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
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
vs chiefly on hande to knowe howe he is mynded towardes vs. Quest That thou maiest knowe this what considerest thou chiefely in God. Ans Perfect iustice and perfect mercye Quest VVhat callest thou iustice and what callest thou mercy Ans These thinges are not in God as qualities But by gods iustice I meane that Gods nature is so pure and sounde of it selfe that he vtterly hateth and most seuerely punisheth all vnrighteousnes And by the name of perfecte mercye I meane that whatsoeuer he bestoweth vpon vs and specially the benefit of euerlasting life procedeth wholy of his mere free gift and grace Quest But these thinges agree not together For how is he a most sore punisher for those thinges which hee giueth of his mere grace Ans That these thynges doo very well agree the father hath well shewed in his sonne who hath made full satisfaction for our sinnes and is giuen vnto vs fréely by the father Quest Did not the father then or the holy ghost aby the death for vs Ans No truely none of them both but alonely the sonne whom the father sent and whom the holy Ghost teacheth and sealeth fast in vs. Quest Is not the Sonne verye God by nature and consequently the immortalitie it selfe as well as the father and the holy Ghost Ans Yes Neither were he our sauior if he were not God. Quest How then could he die Ans Where as by his godhead he was the eternall life it selfe he became man that he might die in the flesh Quest But the sonne is god vnchangeable how then is he become man Ans Not by minglyng the natures or properties together nor by any chaungynge of God into man or of man into God of whiche thynges none of bothe is possible but by so straite and familiar knittyng of the Sonnes Godhead to the nature of man taken vnto it that the Sonne of God béeyng very God and very man is henceforth one person Iesus Christ Quest And what maner of vnion is this Ans In gréeke it is called hipostaticall and in English Personall and so it is in déede Quest. I pray thee describe it that it may be vnderstoode at leaste wise after a sorte Ans The thinges are sayd to bée vnited in nature whiche come together into one nature whether the same be done without any growyng together mixyng together or turnynge one into another like as the three persons of the Godhead are one moste single substance or whether it be don by only knitting together like as the soule and body méete together as essentiall partes in making that which is man or whether it be by meanes of som mixture or turnynge of the one into the other like as befalleth in the interchange of the elements in thinges that be mixed And thinges are saide to be vnited personally which are ioyned in suche wyse as there ryseth therof but one selfsame person like as the body soule are so vnited to make the one nature of man that they close together into one person or particular Of this sort is also the vnion of the two natures in christ which ioyne together not to make some one third thing as Eutiches misweened but to make both one person without any confusion either of the natures themselues or of the essentiall properties And I sayd an vnion of natures but not of persons least it might be surmised that two persons were growen into one whereas in Christ there is one nature whych a man may see is peculiar to the woord it selfe and in that nature resteth also the other nature that was taken to it that is to with the nature of man For the person of god tooke not to it the person of man but the diuine nature and that in the onely person of the sonne that is to saye in respecte that the same godhed was the sonne and not in respecte that it was eyther the father or the holy ghost toke vnâ—o it mannes nature destitute of it owne â—ersonship as I myght terme it Therefore to bee short lyke as in the Godhead â—here bee three persones coming together â—n one selfesame nature euen so in christ â—here be two natures ioyned together in the one persone of the Sonne so as the â—hree persons are not three gods but one God by reason of the most single vniting of the three persons into one selfsame nature neyther are there two Christes but â—ne Christ by reason not of two perfect persons but of two perfect natures ioyned together not to make some one third nature but vnited into the person of the â—onne in which person both the natures â—re vphilde Quest Neyther comprehend I this secrete Ans Then yet agayne reuerence thou the thing that thou comprehendest not For all the whole Scripture cryeth out that it is moste true And if it were not so he shoulde not bee a Iesus that is to saye a sauiour to vs nor yet Christ that â—s to saye annoynted as our Soueraigne â—nd euerlasting Kinge Prophete and Préeste Quest. But coulde not God haue saued man by som other meane lesse remoued from our capacities Ans Certesse he could But this was the moste conuenient meane for him to shew as well his singular iustice as his singular mercy Quect How so Ans Because that if he had either saued vs without full satisfaction or exacted the same satisfaction of any other than of the nature that was indetted he might haue séemed to haue béene vnmindefull of his iustice and therfore it was requisite that our sauiour should bée a man But had he ben but only man hée shoulde neuer haue discharged gods wrathe and so consequently he should not haue ben able to winde himselfe out of it and muche lesse to deliuer vs And therfore it behooued that the flesh whiche was taken shoulde be sustayned and borne vp by the nature of the godhead most perfectly vnited vnto it Furthermore as concernyng mercy could there be geuen any surer euidenter yea or more diuine assurance of most perfect mercifulnesse thaÌ„ that the father hath euen his owne only sonne for his enemies and the sonne likewise geuen his â—wne life willyngly for vs that are most â—nworthy Quest It is euen so But was not Christ â—imselfe giltlesse An â–ª Yes forsoothe And therfore he was â—onceiued by the holy Ghost in the virgin â—ary not onely without any spot of vnâ—eannesse but also endewed with moste â—ingular sowndnesse and purenesse in his â—eash For otherwise he himselfe shoulde â—aue had néede of an other to bee his sauiâ—ur neither could his oblation haue pleaâ—â—d God neither truely coulde God haue â—ounde in his hart to haue vnited himself â—o so vncleane a nature Quest Coulde it then stand with the naâ—ure of the soueraigne Iustice to exacte â—unishmeÌ„t for other folks sinnes at the â—ands of a man that was moste giltlesse â—ea and also most holy An. In déede the father might haue séeâ—ed
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
vpon christ offered vnto â— both at once For the cause of a thinge â—nnot bée woorkinge in verye déede vnâ—se the effecte of it come foorth together with it But if yee looke too the ordâ—â— of causes I graunt that the traynmeâ—â— of faith yea of trewe fayth goeth befoâ—â— the taking holde vppon Christe andâ— consequently is geueÌ„ not to them y aâ—â— already greffed but to them the are â—â— the poynt too bee greffed intoo him Yâ—â— foloweth it not therevpon that fayth 〈…〉 not geuen vntoo vs in Christe consiâ—â—ringe that the heauenly father settyâ— his determination in his onely Sonnâ— dooth not then first behold vs in Chrisâ— when wee be geuen vnto him but haâ—â— chosen vs knowen vs and loued vs 〈…〉 him yea euen before the foundations 〈…〉 the worlde were layde muche rathâ—â— when as yet wee hated him like 〈…〉 Christe himself also toke hold of vs first to the ende that wee might take holdâ— him afterward Again loke what is begon in vs by grace that we migh therbâ— bee greffed into Christ and therfore 〈…〉 in respecte of the order of causes is doâ—â— before our takinge holde vppon Christâ— the same is increased and strengthenâ—â— in vs afterwarde by the same grace iâ— Christ whom wee haue now taken hâ—â— on by faith Quest VVhat then are the things that wee atteine in Christ An. Paule concludeth this whole matter most plainly and also most briefelye when he sayeth that God the father hath made Christe our wysedome Iustificaâ—ion Sanctification and Redemption Que. What meene you by being made â—ur wisedome An. The selfesame thinge that zacharie â—â—eeneth when he sayeth that his owne â—â—â—nne Iohn Baptist is sent to shewe the â—nowledge of saluation that is too saye â—o shew Christe himselfe For the onlye â—rewe wisedome is this which Christe â—â—acheth vntoâ— men namelye when hee â—iscloseth himselfe vntoo them whiche â—â—inge the father also hath testified with lowde voice from heauen saying heere â—ee him Quest Recken you this among the gifts â—hat wee receiue by Christ Answere My méeninge is that Christe hymselfe 〈…〉 so géeuen vntoo vs to bée the onely teaâ—er of that trew and natiue wisedome â—â— that hee teacheth himselfe vntoo vs For he is both the teacher and the thinge that this is taught And therefore amonge Christes giftes the verye foremost and chiefest is that he géeueth himselfe vnto vs when he furnisheth vs with the knowledge of himselfe Quest VVhat doth Paule cal iustification in this place Ans That wherby we bée made rightuous that is to saye so farfoorth perfecte sounde faultlesse and vnblamable as not onelye there is quite wyped out of vs whatsoeuer vncleanenesse is in vs from top too to wherby God who is singulerly pure maye by anye meanes be offended but also there is moste plentuouslye founde in vs whatsoeuer may so muche delight him in this humaine nature as he of his good will maye voutchesaue to crowne wyth euerlastinge lyfe And of that rightuousnesse whereby a man iâ— accounted ryghtuous béefore God the certeine squéer and inuariable rule iâ— Gods owne law And the lawe not only forbiddeth the thinges that are not to be done threatning euerlasting death for a penaltie but also inioyneth the perfect louig of god and our neighbor Therfore that a man may be accounted rightuous afore god there be two things required of necessitye that is to say the vtter absence of all sinne and the fulfilling of all right according to the lawe Que. But this was neuer founde in any mortall wight An. Sauing Christ who not onely neuer sinned but also performed y who le lawe to the full Que. Tell me I pray you was not christ perfectly rightuous euen from the very moment of his conception Ans In respect of his Godhead he not onely was rightuous from euerlasting but also the very rightuousnes it self y is to say the souereine and most perfect purenesse And in respect of his manhod he was indewed with singular holines yea euen farre aboue the Angels euen from the very instant of the conception of his fleshe But now by the name of rightuousnesse wee meene that which foloweth vppon the perfect performing of gods law which rightuousnesse christ had not in effect vntill he had finished the whole woorke that was inioyned him For this is the rightuousnes by the imputation whereof wee bee iustified or made righteous and not the foresayd essentiall rightuousnes which is proper to the godhead nor yet the other naturall purenes of Christes fleshe wherof wee will intrete seuerally by it selfe for want of which distinction Osiander hath ouershot himselfe to fowly Question But I see not yet how this rightuousnesse may suffice For inasmuch as we not only performe not the lawe but also are ouercouered with innumerable sinnes howe shal wee bee accounted as though we had neuer sinned that is to say to be vndefiled of our sinnes if the spots of our sinnes be not first washed out and that caÌ„not be don without suffering of the punishments dew to them Answere Thou sayest righte Therefore whereas I sayde that Christ not onely brake not the lawe but also dyd most fully and perfectly performe the lawe thou must take his so dooing to comprehende in especially a satisfaction for al the sinnes of them that beleue for euery man is bounde by the lawe to loue god and his neyghbour perfectly not indefinitely but defynitelye that is to saye as hauinge regarde of hys owne peculiar callynge As for examples sake if a magistrate loue God but as some other priuate person dooth hée cannot bée saide too haue done his duetie because he is bound to loue god as a magistrate whiche maner of dealinge is too bée vnderstoode of all other kinde of callinges And Christ was sent to suffer for vs the punishmentes dew for our sinnes which thinge hee performed all his life longe but specially in that Sacrifice of his wherin he béecame obedient to hys father vnto death euen the death of the Crosse Therefore by woorkinge in sufferinge and by offeringe himselfe for vs he both fulfilled the lawe for vs and also made satisfaction for our sinnes Quest But in respecte that Christe is beecome man it seemeth he was bound by nature to performe the rightuousnesse of the lawe that is to saye too loue God and his neighbour perfectlye because the said law is laid vpon the very nature of maÌ„kind And therfore it semeth that his fulfilling of the lawe was not for vs but for himself that he might purchace himself life which thing cannot be said of the punishmentes that were to be indured by him for our sinnes An. Althoughe we should say that christ as touching his flesh purchased himselfe eternall life by fulfillinge the lawe whervnto hée was bounde yet were it no absurditie to saye also that the force of this desert is so great that it floweth also eueÌ„ vnto the beleuers But the former parte cannot well be iustified
For seynge that this manhoode of his was ioyned too the woord by personall vnion yea and so ioyned as it was moste holy in it selfe who caÌ„ think if y said humane nature be considered without the charge of mediatorship which is not of it selfe coincident too the manhoode but inioyned to the sonne by the father of his owne good wyll and willinglye vndertaken by the sonne I say who can thinke that there was anye defaulte in this manhoode whiche hée had taken vnto him so as it should not foorthe wyth haue byn moste woorthye of the euerlasting lyfe euen from the very fyrst moment of the saide vnion Therefore this his beinge bounde too the performance of the lawe is not properlye by nature but of good will nor simplye for that Christ is a man but bycause he béecame man for our sakes which condition he vndertooke of his owne accorde and performed it not in his owne behalfe for by good right he was moste blessed already but in our behalfe for whom it was his will to become subiecte too the lawe to the intent to redéeme them that were vnder the lawe Furthermore sée how vncertaine a sayinge that is whiche thou spakest laste of all concerninge the satisfyinge for our synnes For that is euen the chéefest parte of hys obedience or fulfillynge of the lawe as wée haue prooued a little afore So then if he fulfilled the lawe in his owne béehalfe you must néedes confesse that he dyed for his owne sake also Quest You say then that we be iustified before god that is to say that we be couÌ„â—ed and denounced rightuous beecause Christes obedience is imputed vnto vs â—hich consisteth chiefly of two partes â—amely of satisfaction for our sinnes â—f full performance of all rightuousnes â—f the lawe An. I say so Quest To what purpose then is Christ furthermore made our sanctificatioÌ„ for doubtlesse he that is accepted for rightuous is also accounted for holy Ans Whosoeuer is rightuous muste also of necessitie be holye but not contrarywise except there come newe grace too the former graces after the maner that we haue auouched the terme Rightuous too bée taken in this present matter that is too wyt for suche a one as not onely is not hild for a transgressor of the lawe because his sins be clensed away in Christ but also hath fulfilled the rightuousnesse of the lawe in him To bée shorte I saye that this holinesse is the goodnesse and vncorruptnes of his person and y this rightuousnesse whereof wee intreate as now and whereof the beléeuers are termed rightuous in themselues is not the rightuousnesse that commeth by imputation but the imp of that holinesse so as the former is as the trée and this other is as the fruite of it â–ª After this sorte was Adam created holye that is too saye good and faultlesse and hée had also béecome rightuous if he had kept the lawe whiche his creator had appoyncted him Que. But al men are corrupt by nature An. Agein except Christ the second AdaÌ„ who was conceiued by the holye ghost too the ende y the nature of man might in him not onely recouer the clennesse which it had loste but also be aduaunced too a degree of goodnes far higher without measure For the fyrste Adam was but created after the image of God but the latter Adam is also God bycause he is vphild in the euerlasting sonne of god who hath by vnutterable meanes sanctifyed the nature that he hath taken vnto him and that is doone too the intent the same should also make vs holy Quest And wherefore do you call christ the second Adam An. Bicause y like as Adam was created too the end y al men should be borne of him by naturall generation So christ â—ath taken mannes nature vpon him â—oo the ende that all suche as beleeue in â—im should bee spiritually borne a new 〈…〉 him by grace Quest VVas it not ynough for vs to be â—orne once by naturall meanes Ans Yes as apperteyning to this lyfe 〈…〉 respect wherof it were a folie to think wée bée borne any oftener But for asmuch as Adam hath put himself in daunger of dubble death both for himself and for his ofspring it behoued vs eyther to perishe or too bee borne againe intoo euerlasting life after a far other sorte And therefore this other Adam is geuen vs that both holinesse and euerlasting life might flowe spiritually out of him intoo vs by grace like as sin and death were sprede into vs from the first Adam bodily and by nature Quest Layforth yet more plainely this sanctification of ours in Christ Ans That thing is sayd too bee sanctified or made holy whiche is sorted out from the common vncleannesse that it may bee moste pure and wholly consecrated vntoo God the vtter enemy of all vnclennesse After this sort is our nature sanctified or halowed in Christe euen from the very instant of his conception and that too the intente to sanctify vs whiche thing is done two wayes For first like as I sayde that wee be accounted throughly rightuous afore god by imputation of Christes rightuousnes not in ourselues but in him too whome wee bee vnited by faith Euen so also I say that by the imputation of his perfect holinesse and sowndnesse our persones are accounted throughly holy and sound and so consequently are acceptable too the father not in ourselues but in christ Further I say that the force and efficacie of this moste pure holinesse which is in the fleshe of Christe floweth euen in too vs by the working of the holy Ghost in vs so as we be halowed in ourselues that is to say wee bee segregated from the defilinges of this worlde and serue God both in spirit and body Which benefite is euerywhere in the scriptures called Sanctification or holinesse regeneration or newbirth Illumination or Inlightening the new man the new creature and the Spirite or Spiritualnesse Que. you say then that this latter sanctification is not a thing without vs nor ours by imputation only but a new indowment perfectly greffed stickinge in vs bestowed vpon vs in christ by the mere grace of the heauenly father and wrought in vs by the vertue of the holy Ghoste An. So say I. Que. What neede then haue wee of the other sanctification of our nature which is imputed to vs An. Forasmuch as this holinesse that sticketh in vs is but onely begonne in vs according as it appeareth by the continual debate betweene the flesh and the spirit euen in the best sort of men Therfore to the intent our persones may bee acceptable vnto god and so coÌ„sequently the thing that proceedeth from vs may please him for the life of holy men is as it were a continuall offringe vp of themselues wherunto the Apostle exhorteth vs there had neede to steppe in a farre other holinesse namely the same whiche is moste full and
Can God bee thought too haue willed or ordeined any thinge which he misliketh and so consequently which is euill Ans Truly it must néedes bee confessed that whatsoeuer god hath ordeined it is ordeined altogether willingly but euen herein also appéereth rightly his infinite wisedome that with him euen the darknes hath a respect of light yea and that in such wise as it neuerthelesse both is continueth darknesse still that is to saye it is good that there shoulde be also some euill bicause god findeth the reason how it may come too passe y the thing whiche both is and contineweth euil still of it owne nature maye neuerthelesse haue a respect of goodnes before him and howe the thinge that is against his wil that is to say which of it own nature is vnrightuous and therefore pleaseth not God may not come to passe without hys will that is to saye without his ordinance As for examples sake That God saueth his elect by redemption fréelye geuen in hys sonne Christe it is too his owne excedinge great glory which otherwise shold not haue shone forth But man shoulde not haue needed redemption from sinne and death excepte there had béene sinne and death Ergo in respecte of Goddes ordinaunce it was good that sinne and death shoulde enter into the worlde And yet the same sinne both is and contineweth so sinfull of it owne nature as amendes coulde not bee made for it but by most terrible punishement Agayne wée recouer muche more in Christ thaÌ„ wee forwent in Adam Ergo Adams fall was the best and profitablest thinge that coulde bee for vs as in respecte of God who by this wonderfull meane prepareth a kingdome of euerlastinge glory for vs in Christe yet this fall is so euill of it owne nature that euen wee that beléeue and are iustified doo feele many misteries and mischaunces which springe of it euen too the death Also it is grealy to the glorye of god that he sheweth himselfe a moste sore punisher of all sinne But if there had beene no sinne there had bin no gap open for this iudgement to come in at Ergo in respecte of gods ordinaunce it was good that there shoulde bee sin and that the same should afterward bee spred abroade too bee punished with euerlastinge paines in the Deuilles and in all that bee set without Christe Also Sainct Peter sayeth It is y will of God that is too say it is his ordinaunce that when wee doo well wee shoulde bee misintreated But hee that â—ooth well cannot be hurte but by sinne Ergo in respecte of God that willeth it that is to saye whiche ordayneth it it is good that there shoulde bee persecutors of the Churche whome notwythstanâ—ynge hee iustlye punisheth afterwarde moste seuerelye as offenders agaynste â—is will that is to say as dooers agaynst that which he alloweth Therfore euen by the expresse words of y Apostles the thing that is ageinst Gods will that is too saye against that which he alloweth and commaundeth commeth not to passe without his will that is to saye without his ordinaunce and yet can it not therefore be said that god is contrary to himselfe or that he willeth iniquitie accordyng as Austin doth rightly conclude ageinst Iulian out of the word of god Quest Therefore it seemeth right that sufferance should be distinguished from willingnesse An. What I deeme meete to be thought of this distinction I haue spoken a little afore Truly if Sufferance bee matched ageinst Will that is to say ageinst ordinance such ouersetting is not only false but also foolish and fond considering that euen in suche actions as are not of free choise by themselues as for example when marchantmen that be in daunger doo cast out their goods and generally as often as men choose the lesse euill too auoyde the greater inconuenience euen the heathen menne ackowledged free will too beare sway But if Sufferance bee matched ageinst willingnesse that is to wit ageinst that which God is willing withal as well liked and accepted of him by it selfe of it owne nature so as the thing that is good of it self may bee matched ageinst that which is good but by well falling out and which hath some respect of good in it not of it owne nature but in respect of the ende that it is guided vntoo by God through whose incomprehensible wisedome euen the darknes doth seruice vnto the light theu truely I admit it so that this also be added to it namely that the same is not a vaine and idle sufferance as a number dreame but a most workful and yet neuerthelesse a most rightfull Sufferance for the better vnderstaÌ„ding wherof take the matter in feawe woordes too stande thus I thinke thou wylt not saye that a iudge is but as an ydle loker on when vppon the heering of a transgressors case he deliuereth him too the Shreefe too be put too this kynde of punishement or that For surely the Shreefe doth not so muche put hym too death as he is the instrument of the Iudge that putteth hym too death so as if anye cruelty bee extended in that behalfe by the sentence of the iudge the same may bee imputed not so much too the executioner as too the iudge that commaunded him Quest I graunt all this But how manye vnlikely hoddes be there betwene these and the thinges that we intreate of Ans I confesse that For else there shold bee no difference or at leasâ—wise verye small betwene a like thinge and a same thing Neuerthelesse I woold haue y râ—â—ken vp at leastwise the cheefe of them that I may answer to them one by one Quest In the sentence of Iudges there goeth tryall before but in these thinges wherof you intreate there is oftentimes no such thing perceiued An. How many thinges are done iustly by the magistrats of this world the tryall wherof is not sene of their subiects And wilt thou attribute lesse vnto God who sercheth throughly all thinges the lye hyd euen in the bottoms of mens hartes as well past as too come Quest The Shref doth nothing but by coÌ„missioÌ„ receiued But where haue the wicked me receiued any such coÌ„mauÌ„dement as to kil one another or to hurt good men An. In this thou art deceiued y whatsoeuer god appointed to be don thou imaginest him to giue knowledge of it with some loude voyce vnto theÌ„ whose seruice he purposeth to vse in the dooinge of it But experience it selfe teacheth that y is not alwayes trew in neither of both the cases that is too say whither he haue determined to vse mercye or to vse iustice no not euen then when hee vseth instrumentes that haue vnderstandinge For who doubteth but that Pharao was ordeined of God to intertaine Ioseph and too prepare harborow for his Churche And yet he receiued no suche coÌ„maundement outwardly no nor so muche as thought of anye suche thinge in himselfe Neuerthelesse that was ordeyned of God and the
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