to do his sonne wrong if he had puâ—ished him as an offender He strake â—im therfore not as an offender but as â—ne that of his owne accord was willyng â—o yeeld himselfe as a borowe or suretie for the vnryghtuous and therefore thâ— father did nothyng that myght not wâ— stand with his iustice Quest But why was he condempned â—â— the barre before the Iudge and also exâ—cuted by the death of the Crosse seynâ— he coulde haue dyed otherwise also foâ— vs Ans To the ende it might thereby thâ— better appeere that he became accurseâ— for our sakes and that he toke vpon hyâ— the whole wrathe of his father against our sinnes to set vs at full liberty Quest But death is incident to the bodie onely and therfore by this death oâ— his he seemeth to haue discharged buâ— onely our bodies And yet notwithstanding all of vs dye still VVhereupon iâ— seemeth to followe that he saueth neyther bodie nor soule Ans It was requisite that Christ should take vnto him both soule and body togeether that he might both die for the fyrsâ— death is the separation of the soule from the body and also that being become perfecte man he might deliuer men whole â— perfecte Quest Meanest thou then that he suffered also the paines whereunto our soules â—e subiecte â—ns Yea verely for it is euen the chiest part of Christes sufferinges that beâ—es the extreme tormentes of most cruâ—l death he also endured for our sakes â—e most horrible weight of gods wrath â—an the whiche nothinge can bee more â—eadfull durynge whiche tyme hys Godhead did as it were rest in hym all â—e whyle to the intent that the manâ—de whiche he had taken vnto hym alâ—houghe it quite quayled not vnder the â—urden whyche otherwise had been vnâ—llerable to the verye Angels myght â—otwithstanding most sharply feele and â—â—nally beare out gods whole wrath vnâ—tterably inflamed agaynst all the sinnes â—f all the chosen euen till satisfaction were made to the full Therefore at what â—ime he hung vppon the Crosse he was â—lso in the middes of the torments of hell â—hat he might fully deliuer vs from both the deathes Quest But I pray you if he came to deâ—iuer vs from death why did he himself dye Ans Because that else the said soueraine iustice of god whiche it béehooued to be satisfied should not appéere in our redemption And therefore the more glorious is Christes victory euen in this respect that hée ouercame death by diyng Quest Why then doo the chosen sort die seyng Christ hath vanquished death for them Ans Because Christe is not come to restore vs into the same state of this world which wée haue lost in Adam but to remooue vs into farre better immortalitie which thing cannot bée done except wee depart out of this worlde Therfore albeit that this separation of the soule and bodye whiche is called the firste deathe sprange of sinne the remnantes wherof are euen in the holiest men yet notwithstandyng if ye marke well the purpose drift of God he strikes not the chosen with it properly as a iudge but sendes it to them as a most louyng father that calles away his children home to himselfe and therfore it not onely frayeth not the beléeuers but also refresheth and chéereth them Quest VVhy then did not that power of his vtter it self out of hande agaynst death Ans Verely it vttered it self out of hand in asmuche as his body suffered not any corruption Neuerthelesse it was his wil to haue it lie buried for a space bothe to the intent that his beyng dead in déede his death beynge confirmed also by the seales of his enemies might prooue his resurrection whiche was to insew anon after also to the intent hée might lyke a conqueror pursew death fléeyng away before him into his innermoste dungeon consequently perfume our graues with the quickening sent of his owne death Quest Is his resurrection then a witnes that he vndertooke to die willyngly to purchace immortalitie for vs Ans It is so For hée is rysen by his owne power neuer to die any more to the ende that wée also shuld be quickened in him for euermore Quest But why went he vp into heauen and not rather taried still with vs Ans In body he is verely and in deede gone away from vs amonge whom hée was and is mounted aboue all heauens where he was not afore in bodye bothe to the intent that hée beyng the first that is risen from death myght fyrst take possession of the heauenly kingdome triumphing ouer his vanquished enemies and also to teache vs to hye vs thitherwarde where he hath prepared a place for vs. And yet is he all the while present wyth vs by his spirite gouerning his Churche as the head gouerneth the members that be ioyned vnto it Quest Then hath he shifted his place to goe thither where as is no place Ans It is so he hath chaunged place accordinge as the thinge done witnesseth and according as the verynesse of a bodye yea thoughe it be glorifyed requyreth But hys chaunging of place is according to that nature whiche is bounded that is done not to forsake vs for in as muche as Christ is one persone God and man together he is neuerthelesse still present with his seruauntes by his whole power because hee is verye God but tâ— wythdrawe vs from the earthe and to teache vs to seeke heauenly thinges And where as thou sayest there is no placâ— whether as he is ascended it is a fondâ— imagination Let this suffice thee namely that the godhead onely is infinite anâ— that all other thinges either in heauen or aboue heauen or in earth or in the bottomelesse déepes and consequently his body which though it be a glorified body is notwithstandyng still a mans bodie are accordynge to the nature of them finite and bownded with place And how they be contained in that eternall glory wée shall then perceiue when wée come thither ourselues Quest Thou seemest then to deuide Christ or to make two Christs of whoÌ„ the one is present and thother is away Ans When I say that Christ is absent as concernyng his flesh and yet auouche him to be verily present both as concernyng his godhead and also if he be considered as a whole thing that is to say as one person God and man I deuide him not but take away the confoundyng of his natures Quest What is ment by his sitting at the right hand of the father Ans That he hauyng layd aside not the verines of his flesh but all infirmitie frailtie of the flesh is now aduaunced to such state of glorie as surmounteth all name That is to wit that his fleshe is already fully glorifyed by the godhead which dwelleth bodily in it without beréeuing it of the own essence or esseÌ„tiall properties and y it ordereth and ruleth all things in heauen and earth with
tâ— aduertyse one another of our affairâ— in this life is truely no poynte of praâ—ing vnto men or of thrusting in mediâ—tours in Christes steade as they do bâ— rather a callinge vpon oure common â—ther together wyth our brethren in tâ—â— name of the one mediator aforesayâ— the whyche one myndednes is a most â—…eptable Sacrifice vnto God. Question But the holy Ghost himselfe is saide to â—ake intercession for vs with vnspeakble groninges Aunswere That is because hée teacheth vs too â—one and to praye aright accordinge alâ—… as the same Apostle maketh hym too â—…ye out Que. But when shal this intercession be â—â— an ende An. Truely neuer for euen at such time â—â— it shall appeare that we be with god â—ur cleauinge vnto him shall not be but â—y the steppinge in of oure meane and â—…ediator and consequently of oure head â—…esus christ whose reigning and préestâ—d are euerlasting in the same respect â—et not withstandinge the whole maner â—rulinge and gouerninge the Churche â—…at is now vsed shall vtterly cease after â—…at y last enemie that is to wit death 〈…〉 put away and al the chosen are taken 〈…〉 with their head into euerlastinge life â—…d so god shal be all in all Quest But Paule sayeth that this kingâ—â—me or reigning shal bee yelded vp to â—â—e father and that Christ shal become â—…iect vnto him An. Paule verely hauinge an eye vnto Christ as too the sonne of god in deede howbeit as manifeste in the fieshe and ioyned with his meÌ„bers dooth worthely attribute the chiefe glory to the godhead which shall at that time be moste of all disclosed when all enemies be ouercomâ— And truele this subiection beetokeneth some thing inferior to the godhead for the creature shall neuer be made equall with the creator no not euen in christe but yet it doth vs to vnderstand that the chiefe blessednesse next vnto that which is peculiar to the Godhead consisteth in this poynt that God acceptinge vs and our head togither in respecte that he is man for his déere and faithful subiects will then at length géeue vs the fulness of felicitie and punish the rest as rebelâ— with endlesse paines Quest But wheras it is saide that he will come at the last daye to iudge both the quick and the dead ther is som hardnes in that saying For it appereth by many places of the Scriptures specially by the Story or parable of the rich gluttoÌ„ that euery mannes iudgement lighteth vpon him immediately after his departure out of this life whither he be godly or vngodly An. God dooth after a sorte execute hys iudgement euen theÌ„ insomuche as it is not to be doubted but that the soules of the Godly whom Christ doth gladly receiue haue a foretaste of the eternal happines and contrariwise that the soules of the vngodly haue a forefeling of the horriblenes of eternal death NotwithstaÌ„ding besides that the said fore iudgement hath respect only too their soules while their bodies lye still a sléepe in the duste the ful declaratioÌ„ and executing of the iudgement whereby the whole man shall eyther be made owner of eternall lyfe or els be caste into endlesse torment is delayed to the last daye of the generall Resurrection Quest By the deade then thou meanest not them that shal be dead at such time as they shal be iudged but such as haue ben dead before and shall then be risen againe VVhich then be the quick ones that thou matchest against the deade ones An. They be those whome Christe shall then finde stil aliue in this world at that seconde comminge of his whiche shalbée most glorious The sodaine chaunginge of whiche men intoo the one state or y other of the life to come that is to wit either of endlesse death or of euerlastinge life shal be vnto theÌ„ in stéede of bodily death risinge againe as the Apostle teacheth Qu How are they saide to be dampned to endlesse death who notwithstaÌ„ding are risen againe neuer to die any more An. Because that to liue in so horrible torments both of soule body deserueth not the name of life but rather of death Quest But the Resurrection is it not in generall of gods goodnes yea and that in Christ who is the first fruites of them that rise An. Like as the father created all things in the Sonne so also shall the wicked receiue life againe in him that is to saye by the operation of his power And yet for all that the blessinge of life shall turne to a curse in the vngodly like as al other things doo The wicked therfore shal not rise againe by the benefyte and vertue of Christes resurrection for this resurrection is knit vnto blissed life with an vnseparable knot and therefore none but only suche as beleeue in Christe and are â—uely graffed into him are made partaâ—ers of that But by the power and aucâ—hority of the Sonne as he is a Iudge who at the same time that he pronounâ—ed the sentence of dubble death and speâ—ially of eternall death against all mankinde did euen then condemne all men â—n the penaltie of rising againe sauinge those whom he himself shoulde preserue from death For how should the punishment of the wicked be euerlasting as it must néedes be if their bodies should coÌ„tinew for euer in the dust vtterly voyde of all feeling Quest Neuertheles seing that the bodie mooueth not of it selfe but onely is the Iustrument of the soule it seemeth to stande with equitie that the whole punishment of sin or the whole glorie of rightuousnesse should haue cleaued to mennes soules Aunswere The whole scripture speaketh against it as often as it maketh mentioÌ„ of the resurrectioÌ„ which doutles agréeth not properly to the soule Again although the body sin not of it self alone yet doth the whole man sin and therefore hee is iustly punished whole And christ were not a perfecte redeemer if hee should let the bodyes of his seruaunts lye still in rottennesse Neither had he néeded to haue takeÌ„ a body vnto him if he had come to deliuer no more but our soules Quest But what maner of life shall that eternal life be and what maner of death shal that eternall death bee Ans It is to no purpose to searche for these thinges not onely because such curiousenesse is to bee condempned as driueth men too demaunde the thinges that the lorde hath as yet hidden from vs but also beecause it is a pointe of extreame madnesse to be desirous to comprehende that whiche a manne is not able to conceiue If wee were nowe able to conceyue that blisfulnesse wee shoulde already after a sort possesse it in asmuch as y vnderstanding of man doth at leastwise so farforth enioy the thing that is to be vnderstoode as it conceiueth it in vnderstandinge The lyke also is too bée thoughte of the euerlastynge paynes whereof wée see that euen a very light conceyte of
A booke of Christian Questions and answers Wherein are set foorth the cheef points of the Chrisâ—â—â—â—â—â—ligion in maner of an â—…dgment A worke right necessary and profitable for all such as sâ—al haue to deale with the captious quarelinges of the wrangling aduersaries of Gods truthe Written in Latin by the lerned clerke Theodore Beza Vezelius and newly translated into English by Arthur Golding Imprinted at London by William How for Abraham Veale dwellyng in Paules Church yarde at the signe of the Lambe Ano. 1574. ¶ To the Right honorable and his singular good Lorde Henry Earle of Huntingdon Baron Hastinges Knight of the most noble order of the Garter c. Arthur Golding wissheth abundance of Gods grace increase of honour and longe continuance of life in health and prosperitie MY very good Lord it is daylie and in maner commonly to beseene I pray God that our vnthankefulnes cause vs no more to feele it that the peruerse through setled Papists the professed enemies of God all goodnes linking theÌ„selues in league with worldlinges Epicures Athiestes Neuters birdes of their own broode do euen yet after so great light of the Gospell and so manifest conuictioÌ„ of their Grosse errors stil boldly persist in their wilfull wickednes not only hardening their own stubborne hartes against the apparant truth but also as much as in theÌ„ lyeth stealiÌ„g away the kie of knowledge froÌ„ others that would fain enter into the kingdome of heauen if they letted theÌ„ not casting stumbling blockes in the waies of the weake vncircumspect of whose soules they make marchandise by their deceiuable and inuenimed speeche But certesse although long impunity haue made theÌ„ ouer bould both to prate to Practise in maner what they lyst â—…et not withstanding for as much as the general brightnes of Christes Gospell discouereth their grosser sorte of â—ealinges vntoo mostmen they assaulte vs not nowe so much with open manifest vntruthes whiche were ordinary weapons of their warfare wheÌ„ they had the swoorde of souereintie and the law of crueltie in theyr owne hand as with secret inuasions of sophisticall reasons and crabbed questions specially where they finde hope of victorie by meanes of other mens simplicitie want of learning to withstand them And truly in that art no folke are so cunning as the children of darknes For worldly wisdome hauing bent hir self to mainteine error is a fruiteful moother of all sortes of quiddities and the olde serpent is both slie and vnslothfull in traÌ„sforminge himselfe and his impes into all shapes to doo mischiefe For asmuch therefore as there be many godly and welminded persons who hauinge not yet mounted aboue the short reache of naturall reason doo still measure Gods misteries howbecit with a single meaninge mind by their slender capacitie of their small vnderstaÌ„dinge dealinge in likewise as if a man that were iorneying by the first dawning of the day shoulde trip his foote against some stone which he woulde eschew at the comminge of the cleere and open light whose faith is often times shaken yea and nowe and then crased also eyther by such as standing vpon the reputacion of their owne skil hunt for vainglory by russhinge vnaduisedly into the discourse of Gods deepest misteries whiche ought not to be spoken of without great reuerence and modesty or by suche as being wilfully blind diffame the things that they know not or by such as being giuen vp too a hardened minde blaspheme the knowen truthe through malicious spitefulnes or by such as being giuen wholly to their belly their bed cannot abide to hecre of any thing that might make them goodmen or else by suche as haue learned in Lucians schoole to scoffe at all thinges that like not their fantasticall folie too the intent that the godly persos might alwaies haue at hand as well wherwith to satisfie themselues and other well disposed persoÌ„s in doubtful cases as also to stop the slauÌ„derous mouthes of the quarelinge aduersaries or at leastwise wherwith to aunswere their captious cauelinges in the chiefe points of our religion I haue translaied this Christen treatise of the learned writer Theodore Beza who by a certein modest questioninge answering ther vnto doth in dialogwise briefely set forth vnto vs the true knowing of God our selues the right vse and end of the same For taking his beginning at the intent of our creation he declareth that God must be worshipped and serued in none otherwise than hee himselfe hath taught vs by his worde written The authoritie wherof being auouched by many profes he setteth downe what the same teacheth vs to beleeue concerninge the Godhead the three persons therof Then shewing vs what we ought to consider chiefely in God he vnfoldeth the misterie of the vnioÌ„ of the two natures in the one person of Christ whereby hee confuteth the heresie of the Manichees and layeth forth the order of our saluatioÌ„ by Christs incarnation death resurrection and AscentioÌ„ Here vpon he taketh occasion to â—hew the maner of Christs being present absent and thereby condemneth the errors of popishe transsubstantiation of the vbiquitie or euerie where being of Christs maÌ„hod mainteined by Brentius and certeine others After this he passeth forth to Christes mediation intercession where he disproueth the heresie of Arrius the opinioÌ„ of surmising three Gods the dotages of Samosatene the forgeries of the Papists in praying vnto saincts FroÌ„ thence he descendeth to the laste iudgement and answering by the way to an obiection of the foreiudgemeÌ„t that eche seuerall person receiueth at his departure out of this life he procedeth to the generall rising again of the flesh to the rewards of the godly the punishment of the wicked whereby he taketh occasion too inquire of the way to eternall life which is Christ taken holde on by fayth There sheweth he what faith is and whence it coÌ„meth and so discoursinge largely of mans corruptioÌ„ he disproueth the Pelagians freewyll declareth in what wise mans naturall will woorketh together with Gods preuentinge grace and how the continuance of Gods graces insewinge is the cause of the effectuall working of the former graces wherby he vtterly ouerthro weth the merit or deseruing of meÌ„s owne workes Afterward hauing first shewed the maner of the spreding of originall sin into al mankind he returneth to the â—emedie therof by being greffed into Christ the maner wherof he describeth at large and there agein confuteth the heresie of Transsubstantiation and declareth faith to be the free gift of god through christ by whom wee obteine wisedome Rightuosnes Holines and RedemptioÌ„ which are the fruites of beinge greffed into him by the benefite whereof we begin also in part to vnderstand aright to will aright and to woorke a right whiche is as muche as to liue after the spirite In the layinge forth of these things he rippeth vp the feeblenes of mans naturall reason wassheth away the excuse of his vnhablenes to
too his rightfull vengeance for to whom is he detter either he destroyeth them out of hande or else pacientlye giuing them respit that they maye not bée altogether without taste of his goodnes either he voutsaueth not too call theÌ„ at all or he calles them no further but too make them the more vnexcusable Herevpon it commeth to passe that being left vp too their owne lustes they harden themselues vntill they haue filled vp the full measure of wickednes and then they passe awaye vntoo iudgement In what wyse these causes of the dampnation of the reprobates doo come to passe besides the ordinance of God who forsaketh the reprobates and deliuereth them vp too Sathan and too themselues as that the whole blame doth notwithstaÌ„ding sticke altogether in themselues I haue shewed already in dew place Quest Then must the vessels of mercye praise the lord and the vessels of wrath blame themselues But whither maye I flee for succour in the perilous temptation of perticular election Ans Unto the effectes whereby the spirituall life is certeinlye discerned and so consequently our electioÌ„ like as the lyfe of the bodye is perceiued by feelinge and mouing For wee that walowe as yet in the puddle of this worlde are not able too lyfte vp our selues vntoo that souereyne lyght excepte wee mount vp by those steppes whereby God draweth his chosen vntoo him accordinge too hys foresaid euerlasting ordinance as whom he hath created to his own glory Therefore that I am chosen I shall perceiue first by y holinesse or sanctificationbegon in mée that is to say by my hating of sin and by my louing of rightuousnes Here vnto I shall adde the witnes of the holy ghost comforting my concience like as Dauid said why art thou heauye O my soule why doost thou gréeue thy selfe Put thy trust in the lord Hereto perteineth the earnest minding of Gods benefytes which though it rather frayeth vs than comforteth vs for a time whyle we thinke therwithall vppon our owne vnthankefulnesse yet at the length it must néedes lyft vs vp forasmuch as therein are alwayes too bée séene the manifest tokens of his free and vnchangeable fatherlye loue towardes vs not shadowed but playnelye expressed Upon this Sanctifycation and comforte of the holye Ghoste wee gather fayth And therby wee ryse vp vntoo Christe to whom whosoeuer is geeuen is of necessitye chosen in hym from afore all worldes and shall neuer bee thruste oute of the doores Question VVhat if those witnessinges be faint Answere Then it beheueth vs too knowe that wée bée tryed and therfore that our sluggishnesse is then most too be found fault with Yet withstanding our hartes must not in any wise shrinke but wee must strengthen theÌ„ with those indefinite promises and throw dartes at our aduersarie agein For although the incounter of the fleshe ageinst the spirit doo comber our consciences with great doubtinges of the trewnes of our fayth specyally as ost as the spirit seemeth too quayle and in a manner too bee quite quenched yet notwithstandyng it is certeyne that thys spirite whiche setteth it selfe truelye thoughe but faintlye ageynst the assaultes of the fleshe is the spirit of adoption the gift whereof is not too bee repented of For otherwyse the electe myght peryshe and they that bee once iustifyed myght fall away from Christ Wherevppon it woolde folowe either that God is chaungeable or that the sallyng out of his ordynance is vncertein wherof none of both can bee imputed too God without blasphemie Quest But the garlond is geueÌ„ to those onely that holde out Ans I graunt so And therfore whosoeuer is elected craueth perseuerance and obtaineth it Quest Think you then that the spirit of adoption is neuer shaken of Ans I confesse that the spirit is now and then interrupted in sore temptations that the testimonies of his dwellinge in vs are oftentimes so brought a sleepe that hee seemeth to bee quite gone from vs for a time But yet for all that I say he is neuer quite taken away for needs must gods determination of sauing his seruaunts stand sure and therfore when â–ª time serues at length the mistes of the fleshe are chaced away and the gladnesse of the lordes sauinge health alwayes restored which shyneth as the Sonne into the troubled consciences of the elect Finally I say that trewe fayth and the effectes thereof are in likewise interrupted in the elect as the powers of y mind bee hindered in them that haue the sleepye disease or in drunkenmen in whom the soule is not taken awaye for there is great oddes betwene the sleepy disease or drunkenuesse and very death and yet that they which haue the spirit of Adoption haue an assured pledge of eiernall life Therefore in this most daungerous incounter the same thing wherwith Satan assayleth vs both can and must warrant vs assured victory For except the spirit of adoption which is also the spirite of holiâ—â—esse rightuousnesse faith and life were present in vs there should bee no striuing in vs but sin should reygne quietly at his pleasure For the man that is not indued with that spirit saith thus I doo the euill that I haue a mind vnto I do no good nor I haue no list too do it But the man that is regenerated and so consequently elected howbeit as yet still wrestling sayeth thus I doo the euill that I wold not I do not the good that I woold doo Wo is mee who shall deliuer me out of the body of this death And in crying out in this wise the elect person casteth hys Anchor in the verye Throne of God the father whom he beholdeth in the preached woord and in the Sacramentes Finally when the elect shall haue gotten the full victorye in the other world he shall say thus I doo the good that I woold doo and I doo none euill nor none I list to doo Question VVhat if a man neuer feele the testimonies of such spirit in himselfe Answere Yet must it not bee deemed that he is one of the number of the reprobates For the lord calleth those that bee his at what time he himself listeth And therefore such manner of men must bee sent away too the woord and the Sacramentes where they maye heere God speaking and alluryng synners vntoo hym For although they receyue not the fruite and operacion of those thynges for a tyme yet must they incorage themselues and also bee diligently styred vp by others too continewe in heeringe the word of God euen ageinst their wills then one tyme or other they shall obteinâ— that whiche the Lorde as yet deferreth not too the intent too cast them of but contrarywise too sharpen their desyrâ— and earnestnesse Quest I would therefore that wee might talke amonge ourselues concerning the Sacramentes also about the which in especiallye there is nowe adayes so greate strife betweene the churches Ans Truly I refuse not so to doo Notwithstandinge
as I thinke we shall doo that more conueniently another time In the meane while if you bee satisfied in the thinges you haue demaunded I am very glad and I would with you too minde these thinges earnestly night and â—aye ¶ All honor glory praise and thankes bee onely vntoo God the Father through our Lorde Iesus Christe Amen ⸫ ¶ EINIS Rom. 1. 21. Iohn 17. 3 Gods word Ephe. 2. 20. Rom. 10. 8 2. tim 3. 16 2. Pet. 1. 20. Actes 2. 11. 1. Cor. 1. 17 18. 19. 20 21. 22. 23. 24. Luke 21. 15 Acts. 6. 10 Iohn 5. 30 Actes 17. 11 2. Cor. 4. 3 Iohn 6. 45 Acts. 13. 48 Phil. 1. 29 Acts. â—6 14 2 tim 3. 17. Being or substance Deut. 6. 4. Mat. 28. 19 what the esseÌ„ce or substaÌ„ce of god is what the persons of the godhead bee The distinction of the persons in the godhed Reuerence to be geuen to gods misteries Knowledge of God. Rom. 8. 15. 16. 17. c. â—bm 38. 39 Gal. 4. 6. 7 Iohn 16. 17. c. Exo 20. 5. 6 Ex. 34. 6. 7. What gods iustice is What gods mercy â—â— How iustice and mercy may matche Iohn 1. 14 16. 13 17. 3. Rom. 8. 14. 1. Ioh. 4. 13. Math. 1. 21. Mark 2. 7 Gal. 4. 45 Heb. 2. 9 14. 15 Christes Incarnation Iohn 1. 14 Heb. 2. 16 1. Iohn 1. 7 Vnion A DiscriptioÌ„ of vnion or vnitinge of two thinges into one The vnion of the two natures in Christ Reuerence of heauenly misteries The orderly proceding of gods iust Heb. 2. 14 15. 16. 17 Rom 8. 3 â— Cor. 5. 19 Rom. 5. 8 Christs maÌ„hod moste pure without sinne Math. 1. 20 Rom 8. 3 1. Pet. 3. 18 Christ suffered as a borow or sueâ—tie not as an offender 2. Cor. 5. 21 Obiection agaiÌ„st christes full redeeming of the whole man by his death Gal. 3. 13. Christ suffereth the whole dew for our sins Why Christ deliuered vs by dying Heb. 2 14 Esay 53. 8 c. Ose 13. 14 why the chosen die still Rom. 5. 15 c. 1. cor â–ª 15. 35 How the power of christ vttred tselfe Math. 28. 2. 3. c. Actes 2. 24. Rom. 6. 4 what Christes Resurrection witnesseth vnto vs Rom. 6. 10. 1. Cor. 15. 3. 4. c. The cause of Christes Assention how be is absent from vs Ephe. 4. 8. 9. 10. 1. cor 15 20 Iohn 14. 2 Col. 3. 1 Mat. 28. 20 Christ fitting at the right hand of the father Phi. 2. 9 Col. 2. 9. Mat. 28. 18. Phil 2 â— 0. Heb. 2. 8. 9 1. cor 15. 17 Essential properties Luk. 24. 39 A right papistical obiectioÌ„ wheron they builde their deuilish masse Colo. 3. 1 Ihon. 3. 13. what propertie is That is to say partaking made apertaining to the one as vvel as to the other made coÌ„moÌ„ or indiffereÌ„â— to both Hovve eche of christes natures coÌ„municate their properties vnto other The great force of the vnion of natures vvhat is meÌ„t by communicâ—tinge of properties Hovv christ is present vvith vs To vvhat purpose Christes bodily absence â—erueth Mat. 28 18 Iohn 17. 2 Mat. 28 â–ª 20 Iohn 15. 4 Gal 2. 20 Ephe. 1. 11. Christes intercession Obieccion against christes mediation in both his natures Difference betvvene a meane a mediator or meanmaker Christe is bothe a meane and a mediator vvhat is to be thought of the office of intercession Of praying to Saincts Angels Mat. 11. 22. Iohn 19 11 The good intentes of the popish praying to Sainctes Another obiection of the Papistes for praying to sainctes 2 Thes 3. 1. Rom. 8. 26 How the holy ghost prayeth for vs Rom. 8. 15. Christs intercession for vs is and shal be euerlasting 1. cor 15 28 Of the yelding vp of christs kingdom to god the father Of christes comming to eudgement 2. tim 4. 1. Luk 16 19. Luke 16. 9. 23. 24. Actes 7. 60 Phil. 1. 23 Mat. 25. 3â— The dead 1 cor 15. 51 52. 1. thes 4. 15. Endles daÌ„pnation Obection against the generalnesse of the resurrection 1. cor 15. 22 Gen. 2. 17 Gen. 3. 19 Obiection agaynste the punishment of the bodie for the souls offences 1. cor 35. c 1. thes 5. 25. Heb. 2. 14 Eternall life and eternall death The onely way to eternall life Ioh. 20. 7. 1 The distinction of true faithe Rom. 8. 37 c. Whens true faith commeth Mat. 16. 17. Ioh 1. 19. 18. 17. 15 1. Cor. 2. 9 19. 14. Col. 22. 1. Thes 1. 5 Of mans corruption Corruption of the body in substance Iohn 3. 6 Ephe. 2. 5 That is to vvit both of soule and bodye Corruptione of the soul in qualities and vvhich those qualities bee Error in opinioÌ„ about original sin vvhat is meÌ„t by qualities in the soule The soule is not corrupted in substance but in qualities for othervvise it should die as the body doth Neither reason nor Wil is taken away by Adams fall but both of them be vtterly defaced and corrupted Rom. 1. 20 Namely will. Rom. 7. 18. 19. Ro. 7. 8. 9 10. c. Reason vnreformed sucketh alwayes vppoÌ„ vntruth Obiection Of freewill Naturall reason counseleth nothiÌ„g but euill 1. â—or 2. 14 Hovv necessity and free vvil or willingnes may frame together Necessitie Willingnes Compulsion Freenesse Mannes freenesse before his fall Ioh. 8. 36 Rom. 6. 16 8. 15. Of preuenting grace Rom. 5. 10 Tit. 3. 5 1. Ioh. 4. 19 The woorking of naturall vvitte vvith preueÌ„tinge grace Grace effectuall by grace Of Merit or deseruing Rom. 4. 4 1. Cor. 4. 7 Mat. 25. 14 Rom. 4. 5 Of the spreding of originall sinne into al mankinde By learning it one of an other or by folowing one anothers example Rom. 5. 14. Rom. 6. 23 Obiection that the death of the bodie shold be but naturall and not a penaltie of sinne Gen. 2. 17. 3. 19. Rom. 5. 12. Of the conueying of the soule Bezaz opinion of the creation of soules Rom. 5. 12 c. To be made one with christ is the only remedi of sin death damnatioÌ„ That is to say partakiÌ„g of christ or being made one thinge with Christ Esay 9. 5. Rom. 8. 32 1. cor 10. 16 Eph. 5. 30 Iohn 17. 11 21. 22 A cauill against ouâ— ownering or possessig of Christ Iohn 13. 3. 17. 10 1. cor 6. 20. 7. 23. â—om 7.1 â— c. â— cor 11. 2 â— ph 5. 15 Ephe. 5. 30 why our communiting with christ is called spirituall Acts. 4. 31 Ephe. 4. 15 16. Ephe. 5. 32 Ephe. 5. 30 Christs being one with vs and wee with him Ephe. 5. 32 The fruit of our beinge one with Christ Eph. 1 18 6. 9. c. Eph 3. 8. 9 19. Gal 4. 4 Math. 3. 15 Rom. 5. 19 Phil. 2. 8 Rom. 8 3. 4 Rom. 6. 6 Gal. 2. 20. Imputation 1. Cor. 1. 30. Ioh. 17. 20. 21. c. Against the doctrine of Transubstantiation Ep. 4. 15. 16 Ephe. 5. 23 Christs righ