crucifixi corporis iniuria intelligitur Sola in Christo materia carnis mortis fragilitate defuncta spem resurrectionis expectabat The prophesie in the Psalmes auouch the passion of Christ in the flesh only when it saith they pearced my hands and my feet and numbred all my bones Where not the iniurie of his deity but of his body is percâ—…aued in Christ the matter only of his flesh yeelding to the srailty of death expected resurrection Petrus quoque Apostolus Christi supplicium sic praedicat in solo corpore consummatum a Ibidem qui peccata inquit nostra pertulit in corpore suo super lignum Peter also the Apostle preacheth the passion of Christ to haue beene performed ONLY IN HIS BODY when he saith Christ bare our sinnes in his body on the tree And againe b Ibidem Sola caro crucis exitium sensit sola caro lanceam pertulit sola sanguine aqua manauit Ipsa sola mortua ipsa sola in sepulchro posita ipsa sola tertio dic resuscitata Only the flesh of Christ tasted the sharpnesse of the Crosse only the flesh endured the speare only the flesh yeelded forth bloud and water That only died that only lay in the graue that ONLY ROSE AGAINE And assuring themselues this to be the Christian faith confirmed in the old and new testament they say c Ibidem Ecce pronunciata est passio corporis Christi ex lege Prophetis Cuius quidem fidei verit as tam est efficax vt eam nec tyranni sua potuerint crudelitate confundere nec haereticorum subdola circumâ—… to pessumdare nâ—…c hypocritarum diminuere fallax simulatio The passion of the body of Christ is prooued by the law and the Prophets The trueth of which faith is so forcible that neither tyrants with their â—…rucltie could confound it nor Heretickes with their crafty deuices euert it nor Hypocrites with their false dissembling diminish it Theodoret. d Theodoret. Dialogo 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how could the soule of our Sauiour hauing an immortall nature and not touched with the least spot of sinne be possibly taken with the hooke of death Cyril e Cyril de recta fide ad Râ—… li. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we conceaue Christ to be God incarnate and suffering in his owne flesh the death of his flesh alone sufficeth for the redemption of the world Fulgentius f Fulgentius aâ—… I 〈◊〉 li. 3. ca. 7. Quis ignoret Christum nec in diuinitate sed IN SOLO CORPORE MORTVVM sepultum Who can be ignorant that Christ was dead and buried not in his deity but in his body only Cum sola caro moreretur resuscitaretur in Christo filius Dei dicitur mortuus Idem Christus secundum solam carnem mortuus secundum solam animam ad insernum descendit When the flesh onely died and was raised againe in Christ the Sonne of God is said to haue died The same Christ died in his flesh onely and descended into hell in his soule ONELY g Idem ca. 5. Moriente carne non solum Dietas sed nec anima Christi potest ostendi commortua The flesh dying not onely the dietie but the soule of Christ cannot be shewed to haue bene also dead The same Father and fifteene other Bishops of Africa make this confession of their faith h Mors silij Dei quam sola carne suscepit vtramque in nobis mortem animae scilicet carnisque destruxit The death of the Sonne of God which he SVFFERED IN HIS FLESH ALONE destroyed in vs both our deaths to wit the death of soule body This confession Gregory followed when he said i Gregorius in 〈◊〉 li. 4. 〈◊〉 〈◊〉 Solumpro nobis mortem carnis suscepit Christ vndertooke for vs the only death of the flesh And againe comming to vs who were iâ—… the death of spirit and flesh Christ brought his owne death to vs and loosed both our deaths His sâ—…le death 〈◊〉 applied to our double death and dying vanquished our double death Vigius k Secundum proprietatem naturae sola carâ—… mortâ—…m sâ—…t sola caro sepulturae 〈◊〉 〈◊〉 Ergo 〈◊〉 dominum iacuisse in sepulchro sâ—…d in sola carne Dominum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the propriety of nature onely the 〈◊〉 of Christ 〈◊〉 death onely the â—…sh was buried Therefore we say the Lord lay in the grâ—…ue but in flesh alone and descended into hell but in SOVIE Aâ—…ONE Bede treadeth iust in their steps l 〈◊〉 in ca. 10. 〈◊〉 〈◊〉 〈◊〉 Hoc 〈◊〉 quod mâ—…atur Nam verbum 〈◊〉 non potuit 〈◊〉 anima illa mortua â—…it Caro tantum mortua est resurrexit tertia 〈◊〉 That was raised which died the Godhead could not die his soule was not dead onely his flesh died and râ—…se againe And againe m Idem Homiâ—… 4. in 〈◊〉 Veniens adnos qui in morte carnis spiritus eramus vnam suam id est carnis mortem pertulit duas nostras absoluit simplam suam nostrae duplâ—… coâ—…t dulpam nostram subegit Christ comming to vs that were in death of bodie and spirit suffered onely one death that is the death of the flesh and freed both our deaths â—…ee applied his one death to our double death and vanquished them both Albinus n Quid significat morte morieris duplicem mortem â—…ominis designat animae videlicit corpâ—…s Animae mors est dum proptâ—…r peccatum quodlibâ—…t animam dâ—…t Deus Corporis â—…rs est dum propter necessitatem quamlibet corpus descritur â—…b anima Et hanc duplâ—…m Christus sua 〈◊〉 destruxit Nam 〈◊〉 〈◊〉 〈◊〉 est ad tempus anima vero nunquam qui nunquam peccauit What is ment â—…y this tâ—…ou shalâ—…â—…e the death it noteth a double death in man to wit of soule and body The death of the soule is when for any sinne God forsaketh it the death of the 〈◊〉 is wâ—…en for any necessitie the bodie is depriued of the soule This double death of 〈◊〉 Christ destroyed with his single death for hee died onely in 〈◊〉 for a time but in soule he neuer died who neuer sinned This continued without change to Bernards time who saith of Christ o Ex duaâ—…s 〈◊〉 nostris cum aâ—…ra nobis in cuâ—… 〈◊〉 〈◊〉 〈◊〉 reputaretur susâ—…ns pâ—…am nesâ—…ns culpam dum sponâ—…é TANTVMâ—…N CORPORE MORITVR vitam nobis 〈◊〉 promâ—…ur Of our two deaths where one was the desert of 〈◊〉 the other the dâ—…e of punishment Christs taking our punishment but 〈◊〉 from sinne 〈◊〉 〈◊〉 dieth willingly and ONELY IN 〈◊〉 hee meâ—…h â—…or vs life and 〈◊〉 I haue bene the longer good Reader in alleaging these fathers to assure thee that I deliuer no doctrine touching our redemption but â—…uch as the whole Church of Christ in the best purest times professed to
ouer to Christ by God and all things subiected vnder his feet because he hâ—…bled himselfe and was obedient to his father vnto death euen the death of the Crosse. Was it then wrath in God without loue that brought Christ to his death or rather vnspeakable loue in God towards his sonne which ouerruled his iustice prouoked by our sinnes and so highly accepted and plentifully rewarded the death of Christ that he made him LORD ouer all things and persons in heauen earth and hell to giue grace and peace mercie and glory to Gods elect by his meanes and merites and to inflict excecation destruction and damnation on the wicked both men and diuels by his iudgement and sentence If it were admirable loue and fauour in God towards Christs humane nature to ioyne mans flesh and spirit into the vnitie and societie of his Sonnes Diuine maiestie what inestimable honor and glory was it to put the whole gouernment of Gods kingdome in heauen and earth into Christs hands which is the reward that God hath allotted to Christs obedience patience shewed on the Altar of the Crosse So that the learned may soone perceiue I worke no deceit nor mistaking to the Reader through the ambiguitie of this word THE VVRATH OF GOD as you pretend but you wandring in the desart of your owne deuises haue fashioned to your selfe a fardle of phrases as Gods proper and improper wrath 〈◊〉 meere iustice and such like and vnder the generalitie and vncertaintie of these words you hide your head and when you are required to make some proofe and shew some parts of Gods wrath out of the Scripture which Christ suffered besides the death of the Crosse and paines thereof you answere to particularize or to specifie the parts of Gods wrath which Christ felt as I will you to doe what madnesse were it in men to attempt and what folly is it in any to require Indeede it would be madnesse in you to attempt it for thereby you should plainly disclose that absurditie and impietie which now is cloaked vnder generall and doubtfull termes but those that be godly will neuer suffer their faith to be framed by your phrases except you shew warrant of Gods word both whence you collect them and what you meane by them neither of which you doe nor can doe with any truth in these points now in question For first by what Scripture proue you that Christ did or must suffer the proper wrath of God or the punishment and vengeance of sinne I following the sense and words of the Scriptures and of Diuines both olde new which make shame sorrow paine and death in this life the effects of Gods wrath punishing sinne in Adam and his of-spring at his fall did by consequent a specie ad genus affirmatiue gather and in that respect confesse that Christ suffering those things on the Crosse suffered the wrath of God and due punishment of sinne in this life but you tell vs now the Scriptures in that point speake most improperly you haue found out that Gods wrath signifieth properly the paines of the damned and those Christ suffered for our sinnes True it is and long since by me auouched that Gods wrath against sinne extendeth to all the paines and punishments of Soule and body as well in hell as on earth and in comparison of the terrible torments of hell fier the paines and punishments of the faithfull in this life may be called and accounted rather the chastisements of a Father then the rigour of a Iudge but since you refuse that sense of Gods wrath which I collected from the Scriptures as very improper take no aduantage of my confession and let Gods wrath stand in your sense either for Gods displeasure against the person offending or for the vengeance of sinne executed on the wicked and damned I aske you now by what authoritie of holy Scripture can you prooue that Christ suffered Gods proper wrath or his wrath at all I recall not my former Resolution which I take to be sober and sound but you reiecting it as improper and deceitfull let vs see how you prooue by the Scriptures that Christ suffered Gods wrath which you so much presume and make the chiefe pillour of all your procedings In your late defence with shame enough you yeeld at last that this word HELL is not literally and expresly applyed to Christs sufferings in the Scriptures you must likewise yeeld by your leaue that this speech the wrath of God is not literally nor expresly affirmed of Christs sufferings in all the Scriptures That he was wounded for our transgressions and torne or trodden vnder feete for our iniquities and we healed by his stripes as also that he was afflicted and oppressed and bare our iniquities and poured out his soule vnto death the Prophet Esay witnesseth that he dranke of the Cup which his Father gaue him the Euangelists mention and the Apostle saith he was deliuered and died for our sinnes according to the Scriptures but none of these expresse or inferre that he suffered the proper wrath of God or full punishment and vengeance of sinne which are the phrases placed for the ground-worke of all your discourse though no way prooued by any shew of Scripture The words vsed generally by the holy Ghost to expresse Christs sufferings besides the former import that he gaue himselfe for vs to be the sacrifice the price and the ransome of our deliuerance All which wordes note no wrath conceiued against him nor vengeance executed on him but rather the exceeding loue and fauour of God towards him as the onely Sacrifice that God would accept the onely price that God did esteeme the onely ransome that God would receaue for the sinne of the world This Sacrifice was his body this price was his bloud this ransome was his death We are sanctified by the offering of the body of Iesus once ‖ made ‖ priceâ—…th â—…th Paule that is yee were redcemed with the precious blood of Christ saith Peter For we haue redemption in him by his blood And he is the mediatour of the new testament through death for the ransome of the transgressions in the former testament So that by the sacrifice of his bodie price of his blood and ransome of his death he hath made a most full recompence satisfaction and redemption for the sinnes of the world and consequently the punishment which he sustained when he bare our sinnes in his body on the tree was the full perfect purgation and propitiation of our sinnes full not in the degrees and parts of condemnation and vengeance due to sinne which the damned doe suffer as you falsely and absurdly insinuate but full in price and force of Redemption and deliuerance from sinne for somuch as Gods holinesse is highly pleased with the obedience Gods glory greatly aduanced by the humilitie and Gods iustice fully satisfied with the
ioyntedst me Lo here the conception and formation of mans bodie in his mothers wombe most excellently described It followeth now in Ieb touching the soule Life and mercie thou hast giuen me and thy visitation hath kept my spirit Beholde life that is the soule infused of God into the bodie alreadie framed Therefore rightly and according to the Scriptures do we holde that mens soules are created of God and infâ—…nded into their bodies perfectlie framed before in the wombe Caluine God is the Father as well of the soule as of the bodie and the only Father if we speake properly yet because in creating soules he vseth not the seruice or worke of man after a peculiar maner by a kinde of excellencie he is called the Father of spirits Beza I thinke not good to dissemble this that the doctrine of traducing the soule from the parents seemeth to me verie absurd because either the whole or a part must be traduced If the whole the fathers of force must presently dic hauing whollie lost their soules If a part how can a part be cut off from a simple and spirituall substance Vrsinus We grant the soules of all men are created of God when they beginne to liue for they at one time are created and vnited to the bodie Zanchius That the whole soule is created by God I beleeue confesse and teach with the whole Church and auouch it may be prooued by firme reasons His reasons are largely deliuered in the fift chapter of the same booke and all that can be sayd for generation and propagation of soules against their creation by the immediate worke of God without any humane meanes is there learnedly and sufficiently refuted So that in respect of Austens doubt whether God deriue the soule from the soules of the parents when he putteth it into the bodie being first finished or createth it of nothing as he did Adams soule I did relinquish that in question but as for the soules rising in and by generation from Adam which you now catch holde of I neuer meant to fauor that fansie so much as to make it any question in matters of faith since with one consent Philosophie Physicke euident experience and the Scriptures themselues conuince that to be an erroneous and manifest vntruth I haue shewed before at large that your Minor is nothing true for pollution that is sinne and reall iniquitie is not in our flesh without a soule You said so much in effect before in your Treatise and if your word bee a proofe you haue shewed it but other proofe you bring none saue that which inclineth rather to heresie then Christianitie if you speake to the purpose and stand to your words as they lie either in your Treatise or in your Defence In your Treatise you say Let vs not bee curious in this hard point holding this most euident trueth that sinne is a proper and vnseparable qualitie of the soule and can not be found being in any thing where a reasonable soule is wanting If you take the word sinne in his right sense as you ought to doe speaking of the propagation of sinne and so comprise in it as well originall as actuall sinne here are two grosse errors euen against the Christian faith For if sinne can not be found in any thing where a reasonable soule is wanting then can no sinne bee found in the deuils for they haue no soules Angels to haue soules I doe not remember that euer I read in the deuine and canonicall Scriptures saith Austen If Angels haue not soules then deuils haue none for they were holy and now are reprobate but still Angels as Christ calleth the deuill and his Angels Againe sinne being either actual or originall children in their mothers wombe haue not actuall sinne neither dispute we of actuall sinne when we talke of deriuing and inheriting sinne for actuall sinne is neither deriued nor inherited If then that which is conceiued haue no originall sinne so long as the soule wanteth since you content your selfe as you say with the opinion of the most at this present that the soule doth not passe together with the seede of our generation and conception most euidently you denie original sinne till the soule come to quicken the body and so contradict the expresse words of Dauid who saith Hee was begotten in sinne and conceiued in iniquitie No maruell then you stumble at Ambroses words that wee are defiled before we hauâ—… life as repugnant to your purpose when you spare not Dauids words who saith as much if not more then Ambrose I pray omit mens Authorities in this case and prooue by sound reason that which you would For pollution that is sinne and reall iniquitie is not in our flesh without a soule We were best to omit all learning experience and trueth that onely your conceits may stand vpright It hath pleased God in things naturall by sight and experience to leade Philosophers and Physitians to the trueth of his workes as farre as mans wit can reach and with one consent they resolue that the reasonable soule of man neither riseth in the body nor commeth to the body presently with the conception Mothers and midwiues doe certainely distinguish the time of quickning from the time of conceiuing and hee that would perswade them that the child quickneth immediately vpon the conception might as easily bring them to beleeue that the moone is made of a greene cheese But sound reason you require As if trueth of experience were not the soundest reason men can giue till God doe speake That the body is not straight way framed vpon the conception many thousand scapes in all femals and namely in women doe perfectly prooue The Physitians and Philosophers interpose many monthes betweene the conception and perfection of the body Iob himselfe declareth that we were first as milke when we were in seede then condensed as curds when we turned to bloud and after that clothed with skinne and flesh and lastly compacted with bones and synewes before we receiued life and soule from God The new Testament noteth these three degrees in forming our bodies to wit seede bloud and flesh and calleth our parents the fathers of our bodies but not of our spirits which God alone is If then nothing can be defiled with sinne as by your doctrine you resolue except it haue a reasonable soule of necessitie wee either had reasonable soules at the instant of our conception which is a most famous falsehood repugnant to al learning experience and to the words of Iob or else we were not conceiued in sinne which is a flat heresie dissenting from the plaine words of the sacred Scriptures and from the Christian faith Choose which of these issues you will you either way shew your selfe to haue little sense and lesse trueth But I must adde the word onely or else I say nothing against you No good Sir that shall not need
redâ—…mption Fuller or more sufficient than eternall redemption we neither expect nor euer shall haue any since that which is eternall admitteth no change nor increase Then that redemption which Christ hath purchased by his blood is most full and sufficient by the Apostles testimony and sooner shal you proue your selfe to be no sound Teacher than that to be no sound dóctrine which hath so manifest witnesse in holy Scripture I teach that the ioynt sufferings of Christ the soule feeling what the body suffered are most auailable for our saluation and that besides the sacrifice of Christes body there is no other sacrifice of his soule which can be neither bodily nor bloody If I alone did teach thus and not the whole Church of Christ with me or if the sacred Scriptures which must guide vs all what to affirme and beleeue in the worke of our saluation did not teach the same I wâ—…re worthy to be challenged but if I say no more than the Scriptures do warrant me to speake looke you Sir Discourser to your late created Creed that can not admit nor endure the words of the Holy Ghost That the true sacrifice for sinne was but ONE and ONCE made and that it required the BODIE BLOOD and DEATH of the Offerer is not my addition but the Apostles assertion Christ appeared sayth Paul in the end of the world once to put away sinne by the sacrifice of himselfe and by reason he was an high Priest after the order of Melchisedech and a Minister of the true Tabernacle and Sanctuarie it was of necessitie he should haue somewhat also to offer Wherefore when he commeth into the world he saith to God Sacrifice and offering thou wouldest not but a bodie hast thou ordained me It is written of me that I should doe thy will O God by the which will we are sanctified sayth the Apostle euen by the offering of the body of Iesus Christ once Who after he had offered this one sacrifice for sinne sitteth for euer at the right hand of God For with this one offering hath he consecrated or made perfect for euer them that are sanctified That likewise without effusion of blood there is no remission and therefore Christ with his owne blood entred in once vnto the holy place and obtained eternall redemption as also that the death of the testator must be where a testament is in either of these the Apostle is euident and vehement Now if you Sir Discourser can conuey these things to the soules proper and immediate suffering the paines of hell from the hand of God and shew how these resolutions of the Apostle perteine properly yea only to the soule of Christ we shal greatly woonder at your wisdome For thereby shall you prooue that the soule hath not only a body but blood also that may be shed which are miracles I will not say monsters both in Scripture and nature A spirit sayth Christ hath no flesh and bones as ye see me haue If you can teach Christ that he neuer knew before by my consent you shal be allowed for more than a Creed-maker Howbeit you will marre your owne market in so doing For if the soule consist of bodie and of blood what shall become of her proper and immediate facultie of suffering without and besides the bodie which you so highly aduanced in the beginning as to make it the proper and principall humane suffering If you shrinke from these follies or rather frensies as I hope you will then must you grant the ioynt sufferings of Christ I meane the wounding of his body and shedding of his blood euen vnto death as the Scriptures describe it to be the true sacrifice for sinne and consequently most auaileable for our saluation If you thinke I exclude the soule of Christ from her part in this bodily and bloody sacrifice of Christ I haue so often said and shewed the contrarie in my former reply that I am weary of iterating one and the same thing though you be neuer weary of mistaking it My former words I repeat againe that the Reader may see I haue no cause to recant or controle them The true sacrifice for sinne which Christ offered must haue the body the blood and the death of the offerer none of which agree to the soule of Christ though the body without a soule could be no reasonable sacrifice and therefore I exclude not the soule whose obedience innocence and patience concurred to sanctifie this sacrifice but I note the parts of the sacrifice for sinne by the Apostles doctrine were those which I named the blood and death of the Sacrificer both which must needs be found in his bodie and not in his soule These words you quote in the margent but you take not the paines to refute them much lesse to establish your vnbloody and vnbodily sacrifice of Christs soule suffering hell paines from the immediate hand of God Which kind of offering for sinne is as strange to the Scriptures and to all the learned and auncient fathers as the rest of your vnknowne doctrine And therefore you doe well to straine still on the same string by censuring what you mislike and neuer proouing what you affirme least you should marre your musicke if you should proceede to the parts or proofes of your new found Redemption by the paines of hell Yet somewhere I seeme to yeeld wholy as much as you affirme as where I say the same part indeede might suffer in Christ which sinned in man I meane the soule Somewhat it is you find so many writers new and old on your side you here no sooner the suffering of the soule or the anger of God against sinne in any man but you presently count him vnder your coulours Euen as I make for you when I write against you so doe the Auncient fathers and later Diuines whose names you abuse But if I meane as I ought then at least I follow your meaning It is a peece of your skill when I speake directly against your fancies to make men beleeue I meane as you doe or at least I ought so to meane Indeed if you may be vmpeere what I ought to meane I shall be sure to iump with your meaning but looke to my words good Sir and measure my meaning by that which I speake and not by that which you would haue me speake I said Christs soule might suffer for sinne what collect you thence I did not adde without or with the body so that all the sufferings of Christ inflicted on his body might be and were impressed in his soule and you nothing the nearer to your purpose of hell paines suffered in the Soule of Christ. But graunt the soule of Christ did suffer for sinne without concurrence of the body must it needs follow he therefore suffered the paines of hell how many griefes and paines of the soule are there not proceeding from the body
any reason or learning ergo Christs dead bodie depriued of soule and sense was the whole Ransom for our sinnes for that he meaneth by Christs death or ergo no action nor passion of Christs soule before or on his crosse was meritorious If I say these conclusions doe necessarily follow out of those words or out of the meaning of them then I must confesâ—…e I am fowly ouershot in my speach But if these be most ignorant and absurd collections from my words and from theirs that vsed that speâ—…ch before me then mayest thou see Christian Reader what meaning this man hath throughout this booke purposely to peruert and misconster all that I say to make thee beleeue I broch some strange and wonderous Doctrine But shifts lâ—… hid but a while the shame in the end will be his How then can that which I sundrie times teach of Christs sufferings in his soule be true if our whole ranâ—…om and propitiation be bodily bloudy and deadly only which is the point â—…here stand on What contradiction finde you in my words that Christ might haue and had sufferings in his soule as feare sorrow and affliction of minde and yet died no death but only a bodilie Only a bodily death doth not exclude all paines which are not bodily but all deaths saue the death of the bodie Wherefore my conclusion is whâ—…re it was That the death which the Mediator must suffer for sinne by the Apostles doctrine must onely be bodily and bloodie and therefore by no meanes the death of the soule or of the damned Yet this â—…as not our whole râ—…some you say nor the whole sacrifice for sinne the sufferings of his soule must be added vnto it When I speake of Christes death I vnderstand that maner and order of his death which the Euangelists describe for so the Scriptures meane when they speake of Christes death and from that death I doe not seuer those sufferings of his soule which the Scripturâ—…s mention because the sharpnesse of that death which his body was to suffer draue him to the deepe consideration of the cause why of the Iudge from whom and the captiue for whom he suffered Christ otherwise had not suffered death as a Redeemer if he had been ignorant of any of these or compelled by force to endure the furie of the Iewes he had power enough to stay their rage decline their bloudie hands yea to auert or decrease the paines as he thought good but because he was to offer himselfe as a willing sacrifice to suffer death to saue vs from the wrath of his Father he layed aside his owne power and submitted himselfe wholly to be disposed at his Fathers will which the Scriptures call his obedience vnto death When therefore he foresaw and felt how sharpe and painfull that death would be and was which he must and did suffer for our sinnes was it possible he should not fully cast the eyes of his â—…inde vpon the horror of our sinnes which did so sting him vpon the fiercenesse of Gods wrath which did so pursue him though he were his innocent and only sonne and vpon the terrible vengeance that rested for vs if he should mislike or refâ—…se to beare the burden of our offences If any man learned thinke it possible for Christ to suffer the one and not in spirit most cleerely to see the other I am content he shall seâ—…er the sufferings of Christs soule from the griefe and anguish of his bodily death but if it be more than absurd so to conceiue then finde we that the sight and sense of Christes extreame torments in bodie caused and vrged his soule thorowly to beholde these things with feare and sorrow which in themselues were most fearefull and could not châ—… but affect Christes soule deeply and diuersly As for the whole ransome of our sinne we shall haue occasion in the next reason more largely to treate of But you haue reasons you say to confirme your maine matter among manie these two the first the Iewish sacrifices shadowing and foreshewing the second the sacraments of Christians testifying and confirming that the true sacrifice for sinne was bodily and bloudy Still what trifling is this doth any in the world denie that the true sacrifice for sinne was the bodie bloud and death of the Redeemer Wherefore the proposition must be as I did set it in your behalfe the Iewish sacrifices were shadowes or figures and our sacraments were signes of our whole and absolute redemption by Christ I say of the whole and entire propitiatorie sacrifice or els you shrinke and leaue the question When I lacke one to set propositions in my behalfe I will send to you for helpe till then spare your paines except you might reape more thanks But you must learne to get you plainer termes or at least more plainly to expound them if you will needs be a setter of propositions for what is the WHOLE sacriâ—…ice propitiatorie and what is our WHOLE redemption By the whole sacrifice meane you the whole person of Christ that gaue himselfe for vs or intend you the whole action whereby he sanctified submitted and presented himselfe as a sacrifice of a sweet smell vnto God or by the whole vnderstand you all that in Christ was deuoted and deliuered vnto death for the satisfaction of Gods iustice And so our whole redemption doe you referre it only to remission of sinnes as the Apostle doth when he sayth We haue redemption through Christes bloud euen the forgiuenesse of sinnes or also to deliuerance from the dominion and infection of sinne and to the abolishing of all corruption in soule and bodie which is our whole and absolute redemption When the powers of heauen shall be shaken and the Sonne of man come in a cloud with power and great glorie then lift vp your heads sayth Christ for your redemption draweth neere You are sealed by the holy Spirit vnto the day of redemption sayeth Paul And Dauid God shall redeeme their soules from deceit and violence that is he shall deliuer their soulâ—…s The Saints as the Apoâ—…e speaketh were racked and would admit no redemption to obtaine a better resurrection where by redemption he meaneth deliuerance As Zacharias sayd God hath visited and sent redemption to his people that is saluation or deliuerance from our enemies and from the hands of all that hate vs to serue him in holinesse and righteousnesse all the dayes of our life So that our whole and absolute redemption compriseth all the degrees and steps of our saluation as iustification sanctification and glorification and these though they were merited and obtained for vs by Christes obedience vnto dâ—…ath yet are they performed and accomplished by diuers other meanes therewith concurring and thereon depending as by the grace of his spirit the working of his power and glory of his comming And therefore the words which you haue set in my behalfe are like their authour that is they are
trample vpon the credits of such men with a proud presumption of the text before you did better examine it Is it so repugnant to the Scriptures as you pretend to say the wicked are a Redemption or propitiation for the godly which in Moses the Scape-goate is said to be for the people Salomon saith COPHER LAZADDIC RASHAA a Redemption for the iust shall the wicked be and the transgressour for the righteous Where not onely the same sense but the same word is found which Moses vseth when he saith the Scape-goate shall be presented aliue before the Lord LECAPPEâ—… AALAV to make Redemption or reconciliation by him So God by Esay said I gaue Egypt CAPHRECA to be thy Redemption that is to be plagued for thee that thou mightest scape And so God often layeth the burden on the wicked that should fall on the righteous and excuseth the one by the punishment of the other as he did typically on the Scape-goate truely on Christ for all the sinnes of the people Wherefore it was no such ouersight in Cyrill Ambroses and Bâ—…de to resemble the Scape-goate to the wicked when they are punished to spaâ—… the godly as you would make it their coniectures are farre more considerate then yours the Sauiour of the world was counted among the wicked and vsed in shew as the wicked are when he bare our sinnes in his body and tooke our burden on him That which Mâ—…nster reporteth out of all the Rabines and especially out of Rabi Salom Kimchi and Aben Ezra that the Scape-goate was sent to a strong hill in the desert and there torne in peeces before he could touch the middle of the hill I leaue to each mans liking because the Scripture noteth no such thing Howbeit Tertullian saith extra ciuitatem abijciebatur in perditionem the Scape-goate was cast out of the Citie into perdition And Iustine Martyr in his Dialogue with Triphon the Iew saith the Priests and Elders sent Christ away as the Scape-goate laying their hands on him and doing him to death The very like are your three reasons brought to shew that the Holocaust can not signifie the sufferings of whole Christ and therefore not of his soule any way Whether the Holocaust were a figure of Christes sacrifice or did represent the ioynt sufferings of the whole manhood of Christ neither of these is in question betwixt vs. You tooke vpon you to shew that the Iewes by their sacrifices were directed to beleeue the suffering of that which you call hell paines in the soule of Christ when he offered himselfe for our sinnes That was the point which I denied The shedding of Christes bloud vnto death the Apostle in the ninth and tenth Chapters to the Hebrewes doeth plainely deduce from those bloudie sacrifices of the Iewes other sufferings of Christ from their sacrifices he doth not deriue The Holocaust you replied was euery whit chopt in peeces and altogether put into the fire and burnt I answered this was done after the death of the sacrifice whose dead body was wholly consumed to ashes with one and the selfe same sire and therefore this could not be referred to the proper sufferings of Christs soule which could not suffer any thing after the death of the body much lesse be wholly consumed with any sufferings common to the body since the body of Christ it selfe neither was nor could be consumed with any corruption or affliction Besides that you your self in the leafe before made a plaine resolution that those Sacrifices of beasts could not prefigure the immortall and reasonable soule of Christ. How then could the dead bodies of those beasts cut in peeces and quite consumed with fire represent the inward and proper sufferings of the soule Is there any Similitude concurring in all points and circumstances with the thing signified If it did it were the trueth it selfe and not a figure thereof And therefore all your illations that the Scape-goate which in some things disagreed from the Deitie and body of Christ could signifie neither were vaine and idle It sufficeth in figures warranted by the word of God that one principall action or circumstance bee common to both in how many things so euer they bee otherwise different But where is your warrant in the Scriptures that the burning of sacrifices when they were dead signified the sufferings of Christes soule Shew that and then wee will soone dispence with the rest of your rules and my reasons also Figures expressed in the word of God had no doubt their similitude to the trueth though we perhaps see it not and if any one point of resemblance be ratified by Gods authoritie that may and must content vs. But will you of your owne head make figures to fit your fansies and then claime the same prerogatiue which God himselfe hath What if many figures in the Law had as great disparagement as you call it To the things signified as the burning of the Holocaust to the sufferings of Christes soule Is that a president for you to deuise and establish what figures please you and thence to raise platformes for strange and newe doctrine The bodies of beastes first slâ—…ine were after caried out of the host Now these signified Christs going out of Ierusalem to be slaine but being yet aliue The burning of the beasts after they were dead was a sacrifice of a sweete sauour vnto God which in trueth is Christs very death and nothing done by him afterward whereby Gods anger is fully pacified toward vs. In figuratiue and bloudie sacrifices could you distinguish the suffering which was proper to the liuing creature that was offered from the offering which was peculiar to the Priest and from the accepting which belonged onely vnto God you would not thus iumble them together both in the figures signifying and in the thing signified That the bloud of the carnall sacrifices slaine vnder the Lawe did foreshew the bloudshedding and death of Christ Iesus for the sinnes of the world the Apostle to the Hebrewes is very plaine not onely calling him amongst other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The shadow of good things to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a similitude for the time present but also making diuers comparisons betwixt them and the bloud of Christ and proouing by the first testament that the second must be ratified with bloud and death By which as by figures were sufficiently testified the ioynt sufferings of the whole manhood of Christ euen vnto death For the powers of â—…ife and sense in those creatures that had their bloud shed vntodeath naturally feeling and shewing in their kinde the paines and terrour of death were fiâ—…test to witnesse to all the beholders that the violent and bloudie death of the Messias which hee would vndertake for the ransome of their sinnes should bee grieuous and painefull euen to his soule And that being made so manifest to all mens eyes by the death
the one after the other that S. Iohn confirmeth it with his owne i vers 35. sight lest so strange a thing should not be beleeued k Defenc. pag. 106. li. 35. Though it be against the common course of our nature for any paines or feare to sweate bloud yet the diuine power with and through paines and feares might wring out of his body that trickling bloudy sweate As it is plaine that it did by the wordes next before in the text an Angell came to giue him some comfort Your head was troubled about some waighty worke when one sentence wrang from you such contrarieties and falsities But the l Pag. 105. li. 38. Page before you tooke speciall exception against me if I did not thinke that Christ was vrged to his bloudy sweate for thereof you speake in that place by violence of paines or feare procuring it in him NATVRALLY here you say it is against the common course of our nature for any paines or feare to sweat bloud Could it be naturally procured in Christ and yet against the common course of our nature againe if it be against the common course of our nature for any paines or feare to sweate bloud by what reason or authority doe you conclude hell paines out of Christes bloudy sweate for if no paines or feare can by the course of our nature procure a bloudy sweate how know you that Christ did sweate bloud for paines or for feare for hell paines you will say he might Not by any course of our nature For then all his members which at one time or other feele the like which Christ felt should sweate bloud as Christ did But that I trust is sensiblely false The diuine power might wring it out of his body So it may raise Children to Abraham out of stones Doth that inferre that men are made of stones and might not the diuine power wring this sweate for that is your phrase out of Christes bodie as well without hell paines as with them is it hard for God to make a man sweat bloud without the paines of the damned It is plaine that it did by the words next before in the text Doth the text name hell paines or the feare of hell what will you not aduenture that thus presume to outface the Scriptures the text nameth many thinges before and you like your crafts-master will make your choise though the Scripture doe not expresse what was the cause thereof The words next before the text are an Angell came to giue him comfort Then comfort belike cast him into this bloudy sweate if the wordes next before declare the cause thereof which were very strange that a man by comfort should be cast into a bloudy sweate Why may not I rather say that the vision of an Angell put him rather into this sweate then the comfort which was brought him since Daniel was m Dan. 8. v. 27. stroken sicke and astonished with a vision as diuers others of Gods saints haue beene yet I thinke neither of these to be the cause of that sweate but as I say in my Sermons it might be voluntary either for signification as Austen Prosper Bede and Bernard do thinke or for sanctification and consecration of his person and sacrifice answeareable to the manner of the legall oblation prefiguring this as the trueth or for vehement contention of spirit in praier which indeed is the next thing mentioned before his sweate and shewed his desire and zeale to be more then humane for the Redeeming and reconciling of man to God by the shedding of his bloud n Defenc. pag. 106. li. 27. You conclude that Christes agony demonstrating Christs Priesthood must not rise from the terror of his owne death and yet a little before you openly confesse and graunt that his agony did rise from the feare of his death The effect of Christes Priest-hood performed in the garden must in no wise concerne himselfe For he was not a Priest to make intercession or to offer sacrifice for himselfe but for vs. And therefore his praiers then vttered in his agonie with strong cries and teares if they pertained to his Priesthood they were made for vs and not for himselfe and declared his voluntarie profering and presenting his body and bloud to Gods pleasure to be the sacrifice for mans Redemption and his feruent supplications to haue it accepted as the full Ransome for his elect that the accuser and supplanter of his Church might be remooued from Gods presence and wholy subiected vnder Christes feete Now if this desire and offer for vs must not only be voluntarie but inflamed with wonderfull vehemencie then would not Christ sweat bloud for any terror of his owne death but for his infinite feruency to preuaile and obtaine his petition for vs. You permix Christes feare and his feruent zeale together and call the whole action his agonie though it containe both feare conceaued at first when he approched Gods presence in iudgement for sinne and comfort receaued at last by message brought from Heauen and out of this confusion you collect what you list and say what you please to no purpose That Christ might haue a naturall feare of death I then said and yet see no cause to recall it but that I said Christ did sweate bloud for feare of his bodily death this is one of your painted faces with which you would outface the trueth Howbeit this persisting in your ignorant folly without remembring or regarding what is said on the other side argueth ridiculous negligence or malitious diligence of which because I haue already spoken I will say no more o Defenc. pag. 106. li. 33. Why should Hilarie deny that Christes bloudy sweat came of infirmity or Austen that Christes feare and perturbation was of infirmity Because they had learned iudgments and sober considerations in these matters which you want They beheld Christes power which no force of hell or Satan could impeach but where and when himselfe would permit They saw the innocencie and integrity of Christes humane nature which could not be tossed nor troubled with inward affections but when and how farre he was content to admit them They knew the infinite loue of God to his son for whose sake we were all beloued and adopted and that the father was so farre from tormenting the soule of his sonne with his immediate hand that p Iohn 17. he gaue him power ouer all flesh and q Iohn 13. gaue all things into his hands euen before his death and against the time of his agony in the garden Wherefore as the r Iohn 14. Prince of this world had nought in him and for that cause neither sinne nor corruption were found in him and s Iohn 10. no man tooke his soule from him but he laid it downe of himselfe so neither necessity nor infirmitie of our nature could oppresse or possesse him but he must first giue place to it by his will and guide it by