because he is by na∣ture, right, and office the highest Iudge.

The instrument, whereby the bene∣fit of Iustification is offered and pro∣claimed, is the Gospel:* which there∣fore is called the word of life, the word of saluation, the word and ministerie of Reconciliation.

The outward instruments▪ whereby our iustification is sealed and confir∣med to vs, are the two Sacramentes,* and thereupon Circumcision is called the Seale of the righteousnesse of faith.

The inward Sealer of our iustifica∣tion is the Holy Ghost, who testifieth and sealeth it to our consciences so as that we may perswade our hearts of it

The Ministers, and liuely instruments, for the proclaiming, testifying and pronouncing our iustification to vs are the Messengers and Prophets of the Lord, according to that of Christ▪ Page  96whose sinnes ye remit,*they shall be remitted to them: and whose ye retaine they shall be retained.

The onely internall instrument, where∣by we apprehend and receiue the grace of iustification offered vnto vs by God,* is a true sauing faith.

Iustifying faith is a gift whereby wee apprehend Christ and his benefits.

Or, it is a worke of Gods Spirit in the heart, whereby we receiue and lay hold on Christs obedience, for the pardon of our sinnes with God, and his accepting of vs as righteous in his •ight.

The authour of faith is God. For vnto vs It is giuen to beleeue.*This is the worke of God (saith Christ) that yee be∣leeue in him whom hee hath sent. Faith both begun and finished is the gift of God, as Austen truly teacheth.*

The proper forme and life of faith is not charitie, which is a distinct gift of God, and a fruite of vnfeigned Faith, but the Apprehension and Application of Christ, and his benefites vnto our selues particularly.

Page  97The proper obiect of a sauing faith is Iesus Christ, God-man,* and Mediator betwixt God and man, Remigius saith;*My whole faith is in Christ: by him alone I beleeue that I am iustified and saued.* And Beda saith; The scope of my faith is Christ: the end (or marke) of my faith (whereat it aymeth) is the Sonne of God.

Now to be iustified by faith, is to be iustified of God for the righteous∣nesse of Christ apprehended by faith:* or (as Caluin speaketh) he shall be iusti∣fied by faith, who being excluded from the righteousnesse of works, apprehendeth the righteousnesse of Christ by faith, where∣with he being inuested doth appeare in the sight of God as righteous, and •ot a sinner.

So that faith doth iustifie in respect of her obiect onely, and not as any meritorious or proper efficient of iu∣stification.* Euen as the hand that re∣ceiueth the treasure which is giuen, doth not make the receiuer rich, but the trea∣sure it selfe: so neither the worke or action of faith doth iustifie vs, but Christ him∣selfe, whom we doe apprehend. And this faith, be it weake or strong, is yet a∣ble Page  98 to receiue the righteousnesse of Christ: euen as a palsie or shaking hand, may receiue a iewel of a king as truely, though not so firmely, as the hand that is whole and sound.

And further, this sauing faith is the onely hand, whereby wee doe receiue Christ and his merites.*No man is iusti∣fied by the workes of the Law, but by the faith of Iesus Christ.*Basil saith; This is to glorie in the Lord, when a man doth not boast of his ovvne righteousnesse, but doth acknowledge that hee is destitute of true righteousnes, & that he is iustified by faith alone in Christ.*Chrisostom saith; Without faith no man hath obtained life: but I am able to shew that a faithfull man both liued and obtained the kingdom of heauen with∣out workes. For the thiefe did onely be∣leeue, and was iustified. It was well said by Roffensis▪ Fides faeta bonis operibus, iu∣stificat ante partum: Faith being bigge with good works,*doth iustifie a man before it bring them forth. For as S. Augustine saith; Good works doe not goe before him, that is, to be iustified, but follow him that i• already iustified. And though good Page  99 workes must neuer bee seuered from faith in the person iustified, yet they must be sundred in the act of iustifica∣tion. Though the eie bee not alone, yet it sees alone: and though the head consult & inuent alone, yet it is not a∣lone, but ioyned to the body: so though faith be not alone in the faith∣full man, yet it alone doth iustifie.

And thus wee see how to esteeme of faith, the Sacraments, and the Mini∣sters of God, alwaies remembring to ascribe our iustification vnto God, Father, Sonne, and Holy Ghost,* as the proper and principall efficient thereof, as the Scriptures teach vs▪ and confessing with Primasius, that God doth iustifie the wicked (per solam fidem) by faith alone, and not by workes.

The internall impulsiue cause of Iusti∣fication (which mooueth God to iusti∣fie vs) is his grace and meere beneuo∣lence and not our works past, present, or to come, how glorious so euer. Paul saith, we are iustified freely by his grace,* And Augustine saith, that it is the ineffa∣ble grace •f God, that hee which is guilty Page  100 should be iustified. Because all men are shut vp vnder sinne: the saluation of man (as Anselme saith) doth not now consist in the merits of men,*but in the mercie of God. Yea Bellarmine himselfe inge∣niously confesseth that by reason of the vncertenty of our owne righte∣ousnesse,* and the danger of vaine glo∣ry (Iutissimum est) it is the safest course to repose our (fiduciam) Whole confidence (in solu De• misericordia) in the Sole mer∣cie and goodnesse, of God.

Now then we must not imagine that this grace of God is procured by our workes, but that it doth proceed free∣ly from the Lord. No merit of man (saith Anselme) doth goe before the grace of God.*Thou hast done no good (saith Augustine) and yet remission of sinnes is giuen thee.*Let thy works be marked, and they are found euill. If God should re∣ward those workes according to their due▪ he should condemne them. But God doth not giue thee the punishment that is due, but giues thee grace,*which is not due. And againe he saith; The grace, with∣out which neither Infants, nor men of Page  101 yeares can be saued, is not payed by deserts, but giuen without desert: and thereupon is called grace.

The externall impulsiue cause▪ or me∣ritorious efficient of our iustification is not our owne workes, virtues or obe∣dience. First because they bee the Lords due, by vertue of many bonds.* When we haue done all that is biddē vs, we haue done but our due, no more then wee were bound to due. Now shall wee thinke that the discharging of one duetie can satisfie Gods iustice for the omission of many dueties, and the commission of many faults? Se∣condly, all our righteousnesse is as a stained cloth▪ Gregorie saith,*All m•ns righteousn•s i• found to be vnrighteousnes, •f God strictly iudge it. Our very iustice being brought to the rule of Gods iustice, is iniustice: & that stinketh in the s•uerity of the Iudge, which shineth in the estima∣tion of the Worker.

And albeit our good works are per∣fit in respect of the Spirit, from whom thee first flow, yet are they polluted when they passe from vs, because Page  102 they rū through our corrupted hearts and wils, as faire water which runnes through a dirty channell: Shall wee now say that our perfect righteous∣nesse can merit any thing of that righ∣teous Iudge, before whose iustice no∣thing polluted can stand vncondem∣ned?*

Wo vnto the laudable life of men (sath A•gustine) if God should examine it and lay aside his mercie. Thirdly, our best actions are not answerable to the benefits of iustification. But in rea∣son hee which meanes to merit any thing, must bring that which is equal to that which hee seekes to merit. fourthly he that wil merit of another, must not thinke to merit of him, vn∣•esse he bring some thing of his owne to merit with, and not that which is his, of whom hee doth intend to me∣rit. But all our vertues, our Faith and good workes are Gods (so farre as they bee good) and not ours. For what haue we,*which wee haue not recei∣ued? Without me (saith Christ) Ye can d•e nothing. Of our selues we are not Page  103 able to thinke one good thought When we e•ther beleeue or worke,*though that faith be ours, and albeit the workes •e ours, yet when we haue them, we haue them not of our selues,*but they are giu•n of God. Whatsoeuer (saith Augustine) Cornelius wrought well (Totum D•o dandam est) it must all be ascribed vnto God, lest any mā happily should exalt him∣self. Therfore it is absurde to think we merit any thing by good deedes Fift¦ly, good workes in nature follow Iu•∣tification. Augustine saith;*Iustifica∣tion goes before the doers of the law. M•• being iustified by beleeuing, begin af•er∣wards to liue righteously.* And Saint Paul saith that God doth iustifie the Vngodly. By which then it is plain• that no man is iustified for his works. Finally, wee haue the sentence of the Scriptures with vs, and the iudge∣ment of the auncient Church.*Wee haue beleeued in Iesus Christ (saith Paul) that we might be iustified by the faith of Christ, and not by the workes of the lame: because that by the workes of the law no flesh shall be iustified. God both saued vs, Page  104 not according to the workes of righteous∣nesse which we haue done,*but according to his mercie.*Ambrose saith: Let no man glorie in works, because no man is iustified by his works.*Augustine faith: The vn∣godly is iustified by faith without the me∣rits of good workes.*Primasius saith: It is Gods purpose to iustifie the wicked by faith alone, without the workes of the law,*or any other merits (of ours) what∣soeuer. H•mini• iustitia, indulgentia De•. Gods pardon (saith Bernard) is mans righteousnesse. My merit (saith hee) is Gods mercie. Wee conclude there∣fore▪* saying with Ambro•e; Wee are not iustified by works▪ but by faith: because fleshly 〈◊〉 is an impedimēt to work: and with Primatius,*God doth iustifie the vngodly, but not by works, which •e wan∣teth. For if he should iustifie him accor∣ding to workes, he must be punished, and not deliuered.

The externall mo••er then and me∣ritorious efficient of our Iustification is Christ by his obedience.* For God made him to be sinne for vs, who knew no sinne, that •e should be made the rightous∣nesse Page  105 of God in him.* Wee are iustified through the redemption, that is in Christ Iesus, whom God hath set foorth to bee a reconciliation, through faith in his blood▪*Augustine saith; Christ alone hath 〈…〉 the punishment for vs without his 〈◊〉 demerits, that we might obtaine grace by him without good merits. Christ (saith Basill) is true righteousnesse,*vvho is made vnto vs of God, righteousnesse, vvisdom▪ sanctification and redemption.*As the 〈◊〉 couered the dike and the De∣calogue: so he couereth 〈◊〉 sinne, and hee hides our bodies and soules from the furi∣ous indignation and vengeance of God.

Now the obedience of Christ, is two-fold▪ actiue and passiue. The for∣mer stands in his perfite fulfilling of the Law: the latter is contained in his passion both in life and death.

By the passion of Christ our sinnes are remitted. Therefore Peter sa•th:* that he bare our sinnes vpon the Crosse.* And Iohn likewise saith: that he washed v• from our sinnes in his blood. And long before them the Prophet Esay saith:* that he was vvounded for our transgres∣sions, Page  106 and by his stripes we are healed.*Re∣mission of sins (saith Chrysostome) is on the blood of Christ. His death (saith Am∣••ose) is the iustification of sinners.* By it gods iustice is fully satisfied, his wrath is appealed, and •ll punishments tem∣porall and eternall deserued by sin are quite remoued.

By his fulfilling of the Law we are reputed and esteemed righteous.*For Christ is the end of the Law for righte∣ousnes vnto euerie one,*that beleeueth.•e was made vnto vs of God righteous∣nes.*By the obedience of this one, mani• shall be made righteous. Lord (saith Ber∣nard) I will remember thy righteousnes onely: for that is also mine. For thou art made vnto me righteousnes of God. Now this his righteousnesse is not ours, but his originally, & is made ours by Gods tree imputation. It is imputed to vs & by God accounted ours (Christ being our Suretie, and standing in our stead) and so appropriated to vs, as if we had performed it in our owne persons.*Bernard saith that the righteousnesse of Christ is imputed to vs. And againe; the Page  107 iustice of another is assigned vnto man, be∣cause he wanted his owne. The satisfacti∣on of one is imputed vnto all. And no mā must thinke it strange that the obedi∣ence of Christ could satisfie for the disobedience of all the Elect, & make them to bee reputed righteous with God. For in that it was the obedience of God, that is, of that holy man,* who was true God, it was of endlesse merit, & of inualuable value with the Lord. The perfection and merit of this obe¦dience comes from the dignity of his person, that did obey. And though iustification bee through Christ, yet God may bee sayed to iustify freely, because it comes freely to vs, wee doe nothing for it: and because also it was his free loue,* which moued him to send his sonne to suffer for our sins and to fulfil the Law fully for vs. Nei∣ther must any man imagine that Christ did not fulfill the Law for vs, but for himselfe onely, and consequently that his actiue obedience is not imputed to vs.* For Christ is not onely our re∣demption, but he is also the perfection Page  108 of the Lawe for vs that beleeue in him. Whereupon it is that Ambrose saith; He hath the perfection of the Law, who beleeueth in Christ.* Moreouer Whole Christ is giuen vnto vs with his bene∣fits. Otherwise, if his Passiue obedi∣ence were onely imputed to vs, it would follow that ha•fe Christ were onely giuen vs (Patientem, non Agen∣tem) to wit, as he is a Patient, and not an Agent, or dooer of those things, which are pleasing to his Father, and (auferentem peccat•) onely as he takes away sin and death, and not (aff•ren∣tem iustitiam) bringing righteousnes.* But he was not borne for himselfe, but for vs, and was giuen vnto vs, that hee might both doe for vs the things that were to be done, and suffer the things, which were to be suffered.* Againe▪ Christ as man fulfilled the Lawe for▪ himselfe: that hee might be in both natures an holy high Priest, & so con∣tinue. Neuerthelesse as Mediatour, God and Man, hee became subiect to the Law, and in this regard he did not fulfill t•• Lawe for himselfe, neither Page  109 was he bound so to doe. Neither must this seeme strange to any, that the Law should both exact obedience, and the penalty too. For howsoeuer in the state of innocency, the Law threatned the penaltie, and onely exacted obe∣dience: yet since the fall, it doth both exact obedience, & the punishment. The threatning of the Law exacts the punishment: the precepts exact obe∣dience. And albeit Christ hath kept the Law fully for vs, yet none must from thence conclude, that therefore we are not bound to keepe the Law. •hat (saith one) which Christ did,*we are not bound to doe for the same end, and in the same maner. Now he fulfilled the law in way of redemption and satisfaction for vs: and so doe not we fulfill the Law, but onely in the way of thankefulnesse for our redemption. And though we be bound to obey the Lawe, yet wee must not thinke that God will reiect our obe∣dience for the weakenes of it, as hee would haue reiected Christs, if his had beene imperfect. For he was our Mediatour, and therefore his obedi∣ence Page  110 was of necessitie to be most per∣fect, or else Gods iustice had not been satisfied, and so we had perished: and besides, all our imperfections and de∣fects whatsoeuer are couered with his perfection as with a vaile, and so our weake obedience is accepted, and not contemned. Finally for our com∣fort we must know, that if we respect the Trueth of that righteousnes, which is imputed to vs, weare accounted as truly righteous before God,* as Christ himselfe is: but if we regard the quan∣tity and subiect, Christ is more iust, thē we, Because he is originally and actu∣ally righteous, but we by imputation: he is subiectiuely iust and by inhe∣rency, but we by application & relati∣on in him and vnto him. And yet we must not therefore thinke our selues to be redeemers. For his obedience is imputed to vs onely for our owne re∣demption,* and not as it is the price of redemption for all the Elect. As for example, Christs righteousnes is imputed to Peter, not as it is the price of redemp∣tion for All, but as it is the price of redemp∣tion Page  111 for Peter. And so much for the ef∣ficient causes of our Iustification.

The matter of iustification (accor∣ding as are the parts thereof) is two∣fold; Remission of sins, and Gods ac∣cepting of vs as righteous men.

Remission of sins is a gracious act of God, whereby for the merit and sa∣tisfaction of Christ he doth perfect∣ly forgiue both the fault and punish∣ment.* Therefore Paul saith that by him wee haue redemption through hi• blood,*euen the forgiuenes of sinnes accor∣ding to his rich grace: and that there is no condemnation to thē, that are in Christ Iesus, who hath by himself purged our sins, and by whom the Father hath recon∣•iled v• vnto himselfe. Now it were ab∣surd to thinke that the punishment is ret•ined, when the sin is remitted: For if the proper cause bee defaced, then the effect thereof must needs be also abolished. If the bodie bee re¦moued, the shadow thereof remaines not. So if sin bee pardoned, the pu¦nishment is remitted. As for the cros∣ses, which the faithfull suffer, they are Page  112 to bee reputed curses or penalties of vengeance inflicted of God as of an ireful & direful Iudge, but they are to be esteemed onely as tryals, or as pu∣nishmēt of castigatiō imposed of god, as a louing father desiring the welfare & weldoing of his childrē.*As many as I loue (saith the Lord) I rebuke & cha¦sten: He scourgeth euerie sonne, vvhich he receiueth. If therefore ye be vvithout cor∣rection, whereof all are partakers, then are ye bastards, and not sonnes. Novv no cha∣stening for the present seemeth to bee 〈◊〉, but grieuous: yet afterward it bring∣eth the 〈◊〉 fruit of righteousnes, vnto thē which are thereby exercised. The Lord tries vs by afflictions, as gold is tried in the furnace with fire. He keeps vs by the crosse within our limits, as wa∣ter is held in with bankes. And with the thorny hedge of troubles & vexa∣tions hee keepes vs within our owne walkes and pastures, being by nature giuen to break out and stray. There∣fore Dauid saith, Before I was afflicted I went astray:*but now I keepe thy word▪ it is good for mee, that I haue beene af∣flicted, Page  113 that I may learne thy statutes. Blessed is the man, whom thou chastisest. For it is certaine, God scoureth away the infirmities of his Saincts by many afflicti∣ons. It is the Lord, which sendeth crosses to his children to saue thē, that they freese not with the wicked world in their dregs.*For this end (saith Cyprian) the Lord re∣buketh, that hee might amend vs: to this end he mends, that he might saue vs.*Augustine saith that sorrowes before pardon of sins are the punishments of sin∣ners: but after pardon, they are the trials and exercises of iust men. And so for death it selfe, the sting and strength thereof, which is sin, is abolished by the death of Christ vpon the crosse,* & therefore is to bee reputed but as a triall or chastisement, whereby the Lord doth teach vs humilitie and the flight of sinne, and doth exercise and proue our faith, fortitude and pati∣ence.

And though in respect of sinne it be the entrance of Hell, yet through the death of Christ, it is become the gate of heauen, and as Cyprian speak∣eth Page  114 (Ianua vitae) the dore of life. It doth (as it were) conuey vs out of the wil∣dernes into Canaan, out of a trouble∣some Sea into a quiet hauen, and out of earth into heauen, from woe to weale, and from men to God: yea it becomes the death of sinne, that first gaue life to it.* We conclude therefore this truth with Vrsinus, saying, God doth not hate vs, neither hath he a will to pu∣nish vs for those sins for which Christ hath sufficiently satisfied: in whom also we haue remission of those, (sins of omission) and all other our sins, so that by his onely merit we are reputed righteous before God.

The second part of Iustification is Gods gracious acceptation, wherby he doth for the merit of Christs actiue o∣bedience by faith receiued of vs, ac∣count vs iust and pure, and honours vs with the crowne of life. And in this respect we may truely be sayed to be iust, perfect and holie men: because we stand clothed with the most per∣fect righteousnes of Christ, which is reputed ours, in which, appearing be∣fore our heauenly father, wee doe re∣ceiue Page  115 a blessing, as Iacob did of Isaack,* hauing on his elder brothers garmēts. Neither must it seeme strange vnto vs that we should be accepted righteous for the righteousnes of an other. For albeit this righteousnesse be Christs, primarily and by way of inherence, yet it is ours by Gods donation and by the application of faith;*As the pai∣ment of our debt is another mans, so farre forth as it is discharged by him: but it is our payment, as it is imputed to vs. A∣quinas saith well: The head and the member is as one mysticall person, and therefore the satisfaction of Christ per∣taineth to all the faithfull, as to his mem∣bers.

The forme or formall cause of Iu∣stification is not faith, loue, nor any o∣ther vertue, neither is it an infused quality, or habituall sanctity inherent in vs. For this were to confound iu∣stification and sanctification, which are very different acts,* as wee shall hereafter shew. But the righteousnesse of Christ imputed, considered as it is im∣puted of God, is the forme of iustification.Page  116 Or,* the proper and onely true forme of iustification is the free imputation of the righteousnes of Christ, by which the merit and obedience of Christ are applied to vs by vertue of that neare communion, whereby he is in vs and we in him. Now God is said to impute the righteous∣nes of Christ vnto a man, when hee doth adiudge, decree and giue it to him, and account and reckon it as his owne, and for the merit and worthi∣nes of it doth pardon & acquite him, and repute him righteous.*O sweete exchange (saith Iustin Martyr) O vn∣searchable vvorkemanship, O benefits sur∣passing all expectation, that the iniquity of manie should be couered in one iust person, and that the iustice of one should make ma∣nie, that are vniust, to be reputed iust. If one (saith Bernard) did die for all, then all died:*to wit that the satisfaction of one might be imputed vnto all, as that one bare the sins of all. Now Christ bare our sins and was made sin for vs,* not as if our sins had beene infused into him, and had beene inherent and inhabitants in him, but because they were impu∣ted Page  117 to him, and reputed his, as if they had beene committed by him, he sup∣plying our place, as our Surety and Mediator: euen so his righteousnes is made ours, not as though it were in∣fused or translated into vs as a thing inherent and inhabiting in vs, but be∣cause it is reputed ours and imputed freely to vs, as if wee our selues had wrought it in our owne persons. And of this opinion was S. Augustine,*We are the righteousnes of God in him, as he is sin in vs, to vvit, by imputation. With whom consenteth Vrsinus, the imputa∣tion of the righteousnes of Christ is not the transfusion of righteousnes or of qualities into vs, but the absolution from sins in the iudgement of God, for the righteousnes of an other. For iustification and remission of sins are the same. For to iustifie is for God not to impute sin vnto vs, but to ac∣cept vs for righteous, & to absolue or pro∣nounce vs iust for the righteousnesse of Christ imputed.

The end of Iustification in respect of God, is the glory of God in an ad∣mirable composition of iustice and Page  118 mercie; of iustice, because hee would haue his sonne to satisfie for our sins, rather then that they should escape vnpunished; and of mercie, because it pleased him to impute and appropri∣ate the satisfaction of his sonne vnto vs, rather then we wretches should be destroyed.* But some will perhaps i∣magine that God shewed neither iu¦stice, nor mercie: no iustice, because he punished an innocent for the nocent, & set his teeth on edge, whereas they had eaten the soure grapes: and no mercie, because hee forgaue none without a satisfaction.* It is true indeed that the innocent was punished: but yet it was done willingly, and not by con¦straint▪ and he was of the same nature with the nocent, and was also such a potent innocent, as that he did satisfie the iustice of the Iudge to the vtmost, and conquer all his punishments with facilitie. Neither must we deeme the mercie of God to be withheld, or not exhibited because he did not forgiue without a satisfaction For first, it was of his sole benignitie and perfect mer∣cie, Page  119 without the preuision of any me∣rit, that he came to satisfie, who made the satisfaction for vs.*Herein (saith Iohn) is that loue, not that we loued God, but that he loued vs, and sent his sonne to be a reconciliation for our sins. Secondly, it is his grace that hee doth apply the satisfaction of his sonne vnto vs, who were disposed thereunto by no gift, or merit. Thirdly, we must consider that Gods iustice is so infinitely abso∣lute, as that we could not bee iustified without a Mediator.* God could not forgiue sinne without a satisfaction. For otherwise what need was there that the soone of GOD should be brought (as he was) to such horrible miserie and to such an accursed death? A kinde father would try any way, ra∣ther then he would expose his owne and onely sonne to extreame terrors and miserie.

And lest any man should imagine that it is in Gods power to remit or to reteine sinnes like debts, we must know that there are two kinds of debts. For there is a debt, which e∣clipseth Page  118〈1 page duplicate〉Page  119〈1 page duplicate〉Page  118〈1 page duplicate〉Page  119〈1 page duplicate〉Page  120 and hurteth the honour of the Creditor: and there is also a debt which doth not touch it.*If the debt do not hurt his honour, it may vvith great encrease of honour be rmitted vvithout a∣ny recompence at all, as vvhen a king for∣giueth his seruant the debt of some thou∣sands of c•ovvnes. This debt, as it did not hurt the maiestie of the king, so it might be forgiuen vvithout anie hurt to his ma∣iestie. But if debts doe hurt the honour and maiestie of the Creditour, and doe di∣rectlie impugne his nature and glorie, vvithout doubt they cannot at his pleasure be remitted vvithout satisfaction. And such debts are sins, at vvhich infringe the rule of Gods eternall vvill, & are enemies to it, so as that they cannot be purged and forgiuen vvithout a penaltie, but Gods iustice and vprightnes vvill bee dimini∣shed.

But yet though his mercie could not shoulder out his iustice, or any whit eclipse it, yet his iustice did not bereaue him of his mercie. For of his ovvne meere mercie hee found out the way to redeeme and saue vs, when Page  121 we did not so much as thinke of any such thing, and therefore as we ought to admire the seueritie of his iustice: so we should also magnifie his endles grace and mercie.

The endes of Iustification in re∣spect of our selues are▪ that we may be pleasing vnto God, that wee may haue peace of conscience, and true tranquilitie of minde, that being re∣deemed from miserie wee might bee saued, and finally that wee should striue against the streame of our owne corruptions, and keepe a constant course in pietie: or (to vse the words of Zacharie) That wee being deliuered out of the handes of our enemies,*should serue him without feare all the daies of our life, in holinesse and righteousnesse before him.* For Christ gaue himselfe for vs, that wee should be zealous of good vvorkes: and bare our sinnes on the crosse, that vve being dead to sinne,*should liue is righteousnesse.* To this end (saith Bucanus) are wee iustified by faith for Christ, that the old man being abolished by the efficacie of Page  122 Christ crucified, Christ may liue in vs, and wee by the study of good workes, may shew our selues thanke∣full vnto God for so great a benefite. Therefore Paul almost in all his Epi∣stles, drawes his doctrine of sanctifi¦cation and good workes, out of the doctrine of Faith or Iustification, as the effect out of the cause, or as an ne∣cessarie consequent from the Antece∣dent: H•c, ille. In like maner Augu∣stine saith:*Christ died for the vvicked, but not that the wicked should remaine dead, but that being iustified, they should be conuerted from vvickednesse, beleeuing in him vvhich iustifieth the vngodly. For God hateth impietie. And againe: Grace doth iustifie (or hee iustifies by grace) that he which is iustified might like iustly▪ So then one maine end of our iustifi∣catiō is, that abandoning all iniquitie we should lead our liues in sanctitie▪

The effects and consequents of Iusti∣fication are diuers.

The immediate effect of Iustification is adoption,*by vvhich the Elect doe now actually please God, as his sonnes and co¦heires Page  123 of Christ For so soone as the Electare absolued from their sinnes, they are foorthwith adopted into the right •nd priuiledges of the chil¦dren of God.

A second effect of Iustification, is peace of conscience: to wit, when we perceiue our selues to be deliuered from our sins, before Gods iudgemēt seat, and the iudgement of our owne conscience.* For there is no condemna∣tion to them that are in Christ: and being iustified by faith, wee haue peace vvith God, euen that peace,*vvhich passeth all vnderstanding: whereas there is no true peace to the wicked: but they are like the raging sea that cannot rest,*vvhose waters cast vp mudde and mire: or else they are structen with a spirituall A∣poplexcy, which hath reaued them of all true sense, and are so benummed in their conscience, that they can feele nothing till it be roused and awaked.

Thirdly, our iustification makes vs haue accesse to God by prayer, with confidence to be heard for Christ For sinne was the Make-bate and wall of Page  122〈1 page duplicate〉Page  123〈1 page duplicate〉Page  122〈1 page duplicate〉Page  123〈1 page duplicate〉Page  124 partition, betwixt God and vs: now our sinnes are done away, when wee are iustified, and therefore with bold∣nesse wee may approach vnto the throne of Grace.*We haue now recei∣ued the Spirit of adoption,*by vvhich vvee cr•e Abba Father: that is, by vvhich vve conceiue very good hope in him, to vvhom wee pray like suppliants, that hee will in fatherly affection to∣vvard vs, giue vs th•se things vve stand in need of.

Fourthly, Iustification begets pati∣ence in afflictions, and makes a man reioice in the middest of tribulations.

Being iustified by Faith, wee haue peace to Godward▪*Neither that only, but also we reioice in tribulations, knovv∣ing that tribulation produceth patience: to wit, through the perswasion of our reconciliation vnto God, and our assurance that all things,* how bitter and grieuous soeuer, doe worke for the best vnto them that loue God, and are pleasing to him.

Lastly, Glorification is an insepa∣rable companion, and a notable effect Page  125 of Iustification. Being freed from sinne and made seruants vnto God,*yee haue your fruit in holinesse, and the end euerla∣sting life. The obedience of Christ by grace imputed to vs, and by Faith receiued of vs, workes in vs a desire, care, and endeuour to obey God. His death for which our sins are remitted, works in vs another death, whereby wee die to sinne▪ And his glorious righteousnesse, wherewith wee are inuested, and made to bee reputed righteous, doth merit for vs eternall life and glorie.

The subiect of Iustification, or the persons, that are iustified, or to whom Iustification doth belong, are the Elect of God, & the sheep of Christ: euen all that are predestinated vnto life. For therefore the Scriptures speak on this sort:*The Lord hath laied vpon him the iniquitie of vs all.*I laie dovvne my life for my sheepe. Whom hee did predestinate, hee hath also iustified.*Who spared not his owne Sonne, but gaue him for vs all: how shall he not vvith him giue vs all things also? But for what vs? Page  126 (saith Augustine) Euen for them vvhich are fore-knowen,*praedestinated, iustified and glorfiied. Haimo saith: Christ hath taken avvaie in the Elect, not onely origi∣nall sinne,*but all actuall offences also, and hath moreouer giuen the euerlasting life Radnulphus also saith: that the blood of the High-priest Christ vvas the expiation of all Beleeuers.

I adde further, that the Elect are the onely persons, to whom this wor∣thy worke of God belongs, and none but they.* First, the Scripture is euident: By his knowledge shall my righteous ser¦uant iustifie Manie. He bare the sinne of manie. His blood vvas shed for manie for the remission of sins. Hee vvas once offered to take awaie the sinnes of manie The Scripture saith, Manie, and not All,* without the exception of any. Thou shall call his Name Iesus: for he shal same his people from their sinnes. Now all are not his. For his people are his sheep: and his sheepe are the deuils Goaets: all are not his sheepe. Yee beleeue not,* (saith Christ) for yee are not of my sheepe. Some men haue ne∣uer Page  127 faith, therefore some are neuer iustified. Secondly for whom Christ did not pray,* for them hee did not sa∣crifice: because to intercede and to sacrifice are conioyned.

But Christ prayed onely for the Elect and for Beleeuers, and in pray∣ing, did offer himselfe to the Father.*I praie for them (saith Christ) I praie not for the world, but for them, which thou hast giuē me: for they are thine. And for their sakes I sanctifie my selfe. I praie not for these alone, but for them also which beleeue in me. Origen saith according∣ly (Hom. 9. in Leuit.) that Christ pray∣th Onelie for those which are the Lordes portion. Augustine saith: There is a world of the damned: for this world Christ praieth not. And there if a world of those that are to be saued: for this world Christ praieth. And likewise Cyrill:*The Lord Iesus putting a difference betwixt his and such as were not his: for those onelie (saith he) I praie, which keepe my word and haue taken my yoke. For to whom he is a Mediatour and High-priest, on them only he bestowes the benefit of MeditationPage  128 Therefore the Elect and faithfull are only iustified & redeemed by Christ.

*Thirdly, Christ gaue himselfe, that he might sanctifie to himselfe a peculi∣ar people, that is, a people selected out of others as a precious treasure, and his owne proper goods. There∣fore it was not Christs intention, to giue himselfe to be a ransome for all, and euery one alike.

Lastly, regeneration and life eter∣nall belong not to all. All men doe not die to sinne, and liue to God: and the kingdome of God shall be giuen to them,*for whom it is preprared. Ma∣ny shall be excluded. Therefore all are not iustified. For they that are iustified, shalbe also glorified. Isychius saith;* that Christ who suffered for vs, hath deliuered vs from sinne and from the bondage of it. And Augustine more plainly:*Euerie one that is generated, is damned: and no man is deliuered, but he, that is regenerated. And againe, God gaue a great price,*& bought those, whom he doth reuiue. It is manifest therefore that the Elect are onely partakers Page  129 of the merits of Christ, and iustified in the sight of God. For whereas Christ is said to take awaie the sinnes of the world,*here the vvorld only: that is, the vniuersall cōpanie of the Elect, which are taken from all degrees and callings in the world, is to he vnderstood. For there is as it were a little world of the Elect.*Eusebius saith; Christ hath suffered for the salua∣tion of the vvorld of those, that shal be sa∣ued. And S. Augustine hauing made a distinction of Worlds▪ saith;* that this vvorld, which God doth reconcile vn∣to himselfe in Christ, and which is saued by Christ, and to which euerie sinne is re∣mitted through Christ, is elected ou• of the maligning, damned;*and defiled world. And though the Apostle say that hee gaue himselfe a ransome for all men: yet we must in no wise therefore conclude, that all are iustified without exception. For the word All,* (as A∣ristotle in his Politiques hath obser∣ued) signifieth either euerie one in par∣ticular, and then it is takē distributiuely: or else Not each particular, and then it is taken collectiuelie, & signifieth anie,Page  128〈1 page duplicate〉Page  129〈1 page duplicate〉Page  130 not ech: many & not al without excep∣tion of any. Whereas then the Apostle saith▪ that Christ gaue himselfe a ran∣some for All: he meaneth al beleeuers, of what condition or coūtrey soeuer. Neither 〈◊〉 it any new thing that the word All should be taken in such a sense,*seeing the like examples may be found: as in Luk. 11.42. Woe be to you, Pharisies, for you, ••the mint, & rue, and ( 〈 in non-Latin alphabet 〉 ) all hearbes that is,*hearbs of euerie kinde. So Christ is said to heale Euerie disease, that is, all kinds of diseases. All Iudea is said to goe out to Iohn Baptist. Multi & Omnes in Paulo idem sunt. Manie (saith Sedulius) and Al are the same with Paul.

It is true indeed (I grant) that the obedience of Christ (being the obe∣dience of God) was in it self sufficient to haue procured the Iustification of all without exception: but if wee re∣spect either Gods decree, or Christs intention, it is appropriated to the Elect, and belongs to none but them.

*Innocentius saith: His blood was shed in regard of efficiencie for those onely which are predestinated: but for all men Page  131 in respect of sufficiencie.* In like manner Aquinas: the merit of Christ was alike to all in regard of sufficiencie, but not as con∣cerning efficacie. Howsoeuer his blood and merits were in themselues suffi∣cient for the iustification and saluati∣tion of all men, yet they did not ef¦fectually procure them for all, but onely for the Elect, to whom they were ordained and intended, and of whom alone they can bee rightly re∣ceiued and embraced.

Now those that are iustified, must be considered in a double condition.

One, according to nature,*the other ac∣cording to supernaturall grace.

According to nature they are sinners (for he iustifieth the vngodly, Rom. 4.5.) and therefore obnoxious to the accusation, and malediction of the Law (for cursed is euery man that continueth not in al things,* which are witten in the Law to doe them.) But according to super∣naturall grace, they are beleeuers: or in∣grafted into Christ by faith. For the righteousnesse of God, is made mani∣fest by the faith of Iesus Christ Ʋnto Page  132 all, and vpon all that beleeue. And 〈◊〉 much for the persons, whom God doth iustifie.

The time of Iustification is in this life, with some sooner, and with o∣thers later; but with none at all after this life is ended. Ʋrs•inus saith well, Remission of sins is giuen to all the Elect and to them alone. Yet all the Elect haue not alwaies remission of sinnes: but all Beleeuers haue it alwaies, because they onely haue remission of sins, who beleeue that they haue it. But this the Elect do and alwaies beleeue: but then first, when they are conuerted, and indued with faith. Yet in respect of the fore-determined purpose of God, they haue alwaies remis∣sion of sins.

And a•beit,* sanctification doe often by some fruits thereof appeare before iustification, yet this in nature is be¦fore the other Wee see the light vsually before the Sunne in the mor∣ning: and the brooke doth often offer itself vnto our eies before the spring.

The Properties of Iustification are fiue.

Page  133First, it is most excellent:* and that in respect of the Iustifier, which is God: 〈◊〉 respect also of the meritorious efficient thereof, which is Christ and in regard of those admirable effects which it doth pro•u•e, one amongst the rest is this, which I adde vnto the former, whereof wee haue already spoken: to wit, that it giues a man the right vse of the good creatures of God which he hath created to be receiued with thanksgiuing of them that beleeue▪*•or vnto the pure (which men are▪ when they be purged by faith in the bloud of Christ) •l things are pure: but vnto the that are defiled (as euery one is,* vntill God doe iustifie him) and are vnbe∣leeuing, is nothing pure, but euen their mindes and consciences are defiled. The Reprobates therefore and Vnbelee∣uers abuse the giftes of God,* rather then vse them. Therefore (as Danaeus speaketh) God doth fatten them in this world as H•gs for the slaughter. On the contrary, those that are now iustified by faith in Christ, doe vse them law∣fully. For they are fed of God,*as his Page  132〈1 page duplicate〉Page  133〈1 page duplicate〉Page  134 house-hold seruants. They are not theeues and Ʋsurpers of them as the wicked are, but they hold them as lawfull heires and owners of the world: 〈◊〉.

Secondly, Iustification is a most free act▪ performed freely by God without coaction, or the least induce∣ment by any dignitie present, or fore∣seen to be in vs hereafter. For being absolute Lord of all, hee may shew mercie on whom he lists. We are by nature all the children of wrath,* and the vi••als of the deuill, destitute of all true grace and subiect to the curse: and therefore it is a wonder that wee are not all consumed. We must needs then confess, that the free grace of God in Christ hath made the diffe∣rence.*Chrysostom according to the Scripture truely saith: that God of his grace alone doth iustifie our kinde, and not through our good deeds, labours, nor re∣compence.* And Theodulus saith: Christ is the Author of righteousnesse, to them that beleeue in him, euen vnto them that had done nothing righteouslie. Here then by the way wee may remember, Page  135 that our Iuctification is free, in regard of vs, that did not deserue it: and free also in respect of God, who did free∣ly deuise & dispose the means therof and freely workes faith within vs, by which wee doe apply it to vs. But it is not free, but iustly performed in re¦gard of Christ, who by his all-suffici∣ent merits did deserue it, and by de∣sert acquire it.

Thirdly, Iustification is one abso∣lute, entire, and indiuiduall act.* It is once onely acted essentially and direct∣ly in this life, although it it bee diuers times renewed and applied a fresh: to wit, when the person iustified doth fall into sin, and repent. Now though Iustification bee a most perfect and plenary worke of God, yet we come to the full perswasion of it but by de∣grees: and though God at once for¦giue a man his sinnes by an absolute act, which admits neither increase nor decrease▪ yet that man receiues his pardon by such a faith, or such a per¦swasion of faith, as is not alwaies one, but sometimes stronger, sometmies Page  136 also weaker, ebbing and flowing like the salt waters, sometimes appearing, and some times hidden, like the sun, with a thicke mist or duskie cloud.

Fourthly, Iustification is an immu∣table, inuiolable and irreuocable a•• of God. Peccata semel remissa nunquam redeūt: sins being once remitted, are neuer after called into question. And he that is once of God for Christ reputed righ∣teous shall be reputed righteous fore∣uer. If it sho▪d be otherwise, it were ei∣ther long of God or of our selues; but not of God, who is on changeling: I am the Lord,* I charge not: nor of our selues:* for we are kept by the power of God through faith vnto saluation, and so gouerned by his spirit,* as that we nei∣ther doe sinne, nor can sinne with full consent of will, and without the relu∣ctation and conflict of the spirit. The Godly and vngodly doe oftentimes commit the same offence if we respect the act, but it is not the same,*if we consider their ma∣ner of acting it. The godly sinne against their conscience: but not against their full conscience. But the vngodly sinne against Page  137 their 〈◊〉••conscience, and that •ully:

And therefore albeit a man that is iustified▪ fall into some grieuous sin, as Dauid did, yet grace is not vtterly put out, neither hath he lost the bene∣fit of his iustification▪ thogh for a time he feele it not.

Now this property of immutabili•ty is very rare and excellent by much to be preferred to all earthly things▪ For Riches remaine not alway•▪*nor the the crowne from generation to generation.*Fauour i• deceiptfull and beautie i• vani∣tie. The fashion of this world passeth away.*And what 〈◊〉 life? It is euen a vapor that appeareth for a little 〈◊〉,* and after∣ward• vanish•th away.*For all flesh is grasse: and all the glorie of man is as the flower of grasse. The grasse withereth▪*and the flower fa•leth away: but the iustifi∣cation of a sinner remaineth for euer▪ It is enacted and enrolled in heauen it shall not bee repealed and obl•ter•¦ted vpon the earth.

Fiftly, Iustification may be percei∣ued & knowne, and that three waies. First by the suggestion of Gods spi∣rit. Page  138 Secondly by faith▪ which is a cer∣taine assurance or perswasion of the loue af God in Christ. Now a man may assure himselfe of faith, •f the•• two things be in him. First if he loue God for God himselfe, and his neigh∣bour truely, as himselfe. For lo•e ac∣companies faith, as the light doth the sunne.* Indeed it proceedes f•om faith: and as Gr•gor•• saith▪ Quantum 〈◊〉, ta•tu••〈◊〉. As is our faith 〈…〉 our loue. Secondly, a man may assure himselfe of Iustifying faith if he doe striue against his doubtings, and with an honest heart doe will to be¦leeue, and vnfeignedly desire to be re∣conciled vnto God, and do with a•l, constantly vse the good meanes, that God hath ordeined to beget and en∣crease faith.*For God accept• the wil to beleeue for faith it selfe, and the will to re¦pent, for repentance. The reason hereof i• plaine. Euerie supernaturall act presuppo∣seth a supernaturall povver or gift: and therefore the vvill to beleeue and repent, presupposeth the povver and gift of faith, and repentance in the heart. Thirdly a Page  139 man may come to bee assured of his Iustification by certaine vnfallible to∣kens and 〈◊〉 of it: some whereof I will here set down.*

The first is a ioy most vnspeakable and glorious, wherewith our hearts must needs be rauished, when we see •ur selues by the righteousnesse of Christ of the free grace of God▪ redee¦med from death, deliuered from hell, and freed f•om the fearef•ll condem∣nation of the wicked.

The second is the peace of consci∣ence. While sin and the guilt of sin remained, there was no peace nor quietnes to be found, but feare with∣in▪ terrours without, and troubles on euerie side. But when our sins are once nayled to the crosse of Christ, and for∣giuen vs, then the windes are layed, the waues are setled▪ the sea is calmed, the soule is quieted, and imparked within the pales of peace.

Thirdly (that no man may thinke fleshly sottishnes, and the stupour of the spirit to be found securitie & true tranquillity; being indeed but like a Page  140 ca•me be•ore some violent, no o•••a∣gious temp•st) wee may know that our peace is good, and that 〈…〉 f••••on is past with God, •f w•〈◊〉 a promptitude and 〈…〉 to d•e that which is good. 〈…〉 a man doth finde 〈…〉 for the forgiuenes of si•nes,*〈◊〉 loue of God constraineth 〈◊〉, 〈◊〉••y: which hee conceiueth▪ 〈…〉 him, and putteth life into h•m for 〈◊〉 pe••o•mance of those things, whic• are pleasing vnto God. His vnder∣standing, is inlightned▪ his iudgement is refo••ed, his affections are b•••∣r•d, his ioies are in heauen, his desire are to Christ-ward▪ his walke is t• Canaan, his course to Ierusalem, 〈◊〉 his anger is consumed vpon his own• corruption. For we must know 〈◊〉 when God doth in p•te ri•hteousne• vnto a man to preuent his d•m••tio• by sin, then hee doth also inf•se righ∣teousnes into him to •inder the ••••nation of sin. Therefore Paul ioyne• both together, when hee saith that Christ is made vnto vs righteousness•Page  141〈…〉 and redemption:* and when hee t•ls his Corinths, that they are v••sh 〈…〉and iustified So then he that ci•cumciseth the fore skin of his heart by true repentance, he that wa••eth against all his lusts, & truely st•••h to serue the Lord in all his p•ec•p•s▪ he may know for cer∣tain• that God ha•h cut the cords of his sinnes, and hath cast them all be∣hind• him But ••••e are manie circum∣cised to 〈◊〉 not to the Lord:* they are the cir•u•••sion of the King and of the Queene they leaue ma•y grosse sins p•••sh∣able by imprisonment, but for others as great, but not p•nal, they passe ouer. These men must know what so long as they addict themselues to their knowne e¦normities without repentance, they are out of the kingdome of Christ & are not clothed with the robes of his righteousnes, but co••red with the rotten rags of their owne wickednes For those, that are in Christ, vvalke not after the flesh,*but after the Spirit. They, th•t a•e •is, haue crucified the flesh vv•th the affections, & the lusts. But Page  142 to liue in sin, is to take sin downe from the crosse, and to put life and spirit in∣to it.

*Finally, as S. Iohn teacheth, we know that we are translated from death to life (which is in our iustification) because vve loue the Brethren. For it is impos∣sible for him rightly to loue a righte∣ous man in Christ, who is not as yet himselfe made righteous by Christ. But when a man is once ••s•ified by God, he will then begin to loue a iust man for God. Loue lo•es his like. One iust man will loue another. Mar∣tin Luther faith that a man may try and know whether h• be incorpora∣ted into Christ, or not, by this, that as hee feeleth his heart cheered and sweetned by the feeling of Gods pro∣mises and fauour written in his hart, so such a man (as no man is but he, that is iustified) ha•h forthwith regard of his Neighbour, and helpeth him as his Brother, careth for him, lendeth him, giueth him, comforteth & coun∣•elleth him; yea and briefly, hee is greeued if there bee none, towards Page  143 whom he may be se•uice•ble: hee is patient, tractab•e, and truly friendeth all men: he doth not esteeme the tē∣porall pleasure and pride of this life, he iudgeth no man, hee defameth no man, he interpreteth all things to the best part. Finally, when as he seeth not the matter go well with his neigh∣bour as that he fainteth in faith, wax∣eth cold in loue, he prayeth for him, he reproueth him according to his calling: hee is sorely greeued if any man commit any thing against God or his Neighbour. And all this pro∣ceedeth from the roote and iuice of Gods grace, for that the bountifulnes, loue and goodnes of Christ, hath sprinckled and replenished his heart with sweetenes and loue, that it is a pleasure and ioy for him to do good to his Neighbour, and is greeued for his sins, as Samuel for Saul.

By these and such like workes of grace, a man may come to a certaine knowledge of his Iustification. Which how well worthy it is of our know∣ledge, they can best tell, which feele. Page  144〈1 page duplicate〉Page  145〈1 page duplicate〉Page  144 the comfort of it most. And let no mā thinke it imp•ssible to bee discerned by man, because it is performed by God without man. For though it be acted by God in heauen, yet it pro¦duceth many notable graces in man vpon the earth, by which it may be perceiued as a vine by her grapes, or as a lamp by her light. Neither let vs be induced to thinke that iustificati∣on is a changeable or reuokable act of God, and that a iustified man may fall from grace and perish, and that therefore there can bee no certaintie made of the continuance of it. For no∣thing can separate vs from the loue of God,* wherewith hee loueth vs in Iesus Christ our Lord. Who hath redemed vs with his blood.*Hee (saith Aug.) who hath bought vs for so great a price, will not that they should perish, whom hee hath bought.* Master Tyndall saith thus. Christ is thine, and all his deeds are thy deeds: Christ is in thee, and thou in him: neither canst thou be dāned, except Christ be damned with thee. Wee conclude therefore according to the trueth▪ that Page  145 as Iustification is irreuocable, so it is discerneable. Let him doubt (sath M. Philpot) of his faith, that listeth:*God giue we alwaies grace to beleeue that I am sure of true faith, and fauour in Christ.

And so much concerning iustifica∣tion, the second meane ordeined for the execution and demonstration of ••ds eternall Election.