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
A booke of Christian Questions and answers Wherein are set foorth the cheef points of the Chrisâ—â—â—â—â—â—ligion in maner of an â—…dgment A worke right necessary and profitable for all such as sâ—al haue to deale with the captious quarelinges of the wrangling aduersaries of Gods truthe Written in Latin by the lerned clerke Theodore Beza Vezelius and newly translated into English by Arthur Golding Imprinted at London by William How for Abraham Veale dwellyng in Paules Church yarde at the signe of the Lambe Ano. 1574. ¶ To the Right honorable and his singular good Lorde Henry Earle of Huntingdon Baron Hastinges Knight of the most noble order of the Garter c. Arthur Golding wissheth abundance of Gods grace increase of honour and longe continuance of life in health and prosperitie MY very good Lord it is daylie and in maner commonly to beseene I pray God that our vnthankefulnes cause vs no more to feele it that the peruerse through setled Papists the professed enemies of God all goodnes linking theÌ„selues in league with worldlinges Epicures Athiestes Neuters birdes of their own broode do euen yet after so great light of the Gospell and so manifest conuictioÌ„ of their Grosse errors stil boldly persist in their wilfull wickednes not only hardening their own stubborne hartes against the apparant truth but also as much as in theÌ„ lyeth stealiÌ„g away the kie of knowledge froÌ„ others that would fain enter into the kingdome of heauen if they letted theÌ„ not casting stumbling blockes in the waies of the weake vncircumspect of whose soules they make marchandise by their deceiuable and inuenimed speeche But certesse although long impunity haue made theÌ„ ouer bould both to prate to Practise in maner what they lyst â—…et not withstanding for as much as the general brightnes of Christes Gospell discouereth their grosser sorte of â—ealinges vntoo mostmen they assaulte vs not nowe so much with open manifest vntruthes whiche were ordinary weapons of their warfare wheÌ„ they had the swoorde of souereintie and the law of crueltie in theyr owne hand as with secret inuasions of sophisticall reasons and crabbed questions specially where they finde hope of victorie by meanes of other mens simplicitie want of learning to withstand them And truly in that art no folke are so cunning as the children of darknes For worldly wisdome hauing bent hir self to mainteine error is a fruiteful moother of all sortes of quiddities and the olde serpent is both slie and vnslothfull in traÌ„sforminge himselfe and his impes into all shapes to doo mischiefe For asmuch therefore as there be many godly and welminded persons who hauinge not yet mounted aboue the short reache of naturall reason doo still measure Gods misteries howbecit with a single meaninge mind by their slender capacitie of their small vnderstaÌ„dinge dealinge in likewise as if a man that were iorneying by the first dawning of the day shoulde trip his foote against some stone which he woulde eschew at the comminge of the cleere and open light whose faith is often times shaken yea and nowe and then crased also eyther by such as standing vpon the reputacion of their owne skil hunt for vainglory by russhinge vnaduisedly into the discourse of Gods deepest misteries whiche ought not to be spoken of without great reuerence and modesty or by suche as being wilfully blind diffame the things that they know not or by such as being giuen vp too a hardened minde blaspheme the knowen truthe through malicious spitefulnes or by such as being giuen wholly to their belly their bed cannot abide to hecre of any thing that might make them goodmen or else by suche as haue learned in Lucians schoole to scoffe at all thinges that like not their fantasticall folie too the intent that the godly persos might alwaies haue at hand as well wherwith to satisfie themselues and other well disposed persoÌ„s in doubtful cases as also to stop the slauÌ„derous mouthes of the quarelinge aduersaries or at leastwise wherwith to aunswere their captious cauelinges in the chiefe points of our religion I haue translaied this Christen treatise of the learned writer Theodore Beza who by a certein modest questioninge answering ther vnto doth in dialogwise briefely set forth vnto vs the true knowing of God our selues the right vse and end of the same For taking his beginning at the intent of our creation he declareth that God must be worshipped and serued in none otherwise than hee himselfe hath taught vs by his worde written The authoritie wherof being auouched by many profes he setteth downe what the same teacheth vs to beleeue concerninge the Godhead the three persons therof Then shewing vs what we ought to consider chiefely in God he vnfoldeth the misterie of the vnioÌ„ of the two natures in the one person of Christ whereby hee confuteth the heresie of the Manichees and layeth forth the order of our saluatioÌ„ by Christs incarnation death resurrection and AscentioÌ„ Here vpon he taketh occasion to â—hew the maner of Christs being present absent and thereby condemneth the errors of popishe transsubstantiation of the vbiquitie or euerie where being of Christs maÌ„hod mainteined by Brentius and certeine others After this he passeth forth to Christes mediation intercession where he disproueth the heresie of Arrius the opinioÌ„ of surmising three Gods the dotages of Samosatene the forgeries of the Papists in praying vnto saincts FroÌ„ thence he descendeth to the laste iudgement and answering by the way to an obiection of the foreiudgemeÌ„t that eche seuerall person receiueth at his departure out of this life he procedeth to the generall rising again of the flesh to the rewards of the godly the punishment of the wicked whereby he taketh occasion too inquire of the way to eternall life which is Christ taken holde on by fayth There sheweth he what faith is and whence it coÌ„meth and so discoursinge largely of mans corruptioÌ„ he disproueth the Pelagians freewyll declareth in what wise mans naturall will woorketh together with Gods preuentinge grace and how the continuance of Gods graces insewinge is the cause of the effectuall working of the former graces wherby he vtterly ouerthro weth the merit or deseruing of meÌ„s owne workes Afterward hauing first shewed the maner of the spreding of originall sin into al mankind he returneth to the â—emedie therof by being greffed into Christ the maner wherof he describeth at large and there agein confuteth the heresie of Transsubstantiation and declareth faith to be the free gift of god through christ by whom wee obteine wisedome Rightuosnes Holines and RedemptioÌ„ which are the fruites of beinge greffed into him by the benefite whereof we begin also in part to vnderstand aright to will aright and to woorke a right whiche is as muche as to liue after the spirite In the layinge forth of these things he rippeth vp the feeblenes of mans naturall reason wassheth away the excuse of his vnhablenes to
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
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
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
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
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
woord of the Gospell pertayneth too euery seuerall persone Wherfore as touching those that wee speake of there is found in them no stubbornnesse against the Gospell but onely originall corruption whiche notwithstanding is euen of it self alone sufficient to damne the reprobates Besides this although the condition of beléeuing bee annexed yet doth not the ordinance hang vpon that but rather that hangeth vppon the ordinaunce as which goeth in order before all other inferior causes Else see howe false and vnreasonable thinges insew For it will folowe that God in deuising with himselfe did firste set before him his whole woork as already finished and that accordinge as he saw his woorke should bée disposed of itselfe and not by him that made it he should therupon take occasion too determine that is too say too appoynt eyther too saluation or damnation Or if yee like better that god himselfe was vncerteine how the performing or not performinge of the condition woulde fall out Then must it bée concluded that Gods ordinance hangeth in suspence and that the determination of the case as Austin trimly sayeth is not in the power of the potter but of the clay And herevpon wil be grounded another false opinioÌ„ namely that faith hath not his beginnyng of God but of the will of man if it bee so that Gods foresight gaue him cause too determin vpon his choise Neither is it too the purpose to obiect that faith is not foresene forasmuch as it is a gift of god that commeth in by the waye but that corruption and vnbeleefe are foresene which are naturall in man after his fall For the reason of the contraries requireth in any case that loke in what degrée faith is placed in the ordinance of Election euen in the same degree must faithlesnesse or vnbeeleefe bee placed in the ordinance of reprobation Therefore if ye make faith foreknowen too bee the cause of the ordinance of election which is vtterlye a poynte of a Pelagian and therefore repealed by Austin you must needes deeme the same also of vnbeleefe in the contrarye ordynance of reprobation And on the othersyde if yee submit faith vnto the sayd ordinance as you needes must for wee be chosen to the intent to beleue and not bicause wee wold or should beleue you must nedes also in the contrary member submit vnbeleefe to the ordinance of reprobation Quest VVill you then make the ordinance of reprobation to be the cause of vnbeleeue as wel as you make the ordinance of election too bee the cause of faith Answer No. For the ordinance of election is in déede the efficient cause of faith But corruption or vnbeleefe with the fruites therof are in such wise put vnder the ordinance of reprobation as that the will of man is the first efficient cause of them and yet notwithstanding they be subiect too the ordinance bycause that although it bee not throughe the ordynance yet is it not besydes the ordynance nor without the ordynance that those thinges happen whereof the fayling cause and not the efficient cause is grrounded in God as I sayde afore For like as they onely beléeue in whom God createth fayth euen so through Gods forsaking of mannes wil sinne is krepte into mankynde and there abydeth yelding ill fruit in as manye as God listeth too leaue vp too their owne lustes that they may bee the cause of theyr own damnation whervntoo they are also inregestred and appoyncted from euerlastinge Furthermore that I may retyre vntoo the other question whatsoeuer is sayde of the forenamed condition whiche is annexed too the ordinaunce as who should saye that the ordinance depended vppon the condition it is vnfitly spoken .. For the ordinance of sauinge the elect sort is another thinge than the verye glorifiynge of the elect and the ordinance of dampning the Reprobates is another thinge than the verye damninge of them in somuche as the ordinaunce it selfe must needes bee distinguished from the execution of it The execution than of the ordinaunce of election that is too wyt the saluation of the chosen dependeth vppon faythe that taketh holde of Christe and the execution of the ordinaunce of Reprobation that is too wyt the dampnation of the castawaies dependeth vppon synne â—nd there fruites thereof accordinge tâ—o this saying of the Prophet thy destruction O Israell commeth of thy selfe And of this ordinance of choosinge some men too bee saued by grace and of refusing othersome too bee dampned through their owne sinnes we know none other cause but this one namely that the Lord who is both incomparablye mercyfull and incomparablye rightfull will bee glorifyed in that wise He that holdes not himselfe contented with this for asmuche as hee seeketh some hygher thynge and some rightfuller thinge than Goddes will hee is worthely reprooued by the Apostle for a â—rabler Quest Ergo God hateth some not for their sinnes sake but because he listeth so too doo An. This is a slaunderous obiectioÌ„ For it is certeine that God hateth no maÌ„ but for sinne for otherwise he had hated hys owne work But it is one thing to hate and another thing to ordeine one to iuste hatred For the cause of the hatred is manifest namely euen sinne but why God appoynteth whoÌ„ he listeth vntoo iust hatred thoughe the cause bee hid from vs sauinge too the ende hee may bee glorified yet cannot it not be vnrightuous toÌ„sideringe that the will of God is the only rule of rightfulnes For if wee speake of this soueraigne will of God which ordereth disposeth the causes of all thinges wée must not say that a thinge ought too be rightful before God should wil it but contrarywise that God must firste wyll the thynge beefore it can bee ryghtfull whiche who so considereth not shall reason but confusedly of this matter Quest But yet for all this God seemeth too bee a regarder of persons if he yelde not alike vnto all that haue done alyke For in this poincte all men are like that they bee corrupted by nature spred into them from Adam An. Nay trulye it foloweth not of necessitye that whosoeuer yeeldeth not alyke vnto like shoulde bee an accepter of persons but he onlye whiche yeldeth not alyke vnto lyke because hee is parciallye mooued by some circumstaunces that accompany the person it self as if two men were offenders alike the iudge shoulde acquit the one of them bicause he is rich or his kinsman or his countrieman For these be the persons that may not bee regarded of him that will iudge vncorruptlye But I pray you let vs put the case y two men bee indetted vnto you both in like somme and both vppon like conditions Nowe if of your liberalitie you forgiue the one his dette and exact the other mans dette accordinge too extremity of law shall there bee any excepting of persons in this behalfe What if some souereigne hauing a cupple that offend alike doo of his meere grace parden
tuousnes is ours by imputacion Abrahams rightuous nesse Rom. 4. 3. Rom. 5. 1. 9 Obiection a gainst this that faith is the free gyft of God by Christ Eph. 1. 4. Rom. 3. 24. 2. Tim. 1. 9 1. Ioh. 4. 19 Phil. 3. 12 Rom. 5. 6 8. 10. The thinges that wee attaine in Christ 1. Cor. 1. 30 what wisedome is Luke 1. 77 Coll. 2. 3. Mat. 17. 5 IustificatioÌ„ or rightuousnes Ephe. 1. 4. Iames. 2 8 c. Math. 1. 20 Luke 1. 35 Math. 3. 15 Iohn 17. 4. Ioh. 19. 30 Phi. 3. 9. 10 1. Pet. 2. 22. Obiection against rightuousnesse by Imputation Phil. 28 Obiection against the sufficieÌ„cy of christs rightuousnes for any but himselfe Gall. 4. 45 The partes of rightuousnes SaÌ„ctificatioÌ„ or holinesse â— Iohn 3. 9 Mat. 1. 18 20. Luke 1. 35 Rom. 8. 3. Col. 2. 9 2. cor 5. 19. Christe the second Adam Rom. 5. 18 19. 1. co 15. 45 Of our dubble birth Iohn 3. 4. 5. Rom. 5. 18 Our sanctification in Christ layde forth more plainely Rom. 8. 3. 4 An obiectioÌ„ against sanctification by imputatios Rom. 7. 25. Gal. 5. 17 Rom. 12. 1 vvhy vve be not fully holy in this life 1. Cor. 1. 1â— The proportionable resemblance betvveen hâ— linesse and rightuousenesse Luke 6. 44 1. Cor. 13. 12 Spirite Fleshe 1. Iohn 3. 6 Of sinninge and not sinninge 1. Ioh. 1. 8 Rom. 7. 15 Of naturall reason the poure therof Rom. 1. 20 Rom. 3. 11 12. He meaneth Reason Reason is vt terly blind in matters concerninge god maimed in matters concerninge maâ— Iohn 5. 23 Iohn 17. 8 what the knowledge of the olde philosopher was as touching God how litle too be regarded Rom. 1. 12 That is too say Reason Obiection of misagreing of the christen di uines Rightuousnes by comparison Math. 7. 17. 1. cor 4. 4 Rom. 4. 2 Tit. 3. 5. Obiection in excuse of mans vnablenes by nature Rom. 5. 15 16. c. A suttle shift to chalenge some peice of rightuousnes vn to man. Psal. 5. 5 Rom. 2. 10 Rom. 1. 17 6. 23. Heb. 12. 2 A pursewing of the former obiection Hire wages reward and recompence Rom. 4. 4 Luk. 17. 10 Of geuing to the worker 2. Cor. 5. 10 woorkes make not men rightuouse Math. 7. 17 18. Ro. 15. 16 good works bee needfull to saluation Rom. 8. 14. 1. Iohn 3. 7 Iam. 2. 21 22. Of faith that worketh not till it be very late Luk. 23. 40 c. Damninge for euill woorkes Rom. 6. 32. Rom. 3. 20. Oddes or difference in punishemeÌ„t Mat. 10. 15. Oddes in glorie 2. Cor. 9. 6 Obiection to proue that workes deserue A popish Epicurish obiection Rom. 4. 4 Rom. 7. 7 Ceremonies abolished by christe workes of preparation Ro. 4. 6. 15 Obiection of reward dew by couenant Gal. 3. 10 why works bee called good wheras they merit not what is meÌ„t by redemption The conclusion of the things afore saide Acts. 16. 14 Ephe. 2. 8 Phil. 1. 29 To whom faith is giueÌ„ What prouidence is The prero gatiue of Prouidence Obiection against gods Prouidence Note this Another obiection against the same Gods prouidence resembled by a clocke Ezechiel 1 5. c. Examples of Gods prouidence Ioseph GeÌ„n 45. 7 50. 20 Sathan an instrument of Gods prouidence Madianitâ—â— Iudg. 7. 22. 2. Kings 12 22. Achitophell 2. Kings 15 34 17 14 23. Absolon 2. kinges 17. 23. 2. Kinges 18. 9. c. 1. Pet. 3. 17 1. thes 3. 3. 4 Gal. 6. 14. 2. cor 12. 9 Act. 2. 23 4. 28 Rom. 8. 22 Eph. 5. 25 The Instruments of christs death Luke 22 3. 4. Iohn 12. 6 Mat. 27. 18 Iohn 19. 8 Obiection against the foresaide examples Difference betweene â—â— and By Rom. 8. 14. 1. cor 12. 11 Eph. 1. 11 Ioh. 14. 17 Rom. 1. 26 28. 2. tim 2. 2â— Permission or sufferaÌ„ce willingnes How euill persons performe Gods will. Rom. 9. 19. Psal. 5. 5 Mark. 3. 35 Obiection against prouidence bycause God created all things good Why the blissed Angelles neuer fell nor neuer shall An obiectioÌ„ that God should be the author of euill The necessitie inforceth not mannes will. Math. 26. 54. 56 Iohn 13. 11 18. Ioh. 19. 36 Actes 17. 3 Necessitie of sinning excuseth not sinne Rom. 7. 14 Iohn 8. 36 Rom. 8. 7. The conclusion of the discourse coÌ„cerning prouidence Of fatherige euill vppon god god willeth none iniquitie Psal. 5. 4 â–ª How God willeth or not willeth euill Rom. 5. 15 1. Pet. 3. 17 Of sufferaÌ„ce willingnesse Obiection against the foresaide allegations Gen. 45. 8 Psa 1 c 5. â— Iere. 25. â— Ezechi 21 21. c. Exod. 7. 18 Prou. 16. 33 Difference betweene the good in strumentes the bad in executing Gods vvill vvhat predestinacion is A worldly ouer scrupulous dout Rom. 8. 19. Actes 2. 23. Augustin de Ciuit. Dei lib. 19. ca 1. Twoo sorts of predestination The answer to the doure or obiectioÌ„ last afore named Rom. 9. 22 23. Another obiection vpoÌ„ a distinctioÌ„ of termes Acts. 13. 48 Iude. 4 1. Thes 5. â— 1. tim 2. 4 The right vnderstanding of all generall or indefinite propositions concerning prouidence and predestination Math. 4. 23. Iohn 6. 40 Eph. 28 2. Thes 2. 3 Rom. 9. 1â— Acts. 13. 48 Acts. 16. 14 Election must needes bee particular vvithouâ— anâ— peremptory or precise excepting of any persons Rom. 1. 19. Stubbornnes is the let of the effectual workiÌ„g of gods promises Mat. 20. 16 ConditioÌ„ of beleeuinge Absurdities folowiÌ„g vppon the fore said questioÌ„ The nature of contraries in reasoning The causes of vnbeleefe and of faith are subiect to gods ordinaunce Difference betweene Gods ordinance the execution of his ordinance Iocl 13. 9. A right popishe and worldly obiection Differnce betwene hating and ordeining too iust hatred Whither there be any accepting of persons with God. Rom. 9. 21. How God shapeth both the choseÌ„ the reprobates out of one lump The wilfull vnreasonable obiection of the worldlinges Ro. 8. 14 Nedes must the reprobates perish the cause therof The middle causes betweene the ordinance of predestination and the end of it Rom. 8. 28 c. Rom. 11. 35 Rom. 9. 22. Remedies ageinst the temptation of particuler predestination Phil. 2. 13. 1. Ioh. 3. 10. Ro. 8. 15. 16 Psal. 42. 11 Other â—o comfortable remedies PerseueraÌ„ce or holding out to the ende Howtrewe faith the effectes of it ar interrupted Marke too know an elect from a worldling vnelected â–ª or from a reprobâ—te Rom. 7. 13 Rom. 7. 15 19 Rom. 7. 25. No man must bee hastely deemed for a â—eprobate