of the diuine nature that toke it 〈…〉 to it Therfore in this work of mediaâ—… that is to say of reconciliatioÌ„ or attoâ—…ment some doings are attributed to 〈…〉 who le person of Christ that is to saye both his natures working together sâ—… to his godhead seuerally by it self soâ— to his manhod seuerally by it selfe but conclude none of bothe his natures hâ—… the mediatorship by it selfe alone Quest But what shall we beleue concâ—â—ning the office of intercession for suâ—…ly he that maketh intercession for anâ—ther is inferior vnto him to whom tâ—… intercession is made An. Nay that is vntrue for what shoâ—… let but that one equall maye intreat aâ—â—ther his equall or the superior maye 〈…〉 treat his inferior for another man Aâ— therefore it should not follow y the sonâ— were lesser then the father although 〈…〉 had taken this charge vppon him or 〈…〉 own will euen without taking any flâ—… vnto him But I haue shewed alreadâ— how the thinges that are writen of chrâ—… intercession must not bee restrained â—e reason that agréeth with the souereinâ—s degrées of this worlde Moreouer â—…w the worde is a meane betwéene the â—ther and vs in respecte of the vnion of â—…e twoo natures and howe he is the â—ediator betwéene the father and vs in â—…spect of his office I haue shewed euen â—…ow Quest They say also it shuld seme that â—…e Godhead maketh intercession to it â—…lfe if Christ should be called an interâ—…ssor in respect also that he is God Ans They say so in déede but very vnâ—ilfully For although the Godhead beâ—…ge a thinge vndiuidable be whole and â—erfect as well in the sonne as in the faâ—â—er and in the holy ghost Yet notwithâ—tanding when we consider the godhead â—â— the persons we consider it not withâ—ut relation of one person to another â—nd therefore put the case which thinge 〈…〉 most trew that Christ maketh interâ—ession for vs to the father euen in his Godhead vnited to the manhod whiche â—…e tooke vnto it yet shall it not followe â—hat he maketh intercession to himselfe â—einge that the father is one and that sonne â—s another in seuerall person throughlye distincte albeit that the father and thâ— Sonne be both one thing and one godâ— if the Essence of them bee consydereâ— with out their persons For like as iâ— Christ incarnate there be seueral thingâ— and not seueral persons so in the godâ— heade there be seuerall persons but nâ—â— seuerall thinges Quest What opinon hast thou oâ— praying vnto Angels and Sainctes deceased An. That it is wicked Idolatrie Quest Yet it may bee that they whicâ— praye vnto Angels and Sainctes deceased cannot awaye with the makinge oâ— any Images Ageyne yee shoulde haue made a distinction betwene suche aâ— pray to the trew and blessed Angelles or to the soules of them that were godlye and holy men in deede and suche aâ— worshippe counterfet Aungelles that is to saye feendes or whiche worshyppâ— suche maner of Goddes as althoughâ— they were Goddes yet shoulde they euen by their owne confession be buâ— wicked Goddes Aunswere I graunt not onely that somme sinâ—es are more heynous than others â—ut also that suche as are giltye of one â—elfe same sinne are not alwayes a like â—iltye Neuerthelesse he that synneth â—he greeuouslyer dischargeth not hym that synned lesse heynouslye out of the â—umber of offenders And therefore â—et vs suffer all this geere to slip wherâ—f there is no question betwixte vs. â—dolles are conceyued by fonde fancye and broughte foorthe by the hand Therfore are they Idolaters also whose Idoll â—urketh like a shapelesse conception in â—he wombe of theyr imagination neyâ—her is there anye kynde of idoll more â—wglye than this which is set vp in the â—ery bowels of the mind Quest But why callest thou that thing Idoâ—atrie which leaneth vpon good reaâ—on Answere Fie on that reason whiche not onely â—eaneth not to Goddes woorde but also â—eyghteth fully against it And yet I see â—ot what good reason may bee alleged to defend so grosse a wickednes Quest I praye thee shew me why thou sayest so Ans To call vpon one that is absent whom thou canst not make priuye to the méening of thy mynd it is a poinct of extreame blockishnes And to suppose that the soules of suche as be deceased eyther be present euery where or if they be absent and heare mens woordes do neuerthelesse perceiue the thoughtes of their mindes I say that both of them are manifest and horrible sinnes of Idolatry atleast wise if it be Idolatrye to father that thinge vpon the creature whiche is proper or peculiar to god alone And wheras they make exception that God discloseth our peticions vnto the sainctes or else that the sainctes beholde all thinges in I wote not what a wonderfull glasse of the trinitie looke howe easie a matter it is for them to saye it so easie is it for vs to shake it of as a foolishe and grosse forgerie Moreouer as concerninge the angelles we héere in déede that the Lordâ— vseth their seruice in defendinge his children and no doubt but they execute their charge as it is inioyned them and are carefull after their maner for the welfare of the godly But what makes thys that wée shoulde pray to them for howe â—â—aye that be doone in faith séeynge wée â—nowe not neither when they come nor â—hen they goe nor when they bée preâ—ent nor when they be absent nor finde â—ny woorde or example of it in the holy Bible but rather that the Angelles haue â—ot admitted so muche as any outwarde â—eligious reuerencinge finally seeinge â—ere is none in the whole worlde to bee â—ompared eyther in power or loue toâ—ardes vs vnto Christ God and man â—hiche sitteth at the right hand of the faâ—â—er makinge intercession for vs as the â—â—ely mediator betwéene God and men â—herevpon sprange the rable of pety inâ—rcessours but of manifest distrust in â—â—m And as for the vnfailinge loue â—â— the Sainctes which manie men harp â—â—on althoughe it be trewe yet notâ—ithstanding it is so awklye applide forâ—â—e proofe of prayinge to Sainctes as it â—edeth no disproofe at all Quest Yet notwithstanding wee pray â—e for another desire one of vs the â—â—ayers of another and in so doinge the â—ostle hath gone before vs by his own example Ergo. to require the intercession of some others besides Christ it nâ— why timpeacheth the offyce of the onely mediatour vnto whom wee say not pray for vs but haue mercy vpon vs. Answere Fyrst wee are sure that the maynteyners of this praying to Angelles anâ— deadfolkes holde not them selues within those boundes but doo craue theiâ— healpe in their daungers and distresses no lesse than the openest Idolaters thaâ— euer were did in olde tyme craue helpâ— at the handes of their petygoddes thaâ— were vnder the throne of their Iupiteâ— Againe for the members of one body too requeste one of vs too praye for anâ— ther so longe as wée maye bée able
fulfill Gods law bycause he cannot but sin and disfeateth him of challendging any peece of rightuousnes to himselfe Here vpon is brought in an exposition of the rewarding or recompencinge of good workes together with a declaration from wheÌ„ce they springe and of the difference in punishements and rewards By occasion wherof he disproueth the fond obiection of such as holde opinion that Christ hath abolished but the merites of the ceremoniall la we and defaceth the works of Papisticall preparatioÌ„ shewing wherfore works be called good And so he concludeth that all things needfull to saluation are founde in Christ alone to whom wee cleaue by faith so as there is no dampnation for them that be greffed in Christ and that the sam knowledge is the only knowledge of SaluatioÌ„ and that the said faith or knowledge is the free gifie of God put into vs by Gods mere grace and not bred in vs by nature or purchased by our owne power or deseruinge By â—his meanes he leadeth vs to the headspringes of Gods eternall prouidence and predestination in the discourse wherof after he hath aunswered to all obiections and modestly and learnedly shewed what a Christen man ought to think or speake in that behalf with reuerence of Gods maiestie last of all he setteth forth a godlye and necessary remedy against the perlous temptation of particular predestination for such as are desirous to know whither they be ordeined to saluation or no. And thus your L. Wisedome perceiueth that although this boke be but small in volume yet conteineth it right profounde misteries and great store of matter very necessary to be perfectly knowen and to be had at the fingers endes of all men specially which shal haue occasion to encounter with the impes of the olde serpent namely with the adders broode of the Romish Antechrist with the children of this world who bee much more politike wylie and forecasting in their kinde then the childreÌ„ of light bee Wherefore I thought it not an vnmeete peece of worke wherby to testifie some maner of remembraunce of your L â–ª most honorable courtesie to wards me according wherunto it may please you too giue this my labour leaue to passe forth vnder your fauorable acceptation as a hanselâ— of some greater worke her after too the more benefite of my natiue couÌ„try and the further commendation of your L. goodnesse who are ryght well knowen to be an earnest fauorer of Gods glory and a diligent furtherer of the welfare of his church written at London the. 12. of Iune 1572. Your good Lordships most humble to commaund Arthur Golding A booke of christen questions and aunswers Question WHo hath set vs in this worlde Aunswere God of his owne singuler goodnesse Quest To what ende Ans To the ende that we shoulde serue him and that he shoulde bee glorifyed by geuing eternall life vnto vs. Quest VVhich is the way to woorship him a right and consequently to attaiue eternall life and to glorifie him dewly Ans To knowe and acknowledge hym after the same maner that hee hath disclosed himselfe vnto vs in his word Quest VVhat callest thou the worde of God. Ans That whiche the Prophetes and Apostles haue receiued by gods spirite and committed to writing whiche booke wee terme by the name of the olde and newe Testament Quest VVho then is the authour of those bookes Ans God him selfe And the writers or penners therof were the Prophetes and Apostles Quest How knowest thou that Ans The thinges themselues that are treated of those in writings the maiesty of god shyning forth in that homelynesse of speache the heauenlye purenesse and singuler holynes that vttereth it self euery where in them the most sure stedfastnes of the principles wherupon that doctrine is grounded and the laying together of the foresayings of their fallings out doe ynough and more then ynough shew these writings to be altogether diuine and heauenly that the same is the most perfect doctrine of truth though all the world should saye neuer so muche to the contrary To the confirmation hereof maketh also the orderlye successe of thinges done and the recorde of godlye men deliuered from hande to hande And that I know these thinges in such wyse as I fully agree to matters whiche men are wont partly to dispise and laughe to scorne and partly so to embrace as yet notwithstandinge they wote not at all what they beleue I impute it wholy to the holy Ghost who hath opened my hart that I might both héere and vnderstande these secretes Quest Is all that we must beleue to saluation comprehended in those writing Ans Altogether Quest VVhat is it then that the writinges of the prophets and Apostles do teache vs cheefely to beleue concernyng God himselfe Ans That the Essence of God is one and the persons thrée the father the sun and the holy Ghost Quest What meanest thou by Essence An. I meane the nature that is common to those thrée persons Quest VVhat meanest thou by persons Ans I meane the verie parties themselues that haue their beynge in that nature Quest These three persons then are thei three gods like as there be so many men as there bee persons indued with humaine nature Ans No not so For these three seueral persons are all but one self same God. Quest VVhy so Ans For in asmuch as gods Essence is moste single infinite and vnable to bee parted therefore these three parsons are not seperated one from another but onelye distinguished so as the father is not the sonne or the holye Ghoste but the father only nor the sonne the father or the holy Ghoste but the sonne onely nor the holy Ghoste the father or the sonne but the holye Ghost onelye and yet all those three seuerall persons be one selfe same perfect God of one euerlastingnesse of one Essence and of one equalitie howbeit that in order thoughe not in degree the Father is fyrst who is of none the Sonne is seconde who is of the Father and the holy Ghost is thirde who is of the father and of the sonne both of them vnspeakably by the euerlastynge communion of the whole Essence of the godhead the Sonne begotten and the holye Ghost proceeding Quest Truly as far as I see the depth of this misterie is vnpossible to be vttered Ans It is so in deede if a man will seke a reason howe that shoulde come to passe But we bee sure it is so by the expresse word of god And therfore wee must beléeue and reuerence the misterie that god hath opened vnto vs and not searche for the thing that he hath hidden from vs which we be not able to conceiue Quest Doth this knowledge of Gods Essence suffice to saue a man. Ans No. For besydes manye other thinges whereby Gods nature is after a sorte paynted out vnto vs least wee might surmise him to bee like the things that are created it standeth
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
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
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
perfecte in Christe at the sight of whome our most gracious father who notwithstandinge is a continuall enemy to al vnclennesse and filthynesse may holde himself appeased as he that is both singularly iust and singularly mercifull Quest But why dooth he not sanctifi vs fully out of hand Answere Nay rather you may maruel at his goodnes in y he drepeth any litle drop of regenerating grace into any man And yet why he should delay the full sanctifiynge of vs vnto another worlde there be many causes wherof the chéefe are twoo The one is for that wee be but of a weake faith therfore as much as in vs lieth we hinder the effectualnes of the holy ghoste The other is that in as muche as we be saued by mere grace not by works he y glorieth shoulde glory onely in the lord For if this holinesse were perfecte in vs then shoulde our rightuousnesse also bée perfect or cleauing in vs and so consequently Christ should not substantially properly bée our Sauiour but onlye an instrument to dispose vs after suche maner as we might afterwarde iustifye our selues by our owne rightuousnes which is flatly the foule detestable errour of the halfepelagian Sophisters Que. You saye then that betweene our sanctification our rightuousnes ther is such a proportionable resemblaunce that looke how great the one is so great also is the other An. Yea in deede For trewe sanctification cannot bée ydle and suche as a fruitefull trée is suche also is the verye fruite of it Wherfore inasmuche as our vnderstandinge is partlye inlightened with the knowledge of the trew god wee doo also partlye knowe him Forasmuch also as wee partlye assent to Gods promise and applye the same to our selues therefore wee doo partly beléeue And because our will is partly chaunged therefore we partly will well worke well Que. VVhat meane you by this partly An. That is to say not perfectly but only so farfoorth as wée bee borne anewe so as in one selfsame ground howbeit in diuers respectes there is cleannesse and vncleannes light and darkenesse beliefe and vnbeliefe good will and will declininge from good and spirite and fleshe Quest VVhat meane you by Spirite An. All the powers in man aswell superior as inferior so farforth as they bee sanctified or regenerated Quest And what call you fleshe Ans In a man that is not regenerated I meane thereby the whole man euen as muche as is of him wythin and wythout from toppe too toe And in a man that is regenerated I meane agein al his powers so farfoorth as they bée not sanctified or regenerated Quest But Iohn saith that the children of god sinne not An. The same sayeth also that they are â—yars whiche say they haue no sinne Therefore they be said not to sin bicause that although sinne dwell in them yet it reigneth not in them For the spirit fighteth in them against the flesh at length shall gette the vpper hande And in consideration hereof the regenerated onelye may rightly saye the euill that I would not doo that doo I and the good that I would doo that doo I not Quest Euen the natural reason that is in any man vnregenerated dooth oftentimes striue against his lustes And thou knowest that vertue consisteth in subdewinge the vnreasonable parte of the minde vnto reason An. What is to be thought of the Philosophicall vertues I haue aunswered afore I graunt there is a certaine warenes a certaine conscionablenes lefte in man to reprooue and after a sorte also to restraine the headinesse of the affections too the intente that euerye man maye bée vnexcuseable And therefore as for the philosophicall distribution aâ— it were of the partes of the soule and the thinges that y write coÌ„cerning meannesse I not onely reproue thâ— not of any vntruthe but also praise and commend them as remnants of y image of god Neuerthelesse I saye y the distribution of mans partes whyche the holye ghost teacheth vs is farre after another sorte matchinge the naturall man the spirituall man the inner man and the outter man the new man the old man and the flesh and the spirit one against another And in those names by whiche vice is noted he betokeneth also euen the souerein and ouerrulinge part of y mind whiche the philophers make so great account of and finallye whatsoeuer man hathe of nature without the grace of regeneration Que. Is not reason reason then Ans Yes vndoubtedly and it alwayes becommeth better sighted by serchynge but yet it is alwaies faultie till it bée regenerated For first formest euen wheÌ„ it vnderstandeth and discerneth the good it vnderstandeth it not ne discerneth it not as it ought and shoulde doo by reason on of the original corruption which the Philosophers could not so much as once â—…istrust Moreouer in many euen of the â—…eightiest matters it not only séeth not the truth but also vtterly and of set purâ—ose fighteth against the truth Quest I beseeche you confirme these thinges with examples Ans I will. Although the Philosophers write many things notably and very exâ—ellently concerning God the souereigne good yet notwithstanding which of theÌ„â—ll hath by his naturall insight perceiued â—he one substance of the Godhead in the thrée persons And yet there is none other knowing of the souerein good that 〈…〉 either true or that worketh saluation Que. But yet it is sayd that Trismegistus specially the disciples of Plato taught â—ome such like thing Aunswere It may bée that some men haue come to â—ome darke knowledge of this misterie â—…eliuered ouer by the Patriarks written 〈…〉 holy writings but away with y toyes â—f those men y séeke for the truth of these â—hings in y writings of the philosophers For when they come to the poinet to lay â—…rth the nature of god after they haue said many thinges accordinge to truthe hoâ—… sodeinlye do the cunningest of them slyâ— away to fondnes as the Apostle ryghtly sayth For from whence comes theyâ— multitude of gods from whence commeth their deuidinge of the godhead inâ—â— greater goddes and lesser goddes From whence comes the frantyckenesse of the Epicures From whence comes the stoicall necessitie too binde euen the god â–ª head it selfe FroÌ„ whence hath Aristotle his dotages dreaming that the worlde iâ— without beginning and without ending and takinge awaye all particuler prouidence And yet I wyll ouerslyp other toyes innumerable confuted in so many places by Aristotle himselfe To whom I pray you may we wyte the comming in of all superstitions but too this noble Ouer ruler Furthermore if wée come downe vnto man whiche of the philosophers coulde know himselfe seyinge hée knewe not the originall of the firste man and his fall Yea truely what can be imagined more awk more brainsik or more monstruous than the sayinge which many men cease not to father vpoÌ„ Aristotle the wittiest of all