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
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
full power sauinge him that hath made all thinges subiect vnto it Quest what meanest thou by essentiall properties An. That which beinge taken away the thing must of necessity no more be that which it was afore As for example if a body bée bereft of quantitie it must of necessitie cease to be a body Quest But God is almightie An. Who denies that Qu. Ergo he can bring to passe that one selfsame body may either bee in many places at once or somwhere as in a place and other somwher not as in a place but after some other incomprehensible maner An. That god can cause a thing y is not to be any more aswell as he hath caused the thinge to be which was not no man doubteth except he be stark mad and therfore a much les likelihod is it that he sholde not be able to alter the shapes qualities of thinges at his pleasure But to bringe to passe y a thinge should at once both be and not bee or at once be of suche sort and not of such sort god cannot do because he cannot lye And not to be able to lye is not a signe of weakenes but of vnuariable mightines Quest Then do you conclude that Christ is now absent from vs as concerning his madhod Ans Yea and so far of from vs as the earth where we be is distant from that place which is aboue al the heauens whither that fleshe of his is caried vp Q. Yet hath he himself said that he was then in heauen when he talked with Ni codemus vpon earth An. This and such other thinges are ment by cōmunicating of proprieties Quest What callest thou proprietie A That which logicians call propre after the fourth maner As for example to be infinite is a proprietie in the nature of the godhead and quantity is a proprietie in all thinges created and specially in bodily thinges Quest Then is this communicating false for asmuch as such maner of proprietie ceaseth to be propre or peculiar assone as it becommeth common An. This later part I simplye graunt vnto but not vnto the other Quest But these two thinges seeme to sticke inseperably together An. Then take thou the case to stand thus Either of christs natures y is to say his godhead his manhod keepe still theire essential properties to themselues with out communicating them the one to the other accordinge as I haue saide already which thing vnlesse we graunt infinite and vtterly wicked absurdities will insew For if his godhead shuld receiue into it selfe y properties of his manhod it shuld be trāsformed into māhod cōtrariwise if his manhod shuld admit into it selfe y properties of his godhead it shuld become a certaine counterfet godhead so as christ might be said to be neither verie god nor very man so consequently he shuld not be our sauior And therefore there is not any intercommuning either of natures or of essentiall properties For loke how false and wicked are these propositions flesh is the godhead and the godhead is flesh euen so false and wicked are these also Christs flesh is euery where or Christ is euery where as touching his flesh christs godhead is not euery wher◠or christ is not eueri wher as touching his godhead most false of al thē are these The godhead was crucifyed or died christs flesh is infinite Now although these two natures together with theire essentiall properties cannot communicate eche wyth other as I sayde afore yet are they vnited in such sort as they make but one selfesame partie or one person onely Therefore loke how false are these saide speches the godhead is flesh and flesh is the godhead ▪ so true catholyke are these god that is to wit the word is a man a man is god And that is by reason of the vnitie of y persons which springeth not of the comunicating of natures for as I told you there is no suche thinge vnlesse ye take cōmunicating for vnion whyche were to vnproper but of the vniting of natures For god is not a man in that he is god which thing must notwithstanding nedes folowe if the natures of the very essences that is to say of the godhed and of the manhod communicated eche with other that is to wit were the one as wel as y other but in another respect that is to wit in y he hath vnited a man vnto him Neither is a man god in y he is a man but in another respect namely in that he is vnited vnto god And looke what I haue said cōcerning the natures the same must also be vnderstoode cōcerning the essentiall properties which are vncōmunicable as well as y other Most trewe therfore are these speeches they must be laid forth in former wise god y is to wit y word was conceiued borne suffered was crucified died was buried rose againe namely in that he vnited a mā vnto him not in that he is god So also are these spéeches A man is y eternal infinite and inuisible son of god filling al things c. not as in himselfe y is to say not in y he is a man nor by any cōmunicating of properties but in y he ys takē into one person by the son of god Quest But these maner of speeches seme hard and very strange Ans Nay truly If thou woldest caste away thy misconceiued and preiudiciall opinion thou sholdest find thē to be excedinge fit to let forth the vnion of y natures which is so great y looke what thing cannot be sayde of the seuerall y is to wit of the godhead by it self or of the manhod by it self The same may very well be attributed to eyther of both ioyntly ▪ y is to wit eyther to god or to the man and that is because y of the two natures their is not made one nature but one person And therfore we auouche that in the natures there is an vnion not an vnitie and the the vnite is of the person onely Whervpon it cummeth to passe that the whole person not only is signified by the name of the whole person y is to say by Iesus which comprehendeth both y natures vnited together but also is ment by the name of either of both the natures that is to say by the sonne of god the sonne of man howbeit as considered ioyntlye not seuerally So also wheras the name Christe that is to say anointed agreeth properly but to the manhod onlye for the godhead was not anoynted but did anoynt yet doth it betokē y who le person And it is a cōmon ordinary matter in al things to speake of persons after the like maner to shew y vniting of the partes of which the vnity of y persō cōsisteth So this maner of spéeche Peter is an apostle is as proper as may be agreing to Peters whole persō to the seueral parts therof y
is to wit both to his soule his body but this maner of spéech â–ª Peter is the soÌ„ of Ionas agreeth to him as he is whole togither as he is considered to be some hole thinge y is to wete as he is considered by vnitie of person and not to bothe the seuerall partes of him sauyng in respecte of the one parte onely namelye of the body except perhaps thou thinkest that the soule also is begotten It is a like forme of speche when we terme any man a mortall creature or a reasonable creature â–ª which terme doubtlesse doe fitly agree to the whole man as he is whole by reason of the vnite of his person and yet that is but in respecte of some one of his partes only Yea truly the force of this personal vnion is so great that a man may speake of it in the same phrases of spech stil eueÌ„ after it is dissolued as if a man shoulde say Peter lyeth buried at Rome for we wil put the case to be so the proposition shal be trew and yet but in respect of his body onely albeit that Peter that is to say the whole person be named Quest VVherfore dost thou then term it a comunicating of properties if there be no comunicating of natures and essentiall properties in dede An. By communicating of properties wee meane not the very personall vnion or the maner of the vnion but the report that is made by reason of the personall â—…nion of the two natures in whiche reâ—ort the essentiall propertie or the opeâ—ation that agreeth to some one of the naâ—ures is attributed to the person in ioint â—esse and not in seueralnesse And forâ—smuch as this report is true ther must â—eedes also be truth contained vnder it Howbeit in the aforesayd respect that is â—o saye of the whole persone considered â—oyntly together Quest Then coÌ„cludest thou again that Christ as concerning his flesh is departed verely and in dede out of the earth vp aboue all the heauens and therefore is absent from vs that are vpon earth An. So is it And yet I graunt that Christ being man is still present wyth vs howbeit in another respect than of his manhod that is to wete in that the selfe same Christ which is man is God also yea and if thou wilt I graunt thee thus much more that Christes manhood also is present howbeit in other respect that is to wit not in it selfe or in it owne substaunce but in respect that it cleaueth by personall vnion vnto the word which is euery where therfore also is in verye deede in his supper Quest VVhat doth Christ then auail â—… now as touching his fleshe if hee hauâ— forsaken vs A. Nay he hath not forsaken vs in aâ— muche as euen now also in his glorifyed fleshe he disposeth althinges both in heauen and earth and hath receiued a namâ— that is aboue all names at hys fatherâ— hand By vertue of which aucthoritie he quickneth cherisheth and gouernetâ— his church in this worlde by hys secret vnutterable power â–ª and ther withal reigneth in the mids of al his enemies And in heauen he maketh intercession to hys father vntill the time that the laste enemye namely death be vtterly put to flight Q. I pray you what maner of intercessioÌ„ is this that you speake of A. He maketh intercession first in pacifiyng the father towardes vs by the continuall freshnes of his owne innocencie and obedience and secondly because we cannot call vppon the father aright but in his name so as he steppeth euermore as an attonemeÌ„t maker betwixt vs and the father to the end that whatsoeuer we offer to the father may be well accepted 〈…〉 for the sute that som men dream that â—ist should make with knéeling down â—is fathers feete it is but fond deuicâ— suche menne as haue no skill to put a â—…erence betweene Christe when hée â—…s in weaknesse and Christe beinge â—…w in glory nor finally to discerne heaâ—…nly thinges from earthly thinges â—uest VVhat thinkest thou then of â—…em which do so wilfullye maintaine â—…at Christ is not a mediator in respect 〈…〉 both his natures â—ns I thinke them to be the deuils Inâ—…uments prepared to hinder the work 〈…〉 the Lord whiche thinge experience yt â—…lfe hath taught vs. â—uest But to be a meane betokeneth a â—…ace beneath the highest and it belonâ—eth to the lesser persoÌ„ to make meanes â—o the greater person Hereuppon I gaâ—her that they seeme too bee Arrianes â—hiche holde opinion that Christe is a â—eane and a meanemaker or mediator â—s touching his godhead also Ans I shoulde wonder that in so great â—…ght of the Gospell there coulde be any â—ound that woulde suffer themselues too be beguyled with so tryfling toyes if 〈…〉 deede it selfe bewrayde not that they nâ—uer folowed gods Gospell with a rygâ—â— zeale I speake of the wilfull sorte aâ—… of suche as are condemned by their own iudgement Quest But this is no answering An. The shamefulnesse of the matteâ— compelleth mee to bruste out into theâ—â— wordes because I see so manye haâ—… shrunke away vppon so small occasion 〈…〉 none first vnto the heresye of Arrius afterwards to the surmized opinioÌ„ of thrâ—… Gods finallye to the deuelishe dotagâ—… of Samosetane Go to therefore let vâ— enquire of them seuerally in order Quest Thinkest thou then ihat to beâ—… meane is another thiug than to be a mâ—…diator or meanemaker An. Yea truly For the word Meane maâ— betoken but the qualitie or state of a persone and so the thinge that is betwixtâ— two vttermore thinges maye bee deeâ—med a meane or a middle thinge But â— mediator or meanemaker betokenetâ— an Vmper or attonementseker Whiche are thinges so far diuerse that one mayâ— be a mediator or meanemaker whyche notwithstandinge is not of a meane or â—…ddle degree as when we seeke to set â—…en at one and contrarywise one maye of a meane or middle degree and yet shall not followe of necessitie that he is â—ediator Quest But Christ is both a meane and mediator An. I graunt it Quest If he be a meane in that he is the â—ord or the sonne theÌ„ it foloweth that â—â—e sonne is inferior to the father name â—…e as if hee were endewed with some â—…ind of Godhead that were a mean beâ—wene the godhead of the father the â—ature of man. An. Then wilt thou haue Christe to be meane as touchinge the one of his naâ—ures onely that is to wit as touchynge is manhod or els to be no meane at all Quest Nay but aunswer mee first to my â—emaund An. I answere then that haue thou an â—ye to whither of his natures thou list â—lone by it selfe christ caÌ„not be said to be â— mean for in that he is the sonne he is equal with the father and in that he is man he â—s equall with the residue of men Therfore stoode the manhood on hand of necessiâ—â— to borow this effectuall workinge at 〈…〉 hand
the nurrishment of bodely foode â— suchwise as maye be to the sustenance â— his lyfe it behoueth hym to haue it â— farfoorth his owne as he may euen â—te it So also to the intent wee may â—cke the iewce of the spirituall and â—dles lyfe out of Christ it behoueth vs â— take holde of him with the mouth of â—â—th and spiritually as it were to diâ—st him into vs As for Paules place â—â—â—erning Christs taking of mans naâ—e vnto him it cannot be fitly applied â— this matter for according to that all â—â— wythout exceptioÌ„ might say they be Christes members which thinge the Apostle setteth downe as peculiar to the Churche alone and so also dooth the reâ—semblaunce of bodily wedlocke importe For euery man and euery woman are not one flesh but eche man is one flesh with that woman whose husband he is and eche woman is one fleshe with that man whose wife shee is And therfore this cupplinge into one fleshe is not of nature but of couenaunt and so also is our coâ—iunction with Christe into one spirit â–ª Too conclude If the Apostle had ment so as you say namely that Christe hath knit himselfe vntoo vs buâ— by his Incarnation and that wée be ioyned vnto him but by faith he should rather haue sayd that Christ is of our fleâ—â— and of our bones Quest On forth I pray you and shewâ— me what we receiue by being spiritualâ— made one with Christe through faith 〈…〉 you haue sayd An. Again wee enter into a howge gâ—… whose widenesse length depth whâ—â— as otherwise it surmounteth our capaâ—â—tie according as the Apostle witnesseâ—â— we knowe so farforth as the holy ghâ—… wherwith wee bée endewed sercheth the â—epth of god He that hath not spared â—is owne Sonne saith the Apostle but â—ath geuen him for vs all how should he not also geue vs all thinges with him Wherefore I aunswere that all thinges needefull for saluation flow into vs out of Christe when wee take holde of him by faith Que. But if it may be I would haue you â—hew vnto mee particularli which those thinges bee An. I answere then that some thinges are Christes owne in such wise as they â—leaue alwayes to himself alone and become not oures but by imputation of whiche sorte bee the thinges that he hath performed for our sakes namely that by becomming subiect to the law he fulfilled all rightuâ—usnesse and suffered the punishments dewe for our sinnes both whiche thinges the Apostle compriseth vnder the name of obedience And some thinges doe so rest in christ as yet notwithstanding the force and operation of them is spread intoo vs of which sort is the singular puerenesse of the manhod in Christ garnished with all gifts without measure which purenesse not onely becometh ours by imputation but also is the headspring and originall of our new birth and of all the spirituall gyftes that accompany the same Quest VVhat callest thou imputacion Ans That benefyte of God the father wherby he vouchsafeth to account Christes obedience as ours in as ample wise as if we ourselues had fulfilled the lawe and made ful satisfaction for our sinnes Quest But standeth this with Gods nature that he shoulde accept any man as rightuous for another mans rightuousnesse Ans In deede it is an other mans rightuousnesse in asmuche as it is withoute vs and resteth in another subiecte or person that is to witte in Christe and yet is it not anothers in asmuche as the same subiecte that is to wit Christe is ours yea and also is spiritually beecome all one thinge with vs by faith Quest Naye truelye if he bee become all one thinge with vs nowe it seemeth that what so euer he hathe in him the same is ours in very deede and not only by imputation â—ns Certesse were it once graunted y â—e very substaunce of Christ were beeâ—me our substaunce by reall copulation â—…d vnitinge whiche thinge foloweth of â—…eir opinion that auouche Christs flesh â—â—d bloude to bee eaten with the verye â—outh and so to bée conueyed into vs â—en should your sayinge folow of conseâ—ence also Whereby it may be perceyâ—d howe greatlye the doctrine as well 〈…〉 transubstantiation as also of consubantiation fighteth against the doctrine rightuousnes by imputation besydes at it also taketh awaye the verinesse of â—hristes fleshe I sayde afore that christ â—â—d wee bee verelye made one in deede â—â—wbeit that the same is a meere spiriâ—all misterye the hande whereof is â—e holye Ghoste and that the marke â—hereat it ameth is not the growinge â—â—gether of the substaunces or of the perâ—â—ns into one for to what purpose were at But that the spirituall life shoulde 〈…〉 that meanes flowe from Christe the â—isticall heade into his misticall bodye â—derneath it Quest Let vs returne too Imputation An. Contented and I saye that lyâ—â— as whatsoeuer waÌ„t of rightuousnes anâ— whatsoeuer spottinesse of sinne is in 〈…〉 the same is without Christe and yet â—â— imputed to Christ So on the other sideâ— I say that Christes obedience is outâ— vs as stickinge in Christe the onely ground of it and yet notwithstanding is imputed vnto vs And the foundaciâ—â— of this imputacion is this that he is oâ—â— with vs and wée one with him after spirituall waye and manner as I saydâ— afore so as he was accounted a sinneâ—â— not in himselfe but in vs and wée be â—â— kened for rightuous not in our selueâ— but in him Quest But it is said that Abrahams faitâ— was imputed to him for rightuousenâ—â— and not this obedience of Christes An. You knowe this that the thingâ— which go in order one vnder another â—â— not contraries Fayth is sayde too 〈…〉 accounted vnto rightuousnes because is the instrument wherby the sayde obedience whereof the immutacion makâ—â— vs rightuous is taken hold vppon Aftâ—â— which manner also we be saide to be iustifyed by fayth namely in asmuche as â— â—eth holde of christes obedience by imâ—ation wherof we be made rightuous â—est There is yet one doubt behinde we your sayinge that Christe is taken â—â—de on by fayth agreeth with that â—…ich you said afore wheÌ„ you auouched at all gyftes doo flowe intoo vs from â—…riste taken holde vpon by fayth For â—eemeth to folow eyther that faythe â—ot of the fathers gyft in Christ or els â—t this your latter sayinge is vntrewe â—r needes must faith go before taking â—…ld if christ be taken hold on by fayth â—â—s The beginninge of our saluation â—â—meth of God who firste chose vs in â—hrist ere we were born yea and ere eâ—r the fouÌ„dacions of the world wer laid â—…d also firste loueth and knoweth vs in â—e time of our being borne when as yet â—e be not geuen vnto Christ and graffed â—o him in verye déede but are too â—e geuen and graffed Therefore if ye â—ue an eye to the verye instant of the â—e wée doo both beléeue and also take â—lde by beliefe
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
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