Book of Christian Questions and Answers, Text (1 of 3)
A booke of chriſten queſtions and aunſwers.
Queſtion.
WHo hath ſet vsus 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 vntounto vsus.
Queſt. VVhichWhich is the way to woorship him a right, and conſequently to attaiue eternall life, and to glorifie him dewly.
Anſ. To knowe and acknowledge hymRom. 1. 21. Iohn. 17. 3 after the ſame maner that hee hath diſcloſed himſelfe vntounto vsus in his word.
Queſt. VVhat calleſt thou the worde of God.
Anſ. That whiche the Prophetes andGods word Ephe. 2. 20. Apoſtles hauehave 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 orRom. 10. 8 2. tim. 3. 16 2. Pet. 1. 20. penners therof were the Prophetes and Apoſtles.
Queſt. How knoweſt thou that?Actes. 2. 11. 1. Cor. 1. 17 18. 19. 20 21. 22. 23. 24. Luke. 21. 15 Acts. 6. 10 Iohn 5. 30 Actes. 17. 11 2. Cor. 4. 3
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 eueryevery 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. AndIohn. 6. 45 Acts. 13. 48 Phil. 1. 29 Acts. …6. 14 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.2 tim. 3. 17.
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 vsus cheefely to beleue concernyng God himſelfe?
Anſ. That the Eſſence of God is one,Being or ſubſtance Deut. 6. 4. Mat. 28. 19 what the eſſēce or ſubſtāce of god is. 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 themſelueswhat the perſons of the godhead bee. that hauehave 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 isThe diſtinction of the perſons in the godhed 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 onelyonly: 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 ſekeReuerence to be geuen to gods miſteries. 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 vntounto vsus, and not ſearche for the thing that he hath hidden from vsus, & which we be not able to conceiue.
Queſt. Doth this knowledge of Gods Eſſence, ſuffice to ſaue a man.
Anſ. No. For beſydes manye otherKnowledge of God. thinges, whereby Gods nature is after a ſorte paynted out vntounto vsus: leaſt wee might ſurmiſe him to bee like the thingsRom. 8. 15. 16. 17. &c. …bm 38. 39 Gal. 4. 6. 7 Iohn. 16. 17. &c. that are created, it ſtandeth vsus chiefly on hande to knowe, howe he is mynded towardes vsus.
Queſt. That thou maieſt knowe this, what conſidereſt thou chiefely in God.
Anſ. Perfect iuſtice, and perfect mercye.
Queſt. VVhat calleſt thou iuſtice, andExo 20. 5. 6 Ex. 34. 6. 7. What gods iuſtice is. 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, IWhat gods mercy …. meane that whatſoeuer he beſtoweth vponupon vsus, (and ſpecially the benefit of euerlaſting life) procedeth wholy of his mere free gift and grace.
Queſt. But theſe thinges agree not together.How iuſtice and mercy may matche 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 vntounto vsus fréely by the father.
Queſt. Did not the father then, or the holy ghoſt aby the death for vsus?
Anſ. No truely, none of them both: butIohn. 1. 14 &. 16. 13 & 17. 3. Rom. 8. 14. 1. Ioh. 4. 13. alonely the ſonne whom the father ſent, and whom the holy Ghoſt teacheth and ſealeth faſt in vsus.
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,Math. 1. 21. Mark 2. 7 if he were not God.
Queſt. How then could he die?
Anſ. Where as by his godhead he wasGal. 4. 45 Heb. 2. 9 14. 15 Chriſtes Incarnation 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 chaungyngeIohn. 1. 14 Heb. 2. 16 1. Iohn 1. 7 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 vntounto 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?Vnion
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 vnitedA Diſcriptiō of vnion or vnitinge of two thinges into one 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 ye 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 vnionThe vnion of the two natures in Chriſt. 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 onelyonly 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 vn…o it mannes nature deſtitute of it owne …erſonſhip as I myght terme it. Therefore to bee ſhort, lyke as in the Godhead …here bee three perſones coming together …n one ſelfeſame nature: euen ſo in chriſt …here be two natures ioyned together in the one perſone of the Sonne: ſo as the …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 …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 …onne, in which perſon both the natures …re vphilde.
Queſt. Neyther comprehend I this ſecrete.
Anſ. Then yet agayne reuerence thouReuerence of heauenly miſteries. 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 vsus, nor yet Chriſt, that …s to ſaye annoynted, as our Soueraigne …nd euerlaſting Kinge, Prophete, and Préeſte.
Quest. But coulde not God hauehave 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 ſauedThe orderly proceding of gods iuſt. vsus without full ſatiſfaction, or exacted the ſame ſatiſfaction of any other than of the nature that was indetted: he might hauehave ſéemed to hauehave béene vnmindefull of his iuſtice, and therfore it was requiſite thatHeb. 2. 14 15. 16. 17 Rom, 8. 3 our ſauiour ſhould bée a man. But had he ben but only man, hée ſhoulde neuer hauehave diſcharged gods wrathe, and ſo conſequently he ſhould not hauehave ben able to winde himſelfe out of it, and muche leſſe to deliuer vsus. And therfore it behooued,… Cor. 5. 19 that the fleſh whiche was taken, ſhoulde be ſuſtayned and borne vp by the nature of the godhead, moſt perfectly vnited vntounto it. Furthermore as concernyng mercyRom. 5. 8 could there be geuen any ſurer, euidenter yea or more diuine aſſurance of moſt perfect mercifulneſſe, thā that the father hath euen his owne only ſonne for his enemies, and the ſonne likewiſe geuen his …wne life willyngly for vsus that are moſt …nworthy?
Queſt. It is euen ſo. But was not ChriſtChriſts mā hod moſte pure without ſinne, Math. 1. 20 Rom 8. 3 1. Pet. 3. 18 …imſelfe giltleſſe?
An▪ Yes forſoothe. And therfore he was …onceiued by the holy Ghoſt in the virgin …ary, not onelyonly without any ſpot of vn…eanneſſe, but alſo endewed with moſte …ingular ſowndneſſe and pureneſſe in his …eaſh. For otherwiſe he himſelfe ſhoulde …aue had néede of an other to bee his ſaui…ur: neither could his oblation hauehave plea…d God, neither truely coulde God hauehave …ounde in his hart to hauehave vnited himſelf …o ſo vncleane a nature.
Queſt. Coulde it then ſtand with the na…ureChriſt ſuffered as a borow or ſue… tie, & not as an offender of the ſoueraigne Iuſtice, to exacte …unishmēt for other folks ſinnes, at the …ands of a man that was moſte giltleſſe, …ea and alſo moſt holy?
An. In déede the father might hauehave ſée…ed to do his ſonne wrong, if he had pu…iſhed him as an offender. He ſtrake2. Cor. 5. 21 …im therfore, not as an offender, but as …ne that of his owne accord was willyng …o yeeld himſelfe as a borowe or ſuretie for the vnryghtuous: and therefore th… father did nothyng that myght not w… ſtand with his iuſtice.
Queſt. But why was he condempned … the barre before the Iudge, and alſo ex… cuted by the death of the Croſſe, ſeyn… he coulde hauehave dyed otherwiſe alſo fo… vsus?
Anſ. To the ende it might thereby th… better appeere, that he became accurſe… for our ſakes, and that he toke vponupon hy… the whole wrathe of his father againſt our ſinnes, to ſet vsus at full liberty.
Queſt. But death is incident to the bodieObiection agaīſt chriſtes full redeeming of the whole man by his death onelyonly: and therfore by this death o… his, he ſeemeth to hauehave diſcharged bu… onelyonly our bodies. And yet notwithſtanding, all of vsus dye ſtill: VVhereupon i… ſeemeth to followe, that he ſaueth neyther bodie nor ſoule.
Anſ. It was requiſite that Chriſt ſhould take vntounto him both ſoule and body togeether: that he might both die, (for the fyrſ… death is the ſeparation of the ſoule from the body) and alſo that being become perfecte man, he might deliuer men whole … perfecte.
Queſt. Meaneſt thou then that he ſuffered alſo the paines whereunto our ſoules …e ſubiecte?
…nſ. Yea verely, for it is euen the chieſtGal. 3. 13. Chriſt ſuffereth the whole dew for our ſins. part of Chriſtes ſufferinges, that be…es the extreme tormentes of moſt cru…l death, he alſo endured for our ſakes …e moſt horrible weight of gods wrath, …an the whiche nothinge can bee more …eadfull: durynge whiche tyme, hys Godhead did as it were reſt in hym all …e whyle, to the intent that the man…de whiche he had taken vntounto hym, al…houghe it quite quayled not vnderunder the …urden, (whyche otherwiſe had been vn…llerable to the verye Angels,) myght …otwithſtanding moſt ſharply feele, and …nally beare out, gods whole wrath vn…tterably inflamed agaynſt all the ſinnes …f all the choſen: euen till ſatiſfaction were made to the full. Therefore at what …ime he hung vppon the Croſſe, he was …lſo in the middes of the torments of hell …hat he might fully deliuer vsus from both the deathes.
Queſt. But I pray you, if he came to de…iuerWhy Chriſt deliuered vsus by dying. vsus from death, why did he himſelf dye.
Anſ. Becauſe that elſe the ſaid ſoueraine iuſtice of god, whiche it béehooued to be ſatiſfied,Heb. 2, 14 Eſay. 53. 8 &c. Oſe 13. 14 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 ſortwhy the choſen die ſtill die, ſeyng Chriſt hath vanquished death for them?
Anſ. Becauſe Chriſte is not come, to reſtoreRom. 5. 15 &c. vsus into the ſame ſtate of this world, which wée hauehave loſt in Adam: but to remooue vsus into farre better immortalitie, which thing cannot bée done, except wee depart out of this worlde. Therfore albeit1. cor▪ 15. 35 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 wt 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 onelyonly frayeth not the beléeuers, but alſo refreſheth and chéerethHow the power of chriſt vttred tſelfe. 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 handMath. 28. 2. 3. &c. Actes, 2. 24. in aſmuche as his body ſuffered not any corruption. Neuertheleſſe, it was his wil to hauehave 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 withRom. 6. 4 what Chriſtes Reſurrection witneſſeth vntounto vsus. Rom. 6. 10. 1. Cor. 15. 3. 4. &c. The cauſe of Chriſtes Aſſention, & how be is abſent from vsus. Ephe. 4. 8. 9. 10. 1. cor. 15 20 the quickening ſent of his owne death.
Queſt. Is his reſurrection then a witnes that he vndertooke to die willyngly, to purchace immortalitie for vsus?
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 vsus?
Anſ. In body he is verely and in deede gone away from vsus 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 vsus to hye vsus thitherwarde, where he hath prepared a place for vsus.
And yet is he all the while preſent wythIohn. 14. 2 Col. 3. 1 vsus by his ſpirite, gouerning his Churche as the head gouerneth the members that be ioyned vntounto it.
Queſt. Then hath he shifted his place, to goe thither where as is no place.
Anſ. It is ſo, he hath chaunged place,Mat. 28. 20 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 vsus (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 t… wythdrawe vsus from the earthe, and to teache vsus to ſeeke heauenly thinges. And where as thou ſayeſt there is no plac… whether as he is aſcended: it is a fond… imagination. Let this ſuffice thee, namely that the godhead onelyonly is infinite, an… 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 whō 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 atChriſt fitting at the right hand of the father. 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 isPhi. 2. 9 already fully glorifyed by the godhead which dwelleth bodily in it without beréeuingCol. 2. 9. it of the own eſſence or eſſētiall properties, and y• it ordereth and ruleth all things in heauen and earth with fullMat. 28. 18. Phil 2 … 0. Heb. 2. 8. 9 1. cor. 15. 17 Eſſential properties Luk. 24. 39 power, ſauinge him that hath made all thinges ſubiect vntounto 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 ſelfsāeA right papiſtical obiectiō, wheron they builde their deuiliſh maſſe 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, yt 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 vsus as concerning his madhod.
Anſ. Yea, and ſo far of from vsus, as theColo. 3. 1 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 wasIhon. 3. 13. then in heauen, when he talked with Ni codemus vponupon earth.
An. This and ſuch other thinges are ment by cōmunicating of proprieties.
Queſt. What calleſt thou proprietie?what propertie is
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 inThat is to ſay partaking, made apertaining to the one as vvel as to the other, made cōmō or indifferē … to both. 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 vntounto, but not vntounto the other.
Queſt. But theſe two thinges ſeeme to ſticke inſeperably together.
An. Then take yu the caſe to ſtand thus.Hovve eche of chriſtes natures cō municate their properties vntounto other. 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 hauehave 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 eueryevery where or Chriſt is eueryevery where as touching his flesh: & chriſts godhead is not eueryevery 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 onelyonly. 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 vntounto him. Neither is a man god, in y• he is a man: but in another reſpect, namely in that he is vnited vntounto god. And looke what I hauehave 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 vntounto 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 cō municating of properties, but in y• he ys takē into one perſon by the ſon of god.
Queſt. But theſe maner of ſpeeches ſemeThe great force of the vnion of natures. hard and very ſtrange.
Anſ. Nay truly. If yu woldeſt caſte away thy miſconceiued and preiudiciall opinion: yu 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 ye the vnite is of the perſon onelyonly. Whervpon it cummeth to paſſe that the whole perſon, not only is ſignified by the name of ye 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 ye 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• whole perſon. And it is a cōmon ordinary matter in al things to ſpeake of perſons after ye 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 ye ſeueral parts therof, y• is to wit both to his ſoule & his body, but this maner of ſpéech▪ Peter is the ſō 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 onelyonly, 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▪ 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, euē 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 ſhalbe trew, and yet but in reſpect of his body onelyonly, albeit that Peter (that is tovvhat is mēt by communic…tinge of properties 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 …nion of the two natures: in whiche re…ort the eſſentiall propertie, or the ope…ation, that agreeth to ſome one of the na…ures, is attributed to the perſon in ioint …eſſe and not in ſeueralneſſe. And for…ſmuch as this report is true: ther muſt …eedes alſo be truth contained vnderunder it. Howbeit in the aforeſayd reſpect, that is …o ſaye, of the whole perſone conſidered …oyntly together.
Queſt. Then cōcludeſt 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 vsus that are vponupon earth.
An. So is it. And yet I graunt, thatHovv chriſt is preſent vvith vsus Chriſt being man, is ſtill preſent wyth vsus, 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 vntounto the word which is eueryevery where, & therfore alſo is in verye deede in his ſupper,
Queſt. VVhat doth Chriſt then auail … To vvhat purpoſe Chriſtes bodily abſence …erueth. Mat. 28 18 Iohn. 17. 2 Mat. 28▪ 20 Iohn. 15. 4 Gal, 2. 20 Ephe. 1. 11.now as touching his fleshe, if hee hau… forſaken vsus?
A. Nay, he hath not forſaken vsus, in a… muche as euen now alſo in his glorifyed fleſhe, he diſpoſeth althinges both in heauen and earth, and hath receiued a nam… that is aboue all names, at hys father… hand. By vertue of which aucthoritie he quickneth cheriſheth, and gouernet… his church in this worlde by hys ſecret & vnutterable power▪ 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 intercesſiō Chriſtes intercesſionis this that you ſpeake of?
A. He maketh interceſſion, firſt in pacifiyng the father towardes vsus 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 attonemēt maker betwixt vsus 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 …iſt ſhould make, with knéeling down …is fathers feete: it is but fond deuic… ſuche menne as hauehave no ſkill to put a …erence betweene Chriſte when hée …s in weakneſſe, and Chriſte beinge …w in glory, nor finally to diſcerne hea…nly thinges from earthly thinges.
…ueſt. VVhat thinkeſt thou then ofObieccion againſt chriſtes mediation in both his natures …em which do ſo wilfullye maintaine …at Chriſt is not a mediator in reſpect … both his natures?
…nſ. I thinke them to be the deuils In…uments, prepared to hinder the work … the Lord, whiche thinge experience yt …lfe hath taught vsus.
…ueſt. But to be a meane betokeneth a …ace beneath the higheſt, and it belon…eth to the leſſer perſō to make meanes …o the greater perſon: Hereuppon I ga…her, that they ſeeme too bee Arrianes, …hiche holde opinion that Chriſte is a …eane and a meanemaker or mediator …s touching his godhead alſo.
Anſ. I ſhoulde wonder, that in ſo great …ght of the Goſpell, there coulde be any …ound, that woulde ſuffer themſelues too be beguyled with ſo tryfling toyes, if … deede it ſelfe bewrayde not, that they n… uer folowed gods Goſpell with a ryg… zeale. I ſpeake of the wilfull ſorte, a… of ſuche as are condemned by their own iudgement.
Queſt. But this is no anſwering.
An. The ſhamefulneſſe of the matte… compelleth mee to bruſte out into the… wordes, becauſe I ſee ſo manye ha… ſhrunke away vppon ſo ſmall occaſion … none, firſt vntounto the hereſye of Arrius, afterwards to the ſurmized opiniō of thr… Gods, & finallye to the deueliſhe dotag… of Samoſetane. Go to therefore, & let v… enquire of them ſeuerally in order.
Queſt. Thinkeſt thou then, ihat to be… Difference betvvene a meane & a mediator or meanmaker.meane is another thiug than to be a m…diator or meanemaker?
An. Yea truly. For the word Meane ma… betoken but the qualitie or ſtate of a perſone: and ſo the thinge that is betwixt… two vttermore thinges, maye bee dee… med a meane or a middle thinge? But … mediator or meanemaker, betokenet… an Vmper or attonementſeker. Whiche are thinges ſo far diuerſe, that one may… be a mediator or meanemaker, whyche notwithſtandinge is not of a meane or …ddle degree, as when we ſeeke to ſet …en at one: and contrarywiſe, one maye of a meane or middle degree, and yet ſhall not followe of neceſſitie that he is …ediator.
Queſt. But Chriſt is both a meane andChriſte is bothe a meane and a mediator. mediator.
An. I graunt it.
Queſt. If he be a meane in that he is the …ord, or the ſonne: thē it foloweth that …e ſonne is inferior to the father, name …e as if hee were endewed with ſome …ind of Godhead that were a mean be…wene the godhead of the father & the …ature of man.
An. Then wilt thou hauehave Chriſte to be meane, as touchinge the one of his na…ures onelyonly, that is to wit as touchynge is manhod: or els to be no meane at all?
Queſt. Nay, but aunſwer mee firſt to my …emaund.
An. I anſwere then, that hauehave thou an …ye to whither of his natures thou liſt …lone by it ſelfe, chriſt cānot be ſaid to be … mean, for in yt he is ye ſonne, he is equal with the father: and in that he is man, he …s equall with the reſidue of men. Therfore ſtoode the manhood on hand of neceſſi… to borow this effectuall workinge at … hand of the diuine nature that toke it … to it. Therfore in this work of media… (that is to ſay of reconciliatiō or atto…ment) ſome doings are attributed to … whole perſon of Chriſt (that is to ſaye both his natures working together) ſ… to his godhead ſeuerally by it ſelf, & ſo… to his manhod ſeuerally by it ſelfe: but conclude, none of bothe his natures h… the mediatorſhip by it ſelfe alone.
Queſt. But what shall we beleue conc… ning the office of interceſſion? for ſu…lyvvhat is to be thought of the office of interceſſion. he that maketh interceſſion for an… ther is inferior vntounto him to whom t… interceſſion is made.
An. Nay, that is vntrue: for what ſho… let, but that one equall maye intreat a… ther his equall, or the ſuperior maye … treat his inferior for another man. A… therefore it ſhould not follow y• the ſon… were leſſer then the father, although … had taken this charge vppon him or … own will, euen without taking any fl… vntounto him. But I hauehave ſhewed alread… how ye thinges that are writen of chr… interceſſion, muſt not bee reſtrained …e reaſon that agréeth with ye ſouerein…s & degrées of this worlde. Moreouer …w the worde is a meane betwéene the …ther and vsus, in reſpecte of the vnion of …e twoo natures: and howe he is the …ediator betwéene the father and vsus, in …ſpect of his office, I hauehave ſhewed euen …ow.
Queſt. They ſay alſo it ſhuld ſeme that …e Godhead maketh interceſſion to it …lfe, if Chriſt ſhould be called an inter…ſſor in reſpect alſo that he is God,
Anſ. They ſay ſo in déede, but very vn…ilfully. For although the Godhead be…ge a thinge vndiuidable, be whole and …erfect as well in the ſonne, as in the fa…er and in the holy ghoſt: Yet notwith…tanding when we conſider the godhead … the perſons, we conſider it not with…ut relation of one perſon to another.
…nd therefore put the caſe (which thinge … moſt trew) that Chriſt maketh inter…eſſion for vsus to the father, euen in his Godhead vnited to the manhod whiche …e tooke vntounto it: yet ſhall it not followe, …hat he maketh interceſſion to himſelfe, …einge that the father is one and yt ſonne …s another, in ſeuerall perſon throughlye diſtincte, albeit that the father and th… Sonne be both one thing and one god… if the Eſſence of them bee conſydere… with out their perſons. For like as i… Chriſt incarnate there be ſeueral thing… and not ſeueral perſons: ſo in the god… heade there be ſeuerall perſons but n… ſeuerall thinges.
Queſt. What opinon haſt thou o… Of praying to Saincts & Angels.praying vntounto Angels and Sainctes deceaſed?
An. That it is wicked Idolatrie.
Queſt. Yet it may bee, that they whic… praye vntounto Angels and Sainctes deceaſed cannot awaye with the makinge o… any Images. Ageyne yee ſhoulde hauehave made a diſtinction betwene ſuche a… pray to the trew and bleſſed Angelles or to the ſoules of them that were godlye and holy men in deede: and ſuche a… worſhippe counterfet Aungelles, that is to ſaye feendes, or whiche worſhypp… ſuche maner of Goddes as although… they were Goddes, yet shoulde they (euen by their owne confeſsion) be bu… wicked Goddes.
Aunſwere I graunt, not onelyonly that ſomme ſin…esMat. 11. 22. Iohn. 19 11 are more heynous than others: …ut alſo that ſuche as are giltye of one …elfe ſame ſinne, are not alwayes a like …iltye. Neuertheleſſe, he that ſynneth …he greeuouſlyer, diſchargeth not hym that ſynned leſſe heynouſlye, out of the …umber of offenders. And therefore …et vsus ſuffer all this geere to ſlip, wher…f there is no queſtion betwixte vsus.
…dolles are conceyued by fonde fancye, and broughte foorthe by the hand. Therfore are they Idolaters, alſo, whoſe Idoll …urketh like a ſhapeleſſe conception in …he wombe of theyr imagination: ney…her is there anye kynde of idoll more …wglye, than this which is ſet vp in the …ery bowels of the mind.
Queſt
But why calleſt thou that thing Ido…atrie,The good intentes of the popiſh praying to Sainctes. which leaneth vponupon good rea…on.
Anſwere. Fie on that reaſon whiche not onelyonly …eaneth not to Goddes woorde, but alſo …eyghteth fully againſt it. And yet I ſee …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 vponupon 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 eueryevery 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 vponupon the creature, whiche is proper or peculiar to god alone. And wheras they make exception, that God diſcloſeth our peticions vntounto 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 vsus to ſhake it of as a fooliſhe and groſſe forgerie. Moreouer, as concerninge the angelles, we héere in déede that the Lord… 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 …aye that be doone in faith, ſéeynge wée …nowe not, neither when they come, nor …hen they goe: nor when they bée pre…ent, nor when they be abſent: nor finde …ny woorde or example of it in the holy Bible: but rather that the Angelles hauehave …ot admitted ſo muche as any outwarde …eligious reuerencinge? finally ſeeinge …ere is none in the whole worlde to bee …ompared, eyther in power or louelove to…ardes vsus, vntounto Chriſt God and man …hiche ſitteth at the right hand of the fa…er, makinge interceſſion for vsus, as the …ely mediator betwéene God and men …herevpon ſprange the rable of pety in…rceſſours, but of manifeſt diſtruſt in …m? And as for the vnfailinge louelove … the Sainctes which manie men harp …on, althoughe it be trewe: yet not…ithſtanding it is ſo awklye applide for…e proofe of prayinge to Sainctes, as itAnother obiection of the Papiſtes for praying to ſainctes. 2 Theſ. 3. 1. …edeth no diſproofe at all.
Queſt. Yet notwithſtanding wee pray …e for another, & deſire one of vsus the …ayers of another, and in ſo doinge the …oſtle hath gone before vsus by his own example Ergo. to require the interceſsion of ſome others beſides Chriſt, it n… why timpeacheth the offyce of the onelyonly mediatour, vntounto whom wee ſay not pray for vsus, but, hauehave mercy vponupon vsus.
Anſwere. Fyrſt wee are ſure that the maynteyners of this praying to Angelles an… deadfolkes, holde not them ſelues within thoſe boundes: but doo craue thei… healpe in their daungers and diſtreſſes no leſſe than the openeſt Idolaters tha… euer were, did in olde tyme craue help… at the handes of their petygoddes tha… were vnderunder the throne of their Iupite… Againe, for the members of one body too requeſte one of vsus too praye for an… ther, ſo longe as wée maye bée able t… aduertyſe one another of our affair… in this life: is truely no poynte of pra… ing vntounto men, or of thruſting in medi… tours in Chriſtes ſteade as they do: b… rather a callinge vponupon oure common … ther together wyth our brethren, in t… name of the one mediator aforeſay… the whyche one myndednes is a moſt …eptable Sacrifice vntounto God.
Queſtion
But the holy Ghoſt himſelfe is ſaide toRom. 8. 26 How the holy ghoſt prayeth for vsus. Rom. 8. 15. …ake intercesſion for vsus with vnſpeakble groninges.
Aunſwere. That is becauſe hée teacheth vsus too …one and to praye aright, accordinge al… as the ſame Apoſtle maketh hym too …ye out.
Que. But when shal this interceſſion beChriſts interceſsion for vsus is and ſhalbe euerlaſting. … an ende?
An. Truely neuer: for euen at ſuch time … it ſhall appeare that we be with god, …ur cleauinge vntounto him ſhall not be but …y the ſteppinge in of oure meane and …ediator, and conſequently of oure head …eſus chriſt, whoſe reigning and préeſt…d are euerlaſting in the ſame reſpect. …et not withſtandinge, the whole maner …rulinge and gouerninge the Churche …at is now vſed, ſhall vtterly ceaſe, after …at y• laſt enemie, (that is to wit death) … put away, and al the choſen are taken … with their head into euerlaſtinge life,1. cor 15 28 Of the yelding vp of chriſts kingdom to god the father. …d ſo god ſhalbe all in all.
Queſt. But Paule ſayeth that this king…me or reigning shalbee yelded vp to …e father, and that Chriſt shal become …iect vntounto him.
An. Paule verely hauinge an eye vntounto Chriſt, as too the ſonne of god in deede, howbeit as manifeſte in the fieſhe, and ioyned with his mēbers, dooth worthely attribute the chiefe glory to the godhead, which ſhall at that time be moſte of all diſcloſed, when all enemies be ouercom…. And truele this ſubiection beetokeneth ſome thing inferior to the godhead (for the creature ſhall neuer be made equall with the creator, no not euen in chriſte) but yet it doth vsus to vnderſtand, that the chiefe bleſſedneſſe (next vntounto that which is peculiar to the Godhead) conſiſteth in this poynt, that God acceptinge vsus (and our head togither in reſpecte that he is man,) for his déere and faithful ſubiects, will then at length géeue vsus the fulneſſ of felicitie, and puniſh the reſt as rebel… with endleſſe paines.Of chriſtes comming, to eudgement. 2. tim. 4. 1.
Queſt. But wheras it is ſaide that he will come at the laſt daye, to iudge both the quick and the dead: ther is ſom hardnes in that ſaying. For it appereth by many places, of the Scriptures (& ſpecially by the Story or parable of the rich gluttō)Luk 16 19. that eueryevery mannes iudgement lighteth vponupon him immediately after his departure out of this life, whither he be godlyLuke. 16. 9. 23. 24. or vngodly.
An. God dooth after a ſorte execute hys iudgement euen thē: inſomuche as it is not to be doubted, but that the ſoules of the Godly whom Chriſt doth gladly receiue,Actes. 7. 60 Phil. 1. 23 hauehave a foretaſte of the eternal happines: and contrariwiſe yt the ſoules of the vngodly hauehave a forefeling of ye horriblenes of eternal death. Notwithſtāding beſides that the ſaid fore iudgement hath reſpect only too their ſoules, while their bodies lye ſtill a ſléepe in the duſte: theMat. 25. 3… ful declaratiō and executing of the iudgement, whereby the whole man ſhall eyther be made owner of eternall lyfe, or els be caſte into endleſſe torment, is delayed to the laſt daye of the generall Reſurrection.
Queſt. By the deade then, thou meaneſtThe dead. not them that shalbe dead at ſuch time as they shalbe iudged: but ſuch as hauehave ben dead before, and shall then be riſen againe. VVhichWhich then be the quick ones that thou matcheſt againſt the deade ones?
An. They be thoſe whome Chriſte ſhall then finde ſtil aliue in this world, at that ſeconde comminge of his whiche ſhalbée1 cor. 15. 51 52. 1. theſ. 4. 15. moſt glorious. The ſodaine chaunginge of whiche men intoo the one ſtate or y• other of the life to come (yt is to wit either of endleſſe death or of euerlaſtinge life) ſhalbe vntounto thē in ſtéede of bodily death & riſinge againe, as the Apoſtle teacheth.
Qu How are they ſaide to be dampned Endles dāpnation.to endleſſe death, who notwithſtāding are riſen againe neuer to die any more?
An. Becauſe that to liue in ſo horrible torments both of ſoule & body, deſerueth not the name of life, but rather of death.
Queſt. But the Reſurrection? is it not in generall of gods goodnes, yea and thatObection againſt the generalneſſe of the reſurrection. 1. cor. 15. 22 in Chriſt who is the firſt fruites of them that riſe?
An. Like as the father created all things in the Sonne: ſo alſo ſhall the wicked receiue life againe in him, that is to ſaye, by the operation of his power. And yet for all that the bleſſinge of life ſhall turne to a curſe in the vngodly, like as al other things doo. The wicked therfore ſhal not riſe againe by the benefyte and vertue of Chriſtes reſurrection (for this reſurrection is knit vntounto bliſſed life, with an vnſeparable knot: and therefore none but only ſuche as beleeue in Chriſte and are …uely graffed into him, are made parta…ers of that.) But by the power and auc…hority of the Sonne as he is a Iudge: who at the ſame time that he pronoun…ed the ſentence of dubble death, and ſpe…iallyGen. 2. 17 Gen. 3. 19 of eternall death againſt all mankinde, did euen then condemne all men …n the penaltie of riſing againe, ſauinge thoſe whom he himſelf ſhoulde preſerue from death For how ſhould the puniſhment of the wicked be euerlaſting (as it muſt néedes be) if their bodies ſhould cō tinew for euer in the duſt, vtterly voyde of all feeling.
Queſt. Neuertheles, ſeing that the bodieObiection agaynſte the puniſhment of the bodie for the ſouls offences. mooueth not of it ſelfe, but onelyonly is the Iuſtrument of the ſoule: it ſeemeth to ſtande with equitie, that the whole punishment of ſin, or the whole glorie of rightuouſneſſe, ſhould hauehave cleaued to mennes ſoules.
Aunſwere. The whole ſcripture ſpeaketh againſt it1. cor. 35. &c as often as it maketh mentiō of ye reſurrectiō, which doutles agréeth not properly to the ſoule. Again although the body ſin not of it ſelf alone: yet doth the whole man ſin, and therefore hee is iuſtly puniſhed whole. And chriſt were not a perfecte1. theſ. 5. 25. Heb. 2. 14 redeemer, if hee ſhould let the bodyes of his ſeruaunts lye ſtill in rottenneſſe. Neither had he néeded to hauehave takē a body vntounto him, if he had come to deliuer no more but our ſoules.
Queſt. But what maner of life ſhall thatEternall life and eternall death. eternal life be, and what maner of death ſhal that eternall death bee?
Anſ. It is to no purpoſe to ſearche for theſe thinges: not onelyonly becauſe ſuch curiouſeneſſe is to bee condempned, as driueth men too demaunde the thinges that the lorde hath as yet hidden from vsus: but alſo beecauſe it is a pointe of extreame madneſſe, to be deſirous to comprehende that whiche a manne is not able to conceiue. If wee were nowe able to conceyue that bliſfulneſſe, wee ſhoulde already after a ſort poſſeſſe it, in aſmuch as y• vnderſtanding of man doth at leaſtwiſe ſo farforth enioy the thing that is to be vnderſtoode, as it conceiueth it in vnderſtandinge. The lyke alſo is too bée thoughte of the euerlaſtynge paynes: whereof wée ſee that euen a very light conceyte of them doothe nowe and then dryue men too diſpaire, and too horible factes. Now then, that men féele not as yet the horriblenes of the euerlaſting fyre anye fullyer: it is to be imputed to Goddes forbearinge, who as yet delay…th his wrath. Therefore let vsus rather …éeke, by what way wée come too it, that …ée maye holde the waye of lyfe: and let …s ſettle ourſelues in the things that the …orde hath opened vntounto vsus concerninge …hoſe matters in his worde: namely that …he happineſſe of the Godly, and the vn…appines of the vngodly, ſhalbe ſo great …hat the maner and meaſure of none of …hem both can bée comprehended by vsus …s nowe.
Queſt. Then which is the way to eternallThe onelyonly way to eternall life Ioh. 20. 7. 1 …fe?
An. Euen Chriſt as he himſelfe witneſ…eth: neyther is there any other way that …adeth vntounto life.
Queſt, And yet he quickeneth not all …en.
An. I graunt that he quickeneth none …ut thoſe that walke in this way. And to …alke in this way, is to ioyne a mannes …elf vntounto chriſt, yea & after a ſort to incor…orate himſelf into him, by beléeuinge.
Queſt. What calleſt thou fayth?The diſtinction of true faithe
An. The fayth or beliefe whereby the …hildren of light differ from the children of darkneſſe, is not ſimply that Inſight (which the deuilles hauehave aſwel as they) wherby it commeth to paſſe, that a man acknowledgeth the thinges to bee true, which are contained in the writinges of the Prophetes and Apoſtles: but moreouer it is a ſtedfaſt aſſent of the mind accompanying the ſame Inſight, wherby it cometh to paſſe, that eche man applieethRom. 8. 37 &c. particularly to himſelfe, the promiſe of euerlaſting life in Chriſt, in cace as i… he were in full poſſeſſion of it already.
Queſt VVhither doth nature yeelde vsus this faith, or doth grace geue it? or whe… Whens true faith commeth.ther doth partly nature & partly grac… geue it?
An. Only the mere grace of god, which begetteth vsus anew.
Que. Are there not common Inſightes and felings of god in the nature of ma… though he bee corrupted?
An. Yes verely be there, howbeit eue… as ſom rubbices of a very princely bu… ding. Again I ſay thus much, that thi… faithe is not grownded in naturall I… Mat. 16. 17. Ioh 1. 19. & 18. 17. 15ſights: but theremuſt further bee adde… the things that god hath diſcloſed to th… world peculiarly by his Prophetes, a… Apoſtles, which things fleſhe and bloude1. Cor. 2. 9 19. 14. …uld neuer hauehave once thought of. Laſtly …is thinge alſo is to be marked (wherin …nſiſteth as it were the ſpeciall and pe…uliarCol. 22. difference of fayth (namely that …he man muſt apply the promis of eter…all life in Chriſte, peculiarly to himſelf …y beléeuing, which teſtimony the ſcrip…ure calleth aſſured perſwaſion.
Queſt.1. Theſ. 1. 5 Of mans corruption. …pray you let vsus ſtep a litle aſide to diſ…ourſe of mās corruptiō. Firſt I demaūd …hat thing thou thinkeſt to be corruped in the nature of man: and ſecondlye …hat maner of corruptiō the ſame is: & …ſtly what remedie there is againſt it.
An. To the firſt demaūd I anſwer, thatCorruption of the body in ſubſtance Iohn. 3. 6 Ephe. 2. 5 … whole man is corrupted: yea & ſo cor…pted, y• S. paules ſaying (namely that …e bée dead in our ſinnes) is to be vnderunder …oode of either part of man.
Queſt. Doth this corruption touche the …ery ſubſtance of him.That is to vvit both of ſoule and bodye.
Anſ. Yea in déede doth it as concer…inge the bodye, which euen therfore is …ecome mortall. But of the Soule wée …uſt thinke otherwiſe.
Queſt. VVhat shall wee thinke then of …e corruption of the ſoule?
Anſ. That it is corrupted in qualities,Corruptione of the ſoul in qualities and vvhichwhich thoſe qualities bee. whiche for inſtructions ſake I make to be two, namely reaſon and will.
Queſt. Doeſt thou then place qualities in the ſoule?
Anſ. I doe ſo, howbeit agréeable to a ſpiritualll and ſingle nature. Otherwiſe if a ſoule or a ſpirite be nothinge elſe bu… a ſubſtaunce, then let vsus make as many vnderunder goddes as there be ſoules of men… But to the ende wée may eſchew many crabbed ſchoole pointes at once: yee ſhall vnderſtande that I admit but one ſoul… in a man: for I read not that there wer… anye moe created, and I déeme it an abſurditie, that anye one bodye ſhoulde be indewed with any moe ſoules than one Alſo by the qualities of the Soules I meane two thinges. That is to wit, fir… the powers grounded in the ſoule: whi… I ſaye are no leſſe to be diſtinguiſhed (howbeit by ſuche diſtinction as agrée… to a ſpirituall nature) from the very ſu… ſtance of the ſoule it ſelfe, than the pow… of drawing ſtéele is diſtinguiſhed fro… the ſubſtaunce of the Adamant: And ſ… condly the ſoundenes, or the rightnes, … (as Moyſes termeth it) the goodnes … the ſame powers, which I ſaide to bee twoo.
Que. VVell then, conſidering that the fall of man can neuer be ſufficiently vnderſtoodeError in opiniō about original ſin. and diſcribed. They that auouche originall ſinne to conſiſte onelyonly ſin accidents or qualities, ſeeme to take …it but for ſom ſuperficial blemish, that ſticketh as it were but to the ſkin.
Anſ. Theſe be fond conceites of fooliſhe men: and after the ſame ſort did Sathan in times paſt beguile ſome men, yt wold néedes wreſt the chriſtian principles to the ragged rule of their own moſt foliſh reaſon. By thoſe qualities I meane notvvhat is mēt by qualities in the ſoule. ſome accidentes or byfalles, but thinges that ſticke in the very nature it ſelfe, and yet may be diſſeuered from the very ſubſtance and as it were from the grounde worke it ſelf wherin they be, not in very déede, but by reaſon and in thought.
Queſt, Your ſaying thē in effecte, is thatThe ſoule is not corrupted in ſubſtance but in qualities, for othervviſe it ſhould die as the body doth. the qualities of the ſoule are corrupted, and not the ſubſtance of it.
An. I ſay ſo, and I ſaye further that the …ontrary oppinion is the certain and the …pen waye to Epicuriſhneſſe, that is to …ay to mainteine the mortality or dying of the ſoule. For graunte we once neuer ſo little corruption of the ſubſtaunce of the ſoule we muſt néedes confeſſe that y• ſoule it ſelfe is in daūger of dying. Again if the whole ſoule be corrupted: thē muſt the whole ſoule néedes dye out of hand. But if the corruption be but in ſom part of the ſoule: how can there be anye diuiſion of partes in a ſingle ſubſtance, ſuche as the ſoule is? Therefore whoſoeuer will maintaine this ſo awk and wicked opinion, had néede to be ſtarke mad: and no leſſe blinde had they néede to bee, that ſhould giuegive eare to him.
Queſt. Let vsus leaue this geere for thoſe to delight in, vponupon whom the lord ſhall execute his rightfull iudgements. Now proceede and tell me what the ſame corruption is.
Anſ. Neyther reaſon, nor wyll is takenNeither reaſon nor Wil is taken away by Adams fall, but both of them be vtterly defaced and corrupted. away (as I ſayd euen now): for had they ben taken quite awaye, the ſoule of man muſt needes hauehave periſhed, or vtterlye ben none at all. But both theſe powers are ſo ſore defaced: that whereas the eye of vnderſtandinge oughte too hauehave béene moſte cleere, according alſo as it was before the fall: nowe, (…pecially in matters perteyninge to God and concerninge …yghte conſcience,) it partlye ſeeth nothing at al, (no not euen when the light of the creator is ſet before it) according as it is too bée ſéene in the chéefe points of the trewe religion: the which, mans reaſon not onelyonly lotheth, but alſo fighteth againſt them as fond and falſe with toothe and nayle): and partly if it ſée, it …éeth verye dimly: ſo as thoſe ſmall …parkes of glimmering lyght that weare …elt in man to the end he ſhoulde bée vt…erlyRom. 1. 20 vnexcuſable (of which ſparks ther …s no man but hee hath ſomme bred in …is minde, and manye mo hauehave byn …ound out by men in bendyng themſel…es to the conſidering of higher things) …o by and by leaue a man at his firſt ſtep …nto the gate of truthe, and therefore are …arre vnable ſo to foreguyde him as he …aye atteyn too the priuities of truth. And furthermore as cōcerning vpright…es to bee mainteined betwene man and …ā: although ye eyſight of mans mind be …mwhat leſſe dull in thoſe matters, ve…ly bicauſe god ſo moderateth his iuſt …dgemēt, as ye felowſhip of mākind (out … whiche he gathereth his church) might the eaſlier be preſerued, which other wiſe woolde periſhe out of hand according to the deſert of mans fall, if all diſcerning of right and wrong, & of vertue and vice had bin taken quite awaye out of means mindes: yet notwithſtāding, right grea… is the blindnes of men, both in diſcuſſing of general grounds, but ſpecially in diſcuſſinge of matters debatable. Which thing is manifeſtly proued by ye repugnancye which is found, not onelyonly in the opinions of the common people whe… there be as many wits as ther be heads▪ but alſo euen in ye iudgments of ye wiſe… philoſophers and lawemakers: wheri… many hauehave weeryed themſelues of la… to no purpoſe, to make them agree togethere.Namely will. Now com I down to the other p… wer of ye mind, which is the ſeate of th… affections. And wheras the ſame ough… to be ruled by reaſon as by a wagongu… der: yet notwithſtanding, how oftē do… Rom. 7. 18. 19.it harie him headlonge awaye? And … maruell ſeing that ſomtimes it carye… awaye euen the very ſoule it ſelfe, I fo… beare to ſpeake of ye heady vnrulineſſe … all the naturall affections, which inco… uenience, reaſon fighting againſt it, do… after a ſort ſée and finde fault with: butRo. 7. 8. 9 10. &c. only gods lawe doth vtterly diſcouer it. And to th'increaſe of that darknes wherwith the power of vnderſtanding & willinge is ouercaſt, there is yet another worſer inconuenience: namely yt reaſon ſucketh vponupon vntruth, & wreſtleth wilfullyReaſon vnreformed ſucketh alwayes vppō vntruth. againſt gods wiſdome, euen when ſhe is conuicted and y• the will is caryed wilfully vntounto vice euen againſt the reprehenſions of reaſon, (ſuch as they be) and is not able eyther to ſeke or to ſhun any thyng aright, bycauſe ſhe is wholy a ſlaue vntounto ſinne.
Queſt. Are we blockes then?Obiection
An. No, for when I ſay that mans vnderſtanding & will are blind & froward: I do not vtterly beréeue him of ye power of vnderſtanding and willing.
Qu. Ergo thou takeſt away freewill.Of freewill.
An. If by free, yu meene willing or vn…nſtreined: I am ſo far frō taking that …way: ye contrariwiſe, I ſay the whole …ind is willingly and of it own accord …ried vntounto euill. But if yu take freenes … be neuer ſo ſmal an ablenes of it ſelfe …to either of both (yt is to ſay to be in…ned of it lelf as well to the thing thatpage missing
Queſt. Nay ſurely it is not the nature ofNaturall reaſon counſeleth nothīg but euill. reaſon to counſell euell.
An. Soothly ſo doth reaſon bear hir ſelfe in hand. For euill putteth vppon it the countenaunce of good to make reaſon too lyke of it. But the trew rule to diſcerne good and bad by, muſt be ſearched out of Gods lawe, and not out of mannes corrupted vnderſtandyng. Therefore euen1. …or. 2. 14 the very ſame thinge which the naturall man (as the Apoſtle tearmeth him) thinketh to be good and coueteth as good, is by Gods ſpirite termed euil, as alwaies ſtepping ſomwhat aſide from that which is rightlye good. For ſurely as for the thinge that guſheth out of ſo vncleane a ſinke, althoughe now & then it be not altogether ſo fowle as the very filth of the ſinke it ſelfe, yet muſte it néedes bée vncleane.
Queſt. Yet doo I not perceiue howe theHovv neceſſity and free vvil or willingnes may frame together. thing may be called free, which of nece… ſitie is caried but to the one part onelyonly.
Anſ. Then remember thy ſelf, that the… is a difference betwéene compulſion and neceſſitie. For many things y• are of neceſſitie, are alſo willingly: of which… …or… I think thou wilt not deny but Chriſte… Neceſſitie. Willingnes.death was one. But nothing can be bothCompulſion of compulſion, and of willingneſſe together, no not euen in thoſe things which we are moſte vnwilling to doo: as when Seamen ſuffer loſſe. Againe I pray thee …ooke a little neerlyer, how thou maiſt define freeneſſe. For whether of theſe thinkeſt thou is more fre? he that is in ſuche ſtate, as he may bee eyther free or …ound: or he that is ſo fre, as he can byFreeneſſe. no meanes ſo much as thinke of beinge …ound? Truly if thou take that to be free will, which may bee led either to good or too euill: thou ſhalt quite beréeue bothe God, and the Angelles, yea and vsus alſo, (after wee bee taken vp into heauen,) of that freeneſſe. Yea and it ſeemeth, that this alſo may bee doubted, whether theMannes freeneſſe before his fall. firſt man were indewed with the ſaide freeneſſe of debating on eyther part, before he had geuen eare to Sathan. For how could euill come in queſtion: ſeing it was not yet entred into the worlde? So as it ſeemeth to me, that before that time, Adam, was of his own accord with his whole minde and bodye diſpoſed too good only, without any contrary thought …r debating at all, and much more without any purpoſe: all whiche thinges S… than hath brought into mans diſpoſitio… by putting concupiſcence or luſt into … Rightly therfore was that trée called … tree of the knowledge of good & euill, in… much as before the eatinge thereof, m… neyther knewe nor coueted anye thing… but onelyonly good: the forgetfulnes whereo… is ſo ouerſpred by eatinge of that trée, … euer ſince, men hauehave not ceaſed to deba… of the endes of good and bad, thoughe the… thēſelues be ſhut vp within the bounde… of euill. The concluſion is this, that the… only are endewed with frée will, whiche are ſet frée from the bondage of ſinne. And of this fréedome (whiche ſhall neuerIoh. 8. 36 Rom. 6. 16 & 8. 15. be thorowly perfect til we be vtterly ſinleſſe in the other life eternal) they hauehave the ſpirit of God for an aſſured pledge.
Queſt. Then in the receiuing of the firſtOf preuenting grace grace men do but ſuffer the grace of god to be wrought in them, & are not iointworkers with the grace.
Anſ. Truly if yee hauehave an eye to the order of the cauſes, and to the firſt enterance of the grace, whereby the lord ſhapeth vsus newe ageine, yée muſte néedes graunte, that the ſame procéedeth wholly of God, who loueth vsus firſt, when we beRom. 5. 10 Tit. 3. 5 1. Ioh. 4. 19 The woorking of naturall vvitte vvith preuē tinge grace. …et his enemies: and that wée bée but …nely receyuers of it. But if yée con…der the verye inſtant of the time wher… God woorketh in vsus: yée ſhall finde …hat the ableneſſe to bée willinge to re…eiue is geuen vntoo vsus, and alſo that …ée bée willinge to receiue, bothe toge…her in one ſelfe ſame moment: For o…herwiſe the grace were in vaine. Ther…ore as many as impugne this manner …f togither workinge, as though it were …epugnant too the grace of God: they …ewray their owne vnſkilfulneſſe many …ayes, conſideringe that this ſelfſame …ogether workinge is the gyfte of Gods grace, and woorketh in ſuch wiſe together with it, as that in order of cauſes it is in déede the latter, like as it foloweth immediatly after the cauſe that woorketh the effecte: by reaſon whereof all thinges are fathered whollye vppon the onelyonly grace of God: and yet notwithſtandinge, God at once and in one ſelfſame moment bringeth to paſſe, both that through grace wée may know, and throughe grace wée doo knowe in déede: that through grace we may … and through grace we do wil in deed… and finally that through grace wee m… doo, and through grace wee doe indeed… For the efficient cauſe in poſſibility ca… not be called efficient in working, vnt… it be performed in very déede. Moreouer ſith there is not taken frō man, neyther the ability of vnderſtanding, nor th… abilitie of willing, as I hauehave ſaide afor… but onelyonly ye ability to vnderſtand rightly and to will rightly: it cannot bee denid… but that at leaſt wiſe ther is in him a natural together working, bycauſe ye whe… as ye firſt diſpoſing grace is not receiue… but of one that hath vnderſtāding & wil, and men by nature do generally vnderſtand and will: man receyueth the offered grace, not as a block, but as one that is endewed with vnderſtanding & wil, and ſo farforth as he doth but vnderſtand and will, he worketh together wt god his maker, at whoſe hande he hath receyned thoſe natural powers: But in reſpect y• he vnderſtandeth well and willeth wel: that muſt bee wholly attributed too the newcome grace: whereby it commeth too paſſe, that he prepareth to make himſelf ready to vnderſtand aright, to will a…ight, and to doo aright, when he hath re…eiued the grace: and alſo that he vnderunder…andeth, willeth & dooth rightly indeede.