it is which the Scripture so calleth were not coherent with that incorruption which they shall haue there The one is not the other but the one is so consequent to the other that without holines in earth no man shall euer enioy happinesse in heauen And to both doth the imitation of Christ and signification of fire in the holocaust direct vs. Comming to the next reason you reprooued me for saying Sacraments are earthly Elements they can not set out the spirituall and ââ¦uisible effects in Christ. There was iust cause I should tell you that this your asseââ¦tion did mainly crosse the very nature and definition of a Sacrament For Sacraments are visible signes of inuisible graces that is of the spirituall effects of Christs power and grace abiding in him and yet working in vs. Wherein did I wrong you you ment they vsually represent not spirituall and inââ¦sible effects or acts in Christ him selfe but onely the externall and visible parts of his passion The two Sacraments of the new Testament Baptisme and the Lords Supper doe they represent onely the externall and visible parts of Christs passion Doth Baptisme shew no more in Christ but that actuall and substantiall water ranne out of his side after he was dead Is this the whole signification and repââ¦esentation that baptisme offereth vnto vs Surely you must leaue Catechising and learne to be catechised if this be all your skill in Sacraments The bread and wine on the Lords table besides the reference which they haue to the body of Christ broken and his blood shed doe they not plainly shew the flesh of Christ is meate and his blood drinke nourishing our soules to euerlasting life as the elements support and maintaine the life of the body Water in Baptisme doth it not declare the power of Christs death washing our soules and of his spirit renuing our minds These you say are spirituall effects wrought in vs not in Christ. Power to clense quicken nourish and strengthen to eternall life is that Christs or ours We indeede are the persons that are clensed quickened nourished and strengthened but the force and grace working these things in vs is Christs and not ours We receiue it as flowing from the fountaine but it naturally springeth in him and from thence is deriued to vs. The Sacraments then teach vs that the fulnesse of power and grace dwelleth in Christ really and truely which he is content shall worke in vs but neuer leaue him The water washing the bread nourishing the wine comforting note no power in vs to do any of these things it is euident impietie so to thinke or say onely they assure vs that as Christ the true owner of all these things by his obedience vnto death was made the onely disposer of them so he will performe the couenant with vs which the Sacraments doe seale vnto vs and that is the couenant of mercie and grace in this life and of glorie in the next which the Sacraments could not seale except they did signifie those gifts and effects to be actiuely and originally in the giuer as they are passiuely in the Receiuers VSVALLY Sacraments doe not represent spirituall effects or actes in Christ. When text and trueth faile you your fashion is to flie to phrases and so still to say somewhat though it want both learning and vnderstanding For example Sacraments you say doe not VSVALLY represent spirituall effects or acts in Christ. Did you speake of nature which often faileth or of men who change their minds vsuall and vnusuall might serue for some purpose but what is this to Sacraments they constantly and continually keepe the same order in their significations and representations so that vsuall and vnusuall in them are all one The nature of the Element is still the same the action prescribed may not be varied the promise annexed neuer faileth on Gods part So that what any Sacrament once resembleth or signifieth it alwayes expresseth and obserueth the same Will you diuert your wordes to diuers Sacraments and make that vsuall to one which is vnusuall to another This which you vsually exclude from Sacraments is common to both the Sacraments of the New Testament of which we reason and being common to them both as I haue shewed to signifie spirituall effects or acts in Christ himselfe with what trueth say you now THEY do it not vsually speaking of both whereas both do it apparently and perpetually It is your selfe indeede that denieth the very definition of a Sacrament for your maine assertion is that neither the Iewish sacrifices nor Christian Sacraments doe signifie any more then the bodily and bloââ¦dy death of Christ which I hope was a visible and no ââ¦uisible thing Your Reader will shortly take you so often tardie with foule-lies that hee will skant beleeue you when you speake a trueth Is it any position of mine that the Iewish sacrifices and Christian Sacraments doe not signifie any more then the bodily and bloudie death of Christ Indeede I afââ¦irmed they signified none other death of Christ but only that which was bodily and bloudie which I gââ¦ant was visible but as for other effects of Christs power grace by which we are grafted into Christ and quickââ¦ed and nourished vnto life euerlasting Ireferred them to the Sacraments of the new Testament as vnto Seales confirming the couenant of mercie grace and glorie made to vs by the death of Christ in the same words that I now speake it And so conclude of them as I doe now These propose vnto vs no inuisible paines of hell but the body of Christ wounded and his bloud shed for the remitting of our sinnes and vniting vs vnto Christ. Therefore your turning no inuisible paines of hell which are my words into no more then a bodily death which are yours and vnder pretence of those words excluding from the Sacraments all other significations and representations of Christs inuisible power and grace proposed by them sheweth your accustomed vain of misconstering and altering my words when you cannot otherwise impugne them You make me to crosse the institution of the Lords table because I said the Ceremonie of breaking the bread cannot properly belong to Christs body But euen here doe I not expressely say that it sheweth forth how Christs body was broken for vs Where by Christs institution the bread was BROKEN to note vnto vs the breaking of his body for our sinnes and Paul expresseth that similitude of the bread broken to Christes body in saying The bread which wee breake is it not the communion of the body of Christ and to verifie that resemblance reporteth the words of Christs institution in effect to be these This is my body which is broken for you you to make a siely shew that the Sacraments declare Christs suffering of Hell paines auouch that the. breaking of the bread cannot properly belong to the body but to the soule and to the body by Sympathie
guided to be done Heere apparantly is the hand of God named and confessed but mediate that is ordering and disposing the Iewes rage and violence according to Gods foresetled counsell Wherein the goodnesse of your iudgement and cause appeareth that when you should prooue any thing you produce places that euidently impugne your purpose With like discretion you cite that which followeth For what if God condemned that is abolished sinne in the flesh of which words I haue spoken enough before doth that imply that God punished Christes Soule or bodie with his immediate hand Small store of proofes you haue for your vpstart doctrine of God tormenting Christes soule with his immediate hand when you turne aside to texts that no way mention any such matter and prate in your pride that the word of God is flat contrarie to me p Defenc. pa. 82. li. 12. Gods owne hand then did smite Christ and inflicted on him whatsoeuer he suffered as the condemnation of sinne Well leapt From Gods hand vsing the Iewes and Gentils as his meanes to doe to Christ whatsoeuer his counsell had determined you step to Gods owne hand excluding all meanes directly against the profession of the Apostles and the whole Church with them and against the tenor of the new Testament which sharpely rebuketh the rage and wickednesse of the Iewes that put Christ to death Were you not caried with the spirit of slumber and giddinesse could you thus loosely conclude so weightie causes not onely without but against the Scriptures q Ibid. li. 16. The punishment ordained for sinne by the iustice of God and inflicted by the hand of God whatsoeuer meane it pleaseth him to vse is called the wrath of God as you acknowledge My words make as much for you as the Apostles did euen now when they expresly contradicted you but such as your cause is such is your conscience you duck and diue you care not where nor whether so you may haue a generall Phrase to beare you aboue water when you are out of breath You set your selfe to prooue that God with his immediate hand afflicted the Soule of Christ and when your proofes faile you you catch vp my words auouching r Conclus pa. 245. li. 31. the punishment ordained for sinne by Gods Iustice or inflicted on vs by Gods hand WHATSOEVER MEANE HE VSâ⦠is called the wrath of God Would you hence inferre that because God vseth meanes therefore he vseth no meanes but inflicteth all punishment of sinne with his immediate hand Or because all punishments great and small on vs or on whomsoeuer come from the Souera gne power hand of God therefore God vseth no meanes Or what other absurd conceite would you collect out of my words I speake not here of the Reprobate I speake of all mankinde though you leaue out my words inflicted ON VS of purpose to serue your owne sense Neither do I say it is Gods eternall or spirituall wrath but all afflictions imposed on vs for sinne by what means soeuer are in the Scriptures called the wrath of God as I haue else where shewed albeit they tend not to damnation nor destruction What is this to Gods immediate hand punishing the Soule of Christ Or which way recall you this to the Conquest that Christ had ouer Satan and all his power wherewith you began s Defenc. pag. 82. li ââ¦8 Then how may we thinke Gods infinite iustice and power punished Christ You must goe by thoughts indeed and neither by warrant nor word of holy Scripture How Christ bare our sinnes in his body on the tree and gaue the same to be t Matth. 26. broken for vs and t 1. Pet. 2. his bloud to be shedde for many for the remission of sinnes we shall need no thoughts nor concerts of yours the description of his sufferings is so particularly and precisely set downe in the Scriptures that no man doubteth thereof besides you that respect moreyour secret sansies then the publike histories of the Euangelists x Defenc. pag. 82. li. 21. In his spirit certainââ¦ââ¦e suffered spirituall and incomprehensible punishments being no sinnes such as mens soules are subiect vnto as from God Though by no learning you can truely deriue any such thing from the Scriptures touching the tormenting of Christs soule by the immediate hand of God yet your conceit is so strong that you CERTAINLY auouch any thing For in these few words you presume more then you will prooue whiles you liue to make God with his immediate hand to afflict the soule of Christ with the same paines that the damned are tormented and other reason for it you haue none but because all power in heauen earth and hell is from God and called the hand of God By which the Scriptures doe not imply the immediate hand of God but his power working by meanes appointed and established by him In the Scriptures God is euery where proclaimed to be THE LORD OF HOSTES and therefore as there is no power in Angels Diuels Men or other creatures that cometh not from him so they are not idle armies nor lookers on but are indued with power from God as well to protect as to punish where when how and whom they shal be appointed Which the wisdome and power of God hath ordained and setled not to shorten his arme nor to weaken his strength as needing assistants but by constituting Seruants and Ministers vnder him to let men and Angels good and badde continually behold how mightie and wise righteous and glorious he is that wanteth no meanes to execute his will and yet directeth all things by his wisdome Is not God able to preferre and keepe his Saints by his word or his will without aide of others who doubteth it And yet y Psal. 91. He giueth his Angels charge ouer thee to keepe thee in all thy waies And z Psal. 34. the Angell of the Lord pitcheth round about them that feare him and deliuereth them Is he not able also to punish with his own hand to reuenge his enemies without helpe of his creatures Who denieth it that knoweth what belongeth to a God And yet Dauid praied thus against his enimies a Psal. 35. Let them be as chaffe besore thââ¦ââ¦nd the Angel of the Lord scatter them Let their way be darke slippery the angel of the Lord persecute them And the Psalmist describing the plagues powred out on b Psal. 78. Egypt saith God rest vpon thâ⦠the fiercenesse of his anger indignation wrath vexation ãâã the senââ¦ing in of euill angels amongst them God then in this life vseth men angels to perââ¦orme his iudgements chiefly the diuel is vsed againstsinners as we may see by the Apostles ââ¦peech and course who deliuered hainous offenders vnto Satan as vnto the publike tormentor appointed by God to execute vengeance wherein though he were to haue power leaue from God yet execution was allotted to him The auncient
redââ¦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 wââ¦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
which are nothing like nor neare the paines of hell For example in harty and true repentance how great is the griefe and paine of euery part and facultie of the soule detesting and abhorring sinne and fearing and feeling the power of Gods wrath and yet I trust ech penitent person doth not suffer the paines of hell Feare griefe and sorrow then the soule of Christ might deepely tast when he suffered for sinne and yet be farre from the paines of hell But your collection from my words is more absurd for where I say the soule of Christ might suffer for sinne yet by no meanes could it receiue the same wages of sinne which we should haue receiued you inferre not only without any words of mine but directlv against my words ergo I meane or I ought to meane that the soule and mind of Christ suffered the paines of hell from the immediate hand of God and so where I auouch Christ by no meanes could suffer the same wages of sin which we should haue suffered you paraphrase Imeane or I ought to meane Christ suffered the selfe same which we should haue suffered and of my negatiues you make affirmatiues and then tell the Reader I contradict my selfe But in plaine termes I allow in Christ all those afflictions and passions of the Soule which naturally and necessarily follow paine and this ALL reacheth vnto moe then meere bodily paines it includeth the soules proper and immediate paines also Where you learned to reason I doe not know but you haue the best grace to disgrace your selfe that euer I saw and if this be all the learning you haue you may clout shoes with this Al. Doe the torments of hell naturally and necessarily follow paine then whosoeuer in any part or for any cause is payned suffereth the paines of hell or at least the soules proper and immediate paines which you make extreamest and sharpest in hell Babes and boyes may thus bable it is a shame for men to talke so much out of square Let my words stand simplely as you bring them and allow in Christ all those afflictions and passions of the soule which naturally and necessarily follow paine what conclude you out of them your sight is very sharpe if you see any absurditie in them Howbeit you draw my words from their right course and sense by leauing out what pleaseth you My words are When the auncient fathers affirme that Christ dyed for vs the death of the body only we must not like children imagine they exclude the vnion operation or passion of the soule but in the death of his body and shedding of his blood they include all those afflictions and passions of the soule which naturally and necessarily follow paine and accompany death Christ suffering for vs a painefull death how could it be otherwise but such afflictions ââ¦nd passions of the soule as naturally and necessarily follow paine and accompââ¦ny deââ¦th should be found in the soule of Christ vnlesse we giue him an insensible flesh or impassiole soule both which are errors in the nature of Christ His flesh waâ⦠sensible and his soule passible as ours is because they both were humane Paiâ⦠then and death in my words are plainly referred to the body of Christ whose ââ¦lesh could not be wounded and blood shed as his was but naturally and necââ¦ssarily his ââ¦le must feele the paine thereof And yet if my words wââ¦e not limited to the paine of Chââ¦sts body as indeed they are I see no inconueniencâ⦠growing from them nor helpe for your fansie coÌtained in them Yet plaiââ¦er as fauoââ¦g your error I say ãâã paine griefe of body or mind be it neuer so great will commend Christs obedieââ¦ce patience And the punishment of sinne which proceedeth from the iusââ¦ice of God and ãâã ãâã that Christ might and did beare Yea he suffered death with all painfââ¦ââ¦ut no sinfull ãâã or ââ¦onsequents How good a sempsteâ⦠you are doth well appeaâ⦠by your short cuââ¦ing and ââ¦ide ãâã ââ¦hing my words together The first sentence you take our of a Section of my ãâã wherein I purposely shew that not only the paines of hell but euen the feare oâ⦠ãâã must ââ¦e farre from the soule of Christ. The suffering of hell paines in the soule of Christ I there refuse as not consââ¦t to the Christian ãâã but ãâã ãâã to the ãâã ââ¦ertaintie sanctââ¦ie of Christs person ãâã ãâã and ãâã with God Immediatly after the words which you bring I say ãâã Christ there could beâ⦠no apprehension of hââ¦ll paines as due to him or determiâ⦠for him but ââ¦e mââ¦st ãâã ãâã ââ¦are that God would be inconstant or vââ¦st which are more then ãâã ãâã Yea to these very words which you ãâã I ââ¦oyne this exception in the same ãâã but the sense of damnation or separatââ¦n from God or the feare or doubt thereof in Chrââ¦t as they quench faith and abolish grace so they dissolue the vnion and commuââ¦on of ââ¦ath ãâã natures or else breed a false persuasion and sinfull temptation in the soule of Christ. Who can be so sottish as not to see that my former words import Smart ãâã and gââ¦fe of body and mind which haue in them neither senââ¦e nor seare of hell paines that is of damnation or separation from God since no man is damned but vnto the pââ¦ines and place of hell and is first separated from God Wââ¦th as great discretion you fasten on an other sentence of mine where though ãâã ââ¦position be not generall but indefinite and hath two restraints euen from your ãâã ãâã to wit in this liââ¦e where Christ suffeââ¦ed in â⦠like to vs who aâ⦠his ãâã ãâã you throw off all forgetting what your selââ¦e obiected and whereto I ãâã ãâã ââ¦nswere and suppose that here I fully concurre with your conââ¦ites But ãâã ãâã your owne obiection and that will rightly guide my solution Your reason which you proudly boasted could not be refuââ¦ed by the wiâ⦠of man ââ¦as as you call ãâã ãâã from the lesââ¦e to the more Thus doe the members of Chriâ⦠ãâã the terrors ãâã God and sorrowes of hââ¦ll therefore of necessitie Christ suffered the likâ⦠Pââ¦ooue you by this Aââ¦gument that Christ aââ¦ter this life suffered the terrors of God and sorrowes of hell I doe you wrong to ââ¦pect it for it is open impietie so to thinke or say Then do you more wrong to imagine that I extended my words farther then to refell your reason As you spake of this life though you expressed it not so I replied that the puââ¦shment ãâã sââ¦nne which proceedeth from the iustice of God in this life and is no sinne Christ might and did beare but in no wiââ¦e those terrors and feares of consciââ¦nce which procâ⦠from sinne and aââ¦gment sinne Now I pray you what allowance finde you here for your new erected hell or how force you my words to fit your deuises Terror of conscience and feare of hell could haue no
the hole that you would faine hide your selfe in To that intent which I set downe my reasons drawen from the Iewish sacrifices and Christians sacraments did and doe still stand effectuall For the olde sacrifices must figure and the new Sacraments must seale whatsoeuer death in Christ was the full and perfect ransome of our sinnes But they foreshew and confirme the bodily death of Christ onely they neither shew not signifie the death of the soule nor the death of the damned Therefore the bodily death of Christ onely is the full and perfect ransome of our sinnes the death of the soule and the death of the damned as they serued nothing to our Redemption so were they not suffered in the soule of Christ. Two cauils you offer against the first part of this reason touching the sacrifices of the fathers before and vnder the law One that they figured not the whole sacrifice as neither Christes Deitie his soule nor his resurrection the next that all the sacrifices of the Iewes did not signifie his bodily death because the Scape goate which was a sinne offering was not slaine Of trifling you talke much this is more then trifling it is plaine shifting Christes deitie could be no part of that sacrifice which suffered for sinne the diuine Maiestie can not suffer either paine or sorrow To what ende then come you in with Christes Godhead when you talke of his suffering for sinne His soule you say was not figured by those sacrifices The suffering death in his soule was indeed no way figured by them but that the mediatour should haue an humane soule to bee separated from his body by death before hee could make purgation of our sinnes that was more then figured by those sacrifices For since not the blood of beasts but of man and euen of the Sonne of God made man was by Gods promise to be shed for our sinnes It is euident that from life to death he could not come but by seuering his soule from his body And consequently he must haue a soule being a man which must be powred out vnto death before he could die euen as the powers of life in bloody sacrifices were parted from their flesh before they could be offered as sacrifices vnto God But I charge you vntruely when I say you expound your whole and absolute Redemption to be of all the fruites and causes of our Redemption you haue no such word nor meaning as fruites Your words are our whole and absolute Redemption and those I say containe the whole course of our saluation euen vnto the last step which is our glorification as I haue formerly prooued by Christes owne speech Againe if the resurrection of Christ which is your owne instance bee a part of that propitiatorie sacrifice because it was a necessarie consequent then all the benefites that Christ obtained for vs or bestowed on vs must be comprised in that his oblation for sinne For they are all necessarie consequents and effects of our Redemption and depend on these two branches his death to free vs from sinne and his resurrection to raise vs into a new and heauenly life now for euer He was deliuered to death for our sinnes and rose againe for our iustification From these two heads the Scriptures deriue not onely forgiuenes of sinnes but newnesse of life on earth and happinesse of life in heauen Yet you did not call them fruits Effects you called them and what is a ioyfull effect such as was Christs resurrection but a fruit and that as well in Christ as in vs When the Prophet saith of Christ he shall see the trauaile of his soule and be satisfied what meaneth he but the fruits and effects of Christs labour when for his obedience to death God highly exalted him and gaue him a name aboue euery name that euery knee should bow vnto him what is this but a fruite and reward of his humiliation first in his owne person then proportionably in all that be his Many of the Iewes sacrifices yea most of them did represent and signifie Christs bodily sufferings onely yet not all Therefore you may well deny mine assumption as you did before and affirme that certaine Iewish Sacrifices set forth the sufferings euen of the soule of Christ and not of his body only Did I any where say that all the Iewish sacrifices were bloudy or that all of them did represent Christs death and blood shedding Could I be ignorant that the Iewes had oblations made onely by fier as of flower wine and incense and also offerings of the first fruits and other things dedicated or presented to the Lord for the vse of his tabernacle and Temple Doth not the Apostle say Euery high Priest is ordayned for men to offer GIFTES and SACRIFICES for sinne Where gifts shew that things without life were offered as well as liuing beasts and birds which were slaine As then there was no cause nor neede I should so I neuer vsed the word ALL in that case vnlesse I added liuing or BLOODY Sacrifices For they by their life lost and blood shed figured the death of Christ Iesus But this ALL is your adding to my wordes that you may take occasion to pike some quarrell at them But you may well deny my assumption that no sacrifices of the Iewes did figure the sufferings of Christs soule I assumed no such thing neither did I meddle with the sufferings of Christs soule vnlesse they were the death of the soule or the paines of hell which the Scripture calleth the second death and I the death of the damned because none besides the damned die that second death but you plainly giue me the slip and conuey your selfe from speaking of the death of the soule or of the death of the damned which are the things in Question to the sufferings of the soule in generall of which I make no Question And though your meaning be vnder the sufferings of the soule to comprise the tormenting of Christs soule by the immediate hand of God with the selfe same paines which the damned do feele in hell Yet such is your cariage that euery where you suppresse your maine intent and make a faire shew with the sufferings of Christs soule as if you ment no more but that Christs soule must needs haue some sufferings proper to it selfe which you confesse I sundry times teach and yet you make your Reader beleeue I euer impugne You shall doe well to awake out of this slumber and call to minde that there are no sufferings of Christs soule now in question but the DEATH of the SOVLE or of the DAMNED which you dare not openly auouch and therefore you plaster them ouer with smoother termes of the sufferings of the soule to hide your secret mysteries till you meete with itching eares that will listen more to fansies then to faith Another peece of skill you shew in this place to ease your selfe of all proofe and thinke it enough if
of the liuing sacrifices what needed the burning of the same after it was dead and senselesse obscurely to intimate if not falsely that the fire of affliction as you would haue it should consume the Messias God had therefore another meaning as I take it in commanding ech sacrifice after it was slaine to be offered to him by fire Forwhere of all creatures subiect to mans sight and sense fire was the fittest for the light heate force and motion thereof to designe vnto the people the brightnesse of Gods glorie the zeale of his holinesse the grace of his Spirit and seate of his habitation in the heauens God gaue the Iewes fire from heauen to burne perpetually on his Altar which did teach them with what cleannesse of hands and feruentnesse of heart the things which hee required should bee offered vnto him and did separate the sacrifices dedicated vnto God from all prophane abuse and humane vse and made them ascend towardes the place of his glorious presence that he might accept them with fauour and be pleased with them All which significations of heauenly fire were most perfectly accomplished in the sacrifice of Christ Iesus For neuer man nor Angel offered vnto God any seruice with like puritie and charitie as the Lord Iesus offered himselfe to his Fathers will and that his oblation did not onely clense his body from all corruption of mortalitie and infirmitie as appeared by his resurrection but pearced the heauens with admirable celeritie and efficacie and preuailed in the presence of God to bee a sweete smelling sauour for all the sonnes of God Some of these things you seeme to acknowledge As fire to signifie the Acceptation of Christs death in that it was a sacrifice of a sweete sauour ascending vp to God What reason then haue you that fire should note the wrath of God powred out on Christes soule and body before he died Shall one and the same fire in one and the same sacrifice import both gracious acceptance with God and terrible vengeance from God These be contraries in mine eyes whatsoeuer they be in yours That fire in sacrifices did shew Gods fauour and not his anger the sacrifices of Gedeon Salomon and Elias doe plainly prooue which God with fire from heauen consumed not in token of any displeasure against them or dislike of their offerings but in signe of very fauorable acceptations both of their persons and sacrifices Euen so at the first offerings of Aaron the glory of the Lord appeared to all the people and there came a fire from the Lord and consumed the burnt offering vpon the Altar which when all the people saw they gaue a shout for ioy and fell on their faces This fire descending from God and consuming that sacrifice God commaunded to keepe burning for euer on his Altar and none might approch to him with any other fire in incense or offering in so much that when Nadab and Abihu the sonnes of Aaron tooke strange ââ¦ire to offer before the Lord and not of that which alwaies burned on the Altar God destroyed them with fire The fire then which consumed the sacrifices of the Iewes was miraculously deliuered them by God and ioyfully receaued of all the people and therefore did not argue to them any wrath or vengeance on their sacrifices but rather the fauour and good liking of God which the Scripture noteth by the sweete odour of the sacrifice As when Noah made his burnt offerings to ascend by fire the Scripture saith the Lord smelled a sauour of rest that is he shewed himselfe to be appeased and his anger to rest So when Aaron and his sonnes were to be consecrated Priests God said to Moses Thou shalt make to smell by fier that is thou shalt burne the whole Ram as a burnt offering it shall be to the Lord a sauour of rest that is a pleasing sacrifice And for that cause God willed the Iewes in their peace offerings whereby they gaue thanks for their safetie and prosperitie to vse fire and saith of it ISSHE this burning by fire or this sacrifice made by fire is a sauour of rest vnto the Lord. And so in incense which Saint Iohn resembleth to the prayers of the Saints fire was likewise required to teach them that their prayers went vp before God as the smoke of sweete odours and were accepted of him Then not affliction or indignation on the Sacrifice was declared by the fire which God commaunded to be vsed in all kinds of sacrifices but rather an ascending vp to the presence of God and an accepting thereof in the sight of God which is farre from your suffering of hell paines in the soule of Christ for which you bable so much in both your bookes But the Apostle sayth as the bodies of beasts were burnt without the campe so Christ suffered without the gate Were it granted that fire in Sacrifices did signifie probation or affliction which is no way proued you are no whit the neerer to your suffering of hell paines in the soule of Christ. For the bodies of beasts sayth the Apostle were burnt which can by no pretense of these wordes be stretched farder than the afflictions of Christes bodie when he was carried to be crucified without the gate And the chopping of the holocaust in pieces that it might the more conueniently be layed on the wood to burne maketh as slender proofe that Christes soule suffered the paines of hell notwithstanding your graue deuice that Christes soule was chopt in pieces and not his bodie which conceits of yours declare your follie but helpe not your cause Those Sacrifices whereof part was burnt by fire and the rest reserued for the Priest and sometimes for the owner that brought them to feast before the Lord had their bloud shed at the doore of the Tabernacle as well as the other and so resembled the death of Christ no lesse than the other though God would haue no part of the one to be eaten by the Priests or people as the other were but to be wholly consumed by fire because they were wholly reserued or dedicated vnto him And this the Apostle respecteth in that comparison which he maketh of the bodies of beasts burnt without the campe whereof the Priests that serued in the Tabernacle could not be partakers They were consumed by fire because the Priests should not eat thereof to foreshew as the Apostle noteth that such as were addicted to the seruice and ceremonies of the Law and the outward Temple could not be partakers of the trueth which is in Christ except they did leaue those elements of the Law which seemed so glorious in their eyes and followed Christ out of the gate bearing his reproch whose bloud was most holy and most sufficient to sanctifie the people though hee were cast out of the citie to suffer as a malefactour and wicked person Neither were the dead bodies of those beasts consumed by fire out
neerer in soules to the right signification of bruizing than the mangling tearing and contusing of Christs body which he suffered from the violent rage of the Iewes Your other word of the very same nature keepe to your selfe When your proofs faile you in this you may not be suffered to roue at your pleasure and to reach after other words out of your own vnlearned skill to vouch they are of the very same nature Wherefore there is no cause why the coherence of Esaies wordes should be cut in sunder by your vnhandsome deuice of the peeces and powder of soules but as the first words in that sentence he was wounded for our transgressions and the last with his stripes we are healed are plainly referred to the punishments of Christes bodie so the middest he was bruized for our iniquities should haue the same relation and intention especially the Prophet foretelling the people what they should see in their Messias and how they should misiudge of him We sayth Esay did iudge him as plagued and smittââ¦n of God but he was wounded for our transgressions and bruized for our iniquities and with his stripes are we healed Neither is it any strange thing in the Scriptures to ioyne this very word which you talke so much of with wounding as with a word of the same nature and force For besides that Moses sayth None wounded with any bruizing or ââ¦utting of his secret parts shall enter into the Lords congregation Dauid saith to God Thou hast bruized Rahab as one that is wounded Where wounding bruizing are more properly lincked together as words of like force and effect than your breaking of soules into pieces or beating them to powder The verie same word is also vsed in the Scriptures to note the bruizing of mans bodie by sicknesse or of his estate by wrong and oppression Dauid in a grieuous sicknesse complaining that he felt nothing sound in his flesh nor any rest in his bones addeth I am weakned and bruized very much Bruize not the poore in the gate sayth Salomon that is oppresse not the poore in iudgement The children of the foolish shall be bruized that is oppressed in the gate and none shall deliuer them And when it is applied to the soule it may note that to be either wounded with sorrow oppressed with wrong or humbled with obedience but as for powder and pieces from which you would pull a iust proportion which nothing can answere but the paines of hell it is a sicke conceit of your owne braine it hath no deriuation either from the Prophets or Apostles words You did not meane that the soule might be properly broken in pieces but that thus it is neerer and better applied to the soule than to the bodie which was only pierced and boared thorow Then was your former opposition out of the Scripture very licentious and your conclusion as friuolous In that a bone of Christes was not broken you inferred that Esaies words He was broken for our sinnes could not be properly meant of Christes bodie flesh and bones as if there were no breaking of ioynts veines sinewes flesh or skinne but only of bones And yet as if the soule of Christ which is by nature altogether indiuisible might properly be broken in pieces you conclude the breaking of the bread can not properly belong to the bodie of Christ BVT TO THE SOVLE Had you denied the breaking of the bread properly to belong to either your words must haue beene It can belong properly neither to the bodie nor to the soule but you denie the one and auouch the other It can not belong properly to the body but to the soule Whether those words of yours doe not expresly import that the breaking of bread doth properly belong to the soule of Christ as to the trueth wherein they must be verified I leaue it to the iudgement of the discreet Reader Howbeit you denie not but broken applied to the soule of Christ is figuratiue And so you grant there was no cause you should take such exceptions as you did to the Apostles wordes This is my bodie which is broken for you For since it can not be verified of the soule but figuratiuely as you now confesse it may so be most iustly verified of Christes bodie without any sense of hell paines suffered in the soule of Christ. And if the consent of the English Latine and Greeke tongues may be trusted for the vse of a word breaking may properly be affirmed of Christes bodie which can not be of his soule for so much as his ioynts veines sinewes flesh and skinne were broken and torne in sunder though his bones were not And but that your fashion is to follow no man farder than your fansie leadeth you you might haue seene with what reuerence and conscience Master Beza that otherwise vpholdeth the sufferings of Christes soule referreth this word KLOMENON to the tearings and torments of Christes bodie being hereto led by the Apostles assertion By the word broken in Pauls wordes is designed the kindâ⦠of Christes death because besides that the Lords bodie was torne bruized and euen broken with most bitter torments though his legges were not broken as the theeues were Christ breathing out his soule with a most violent death was as it were rent in two parts according to his humane Nature This word then hath a MARVELLOVS EXPRESSE SIGNIFICATION that the figure should fullie agree with the thing it selfe to wit that the breaking of the bread should represent to our minds the verie death of Christ. Peter Martyr hauing made your obiection that a bone of Christ was not broken resolueth But heereof I will not greatly contend for somuch as this breaking is by many Fathers referred to the body of Christ. With whom the wordes following doe make broken for you which indeed leadeth me to consent vnto them and to acknowledge a double breaking one in the bread another in the bodie of Christ. Bullinger sayth The bread is properlie sayd to be broken the bodie of man to be slaine howbeit in the Hebrue tongue to breake is to waste to kill and destroy And so the visible bread which in our sight is broken with our hands doth certeinly set before our eyes that bodie of Christ which was broken or done to death by vs or for vs. So Haymo q Christ himselfe brake the bread which he deliuered to his Disciples to shew that the breaking and suffering of his bodie came not but of his owne accord Which wordes he tooke out of Beda vpon the Gospels of Marke and Luke Before whom Prosper When the host is broken and the bloud is powred out into the mouthes of the faithfull what other thing is designed than the doing to death of the Lords bodie on the crosse and the shedding of the bloud out of his side And likewise Austen The table of thy spouse sayth he to the Church hath bread
owne words and hereafter by your leaue tell you it is a plaine lye and a meere shift if you father your termes of Christs meere blood and single bodie vpon me as any part of the Question which I mooued or Doctrine which I defend Wherefore I pray thee Christian Reader once more to take notice that I be not driuen in euery page to proue one and the same thing against the Discoursers vnsauery childish and Idle phrases with which he would faine elude the Scriptures and delude the world Your confession both of my Sermons and conclusion Sir Descourser is this Sundry times you teach that Christ did suffer peculiarly and seuerally some proper punishments in his soule besides his bodily sufferings yea that this was a part of his crosse and the effect of Gods wrath on his soule as well as the suffering in his body Against my words so often witnessed in my writings and so openly confessed by your selfe you take vpon you by some secret reuelation belike to know my meaning that no more but the shedding of Christs blood MEERELY is the full satisfaction of all our sinnes which MEERE BLOOD of Christ the Scriptures meane not nor onely his body SINGLY and SIMPLY considered The MEERE blood and SINGLE and SIMPLE body of Christ with such like couerts of your cause are termes fit for such a teacher as you are to which if you could once conuert the Question we must haue as many Lexicons to bring vs out of these Laberinthes as there be leaues in your booke Keepe them therefore as whelps of your owne litture the faith of Christ and the word of God hath stood without them these sixteene hundered yeeres What I meane by the body and blood of Christ giuen and shed for our Redemption and the remission of our sinne I haue meetly well expressed I must not in euery section fall to fresh repetitions When I speake as the Scripture speaketh I meane as the Scripture meaneth They know not your new termes of the MEERE blood nor of the single and simple body of Christ but by his blood and death they meane that manner of shedding his blood and that kind and course of death suffered in the body of his flesh which the Gospell describeth no way excluding from Christ when he presented himselfe before God to vndertake mans cause the due consideration of mans infirmitie and iniquitie abounding or of Gods iustice therewith displeased nor his humble and voluntary submission to the mightie hand and righteous will of his heauenly Father to excuse vs from the heauie iudgement that otherwise did hang ouer our heads So much as the Scriptures mention in declaring the manner of his death and bloodshedding so much they containe in the name of his Crosse blood and death For as the description which the holy Ghost maketh is in no point idle so the comprehension of all vnder one word excludeth nothing formerly described This I take to be a sound and sure way to expound the Scriptures by their owne direction and intention For since the manner and order of Christs death was so carefully regestred by the spirite of God that we should not be ignorant of it whensoeuer the Scriptures speake of Christs Crosse blood and death they referre vs to all that which either by the Prophets was foretold or in the Gospell is expressed touching the order and manner of his death And so Christ died for our sinnes according to the Scriptures as Paul addeth Then to take any thing from it which is mentioned in the Scriptures or to adde any thing to it which is not there expresly recorded is to depart from the word of trueth and to dishonor and deface the death and bloud of Christ with our inuentions This being my meaning euen from the beginning as my words declare I moued these two generall questions The first Whether in the crosse and death of Christ described in the Scriptures the death of the soule or the death of the damned were by any good warrant of the sayd Scriptures comprised Secondly Whether the crosse and death of Christ as the Scriptures describe them be not the full and perfect price of our redemption from sinne and reconciliation to God by the testimonie of the same Scriptures without the death of the soule or paines of the damned The Discourser finding himselfe inclosed with these questions speaketh directlie to neither and prooueth nothing in either but declining the enuie of these speeches the death of the soule and the paines of the damned which indeed are the points misliked and reiected he changeth the first question into the generall termes of suffering Gods wrath and the soules proper suffering which may import manie things besides those two and in the second he euery where beareth the Reader in hand that by the death and bloud of Christ I meane the MEERE bodily sufferings of Christ without anie sense or sorrow of the soule in her spirituall powers And lest the Scripture should stand in his way he casteth them all behinde him that any way witnesse the force and merit of Christes death and bloudshedding as figuratiue speeches because they name not the MEERE bloud of Christ nor only his body SINGLY considered But Sir all this while you forget that you haue proued nothing but onely supposed and auouched what pleased you and that in matters of faith you may not adde to the word of God without manifest apostasie The things questioned by me were the death of the soule and the verie paines of the damned as appeareth euidently by my words when I first mooued the question Of these you say nothing all this while which yet you must soundly fully proue before you may adde them to the words of the Holy ghost testifying the power vertue of Christes bloud and death Therefore howsoeuer you seeme to shift off the Scriptures as figuratiue speeches with your MEERE and SINGLE termes they will sticke faster by you than so For as there can be no doubt of my meaning comprising all in the death and bloud of Christ which the Scriptures report of the order and maner of his sufferings when he yeelded himselfe to die for the sinnes of the world according to the counsell of his Fathers wil so you may not presume any thing to be conteined in the death or crosse of Christ as requisite for our redemption which is not cleerely witnessed by the Scriptures Proue therefore by the Scriptures that Christ died the death of the soule or the death of the damned which are the true paines of hell and then adde it to the crosse of Christ when you will Till so you do the Scriptures which I haue produced stand in their full strength against you For as they bind all Christian men stedfastly to beleeue that which is written touching their redemption by the death and bloud of Christ so do they straitly prohibit all and euery be they men or Angels to adde any other
that meanes further remoued from the dignitie and maiestie of the Sonne of God herefore the Scriptures more carefully expresse that he tooke our flesh and euen therein suffered death sor the ransome of our sinnes though he wanted not a soule when he became man nor any part in him did or could feele and discerne the paine and affliction of his bodie but onely his soule The respects of Christs comming into the world and suffering sor vs if we will learne we need not your termes of directly and primarily the holy Ghost hath taught vs this to be a faithfull saying and worthy of all admittaâ⦠that Christ Iesus came into the world to saue sinners Himselfe is a witnesse without all exception that he came to serue and to giue his life a ransome for manie Yea his flââ¦sh which he gaue for the life of the world is the breââ¦d that came downe from heauen If then things in earth and things in heauen were pacified by the blood of his Crosse and we reconciled through death in the bodie of his flesh in which he bare our siââ¦es on the tree It is certaine that Christes bodie blood and death on the Crosse and consequently his sufferings from these and by these were directly and primarily intended as the meanes of our redemption and reconciliation and your vaine imagination of the soules most principall disposition in comparison whereof Christ say you did not respect this sensitiue suffering by Sympathie with and from the bodie which is common to vs with beastes is a lewde and irreligious reproch to the death and Crosse of Christ Iesus For what if the bodie of a beast may be crucified and his blood shed by piercing and wounding as Christs was shall wee therefore say that Christs death and passion were common to brute beastes Would any maâ⦠frame his heart thus to think or his tongue thus to speake but he that is bruter then a beast Of your hell paines may it not more truly be said that as you would cast them on Christes soule they should be common to him with deuils who I troe are worse then beastes But these bee meete matters for such a master in Israel as you are You vntruely and vnlearnedly suppose the corporall afflictions of the Saints and of Christ himselfe to pierce no further then into the externall sensitiue part which you make common to them with beasts and sufferings proper to reasonable creatures you admit none but your hell paines which are common to them with deuils So that by your profound diuinitie all Christian men suffer either as beasts or as deuils Which errour of yours I haue sufficiently refuted before and by that enformed the Reader that the chastening and afflicting the soule of man by temporall and externall meanes and paines from the bodie is proper to men and not common to beasts who haue no soules nor to deuils who haue no bodies and that God doth thus chasten and correct his children whose patience is precious in his sight thereby to trie encrease and quicken his graces in them which is blasphemie to affirme either of beasts or deuils And from what spirit this can proceede to yeelde Christ no more sense taste nor thought of his bodily sufferings then you doe to a beast let the Reader iudge for my part I abhorre such heathenish if not hellish comparisons But sense you will say is common to man and beast I haue no doubt that beasts doe heare and see smell taste and feele as well as men but euen in all these fiue and specially in hearing seeing and feeling the soule of man sheweth difference sufficient betwixt a man and a beast For man by his immortall and reasonable spirit discerneth and vnderstandeth what he heareth seeth or feeleth which beasts cannot doe and he conceaueth not onely the things which affect his senses but the causes effects adiuncts consequents and remedies thereof and thereby frameth himselfe if he be religious to behold therein the worke and will of God which is as farre from beasts as reason and grace Though then eares eyes and sinewes be common to men with beastes yet in them and by them the soule of man worketh and suffereth which because beasts haue not it is a verie grosse ouersight of yours Sir Discourser to make the bodily sufferings of Christ common to him with beastes in which the soule of Christ shewed so much obedience pacience submission deuotion and loue that God accepted those sufferings violently and iniuriously inflicted on Christs bodie but humbly religiously and willingly receiued in his soule as the full satisfaction for our sinnes There is no reason in the world nor likelyhood that the naturall facultie in Christs soule of proper and immediate suffering for our sinnes should haue no vse and a suffering of paines onely from and by the bodie should be sufficient when as in his doing of righteousnesse for vs his soules ioynt obedience and mutually knit together in and with his body was not alone sufficient This must needes be a perfect reason for vs against you except you could by expresse Scripture disprooue this proportion of like necessitie betweene the operation of the proper faculties of Christs humane soule that is betweene his doing and his suffering for vs which you shall neuer be able to doe When and how came you by this authoritie or libertie that you may say what you will in matters of faith without all warrant of holy Scripture and your fansies must stand for authentike except I can disproue them by expresse Scripture Nay first proue them before we receiue them as you and all other Christians ought to doe if you will haue them passe for grounds of religion and then if I can not disproue them by the same Scriptures they shall go for good An answer to this perfect reason of yours if you would haue I answere you with Tertullian Non recipio quod extra Scripturam de tuo infers I receiue not this which you bring of your owne without the Scripture And with Athanasius If you will babble other things besides those which are written why striue you with vs that are persuaded neither to heare nor to speake any thing besides the Scriptures Shew vs this proper and immediate suffering for sinnes in the soule of Christ which you so much talke of by the Scriptures and we wil thinke our selues bound to answer it otherwise it is as easily reiected as it is offered But there is no reason in the world nor likelyhood it should bee otherwise Indeede there is no reason in the world nor likelyhood it should be so as you haue said For in Christes doings and sufferings there was obserued and must bee confessed a cleane contrarie course His doings were all iust and holy as hee himselfe was and proceeded first from his own mind and will by the immediate power and grace of Gods spirit in him whencesoeuer the outward occasions were offered him
The sufferings which he receiued in his body were all vniust and violent proceeding from others that wickedly persued and oppressed him though in all his afflictions he beheld with his minde and with his will obeyed the hand and Counsell of God thus by the malice and ignorance of his enemies fulfilling those things which God before had shewed by the mouth of all his Prophets that Christ should suffer So that Christes obedience and patience in all his persecutions came from the same inward powers and graces of his soule from which all his actions did though the wrongs and violences were first offered his body by the wicked In his inward affections and passions of feare griefe and sorrow his minde was the first apprehender of the causes that mooued them and his will the admitter of them But as in all his actions he was holy and iust so in all his affections and inward passions were they neuer so grieuous vnto him he was not only righteous and innocent but religious and patient and other passions of the soule in Christ the Scripture knoweth none As for your suffering of hell paines in the soule of Christ properly from the immediate hand of God it is a deuice proper and immediate to your selfe which you would faine bring in as an other and chiefe meane of our redemption besides that which the Scripture speaketh of Christes sufferings Wherein you must pardon me and all true beleeuers for not accepting your fansies as any parts of our faith We reade that God is the Father of mercies that he is the tormentor of soules in hell with his immediate hand wee doe not reade much lesse that hee ââ¦o tormented the soule of his Sonne in the time of his passion which is the maine plat of your new found hell The iudge shall say Depart from me yee cursed into euerlasting fire prepared for the diuell and his Angels Which fire we confesse is created and established by the might power and hand of God as a meane to torment the damned both men and Angels according to their deserts but that this fire is nothing else but the immediate hand of God tormenting the wicked spirits in hell as it did the soule of his owne Sonne on the Crosse I take either of these assertions not to dissemble with you to bee a grosse and palpable error strange to the Scriptures and strange to the whole Church of God before these our dayes wherein some make it their glorie rather newly to inuent then rightly to beleeue what the Scriptures deliuer and the Church of Christ from the beginning receiued and reuerenced as principles of Christian truth and pietie The next point to wit that by your new found Rules you make Christes flesh needlesse to our redemption you graunt is an horrible heresie but you aske how it followeth vpon your words I did not charge you with maintaining purposely that wicked heresie but with reasoning so foolishly speaking so vnaduisedly that without your direct meaning that error was consequent to your words You would faine see how Truely it followeth stronger vpon your words then I would wish or you are ware For whatsoeuer was by Gods ordinance needfull to the worke of our redemption that made properly to our redemption But the sufferings of Christs soule by or from the body which you call by Simpathy did not make properly to our Redemption as you say ergo the sufferings of Christs Soule by or from his body were not needfull to the worke of our Redemption Now if the sufferings of Christs flesh were not needfull to our Redemption then was his flesh needelesse for our Redemption by your illation Which of these propositions can you auoyd but they are either plainly true as the Maior or fully yours as all the rest Our Redemption being no naturall thing but wholy depending on the counsell and will of God whatsoeuer God appointed as necessary for our Redemption that most properly made to our Redemption and things needlesse could not appertaine thereto but improperly Of all men you may not start from this force of the word PROPER For with you improper wrath is no wrath improper punishment is no punishment and therefore improper belonging to our Redemption is no belonging at all but needlesse to our Redemption And since Christs sufferings in his body by your assertion did not make properly to our Redemption it is euident they were needlesse to our Redemption and if the sufferings of his flesh were needlesse the flesh it selfe was needlesse to our Redemption euen by your owne Conclusions For Christ you say assumed not our Nature nor any part of it but onely to suffer in it properly and immediatly euen for the very purchasing our Redemption therebyOtherwise he had NO NEEDE to assume both but either the one part or the other You heare your owne Doctrine that except Christ suffered properly and immediatly in either part of our nature for the purchasing of our Redemption thereby he had NO NEEDE to assume both But Christ suffered not properly and immediatly in his flesh for the purchasing of our Redemption thereby if your words be true that bodily sufferings properly made not to our Redemption He had no neede therefore to assume flesh in which he suffered nothing that properly made to our Redemption Here are the Cart-ropes of your owne collections the sequels whereof if you deny you must recall your owne answers and arguments so peremptorily pronounced in your Treatise How false your Resolutions are and how dissonant from the sacred Scriptures will easily appeare to him that hath but halfe an eye For the sufferings of Christs body were not decreed by God to make no more to our Redemption then Christs hunger or his sleepe which are your Resemblances but they were directly intended by God himselfe in Christs incarnation and expresly foreshewed by the mouthes of his Prophets and necessarily to be borne in the body of Christ before we could be redeemed in respect of Gods will so setled and reuealed The Apostle to the Hebrewes going about to prooue that Christ was to offer his body and shed his bloud for our sanctification and Redemption layeth this for the ground Euery high Priest is ordained to offer gifts and Sacrifices Wherefore it was of NECESSITIE that this Man Christ should haue somewhat to offer For else he were not a Priest And concluding what must be offered Christ saith he being an high Priest of good things to come by his owne bloud entred in once into the holy place and found eternall Redemption for vs. Wherefore when Christ commeth into the world he saith Sacrifice and offering which are offered by the Law thou wouldest not but a body hast thou ordained me then said I Loe I come to doe thy will O God By the which will we are sanctified euen by the offering of the body of Iesus Christ once The suffering of Christs body and shedding of his blood were
his bodie on the tree and whose ãâã was shed for many sor remission of sinnes Your infliction of hell paines on the soule of Christ is no such trifle that it may be lightly taken vp for your pleasure or humorously surmised vpon your vaine coniectures you must euidently and ineuitablely prooue it before any wise or sober Christian will or should beleeue it Chââ¦istes feare and agonie you thinke could haue no other cause Of all others this can neuer be concluded to haue beene the cause since there is no witnesse nor word thereof in all the Scriptures That euerlasting damnation was due to our sinnes we haue no doubt but that any such iudgement could be decreed or executed against the Sonne of God or against any part of his person we lesse doubt Wherefore it is most manifest to all that list not to mixe their desperate deuices with Gods eternall trueth that no such iudgement could be giuen against the person of Christ as we should haue ãâã or as the damned feele but the i Esa. 53. chastisement of our peace was layd vpon him and k Heb. 5. though he were the Sonne yet by the things which he suffered he learned obedience It is no iudgement you will say where nothing is condemned In the finall iudgement of God against the wicked both their sinnes and their persons shall be condemned that is their persons shal be euerlastingly reiected and adiudged to perpetuall torments of bodie and soule in hell fire for their sinnes which God iustly hateth and punisheth In the l 1. Pet. 4. iudgement which beginneth at the house of God sinne is condemned in their flesh as it was in Christes but their persons are beloued in Christ and so cleansed from sinne by him that sanctifieth himselfe for their sakes and whose bloud clenseth them from all their sinnes The paterne of which iudgement was precedent in Christ their head to whose m Rom. 8. image the whole bodie must be conformed that n 2. Tim. 2. suffering with him they may raigne with him and being o 1. Pet. 4. condemned as touching men in the flesh they may liue as touching God in the spirit There must be the same minde in vs that was in Christ euen as there is the same condemnation in our flesh that was in his For in Christ and all his members sinne was condemned in the flesh that their spirits might liue to God and their bodies be raised againe to be partakers of the same blisse with their spirits The Scriptures therefore doe not appoint the iudgement of hell or of the damned vnto Christ and his members but only the destruction of their flesh ioyned with the saluation of their spirits What need had Christ you will aske to feare this iudgement As Christ had lesse need to feare the iudgement seat of God than all his members so had he more will care and power to giue God his due than all the rest of his brethren And therefore approching to God for sinners and with sinne as he vndertooke their persons and cause that is to present them to God and to profer satisfaction for their sinnes so he taught vs all our duties which is to approch the throne of Maiestie with all reuerence and feare when we beholde his passing glorie and our exceeding infirmitie and in faith of his goodnesse and feare of his greatnesse to tremble and shake before him This Christian submission which God requireth of all men Christ did most of all performe when he presented vs and our cause to God and therefore prostrate flat on the earth he humbled himselfe with greater feare and trembling but without distrust or doubt of Gods fauour than euer man before or since did This feare and trembling with all submission and deuotion yeelded by the humane nature of Christ to the diuine Maiestie of God you no way like but in a selfe conceit will haue it to be the feare of desperate and damned persons and Christes soule to be actually tormented with the same paines that are the sharpest in hell and all this you gather vpon none other ground but for that Christ exceedingly feared and sorrowed in the Garden But if no man guided by Gods spirit may heare the words doe the works or receiue the messengers of God but with feare and trembling as a seruice and duetie belonging to the Creatour from the weakenesse of the creature how much more might the humane nature of Christ now offering vs all that were sinfull to the presence of God with infinite desire and most ardent prayer to make recompence in his owne person for our offences and so through his loue and sauour with God to reconcile vs to God how much more I say might Christ in our cause and in our names shew all possible feare and trembling to so great Maiestie so mightily displeased with vs And therefore in either respect both of his owne religious humilitie and our sinfull infirmity he might performe this seruice and submission vnto the throne of Gods heauenly presence p Defenc. pag. 93. li. 32. Your testimonies touching men sinfull make nothing to the purpose at all for these could not by reason of their sinnes endure the verie presence of Gods Maiestie being in any measure reuealed vnto them but Christ in himselfe being free from all sinne could be in no such case Your exceptions are more friuolous and no way fit your fansies for what if conscience of sinne breed an amazed feare in men when the glorious presence of God is in any measure reuealed vnto them doth that exclude the religious affection submission of feare and trembling which mans weakenesse in this life oweth to the diuine Maiesty q Esa. 66. Him will I respect saith God that is poore in spirit and trembleth at my words Not only Gods glory reuealed but his word denounced requireth submission and reuerent trembling r Phil. 2. Worke your saluation sayth the Apostle with feare and trembling not meaning men should alwayes be amazed or that God still reuealed his glorious presence but that our infirmitie remembred and his Maiestie considered we should do all things commanded by him with feare and trembling Of the Corinthians Paul testifieth that they receiued Tite s 2. Cor. 7. with feare and trembling Such reuerence the faithfull yeeld to the words and works of God that they tremble at the presence of his messengers And lest you should thinke that only conscience of sinne and the brightnesse of Gods presence impresse this affection the Apostle requireth seruants to obey their t Ephes. 6. carnall masters with feare and trembling and witnesseth of himselfe when he preached the Gospell to the Corinthians he u 1. Cor. 2. was amongst them in feare and much trembling So that not onely guilt of sinne maketh men to feare and flie the sight of God as in Adam when he first transgressed and in Peter before he was called whose words you abuse to elude
the Garden and complained on the Crosse as if he were forsaken which things they thought vnfit for him that was God The Fathers to repell their heresie and to open this obscuritie insist plainly on these points that the Mediatour must be God as well as man and that the Godhead of Christ incarnate was impassible and could not suffer any violence or change but his manhood might and did suffer somethings in soule as feare and sorow and somethings in bodie as paines and death But generally when they speake of death they neuer intend as you doc the death of Christes soule as well as of his bodie but they meane plainly the death of the Crosse described by the Euangelists which is farre from the second death or the death of the damned c Defenc. pag. 111. li. 36. The very same doth Hilarie also where he sayth that this in Christ was Corporis vox The outcrie of his bodie he plainly meaneth it of his whole manhood the opposition being betweene it and his Godhead as the Scripture often doth If your authoritie be such that you may take bodie for soule and life for death where you will you may soone make a shew that the Fathers intend nothing against your doctrine but if you must proue it as well as say it then is it the most riotous and most ridiculous course that can be to take one contrarie for another for so you may proue darknesse to be light vice to be vertue falshood to be trueth and infidelitie to be faith What the Fathers taught touching the death of Christes soule when we come to the place we shall plainly see by their owne asserting and not by your peruerting in the meane time you were best bring stronger proofes than these that you will take the bodie for the soule if you meane to conclude any thing out of the Fathers for your croslegged doctrine d Trea. pag. 9. The Scripture often doth the like you say as you haue shewed in your Treatise There you haue childishly abused a number of Scriptures and yet no way prooued that any where the bodie signifieth the soule or standeth for the soule That the soule is a consequent to the bodie and the bodie likewise a consequent to the soule wheresoeuer The sââ¦ule is a cââ¦nsequent to ãâã ãâã ãâã but no part of it the Scripture speaketh of men liuing heere on earth is a sure and safe rule because no man heere liueth that doeth not consist of soule and bodie yet that is no proofe that what is attributed to the bodie must be verified of the soule much lesse that the one must be taken for the other Looke but to your owne examples where bodie is named e Rom. 6. Let not sinne reigne in your mortall bodies sayth the Apostle If here you will comprehend the soule vnder the name of the bodie you must grant in exact words that the soule is mortall which is an open heresie destroying the summe and effect of the Christian faith Againe f 1. Cor. 6. Euery sinne that a man doth is without the body but the fornicato-sinneth against his owne bodie If in this place the bodie conclude the soule then euery sinne saue fornication is without soule and body and consequently no sinne which is a doctrine a man would thinke meet for no Diuine The third instance which you bring hath not so grosse sequels but as plaine falshoods g Hebr. 10. Sacrifice and burnt offerings thou wouldest not but a bodie hââ¦st thou ordained me whereof the sacrifices offered by the Law were h Ibid. vers 1. shadowes Now did the bodies of beasts slaine or their bloud shed prefigure the Soule of Christ or the death of his bodie These be the places on which you build your vnsound obseruation that the Scripture doth often take the bodie for the soule which are so sensibly false that they need no Refuter But we reason of death which seuereth the soule from the bodie and therein to say the bodie must be taken for the soule is a very sincke of sottish absurdities and falsities For what can be more repugnant to trueth and sense than to take a dead bodie for a liuing soule and when they are so farre seuered by nature to say they must agree in name and the one be called the other Peruse now the Fathers which you would faine wrest to your purpose and see whether they doe not flatly contradict your deuice that the body in their speaches must be taken for the whole man and so the death of Christes body for the death as well of soule as of the body Epiphanius is the first that you would frustrate with your deuices and the first that shall conuince your falshood He saith the manhood of Christ spake these words Now seeing the deity together with the soule moouing to forsake his sacred body What death call you that where the soule moueth and forsaketh the body then in that complaint of Christs the thing forsaken was his body alone by the iudgement of Epiphanius and the deity i Epiph. contra ãâã ãâã 69. ãâã ãâã ãâã ãâã ãâã together with the soule did mooue ãâã ãâã ãâã ãâã ãâã to forsake that sacred body Which way doth this prooue the soule or the whole manhood of Christ to be forsaken when Epiphanius expresly saith the deity with the soule did mooue to forsake the body Hilarie is the next whom you would infect with your fansie but finding no words in him meet for your matter you are forced shamefully to misconster the body for the soule and the death of the one for the death of the other which is all the hold you haue in Hilarie though you lustily would beare out the rest with the copy of your countenance Notwithstanding Hilarie doth not only preuent but also refute your mistaking For in plaine words he saith k ãâã ãâã ãâã 10. Querela derelicti morientis infirmit as est traditio spirit us morientis excessio est The complaint of Christ that he was forsaken was the infirmity of one dying the yeelding vp his spirit was his departure hence when he died And againe Tradens spiritum mortuus est Christ died by deliuering vp his spirit Sepultus est Christus quia mortuus est mortuus autem est quia moriturus locutus est Deus Deus meus quare me dereliquisti Christ was buried because he was dead and ready to die he said My God my God why hast thou forsaken me So that Christes death when he spake those words was not past nor present but then to come as Hilarie noteth by the future tence and was the deliuering vp of his spirit into his fathers hands I trust you dare not defend that Christ in or after the deliuering vp of his spirit suffered the paines of hell or the second death and yet saith Hilarie those words Christ spake of his death that was to come Tertullian is the last whose words though
when I came I should haue SOROVV of them of whom I should haue ioy When the rest of the seruants saw what the euill seruant that was pardoned of his master the great debt of 10000 talents did to his fellow that ought him an hundred pence n Matth 18. vers ââ¦1 ãâã ãâã ãâã ãâã ãâã they were very sory And when Christ sayd to his Disciples One of you shall betray me o Matth. 26. vers 22. ãâã ãâã ãâã ãâã ãâã they were exceeding sorowfull and bââ¦ganne euery onâ⦠to say Master is it I As also when ââ¦e tolde them of his departure and their troubles he added p ââ¦ohn 16. Because I haue spoken these things vnto you ãâã ãâã ãâã ãâã ãâã sorow hath filled your hearts And generally thorowout the New Testament ãâã ãâã ãâã ãâã ãâã doeth no where signifiâ⦠actuall and absolute paââ¦ne but griefe and sorow of minde And therefore your wresting of our Sauiours words with a false translation in saying My soule is full of paines intending thereby the paines of the damned inflicted by Gods immediaââ¦e hand is a false and lewd corruption q Defenc pag. 116. li. 34. Here we will remember againe what is taught by authoritie in England The rather for that you take on as a man impatient because I doe affirme that our doctrine not yours hath the publiââ¦e authoritie for it You call it an egregiouâ⦠lie an insolent and impudent speach well becomming ââ¦n alchouse c. and yet in the very next page in plaine termes you graunt the same to be taught in our hââ¦milie of Christs Passion The way to mend a lie is not to double it and ââ¦riple it but to see your error that you may acknowledge the trueth Iâ⦠I had then cauââ¦e to dislike the egregious lie which I iustly challenged I haue now more whââ¦n to saue your ââ¦elfe from some impudencie you ââ¦hew more then stupidity You would needes in your treatise amongst other vntrueths auouch that your doctrine ãâã the r Treatis pa. 89 li. 13. publike authorised doctrine of England deliuered in the booke of homilies I told you then which yet is true that this as well as others was an insolent and impudent speach You aske s Defenc. ãâã ââ¦7 ãâã 30. who is that egregious lier now t Defenc. ãâã ââ¦7 ãâã 35. you hope you are cleare from it Euen he that was before and you are cleare from it as Iudas was from betraying Christ by ââ¦aying is it I master to cleare your selfe you now say your exposition of those words My God my God why host thou forsaken me is found in the booke of Homilies and that I my selfe in plaine wordes confesse so much Then are you the verier lyer to say this is your doctrine which I impugned or that our maine question was about the exposition of those words Christs complaint on the crosse I sayd did not prooââ¦e your hell-paines nor the second death to be suffered in Christs soule which way soeuer you expounded it so you followed any example of Scripture vsing that word To reprobation or desperation if your conscience did thereto stretch you might applie this word by some examples of Scriptures but not to reall and actuall damnation no not in the most wicked castawayes that ââ¦uer were The sundry senses which I gaue out oâ⦠the Fathers shew the wââ¦aknesse of your illation from those words they directly touch not the maine point of doctrine questioned betwixt vs and amongst theââ¦e senses this was one which the booke of Homilies seemeth to follow The direct cause of Christs feare sorrow and bloodie sweate since the Scripture concealed it I sayd could not be certainly concluded thence what is that to Christes complaint on the crosse whose words though they may be extended to expresse his paines yââ¦t your doctrine is no whit the truer for all that nor the more confirmed by the lawes of this Realme So that the lie by your leaue doth lye where it did only you haue furnished the former lie with two or three fresher and as your vse is you correct matters amisse by making them worse then they were u Defenc. pag. 117. li. 6. Here I am sure you thinke not that our Homilie maketh Christes pietie or pitie nor yet his meere bodily paine to force him thus farre Nor in these words next following there O that mankind sââ¦ould put the euerlasting sonne of God in such paines for the grieuousnesse of our sinnes Are you sure what I thinke well fare your wisedome yet that when you should prooue your doctrine to be receaued and authorized by the publike lawes of this Realme you are sure I am of your mind This is not onely a childish fainting but foolish dallying to cleere your selfe from a notorious lie by assuring your selââ¦e what I thinke If you will needes know what I thinke first it is euident to him that readeth these homiliââ¦s that the whole summâ⦠and meane of our redemption being theââ¦e purposely deliuered neither of these homilies speaketh one word of your hell-paines nor of the second death to be suffered in the soule of Christ. Againe it is as euident that the suffering of a shamefull and painfull death in Christs body is there taught to be the only sacrifice for our sinnes The wordes are x 1. Sermon of the Passion pa. 5. There is none other thing that can be named vnder heauen to saue our soules but this only worke of Christs pretious offering of his body on the Altar of the Crosse. What paines Christ suffered on the Crosse whether the paines of the damned or of his body bruised and broken on the Crosse the booke it selfe doth plainly witnesse c Christ being the sonne of God and y 2. Serââ¦on of the Passion pa. 9. perfect God himsââ¦lfe who neuer committed sinne was compelled to come downe from heauen and to giue his BODY TO BE BRVISED AND BROKEN ON THE CROSSE for our sinnes Was not this a manifest token of Gods great wrath and displeasure towards sin that he could be pacisied by none other meanes but ONLIE BY THE SWEET AND PRETIOVS BLOVD of his deare sonne If you teach this that the bruising and breaking of Christs body on the Crosse and the shedding of his pretious bloud was the ONLIE MEANE to pacifie Gods wrath against sinne then I did you wrong to call your speach impudent but if this be the new doctrine which I defend and you impugne then doe you deserue not only the termes which I gaue but worse so openly and obstinately to resist deface and belie publicke authority z Defenc. pag. 117. li. 12. Adde herââ¦unto the full and large declaration hereof in the authorised Catechisme Christ suffââ¦red not only a common death in the sight of men but also was throughly touched with the horror of eternall death c. When he did take vpon him and beare both the guiltines and iust paine of mankind damned and lost he was afflicted with
world the death of the bodie that hence both body and soule might be haled to hell though first the soule and after the bodie when at the last day it shall rise from the corruption of the graue to euerlasting destruction To thinke that Christ submitted himselfe to all these sorts of death corporall spirituall and eternall is most hellish blasphemie for so he should not haue redeemed vs but destroyed himselfe bodie and soule foreuer To say that Christ deliuered vs not from all these lincks of death from spirituall death whiles here we liue from eternall death after this life and at the generall resurrection from the power of the graue where our bodies rot in the meane time is heathenish impietie and heresie denying the whole force and fruit of our redemption by Christ. Since then he cleered vs from all and yet suffered not all sorts of death it is manifest which is the Apostles meaning in the wordes by you cited that by one kind of death which in Christ was corporall he freed vs from all power of death heere and heereafter in bodie and soule not preseruing our bodies that they should not turne to dust but restoring them after death which is the farre more marueilous and mightie worke of God And this is euery where so plainly witnessed in the Scriptures and plentifully confessed by the learned and auncient fathers that none but he that is blinder then a bat would professe he seeth no such thing Christ g Matth 20. gaue his life a ransome for many and h Coloss. 2. by the bloud of his crosse pacified things in heauen and in earth i Hebr. 9. By the sacrifice of his bodie once made we are sanctified and k 1. Peter 1. healed by his stripes who bare our sinnes in his bodie on the tree If then the bloud of Christ clense vs from all sinne by which the diuell and death had power ouer vs It is most certaine that Christ abolished sinne and Satan by suffering his bloud to be shed vnto death for the remission of sinnes raising himself that is the Temple of his bodie from death into a glorious and blessed life by which the power and kingdome of Satan were vtterly ouerthrowen l Defenc. pag. 137. li. 15. Against this you haue no reason at all but wordes and wrestings and vaine oftentation of Fathers none of them all denying our sense The reason of all reasons is against it which is that no man nor Angell may adde or alter any thing in the Christian faith without the sure warrant of the sacred Scriptures m Rom. 10. Faith is by hearing and hearing by the word of God It is reason enough for me and for all ââ¦he faithfull that there is no such thing deliuered in the word of God You talke of words and wrestings as knowing them best and vsing them most and herein I am content to stand to the iudgement of the wise and indifferent Reader whether you haue brought ought yet for the death of Christes soule or his suffering the second death but your owne speaches and surmises abusing the wordes of the holy Ghost to your owne fansies without either cause or colour And touching the vaine ostentation of Fathers who as you vaunt deny not your sense I brought ancient learned writers not ignorant of the Christian faith as being the pillars of their times that with great perspicuitie and vehemence denied as I doe the death of Christs soule and affirmed with me the death which Christ suffered in the body of his flesh to be a most sufficient ransome for the sinnes of the whole world Augustins words were n August epist. 99. The same flesh in which only Christ died rose againe by the quickning of the spirit For that Christ was dead in soule that is in his humane spirit who dare ãâã since the death of the soule in this life is none else but sinne from which he was altogether free This you say denieth not your sense and why because you auouch the death of Christs soule which Austen asketh who dare auouch to say that Christ suffered the death of the soule is with Austen an impudent and wicked presumption and no part of the Christian faith or of mans redemption Austen by the death of the soule ment sinne you will say which you meane not You say by your leaue that Christ o Trea. pa. 42. li. 20. became defiled and hatefull to God by our sinnes And so if pollution of sinne be the death of the soule that kind of death you ascribe to Christ though not for his owne sinnes yet for ours then made his no lesse by guilt then by punishment as you teach directly against the assertion of Saint Austen who saith p August contra Faââ¦stum li. 14. ca. 4. Christ tooke our punishment without our guilt that thereby he might release our guilt and end our punishment But you vnderstand not Austen when he saith there is no death of the soule here but sinne he doth not thence exclude the consequents and adherents to sinne in this life but noteth that onely sinne doth kill the soule because it doth separate vs from God who is the life of the soule and the light and grace of God departing from the soule by sinne the soule dieth that is looseth all her sense of God and motion to God by which she liueth vnto God This with Austen and this indeede by the word of God is the death of the soule which if you attribute to Christ you incurre open and exquisite infidelitie For your meaning therefore it maketh no great matter if you will offer to correct our Creede you must speake as the Scriptures speake and not deliuer ââ¦s your priuate dreames for the publike doctrine of Christs Church With like neglect you skip the rest auouched by Saint Austen that Christ died onely in his flesh which rose againe by the quickning of the spirit Wherein least you should vse your accustomed euasion that the flesh of Christ compriseth as well his soule as his bodie Saint Austen hath wisely preuented you in saying the same flesh onely died Which rose againe Where if your learning serue you to say that Christes soule rose againe the third day you shall make vs a new resurrection of soules after this life as the Scripture doth of bodies which were a meete deuice for such a diuine as you are How beit Saint Austen naming Christs soule a part from his flesh and affirming of Christs soule that no man in his right wits dare auouch Christs soule died but onely that flesh which rose againe it is as cleere as mans speech may be that he vtterly refuseth the death of Christs soule as an irreligious and vnchristian position and directly teacheth this as a ground confessed in Christian religion that Christ died in his bodie alone which rose againe the third day and not in his soule which no Christian man durst auouch was euer dead Of
God Esay saith p Esa. 53. v. 4. We did iudge him as plagued and smitten of God but he was wounded for our transgressions And S. Marke when the Iewes had crucified Christ amidst two theeues saith q Mark 15. vers 28. Thus the Scripture was fulsilled which saith he was counted among the wicked Thereby noting their errour not Christs desert Besides it is somewhat saucily said that Christ was accounted wicked in the righteous iudgement of God not by the malitious error of the Iewes Such pleasure you take against both Scriptures and Fathers to auouch what you list yea though it draw with it an iniurious slander to the sonne of God The words of the Prophet he t vers 9. made his graue with the wicked compared with those that solow though he did no wickednesse clearely conuince that Christ was an innocent though he were counted and vsed with malefactours and that the Prophet neuer ment to correct Gods iudgement as corrupt but to shew the wisedome and goodnesse of God deliuering his Sonne to be esteemed and vsed as wicked by the wicked and not by himselfe Howbeit there is no necessity to referre these words to the person of God the Father but they more fittely expresse the humility of Christ himselfe who made his graue that is was content to die in the midst of two Theeues and to be buried as they were considering the coherence with the words precedent which out of all question must be vnderstood of Christ himselfe For thus they stand s vers 8. He was cut out of the land of the liuing he was plagued for the transgression of my people t vers 9. He made his graue with the wicked Where no reason forceth any change of persons and so the same person of Christ who was cut from the land of the liuing made his graue with the wicked u Defenc. pag. 143. li. 11. But chiefly considering withall that also before he made his soule a sinne offering Therefore you must needs graunt that Gods word maketh Christs soule to be sacrificed for our sinne And we desire no other death of the soule It is maruaile you doe not out of this place inferre that Christs soule was made sinne for the words are when he shall make his soule sinne But an offering for sinne is the vsuall signification of that word in the Scriptures and therefore you did well in confessing so much to saue me that labour Christ then made his soule an offering for sinne what deduce you out of those words we desire no other death of the soule In faith you be a sillie sacrificer that know not a dead soule A dead soule is no sacrifice for sinne to be no sacrifice for sinne A dead soule is void of all things which should please God and so can be no sacrifice accepted for sinne x Psal. 51. A troubled spirit sorrowing for sinne is a sacrifice to God saith Dauid But doth repentance kill or quicken the soule God y Acts 11. giueth repentance vnto life that is he raiseth the soule first dead in sinne by repentance vnto life z 2. Cor 7. Worldly sorrow causeth death but Godly sorrow causeth repentance vnto saluation Now saluation is not the death but life of the soule a Hebr. 11. Without faith it is impossible to please God And the sacrifice that shall abolish sinne must needs please God It must then not want faith by which the righteous liue Wherefore by your leaue I make the cleane contrarie conclusion out of those wordes The soule of Christ was a sacrifice for sinne but a dead soule is no sacrfice for sinne the soule of Christ therefore was not dead Without death you will say there is no redemption for sinne Without bloud which noteth the death of the bodie there is no redemption for sinne but the soule I trust hath no bloud to be shed And so much the bodies of beasts offered did prefigure I meane the death of the bodie but not of the soule Willing obedience constant patience and assured confidence in the soule of Christ submitting it selfe to the counsell and will of his Father was the spirituall and inward sacrifice which Christ ioyned with the externall and bloudie sacrifice of his bodie For hauing two parts as all men haââ¦e a soule and a bodie neither part might be withdrawen from this sacrifice but his bodie must be yeelded vnto death and his soule must yeeld her selfe pure vndefiled and void of all spot yet feeling and enduring withall meekenesse and humblenesse of heart the paine of death separating her from her bodie And graunt the soule were heere taken for life what so great improper or vnused speach is that since the soule is truely and properly the life of the body b Defenc. pag. 143. li. 16. We denie not but this phrase Animam ponere is to lay downe the life and in diuers placââ¦s signifieth no more then simply to die both concerning Christ and other men yet this is no necessarie reason that heere in I say the soule should be taken figuratiuely for the life onely the rather seeing heere the text precisely setteth downe the great worke of our redemption and to take it as we doe literally impugneth no ground at all of faith or charitie The words to lay downe or power forth the soule import as you confesse not the death of the soule but the death of the bodie And since in the words of Esai Christ powred forth his soule vnto death there can by no learning bee more concluded out of that place but that Christ willingly layd downe his soule to depart from that bodie which is no way the death of the soule as you fansie but a plaine description of the death of Christs body And where for your pleasure you will take it litterally that is no proofe for the death of Christs soule because the word soule may bee properly taken when it is powred forth of the bodie by death but it noteth a willing submission to death where otherwise our soules are taken from vs or we loose them whether we will or no when we are left or put to death against our wils c Defenc. pag. 143. li. 27. Austen hath not a word against vs in that great place which you cite his whole argument being to an other purpose Austins wordes in that place be pregnant against you for all your dissembling d August in Iohannem tractat 47. Quid fecit passio quid fecit mors nisi corpus ab anima separauit What did Christs passion what did death but separate his bodie from his soule If the death and passion of Christ did nothing but separate Christs soule from his body then neither Christs death nor passion preuailed to the death of his soule And if his soule were not touched by death then was it neuer dead and so much Saint Austen witnesseth in the very same tractate e Ibidem Verbum non
prepared which were requisite to offer the sacrifice for our sinnes behold the Priest with his sacrifice Christ with his body the body I say of him that was God who through voluntary obedience to his Father and most ardent loue to vs offered himselfe to God for a most sweet smell And where did he offer himselfe on the altar of the Crosse he suffered and died and that on the crosse k Ibidem Patitur in anima summam tristitiam timorem ignominiam in corpore summos dolores in singulis membris atrocissima flagella l Ibidem In ligno moritur vt mors per lignum ingressa in mundum per lignum tolleretur è mundo He suffered in soule most exceeding heauinesse feare and shame In his bodie most bitter paines in euerie member most grieuous scourges On the tree he died that as death came into the world by a tree so it might be taken out of the world by a tree m Idem in ca. 1. ad Ephes. v. 7. To that point how we are redeemed the Apostle saith by his bloud that is by ãâã sacrifice which consisted of the offering of his body deliuered to death and his bloud shed ãâã ãâã ãâã fuit proprius modus this was the proper manner or onely way how we must be redeemed from the captiuitie of sinne and death This n Ibidem sacrifice which is often signified by the name of Christeâ⦠bloud alone is that price of which the Prophets before and after the Apostles say we were redeemed by it For o Ibidem we are redeemed and haue remission of sinnes in Christ by his onely bloud p Idem de tribus ãâã 1. cap. 5. test 9. This is euen he who by the onely sacrifice of his bodie should effectually clense the sinnes of the world And so againe The Apostle q Idem in ca. 1. ep ad Coloss. vers 22. expresseth the materiall cause of our reconciliation or the thing wherewith the Father reconciled vs to himselfe to ãâã by the oblation of the true and humane body of Christ deliuered to death for our sinnes This he meaneth when he saith in the body of his flesh through death For this body which was truely flesh and an humane body not simply but as it died is the matter of our reconciliation by that was reconciliation made He r Ibidem ioineth the body with bloud because both are the price of our reconciliation and by both were our sinnes clensed The Apostle then s Ibidem signifieth reconciliation was by the oblation of the body of Christ as by the true sacrifice sor sinne Zanchius speaketh not precisely you will say against the death of Christes soule In plainely and fully deliuering the matter and meane of our redemption to be the ONELY SACRIFICE of the body and bloud of Christ offered on the crosse to death he excludeth all other ransomes for our sins so maketh the death of Christs soule not onely to be superfluous to mans saluation but no meane of our redemption For in his iudgement t Zanchius de tribus Elohim part 1. li. 5. ca. 1 ãâã 10. Christ is the propitiatorie sacrifice for sinne not simply but as he died for vs with the shedding of his bloud and u Ibidem this ONELY SACRIFICE the shedding of Christes bloud vnto death God chose from euerlasting for the expiation of our sinnes and promised the same from the creation of the world and shadowed it with resemblances And touching the death of the soule if you teach as Zanchius doth you will presently finde it is open blasphemie to ascribe to Christ any death of the soule x Zanchâ⦠tractat theologicâ⦠de peccato originali ca. 4. thes 3 A triple death saith he God threatned to Adam for disobedience a spirituall death which was the separation of grace of the holy Ghost and of originall righteousnesse from the soule and body of Adam of which death in the Scriptures there is often mention made This death Adam died as soone as he did eate The second was a corporall death whereby the soule is seuered from the bodie To this Adam was presently vpon his eating made subiect though he did not straightwayes actually die The third is euerlasting death which is knowen to all of this death Adam was forthwith made guiltie This triple death was the punishment of his disobedience And vpon like occasion comparing the death of the soule and of the bodie he saith y Ibidem in ca. 2. epist. ad ephes vers 5. There is a triple death spirituall of the spirit or soule corporall knowen to all men and the third is that eternall death pertaining to bodie and soule wherewith all the wicked shall be punished in hell These all God threatned to Adam when he said what hower soeuer thou shalt eate c. thou shalt die the death For he straightway died in spirit or soule he incurred also the death of the bodie because he became mortall and was made guiltie of eternall death z Ibid. We haue rightly said death to bee the priuation of life and so of all the actions of life consisting in the separation of bodie and soule The like we must say of the spirituall life and death The spirituall life is a certaine spirituall and diuine force whereby we are mooued to spirituall and diuine actions by the presence of the holy Ghost dwelling in vs. The holy Ghost regenerating vs in this spirituall life is as it were the soule thereof And holy and spirituall thoughts holy desires holy actions both inward and outward are the operations of this spirituall life What then is the death of the spirit euen the priuation of the spirituall life and consequently of all spirituall and good actions in a man destitute of the presence of the holy Ghost which should quicken him comming from sinne and for sinne a Ibidem What strength hath a man dead in bodie to the actions of this life so neither can he that is dead in spirit or soule do any workes of the spirituall life Heere is a full and true description of the death of the spirit or soule of man which if you and your friends dare attribute to Christ then doth Zanchius fauour the death of Christs soule but if euery peece hereof applied to Christ be euident heresie and infidelitie then did Zanchius no way defend the death of Christes soule to be any part of our redemption and as for the second death he acknowledgeth none but that which is eternall and inflicted in hell on all the wicked Much more might be brought to like effect shewing the true and onely meane and matter of our redemption and reconciliation to be the only body and bloud of Christ yeelded vnto death for the ransome of our sinnes but I should make a new volume if I should stand thereon It may suffice in the iudgement of any reasonable man to refute the slaunderous
THE SVRVEY OF CHRISTS SVFFERINGS FOR MANS redemption AND OF HIS DESCENT TO HADES OR HEL for our deliuerance By THOMAS BILSON Bishop of Winchester The Contents whereof may be seene in certaine Resolutions before the Booke in the Titles ouer the Pages and in a Table made to that end ROM 6. v. 10. In that Christ died he died to sinne ONCE ROM 10. v. 6. 7. Say not in thine heart Who shall descend to the bottomlesse deepe That is to bring Christ backe from the dead AVGVST Epist. 99. Quod fuerit anima mortificatus Iesus quis audeat dicere That Iesus was dead in soule who dare auouch Quis nisi Infidelis negauerit fuisse apud Inferos Christum Who but an Infidell will denie Christ was in Hell Perused and allowed by publike Authoritie LONDON Printed by Melchisedech Bradwood for Iohn Bill M. DC IIII. TO THE HIGH AND MIGHTY VVISE AND RELIGIOVS PRINCE IAMES by the grace of God King of Great Brittaine France and Ireland Defender of the true and Christian Faith c. MOst religious and renowned Prince if the Heathen reaching no farther than the light of Nature could leade them sawe those Common-weales would soone flourish whose Gouernors were giuen to the study of Philosophy how much rather must Christians ascribe that to heauenlie Wisdome which they did to earthly and confesse those Realms to be blessed indeed where the chiefe Rulers are carefull to seeke first the Kingdome of God to prefer the loue of true pietie before all respect of humane policie For since Gods purpose and promise is to honour them that honour him and no good thing can be wanting to those that rightly worship him according to his will how liberall benedictions mercifull protections may those Princes hope for at Gods hands who set their hearts wholly to seeke him and make all their wayes straight in his sight This fauour from heauen to be guided by good and godly Princes the Realme of England hath tasted a long time to their no small comfort whiles for these 45 yeeres by the Christian care of a most milde and gratious Queene now with God they haue beene directed to the trueth of the Gospell of Christ and defended in peace from the violence of all impeachers and impugners of either And after her decease though our vnthankfulnesse had prouoked the wrath of God and our vnfruitfulnesse well deserued the Kingdome of God should be taken from vs yet he that is rich in mercie towards all that call on him respecting more the glory of his name lest his enemies should blaspheme than any worthinesse of ours not onely continued but increased his accustomed goodnesse to vs and gaue your Maiestie being the lineall and rightfull heire to the Crowne of this Realme a present and peaceable entrance with the greatest applause of all states sorts and sides that hath beene seene these many ages and specially of the godlie who saw the happinesse of the former gouernment would be doubled by the manifolde gifts and graces of your Christian and Princely integrity clemency bounty wisdome and piety And surely their hope hath not deceiued them for who so hath rightly discerned and duely considered your beââ¦ignesse of nature your ripenesse of iudgement your deepnesse of wisdome your vprightnesse of iustice your readinesse to mercie your bounteousnesse to the best your euennesse to all your desire of peace your care of your people your fauour to your Cleargie and respect to your Church your promptnesse in professing and stedfastnesse in establishing the true seruice of God amongst vs which your Highnesse hath constantly shewed since you came to the Crowne can not but acknowledge that to be iustly applied to your Maiestie which was first sayd of Salomon Blessed be the Lord your God which loued you to set you on the Throne of all Britaine because the Lord loued this land made you King to doe equitie and iustice happie are those your seruants which stand euer before you and heare your wisdome Whereof because it pleased God and your Maiestie I should attend you aswell at your Table in your first Progresse into these Countries of Surrey and Hampshire as at your conference for matters of Religion and assemblie of States for the welfare of this Realme I can beare certaine and assured witnesse as likewise can the rest of your Nobles and Bishops then present who all with no lesse admiration than contentation heard with what sharpnesse of vnderstanding maturenesse of knowledge soundnesse of reason firmnesse of memorie and aptnesse of speech your Highnesse entred debated and resolued the greatest and hardest points of diuine and humane wisdome shewing in euery of them such dexteritie perspicuitie and sufficiencie as I professe before God without flattery I haue not obserued the like in any man liuing As therefore I iudge the whole Realme blessed and beloued of God for giuing them a Prince of such rare prudence intelligence and experience so doe I after the example of the Apostle thinke my selfe happy that I shall this day bring these matters in question before so learned religious and iudicious a King no lesse skilfull in the sacred Scriptures than carefull to continue the true Christian faith thorowout his Dominions without dissenting from the will of God reuealed in his Word or departing from the primitiue Church of Christ in her best and purest times May it then please your excellent Maiestie to be enformed that vpon some mens too much forwardnesse to innouate as well the doctrine as the discipline of the Church of England they thinking those deuices alwayes best which are newest it was rife in Pulpits and vsuall in Catechismes that the death of Christ Iesus on the Crosse and his bloudshed for the remission of our sinnes were the least cause and meane of our redemption but he did and must suffer the death of the soule and the very same paines which the damned doe in hell before we could be ransomed from the wrath of God and this was that descent of Christ to hell which we are taught by the Creed to beleeue This opinion began to preuaile so fast that children were trained to it and the people led to controle the Scriptures as not rightly deliuering the true cause of our redemption by Christ in that they mention no meane to ransome vs from death and hell but the bloud of his crosse and death admitted in the bodie of his flesh and therefore in all such places we must as they say by a kinde of Synecdoche conceiue the death of the damned to haue beene suffered for a season in the soule of Christ and that to be the full and perfect price of our redemption I was much grieued I confesse to your sacred Maiestie to finde this so often in Catechismes and frequent in Pulpits and without iust ground in the Word of God to be so confidently blazed whiles the doctrine of this Realme proposed by publike authoritie to the people in the Booke of Homilies
religious Prince aswell to examine the Scriptures with all diligence as to shew the confession and resolution of Christs Church long before our times that all the world may see I maintaine none other grounds of Faith nor sense of Scripture than haue beene anciently constantly and continually professed and beleeued in the Church of Christ for these fifteene hundred yeeres till this our present Age and the same allowed and ratified by the publike lawes of this Realme which your Maiestie in your most Princely wisdome and courage professe to vpholde and continue God for his holy Names sake blesse your most sacred Maiestie and prosper all your vertuous and Christian cares that as in learning and wisdome in clemencie and pietie he hath made you the Mirrour of this Age so in peace and prosperitie in concord and vnitie in all happinesse and felicitie he may exalt you aboue all your neighbour Princes and hauing vnited the two Realmes of England and Scotland in one subiection vnder your Princely right and regiment he will knit the hearts and hands of both to honour and serue you loue and obey you and your royall issue after you to the worlds end Your Maiesties most humble subiect and seruant THO. WINTON THE CHIEFE RESOLVTIONS OF THIS Suruey THe cleerenes and fulnes of the Scriptures in the worke of our Redemption is exactly to be reuerenced so as no man ought to teach or beleeue any thing touching our redemption by Christ which is not expresly witnessed in the sacred Scriptures much lesse may we distrust the manifest words of the holy Ghost to be impertinent or vnsufficient in declaring the true price and meane of our redemption The maine ground of the Gospell which the Apostles preached the faithfull receiued wherein they continued and whereby they were saued was this That Christ died for our sinnes according to the Scriptures and was buried and rose the third day according to the Scriptures Since then we are reconciled to God by the death of his Sonne we must acknowledge none other death of Christ then that which he suffered in the bodie of his flesh after which he was buried and from which he rose the third day which death the Scriptures most apparently describe to be the death of Christs bodie If we were redeemed by the bloud of Christ and God proposed him to be a Reconciliation through faith in his bloud which was shed for the remission of sinnes we may not presume to appoint a new price of our redemption or new meane of our reconciliation since by the bloud of his crosse Christ hath pacified both the things in earth and things in heauen and the bloud of Iesus Christ cleanseth vs from all sinne The Scriptures doe no where teach nor mention the death of Christs Joule or the death of the damned which is the second death to be needfull for our redemption We must not therefore intrude our selues into Gods seat to ordââ¦ne a new course for mans redemption If the Spirit doe quicken and the iust liue by faith and he that abideth in loue abideth in God who is life it was vtterlie impossible but the soule of Christ in that abundance of Spirit euidence of Faith assurance of Hope and perfection of Loue which he alwayes retained should alwayes liue to God Life and death being opposed as priuatiues and so not to be found in one and the same subiect at one and the same time the soule of Christ alwayes liuing could neuer be dead Neither could a dead soule be pleasing to God who is whole life and therefore hateth death as contrarie to his nature when yet he was alwayes well pleased with Christ. Where some imagine extreame paine in Christs soule may be called the death of his soule that position is repugnant to the Scriptures for the greater the paine which the soule feeleth and endureth with innocencie confidence obedience and patience such as were all Christes sufferings the more the soule liueth and cleaueth to God for whose glorie it suffereth so much smart as appeareth in Martyrs whose soules do most liue in their greatest torments The late deuice of hell-paines in Christes passion is not only false but also superfluous for the true paines of hell neither are nor can be suffered in this life where by Gods ordinance extreame paine driueth the soule from the bodie much lesse can man or Angell endure them with obedience and patience as Christ did all his paines And what need was there of hell-paines in the crosse of Christ since God can by euery meanes or without meanes raise more paines in bodie or soule than any creature can endure Christs soule could not be strooken with any horrour of Gods displeasure against him since in his greatest anguish he professed God to be his God and his Father and by prayer preuailed for his persecutors as appeared after by their conuersion and gaue eternall life to the soule of the Thiefe hanging by him and beleeuing on him Now to giue life is more than to haue life and restore others to fauour he can not that himselfe is in displeasure Hell-fire which the damned and diuels do and shall suffer is a true and eternall fire prepared by the mightie hand of God to punish aswell spirits as bodies and this errour That the fire of hell was only an internall or spirituall fire in the soules and consciences of men was long since condemned in Origen by the Church of Christ. Reiection therefore desperation confusion horrour of damnation externall and eternall fire which are the torments of the damned and true paines of hell can not without blasphemie be ascribed to Christ. Christ therefore suffered neither the death of the soule nor the paines nor horrors os the damned or of hell Euery sinne is common to the whole man who is defiled euen with thoughts that be euill not only because the bodie is the Seat wherein and the instrument whereby the soule worketh but also for that the first infection of sinne commeth to the soule by the bodie and the first information and prouocation to sinne riseth from the senses and affections which are mooued with corporall spirits and all the parts and powers of the bodie attend the will with most readie subiection to haue each sinne which the soule conceiueth impressed on them and executed by them And therefore the suffering for sinne in the person of the Mediatour must be common both to bodie and soule in such sort that as in transgressing our soules are the principall Agents so in the suffering for sinne his soule was the principall Patient Christ would vse no power to assuage the force and violence of his paines though he wanted none as appeareth by his ouerthrowing them with a word that came to apprehend him but submitted himselfe to his Fathers will with greater obedience and patience than any man liuing could We may therefore safely beleeue That the iustice of God condemning sinne in Christes flesh proportioned the paines of his bodie in
ouer to Christ by God and all things subiected vnder his feet because he hââ¦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 ãâã 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 â made â priceââ¦th ââ¦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
haue reuealed it yet that is no iust cause to doubt the trueth thereof or to preiudice the power of God who hath spoken the word as if he could not or would not performe it but rather for certaine to know and confesse that God can punish the mightiest of his Angels by the weakest of his creatures and as in sinning they haue exalted themselues by pride farre aboue their degree so in punishing them for their sinne God can and will depresse them as farre beneath their originall condition to teach them that all their strength depended on his will and pleasure So that we haue no neede to runne to the immediate hande of God alone to make him the sole tormentor of spirits as this Discourser doeth for extracting a new Quintessence of hell fire the will and word of God as it gaue to men and Angels all their power and force so may it take the same from them swelling against him when he will and subiect them to the force of any his creatures which he can endue with might to performe his commandement against all the transgressours and despisers of his righteousnesse and holinesse In summe we see that Christ suffered no part of that which the Scriptures make substantiall and essentiall to the paines of hell and damnation of the wicked I meane of that which is included in the sentence of the Iudge pronounced against them but this Discourser as he hath deuised a new kind of redemption neuer mentioned in the Scriptures nor deriued from the blood of Christ so hath he framed vs another hell then the word of God reuealeth and changed the whole course of the sacred Scriptures with his dreames and deuises that though the text of holy writ doe no way fauour his sansies yet by flying to allegories and heaping vp a number of metaphores he might entertaine some talke when his proofes did faile To vphold that Christ suffered the true paines of hell before we could be redeemed by his death bloodshed he minced hell paines into substance and accidence and least this geare should seeme grosse he shadowed the substance of hell fire with figures and allegories and sent vs at last to the immediate hand of God for all punishment of sinne in the life to come not vpon any iust ground or proofe out of Scripture but because his Mastership knew not otherwise how to carrie his conceites cleanly he vnloaded them all by tropes and metaphores vpon Gods immediate hand from which onely as he saith though very vntruely the Soule hath her proper and principall suffering But examining the parts we find no such metaphysicall substance of hell as he pretendeth no such metaphoricall fire as he affirmeth no such immediate hand of God vexing Soules and deuils in hell as he imagineth we rather find the cleane contrarie to wit his circumstances to be of the substance of the Iudgement pronounced vpon the wicked the fire in hell to be a true and substantiall fire and by that as by a peculiar meanes decreed by the will strengthened by the power and reuealed by the word of God the damned both soules and diuels to be perpetually punished and tormented each of them according to their demerits though the inward powers and faculties of the minde shall not cease most grieuously also to afflict the damned and despayring spirits And touching Christs sufferings to which all this must be referred and for which all this is discussed we finde him most free from darkenesâ⦠destruction confusion remorse of sinne from malediction dereaction and desperation with their consequents and from the torment of hell ââ¦ire either in soule or bodie which is the second death that is in deede from all the parts of damnation noted in the Scriptures to be prouided for the reprobate which are the true paines oâ⦠hell and so this deuisers dreames to bee as farre from trueth as they are from all testimonies of holy Scripture which mention no such things suffered by Christ nor make any of them needefull for Christ to suffer before he might pay the price of our redemption We doe not contend to expresse what iust measure of Gods wrath nor precisely in what manner it was reuealed and executed on Christ. Onely we knowe that whatsoeuer it were Gods very wrath and proper vengeance for sinnes though outwardly executed on the bodie yet it could not but sinke in deeper euen into the depth of the soule aââ¦d be discerned by Christ and conceaued to be such and so sustained as proceeding from God and so wound the Soule properly yea chiefly though the anguish thereof bruised his bodie ioyntly also You haue labored Sir Discourser in twentie pages of your Defence by many lame distinctions and false positions to shew vs the MANNER MEASVRE of Christs suffering the paines of hell for the sin of man The manner you made to be Christs suffering them properly yea onely in his very soule from the immediat hand of God euen as the damned do The measure you tooke to be all Gods proper wrath and vengeance for sinne yea the selfe same paines for their nature which are in hell and which are extreamest and sharpest in hell Your twelfth page told vs in plaine words These paines then in this very manner inflicted Christ felt indeede not being in the locall hell yet those being the selfe same paines for their nature which are in hell yea which are SHARPEST in hell And he discerned and receaued them properly yea ONLY in his very soule You beginne now to tell vs another tale that you doc not contend to expresse what iust measure of Gods wrath nor precisely in what manner it was reuealed and executed on Christ. Onely you know that what soeuer it was Gods very wrath and proper vengeance for sinnes though outwardly executed on the bodie could not but sinke in deeper and so wound the soule properly yea chiefly By a long processe you made vs beleeue the soules proper and immediat suffering must be from the hand of God alone without inferiour meanes and instruments and not from the bodie because that kind of suffering is common to vs with beastes and maketh not properly to our redemption And so by your refined diuinitie the stripes wounds blood and death of Christ could not properly pertaine to the price of our redemption by reason those sufferings which come by the body were common to Christ with beasts Thus reuerently and religiously to prooue your selfe a pure Christian you resolued touching the bloodshed and death of Christ sustained on the Crosse. Now as almost tyred with that blasphemous toy and perceiuing how hard it would be to please the learned with this leauen or to seduce the simple with these vnsauerie shifts which haue neither foundation nor mention in the sacred Scriptures you beginne to turne an other leafe and to tell vs you doe not contend for the iust measure nor precise maner of Christs suffering the wrath of God Only you know
ourselues vnrââ¦ghteous and odious vnto him And yet in mercy towaââ¦ds ââ¦s and honor ââ¦wards his Sonne God would make him the Redeemer and Sauiour of the world not neglecting his Iustice nor forgetting his loue but so mixing them both together that his dislike of our sinnes might appeare in the punishment of them and his relenting from the rigor of his Iustice in fauour of his onely Sonne might magnifiâ⦠his mercy satisfie his wrath and enlarge his glory and declare in most ample manner the submission compassion and peââ¦fection of his Sonne as only worthy to performe that worke which procured and receaue that honor which followed mans Redemption Christ then suffered from the hand of God but mediate that is GOD DELIVERED him into the hands of sinners who were Satans instruments with all eproach and wrââ¦nge to put him to a contumelious and grieuous death God by his ââ¦ecret wisdome and iustice decââ¦eeing appointing and ordering what he should suffer at theiâ⦠hands Our sinnes ââ¦e bare in his body on the tree not that his soule was free from feare sorrow ãâã derision and temptation but that the wicked and malitious ââ¦ewes practised all kind of shamefull violence and cruell tortuââ¦es on him by Whipping Racking pricââ¦ing and wounding the tenderest parts of his body whereby his soule ââ¦elt extreame and intoleââ¦able paines In all which he saw the determinate counsell of God and receaued in the garden from his father this Iudgement for our sinnes that he should be ãâã dââ¦liuered into the hands of sinners For had he not humbly submitted himselfe to obey his fatheââ¦s will no power in earth could haue preuailed against him but as he had often fortold his Disciples what the Priestes Scribes and Gentils should doe vnto him so when the hower was come which was foreappointed of God to obey his fathers will he yeelded himselfe into their hands they persuing him to death of enuie and malice but God thus perfourming euen by their wicked hands what he had ââ¦oreshewed by his Prophets that Christ should suffer For they not knowing him ââ¦or the wordâ⦠of the Prophets fulfilled them in condemning him yea they fulfilled all things which were written of him So that no man shall need to runne to the immediate hand of God nor to the paines of hell for the punishment of our sinnes in the person of Christ the Iewes FVLFILLED ALL THINGS that were written of him touching his sufferings and therewith Gods anger against our sinnes was appeased and God himselfe reconciled vnto vs. Esay speaking of the violence done by the Iewes to Christ sayeth he was wounded for our transgressions and broken for our iniquities and with his stripes we are healed Thus the Lord layed vpon him the iniquitie of all vs and he bare our sinnes in his body on the tree by those sufferings before and on the Crosse which the Scriptures expresly declare and describe And as for the immediate hand of God tormenting the soule of Christ with the selfe same paines which the damned now suffer in hell which is this deuisers maine drift when he maketh or offereth any proofe thereof out of the word of God I shall be ready to receiue it if I can not refute it till then I see no cause why euery wandring witte should imagine what monsters please him in mans redemption and obtrude them to the faithfull without any sentence or syllable of holy Scripture I haue no doubt but all the godly will be so wise as to suffer no man to raigne so much ouer their faith with fancies and figures vnwarranted by the Scriptures vnknowen to all the learned and ancient councels and Fathers vnheard of in the Church of Christ till our age wherein some men applaude more their owne inuentions then all humane or diuine instructions The feare of bodily sufferings you thinke could not be the cause that there strained out from Christ much sweat of clotted blood You straine the text of the Euangelist to draw it to your bent Saint Luke hath no such words that there strained out from Christ much sweat of clotted blood he sayth Christes sweat was like drops of blood trickling downe to the ground Theophylact a Greeke borne and no way ignorant of his mother tongue expresseth Christes sweat in the garden by these words ãâã ãâã ãâã ãâã ãâã Christes body or face DISTILLED with plentifull drops of sweat And albeit ãâã ãâã ãâã ãâã ãâã sometimes signifie the congealed parts of that which is otherwise liquid and compacted pieces of that which els is poudered yet often it noteth that which is thickâ⦠in comparison with thinner or eminent in respect of plainer Now Christes sweat might be thicke by reason it issued from the inmost parts of his bodie and was permixed with blood or els it might breake out with great and eminent drops as comming from him violently and abundantly and being coloured with blood and congealed with colde might trickle downe like DROPS or strings of blood vpon the ground Howsoeuer the Scripture saith not his sweate was clotted blood but like to congealed or cooled blood neither that such clots were strained out from him but that his sweate being thicked and cooled on his face fell from him like strings of blood But grant there could be no reason giuen of Christs bloodie sweat in the garden no more then there can be of the issuing first of blood and then of water out of his side when he was dead which S. Iohn doth exactly note as strange but yet true will you conclude what please you because many things in Christ both liuing and dying weââ¦e miraculous I bind no mans conscience to any probabilities for the cause of this sweate but onely to the expresse wordes and necessarie consequents of holy Scripture and yet I wish all men either to be sober and leaue that to God which he hath concealed from vs or if they will needes be gessing at the reason thereof for certaine knowledge they can haue none by no meanes to relinquish the plaine words or knowen groundes of holy Scripture to embrace a fansie of their owne begetting The learned and ancient Fathers haue deliuered diuers opinions of this sweate which thou mayest see Christian Reader in my Sermons and which we shall haue occasion anon to reexamine euery one of them being as I thinke more probable and more agreeable to Christian pietie then this Discoursers dreame of hell paines or Gods immediate hand at that present tormenting of the soule of Christ. And if we looke to the order and sequence of the Gospell we shall finde that feruent zeale extreamely heating the whole bodie melting the spirits thinning the blood opening the pores and so colouring and thicking the sweate of Christ might in most likelihood be the cause of that bloodie sweate Which S. Luke seemeth to insinuate when he saith that after Christ was comforted by an Angell from heauen and so recouered from his
of Christ the perfection of whose confidence and patience hee would demonstrate to Angels and men and propose him a paterne to all the Sonnes of God how to humble themsââ¦lues vnder the mightie hand of God and accept his obedience vnto death as a most precââ¦ous and pleasing satisfaction and sacrifice for the sinnes of his elect and reward his humilitie with vnspeakeable honour in making him Lord and Iudge of all both men and Angels not onely to confound the pride and suppââ¦esse the power of Satan but to adiudge him to euerlasting torments with all the wicked and accursed Against the tenor and effect of this Christian confession which I referre to the iudgements of all that be learned rightly instructed in the sacred Scriptures I neuer speake any one word to my knowledge I cannot in euery sentence repeate euery circumstance nor of euery page make a paire of Indentures much lesse may I forsake the forme of holsome words deliuered in the Scriptures But the maine summe and scope of this doctrine being so fully declared and so often repeated by me I had no reason to feare the capacity or doubt the memorie of any heedfull Reader And howsoeuer some shallow trifler may picke out a word heere and there to carpe at yet are there so many cleere places to direct all doubts that no man needeth to stumble but he that will not or can not stand vpright For let the Christian Reader looke but to the marke at which I aime in euery place and remember these two rules that of three sorts of death which onely are mentioned in the Scriptures as the wages of sinne to wit corporall spirituall and eternall death I alwayes remoue the two last from the person of Christ by describing or naming the first which was his corporall death and in that I conteine the whole course and maner of his death that is the feares forrowââ¦s shames temptations derisions smarts and paines which the Scriptures record in the history of his death and all my words will prooue plaine and easie which this maâ⦠thinketh so false in themselues so contrary to themselues Examine my words which he hath brought for examples of contradiction and falsity and see whether his labour be any more than meere nugation and vanitie Aââ¦ouching and prouing that Christ could not suffer eternall damnation which is the full wages of sinne nor the death of the soule which by the Scriptures must exclude Christ from the fauour and grace trueth and spirit of God and giuing the reasons why sinne could not preuaile vpon his person as it did vpon others I conclude What maruell then if sinne which should haue wrought in vs an eternal destruction both of bodie and soule could not farther preuaile in him that is to none other kinde of death but to the wounding of his flesh and shedding of his blood for the iust and full satisfaction of all our sinnes euen in the righteous and sincere iudgement of God In this I free Christ from eternall destruction or death of bodie and soule which was the wages of sinne in our persons but could not take holde on his as the difference there betwixt him and vs declareth I exempted him by proofs in the page precedent from the death of the soule which was the maine scope of that section and so leââ¦t him subiect onely to the third kinde of death which was corporall and might be suffered not onely without all taint of sinne losse of grace and change of Gods fauour but euen with great manifestation of Gods power and wisdome in his death and commendation of Christs obedience and patience vnto death That third kinde of death I doe not name but describe by the wounding of Christes flesh and shedding of his blood the rest of his paines and griefes that went bââ¦fore not being excluded as superfluous but continued and increased by that sharpe and ââ¦xtreame martyrdome which he endured on the crossâ⦠as my caueat touching Christs Crosse did plainly admonish And since the whole maner of Christes dââ¦ath and shedding his blood expressed in the Scriptures is the thing that I alwayes intend and the word doth import when I name or touch the death of Christ all that he voluntarily or violently suffered when he yeelded himselfe to be put to death ââ¦s comprised in the mention of his death Besides that Christ by his bloody sweat in the garden beganne of his owne accord in some sort to effuse his blood for our sakes and safeties and the efore it could haue no iust reason to imagine that my words exclude his agonie and other passions of the soule mentioned in the Scriptures specially my very next words affirming that the same part might and did suffer in Christ which sinned in man to wit the soule though by no meanes it could receiue the same wages which we should haue receiued But I professe by the generall title of my Sermons the full redemption of mankinde by the death and blood of Christ and commend the jââ¦ce and fruit of his bodily death as most sufficient That indeed is very dangerous to your fansie who hold the ioynt sufferings of Christes soule from and by his body not properly to pertaine to mans redemption for that they are common to men with beasts and therefore labour to frustrate all the words of the Holy Ghost deliuered in the Scriptures as improper and impertinent to our saluation but to me there can be no danger in the trueth nor doubt of the fruit or force of those things which the spirit of God so often and euidently commendeth vnto vs in the ââ¦acred Scriptures as the price of our redemption and meanes of our reconciliation to God In Christ sayth Paul we haue redemption by his blood euen the remission of our sinnes Redemption by Christs blood you will and must gââ¦ant the Holy ghost doth directly auouch it but whether that redemption be full and most sufficient which is purchased by the blood of Christ you doe make some doubt or els you need not sticke at my words which import so much Of that if you doubt you must beare the name of some other sect and not of a Christian for no Christian may doubt whether the redemption which we haue by the blood of Christ be fââ¦ll and suffââ¦cient or no. To make Christ in part a Sauiour is to make him in part no Sauiour contrary to S Peter who sayth There is no saluation in any other If you will deââ¦iue our whole redemption from him but not from his blood shed for vs then giue you S. Iohn the lie who sayth The blood of Iesus Christ clenseth vs from all sinne Clensing from all sinne is full and perfect redemption from sinne and sinne being fully remitted and purged there is no cause of breach betweene God and vs that should hinder our saluation Christ by his owne blood sayth Paul entred once into the holy place hauing purchased eternall
such witlesse and senselesse fansies He proceedeth to shew my disdaine to the Fathers for insolent reiecting all their opinions touching the causes of Christs Agonie in the Garden and of his complaint on the Crosse. For answere first I desire to know whether you allow of all these causes or no you seeme to refuse theÌ here for herein you shewed not your own opinion but the Iudgement of the Fathers Elsewhere your selfe are resolute for some of those causes and against other some And yet before all these interpretations you say are sound stand well with the rules of Christian pietie thus variable you are in that wherin you seeme most resolute When you know what it is to be constant you shall doe well to talke of inconstancie till that time your owne doctrine will most disgrace your owne doings You catch oft at contrarieties in my writings make good but one and then prate at your pleasure Otherwise men will thinke it to be the weaknesse of your witte or stifnesse of your stomacke that can not or will not rightly conceiue that which is truely spoken Touching the cause of Christs Agonie in the Garden since the Scriptures doe not expresse it I said it was curiositie to search it presumption to determine it impossible certainely to conclude it yet for that you made this your chiefe aduantage that there could be coniectured none other cause of Christes exceeding sorrow in the Garden besides the present suffering of Hââ¦ll paines in his soule I gaue the Reader to vnderstand how many there might be besides your deââ¦ce which of all others was least tollerable or probable Now you would know whether I ALLOVV of ALL these causes or no. I haue answered you that already if you had but eares to heare it I did not acknowledge any of these to be precisely or particulaââ¦ly mentioned in the Scriptures as the right cause of that Agonie but if you would needes goe to coniecturing I said there might be conceiued so many and euery one of them more LIKLIE and godly then your supposing of Hell paines at that instant in Christs soule I persist still in the same minde what change finde you in me Else where I am resolute you say for some of these causes and against other some And yet before I said all thââ¦se interpretations are sound and stand well with the rules of Christian pictie It is more then a penance to be troubled with a trifler that hath neither eyes to see nor head to apprehend what is said When I came to consider of the generall respects in Christ whence that Agonie might arise as the persons were two God with whom and Man for whom Christ delt in that worke of our redemption so I resolued the cause of Christes Agonie could not proceede but either from his submission to God to whose will and hand he must subiect himselfe if he would ransome man or from compââ¦ssion of mans miserie for whom he was willing to lay downe his life A thiââ¦d ground of Christs feare I grant I see none For that Diuels should torment Christes soule I leaue that inuention to your deuotion But doe I determine any particular cause contrarie to my first profession when I stand resolute that from one or both of these fountaines the cause of Christs feare and sorrow must be deriued If I doe not then piper-like doe you play with ââ¦y variablenesse when you doe not so much as attend that I am resolute in the generall dueties of pietie and charitie which I ascribe to our Sauiour though I bee not resolute in any particular cause of his feare at that present as I at first professed I neither could nor would be by reason the Scriptures do not expressely mention any Againe what dulnesse is this to say I am resolute against sââ¦me of these causes for that I make two principall heads whereon the rest depend Can not your wisedome see that Christes SVBMISSION to the Maiestie of God sitting in iudgement and his DEPRICATION of Gods wrath proceede from his religious and humble subiection to the will and hand of God As also that his sorrow for the REIECTION of the Iewes and DISPERSION of his Church and his LAMENTATION of mans sinne grow from his compassion on mans miserie And lastly that the VOLVNTARIF DEDICATION of his blood to bee shed for the sinnes of the world and the SANCTIFICATION OF HIS PERSON to offer the true and eternall sacrifice partake with both the former respects Is it a contradiction with you to see many branches on one stemme many Springs in one well many members in one bodie And so childish you are that you takeââ¦-meale for egges and interpretations for ââ¦ses and then you crake of my contrarieties how much I ouer shot my selfe For where I bring diuers Expositions of Christs words on the Crosse My God my God why hast thou forsaken mee and say in the end All these interpretations are soââ¦d anâ⦠stand with the rules of Christian pietie you in a dreame or drow sinesse choose which you will imagine I say ALL THESE CAVSES of Christes Agonie are sound anâ⦠stand well with the rules of Christian pietie and so contradict my former resolution as if onely two were sound and not the rest where in trueth I neither auoââ¦ch the one nor the other such conflicts you make with your owne follies and get the conquest not on my Assertions but on your owne most foolish ouer-sights Yet these agree not with any circumstance of the Passion and onâ⦠of them crosseth and ouerthroweth an other Take first the paines to prooue somewhat and then challenge your priuiledge to prate at your pleasure otherwise your word iâ⦠no warrant for any wise man to depend on The Scriptures testifie first Christs sorow in the Garden and then his sweat like blood His sorow where he saith ãâã ãâã ãâã ãâã ãâã my sââ¦le is euery way grieued or afflicted with sorrow euen vnto death His sweate after he was comforted by an Angel from heauen and fell to feruent prayer So saith Saint Luke An Angel appeared to him from heauen comforting him And being in an Agonie he prayed more earnestly and his sweate fell on the earth like drops of blood Now an Agonie doth not properly or necessarily inferre either fainting feare or deadly paine as you misconceiue but noteth a contention or intention of bodie or minde whereby wee labour to performe our desire and striue against the danger which may defeate vs as in place conuenient shall more fully appeare Where also you shall see that not feare but feruencie in all likelihood was the cause of that bloodie sweate In the meane time it is plaine that Christ professed he had sundrie causes of his sorrow in the Garden for hee sayth my soule is ãâã ãâã ãâã ãâã ãâã on euery side oppressed with sorow And what vrged him to that agonie or vehemencie of prayer which S. Luke speaketh of after he was comforted
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 confesââ¦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 speââ¦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 ranââ¦om and propitiation be bodily bloudy and deadly only which is the point ââ¦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 whââ¦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 ââ¦as not our whole rââ¦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 Scripturââ¦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 ââ¦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 refââ¦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 seââ¦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 sacriââ¦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 soulââ¦s The Saints as the Apoââ¦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 dââ¦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
ambiguous and quarrellous The whole propitiatorie sacrifice are words as doubtfull as the other for since Christ was the Priest who by his eternall spirit offered himselfe vnspotted to God and gaue himselfe for vs to be an offering and sacrifice of a sweet smel vnto God his innocence and obedience chiefly rested in his soule thence sanctified his bodie which suffered death for the ransome of our sinnes Though then all things in Christ were holie and acceptable vnto God and so sacrifices most meritorious yet nothing did fully satisfie the iustice of God for sinne nor make a perfect reconciliation for vs with God but his obedience vnto death For that which must satisfie for sinne must be death other ransome for sinne God neither in his wisdome and counsell would nor in his trueth and iustice could accept after his will once determined and declared It was the first wages appointed and denounced by God to sinne In the day that thou eatest thereof thou shalt die the death or certainly thou shalt die the doubling of the word noting the inflexibilitââ¦e of Gods counsell and iustice The Apostle witnesseth the same when he sayth The wages of sinne is death Then as sinne was irreuocabââ¦e rewarded with death so must it necessarily be redeemed by death Which rule stood so sure that when the Sonne of God would giue himselfe for vs to redeeme vs he could not do it by reason of Gods immutable counsell and decree but by death Wherefore the Apostle calleth him the Mediator of the New testament through death for the redemption of transgressions And where a testament is there MVST BE sayth he the death of the testator He contenteth not himselfe to say there was but there must be the death of the testator before we could be redeemed A necessitie not simplie binding Gods power but plainly declaring his counsell to be fixed and his will reuealed Since then Christ was to taste death for all men that through death he might destroy him which had power of death euen the diuell and deliuer vs who were reconciled to God by the death of his sonne the point which indeed wee both must stand on is what death Christ suffered to redeeme vs from sinne and to reconcile vs vnto God whether it were the death of the damned which is the second death or the death of the soule or as I auouch the death of the bodie only Other parts of Christes person and beames of his vertues and kinds of his sufferings are not to this quââ¦stion ââ¦arther than they commended and presented to God Christes death which must ransome our sinnes but the scope to which all the rest was referred and the ââ¦lose which consummated all the rest was death and therefore no sufferings of Christ were parts of the propitiatorie sacrifice which ransomed sinne but such as ended in death or tended to that sorrowfull shamefull and painfull death of Christ which by order of Gods iustice was appointed to satisfie for sinne The fulnesse of which satisfaction consisted in death and therefore the death and bloud of Christ though they were not the whole sacrifice yet were they the full and perfect ransome and price for sinne because without them the rest could not preuaile and to them all the rest was directed If then you will deale plainly as you pretend or not forget your duetie to God and his trueth you must leaue cauilling with the words of the Holy Ghost and go soberly to consider not whether any other sufferings but whether any other death of Christes be mentioned in the Scriptures to ransome our sinnes besides the death of his bodie If you finde any other there professe ââ¦t in Gods name if you finde none but only that described or mentioned in the Scriptures leaue snarling at the depth and bredth of those words which the Spirit of God hath authorized and learne rather to vnderstand them truely than vainly to oppose against them In sense and substance there is no difference betwixt these words the death bloud and crosse of Christ the crosse noting the tree whereon Christ died a reprochfull and cruell death for vs and his bloud expressing the maner of his death by sundrie sorts of shedding the same as by whipping piercing his head with thornes boaring his hands and feet to fasten him to the crosse and hanging him thereon three houres by the sorenesse of his wounds till his soule departed from his bodie To make these iarre one with the other which the holy Ghost had knit together is the signe of a busie but not of godly wit and howsoeuer you and your adherents can flourish with figures of Grammar you were best take heede that you turne not your eares from the trueth of God The bodily death which Christ died to ransome our sinnes the holy Ghost doth note sometimes by his Flesh sometimes by his Body sometimes by his Blood and sometimes by his Crosse and these either ioyned or seuered and sometimes also by his soule or life laide downe or powred out vnto death for vs. We finde them ioyned when Paul saith It pleased God by Christ to reconcile all things to himselfe and to pacifie by the BLOOD of his Crosse through him both things in earth and things in heauen And you which in times past were strangers and enemies hath he now reconciled in the BODY OF HIS FLESH through death Seuered are they when Peter saith You were redeemed by the precious blood of Christ as a Lambe vndefiled Who by his owne blood saith the Apostle entered in once into the holyplace and obtained eternall Redemption And so when Iohn saith The blood of Iesus Christ clenseth vs from all sinne As likewife Paul We haue Redemption through his blood euen the Remission of sinnes Of his body himselfe saith This is my body which is giuen for you and my flesh will I giue for the life of the world so are we sanctified by the offering of the body of Iesus Christ once Likewise of his soule by which the Scripture meaneth his life for that life wholy dependeth vpon the presence of the soule in the body My Father loueth me sayth Christ because I lay downe my soule or life The sonne of man came to giue his soule or life as a ransome for many And Esay foreshewed that Christ should diuide the spoyle of or with the mightie Because he powred out his soule vnto death which seuereth the soule from the body and so made it an offering for sinne by laying it downe of himselfe that death might seaze on his body This then being the maine foundation of the Gospel which the Apostle receiued that Christ died for our sinnes according to the Scriptures the Question still standeth as I first set it What death Christ died for our sinnes by the witnesse of holy Scriptures and not what sufferings went before or what other things ioyned with his death which is
of the campe to make them sacrifices vnto God for then must they haue beene burnt on the Altar which was at the doore of the Tabernacle of the Congregation within the citie as the holocausts were but after they were slaine before the doore of that Tabernacle and their bloud brought and sprinckled on the hornes of the Altar of incense and before the vaile of the Sanctuarie and their fat burned on the Altar of burnt offerings in the Court then was the rest caried out of the campe to be consumed with fire that no man might eat thereof The place whither and the purpose why the dead bodies of those beasts were carried forth from the vse of the Priests are touched by the Apostle in the thirteenth to the Hebrues but the maner of burning them after their bloud was sprinckled and their fat offered vnto God vpon his Altar by sacred fire he no way compareth with the sufferings of Christes bodie much lesse of his soule neither of which was consumed in Christes passion without the gate as their bodies were by fire without the campe For the fire of probation and affliction by the witnesse of holy Scripture consumeth only the wicked which are as drosse and stubble before it it consumeth not the godly but clenseth them and maketh them pure as golde tried in the fornace yea much more precious than gold tried with fire So that my first and second exceptions stand good for ought you haue proued to the contrarie No Scripture doth warrant that fire in Sacrifices did signifie the torments of Christs bodie much lesse the proper sufferings of Christes soule least of all the paines of the damned but rather as I haue shewed the perfection and puritie of Christs sacrifice before God and the acceptation thereof with God which are things farre distant from your deuice As also that Christes bodie or soule were wholly consumed by any affliction when he suffered for our sinnes this hath neither ground in the word of God nor trueth in it selfe Which reason you cunningly skip and say my second exception is also nothing What mine exceptions were my words are plaine Why the burning of the holocaust should signifie Christs affliction on the crosse either in body or in soule I see no proofe made by this Confuter and why they should not resemble Christs afflictions before death these two reasons moue me First it was burnt after it was dead next it was wholly consumed by fire neither of which can accord with Christes sufferings on the crosse This was as all men may see my second exception and not that which you subiect in place thereof That indeed sheweth how carelesly you concluded against your selfe For where you make such a stirre for the PROPER sufferings of the soule of Christ when you come to exemplifie them but in a figure you bring the burning of the bodie of the holocaust which either wholly excludeth the sufferings of the soule or admitteth none but those that were also common to the bodie of Christ and so your PROPER sufferings of Christes soule are cleane without your owne example But now you amend the matter and plainly affirme that one and the same torment afflicted Christes whole manhood by sympathie Looke better to your words Sir Trifler another time If it were common to the bodie how was it proper to the soule If it were proper to the soule how was it common to the bodie You haue shifts enow to saue all this for according to the proportion of the holocaust so WHOLE Christ you say and then his verie soule CHIEFLY was AS IT VVERE chopt into pieces and AS IT VVERE quite consumed in his firie sorrowes A learned wittie answere very like as it were to your selfe To proue the proper sufferings of the soule you proportion out the sufferings of the whole man which are common to bodie and soule and these because they are chiefly in the soule you make proper vnto the soule By that reason all the sufferings of the bodie are proper likewise to the soule because the sense of them is chiefly if not onely in the soule But what will you not say that speaking both monstrously and falsely in your firie humor salue it all with as it were The soule of Christ you say was AS IT VVERE chopt in pieces and as it were quite consumed and so in effect when your words which should be proper and positiue in points of faith are absurd and senselesse you imagine they may be as it were like to be true Did you professe to speake figuratiuely and not properly as in positions of Religion you ought to do many phrases might be borne withall which otherwise are intolerable but when your assertions are out of all square and trueth then to qualifie them with as it were which is a shift though verie shamefull thorowout your booke in the greatest matters in question and still to defend them as principles of Christian religion this is fit for no man but for him that maketh a Maygame of pââ¦etie to support the madnesse of his fansie With like learning you cure the contrarietie that you readily ranne into whiles ouer egerly you pursued your owne purposes forgetting what fell from you in other places For where in your Treatise for an aduantage you sayd those sacrifices of beasts could not prefigure the immortall and reasonable soule of Christ and in your Defence you resolutely inferre It must then be of necessitie I thinke the humane soule of Christ which the Scape-goat signified which was a true sinne-offering This you can FVL EASILY reconcile and that without trifling In the former place you meant generally and for the most part but not alwayes nor altogether Againe the Scape-goat and the holocaust do not in respect as they are bodily things represent the soule of Christ or any matter pertaining to it but the particular vsage and maner of action about them doth liuely represent the sufferings of Christes soule This indeed is not trifling but plaine tumbling in the mire Your words were those sacrifices of beasts could not prefigure the immortall and reasonable soule of Christ. Your new correction is now you meant they did not ALVV AIHS nor ALTOGETHER represent meere bodily sufferings What is your new addition but a cleere confession that your former words were false For if those sacrificcs did not alwayes nor altogether represent Christs bodily sufferings then sometimes they prefigured the sufferings of his soule But you sayd they were ALTOGETHER VNFIT for those inward and inuisible things NEITHER HAD THEY ANIE RESEMBLANCE TOGETHER Altogether vnfit and not altogether vnfit to represent the sufferings of the soules as also not any resemblance and some resemblance are contradictions in our countrey whatsoeuer they be in yours But since you can not alwayes nor altogether hit the trueth you will now goe to it with respects The Scape-goat and the holocaust you say doe not in that
with the soule Wherein you first denie the Similitude betwixt the bread and the body of Christ to be true in deedes but onely in words because you doe not acknowledge the violence offered to Christs body by his persecutors to bee any kind of breaking properly and truely For howsoeuer with bigge words you talke of the anguish of Christes soule bruising his body ioyntly also yet when you come to expresse your selse plainely you say This grieuous passion was in his soule immediatly and properly seeing then his body was not touched with any smart And since all sense of paine is in the soule if by breaking you vnderstand not the violence offered to Christes body in vaine come you in with your Sympathie which may shew itselfe in the body but not bee felt of the body by reason the powers of sense are in the soule and so you controle the Apostles words as voide of all trueth whiles you referre them truely and properly to the soule and not to the body but onely by Sympathie The grounds whereon you denie this Analogie betwixt the bread and the body of Christ are as absurd and false as the Conclusion which you build on them and are in number foure 1. That Klômenon in Greeke is BROKEN TO PEECES properly 2. That MEDVCCA in the Prophet Esay is also broken to peeces properly or crushed and beaten to POVVDER 3. That Christes body was not properly broken 4. That the breaking of the bread into many peeces doeth first and immediatly set out the breaking of his soule In all which you violently follow your owne fansies as your maner is against all diuine and humane testimonie For first ãâã ãâã ãâã ãâã ãâã doth not by his proper signification import that only which is broken in peeces as you meane peeces wholly parted the one from the other Looke backe to your Lexicons to which you appeale and namely to that of Budaeus Tusanus and Constantinus which Crispine Printed Anno Domini 1562. or to that which was a fresh Corrected and enlarged by Gââ¦snerus Iunius Xylander Cellarius Honygerus and others and Printed at Basill 1584. and see whether Klân whence Klômenon commeth bee not there expressed by frango flecto and luxo and ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã which are to breake bow vnioynt bruise or cut And though Robert Steuen in his Thesaurus set downe none other signification to the verbe Klân but frango to breake yet hee doth not thereby meane onely breaking of bones or making of peeces as you ful wisely intend but to breake generally whatsoeuer or howsoeuer And so Klân is to breake the straitnesse of any thing by wrying or bowing it and the coherence of any thing by straining tearing or cutting it and the roundnesse or fulnesse of any thing by bruising it Aristotle in his Problemes sayth that as we clime vp the hill ãâã ãâã ãâã ãâã ãâã the knees are bent or strained backward as we goe downe the hill ãâã ãâã ãâã ãâã ãâã the thighes are bent or strained forward as also ãâã ãâã ãâã ãâã ãâã with Hippocrates is the straining of a ioynt where he saith that in holding the hand forth right ãâã ãâã ãâã ãâã ãâã the bowing of the ioynt at elbowe is strained For so doth Galen expound him ãâã ãâã ãâã ãâã ãâã The offer to stretch out the arme directly straineth the ioynt at elbow ãâã ãâã ãâã ãâã ãâã to the out side And Lucian describing the iesture of a Tragicall person sayth ãâã ãâã ãâã ãâã ãâã Bowing and straining himselfe In all which Klà n doeth not import any breaking of bones nor making of any peââ¦ces but the straining of the ioynts by which the body or the parts thereof may be bowed He ââ¦ychius saith klân is likewise to cut expressing it by ãâã ãâã ãâã ãâã ãâã to cut vines which Theophrastus calleth ãâã ãâã ãâã ãâã ãâã the cutting of vines with whom Suidas Phauorinus the Greek Scholiast vpon Aristophanes agree deriuing the metaphoricall signification of ãâã ãâã ãâã ãâã ãâã from cutting the tender branches of vines and other trees which are properly called ãâã ãâã ãâã ãâã ãâã because they wil turne and bowe euery way and the hooke that serueth to cut them is named ãâã ãâã ãâã ãâã ãâã Yea the very breaking of bread in Christes institution to which the Apostle resembleth the violence offered to Christes bodie the Greeke church neuer so vnderstood that it was not or might not be done with kniues For besides that the ancient leiturgie vnder the name of Chrysostome mentioneth a sacred knife in forme of a lance wherewith the bread was cut which is there expressed by ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Germanus Bishop of Constantinople reporting the vse of the Greeke Church in his time continued fro former ages saith the Lords body ãâã ãâã ãâã ãâã ãâã is cut with a knife which they call a launce out of the bread and though that be diuided yet Christ remaineth whole and vnparted ãâã ãâã ãâã ãâã ãâã in euery piece of the bread so cut That klân is also vsed to signifie the tearing or bruising of fleshie parts where no bones at all are broken Hippocrates the father of all learned Physicke speaking in his owne Art most skilfully and truly doth cleerely witnesse ãâã ãâã ãâã ãâã ãâã Lesse dangerous are any of the bones broken than where the bones are not broken but the vaines and sinewes adioyning are on euerie side bruized If the vaines and sinewes of mans bodie are properly sayd ãâã ãâã ãâã ãâã ãâã when they are bruized or torne with any violence the flesh of man which is full of vaines and sinewââ¦s to bring bloud and sense to euery part of the bodie can not be bruized with staues or torne with whippes and thornes as Christes was but those vaines and sinewes spreading themselues thorowout the flesh must likewise be bruized and broken which Hippocrates calleth ãâã ãâã ãâã ãâã ãâã though the danger be the lesse because the veines and sinewes seruing to that vse the more outward they come the smaller they are And lest you should still dreame as you doe that there is no breaking of any thing in mans bodie but of bones and that when the pieces be wholly seuered one from the other Galen a man past exception in his facultie telleth you that in violent hurts of the hands or feet by leaping falling or straming ãâã ãâã ãâã ãâã ãâã the knitting of the bones rather breaketh than the bones themselues Where the word ãâã ãâã ãâã ãâã ãâã is put to signifie the losing and tearing of the ioynts when the bones are not broken which Galene auoucheth is the properest word that the Greeke tongue hath for breaking of bones and vsed almost of euerie man that is acquainted with the Greeke tongue Of breaking he likewise saith ãâã ãâã ãâã ãâã ãâã a part may be broken the rest
that is whole quem fractum comminutum vidimus in Passione which wee saw broken and bruized in his Passion Of this bread the Lord himselfe sayd The bread which I will giue is my flesh And indeed whosoeuer shall duely consider the violence done to euerie part of Christes bodie before and on the crosse shall find a farre sharper and soââ¦er kind of breaking than if his legges had beene knapt in sunder as the theeues were and see iust cause why Paul compared the breaking of Christes bodie to the breaking of the bread though you idlely or falsely say it was ONELIE PIERCED or boared thorow For if by piercing you meane all kinde of violence that impressed any paine in the bodie then is piercing farre larger and grieuouser than your kinde of breaking which is of bones and more than such piercing Christes bodie needed not to answer the similitude of breaking the bread But if by piercing you meane boaring thorow as you seeme to expound it then did Christes bodie suffer manie violences as buffeting striking whipping piercing with thornes and such like which were no borings thorow And so there is either no weight or no truth in your words that Christes bodie was only pierced and boared thorow Vainly you charge me I know not how often against my expresse words that I call hell heauen and descending ascending but here it is no wrong to charge you with such an absurditie indeed who expresly do make that which you say is FIGVRATIVE to be a proper denomination If I charge you falslie when you come to the place conceale it not in the meanetime if there were any inconuenience in this as there is none it was the tracing of you in your owne termes For you argued that Christes bodie could not be sayd properly to be broken because no bone of his was broken and consequentlie it is your collection that if a bone which is but a part of Christes bodie had beene broken the bodie of Christ which is the whole might be sayd to haue beene properly broken Mine answer was that since Christs bodie had other parts besides his bones which by his owne words are conteined vnder the name of his flesh if any parts of his flesh were truelie broken the whole body might be sayd to be properlie broken as well in respect of his flesh as of his bones What absurditie find you in this that first proceeded not from your selfe But were the words mine owne when I speake as a Diuine of the proprietie of signification calling that proper which is not metaphoricall and affirme that as the sense of the word BROKEN was proper in a part of Christes bodie so must it likewise be proper and not metaphoricall in the whole because the whole which taketh his denomination from a part must retaine the same signification of the word which was verified in that part what boyes play is it in you to come from metaphors to other kinds of figures and to trifle with termes of proper and siguratiue when I opposed proper to metaphoricall and childââ¦shlie to charge me that I speake contraries with a breath As if one and the same speech might not be figuratiue in expressing the whole for a part which is Synecdoche and yet reteine his proper signification and be no metaphor Except therefore your Grammar be so great that euerie Synecdoche must needs be a metaphor and your Logicke so little that you can not distinguish a subiect from a predicate I see no cause but one and the same speech or proposition may be figuratiue in the subiect by vnderstanding the whole for a part and yet proper in the predicate by reason the sense thereof is not metaphoricall For these be figurae dictionum not orationum figures of words not of sentences As in our case whether Christes bodie were properly broken or no if the bodie which is the subiect in that proposition by Synecdoche be taken for a part then broken which is the predicate must the rather be properlie and not metaphoricallie affirmed of that part which was truelie broken how beit as I thinke since the proper sense of breaking was verified of all or the most parts of Christes bodie it must likewise be verified of the whole bodie But omit these Grammaticall and Logicall points wherewith manie Readers are not acquainted and come to the verie pitch of my words I doe not affirme that the whole for a part is a proper speech as you conceiue me but that the whole from a part may properly and not metaphorically take his denomination That a man speaketh writeth heareth seeth tasteth smelleth and such like are they proper or figuratiue speeches in your censure Proper I thinke and yet no part in mans bodie is the instrument of speech besides the tongue of writing besides the hand of hearing besides the care of seeing besides the eye of tasting besides the mouth of smelling besides the nose Infinite are the actions of the bodie naturallie executed by certaine parts as eating drinking sleeping spetting coughing weeping and other such which no man in his right wits will affirme to be figuratiue actions or speeches in man and yet in them all a part doth denominate the whole In the vertues and vices of the mind as for men to be wise sober diligent patient liberall learned mindfull watchfull and such like or the contrarie shall we say that men be figuratiuely and not properly and truely such because these are gifts of the minde and not of the bodie The verie essentiall parts of man as vnderstanding will reason sense and appetite shall they likewise make figuratiue speeches in men because none of them are common to all the parts and powers of bodie and soule but in euerie of them a part doth denominate the whole It may be you will not greatlie sticke to turne Porphyries predicables and Aristotles predicaments into Mosellanes tropes and make figures of them all what say you then to the branches of Christian faith and trueth are they also figuratiue and improper speeches That Christ is the sonne of God and the sonne of Dauid that he was borne of a virgine and circumcised in the eight day that he fasted hungred and was tempted that he eat and slept wept and waxed weary that he was buffeted whipped and crucified that he died for our sinnes and rose for our righteousnesse that he ascended into heauen and thence shall come to iudge the quicke and the dead and an infinite number of the like are all these figuratiue speeches in your conceit I hope you be not so fastened to figures that you will make vs a figuratiue faith and a figuratiue Sauiour and yet in all these a part doth denominate the whole Your eyes therefore were somewhat close or your wits wandering when you could not see the difference betwixt taking the whole for a part and denominating the whole by a part which is so common and constant both in Diuinitie and Philosophie that in all naturall
and necessarie actions passions and proprieties the whole receiueth his attribute from a part And so my words rest sound and true both in humane reason and in holie Scripture notwithstanding your vaine proclamation of so cleere and expresse an absurditie in them But you must be borne with your humor is so sharpe and your head so shallow that your left hand knoweth not what your right sââ¦ibleth Your despising the Ecclesiasticall historie as a fable is a sparke of your pride from which few ancient writers are free howbeit the Scriptures are plaine enough for my purpose to proue that Christs body was truely broken They witnesse that the Iewes buffeted him with their sistes and smote him with their Sââ¦rieants staues thar Pilate scourged him that the souldiers platted a crowne of thornes on his head and then did beate him on the head with reedes and roddes that his crucifiers digged his hands and seete and pulled all his bones out of ioynt and that in this plight the waight of his body hung on the crosse three houres by the wounds of his hands feete and when he was dead his side was pearced with a speare besides the mockes wrongs and taunts that were offered him on euery side and yet all this you say is not in any sense proportionable to the proprietie of the word KLO'MENON and MEDVCCA You prate of PROPRIETIES and proportions to no end but to colour your absurdities and presumptions What Christian Reader will endure you to say that the Apostle in applying the word KLO'MENON to the body of Christ had neither proprietie nor proportion to the right sense of the word If he did not speake properly in those words which is broken for you as I thinke he did yet at least he must speake metaphorically and figuratiuely and so keepe a resemblance and proportion to the originall sense of the word except your wisedome will auouch that the holy Ghost ignorantly and vnaduisedly abuseth the word Which if you confesse of your selfe I will easily beleeue because you neither know what you affirme nor what you deny For where afore you said in plaine words the breaking of the bread CAN NOT PROPERLY BELONG BVT TO THE SOVLE of Christ Now you graunt it properly belongeth neither to body nor to soule onely from powder and peeces you take a iust and full proportion in the soule to the proper sense of those words You haue me in iealousie that I thinke you to be a senslesse foole indeed I thinke you to be more conceited then learned and a great deale more shifting then sound though in this booke you haue sought the helpe of all your friends to maintaine the most of your matters with as it were but if you reiect the Apostles words as wanting both proprietie and proportion except your hell paines be admitted and make out iust and full proportions from powder and peeces vnto the soule of Christ I doubt your Reader will thinke these be senslesse and foolish Toyes If I would play with proportions as you doe I neede not depart from the words of the holy Ghost to find a fairer resemblance to the proper sense of those words in the body of Christ crucified then you make any All my bones are sundered saith Dauid in the person of Christ and thou hast brought me into the dust of death Of which and all that went before Eusebius saith what else doe all these signifie but the condition of Christs dead body Wherefore he presently addeth and into the dust of death thou hast brought me Here in expresse words is the dust of death to which Christs body was brought and besides all his bones were sundered Now to be sundered is euidently to be diuided and that must be with parts or peeces the naturall coherence wherewith the bones were formerly ioyned being losed and dissolued though one part be not seuered from the other Whether therefore the word broken be properly or figuratiuely taken I see no cause why the Apostles words may not in either sense be fully true For if the Ioynts vaines sinewes flesh and skinne of Christs body from head to foote were properly straeined rent and torne besides the seuering of his soule from his body then was his body truely broken If by breaking we figuratiuely meane as others doe the affliction and anguish of Christs body then as no part was free from it so no increase of bodily paine in this life could be added to his sufferings and so in either respect your hell paines haue their pasport till you find some fitter place and better proofe for them then either KLO'MENON or MEDVCCA The next point you vndertake is whether the blood of Christ be the full Redemption as well of our bodies as of our Soules in this life Wherein because the word Redemption is diuersly taken in the Scriptures as for deliuerance sometimes from sinne sometimes from death sometimes from the power and feare of either and all the promises of God we haue now in hope though not some of them indeed till the generall resurrection you shew your selfe cunning in carping at words which you labour to turne and wind euery way But before you come to it you make a short and swift answere to all the places of Scripture which I produce touching the force and effects of Christs blood least you should haue any neede to trouble your selfe hereafter about any of them Where as your manner is throughout your booke you first chaunge the question with adding your witlesse and senslesse termes of meere single and simple to my words and then without any more adoe Your aduised and resolute answere to all is this there is not one text any where that hath any meaning of my strange conceite It were reason a man would thinke you tooke the paines to impugne my words and not to presume you know my meaning against my words and so to frame it after your fashion with your new found phrases which I abhor as much as I doe your new found faith You will prooue the blood of our Sauiour is the true price of our Redemption and that as well of our soules as of our bodies Who denieth this as your words runne It is happie yet that my words runne well whatsoeuer my conceite be Now if I meane no more then I speake and the sacred Scriptures fully concurre with that which I speake then haue I both the word of God to warrant that I teach and besides your owne confession that as I speake it it is truth But you know I meane that no more but the shedding of Christs blood ONLY AND MEERELY is the iust and full satisfaction of all our sinnes What my meaning is you cannot be ignorant I haue often declared it not here only but in my Sermons and conclusion also as I haue formerly shewed and you haue plainely confessed I will once more repeate your
deuice to the doctrine of our saluation than what is euidently reuealed and directly witnessed in the Scriptures Whether it be of Christ sayth Austen or of any other thing what soeuer touching the faith I say not if we who are no way comparable to him that so spake but that which followeth if an Angell from heauen teach you BESIDES that which you haue receiued in the Scriptures of the Law and the Gospell holde him accursed It is a manifest fall from the faith sayth Basil either to abrogate any thing that is written or to bring in any thing that is not written For when once we beleeue the Gospel sayth Tertullian this we first beleeue that there is nothing besides which we ought to beleeue So that the meere bloud and single bodie of Christ are but sleights of yours with vnknowen phrases to draw your Reader from asking or eying your proofes for the death of Christes soule and the paines of the damned to be suffered by him before wee could be redeemed The Scriptures are maine and manifest for that which I beleeue and teach and which the whole Church of Christ before mee taught and beleeued these fifteene hundred yeeres afore your conceit of hell paines in the soule of Christ was either hatcht or heard of The sufferings of the soule and the wrath of God which things you now catch holde on to make some introduction to your secret and priuate fansies are too generall to inferre either the death of the soule or the paines of the damned except to the rest of your absurdities you will adde these that the soule neuer suffereth but it dieth the death of spirits and that Gods anger in this life hath none other effects but damnation Here you vrge a reason against vs if then our soules be not redeemed by the blood of Christ our bodies haue no benefite of Redemption from death You hunt so headily after aduantages of words by some ambiguitie in them that you neither remember what the Scriptures teach nor what your selfe defend nor when I vse a word in the same sense that the Apostle doth It is not my deuise but the Apostles doing to take REDEMPTION of the body for the incorruption of the same We sigh in our selues saith Paul wayting for the Redemption of our body And againe you are sealed by the holy spirit of God vnto the day of Redemption When that day shall be our Sauiour telleth vs in these words When the powers of heauen shall be shaken and you see the sonne of man come in a cloud with power and great glory then lift vp your heads for your Redemption draweth neere In all which places Redemption is taken for none of those mercies or graces which are bestowed on Gods children in this life but for that glorie and immortalitie which shall be reueiled on them when Christ shall come to iudge the world and namely the Redemption of the body for that incorruption wherewith our vile bodies shall bee changed and made like to his glorious body Take then the Redemption of the body for the incorruption of the same as the Apostle plainely doth and I did and see what absurditie or obscuritie there is in my reason which you so much wrangle with and wonder at as though it passed all vnderstanding The Redemption which we haue in this life by the bloud of Christ must needes bee either of body or of soule we haue no more parts to be redeemed by Christ. But the Redemption of our bodies we haue not in this world we must waite for it till this corruptible put on incorruption The Redemption therefore which we haue in this life or shal haue before the last day is the Redemption of our soules And so the words of Peter You were Redeemed with the precious bloud of Christ and of the Saints in heauen saying to the Lambe Thou hast redeemed vs to God by thy bloud pertaine expresly to the Redemption of their soules because their bodies then did and yet do lie in corruption What so strange monsters or marueiles doeth your Logicall head finde in this reason that you should make such wonderizations at it and protestations against it Is it not open and easie to all that be meanely witted or soberly minded But you haue three things to note in my words which you alleage 1. The Proposition is vaine and Illogicall hauing no consequence in it at all It is a speciall point of Art memoratiue in you to note three things and vtterly to forget two of them For in this whole Section you doe not so much as mention any second or third thing to bee noted in those words which you cite The first and al which you note is that my proposition is vaine Illogicall and vncoherent Your idle and vntheologicall head hath ouer busied it selfe with many mad multiplications and what ifs vpon this proposition and yet you come nothing neere the sense or coherence of it The Proposition hath two parts whereof the second is either an illation out of the Apostles words vpon the first being a supposition of yours if we limit it to the time of this life or if wee speake without restraint of time as you doe it is a necessarie consequent to the former being the condition and cause of the latter That our soules are not redeemed by the bloud of Christ but by his soule is a resolution of yours wherewith you giue a fresh on-set in the next Section as the Reader shall there perceiue though here in shew you somwhat relent after your inconstant maner That being a position of yours I added by the Apostles warrant that our bodies haue not their Redemption in this life but must stay for it till the day of Redemption or generall resurrection And so the reason standeth If our soules be not here redeemed by the bloud of Christ which is your Assertion our bodies by the Apostles doctrine haue no Redemption in this life But this That wee should presently haue no Redemption in body or soule by the bloud of Christ is quite m contrarie to the words of Peter who sayth Yee are redeemed by the bloud of Christ not yee shall be and of the soules in heauen that say to Christ thou hast redeemed vs by thy bloud when their bodies were rotten in the earth Since therefore either body or soule must haue Redemption in this life and the body as Paul assureth vs hath not Redemption in this life Ergo the Redemption which we haue in this life by the bloud of Christ must bee referred to our soules and our bodies must expect the generall day of Redemption in the end of the world before they shall haue it If the sober and wise Reader vnderstand not this reason or can dislike the sequence of it I am content he shall condemne it as darke and obscure but if it be open to all mens eyes saue yours then is your
dull conceite or eger stomacke rather betrayed by your foolish rolling to so many what ifs then my reason any way refuted I alter you will say the order of it Though I spake then more shortly then now I doe because I had no leasure to stand so long thereon yet he that will Reade but the third part of that Section whence you take this shall finde the very same parts and words that now I vse there contained and expressed But I afterward defend the proposition with the condition annexed to bee simplie true When I saw your humour was so franticke that not vnderstanding my words you would presently pronounce them in the view of the whole Realme to be a notorious Paradoxe and impietie I bid you take your vttermost aduantage of my words and as they stoode though that were not my first intent they were sound and good and your impugning them was prophane and false I yet auouch the same For where the Scriptures teach no Redemption but by the death and bloud of Christ your other deuââ¦sed Redemptions by the death of the soule and paines of Hell I account no better then false and prophane And therefore if our soules be not that way redeemed which the Scriptures reueile which is by the death and bloud of Christ they are not redeemed at all And being not at all redeemed I would faine know by the best of your skill what benefit of Redemption our bodies shall or can haue more then the bodies of Infidels Yea set that redemption aside which the Scriptures attribute to the death and bloud of Christ and neither bodie nor soule can be saued but infidelity and the wages therof I meane damnation both of soule and bodie preuaile in all men So that you were not well in your wits when with such an heat and huffe you cried out What a Pradoxe is it yea what impietie But I must chuse whether I will speake this sophistically or absurdly you say Is it any sophistrie or absurditie to speake as the Spirit of God speaketh in the Scriptures Your MEERE bloud of Christ is indeed absurd Sophistrie for you imagine by that word that Christ shed his bloud for our sinnes without any meritorious action or passion of the soule concurring which in the Redeemer of the world was so impossible as nothing more If I speake otherwise than the Scriptures speake take your pleasure at it so you bring reason for it but whe I keepe my selfe within the compasse of their speech your aââ¦ouching that I speake Sophisticallie or absurdlie reprocheth the Scriptures whom I follow In either of those points which you impugne as that our soules are redeemed by the bloud of Christ and that our bodies haue not redemption in this life I haue the Scriptures plainly precedent before me and therefore except they speake sophistically or absurdly I in retaining their speech and sense can do neither The difference betwixt the deaths of the faithfull and infidels is a thing well known to me and approoued by me yet must the Apostles words stand true that in this life we haue not the Redemption of our bodies but we must waite for it till the time that all things be restored That Christ hath already purchased and obtained it for vs by his death and passion I make no doubt as also that we rest in hope assured of it but hope which is seene is not hope and though the soules of the Saints retaine a firme faith and full expectance of Gods promise for the raising and Redeeming of their bodies from corruption and in the meane time discerne and feele as well the comfort that is in the death of Gods elect as the great blessings and benefites that follow their death yet their bodies lying in dust haue no shew nor sense thereof much lesse haue they that which Paul calleth the Redemption of the body From which words Saint Austen collecteth very truely Si Redemptio corporis nostri secundum Apostolum expectatur profecto quod expectatur adhuc speratur nondum tenetur If the Redemption of our body by the Apostles doctrine must be wayted for that which is expected is still hoped for but not yet obtained Take then the Redemption of the body for the incorruption of the same as Paul doth whom in that point I followed and tell me what benefite of incorruption which is the word you so much storme at the bodies of the faithfull haue more then the bodies of infidels You range aside as your manner is to the ceasing of sinne in the godly and their resting from labours as also the entrance of their soules into heauen as if the bodies of the wicked did sinne in their graues or were tossed with troubles when they were dead and rotten or in the Saints your sight did not serue you to distinguish their soules from their bodies For when I say as Paul sayth their bodies haue not yet redemption you replie their soules after death haue an entrance into heauen Euen so when I say that the death of the bodie to the saints is a part of that wrath curse and punishment which God inflicted on all mankinde for their sinne in Adam as shall after God willing more largely appeare you oppose the benefits which God of his peculiar goodnesse towards his children hath reserued for them after they haue obediently and patiently submitted themselues to his diuine pleasure in bringing their bodies to corruption for the sinne that dwelleth in them And thus by your mangling of matters you confound in the godlie their soules with their bodies and in God himselfe his iustice against sinne with his mercy towards his owne You might haue learned of S. Austen rightly to seuer them as he doth though you crosse him in this as in most of the things that are in question betwixt vs. Quamuis bonis conferatur per mortem plurimum boni vnde nonnulli etiam de bono mortis congruenter disputaverunt tamen hinc quae praedicanda est nisi misericordia Dei quòd in bonos vsus conuertitur poena peccati Though much good come to the godlie by death whereupon some haue accordingly written of the benefits of death yet what els in this must we acknowledge but the mercie of God that the punishment of sinne is turned to good vses And so that ancient writer of the booke Hypognosticôn amongst S. Austens works Vt moriantur homines poena peccati est vt reuertantur ad vitam Domini miserantis est That men die is the punishment of their sinne that they returne to life againe is the Lords mercie Before you depart from this point that not the bloud of Christ nor his flesh without respect to the merit of his whole soule was the full price of redemption you will shew how sundrie of the ancient Fathers doe agree with you sufficiently in this matter though afterwards in my booke I seeme to bring them against you If
you had Fathers to witnesse your fansies of Christes suffering the death of the soule and paines of hell you would soone recken them and more regard them than now you doe when they directly gainsay your late deuice of a new kinde of redemption which the Scriptures neuer specifie These Fathers I brought not against you as you imagine not perceiuing what maketh with you nor what against you In shew these places seemed to make against me and to disclaime that assertion which I concluded out of the Scriptures that the bloud of Christ redeemed and sanctified both our bodies and soules Lest therefore the simple should stumble at any such sayings of the Fathers not knowing their meanings I brought them to expound them and to let the Reader see that indeed I dissented not from them but confessed as they intended that in Christes suffering for sinne the whole man that is bodie and soule must be ioyned together And if any part of Christs humane nature were wholy freed and exempted from suffering that part in vs was not fully ransomed By which they neuer ment that Christs soule must haue seuerall sufferings for our soules and his body likewise for our bodies but as Adam sinned in both ioyntly so the punishment of sinne which Christ vndertooke for vs must be felt ioyntly in both and if either part in Christes sufferings were vntouched some part in vs was vnrestored This to be the true meaning of those Fathers and all that their words must inferre if they will speake trueth and agree with themselues as no doubt they doe your selfe is a witnesse sufficient against your selfe In defence of your doctrine you say It is most false that we precisely say that Christs body satisfied for our bodies and his soule for our soules yea ech of them in a seuerall and distinct kinde of satisfying which thing we neuer meant but acknowledge the sufferings of the whole man Christ do satisfie for vs wholly without any such precise partition What you dare not affirme because it is false and repugnant to the Scriptures I hope you will not impose on the Fathers so long as their words conclude no such thing They say precisely Christ gaue his flesh to be a redemption for our flesh and his soule likewise to be a redemption for our soules Whereby they meane no distinct sufferings of Christes soule for our soule nor of his bodie for our bodies but a ioynt suffering of both for both which you call the sufferings of the whole man Christ for vs wholly So farre we agree you acknowledging mine exposition of the Fathers to be such as you doe not nor dare not impugne for otherwise you must make them contradict both the Scriptures and themselues which they neuer ment if they should say that our soules are not clensed redeemed and sanctified by the bloud of Christ What now inferre you farder out of their wordes Marke well how these Fathers do not say that Christ gaue his life for a ransome only as you would construe it but euen his verie soule for our soules You are a worthie Clerke if you vnderstand not that nothing but the very soule of man is the life of his bodie and therefore Christ in giuing his life for vs must needs giue his verie soule for vs. The one of them doth not exclude the other as you vainly collect but implieth the other as by the vsuall speeches of the Scriptures and generall consent of all Interpreters olde and new may soone appeare They are dead sayth the Angell to Ioseph that sought the childes soule meaning Herod that went about to destroy Christ in his cradle Be not pensiue for your soule sayth our Sauiour what ye shall eat or what ye shall drinke Is not your soule of more value then meate Meate and drinke maintaine life and so continue the soule in the body otherwise they are no way needfull for the soule He that loseth his soule for my sake saith Christ shall saue it How can a man lose his soule for Christ but by laying downe his life for Christ There shall be no losse of any mans soule among you but of the ship said Paul to them that sayled with him which was performed in that they came all safe to land So of Epaphroditus Paul saith for the worke of Christ he was neere vnto death not regarding his Soule Nothing is more often in the Scriptures then for life to vse the name of Soule which is the cause of life and by the soule to expresse life which is a necessary consequent of the Soule remaining in the body as death is of the Soule departing from the body This kind of speech so familiar with the Hebrewes and so frequent in the olde and new Testament our Sauiour keepeth when he speaketh of his owne death The good sheepeheard saith Christ layeth downe his soule for his sheepe I am the good sheepeheard and lay downe my soule for the sheepe Therefore the Father loueth me because I lay downe my Soule to take it againe No man taketh it from me but I lay it downe of my selfe As also when he said the Sonne of man came to serue and to giue his soule for the ransom of many he intended no more then when he said I lay downe my soule for â the â sheepe which must needs be for the ransome of the sheepe So the Prophet foretold that Christ should power out his soule vnto death and make it an offering for sinne which loue of God we know by this saith Iohn that he layed downe his soule for vs. If auncient Fathers and learned expositors may be heard concurring with the Scriptures and obseruing this in the Scriptures we want neither old nor new all confessing it to be a case most cleere that by dying for vs Christ laid downe his Soule and gaue it for vs. Christ bowing his head saith Athanasius and yeelding vp the spirite which was within his body that is his soule declared whereof he spake this I lay downe my soule for my sheepe Austen the Soule is put for the life as where it is said he that hateth not his soule can not be my Disciple And likewise is not the soule more worth then meate that is this life for which meate is needfull And so that which Christ saith he will lay downe his soule for his sheepe by which he meaneth his life when he pronounceth that he will die for vs Ambrose Christ tooke vpon him the person of a sheepeheard and said a good sheepeheard layeth downe his soule for his sheepe Ideóque pro rationali grege seipsum passioni corporis non negauit and therefore for his reasonable flocke he yeelded himselfe to the passion or death of his body Cyrill When Christ might haue declined the rage of the Iewes and the gibbet of the crosse he so loued his that he refused not to die for the
suffer then Christ did not so suffer If you flie to the purpose of the punisher which was different in Christ and his members and thinke there to succour your selfe you come to short the purpose of God in Christes afflictions as I haue shewed by the Scriptures was farre more fauourable and honourable in Christ then it can bee to any of the elect And therefore Gods purpose in Christes punishment will far der free him from hell paines then it will any of the faithfull The proportion of the pain which Christ suffered the inward peace of the sufferer will proue the same For where the paines of hell exceed the patience of men and Angels and are no way possible to bee suffered in the weaknesse of our mortall bodies the measure of Christes paine was so proportioned to the strength of his flesh that it neither ouerwhelmed his life nor his patience And though his sweate were like bloud in his earnest prayer and Agonie yet no Scripture decideth whether that were for paine feare or zeale and that dured but a while in the Garden where as after when his afflictions and paines were at sorest he shewed no signe of shrinking either at the torments of his body or at the affliction of his minde but as the Apostle saith For the ioy set before him endured the Crosse and despised the shame not wearied nor fainting in minde but with most perfect obedience and quiet patience persisting to the ende This conflict betweene paine and patience to serue Gods glorie and obey Gods will Christ proposeth to all his members on the same condition that it was offered to his humane nature To him that ouercommeth saith he will I giue to sit with me in my throne euen as I ouercame and ââ¦it with my Father in his throne As for the consequents of hell paines it is so brutish blasphemie to affirme them of Christ that I forbeare to obiect them I haue often named them and you say you abhorre such blasphemies as well as â⦠doe that Christ so suffered hell paines But Sir you your friends must shew by the Scriptures that God hath seuered these consequents I meane reiection reprobation confusion malediction diction desperation and such like from the true paines of hell The Scripture proposeth them as necessarie and infallible consequents to the true paines of hell You will seuer them because otherwise Christ must either not suffer the true paines of hell which euerteth all your new Doctrine or he must also suffer these which the Scriptures annexe to the true paines of hell If you confesse the first that Christ did not suffer the true paines of hell the Question is well ended If you seuer these consequents from the true paines of hell shew by what authoritie of sacred Scriptures you doe it and then you may be excused from lewd and wicked presumption For if God by his word reuealed hath ioyned them together you doe or should know what sacriledge it is for your pleasure to pull them in sunder Let your Reader therefore iudge whether you can be quited from the one except you shew good warrant for the other which as yet you neither haue done nor offered to doe Your selfe graunt expresly that the wrath of God is hell indeede onely it causeth hell to be cruell yea you grant it to be sharper then hell So that we see hereby how vainely you say out of this proposition Christ suffered for vs the wrath of God for sinne I shall neuer conclude ergo he suffered the true paines of hell I haue here shewed you I trust that this followeth well seeing the wrath of God which Christ felâ⦠in his spirit was his right and proper wrath albeit he suffered not all nor the whole wrath of God nor euery part thereof iust as the damned doe Here you see your full purpose is to conclude that Christ suffred for vs the true paines of hell though it hath beene your policie to conceale so much from the Reader all this while And indeede howsoeuer you dissemble it because you can no way prooueit The death of Christes soule and the true paines of hell or of the Damned are the maine markes which you shoote at though you closely carie it in other termes which are more generall and ambiguous as the wrath of God and the punishment of sinne to keepe your Reader from discouering your foolish reasons and reiecting your wicked deuices But cough vp your conceites freely and wander not thus about a wood of words to shew your contentious spirit or at least to hide your hatefull mysteries Here you haue shewed you trust that it followeth well seeing the wrath that Christ felt in his spirit was right and proper wrath You haue shewed vs what you intend but neither here nor else where doe you shew by what grounds of reason and trueth you can inferre it Christ suffered proper wrath and that in spirit you say You neuer went about to define or describe what proper wrath is much lesse haue you any way prooued that which Christ suffered to be proper wrath And now on the sudden you bend vp your bristles and boast you haue shewed that Christ suffered the true paines of hell But by what Scriptures I pray you haue you shewed it or by what Fathers Or if you haue neither of those to deriue your doctrine from what groundes of reason haue you produced for it You haue roued ignorantly confusedly and absurdly at the sufferings of mans soule you haue filled our eares with certaine new phrases of proper verie and right wrath and vengeance for sinne but first and last you haue proued nothing nay I see not so much as any offer of proofe but a bolde proiect of trifles and termes to support your errors But I grant expresly that the wrath of God is hell Hauing shewed by sundrie Fathers the verie page before that the wrath of God is often taken for the effects thereof and so for any punishment which God inflicteth for sinne I granted that hell and all the ââ¦orments there mightiustly be called the wrath of God because they are t the sharpest effects of Gods wrath against sinne What conclude you thence ergo euerie effect or degree of Gods wrath is hell If you clamper vs such conclusions you are fitter to ring a bell than to write a booke What shew of reason hath this illation of yours The wrath of God is applied to all the paines and punishments of sinne and so by consequent to hell as to the greatest vengeance that God taketh of men or diuels for sinne Will you hence inferre hell is the greatest punishment of sinne ergo hell is all the punishment that God inflicteth for sinne or whatsoeuer God inflicteth for sinne is hell By this Logike a rotten tooth a gowtie toe a broken head or a lame legge are the true paines of hell and all men liuing and dying are in the paines of hell But you will create vs
any certaine measure of Christes paines felt in his bodie or soule by which his soule might easily be afflicted as farre as his humane strength could stretch but the matching and euening of it with hell fire I take to be a presumptuous and irreligious deuice of this Dreamer for the reasons which I haue formerly shewed to wit that hell paines are not executed in this life where Christ suffered nor sufferable to the bodie which is mortall nor tolerable to the strength of men or angels Now though the gifts and graces of Gods Spirit in the soule of Christ exceeded the measure of angels as well for himselfe who is Lord and Iudge ouer all as for vs that receiue of his fulnesse yet in his crucifying the Scriptures note his infirmitie not his infinitie and auouch him by the suffering of death to be inferiour to the angels and not in strength of flesh to be superiour vnto them who are not able to endure hell paines with patience as we finde by triall in diuels Wherefore assure thy selfe Christian Reader they are more than follies which this man fableth of Christes paines equall and euen to hell fire it selfe and such is his constancie in his new Diuinitie that sometimes Christ suffered the verie paines of hell themselues and the same which the damned doe sometimes Christes paine was equall to it and as hot as hell fire and so not the verie same that the damned do suffer who feele indeed the true force of hell fire though not in that heat and heigth which they shall feele it at and after the day of iudgement It is most necessarie and most comfortable to be vnderstood of all men how the Lord assigned to his Sonne in the worke of redemption two persons as it were or countenances or conditions His owne naturally which God euer deerely loued and our countenance or person or condition which the Lord truely accursed and punished His owne Nature felt the sorrow and paine of the curse and hatred but the hatred and curse was bent against the load of our sinne wherein he stood foorth as guiltie before God and appeared as it were clothed therewith The taking of our Nature person and cause by the Sonne of God for our saluation is a key of Christian pietie that most concerneth and most profiteth vs if it be rightly vnderstood But as Waspes out of sweete flowres gather sharpe and hote liquors so out of the wholsome mysteries of true religion you labour to encrease the tartnesse of your vnholsome humour The eternall and true Sonne of God by the determinate counsell of his Father tooke our humane nature that is both the bodie and soule of man into one and the same person with his diuine glorie that by the sanctitie power and dignitie of the one the basenesse and weakenesse of the other might with more certaintie securitie and facilitie performe the worke of our redemption For by the neere and inseparable knitting of those two natures together not onely the person was able by his owne power to destroy sinne death and Satan and of his owne right to giue the spirit of trueth and grace and euerlasting righteousnesse and happinesse to all that beleeue in him but his birth life and death that is his humilitie obedience and patience were of infinite price and value with God by reason the same person that so humbled himselfe to obey the will and suffer the hand of his Father was also God though he could not suffer in his diuine but onely in his humane nature And to assure vs of his mercies towards vs by making vs partakers of his graces and merits with him he tooke all his elect into one and the same bodie with him ioyning himselfe vnto them by the power of his spirit as the head to the members that from him they might draw the strength hope and ioy of eternall life and all his meritorious passions and victorious actions be fully theirs as performed in their names and to their vses by him that for their sakes became their like and their leader I meane their head and their Sauiour And because sinne was the thing which seuered vs from Gods holinesse and prouoked his iustice against vs subiecting vs to death and damnation Christ therefore tooke vpon him the recompence of his Fathers holines by his obedience the preseruance of his Fathers iustice by his patience admitting into his humane soule and bodie not the infection or pollution of our sinne much lesse the confusion or destruction due to vs for sinne since he could neither be defiled with our sinne nor damned for our sinne but the purgation and satisfaction of our sinnes To which end by his obedience he abolished our disobedience that as by one mans disobedience which was Adam many were made sinners so by the obedience of one which is Christ manie should be made righteous and through death suffered in the bodie of his flesh for the redemption of our transgressions he reconciled vs to God and set at peace by the blood of his Crosse things in earth and things in heauen bearing our finnes in his bodie on the tree that we might be healed by his stripes We then were in our selues defiled hated accursed reiected and condemned for sinne yet Christ our Redeemer and Sauiour tooke vs into himselfe and our cause vpon himselfe not to partake with vs in our spirituall filthinesse and eternall wretchednesse but to clense vs from the one and to free vs from the other So that we did neither defile nor endanger him But his blood washed vs from all our sinnes and by his death he destroyed him that had power ouer death euen the deuill You speake then not onely without booke but without trueth when you say that Christ was euer deerely loued of God for his owne condition yet in or for our condition he was truely accursed and hated You might with as much faith and religion haue said That Christ by or with our condition was truely polluted with sinne and truely reiected confounded and damned for sinne For so were we and if his taking our cause vpon him doe truely and necessarily subiect him to our deserts and dangers then can none of these things be auoided which you so much abhorre as blasphemies All those things were due to vs in the highest degree euen when Christ tooke vs and our cause vnto him and were not released vnto vs but in Christ and for Christ and consequently if your two countenances and conditions in Christ be such as you make you may aswell affirme the last as the first that is as well pollution of sinne and damnation for sinne as malediction and hatred for sinne But who is so foolish amongst men as to thinke or call him a Theefe and a Felon that vpon repentance of the partie and recompense for the fact intreateth and obteineth pardon for one that was a Theefe and a Felon or so childish to say that
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 infââ¦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
We inherite pollution by Adams flesh before our Soules come to our bodies and that sufficeth for my reason though the pollution which we inherite be deriued as well from the Soules as from the Bodies of our Parents because their bodies when they begat vs were ioyned with their Soules whose naturall and animall faculties were still in them wholy corrupted and their sinnes communicated vnto their bodies though their spirits were renued and sanctified The very Seed of which we were begotten and conceaued was an vncleane thing as Iob calleth it when he saith Who can make a cleane thing of an vncleane and corruptible that is full of Corruption as Peter nameth it when he saith borne againe not of corruptible Seed of which we were borne by our Parents The corruption of sinne then is first deriued by our Bodies though our Soules be likewise wrapped in the same pollution and condemnation that our bodies are and sinne still abideth and rebelleth in our flesh so long as we liue though our Soules be washed and clensed from sinne And therefore the Apostle calleth our flesh the flesh of sinne in the similitude of which Christ was sent and confessed that in his flesh dwelt no good thing assuring vs that though Christ be in vs the body is dead because of sinne when the Spirit is life or liueth because of righteousnesse Neither is this newes to Zanchius whom you cite in your Treatise as if he fauoured your error Quod attinet ad contagium illud certe citra controuersiam in corpore primum inest deinde per corpus in animam deriuatur Iob docet aperte cap. 14. Quis potest facere mundum de immundo conceptum semine Quid autem proprie de immundo concipitur semine Caro. As for the contagion of originall sinne that is surely without Question first in the body and after by the body is deriued into the Soule Iob teacheth vs plainly in his fourteenth Chapter Who can make one cleane conceaued of vncleane Seede Now what is properly conceaued of vncleane Seede Flesh. If any man list to read more I remit him to that place of Zanchius least I should be ouerlong or else to Peter Martyr where he largely treateth thereof against Pigghius The common receaued Opinion is saith he that the Soule draweth originall sinne by her coniunction with the body which is infected and vitiated from our Parents Wherefore if any aske what is the seate or subiect thereof as they vse to speake We answere that originall sinne hath place in the flesh as in the roote and beginning thereof afterward from that fountaine it occupieth the Soule and so is extended through the whole man Idcirco semen est instrumentum quo hoc peccatum ex parentibus traducitur in filios Therefore the Seede of man is the instrument whereby this sinne is traduced from the Parents to the children And least he should seeme to rest himselfe on the receaued opinion onely not long after he addeth Now reasons are to be brought which may firmely and soundly prooue that originall sinne is propagated in men by Seede and generation And that we will therefore shew out of the Scriptures because many reclaime and thinke this whole matter to be a fiction With one breath you ouerthrow your selfe For you say we haue pollution before the soule commeth whence soeuer it commeth Yea whence soeuer What if the soule doe come in and by generation you see how you crosse your selfe To that peruerse and false supposition of yours that the soule of man commeth in and by generation which now you cleaue so fast vnto for an aduantage I neuer gaue any allowance or forbearance Looke to my words as narrowly as you can I say the minor proposition of my reason is cleere without intermedling with the question whence not when the soule commeth I there resolue that the soule is the life of the bodie not of seede nor of blood as you grossely would wrest my speech and therfore before life come the soule which bringeth life commeth not to the bodie Then if pollution cleaue to the flesh before life come as Ambrose teacheth and consequently before the soule come which commeth not before the bodie is made as I auouch whence soeuer it commeth it is euident that Adams flesh defileth and so condemneth vs before the soule come You in the abundance of your wit take whence soeuer to be as much as when soeuer and so by your misconceiuing you would fasten a contradiction to my words But coaxe not your selfe with such contrarieties grounded vpon your owne most ignorant mistaking I made no question of the time when but of the roote whence the soule commeth I learned by Leo that the Catholike faith did truely and constantly teach that the soules of men were not before they were inspired into their bodies and consequently the bodie must first be framed before the soule can be inspired And the contrarie conceite which you now take holde on is a manifest repugnancie to the Church and faith of Christ. I saw that inconuenience which you see not when you pronounce sinne is not in our flesh without a soule that is neither before nor after the soule For if the soule of man arise in and BY GENERATION and that can be no man which neuer had mans bodie what kind of creatures I pray you call you those abortions and scapes that passe from their mothers when they are yet but seede or blood before the body be framed Soules they haue in and by generation as you now suppose bodies they haue none that be humane Men therefore they be not for want of bodies other kinds they are not seeing they haue soules what name then will you giue to these vnfashioned births hauing reasonable and immortall spirits as you imagine or what place will you assigne them after this life We all must appeare before the Tribunall of Christ euery one to receiue things done in or by his bodie They haue nothing to receiue for any thing done in or by their bodies which they neuer had neither can they expect the resurrection of the bodie which pertaineth not to them It is sowen saith the Apostle a naturall body it is raised a spirituall bodie These haue no naturall bodies of men and so shall neuer rise with spirituall and glorified bodies yea they haue no part in Christs resurrection which was corporall since they do not communicate with him in their bodies which may be conformed to his glorious bodie You must then deuise some new name and some new place for those new creatures of yours which hauing no bodies of men can not by the Scriptures looke either for the resurrection or for the saluation promised to men You doe not auouch it you will say you did but obiect it Your most euident truth as you call it that sinne cannot be found being in any thing where a reasonable soule is wanting
by the death of his Sonne who bare our sinnes in his body on the tree that we might be deliuered from sinne and healed with his stripes And without satisfaction to God for sinne we haue neither remission of sinne nor redemption from sinne nor reconciliation with God Vpon this ground I then did still do reiect your maior as guarded neither with text nor truth but leaning only to your priuat liking as the best helpe to commend it From thence I came to your assumption or second proposition that Adam first and we euer since most properly committed sin in our soules our bodies being but the instruments of our soules following the Soules direction and will The which because it had diuerse branches one touching Adams transgression an other touching ours and likewise two parts the soule body in either I reserued for diuers answers In Adams sinne if you meant as your words made shew that his Soule and bodie were ioyned in transgressing Gods Commandement the Soule as the agent the body as the instrument That I said was MOST TRVE but repugnant to your intention and maine Conclusion For then as Adams Soule transgressed the Commandement with and by her bodie so in fatisfying for sinne Christs Soule must be punished by and with her bodie which was the thing you so much laboured to ouerthrow To this you now replie Nay the Conclusion will follow that the immortall part the minde was punished peculiarly and not by and from the body onely seeing in all euen outward sinnes the Soule sinneth both principally and also in a proper and peculiar manner by it selfe yea before the body sinneth Albeit the body sinneth also secondarily and in a manner proper to it selfe euen as the instrument as you say The principall and peculiar action of the Soule in sinnes that be common to the Body and Soule maketh no proofe that the Soule must haue a distinct and seuerall punishment from the body or that it may not be punished from and by the body The true and full punishment of all sinne in all the wicked is the casting of Body and Soule into hell fire where one and the same punishment is common to both euen as their sinnes were notwithstanding the proper and peculiar manner which the Soule hath in sinne by it selfe aboue the body The punishments of this life are likewise common to both For the Soule feeleth whatsoeuer greeueth the Body neither can any thing offend the Soule which doth not likewise disquiet the Body How beit the effects and impressions of one and the same punishment are different in Soule and Body not onely because the Soule is the chiefe patient and sentient in all paine as it was the chiefe agent and disponent in all sinne but also for that the Soule seeth and greeueth farder vpon feeling the paine then the body can doe For the Sense of the Body can onely iudge how tolerable or intolerable the paine is but the Soule reacheth vnto the cause continuance and consequence thereof which often times afflict the Soule as much or more then the paine it selfe This difference dependeth on the nature of the Soule which because it is endued with reason remembrance and intelligence perceiueth not onely things present and subiect to sense as the Body doth but things past and future together with their dependences and things spirituall as well as corporall and the losse of ioy and blisse no lesse then the anguish of perpetuall paine and miserie So that in all punishments of sinne which be common to the Soule and Body the Soule is farre deeper engaged in the griefe thereof then the Body can be But this is no reason to proue that Christs Soule must die the death of Soules or feele the paines of hell because his Soule considered better of his paines then his body could doe Two Rules of Gods Iustice in punishing the sinnes of men the Scriptures report Which though they be kept in all others yet may no man affirme them of Christ farder then the Gospell giueth euident Testimonie to them The one is the meanes the other is the measure of punishment As Wherewith a man sinneth by the same also shall he be punished and How much she exalted her selfe and liued in pleasure so much torment and sorrow giue yee to her Neither of these ruies could rightly fasten on Christ because he neuer sinned and therefore touching the meanes by which he satisfied for our sinnes the Scriptures and not your imaginations must be consulted Now they testifie that he dyed for our sinnes according to the Scriptures and that we were Redeemed by his pretious bloud which was shed for Remission of sinnes Here is the satisfaction for the sins of men which the Scripture deliuereth without any other death of the soule or of the damned which men must suffer if they be not freed from it by the death and blood of Christ but Christ neither did nor could suffer For the measure of paine which Christ suffered in the death of his body described in the Scriptures we must leaue it to God who only knew what proportion of paine in the person of his Sonne was sufficient for the sinnes of the world not therein trust the deceitfull ballance of your presumption who neither know what degree of pain Christ suffred on the crosse nor how much in the person of Christ would satisfie the iustice of God for our sinnes Only this we are assured that he learned obedience by that which he suffered his patience was thereby proued but neither of them ouerwhelmed or endangered And therefore that Christs paine on the Crosse was equall to hell paines or the very same which the damned do suffer these be your rash and violent intrusions vpon Gods iustice allotting to Christ out of your owne braine the same punishment as you call it in substance that the wrath of God inflicteth on the wicked and damned for their sinnes but in all these collections you rest on the rules of your owne reason without any warrant of the word of God which neuer sorteth our Sauior in his sufferings with the reprobate damned and contrary to the Christian faith which groundeth the waight of our redemption and strength of our Reconciliation to God vpon the infinitie of the person that died for vs and not of the paine that was suffered in our steeds Yea farder I meane that some sinnes the Soule acteth in and by it selfe meerely and therefore it suffereth likewise some punishments meerely in it selfe which touch not the body at all vnlesse it be by Sympathie onely and that onely when they grow vehement What you now meane vpon better aduise maketh nothing to the Conclusion which you would haue forced out of your former words Your assumption was that Adam first did and we euer since doe commit sinne most properly in our Soules our bodies being but the Instruments of our Soules In which words you speake of
and the basenesse and deiection of his soule One that is subiect to luxurie or gluttonie or amazed with feare who can endure to beholde ãâã ãâã ãâã ãâã ãâã The disposition of the soule piercing to the very outsides of the bodie euen as the prints of the seemlinesse of the soule appeare ãâã ãâã ãâã ãâã ãâã in the composed behauiour and gesture of the godly The alterations of the bloud and motions of the spirits within the bodie which the soule raiseth in all her affections are not so open to the eye as the former yet are they the causes of all outward mutations and sensible enough to the parties themselues when they grow any thing vehement For this is Gods ordinance in all things which haue sense or reason that good any way perceiued should delight stirre and inflame the will and appetite of beasts men and angels with desire and loue thereof and euill contrariwise should not onely auert and quench the will and appetite with hatred but offend and oppresse the patient with feare and griefe When then the soule of man vnited to her bodie liketh any thing obiected or apprehended vnder the shew of good she kindleth and moueth her selfe to attaine her desire and therewithall incenseth the vitall and animall spirits which warme the bloud enlarge the heart and diffuse themselues to persue or embrace the good that is approching or present And when she seeth any euill which she can not decline but must endure she staggereth and sincketh for feare which quencheth the spirits cooleth the bloud and closeth the heart depressing all three with a slacke colde and heauie remisnesse If she may withstand or requite the euill that is towards she raiseth her selfe to anger which maketh the bloud to boile the heart to swell and the spirits to flie to the outmost parts as readie to resist or reuenge So that LOVE and HATRED of good and euill obiected to the sense or minde of man are the two chiefe springs of all his affections and actions and the branches thereof which are desire feare ioy griefe and anger moued either by the sense or vnderstanding haue their manifest or secret alterations of the bloud and motions of the heart by the intension or remission of the spirits kindled or quenched more or lesse according as the obiect of good and euill is greater or nearer By this meanes the soule affected and mooued with good or euill affecteth and moueth her bodie and sheweth her inward disposition and inclination to either and the heart of man which is the seat of will hath his naturall and different motions raised by the soule vpon het liking or disliking of good or euill perceiued by sense or by vnderstanding These alterations and motions naturally impressed by the soule on the bodie not onely Philosophers and Physitians haue obserued but the Diuines of all ages that haue waded therein haue fully confessed Aristotle by the rules of nature collected and inferred thus much ãâã ãâã ãâã ãâã ãâã The beginning of motion is that which in our actions must be persued or declined and of necessitie heat and cold do follow vpon the cogitation or imagination of either That which is grieuing is declined that which is pleasing is persued Howbeit in small things this is scant sensible So that almost all things grieuing and pleasing vs bring with them a sensible kinde of colde and heat as it is euident by our affections the parts enlarging by heat and shrinking with colde This alteration either the sense or the imagination or the cogitation can make Wherefore some shake and feare onely vpon the cogitation of things The euill or good which grieueth or pleaseth vs bringeth naturally colde or heat to the bloud and so enlargeth or shrinketh the heart which alterations do come as well vpon cogitation and imagination as vpon sense Galene an exact and skilfull obseruer of mans bodie writeth that the first and principall cause of shaking is the recourse of the naturall heat to the inward and outward parts which is found in manie affections of the soule and with the same are as well the spirits as the bloud caried sometimes inward to the fountaine of the heart and there compressed sometimes extended to the outward parts and there diffused Those spirits and bloud together with the heat that is in either or both the soule vseth for her first instruments in all her operations or els dwelleth in them and those motions of the soule we may plainly beholde in manie other things but chiefly in the affections of the soule For feare presently driueth the spirits and the bloud to the inward parts and presseth them to a narrow roome by cooling the outsides of the bodie Anger doth hastily send forth diffuse and heat the bloud and spirits and therefore the beating of the arteries and the heart in them that feare are small and weake but very great and vehement in them that are angrie That feare doth straiten and contract the hart and ioy dilate it and make it leape and the signes of either preuaile and appeare in the body the auncient Father Saint Basile did long since obserue Teares the effect of griefe doe rise saith he when an impression against our wils doth strike the Soule and draw it together the spirit about the heart being compacted and straitned Ioy is as it were the leaping of the Soule exulting or aduancing it selfe for things answerable to our mind Wherefore the Soule sheweth signes in the Body accordingly For in those that sorrow the masse of flesh is pale wanne and cold In those that reioyce the habite of their body is floorishing and ruddy the Soule euen leaping and for pleasure offering to rush to the outmost parts Thomas Aquinas a man well learned though led with the errors of his age very truely noteth First Quod in omni passione animae additur aliquid vel diminuitur a naturali motu Cordis in quantum cor intensiùs vel remissiùs monetur That in all the passions of the Soule somewhat is added to or diminished from the naturall motion of the hart in as much as the hart mooueth either swifter or slacker Secondly that From the loue of temporall things all sinne proceedeth all our affections being caused by loue which melteth and mollifieth the hart that the thing loued may pearce it contrary to coldnesse and hardnesse of hart which is a disposition repugnant to loue whose perfection is to be zealous and feruent The cause of all sinne then which is the loue of our selues and of temporall things delighting vs so flameth in our harts that it seeketh all occasions and vndertaketh all actions to content our appetites and this heate and motion of loue being impressed in the hart by the soule it is manifest that the consent of sinne is communicated from the Soule to the Body Leonardus Fuchsius a learned Phisitian of our time and a professor of true Religion in his institutions of Phisicke
Our Sauiour knew no more waies when he said to Peter Flesh and blood hath not reuealed it vnto thee but my Father which is in Heauen Where men that are teachers or learners are called flesh and blood because without the Body the Soule learneth nothing in this life but what is reuealed vnto it by the spirit of God Saint Iohn knew as few That saith he which we haue seene and heard declare we vnto you that you also may haue fellowship with vs. This a man would thinke were plaine enough that all knowledge must be either naturally infused in vs as it was in Angels or collected of vs by sense and experience or reuealed to vs from God For if we be borne voide of all knowledge as the Scripture expresly testifieth we know not at first our right hand from our left then must we get it by meanes And meanes to come by the knowledge of particular and externall things what can you assigne besides the sense If therefore the Heathen saw this and you see it not you prooue your selfe to haue lesse vnderstanding then the Heathen The Soule indeede by the power of vnderstanding and reason wherewith she is endued of God doth in continuance obserue discerne and compare the agreements and contrarieties of things as also their causes and consequents and what of her selfe she can not perceaue she learneth with more ease of others who are longer and better acquainted therewith and whose phantasiue spirits are thinner and quicker to pearce into the depth of things The differences then and defects of mens wits doe cleerele witnesse that not onely the instruments of sense but the Imaginatiue spirits must concurre to attaine and encrease knowledge in this life vnlesse God inspire the Hart aboue nature which he doth when and where pleaseth him These may be the meanes of thinking and yet not the causes or occasions of mis-thinking The naturall meanes of thinking must still be the meanes of well and ill thinking they varie not howsoeuer the minde varie in her resolutions What or how manie may be the causes or occasions of ill thoughts maketh nothing to this question it sufficeth for my purpose to make the bodie liable to the punishment of euery sinne that the parts powers or spirits of the Body haue any communion with the suggesting admitting or performing of ech sinne For in all sinne not onely the Doers but the leaders directors aduisers helpers consenters allowers and reioycers are in their degree partners with the principall Yea all the instruments are iustly detested where the crime is worthily condemned But whence ill thinking commeth can you tell A man may thinke and speake of all the errors and heresies in the world and yet not sinne It is the liking and embracing of them that maketh the offence and not thinking or reasoning of them The will then causeth thoughts to be good or euill the vnderstanding doth not Now the will must haue somewhat to lead it which is either the show of truth or the loue of some other thing which doth preiudice the truth There is no truth but in the word of God which we must either heare or read before we can apprehend If we stop our eares against the word of God shall not that wilfull deafenesse of ours turne to the deserued destruction of Body and Soule If we open our eares but not our harts to the voice of God doth not the loue of some earthly good or feare of some temporall harme close our harts against the truth Both which as well loue as feare come from the bodily senses and affections and make their manifest impression on the hart leading the will to consent to their law For where all ill thoughts are against veritie charitie or temperance men are ledde from the truth by commoditie glory soueraigntie or credulitie as Austen obserueth whereto if we put ease enuie and luxurie we see the causes of all ill thoughts which haue no place in the Soule apart from the Body The proper prouocations and pleasures of sinne are often times not outward at all but the mââ¦ere peruersitie and malignitie of our euill mind is vsually the very cause of ill thoughts and ill determinations You would say some what if you could tell how Doth any thing properly prouoke it selfe Doth the fire prouoke it selfe to burne or the Sunne prouoke him selfe to shine Lamenesse maketh a creeple to halt it prouoketh him not And so doth pitch defile the hands and not prouoke them to fowlenesse The next and necessarie causes of things are called efficients and not provocations So that will you nill you prouocations are externall either to the person or to the part that is the principall or speciall Agent The Apostle teacheth you how to vse the word properly when he saith ãâã ãâã ãâã ãâã ãâã prouoking one an other The very composition of the word proueth as much ãâã ãâã ãâã ãâã ãâã or prouocare is first to call or vrge a man to any thing before he him selfe be willing Then the naturall and inward corruption of the minde is no prouocation but the cause efââ¦cient of ill thoughts and if there be any prouocations they must be externall to the part or partie prouoked And did you know the principles of learning or grounds of nature you would soone perceaue that as well the will of man as his desire is led with respect of somewhat that is good or at least seemeth good which prouoketh and draweth both sense and will to performe her actions Now though the desire Antecedent and delight consequent be inward and inherent yet the good things which we affect and would attaine are then externall when we pursue them and when we vse them or enioy them they are but conioyned with vs in possession or opinion which contenteth both Body and Soule As you do not vnderstand what PROVOCATION meaneth so do you lesse perccaue what PLEASVRE is You mingle Soule and sense head and heeles together to make some shew of opposition but in the end you bewray your presumptuous ignorance and daube it ouer with your wonted words of PROPER MEERE which are as much to this purpose as salt to make sugar The PROPER prouocations and pleasures of sinne are often times you say not outward at all I vsed not the word outward but sayd the soule tooke from the bodie all PROVOCATIONS and PLEASVRES of sinne brought to effect and committed all ACTS of sinne by her bodie you neither marke the restraint which I made in the beginning of that section of all sinnes brought to effect neither see the words following in the same sentence which expresse as much the acts of sinne committed but rouing quite from the matter you ââ¦arle at my words without iudgement or memorie For as you fumble about prouocations so do you about pleasure which you would make to be meerely spirituall But notwithstanding your toying with termes that is properly PLEASVRE which the soule
the people that Christ came to saue the house of Israell by giuing his life for their sinnes and that sinne caused the onely Sonne of God to be crucified in the flesh and to suffer the most vile and slaunderous death of the Crosse and consequently willed them to remember how grieuously and cruelly Christ was handled of the Iewes for our sinnes and to set before their eyes Christ crucified with his body stretched on the Crosse his head crowned with sharpe thornes his hands and his feete pearced with nayles his heart opened with a speare his flesh rent and torne with whips his browes sweating water and bloudâ⦠by this stirreth vp the hearers to the hatred of sinne that was so grieuous in the sight of God that he would not be pacified but onely with the bloud of his owne Sonne And though there were a thousand examples in the Scripture shewing how greatly God abhorred sinne yet this one is of more force then all the rest that the Sonne of God was compelled to giue his body to bee bruised and broken on the Crosse for our sinnes After these premonitions follow your words Christ hath taken vpon him the iust reward of sinne which was death not the whole reward of sinne which is an vtter exclusion from all grace and glorie and the eternall damnation of body and Soule in hell fire but the death of his body bruised and broken on the Crosse by the cruell rage of the Iewes which is particularly and plainely before described Now the death of the body inflicted on all mankind for sinne is the iust though not the full reward of sinne and by suffering that Christ freed vs from all condemnation of sinne which otherwise in vs would haue beene euerlasting And this explication the same Homily addeth to the former words which you cite though you purposely suppresse it When all hope of righteousnesse was past on our part and wee had nothing whereby wee might quench Gods burning wrath and worke the saluation of our Soules Then euen then did the Sonne of God come downe from heauen to be wounded for our sakes to be reputed with the wicked to be condemned vnto death to take vpon him the reward of our sinnes and to giue his body to be broken on the Crosse for our offences Here are both the places which you patch together the one noting Death to be the iust reward of sinne the other expressing what kind of death Christ suffered for vs as the reward of our sinne euen the breaking of his body on the Crosse for our offences In the second proposition you shew more deprauing of the publike doctrine of this Realme For where the second Homily saith in expresse words that our Grandfather Adam by breaking Gods commaundement in eating the Apple forbidden him in Paradise purchased not onely to himselfe but also to his posteritie for euer the iust wrath and indignation of God who condemned both him and his to euerlasting death both of body and Soule you transferre this iudgement from Adam to Christ which the Homily doeth not and least you should bee taken tardie with open blasphemie you leaue out the word EVERLASTING which is euident in the Homily and vpon those maimed and forged collections you inferre that by the Homily Christ tooke on him for vs the death both of body and Soule Why say you not Christ tooke vpon him EVERLASTING death both of body and Soule which was the iust and due purchase or wages of our sinne by the plaine words of that Homilie You feared blasphemie and therefore you chose rather to falsifie the place then to want some defence for your Doctrine Christ you will say died that death which was the reward of our sinne by the Booke of Homilies To belie publike Authoritie so grossely in so great causes is a quadruple iniquitie What death Christ died for our sinnes is openly professed and euen pictured before our eyes in this very Homilie the words I repeated in the Section before What death was the wages of our sinne if the word euerlasting did not fully declare the same Homilie in the same Section whence your words are taken doth twice most abundantly teach Adam tooke vpon him to eate of the tree forbidden and in so doing he died the death that is to say he became mortall he lost the fauour of God he was cast out of Paradise he was no longer a Citizen of heauen but a fire brand of hell and a bond-slaue to the Diuell And sixe lines after So that now neither Adam nor any of his had any right or interest at all in the kingdome of heauen but were become plaine Reprobates and cast-awaies being perpetually damned to the euerlasting paines of hell fire It would fairely fit your new Doctrine to defend that Christ was a Reprobate and a Cast-away yea a fire-brand of hell and a bond-slaue to the Diuell perpetually damned to the euerlasting paines of hell fire And though I be perswaded you detest these diuelish impieties and hellish blasphemies yet you regard little your cause or your conscience which vouch in Print that Christ suffered that reward of sinne which by the Booke of Homilies was due to vs all those things by the same Booke in the same place being due to vs. You will shift of this matter as if these things might be granted in substance not in circumstance and in our countenance not in his But such shifts are so shamefull and sinfull in this case that I thinke your owne friends wil altogether mislike your flying to the Booke of Homilies for the death of the Soule or the iust reward of sinne in all mankind there mentioned to be suffered in the Soule of Christ. Also our great Bible appointed by Authoritie to be read in publike Churches expresly saith as much It is a poore pittance when you finde no helpe for your new made hell in the whole Text of the Bible to run to the Printers additions set by the sides of the Booke who often annexe things in the Margine for direction or explication as they thinke good which declare the Printers or Correctors but not the Authors nor Translators mind Your wits I trust be not so weake but you can discerne between the English translation of the Text commaunded to be publikely read in the Church and the Marginall notes added by others without any warrant of publike Authority for ought that I see And therefore I take not my selfe nor any man else to be bound to those notes farder then they euidently concurre with the truth of the Text though they may be sometimes profitable for the opening of hard places That Christ was in an Agonie the Euangelist affirmeth and the English Translator hath done his duetie in expressing so much but what the cause was of that Agonie is beyond the Commission of a Translator to specifie since the Scripture concealeth it and so publike Authoritie which appointed
increased by continuall transgressing which defileth the sinner and cleaueth to the soule till she be washed with the bloud and renewed by the spirit of Christ. The guiltinesse of sinne is double in regard either of the sinne committed or of the punishment prepared The witnesse of our conscience priuie to our doings when our cogitations accuse vs and our harts condemne vs this is the conuiction ââ¦hat God doth and will vse in Iudgement himselfe as greater then our harts not onely knowing but reuealing the things hid in Darkenesse and manifesting the Counsels of ech mans hart The guiltinesse of punishment noteth the iust deseruing thereof by vs or the fast binding of vs thereto by the rule of Iustice. If I bring not backe thy Sonne vnto thee said Iudah to Iacob his Father I will sinne vnto thee euery day not meaning he would euery day offer new offences to his Father but that he would be guiltie of that sinne for euer Whosoeuer shall eate this Bread saith Paul or drinke this Cup of the Lord vnworthily shall be guiltie of the Body and bloud of the Lord that is guiltie of sinning against the Body and bloud of the Lord. Now the workeman is worthie of his reward whether it be in good or euill and therefore punishment is the wages of sinne worthily deserued or certainly reserued for sinners by the Iudgement of God When the high Priest asked the Councel touching Christ behold ye heard his blasphemy what thinke ye They answered he is guiltie of death that is worthie to die and so they condemned him as WORTHIE to die Sometimes ãâã ãâã ãâã ãâã ãâã is obliged and assured of punishment as he that blasphemeth against the holy Ghost shall neuer be pardoned but guiltie that is assured of euerlasting condemnation So likewise the true malediction of sinne is triple For as the true blessings of God haue three degrees First his loue which is the roote of all our happinesse then his grace which is the meane of hauing that which is fit for this life and of hoping for the rest and lastly his glorie which is the full fruition of the reward for his in the heauens so the true Curse of sinne which is the depriuation of all true blessing hath the same degrees I meane the losse of Gods loue which is his hatred and detestation of sinne the lacke of his grace to know like or imitate his goodnes in this life and lastly the repulse from his kingdome with the terrible iudgement and eternall miserie prouided for the wicked Come now to your Termes of sinfull defiled and accursed and see how well they agree to Christ. First if the holinesse of God were so great in his Person as to purge our vncleannesse much more was it able to resist our Corruption and to keepe him from being defiled with our sinnes from which he clensed vs. Againe if he were any way defiled with our sinnes he must needs offer Sacrifice first for himselfe and then for vs. But this is quite repugnant to the Apostles Doctrine who saith Christ needed not to offer vp any such Sacrifice for himselfe Thirdly if he were defiled by our sinnes his office must defile him his nature nor Actions could not That which was borne of the Virgine was HOLY his life was innocent and iust he did no sinne nor knew no sinne his office was more holy then either of these For these resisted sinne but his office clensed sinne Now to clense others from sinne required more holinesse then to keepe himselfe from sinne The one is the holinesse of the Creature the other of the Creator And how should the Priesthood defile him when the Sacrifice was holy and vndefiled Christ offered himselfe without spot to God saith the Apostle directly speaking of his Sacrifice And Peter calleth him the Lamb vnspotted and vndefiled which must be in respect of his Sacrifice For he was the Lamb of God which tooke away the sinnes of the world Else how could he be a Sacrifice of a sweete smelling sauour vnto God whose eyes are pure and can not behold wickednes if he were any way vncleane with his owne or with our sinnes and if our sinnes could then defile him or make him vnclean he is at this day sitting in the heauens defiled vncleane For we haue the very same coniunction with him now that we had then being members of his Body as then we were and he our head and he still presenteth vs to God as then he did and euen by the vertue of those sufferings which he sustained here on earth for vs. So that his mediation is now by the power of that Passion which he then endured and if his assuming Sinners into his Body or being the propitiation for our sinnes could then touch him with any vncleannesse he can not be free from it at this present But his Priesthood was holy then and vndefiled and so remaineth still both pure and perpetuall And if in the figuratiue Sacrifices of the Law neither the Pââ¦st nor the Sacrifice were defiled with the sinnes of the People but were sanctified and accepted when the one did offer the other was offered for sinne what ground of truth can it haue that the true most holy and acceptable Sacrifice for sinne which indeede purged the sinnes of the world should defile either the Person of Christ or his office or his action in that oblation Lastly since all pollution of Soule is inherent which you graunt was not in Christ how should he be defiled that had nothing in him but holinesse and righteousnesse which I trust are not defiled If Christ were not defiled with our sinnes then was he not sinfull One sinn defileth how much more then doth the fulnesse of sinne make Christ vncleane which is your deuotion to the Sonne of God I meane not inherently but by imputation You meane he was defiled and sinnefull not truely but falsely Did you speake of men who erre in their iudgements it might be borne but when you speake of God there is no imputation with him but in trueth vnlesse you will change the Apostles doctrine Let God be true and euery man a liar and say God must be a lyar afore you can speake trueth in this behalfe God doth impute righteousnesse to vs that be sinners by pardoning our offences and accepting vs for Christes sake when of our selues we are most vnwoorthie but vncleannesse he doth not impute where none is found because he giueth freely by mercy and condemneth iustly by desert The punishment of our sinnes Christ did willingly beare in his bodie the guilt of our sinnes he did not and that made his sufferings the more righteous as being without desert or guilt Did God then wrong his Sonne in afflicting him he laide the burden of our iniquities on the bodie of Christ who was willing to redeeme our danger with his owne death and
was most willing and able to make recompence to God for our sinnes by the dignity and innocencie of his person which we could not And who but you concludeth a Mediatour and Redeemer to be guiltie of their sinnes for whom he maketh mediation and Redemption If a man intreat pardon for a theefe or a traytor vpon repentance and satisfaction for the wrong shall he by your Diuinitie be a theefe and a traitour as well as the prisoner If it were not lawfull for Princes to pardon then were it vnlawfull for others to aske it but in afââ¦oording mercie where repentance is promised and none wronged Princes shew the power and right of their swordes in Gods steed as well to accept the penitent where they please as to reuenge the obstinate Shall it not then be much more iust with God in whose only will and hand is the supreame power of all things to release his wrath and pardon his prisoner vpon repentance and recompence offered to his iustice How can any suffer at Gods hand except he be reputed sinnefull For such as were his owne Christ might suffer and be no way touched with any guilt of their sinne but rather accepted with God and honored with men for the greatnesse of his mercy and charitie And if he be no good shepheard that flieth to saue his owne life and leaueth his flocke to the woolfe but the goodnesse of a shepheard is tried as our Sauiour saith by ventring his life for his sheepe how commeth it into your braines to make Christ a sinnefull and hatefull shepheard for giuing his life for his sheepe We ought saith Saint Iohn to lay downe our liues for our brethren Shall that wrappe vs vs within the guilt of other mens sinnes or rather commend our obedience to God when we venter our liues our dueties so requiring to preuent other mens harmes But God himselfe you will say doth not punish in this case and therefore he holdeth vs not guiltie As though an haire of our heads could fall without Gods appointment and decree or he would accept it as his seruice if it made vs sinfull What rude and lewd ignorance is it to make that sinfull in Christ which is commended to vs by his example and commanded vs for his loue and the good of others The Iewes sacrifices the expresse figures of Christ do most liuely set out this thing When they were brought vnto God the people must lay on their hands vpon the heads of the beasts shewing thereby that their sinnes were put vpon the sacrifice and that God so accounted them indeed to be As your doctrine is most vnsauerie so your proofs be most vnsound your fansies are so fraighted with falshood that you can not almost speake a trueth To what end the bringers of Sacrifices did lay their hands on the heads thereof is not expressed in the Scripture though you boldly auouched it by the example of the Scape-goat on which the high Priest alone imposed his hands In peace-offerings of thanksgiuing where was no mention of sinne as well as in burnt offerings and sinne offerings the people layed their hands on the heads of their sacrifices and in sinne-offerings the laying on of their hands might be a confession of the fault which they were guilty of or of their desert that they were worthie to die or of their faith in looking to be saued from their sinnes by the bloud of the true Sacrifice which should purge them from all their vncleannesse The Scape-goat which you make a president for all other Sacrifices but very falsely was not slaine at all and had no hands layd on him saue the high Priests alone and liuing caried away the sinnes of the people into a land not inhabited What resemblance hath this with the bloudie sacrifice of Christ for sinne or what comparison can you make betweene them but by contrarieties The other bloudie Sacrifices which vndoubtedly were figures of Christ teach no such thing as you imagine but rather plainly confute it For as in nature they were not capable of the guilt but onely of the paine of sinne which is death so in vse they were holy and in their reference to the true sacrifice accepted for the sinnes of men And because you now admit them to be expresse and liuely figures of Christ which in the beginning you denied resolue your Reader whether they were defiled and hatefull to God or no. The Scripture sayth of them they were most holy and accepted as offerings of a sweet sauour vnto God And if the figuratiue Sacrifices when they did beare the sinnes of transgressors were not defiled therewith but most holy and accepted to God what true Christian will endure your vncleane thoughts and words that the Sonne of God was defiled with our sinnes and hatefull to God for them when he assumed them to abolish them by the shedding of his bloud and to purge vs from all pollution of flesh and spirit Neither trust to your termes of imputation to saue you from impietie of heart and mouth our sinnes were imputed to Christ to beare the burden of them in his bodie that is to be chastiââ¦ed for them but not to be defiled with them or guiltie of them much lesse to be hatefull to God and truely accursed for them The comparison of Christ with a Suretie is neither a simple similitude as you simplie call it neither is it vncleane but a ââ¦olie and sit representation of Christes paying our debt for vs. Christes vndertaking our cause and paying our debts in farre more ample and pleasing maner to God then we were able I no way reiect or reproue it is the ankââ¦r and holde of our saluation but that you bound him thereto by a single similitude of a Suretie who could not be bound farther then his owne loue and liking did leade him I did and do mislike and say if you take not heed thereto it breedeth a peââ¦tilent and perniââ¦ious heresie For it is most certaine that long before the manhood of Christ was conceiued the second person in Trinity vndertooke our redemption and in that respect the true and eternall God euen from the beginning professed himselfe to be our Redeemer I am sure sayth Iob that my Redeemer liueth Thou hast redeemed me ô Lord God of trueth sayth Dauid Of the Israelites he likewise sayth When he slew them they sought him and remembred that God was their strength and the most high God their Redeemer He that made thee sayth Esay thine husband whose name is the Lord of hosts and thy Redeemer the holy one of Israel shall be called the God of the whole world And againe Thou ô Lord art our Father our Redeemer thy Name is for euer and euer And lest any should diuert this to the deliuerance out of Egypt which was a figure of their true redemption from sinne and Satan Dauid saith The Lord redeemeth the Soules
So that in all his Infirmities affections Temptations and afflictions he was still free from sinne which may be the Apostles mââ¦aning in the laââ¦r place to note that how diuââ¦rs soeuer Christs Temptations were yet he was tempââ¦d in all things without sinne Then all such feares and sorrowes as hââ¦ue in them any doubt or distrust of Gods fauour aud Christs Saluation are vtterly excluded from him by the Apostles owne limitations and therefore you loose but your labour by pretence of these words to bring Christ within the compasse of your ãâã feares and sorrowes a Defenc pag. 86. ãâã 2â⦠Hereto ââ¦erueth our publike Doctrine Diram execrationem in se suscepit You handle the ãâã as you doe the Scriptures and Fathers turning them from their right What Christ ãâã for ãâã sense to serue your priuate Doctrines Christ vndertook our curse saith the Caââ¦isme what then Christ vndertooke all our sinnes and all the punishment due vnto them not to ãâã it in the same kinde but to dissolue it in his Person and to discharge vs of it Yea he vndertooke our reiection confusion and damnation to satisfie them not to beare them to clâ⦠them not to beare them So that hence you may conclude a Satisfaction and dissolution made by Christ of all these things that were due to vs but you may not inferre that he was vtterly reiected inwardly confounded or eternally condemned as we should haue beene and the damned are Againe he tooke vpon him the Satisfaction and recompence of all our sinnes and paines But where Saint Peterââ¦aith Christ bare our sinnes in his Body on the Tree and Saint Paul saith b ãâã ãâã 2. Christ ãâã things in ãâã and things in heauen by the bloud of his Crâ⦠and reconâ⦠c ãâã 2. vs in the Body of his flesh Christ vndertooke then to abolish our curse and condââ¦tion but in the Body of his flesh where he reconciled vs vnto God So that you must bring ãâã words out of the Catechisme before your Doctrine will ãâã ãâã drawen And by your leaue I take the Catechisme permitted to be taught in Schooles but not Authorized for the publike Doctrine of this Realme Neither are you the Man that so much respect authoritie farre more publike then this where it sorteth not with your fansies But here you haue caught a word or two that may be misused and that is the cause the Catechisme is so much magnified by your priuate Authoritie as to be the publike Doctrine of this Realme Which I speake not to disgrace the Booke but to make difference betwixt your verdict and the Iudgement of the whole Realme d Defenc. pag. 87. li. 7. You might haue giuen a good sense of my words if you had any mind ãâã as of those generall and large words of the Scripture whereupon I grounded my selfe It is more then time we should yeelde such a ghest as you are the same submission and reuerence that we giue to the Sacred Scriptures specially when you abuse the words of the holy Ghost to your priuate vnsound conceits In the word of God I am bound to looke to the meaning of the Writer who could not erre and therefore howsoeuer the words if they were another mans might be reiected yet in the Scriptures they are to be receaued with all Religion because he endited them that is ââ¦e Spirit of truth and he hath a found and euident Doctrine in them though we vnderstand it not And therefore we must seeke to other places of like sense or more light that we may learne the meaning of the holy Ghost Expect you the like dââ¦tie when you deââ¦iue your sullaine and vnsauorie fansies by false and loose consequents from the words of holy write as if you were not bound to beware how you abuse the Scriptures but we must looke on and hold our peaces whiles you peruert the words of the Prophets and Apostles at your pleasure You made a number of false Propositions and Conclusions without all waââ¦ant of the word of God as e Trea pa. 46. li. 10. Thus doe the members of Christ suffer therefore of nâ⦠ãâã Christ our head suffered the like yea farre greater terrors of God and assaults of the diuell And so you Reason f Ibid ãâã 32. pag. 47. li. 1. which can not be refuted by the witte of Man ãâã ãâã vs not but wherein he had experience of our Temptations but he succoureth ãâã in these ãâã Temptations of feeling the sorrowes of hell Therefore he himselfe haâ⦠experience of the sââ¦me Where to shew your witte you ioyne an affirmatiue conclusion ââ¦o a negatiue maior and in defiance of all truth and reason you make this childish and ignorant manner of reasoning to be irrefutable And so your pleasant Electuaâ⦠that g Trea pag. 45 li. 33. of all absurditiââ¦s this is the greatest that meere men should suffer more deepely and more bitterly the sorrowes and paines of hell then Christ did All these you build vpon this foundation Christ was h Heb. 4. Tempted in all things after alikenââ¦sse but without sinne noâ⦠that ââ¦he ââ¦is any such intention or direction in the Apostles words but that you will makâ⦠such a Construction of them and no man must say nay To let you see your folly and ãâã iu this point I i Coââ¦lus pa. 283. shewed you many corporall paines and sorrowes and likewise many spirituall which Christ neuer felt as touching the causes and obiects of those afflictions though I did not exempt him from the generall sense of those affections In the Body of Man I named blindnesse dumbnesse lamenesse sicknesse breaking of bones burning of fire and such like which Christ neuer suffered and yââ¦t in all these he can and doth succour others In the Soule I reckned blindnesse and hardnesse of hart vnbeliefe desperation frensie and vexation with diuels all which Christ hath often cured and healed and readily can though he were neuer plunged into these as men are Wherefore your maine and immooueable Collection out of the Apostle as you dreame that Christ succoureth vs not but wherein he had experience of the same was a blind and false inââ¦sion of yours vtterly mistaking the Apostles words and meaning To this what reply you k Defenc. pag. 87. li. 18. The Apostle and ãâã both doe speake of the sufferings of mankind in generall and of each part of nature apt to suffer but not of euery particular in each of them or which each meeteth withall You are where you would be when you and the Apostle goe hand in hand as you make your selfe beleeue though you come nothing neere the Apostles speech oâ⦠sense Then since it sufficeth for the truth of the Apostles words that Christ felt feare sorrow shame paine and death which are common to all men and there was no neede that Christ should haue all the same causes of feare sorrow shââ¦me and paine which euery man hath or may
ãâã ãâã ãâã ãâã standing What an agonie is in doubt or feare to missâ⦠of that we vndertake we are agonized Galene the chiefe of Physicians and well skilled in the perturbations and commotions of the bodie that come from the bloud or spirits noteth of what affections an agonie is compounded ' Fââ¦are sayth he doth prââ¦sently driue the bloud and spirits inward towards their fountaine c Galenus dââ¦ââ¦ausis comatââ¦n li. 2. and contracteth them together by cooling the vttermost parts of the bodie and anger doth as suddenly heat them diffund and send them foorth ãâã ãâã ãâã ãâã ãâã and that which in Greeke is called an agonie is compounded of them both and hath inequall motions according to the predominant affection Aristotle a great Philosopher in the knowledge of naturall things not only sheweth that there may be an agonie without feare as when we attempt things honest and commendable though diââ¦cult d Arist Rhetoricorum li. 1. cap. 9. ãâã ãâã ãâã ãâã ãâã for which men striue and are agpmozed without feare but also that sweating in an agonie commeth rather from indignation and zeale than from feare e Idem Problemat sect 2. quest 26. An agonie sayth he is not the passing of the naturall heat from the higher parts of the bodie vnto the lower as in feare but it is rather an increase of heat as in anger and indignation And he that is in an agonie is not troubled with feare or colde but with expectation of the euent Wherein Theophrastus not much behinde him agreeth with him f Theophrastus de Sudoribus 12. ãâã ãâã ãâã ãâã ãâã An agonie is not the remouing of the naturall heat but the increasing thereof as in anger And heat doth drie the outmost parts of the bodie I speake not this to bind Christes sweate in the Garden wholy to naturall causes but to shew that neither Diuinitie Philosophy nor Physicke doe permit that feare or sorow which coole the blood and quench the spirits should be the cause of this bloudie sweate but that rather as the Euangelist expresseth it came from strength and contention of zeale whiles Christ most feruently prayed for that which he was very desirous and in present expectation to obtaine An Angell appeared from heauen g Luc. 22. 43. ãâã ãâã ãâã ãâã ãâã strengthning him saith the Scripture no question with a message from God For Angels otherwise were not in this case to entermeddle And then Christ h vers 44. entring into an Agonie that is into a vehement contention of mind to preuaile against that which resisted or hindred him he prayed more feruently From this feruencie of zeale and contention of minde came that bloudie sweate which the Euangelist mentioneth which whether we make to be according to Nature or aboue Nature it could not proceede from feare or sorrow as some men imagine For feare doth driue the bloud inward and coole it and so can not thinne it and expell it by the outmost parts and pores of the Body The Physitian that wrote the Booke de vtilitate Respirationis amongst Galens works saith i Li. de vtilitaââ¦e Respirationiâ⦠Galen attribut ââ¦om 7. Contingit Poros ex multo aut feruido spiritu vsque adeo dilatari vt etiam exeat sanguis per eos ââ¦iatque sudor sanguineus It sometimes happeneth that abundant or feruent spirits doe so dilate the pores of the bodie that bloud passeth by them and so the sweate may be bloudie If we leane not to the course of Nature for the cause of Christs bloudie sweate then Hilaries Rule is very sound k Hilarius dâ⦠Trinitate li 10. It is no Infirmitie which power did aboue the custoââ¦e of Nature No man then may dare impute Christs sweate to weakenesse because it is against Nature to sweat bloud Beda followeth him in the l Beda in Luc. cap. 22. same words Rupertus in larger m Rupertus de victoria verbi Dei li. 12. ca. 21. This is vnwonted this is aboue nature the flesh whole the skinne not cut for bloude to runne out of all the body and to fall on the earth as it were sweate Lyra receaueth the same According to the Iudgement of diuers n Lyra in Luc. ca. 22. this was supernaturally done that bloud should come foorth in steede of sweate that so Christ euen then might begin to shed his bloud for our saluation Then neither in Diuine nor humane learning is there any necessitie that the feare of your hell paines should be the cause of this sweate which Augustine Prosper and Bernard ascribe vnto Christs wil and power for a mysticall signification as I haue shewed in my * Serm. pag. 38. 39. Sermons Thus see we by the words of the holy Ghost that in the Garden Christs Soule was affected with feare and afflicted with sorrow his prayer prooueth his submission and intention of minde after comfort sent him from heauen by an Angell and his bloudie sweate if we attribute it to nature must come from zeale if we referre it to Christs power aboue Nature might haue many causes to vs vnknowne in particular though we can ghesse at the generall Of all these circumstances actions and affections there can no one direct cause be designed in speciall except in large termes we will say the worke of our Redemption was the cause of them all but neither pains nor suffrings can precisely be determined to be the proper ground of them all since after comfort from heauen he fell to most feruent prayer and therein to his bloudie sweat much lesse can you conclude that hell paines were the right and true cause thereof So that I haue more reason to reiect your maior proposition as apparently false than you haue right to pronounce it firme because you can denie mine assertion by flinging off all the Fathers as vnworthy to haue their iudgements regarded outfacing the Scriptures with phrases and figures to bring them to your bent But in the kinds of paines which Christ suffered in the Garden we doubt as much as in the causes of his agonie You must therefore declare what maner of paines you meane in your proposition before we shall fully vnderstand you p Defenc. pag. 91. li. 16. You meane it seemeth that Christ suffered paines in his soule by reason of the strength and zeale of his holy affections and that those were the proper and maine causes of that his most wofull and miraculous agonie and complaint Therefore not only extraordinarie paines inflicted vpon him by way of proper punishment as my proposition intendeth You seeke nothing but by confusion to couer and colour your absurd and false doctrines and that maketh you huddle and heape things together without all distinction or exposition Christes agonie in the Garden was before any paines inflicted on his bodie or soule other than feare or sorrow which were painfull affections rising from diuers occasions and causes as we shall afterward see His complaint
for the weakenesse and dulnesse falles and offences of his members as also with most vehement and inflamed zeale euen vnto the sweating of bloud to pray against the power and rage of Satan to haue it cut short and fully subiected as all other enemies vnder his and our feete And who of any sense will thinke it strange that Christ approching the brunt of his passion should performe that to all which he professed to Peter and the rest e Luke 22. Behold Satan hath desired you to winnow you as wheate but I haue prayed for thee that thy faith faile not because he was the first that should haue most neede Christ was able without prayer if we respect his diuine power to vphold Peter and all the rest against the worst that Satan could doe vnto them f Iohn 17. Whiles I was with them in the world I kept them in thy name those that thou gauest me haue I kept and none of them is lost But this was the time of his submission and humiliation euen vnto death and therefore soreseeing himselfe and all his members by Gods iust iudgement to be so farre deliuered into Satans hands that they should be sifted with all manner of tentations and trials as he most humbly submitted himselfe and his members thereto so he most affectionately and with greater vehemencie then euer man did or could pray desired the feeblenesse and folly of his elect to be forgiuen them and the old and cruell serpents head to be bruized and conquered that he might haue no power but to bite their heeles These I say and many moe occasions and reasons might leade our Sauiour to that prayer so full of compassion and affection to vs that euen feruencie might open the pores of his body and straine forth his bloud to shew that he bent all the powers of Body and Soule in making his prayers vnto God As for ioy and triumph which this conquest ouer Satan did and doth bring I make no doubt thereof but we now speake of the prayer wherewith Christ obtained it and of the triall wherein both head and members were to be conformed and consummate with affliction and that for the time was as sharp as the fruite thereof in the end would be sweete that not onely Christ was first to g Luke 24. suffer those things which the Scriptures mention and so to enter into his glory but h 2. Timoth. 3. as many as will liue godly in Christ Iesus shall suffer persecution For this is the iudgement of God beginning at his owne house and euen at his owne Sonne i Acts. 14. We must through many afflictions enter into the kingdome of God In speaking against these things you shew as much iudgement as you doe in the rest of your conceits which haue your bare word for their best warrant and your vnlearned humour for their chiefest helpe k Defenc. pag. 94. li. Thirdly if you meane that God sate in Iudgement here against the sinnes of the elect Christ knew the eternall and sure decree of God which had turned the cup of vengeance alreadie from them vpon himselfe as being their Suertie so that this commeth to our assertion Christ knew that the second person in Trinitie by whom his manhoode was now assumed had before all worlds consented to beare the burden or punishment of our sinnes in his Body and by himselfe to make the purgation of them and that the Father Sonne and holy Ghost had eternally decreed this to be the meane and ãâã of mans Redemption but as for the Cup of vengeance to be turned on ãâã if thereby you intended the vengeance due to our sinnes and inflicted Christ and his members must ãâã of one and the same Cuppe on the damned which is your designe throughout your Defence then neither had God made any such decree neither did Christ know any such conuersion of the Cup from vs vpon himselfe he rather knew the contrary To Iames and Iohn the Sonnes of Zebedee that asked to sit the one at his right hand the other at his left he answered l Marke 10. Can yee drinke of the Cup that I shall drinke of and they saying they could he replied Ye shall drinke indeede of the cup that I shall drinke of If Christ had the Cup of vengeance common to him with the desperate and damned then Iames and Iohn and consequently all his Disciples and members dranke of the same Cup for they all dranke of his cup. And Paul missed much of his reckning when he said m Phil. 3. I counted all things losse and doe iudge them to be dong that I may know the fellowship of Christs afflictions and be made conformable to his death Can you perswade any man of common sense that Paul was so desirous to suffer the death of the Soule and the paines of the damned that he iudged all things vile in comparison thereof for so he was affected to the fellowship of Christs sufferings which was an other manner of Cup then you conceiue or else Paul erred very grossely in his Account n Defenc. pag. 94. li. 16. Touching the Reprobates doe you thinke that Christ here so vehemently wished them better whom he knew God hated or that for pittie of them he fell into this Agonie and sorowfull prayers Such a Iester besides your selfe a man shall hardly iump with all Of Christs Agonie in the Garden as there were sundry parts so there were sundry causes You take euery particular by the Pole and examine that as if it were offered to be the sole and entire cause of the whole Agonie But leaue this wide wandering and litle vnderstanding and trie whether Christ were not so much affected to his owne Nation that he greatly sorowed for their reiection o Ibid. li. 19. Christ saith a litle before he would not so much as pray for them He would not pray to crosse Gods Counsell towards the whole Nation but onely for such as should beleeue in him yet he pittied them and praied pardon euen for those that put him to death p Luke 23. Father forgiue them for they know not what to doe q Defenc pag 94. li. 20. It is certaine Christ rather would haue greatly reioyced to see the due execution of Gods most holy and deserued Iustice which is a speciall part of his high glory Your certainties are like Spiders webs euery touch will teare them If Christ of your certaine knowledge would haue so greatly reioyced to see the destruction of the Iewes how came it to passe that beholding Ierusalem he wept for it If the remembrance of their desolation moued him to teares would the present sight of their destruction haue bred in him such great ioy as you talke of Haue you so vtterly forgotten what he saith of himselfe at this time of his appearance in his humilitie r Iohn 12. I came not to Iudge the world but to saue the world There is a
the time though it were after restored with greater glory This I did not put for the cause of his agonie as you idlely amplifie but noted it as a respect that might worthily lead Christ to dislike or abhorre death in respect of his perfection and communion with God aboue all men and Angels saue for the will of his father and the good of man which ouerruled this dislike in him g Defenc pag. 105 li 22. You say excellent well but by your practise in all matters so farre as I see you neuer meane to obserue it in Gods cause let Gods booke teach vs what to beleeue and what to professe shew me then where you read in Gods word any or all these to be effectuall causes of this strange ãâã or ãâã my part I shall neuer beleeue you If I did professe to bind mens faiths to these causes of Christes agonie as you doe to your new redemption by the paines of the damned I would shew you where I redde them in the word of God or els I would leaue ââ¦ch beleeuer to his libertie but I forwarned all men that the Scriptures directly and particularly speaking nothing of the causes of Christes agonie the safest rule that I could find or they could follow was not to depart from any knowen and receaued grounds of Religion and principles of pietie for the causes thereof For since the Scriptures keep silence and our Sauiour himselfe would not shew it to all his Disciples but chose three from the rest to goe with him and tooke the darke time of the night and left those three whose eies were so heauie that they could not forââ¦eare sleepe about a stones cast before he would pray because he would not haue thââ¦m ãâã to all that he said or did in that place I see no reason why any man should be ouer curious in searching that which the word of God hath not precisely reuealed specially seeing no demonstratiue cause can be giuen of secret affections and voluntarie actions such as these were in Christ. And your audacious and presumptuous boldnesse is the more chalengeable for that you not onely take vpon you to giue the right and exact cause therof out of your owne braine but you light on such a cause as hath no foundation in any part of the Scripture nor any coherence with the maine positions of the Christian faith vnfalliblely deliuered in the word of God Wherfore I haue not transgressed my directions when I teach what iust and waighty respects of feare sorow zeale our Lord Sauior had in the worke of our redemption which might be the causes of that earnest prayer agonie and withall shewed the iudgements and opinions of diuers ancient and learned Fathers concerning the same but you as insolent in your conclusions as in your conceits take vpon you to specifie the full and true cause thereof for which you haue no shew of Scriptures nor touch of reason And such is the cause which you yeeld that thereby you crosse the chiefe streames of faith and trueth most currant in the sacred Scriptures and with all learned and religious antiquitie The same rule then binding you which bindeth me shew you what Prophet Euangelist or Apostle euer taught or thought the paines of the damned to be inflicted on Christes soule in the Garden by Gods immediate hand and that without the paines of hell we could not be ãâã or els my not beleeuing you will not excuse your enterprise you must answere to God and to all the faithfull for innouating the very roots and branches of their redemption by the bloud and death of Christ Iesus which you auouch to be vnsufficient for the ransome of our sinnes except your hell be thereto added when the Holy Ghost who should best know the trueth being the spirit of trueth hath expressed no such thing in all the Scriptures h Defenc pag. 105. li. 32. Your sixt and last maine cause is that Christ by this his bloudie sweate and ãâã praiers did nothing but voluntarily performe that bloudie offering and Priesthood ãâã in the Law This we simply grant If you should truely repeat and conceiue any part The ãâã ãâã ãâã ãâã agonie of my writings you should put your selfe to more paines than you are willing to take iustly to refute it Wherefore your course is either to misrecite or to misconstrue all that you bring In the oblations of the Law which prefigured the death of Christ I obserued that not only the Sacrifice was slaine by the shedding of bloud but that the person of the Priest was sanctified as well as the sinner presented by the Priest to God with earnest and humble prayer to make atonement for the trespasse And since the trueth must haue some resemblance with the figure Christ might in the Garden performe some points requisite to his Priesthood as the sanctifying of himselfe with his owne bloud and presenting his bodie to be the redemption and remission of our sinnes with most instant and intentiue prayer for the transgressours This if you simply graunt as in wordes you say you doe tell vs now which way you will conclude Christes suffering of hell paines in the Garden from his bloudie sweat It hindereth not our assertion Much lesse doeth it further it but yet if there might be a cause of Christes voluntarie sprinckling himselfe with his owne bloud and dedicating it to Gods pleasure for mans redemption besides and without your hellish torments you will come shorter than you recken to make good your conclusion i Defenc. pag. 106. The Scriptures which you cite prooue indeed that Christ now executed his office of Priesthood but will you diuide and exempt his death on the Crosse from his Priesthood Who besides your selfe restraineth Christes euerlasting Priesthood either to the garden or to the crosse But it was one thing for Christ with feruent and submissiue prayer to present and submit his bodie which was his Sacrifice to the will of his Father as he did in the garden and another thing to receiue and admit the violent and wicked hands of the Iewes executing their rage on his bodie with all reproch and crueltie as he did on the crosse Now what had his Priesthood to do with the paines of hell since he was to present and performe the bloudie sacrifice of his bodie prefigured in the Law which he did in the garden and on the crosse And forsomuch as you grant that Christes bloudy sweat and his vehement prayers in the garden were pertinents to his Priesthood prefigured in the Law which indeed is k Hebr. 5. confirmed by the Apostle as you can shew no figure of suffering hell paines or the second death in the sacrifices of the Law no more doth either of these performed in the garden concerne any secret death of the soule which Christ there suffered from the immediate hand of God l Defenc. pag. 106. li. 14. Why say you not aswell that his death
of these words professing to cite the text you say But still he was in his agonie And as for the words he prayed more earnestly which are The ãâã corrupteth S. ââ¦uke immediate before Christes sweating bloud you shutte them cleane out as not fitting your turne lest the Reader should thinke his vehement prayer after comfort receiued was the cause of this agonie for that the Euangelist placeth it next before in the text Your wordes then hee was in his agonie are no good translation and that which is added but still he was in his agonie is a violent corruption for genómenos there doeth not signifie his being or continuing that which he was before but his becomming that which he was not before For example z Gal. 4. v. 4. God sent his Sonne genómenon made of a woman and genómenon made vnder the law Doth the word genómenos heere signifie that Christ was man before he was conceiued of his mother or rather that he was made of his mother which before he was not and so made vnder the law doth not import that Christ was subiect to the law before he was man but that being altogether free from the law he would become subiect to the law which before he was not Likewise a Ioh. 1. v. 14. ho logos sarx egeneto the word was made flesh which before it was not This difference of the word ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã the Greeke Scholiast obserueth commenting vpon S. Pauls words I could wish to be separated from Christ for my brethren b Photius apud ãâã in ãâã 9. Epist. aâ⦠ãâã ãâã ãâã ãâã ãâã ãâã Paul doth not say he could be content to become a curse which is NOVV PRESENTLY to be seuered from Christ but to be or haue beene a curse that is to haue yet continued seuered from Christ. So that ãâã ãâã ãâã ãâã ãâã to be mââ¦de or to become is ãâã ãâã ãâã ãâã ãâã from the present time and ãâã ãâã ãâã ãâã ãâã to be is still to continue Wherefore genómââ¦nos enagonia is falling at that present vpon comfort receiued by the Angell into an agonie and not as you corruptly translate still he was in his agonie An agonie you will say you vse for all Christes affections and actions in the garden But so doth not S. Luke he referreth the word to Christes more ardent prayers and to his bloudie sweat If we speake abusiuely an agonie may be taken for feare as I haue formerly shewed or if defectiuely we name one part for the whole which How some vse the word Agonie some men vse to auoid length of speech and the number of particulars then Christs agonie may stand to note all his affections actions and supplications in the garden but if we speake properly as there is no cause nor proofe S. Luke should heere do otherwise then Christes agonie both by the proprietie of the Greeke word and by the circumstances of the text was that vehement contention of minde wherewith Christ prayed ãâã ãâã ãâã ãâã ãâã more feruently than before being now strengthened or comforted by the Angels appearing and message and euen powred forth his spirit to God with so zealous affection that his sweat was like bloud This you would crosse by your corrupt translation in saying BVT STILL he was in his agonie though the words of the Euangelist doe not import that he continued still any former agonie but vpon the strength and comfort receiued by the Angell he fell into an agonie of most vehement desire to preuaile in the worke of our redemption and to remooue all impediments for which he vsed so strong cries and teares that his sweat was coloured like bloud All these things you venture to determine by your owne authoritie as if the Scriptures were vnder your command and little thinke that wise and godly Readers will censure your licentious intrusion on the Scriptures as it deserueth Neither can you cease for ought that I see for as you affirme that which our Sauiour assumed vpon the Angels message to haue possessed him before at his entrance into the garden so the words which he spake before any prayer in the garden and much more before the appearing of the Angel you make consequent to his bloudie sweat Your handsome and holie translation and exposition is c Defenc. pag. 107. li 3. but still hee was in his agonie and sweat like droppes of bloud trickling to the ground and presently sayth My soule is full of sorrowes to death Where you commit two notable falsifications euen of the Scripture it selfe The Dââ¦fender addeth to Saint Luke that which he neuer wrote and leaueth out that which he wrote For first these words My soule is full of sorrowes euen to death are not in S. Lukes Gospell whence you would seeme to cite them as presently sayd after Christes bloudie sweat Next you peruert both the other Euangelists in which these words are written for both Matthew and Marke which witnesse the speaking of those words precisely record that they were spoken to Christes three Disciples before he departed at first from them to pray in secret and before he began to expresse any desire that the cuppe might passe from him Reade the texts they keepe almost the same wordes When Christ had sayd to the rest of his Disciples d Mar. 14. v. 32 Sit you here till I haue prayed e 33. he tooke Peter and Iames and Iohn and he began to be afrayd and in great heauinesse f 34. and sayd vnto them My soule is very heauy vnto death tary here and watch g 35. So he went forward a little and fell downe on the ground and prayed that if it were possible that houre might passe from him You turne all vpside downward and tell vs out of S. Luke that still Christ was in his agonie and sweat like droppes of bloud and presently sayth My soule is full of sorrowes euen to death With such additions translations and corruptions against the circumstances described in the Scriptures some doubt may chance to creepe at a creuie into some mens consciences touching the cause of Christes agonie but your pains of the damned are not one iot the neerer for all your inuerting peruerting the Euangelists words to your will For what if Christ did sweat bloud at first which the Gospell referreth to the last doth that giue entrance to the second death and torments of the damned Are not the paines of this life able to make men sweat bloud but you must runne to hell for the lake that burneth there with fire and brimstone before mans body may colour his sweat with the shew of bloud Is it harder for Christ to resolue his bloud into sweat by zeale without paines or with bodilie paines whiles he was liuing than when he was dead to send out of his side first h Ioh. 13 v. 34. bloud and then water so distinctly and miraculously
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
power that in all as well sufferings as doings he might be obedient and yet righteous And had they heard such a ghest as you are tell them a tale of Gods t Defenc. pag. 106. li. 38. diuine power wringing out of Christes body a bloudy sweat they would haue rung you another manner of Peale For what is wringing but violent forcing and what is violence but inuoluntary constraint which is any thing rather then obedience and so where the Apostle professeth of Christ that he was obedient euen vnto death you haue spied out that Christes bloudy sweat was WRVNG from him and so no part of his willing and free submission and obedience vnto God u Defenc. pag. 107. li. 12. Where they say Nec infirmitas quod potestas gessit that prooueth the cleane contrarie for ideo infirmitas quia potestas gessit For the working of his power in him argueth the suffering of his infirmity The power of God is perfited in infirmity If you would ascribe neither Religion nor learning to two such Pillars of Christes Church as Hilarie and Austen were you should at least leaue them common in sight and vnderstanding of their owne wordes It is enough for a man of your sise to lacke learning trueth and sense They were very learned and wise or els the whole Church that hath hitherto esteemed and receaued them for such was much deceaued But you that haue found a new faith in the Scriptures no maruaile if you catch the fathers with contrarieties which others neuer drempt of The ground of their wordes is the cleare rule of reason nature and trueth confirmed in heauen earth and hell that contraries in one and the same subiect time and respect doe exclude one another As if any thing be cold it is not hoate if it be drie it is not moist if it be straight it is not crooked and so if it be weake it is not strong Hence they conclude if there could be in Christ no compulsion to feare and sorow then was there election if no necessity then liberty and consequently if no preualence of corruption against his fullnesse of trueth and grace then it was not infirmity that subiected him to these violent and painfull affections but it was his will and power that raised and restrained them in him selfe Against this what saith our master of new maximes nay it was therefore infirmitie because power did it This indeed crosteth their sayings but withall it crosseth all trueth if you take their wordes as they spake them But you meane as your marginer noteth therefore there was infirmity because x Defenc pag. 107. ad marginem li. 3. there was power He can neuer shoot amisse that neuer offreth to any marke Where was there infirmity where was there power in the person of Christ belike Hilary and Austen did not know that Christ was God and man and had in his person both the infinite power of God and the voluntarie weaknesse of man that being compared with his Godhead might well be called infirmity as the Apostle saiââ¦th Christ was crucisied concerning his infirmity that is in the weaknesse of his flesh but yet that voluntary weaknesse of God or in God the sonne was stronger then all the power of men or of Diuels whom his manhood spoiled and caried captiues with an open triumphe This is not their meaning to say that Christ had no infirme part in his person compared with his diuine power that is no manhood but only his Godhead and therefore your reply to that purpose is as senselesse as it is needlesse Where Christes diuine power did punish there his humane infirmity did suffer This is your wresting of their wordes against their meaning to bring them to your compasse but this is no part of their speech That weaknesse is patient where power is agent this may be but what is that to their words which are very true without your punishing power Hilarie sayth y Hilar. de Trinitate li. 10. To sweat bloud is against nature and so not a weaknesse in nature Since then it was aboue nature to sweat bloud he ascribeth it to Christes will and power performing that in his bodie which nature could not do z Ibidem Quis rogo furor est repudiata doctrinae Apostolicae fide mutare sensum religionis totum hoc ad imbecillitatem contumeliam rapere naturae quod volunt as est sacramentum quod potest as est siducia triumphus What madnesse is this here you Sir Defender how he requiteth you for peruerting the trueth of his words by refusing the faith of the Apostles doctrine to change the sense of religion and to impute all that to the imbccillitie and contumelie of Christes nature which was his will and a mysterie yea power considence and victory And againe lest you should thinke he wanted reason for his speech a Ibidem Quarogo side naturaliter infirmus fuisse defenditur cui naturale fuit omnem human arum infirmitatum inhibere naturam Forte stulta atque impia peruersitate hinc infirmae in ââ¦o naturae presumitur assertio quia trist is sit anima eius vsque ad mortem With what faith I aske is Christ assirmed to be naturally weake to whom it was naturall to heale all mans infirmities Happely by a foolish and wicked peeuishnesse he is therefore presumed to be of a weake nature because his soule was sorrowfull vnto death This ground of his speech is short but sure except you will deride Christ and say b Luke 4. Physician heale thy selfe or blaspheme him with the Pharises and say as they sayd c Matth. 27. He saued others he can not saue himselfe It was then in Christ not want of power to represse these passions or repell these infirmities that subiected himselfe vnto them it was his owne willing obedience that would taste them and power that did guide them lest they should breake into the distemper and excesse of our corrupt nature The power of God you say is perfected in infirmitie Those words I trust were not spoken of Christ and howsoeuer in some sort they may be verified of Christ yet is there no comparison betwixt our naturall infirmitie and his fulnesse of trueth and grace d Esa. 11. The spirit of counsell and trueth rested on him e Iohn 3. without measure wee wholly want it till Gods power in some degree confirme our infirmitie Againe infirmitie in these words doth signifie outward afflictions and miseries for so the Apostle there expoundeth it f 2. Cotin 12. vers 10. Therefore I take pleasure in infirmities in reproches in necessities in persecutions for when I am outwardly weake then I am inwardly strong So that those words can not rightly be referred to inward infirmitie and might they yet Christes gifts and graces of the Holy Ghost were not only farre aboue Pauls but in the greatest degree that any creature might haue them and
greater than all the gifts of men and angels How then doth it follow that Christ was weake because Paul was weake Yea if Pauls weaknesse were perfected by Christes power as Paul himselfe confesseth in that place g Ibid. vers 9. Very gladly will I reioyce in mine infirmities that the power of Christ may dwell in me then from those words Christes power is prooued and not his infirmitie But take it which way you will though this be the trueth which I haue tolde these wordes doe nothing hinder Hilaries and Austens confession that Christes infirmitie was voluntarie where ours is necessarie and so infirmitie in him was not for want of strength but for merit of righteousnesse and was both receiued and directed by his will and power And where you are so often on the hoigh to impaire S. Austens credit with yours you shall do well to get you some more vnderstanding in him before you rush so rashly against him left if it come to the ballance whether you or S. Austen be in an errour you finde few friends so fauourable that will forsake him to follow you His resolution which you may put off with pride but you shall neuer refute with reason is this h August de ciuitate Dei li. 14. ca. 9. Habemus ergo has affectiones ex humaââ¦a conditionis infirmitate non autem it a Dominus Iesus cuius infirmit as fuit ex potestate ãâã etiam ipse Dominus in forma serui agere vitam dignat us humanam sed nullum habens omninâ⦠peccatum adhibuit eas vbi adhibendas esse iudicauit Cùm ergo cius in Euangelio ista referuntur quod Lazarum suscitaturus lachrymas fuderit quòd propin quante passione trââ¦stis fuerit anima eius vsque ad mortem non falsò vtique ista referuntur Verum ille hos motus certa dispensationis gratia ita cùm voluit suscepit animo humano vt cùm voluit factus est homo We haue these affections of feare and sorow c. by the infirmitie of mans condition but the Lord Iesus had them not so whose infirmitie was of his owne power Wherefore the Lord when he vouchsafed to leade an humane life in the forme of a seruant but vtterly void of all sinne admitted those affections when he saw it fit to admit them And in the Gaspell when those things are reported of him as that he wept when he was about to raise Lazarus and that his Passion approching his soule was sorrowfull vnto death these things are not falselie written of him but he admitted these motions in his humane minde for certaine purposes euen when he would as when he would he was made man l Defene pag. 107. li. 20. 18. I iudge their very meaning to be that here appeared not Christs infirmitie onely in suffering but his diuine power also in punishing and this they speake fully for vs and against you If you make them speake that they neuer ment they may chance to speake with you but leaue them to expresse their owne minds and then they neither speake nor meane with you But what is the reason they so soone speake with you where not fiue lines before you controled their speech as repugnant to the truth haue you now by your glozes made them lyers like your selfe you should at least be more constant if not more prudent then first to chalenge in their speech a contrarietie to the truth and then to claime a conformity to their sense They ment no such thing as you make shew of but they speake of Christs power which stirred and gouerned his affections as he thought good that they might declare him a true man and yet be parts of his obedience and submission to his Father though withall they were religious and voluntarie For as he emptied and humbled himselfe so he weakned and troubled himselfe when he saw time not for want of power but of purpose so disposing and despensing his affections that by his vertue he might moderate them in his owne person and cure them in ours k Defenc. pag. 107. li. 28. Those other mysticall and figuratiue sayings of Austen Bede and Bernard how shall we admit them without better warrant that Christs bloudshed was to signifie that Martyrs doe shed their bloud what reason haue we so to thinke or that his bloudshed should signifie the purging of his Disciples harts from sinne yea or of all his Church in the whole world It did not signifie this but it did it indeede If their opinions of Christs bloudy Christs bloudie sweate might hauâ⦠signification as well as the water that ââ¦anne out of his side sweate be not to be admitted because they bring no warrant besides themselues for it how should we admit your loose dreames and dangerous fansies of a new found hell inflicted on the Soule of Christ in the Garden by the immediate hand of God which is not onely strange but repugnant to the Scriptures theirs is possible and agreeable to the rules of faith yours is not Why Christ sent out of his side after his body was dead first bloud and then water can any man giue the reason Saint Austen saith i August in Iohan tract 15. De latere pendentis in cruce lancea ãâã sacramenta ecclesiae profluxerunt Out of Christs side pearced with a speare as he hanged on the crosse the Sacraments of the Church issued forth What warrant had he so to say the Scripture doth not vouch so much and yet the Church of God hath euer since regarded and receaued that speech of his So for Christs bloudy sweate finding no reason deliuered in the Scripture he descended to the signification which might be thereof that Christ by sweating bloud in his whole naturall body foreshewed the martyrdomes of his mysticall body the Church You aske for a Reason The resemblance is euident and the performance consequent greater reasons then which cannot be giuen of significations You like it not No maruaile nothing pleaseth you besides the wringing out of this sweate by the diuine power punishing You haue neither proofe nor truth for your second death to be suffered at this time and in this place and yet you would haue your absurd conceits preferred before Saint Austens iudgement It was aboue the course of nature you grant and since it was not naturall it must be miraculous if not mysticall Now if it were a miracle there may no reason be required of it but it must be left to the power and will of the doer To what end Christ did it if you like neither Austens Prospers Bedes nor Bernards iudgements in this case know you any man so vnwise as to like yours You say it did not signifie the purging of the earth from sinne it did it indeede Did the bloudie sweate of Christ in the Garden purge indeed all his Church in the whole world from sinne what needed then his death and passion afterward on the Crosse what needed his
body be giuen for them and his bloud to be violently shed for remission of sinnes if this sweate did indeed purge all our sinnes but you speake in this as you doe in all other things without caring what you say so you bring somewhat to continue your cauilling This sweate the Apostle calleth m Heb. 5. teares and ioyneth them with Christs vehement prayers in the garden which he saith were heard Then Christs feruent desire to preuaile in the worke of our redemption against all the hinderances thereof might in all reason mooue him to pray with teares respecting our miserie and yet indignitie for whom he prayed and so be the cause of this bloudie sweate and your hell paines must giue place till you find some better proofe for them then your bare auouching that this sweate might rise from the very paines of the damned which is your single supposall with farre lesse warrant then any thing that Austen Prosper Bede or Bernard said And as for your binding all their significations and your imaginations in a bundell together when you first prooue that the Scriptures affirme any such thing as the second death or the paines of the damned to be suffered by Christ then we will talke what might rise from your hell paines in the meane time know you Sir wanderer that if the rest might be the causes of this bloudie and voluntarie sweate then you may put vp your pen and lay your vnquiet head to rest n Defenc. pag. 107. li 31. Hitherto we haue made it manifest that in truth you haue nothing in all these words against our Doctrine that paines and sorrowes were the true and proper cause of Christs dreadfull agonie nor to prooue that his meere bodily paines or death was the whole cause Now we are to shew the like in his most wofull complaint on the crosse where he saith My God my God why hast thou forsaken me And I haue made it more manifest that you haue lesse for your doctrine of the second death and the paines of the damned to be suffered in the Soule of Christ whiles he prayed in the Garden For what reasons be these Christ feared and sorowed in the Garden and he prayed so intentiuely that his sweate was like bloud ergo he suffered the second death and the paines of the damned except a man were disposed to run madde with reason He feared somewhat else besides a meere bodily death What then how many degrees and causes of feare and sorow haue I shewed that might conioyne in Christ now seeing in Gods presence and iudgement the waight of our redemption and the number of our sinnes together with the vengeance prouoked by them and the power of Gods anger displeased with them and yet no point nor part of the second death to be suffered by him if there might be any cause besides yours then yours can neuer be certainly concluded from the Scripture which is the thing I first affirmed to the Reader You aske me where I reade mine in the word of God and I aske you the like The Text saith Christ feared and sorrowed but the cause of Christs feare or sorrow is not there declared Then no cause being expresly mentioned neither mine nor your I leaââ¦e it to the censure of the Christian Reader which of vs two taketh the surest course I that ãâã no cause but concording with the maine grounds of the Scriptures and such as you confesse wanted not in Christ at that present and whereto the learned and Catholicke Fathers giue full consent and approbation or you that wade alone by your selfe in your owne conceits such as haue no foundation in the word of God and are repugnant to the Principles of Christian Religion confirmed by the Scriptures and confessed by the greatest pillars of Christs Church next after the Apostles And where you promise to shew the like in Christs complaint on the Crosse I easily beleeue you will performe the one as well as you did the other by your owne fansies without all regard of truth or proofe o Defenc. pag. 107. li. 37. You will aââ¦ke me here what kind of forsaking may this be Loose not your labour I will aske you no such thing What haue I to doe with your vntidie deuices wynoing words as men doe chaffe to and fro without any manner or offer of proofe The question I did and doe aske is not what you parle out of your owne platforme but how you can prooue by the word of God that forsaking in this complaint of Christs was either damnation or the second death which your Reader perceaueth now to be your purpose though you long dissembled it Your interlacing those words with qualified phrases serueth but to saue you from apparent heresie and blasphemie It maketh no manner of proofe that those words must so be vnderstoode or that the paines of the damned may thence by any colour be concluded p Ibid. li. 3â⦠I plainly shewed you before if you had regarded it And I more plainly opposed those things against it which you neither did nor can answere and doe you thinke that neglecting what you list I must be forced laboriously to disprooue all your deuices before you shew what dependence they haue with the Sacred Scriptures or with the primatiue faith of Christes Church my grounds excluding your exposition and conclusion are to be seene in my Sermons pag. 32. 33. and are such as you shall neuer defeate The first is that dereliction and forsaking doe no where throughout the Scriptures import damnation or the second death which is your drift in this place but are alwaies applied to the iudgements of this life The second that in the wicked castawaies it argueth reprobation from grace and desperation of glory which if any man imagine of Christ it is rather furious blasphemie then erroneous follie Thirdly that in the godly the word vsed by Christ noteth either destitution of help or diminution of comfort in time of trouble but neither in Dauid who first spake them nor in Christ doe they with any shew conclude the true paines of the damned Fourthly that no construction must be made of this word that may decrease in Christ the fulnesse of truth and grace which neuer wanted in his Soule or draw him within the compasse of erroneous mistrusting or mistaking Gods fauour counsell towards him These grounds standing good which you shall neuer be able to remooue your warbling with those words to make them pliable to your will is but time and paines lost wind them which way you can by example of any Scripture you shall neuer wrest them to that height which you desire But because you are so far in loue with your owne fansies and my leasure now serueth me better then it did before let vs heare what kinde of forsaking you would faine fasten to Christes complaint on the Crosse. q Defenc. pag. 108. li. 1. Christ being now in the feeling of infinite paines inflicted
to all that obey him but that he must be God aswel as man to be able to suffer the paines of hell the second death that is a new deuice of yours not conuerting the Godhead of Christ to the infinitenesse of his merits but abusing it to the infinitenesse of his paines to make place for your new-found hell from the immediate hand of God where Scripture mentioneth no such thing in the worke of our redemption but plainly and fairely teacheth vs that we are k Rom. 5. reconciled to God by the death of his Sonne who l Coloss. 1. by the bloud of his Crosse procured perfect peace in heauen and in earth and restored vs to the fauour of God through death in the bodie of his flesh in which he m Rom. 8. condemned sinne that we might be n Heb. 10. sanctified by the offering of his bodie once made on the altar of the Crosse. And this doctrine so euidently and frequently deliuered by the Holy Ghost in the sacred Scriptures is so sufficient that I see no cause nor need of your hell paines besides no warrant nor witnesse of them except we dreame that the spirit of God did not well vnderstand or could not aptly expresse your hellish mysteries which he alwaies ouerpasseth with silence when hee speaketh of the purgation of our sinnes and our redemption by the precious bloud of the Lambe vnspotted and vndefiled If therefore it be not lawfull in the highest points of faith to adde ought to the word of God nor to thinke that the spirit of Trueth faileth or defecteth in his instruction vnto trueth I do not see with what dutie to God you and others may be so bolde with the Sonne of God as to subiect his soule to the second death and to the paines of the damned when the Scriptures offer vs no such part or point of our beliefe o Defenc. pag. 121. li. 36. You seeme to grant vnto Christ all naturall sorrow and feare neither doe we seeke any more but you trust the paine of the damned is more than a naturall oppressing and afflicting of the heart with humane feare and sorow For sooth it is not It is no more than a very naturall humane feare and sorow It proceedeth immediately and principally from God himselfe who is the Nature of Natures Also mans nature is apt to receiue such sorow and feare from him Thus the very paines of the damned are meerely naturall If you make vs many such conclusions you will proue your selfe a meere Naturall For if all things be meerely naturall to man that God either bestoweth or inflicteth on man then grace and glorie are meerely naturall to man yea heauen it selfe is as naturall to man as hell and the Holy Ghost himselfe shall become meerely naturall to man for God doth giue and we p Rom. 8. receiue the spirit of adoption whereby we crie Abba Father yea the second person in Trinitie is inseparably ioyned to mans nature and as well the ââ¦ather as the Sonne q 1. Ioh. 4. abide and r 2. Cor. 6. dwell in all the Saints So that the coniunction communion and inhabitation of the godhead in man is meerly naturall vnto man by your doctrine and not only God but the Diuell is as naturall to man and so are those things which are most vnnaturall and most repugnant to mans nature For man doth and suffereth them by and from God or the Diuel As corruption and incorruption mortality and immortality righteousnesse vnrighteousnesse saluation and destruction eternall life and eternall death are meerly naturall to man by your learned discourse which if you persist to defend take heed least men doubt whether frensie be naturall to you or no. Natural I called not whatsoeuer is any way incident to men in this life or the next but that which is generall necessary to all men in that they are men Wherfore I make neither hell nor heauen naturall vnto men since the one God giueth by his power and grace aboue our nature for our nature is not to be as the Angels of God and in the other by iustice and wrath God worketh against our nature For that fire should euerlastingly burne and flesh euerlastingly dure therein and soules be extreamely tormented therewith are to my vnderstanding farre beyond nature except you beââ¦eaue God of his almighty power and will which the Scriptures confesse in him and call him by the name of nature which is no more but the condition and operation that he hath assigned in this world to euery creature If you would needs know whence I tooke the word naturall read either Fulgentius or Damascene and you shall soone see what they and I meane by nature s Tulgentiâ⦠ad Trasimundum li. tertio Because Christ saith Fulgentius tooke vpon him to be a true man ideo cunct as naturae humanae infirmitates ver as quidem sedvoluntarias sustinuit therefore he sustained all the infirmities of mans nature truely but voluntarily and so Damascene t Damas. li. 3. ca. 20. We confesse that Christ vndertooke all naturall and sinlesse passions Naturall and sinlesse passions are those which entered into mans life by the condemnation of Adams transgression as hunger thirst wearinesse labour weeping shunning of death feare agonie and such like which are naturally in all men So that what is geneââ¦all and necessarie to all men in this life is naturall to man which I trust neither hell nor heauen is though by iustice or mercie all men after this life shall feele the one or enioy the other u Defââ¦nc pag. 122. li. 6. Supernaturall I graunt they are if we meane this that they are aboue our natures state to beare or to comprehend them If your rule be true that men naturally receiue the paines of hââ¦ll why should not mans nature as well beare them or compââ¦ehend them as receiue them except you meane the bearing of them with patience or comprehending the end of them what punishment men receiuâ⦠that they beare x Gala 5. He that troubleth you shall be are his condemnation whosoeuer he be And againe y Gala 6. euery man shall beââ¦re his own burden And so elsewhere z Ephes. 3. I bow my knees vnto the Father of our Lord Iesus Christ that he will grant you that ye may be strengthened by his spirit in the inward man that ye may be able to COMPREHEND with all Saints what is the breadth length and depth and height and to know the loue of Christ which passeth the knowledge of man And if men shall feele the paines of hell why shall they not comprehend that which they feele They shall apprehend no end nor ease thereof but feeling is a comprehension of the paine though it shall be so great that they cannot endure it with any patience And yet since you striue for the paines of hell in the soule of Christ aduise you whether Christ shall
began to be afrayd and so doth the Geneuian translation of the Bible into English He began to be afraid and in great heauinesse Others more indifferent I shall not neede to repeate You take a course by your selfe that as you differ from all men in opinion so you will in translation of the words For ãâã ãâã ãâã ãâã ãâã you will haue to be c Defenc. pag. 123. astonished with feare though the rest content themselues to say he began to be afraid d Defenc. pag. 127. li. 6. The Text following doth inuincibly shew that he did fully come to the extreamitie of astonishment and began not onely For did he but begin when he swet clotted bloud trickling from his body to the ground also when an Angell was sent from heauen to refresh him and comfort him did he then but begin to be heauy Your fansies follow so fast without the Text that they run headlong against the Text. That Christ was afraid I doe not deny that he came to the extremitie of astonishment the Scriptures denie howsoeuer you whiske it after your whifling maner that you may seeme a man tried in all toyes The extremitie of astonishment is neither to do nor speake any thing but to be silent and as it were without sense as I haue formerly shewed Your selfe doth so describe it for you say Christ was astonished that is ouerwhelmed and all confounded in all the powers of his soule and senses of his bodie A man in this case hath no right vse of reason vnderstanding memory speach sight or hearing for the time Was Christ so doe your impertinent pushes prooue any such thing doe they not rather prooue the contrary did not Christ speake when he praied did he not rebuke his Disciples for their sleepinesse and admonish them to watch and pray that they entered not into temptation did he not fall to more earnest and vehement praier when his sweat beganne to looke like bloud which you in your learned conceit call clotted bloud The strong cries and teares which you mention doe they not plainly reprooue your supposed astonishment and cleerely confirme that Christ had all the powers of his soule and senses of his body in their full vse when he thus conuerted them with such zeale and contention of mind to this great worke of our redemption what Sadler or Shoemaker would conclude this to be the fulnesse of astonishment which by so manifest circumstances cited by your selfe is irrefragablely refuted and on you run as if you would ouerbeare all the world with such witles words and flaunting follies which only serue to bewray the weakenesse of your owne conceites Feare and sorow I admit in the soule of Christ and religious of either kind in the highest degree that mans nature is capable of A naturall feare of death in the flesh of Christ I likewise acknowledge but I make not these things which you meane the effects thereof What I receiue and what I refuse in our Sauiours agonie I haue so largely deliuered that I must not spend paper to repeate all againe Neither doth Ierom meane that Christ had a touch of feare and no farder as you most fondly misconster him and his wordes where he saith Christ began to be afraid but he meaneth Christ so farre admitted the pearcing and painefull affection of feare for a time required in so great a cause that it neither possessed him wholy nor continually to beare dominion ouer him or to worke any corruption in him which is vsuall in our affections You make your selfe merie with the beginning and neuer consider that Ierom thereby excludeth the heigth of our inordinate affections of feare and sorow such as you bring in when you all confound Christ in his whole humanitie both in all the powers of his soule and senses of his bodie E Defenc. pag. 127. li 33. As for Ierom if he denie this I must craue leaue to dissent from him And from you if you affirme that all wise and Christian Readers must dissent without your leaue For it is not onely false and directly repugnant to the text but it is extremely wicked and impious to bring that confusion which you mention and forgetfulnesse into all the powers of Christs soule and senses of his body f Ibid. li. 27. I thinke all to little sufficiently to expresse our Lords sufferings for vs. You must then thinke the doctrine pen of the holy Ghost to be most vnsufficient that continually clearely proposeth the sufferings of the son of God for our saluation without any such presumptuous and irreligious speaches And howsoeuer you commend your deuotion in g Ibid. li. 31. labouring to shew how Christ loued vs and to what basenesse of our nature he submitted himselfe for our sake learne first to content your selfe with that which the wisedome and iustice of God required of his sonnes humane nature and the trueth of God witnesseth in the Scriptures and so shall you honour the sufferings of Christ as you ought to doe and not deuise new helles and new damnations for him to please your violent fansiââ¦s And as new is your deuotion as strange if the whole Church of Christ before your time neââ¦er knew nor heard how Christ loued his and to what he submitted himselfe for their sakes but haue all this while erred in beleeuing following the direction of Gods spirit in the word of trueth and life since they wanted all knowledge of your hellish torments and confusion which you haue lately inuented for the soule of Christ as the more principall part of our redemption and without which the death of the Crosse to which he was obedient was nothing worth h Defenc. pag. 127. li. 38. Nay God forbid we should reioyce in any thing so much neither can we praise and magnifie him for any thing so highly as we may and ought for this extreme abasing of Christ for vs. There was neuer no hereticke that could not cast a shew of pietie vpon his erroneous pretences Satan doth transforme himselfe into an Angel of light and falshood alwayes seeketh to put on the vizard of trueth Is it not thankes worthie that the sonne of God would leaue the vse and honour of his diuine glory wherein hce was equall to his Father and take vnto him the shape of a seruant with all the basenesse and weaknesse of our flesh and with the shame and paine of his death on the crosse make satisfaction for our sinnes and by his blood redeeme vs to God which is the emptying of himselfe expressed by the Apostle in the place abused and misapplied by you but you must teach all this is skant worth thankes if Christ did not suffer in soule the second death which is the lake burning with fire and brimstone and euen the very paines of the damned that you might be indeede beholding vnto him And what if another as wise as you will say that all which Christ suffered heere on earth was
day If you could take any hold I doubt not the sharpenesse of your teeth but your foolish conceits are caried like clouds in the aire they rest not before they vanish r Defenc pag. 139. li. 5. Then Luke where both spirit and flesh are not intended of Christ as our obseruation requireth but only the flesh Your obseruation is made to fitte S. Peters words to your fansie For there are not many places in Scripture where spirit and flesh are expressed and intended of the two natures of Christ though in other places some words adioyned doe prooue him to be God as well as man In that of S. Luke Christ doth not denie himselfe to be a diuine spirit for then he were no God since God is a s Iohn 4. spirit nor to haue an humane spirit for then he were no man but that which they saw with their eies he affirmed was flesh and bloud and not any apparition in the shape of a man And the words following t Luke 24. as ye see me to haue containe and note the other part of his humane nature which was his soule and spirit and consequently inferre that he was a man and had an humane spirit though compassed with flesh and bones as we haue u Defenc. pag. 139. li. 7. Then the Romans where I affirme that flesh signifieth the whole manhood of Christ according to the which he came from Dauid euen as well as Salomon or Nathan did who were Dauids sonnes in their intire and perfect nature Whether Christs body without a soule which was but a Carcasse be alwaies in the Scriptures intended by the name of Christs flesh this is not the question there is but one place in the new Testament where Christs flesh importeth his dead body as when Peter saith Christes x Acts 2. flesh saw no corruption but whether whatsoeuer is attributed to Christs flesh with comparison or mention of his diuine nature doe properly agree as well to his soule as to his body this is the thing in question betwixt you and me That the man Christ was borne of the Virgin and died on the Crosse there is no doubt but that his soule was made of the seed of Dauid and circumcised crucified as well as his body this is your error and for this you haue no shew in the word of God and therefore you seeke by rules of your owne making to draw it in by the heeles when you cannot by the head It is but a shift to saue your selfe when you tell your Reader that Christs whole manhood came from Dauid as well as Salomon or Nathan did The point is whether Christes soule were made of the seed of Dauid as well as his body was That I denie and haue the Apostle for my warrant that men are only the y Heb. 12. Fathers of our bodies and God is the immediate Father of our spirits Which if it be true in all men then Salomon and Nathan were the sonnes of Dauid not because their soules were made of the seed of Dauid but only their bodies and yet since they drew as much from their father as children by Gods ordinance do or may do therefore were they the sonnes of Dauid In Christ it is most sure which the Apostle saith that according to the flââ¦sh he was made of the seed of Dauid This by no meanes can be verified of his soule howsoeuer you would slubber it vp by calling his whole manhood the sonne of Dauid which I doe not denie Not that his soule was made of the seed of Dauid as was his body that is an open and an odious error but that his flesh made of the seed of Dauid which was the Virgins body was also quickened with a soule from God in due time that came not out of Dauids loines Euen so the whole man in Christ died on the Crosse not that his soule was depriued of life or left dead as was his body but that the coniunction of soule and body which maketh the whole man was dissolued by death his flesh lying in the graue without corruption and his soule remaining in the hands of God to which it was commended z Defenc. pag. 139. So likewise Christ was kinne to the lewes according to his whole humanity as well as Paul was When you can shew kindred in spirits as well as in flesh that is deriued from parents then say that Paul and Christ were kin to the Iewes according to their whole humanity till you proue that howsoeuer vse of speach may be endured which must be interpreted according to the truth you can neuer conclude there is consanguinity betweene soules as there is betweene bodies And spight of your heart if you will not maintaine vntrueths to vphold your credit as your maner is the Apostle teacheth you how to vnderstand those words that as we haue fathers of our bodies from whom our spirits come not but immediatly from God so kindred and consanguinity which commeth by the parents goeth by flesh and bloud receiued from them and not by soules infused from God S. Iohn leadeth you to the same rule that men are borne of bloud and of the will of the flesh and so by flesh and bloud commeth kindred God giuing soules to quicken their bodies Wherefore the Scriptures when they expresse kindred they note it by flesh and bone As when Laban said to Iacob Thou art my a Gene. 29. bone and my flesh So Iudah of Ioseph b Gene. 37. he is our brother and our flesh So Abimelech to his mothers brethren c Iudic. 9. I am your bone and your flesh And vsualy where kindred is claimed or yeelded the Scriptures expresse it by d 2. Sam. 5. 19 flesh and bones as Adam said to Eue e Gen. 2. This now is bone of my bone and flesh of my flesh So that howsoeuer you dreame or talke of the consanguinity of soules it is like the rest of your nouelties which haue no handfast but in your head and the exception taken by me will stand good doe you and your adherents what you can that in these attributes to the manhood of Christ you shall neuer prooue they properly pertaine to both parts but to the whole conioyned or to one part seuerally respected f Defenc. pag. 139. li. 21. Further that which you bring out of the Corinthians compared with this in Peter doth most cleerely open and confirme the same He was crucified touching his infirmitie but liueth by the power of God His soule had infirmities of suffering in it aswell as his bodie therefore his soule also is vnderstood here that it was crucified and died that is according to the condition thereof You proue not what you promise but pronounce what you please which if any man will suffer you to doe we shall soone haue a new Church a new Faith and all things new Afore you pretended rules at least though void of reason and trueth now you
his power to be destroyed and ouerthrowen If you regard the Catechisme so highly as you pretend why slippe you from it in these or other points at your pleasure why obtrude you that to others as authorised which your selfe doe not admit indeed some men haue of late yeeres inclined to vehement and violent temptations offered to the soule of Christ in his sufferings and some to feares and horrors euen of eternall death as master Caluin and the Catechisme which you cite but if you may be suffered to shrincke from them at your liking neuer blame me if I doe not preferre them before all these fathers Howbeit to speake vprightly without wronging them I doe not see that either the Catechisme or master Caluin doe expressely defend the death of Christs soule or the second death but only the feare and horror not of a temporall hell as you haue distilled their infusion but of eternall death which you with might and maine reiect And surely if they did contradict the confession of all these fathers I would adhere to the primatiue church of Christ in matters of faith rather then to the deuices of late writers dissenting from themselues and others But touching the death of Christes soule I see no cause to depart from them since they define no such thing and therefore they aââ¦e idlely alleadged by you euen as the rest are by you proudly neglected And till you leaue this contemning of ancient Fathers and straining of later writers beyond their meaning I for my part thinke you worthie of no charge in the church of Christ neither of that you had wherein you sowed as much cockle as corne nor of that you may haue except you change your mind and learne to teach nothing to the people of God but what is warranted by the word of God c Defenc. pag. 142. li. 36. ` You say I should haue donne well to haue laied downe for a shew which is written in Easy he laied downe his soule vnto death Verily if I had it would haue made some shew I said indeed the Prophet Esay would make a better shew for the death of Christ soule then the Poet Terence whom only you produced for proofe thereof but such was then and still is your presumption that on your bare word you will pronounce what best pleaseth your fansie Howbeit the words of Esay are but a shew for the death of Christes soule since they exactly declare his bodily death to be the redemption of mankind For when the soule in the Hebrew tongue and in the old Testament is said to die either by the soule are ment the vegetatiue and sensitiue powers of the soule whereby the spirit of man is vnited to his body and which are quenched by death or by death is ment the distraction of the soule from the body which violence of death is common as well to the soule thrust from her body as to the body left without a soule That signification of the word soule the Apostle sheweth when he praieth the d 1. Thess. 5. whole spirit and soule and body of the faithfull may be kept blaââ¦lesse vnto the comming of Christ and saith e Hebr. 4. The word of God pearceth to the diuiding a sunder of the soule and the spirit And this sense of the word death the Scriptures expresse when they often mention that the soules of the godly doe or would die When Iosephs brethren would haue slaine him Ruben said vnto them f Genes 37. vers 21. Let vs not strike him in the soule that is let vs not kill him So Balaam seeing the glory of Gods people said g Numb 23. vers 10. Let my soule die the death of the Righteous and mine end be like his that is Let my soule depart in peace as the Righteous doe And least any thinke that Balaam spake he knew not what Sampson willing to end his life with reuenge of the dishonour done to God by the Philistines insulting at his bonds and blindnesse when he pulled the house on his and their heades said h Iudâ⦠16. vers 30. Let my soule die with the Philistines So Elias wearie of his life i 1. Kings 19. vers 4. desired for his soule to die saying Lord take my soule he ment from his body So Moses comparing a rape with murder saith k Deuter. 22. vers 26. This is as if a man should fall vpon his fellow and kill him in the soule And so Ieremie to Ierusalem l Iere 2. v 34. In thy bosome is found the bloud of the soules of the poore innocents Infinite places are there in the Scripture to like effect All which declare that the soule of man feeleth the death of the body by her departing from it and that the Prophet Esay when he said of Christ He m Esa. 53. v. 12 powred forth his soule vnto death Had no meaning but to describe Christs bodily death in which the soule is powred out from the body that is wholy separated from it The very phrase of powring forth the soule which must needes be from the body sheweth that the Prophet directly described the death of Christs body by which the soule is emptied and powred out of the body as out of a vessel replenished with it So that heere you haue as much hold for the death of Christs soule as you had before which is vtterly none n Defenc. pag. 143. li. 1. You earnestly affirme that this word signifieth soule or spirit in a proper sense Also how resolute are you forbidding to diuert from the natiue and proper significations of words but when the letter impugneth the grounds of Christian faith and charity In the Page 167. which you quote I neither spake of this place nor of this word and therefore your considering cappe was not on when you so much mistooke my words I know Nephesh is applied as well to beasts who haue no soules as to bodies once liuing but then dead And therefore of Nephesh I affirmed no such thing of S. Lukes words repeating Dauids and exactly distinguishing the soule from the flesh in Christ I did indeed auouch and still doe that we must not rashly depart from the proper significations of that and other words in the Scripture except the letter breed some inconuenience to faith or good-maners But what is that to this place where though the word Nephesh be granted properly to import the soule yet the rest sheweth it to be referred to the death of the body because the soule is powred forth of the body by the death thereof where before it was conteined and inclosed o Defenc. pag. 143. li. 15. The rather if we note that which followeth he was counted with sinners that is he was punished by God as sinners are punished and not by the Iewes only counted among Theeues You take vpon you to controle both the Prophet and the Euangelist who refer this misiudging of Chriââ¦t to men not to
est mortuum anima illa non est mortua The word died not the soule of Christ died not And therefore the death of Christ which the Scriptures euery where note was the breathing of his soule out of his body not the separating of his soule from God as you would haue it Austins purpose in that place you little conceiue if you make him haue but one purpose As occasion serued he taught many things pertinent incident to his text which was large euen from the 10. verse vnto the 20. of that f Iohn 10. Chapter And these words I lay downe my soule for my sheepe being part of his text he had iust occasion to treate what death Christ died for his sheepe which was neither the death of his diety nor the death of his soule but only the separating of his soule from his bodie if this make not against you you haue good lucke that nothing will reach you his words refute the foolish error which you would establish that by the Scriptures Christ may be said to haue died the death of the soule as well as the death of the bodie which Austen expressely contradicteth auouching the one and denying the other in as plaine speach as any wise man can require g Defenc. pag. 143. li. 34. All your other discourse heere against me is almost nothing but reuilings and reproches and bitter skoffes Yet you say you haue not learned nor vsed to giue reuiling speaches Haue you not learned it is it then naturall vnto you Nââ¦y you meane these are fatherly warnings and admonitions If your fatherly admonitions are such what are your Lordly rebukes If these be your bishoply blessings what are your cursings What my discourse is against Hâ⦠your defendour ãâã som what pleasurable you muââ¦t bee left neither to your censure nor mine but to the Readers If I called your conclusions bold and foolish shewing neither learning nor wit but sauouring onely of the vanitie of your owne conceits the trueth forced me so to doe which I might not betray When you reiected the iudgements and expositions of the fathers one after an other as k Trea. pa. 69. li. 67. 68. fond and absurd void of sense reason and likelihood yea most absurd and too fond to be spoken and trampled on their names credits as you would on nutshels affirming i Ibid. pa. 95. 96. It is onely the Fathers abusiue speaking and altering the vsuall and ancient sense of words that bred this error their vnapt and perillous translating that confirmed the same and that is a thing too rife with the Fathers yea with some of the auncient est of them to alter and change the Authentike vse of wordes whereby it is easie for errors and grosse mistakings to creepe in is or ought any good man to be so patient or rather negligent as to heare a parrat thus prate against the whole Church of Christ in her best times next after the Apostles and not onely to spare his folly but to reuerence his pride For my part I must confesse I tooke my selfe bound in duety to yeeld him no more regard then he deserued that thus sought to blaze his errors with contempt of all men saue of himselfe If therefore your absurd positions and proofes S. Treatiser did not iustly prouoke these replies which I made in the opinion of any wise and Christian Reader I crie your mercie but if you thinke me to blame for not taking you to be some Patriarke of Vtopia because you can scoffe and mocke as well at Bishops as at fathers Salomon aduiseth me to answere some men according to their merits k Prou. 26. least they seeme wise in their owne eyes Your Mockes I remit to your selfe I am as readie to bearâ⦠them for the trueth as you to giue them Howbeit you wanted colours in your coate when you made such pastime with the blessing of Bishops and pepper in your porrage when I taking learned for skilfull which is not strange to any saue to you whose skill is void of all good learning you would needs make your selfe such mirth that railing must be naturall to me because I was not learned or expert therein I wish these were the worst of your toyes and then my sufferance should quiet the whole l Defenc. pag. 144. li. 8. Finally that is not true where you say the flesh doth often signifie the soule in vs. Is it ignorance or malice which driueth you to this waywardnesse to auouch you know not or care not what so you seeme to crosse that I say better learned then you or I obserued that before me which you affirme to be false Austen saith m August dâ⦠ãâã Symbolo ââ¦a 10. Anima cum carnalia bona adhuc appetit caro nominatur The soule so long as it affecteth fleshly things is called flesh And Ambrose n Ambros. in 6. câ⦠ãâã ad Romanos Caro aliquando corpus intelligitur velipsa anima sequens corporea vitia The flesh is sometimes vnderstoode to be the bodie of mâ⦠or the soule it selfe addicted to corporall vices And Ierom. o Hâ⦠in 5. ca. ââ¦pist ad Galat. Anima inter carnem spiritumque consistens quando se tradiderit carni caro dicitur The soule consisting betweene the flesâ⦠and the spirit when it yeeldeth it selfe to the flesh is called flesh And least you clamour against these Fathers as your Treatise doth that they change the authentike vse of words heare what Zanchius a man of good iudgement though a late writer saith thereof p Zanchij tractat Theologicâ⦠de peccato originali Thes. 6. Flesh and bloud reuealed not this vnto thee saith Christ to Peter The mind of man he calleth flesh and bloud why so because it is wholy corrupted by the flesh so that it sauoureth nothing but flesh How thinke you Sir is it true or false which I sayd that the soule is often called flesh because of her corruption as well as the bodie q Defenc. pag. 144. li. 12. Heere I desire the Reader to change a worde or two in my former Treatise for alwaies to set vsually and for a Man to set Christ. Because since I finde that flesh and spirit together applied to men doe once 2. Corinth 7. vers 1. signifie meerely the body and soule Which then I thought euery where did signifie in vs our corrupt and regenerate man Which ouersight the Bishop spieth not but in this place confirmeth The Bishop that professed hee found fewe true sentences in your Treatise had neither will nor leasure to traduce them all but obseruing your errors in doctrine remitted this and many other ouersights as not preiudicing the maine point in question As for his confirming it that is one of your vsuall verities who by the defending of falshood haue gotten you such an habite that you can scant see or speake a trueth when it toucheth but the skirts of your cause
And how come you now to put so great a difference betwixt alwaies and vsually where before you did interpret alwaies to be ordinarily but now you finde flesh and spirit together applied to men once to signifie meerely the body and soule Meane you in all the Scriptures or in the new Testament onely You call it the r Treatis pag. 136. li. 8. perpetuall vse of the Scripture and so must include the old Testament as well as the new except you will barre the old from being part of the Scripture What then shall become of that which Moses so often ascribeth to God when he saith s Numb 16. 27. O God the God of the spirits of all flesh Praieth he for the spirits of men or of beastes If you will straighten your wordes to the new Testament how insolent a bragger and negligent a Reader of the Scripture are you that first said it was alwaies so and now correcting your error say you finde it once otherwise where a childe might easily haue found it oftner The Apostle decreed the Offender at Corinth to be t 1. Coâ⦠5. deliuered vnto Sathan for the destruction of the flesh that the spirit might be saued in the day of the Lord. And to the Hebrewes he telleth vs u Heb. 12. We had fathers of our flesh which corrected vs and we reuerenced them Should we not much more be subiect to the Father of spirits In both which places the spirit of force must signifie the substance of mans soule x Defenc. pag. 144. li. 19. Finally to make an end with your Fathers and Councels I haue shewed before that your large claime prooueth a very short gaine For in substance and full effect they are euidently and generally against you and for vs. If thou thinke Christian Reader that I charge this man vniustly with impudent facing behold but these wordes and say what thou thinkest of them He that hath not brought nor can not bring one euident or pertinent word out of any Father for the death of Christes soule he yelleth out with open throatâ⦠that generally and euidently they are in substance and full effect for him and against me It is no time heere to repeat what is past by that which is said thou maist easily iudge on which side the Fathers stand with full confession of the trueth and their faith Bragging is boies play where all performance wanteth y li. 24. As for their denying that Christ died in his soule I haue answered before With senselesse and shamefull shifts that Christes soule died not as the body did that he died not the ordinary death of the soule expressed in the Scriptures but an extraordinary newly deuised by your selfe and more then this in summe and substance you haue not said one word z li. 25. Further where you bring them in many places saying by his bloud onely he redeemed vs and he suffered onely in his body they are abused by you woonderfully not in their wordes but in their meaning You would faine change dying into suffering and haue your Reader imagine that I say Christes soule suffered nothing at all but these are now so stale tricks of yours that euery man reiecteth them as fast as I doe From death you ãâã to sufferings from sufferings to proper sufferings of the soule to which you à dde as a supplussage the paines of the damned from the immediate hand of God And so where you finde any Father affirme that Christ GRIEVED FEARED OR SORROWED in soule which are the naturall passions of mans soule common to good and badde you looke no farder but presently pronounce that Father maketh euidently with you But awake out of this ignorant lââ¦thargie there be many steps betweene their words and your wiles which you will neuer tread ouer with any the least shew of truth or proofe If I haue not abused their wordes in alleaging them as you confesse and I assure my selfe I haue not but where the Printer perchance hath made some fault which no man can auoid as pag. 81. August de Trinitate li. 11. the Printer hath set for lib. 13. and some such then haue I lesse abused their meaning whereof I make euerie Reader iudge and so referre my collecting to their censuring which is no abuse a Defenc. pag. 144. li. 28. They striuing against Arians and such other heretikes who would haue Christs Deitie to take part in his sufferings for our redemption the godly auncient writers doe heereupon say he suffered and satisfied for vs onely in his body not excluding the proper and immediate sufferings of his spirit Let the Authors themselues be viewed if you thinke 1 affirme of them falsely Against whom they write is not so much as what they write and how they confute those heretikes whom they vndertake The positions which they establish out of the Scriptures against such heresies are most to be regarded by their proofes you shall see their purpose To confound those misbeleeuers that would haue the Godhead of Christ suffer in his flesh or together with his flesh the Fathers do soundly oppose first that the Godhead is inuiolable impassible immutable and such like properties of the Godhead Secondly that the soule of Christ was subiect to no kind of death neither of sinne nor damnation which are not the death of the body as you wilfully but most absurdly would wrest it and therefore the Godhead was much more free not onely from this death of the bodie but from all touch of any kinde of death Thirdly to shew what it was in Christ that died since neither the Deitie nor the soule of Christ could die any kinde of death they prooue that that which died was a mortall bodie buried and raised againe the third day according to the Scriptures Which accidents and attributes belonging onely to the body of Christ It is most certaine by the sacred Scriptures that onely the body of Christ was yeelded to death for the redemption of our sinnes These be the chiefest of their reasons though they haue many others tending to the same issue which whether they truely and effectually exclude the death of Christes soule from the worke of our redemption I leaue it to their iudgement that shall peruse the former places by me cited or view the Fathers themselues in their full discourses And yet a number of these Fathers in the places by me alleaged doe not refute the Arians but handle professedly other points of our redemption saluation as Tertullian in his booke of the Resurrection of the flesh Chrysostom in his Homily of drunkennesse of the resurrection Augustine in his 99. Epistle those Chapters of his fourth Booke de Trinitate which I produced Gregorie vpon Iob Bernard in his Sermons to the Souldiers of the Temple Bede in his Homilies and Albinus in his questions these I say doe not there take in hand to refell the Arians but to deliuer what kinde of death Christ died to free
man of any learning or vnderstanding thus in print and open view of the whole Realme to rage revell rush on with lying craking and facing when he speaketh not one true word for first Sir flincher is this the point heere or any where proposed by me whether Christs sufferings were only bodily did I promise or produce any Fathers to that end is it not the death of the soule and the paines of the damned which I impugned in Christs sufferings haue I not most truely performed which I euer professed that the whole Church of Christ for so many hundred yeeres neuer thought neuer heard of the death of Christs soule in the worke of our redemption but rested their faith on the death of Christs body as a most sufficient price both for the soules and bodies of the faithfull What cunning then is this first to shift your hands of that you can no way prooue though you still doe and must professe it and then to clamour at me for drawing the Fathers cleane from their intent and meaning is this the way to credit your new Creed by such deuices and stratagemes to intertaine the people of God least they should see how farre you be slid from the ancient primatiue Church of Christ take a while but the thought of a sober man and this pangue will soone be ouerpast Did you not vndertake to prooue the death of Christs soule by Scriptures which indeed I first and most required and haue you so donne looke backe to your miserable mistakings and palpable peruertings of the words of the holy Ghost and tell vs what one syllable you haue brought sounding that way are your secrets such that they be no where reuealed in the word of God must all faith come from thence and is your faith exempted that it shall haue no foundation there are men and Angels accursed that preach any other Gospell then was deliuered and written by Christs Apostles and shall you be excused for deuising a new kind of redemption by the death of Christs soule no where witnessed in the Scriptures you see how easie it were to be eloquent against you in a iust and true cause but words must not winne the field What I impugned my sermons will shew what I haue prooued I will not proclaime If I haue failed in that I endeuoured the labour is mine the liberty is the Readers to iudge Let the indifferent read it they shall find somewhat to direct them let the contentious skanne it they shall see somewhat to harle their hast and perhaps to restraine their stifnesse What euer it be I leaue it to others since the discourser hasteth towards an end and so doe I. s Defenc. pag. 146. li. 2 This is the profit that comes by ordinarie flaunting with Fathers which many do frequent in these dayes Thinke they if the Scriptures alone suffice not for things in religion that the Fathers will suffice or if the Scriptures may be wrested by subtle heads that yet the Fathers can not Is it not enough for your selfe to be a despiser of all antiquitie and sobrietie but you must insult at them that beare more regard to either than you do If to flaunt with Fathers be so great a fault which yet respecteth their iudgements that haue beene liked and allowed from age to age in the Church of Christ what is it to fliske with pride and follie grounded on nothing but on selfe-loue and singularitie It were to be wished that euen some of the best writers of our age as they thinke themselues had had more respect to the auncient Fathers then they shew we should haue wanted a number of nouelties in the Church of God which now wee are troubled withall as well in Doctrine as in discipline This course of concurring with the lights of Gods Church before our time in matters of faith though you mislike other manner of men then you are or euer will be haue allowed and followed as u August contra Iââ¦num li. 1. Augustine x Theodor. diol 2. 3. Theodorete y Leo epist. 97. ãâã Leonem Leo z Cassi. de incarnat Domini li. 7 ca. 5. Cassianus a Gelas. de duabus in Christo natââ¦ris Gelasius b Vigilius li. 5. cap. 6. Vigilius and the two c Hispalensi concilium 2. ca. 13. councels of Hispalis and others not doubting the sufficiencie of the Scriptures but shewing the correspondencie of beleeuing and interpreting the Scriptures in all ages to haue bene the same which they imbraced and vrged And in all euennesse of reason were it better to feede the people with our priuate conceits pretended out of Scripture or to let such as be of iudgement vnderstand that we frame no faith but such as in the best times hath bene collected and receiued from the grounds of holy Scripture by the wisest and greatest men in the Church of God your only example turning and winding the words of the holy Ghost to your owne conceits will shew how needfull it is not to permit euery prater to raigne ouer the Scriptures with figures and phrases at his pleasure and thence to fetch what faith he list If you so much reuerence the Scriptures as you report which were to be wished you would why deuise you doctrine not expressed in the Scriptures Why teach you that touching mans redemption which is no where written in the word of God Indeed the Scriptures are plaine in this point of all others what death Christ died for vs if you did not peruert them against the histories of the Euangelists and testimonies of the Apostles Omit the description of his death so farely witnessed by the foure Euangelists what exacter words can we haue then the Apostles that Christ d Coloss. 1. pacisied things in earth and things in heauen by the bloud of his crosse and reconciled vs which were strangers and enemies in the bodie of his flesh through death Beleeue what you reade and what you reade not in the word of God beleeue not and this matter is ended but by Synecdoches without cause you put to the Scriptures not what you read in them but what you like best and by Metaphores and Metonimies you will take bodie for substance and flesh for soule And so where the Apostle auoucheth that we were reconciled to God through death in the bodie of Christs flesh you tell vs we could not be redeemed without the death of Christs soule and the essence of the paines of the damned suffered by suddaine touches from the immediate hand of God after an extraordinarie manner If you teach no doctrine but deliuered in the Scriptures aband on these deuices not expressed in the Scriptures If you content your selfe with the all sufficient word of God in matters of faith you must relinquish the death of Christs soule and paines of the damned as no part of our redemption since there is no such thing contained in the word of God To me and
significations of the same word in other places of Scriptures This therefore if you take not heed is a vaine ostentation of phrasiologie wherewith you thinke to make euery thing of any thing with your figuratiue and phrasitiue fansies Against this argument you say you haue one place Acts 2. 27. euen onely one where you thinke it is plaine that Christ saith God would not leaue his soule in hell That we haue or say wee haue but one place to prooue Christes descent to hell is a tale of your telling who seldome speake trueth but that you shall neuer with all the wittes and shifts you haue euert the vigour of this place that I say and you shall see by Gods grace I will pââ¦orme it But omit your Prefaces and goe to your proofes and then it will soone be seene where trueth is The Hebrew word controuersed is Sheól the Greeke Hades Now must the word Sheól and Hades needs signifie hell being applied to soules departed hence so indeed you auouch more confidently then truly and hââ¦reupon it seemeth you pawne the triall of this question You be so fine in your phrases that you can not frame your lippes to trueth I auouch indeed you can prooue no such thing and so I suppose it will fall out But in neither of these two pages which you quote doe I pawne the question on that issue and in the 312. by you cited in your margine I speake not a word of Sheol or Hades so well couched are your conceits that you cite things neither written nor ment Wee hope then when this proofe which you aske for against your opinion is shewed you will correct your opinion in this point Your proofes I feare will be so wide from the purpose that they will rather confirme then conuince mine assertion of Sheól but neuer make so deintie to bring foorth your choisest stuffe it will be some great onset that you make so many offers to it before you begin Let it be considered which the Psalmist hath of this matter What man liueth and shall not see death shall he deliuer his soule from the hand of Sheol Heere now the soule attributed to euery man liuing must be properly taken as well as in the former place Now then it is apparant that heere the soules of all men liuing both good and badde after death are appointed to Sheol For there is none that can possibly escape it saith the text Therefore in the Scripture sheôl and Hades applied to departed soules is not alwaies hell but the condition or place as well where the iust mens soules are after death as that where the damned are Heere is the Cannon that must craze the Creede and beate downe the walles of Christes Church but your deuices doe not deceaue mine expectation Set aside the wordes of the Psalmist which you violently draw to fit your dreames there is not one true nor likely word in all this reason First you say The soule attributed to euery liuing man must be properly taken you meane for his immortall spirit as well as in the former place where without question the soule of Christ as after death was seuered from his bodie This is a foolish and false position openly impugned by the Scriptures for the soule attributed to euery man liuing by the Scriptures importeth not only his life which by death is dissolued and brought to Sheol but also his senses desires and euen corporall affections and passions Of this can no man doubt that haââ¦h read any part of the Scriptures The soule is there sayd to hunger and thirst to lust to loath meats to eat and drinke to weepe to melt to suffer all violence to be strooken or pierced with the sword These things are attributed to the soules of men liuing by which not the substance of the soule but the affections and passions of the bodie that are common to vs with beasts are intended Much more then when the soule is sayd to haue bloud to die or not to be deliuered from the power of soââ¦ol are these things applied to the life of men which are most false of their soules once seuered from their bodies So that no man is able to deliuer his soule from the hand of Sheol but he must see death as the words next before do import but that Sheol after death shall possesse the soules of all men there is no such thing in the Prophets words by you produced The hand or power of Sheol which endeth this life sundreth the soule from the bodie that power of Sheol shall no man escape because it is appointed for all to die or as it is in your allegation to see death but what becommeth of their soules after death whether they be in Sheol or in Paradise this place expresseth not And therefore your interlacing those wordes after death of your owne authority besides the text sheweth that you affirme so much but the Psalmist sayth no such thing And because the Reader shall plainly see how lamely and loosely you conclude and cleane contrarie to the direct words of the holy Ghost euen in the Psalmes he shall heare the words of Dauid himselfe whether his soule after death should be subiected to the power of Sheol or no. Speaking of the foolish he sayth Like sheepe they lie in Sheôl death deuoureth them but God will deliuer my soule from the hand or power of sheol for he will receiue me Where first is a manifest contradiction to your maine collection out of the former place that the soules of all men good bad after death are appointed to Shââ¦l Secondly here is a full confirmatition of mine assertion that whose soules God receaueth they are not in Sheól But God receaueth the soules of his Saints their soules therefore are not in Sheól Neither is this confession to bee found in the Psalmes alone Salomon auoucheth the same Thou shalt smite thy child with the rod and shald deliuer his soule from Sheol Then are not the soules of all men in Sheol after death since the soule of a childe well nurtered and in time chastened shal be deliuered from Sheol And so shall the soules of all men that after death liue with God The way of life is on high for him that vnderstandeth to dââ¦line from Sheol belowe Life is on high Sheol is below the Saints then whose soules liue with God are freed from Sheol which is below To be in both places at once is impossible for one and the same part of man Then such as you graunt are in any part of heauen can by no meanes remaine in Sheol But the soules of the righteous are in a blessed rest with God and as Christ promised the thiefe that was crucified with him at least in Paradise They be therefore not in Sheol And as for the mirth that you make with me and Saint Augustine that O then this point of faith
and soft beddes but in Martyrdomes Where following not onely the fansies but the very phrases of Montanus prophesies as I haue formerly shewed he maketh no difference as touching the place betweene Ethnicks and Christians after death except they be Martyrs and thereby fastneth all the faithfull that die in their beddes or of any sickenesse be it neuer so grieuous to Inferi the Region vnder the earth which error was alwayes condemned by the Church of Christ. Thus also is Augustine well vnderstood where he denieth that the Patriaââ¦kes were apud ââ¦nferos in hell namely the place of the damned because they were in Abrahams bosome Which yet elsewhere he graunteth vnto that they might bee apud inferos in the world of the dead and namely where the godlie dead should be So that thus if you had but distinguished these and other Fathers like words as you ought to haue done there needed no such follie of contradiction to be imputed vnto them as you doe lay to their charge in this point alââ¦ogether vndeseruedly Indeed if I would follow your example in drawing the Fathers wordes from their plaine and true meaning and force them to a sense which they neuer thought yea which they directly rerute I might easily make the fathers say what pleased me as you doe But this with me and with all that be wise is the peruerting not the producing of Fathers And therefore I did them lesse wrong to shew where they differed amongst themselues in some secret points not fully reuealed to men in this life then to falsifie them and abuse them after this manner Neither said I any worse of them then they say of themselues that these things are vncertaine and no man might be offended if they were not able to bring any setled or assured expositions or resolutions in these points which Austin openly professed of himselfe as I told you in that place which you cite But let vs heare how you medicine these matters and by that we shall sound the depth of your skill If I would take Inferos in some places for hell in other places for the world of the dead and namely where the godly dead should be all were safe you thinke Saint Austin did no way disagree from him in those places which I cited which were Epistola 99. 57. de Genesi ad literam li. 12. ca. 33. de ciuitate Dei li. 20. ca. 15. To him that catcheth but after a word and neuer looketh what is precedent or consequent this may seeme plaister of Paris to amend this breach but he that readeth three lines on either side shall soone perceaue how foolishly and grossely you make Saint Austin ãâã to crosse himselfe and yet euidently to subuert your whole building Beginne with that place which you quote last in your margine and see how well you reconcile S. Austins words to make for your assertions Si enim non absurde credi videtur antiquos etiam sanctos qui venturi Christi tenuerunt fidem locis quidem à torment is impioruÌ remoââ¦issimis sed apud Inferos fuisse donec eos inde sanguis Christi ad ea locadesceââ¦sus erueret profecto deinceps boni fideles effuso illo pretio iam redempti PROR SVS INFEROS Nââ¦SCIVNT donec etiam receptis corporibus bona recipiant quae merentur If it seeme witââ¦out absurditie to be beleeued that the Saints of the old Testament which kept the faith of Christ to come were in places most remote from the torments of the wicked and yet apud inferos in infernall or lower places vntill the bloud of Christ and his descent thither did deliuer them thence certainly after that time the godââ¦y beleeuers now redââ¦med with that price of his bloud shed neuer know or trie any inferi to the time that recouering their bodies they receaue the good things deserued by them or prepared for them If here we take Inferi for the world of the dead as you would haue vs doe not your eares glow to heare so vehement and violent a gunne shot against all your deuices and namely against your world of the dead that certainely after the time that Christ dscended to Inferi the godly beleeuers PROR SVS INFEROS NESCIVNT neuer come to any Inferi Where if you put your world of the dead for Inferi say the godly dying neuer come to be dead or to the place where the godly dead should be the world of the liuing will thinke you out of your wits that so tempestuously tumble out falsehoodes and contradictions And what will you doe with that position of Austins so often repeated and vrged as the ground of his resolution that he neuer found Inferi in the Scriptures taken in any good signification Ne ipsos quidem Inferos vspiam Scripturarum in bono appellââ¦tos potui inuenire I neuer could find in any part of the Scriptures Inferos vsed in any good sense And so againe Illud me nondum inuenisse confiteor Inferos appellatos vbi iustoruÌ animae requiescunt I confesse I haue not yet sound that the place where the soule of the righteous do rest is called inferi The like he saith in his fiftie seuen ââ¦pistle You will expound Inferi in Austin for the place where the godly dead should be Austen himselfe vtterly disauoweth it and expressely saith he neuer could find the word taken in the Scââ¦iptures for any good and therefore neuer did vse it in any such sense Call you this the clearing or the crossing of Saint Austins words Euen so another of your maine masts is ouerthrowen by Saint Austin though you in your rancor or rage make it a wicked and hereticall thing to thinke Christ went where the damned were that is into hell which yet S. Austen beleeued professed in those very places which you vndertake to reconcile Quaeri solet si non nisi paenalia rectè intelliguntur Inferna quo modo animam Domini Christi piè credamus fuisse in inferno Sed bené respondetur ideo descendisse vt quibus oportuit subueniret Some vse to demaund if Inferna be rightly taken for none other but for the places of punishments after this life how may we safely beleeue that the soule of the Lord Christ was in Inferno in hell but it is wel answered he descended thither to succour those that were to be succoured And so elsewhere Christi quidem animam venisse vsque ad ea loca in quibus peccatores cruciantur vt eos solueret a tormentis quos esse soluendos occuli à nobis sua iustitiâ iudicabat non immerito creditur That Christs soule came euen to those places in which sinners are tormented to deliuer them from torments whom his iustice vnknowne to vs thought fit to deliuer is belieued not without good cause Austen acknowledgeth the Church belieued it in his time howsoeuer your tongue ouerrunneth your teeth to make it a wicked hereticall
vs. 132. 133 How Christ shall the second time appeare without sinne 27 How far Christs sufferings must be extended 343 How Christs soule was in his Fathers hands 549 How Christ was in Paradise the day of his death 549 How Christ was like vs in all things sinne excepted 86 How Christ might feare and yet be freed from it 486. ââ¦87 How Christ loosed the sorrowes of death 624 How Christ must rise from the dead 627 What Christ discerned in all his sufferings 317 What Christ vndertooke for vs. 324 What things Christ inwardly beheld in the garden 387 Why Christ might dislike the death of the body 398 The ioynt sufferings of Christ in his bodily death most auaileable for our saluation 68 Euery thing in Christ was meritorious but not satisfactorie for sinne 179. 180 Both body and soule must suffer in Christ. 130. 131 Christs bodily death part of the punishment of our sinnes 11 By Christs corporal punishment we are freed from spirituall and eternall 222. 223 Christs blood could not be shed but by Satan and his instââ¦uments 231 Christs recompence for the wrong receaued at Satans hands 232 Christs suffering without the gate of the city 113. 114 Christs death was most iust with God in respect of his will to saue vs. 262. 263 Christs death not exacted as a debt but ââ¦eceaued as a voluntarie sacrifice 264 Christs doings aboue mans reason 310 The nature measure and purpose of Christs sufferings 332 The paines of Christs soule as of his body were equall to the strength of his patience 334 Christs faith did not faile in the sharpest of his paines 335 All Christs sufferings were righteous and holie 344. 438 Christs words Iohn 12. auouch not contraries 482. are expounded 483 Christs senses were not ouerwhelmed with feare and sorrow 477 Christs feares and sorrowes not like the reprobates 448. 449. 450 We must not increase Christs sufferings at our pleasure 478 Christs passió did not kil his soul but his body 528 Christs conquest secureth our soules seuered from our bodies 670 Christs Soule was not tormented with Gods immediat hand 34 Christs Soule suffered but died not for vs. 133 Christ soule suffered by all her powers but not the death of the Soule 136. 137. 140 Christs Soule chiefe patient in paine and agent in merit 179 Christs Soule could not merit if it wanted vnderstanding and will 480 Christs Soule in her greatest paines did most shew the life of patience and obedience to God 524 Christs Soule was passible but died not 533 Christs Soule was not fastned to hell three daies 551 Christs Soule was in glory before his Body 669 Christs Soule liuing by grace could no way be dead 523 Neither Scriptures nor Fathers vnderstââ¦nd Christs Soule by his Body 426. 427 Christs Soule was not crucified through infirmity 510 Christâ⦠Soule was not vnder the dominion of death 650 What wee must beware in the sufferings of Christs Soule 536 Many writers teach the sufferings of Christs Soule without the paines of hell 536 Why Christs Soule and not his Body was to conquere hell 668 It is not against the faith that Christes Soule should conquere hell 622 Christs manââ¦ood praied for that with all humilitie which hiâ⦠person by ââ¦ight might haue chalenged 378 Christâ⦠manhood might feare the glory of Gods iudgement 380 Christs manhood miââ¦ht feare the power of Gods wrath against our sinnes which he was to beare 380 Christs manhood might feare the sting of death as horrible to mans nature 381 Christs manhoode was to conquere hell 667. though by power of his Godhead 670 Christs flesh found no ease in death though his Soule were full of hope 424 Christs flesh was weake though his Spirite was willing 508 Christs flââ¦sh could not putrifie 623 Christs praier in the Garden was well aduised 397 Christâ⦠praier was no maze 4ââ¦7 Christs praier was not against his Fathers will 397. 465. 466. 470. 471. 472 Christs praier was full of faith 474. 475 Christs praier was with condition and reseruation of Gods will 382 Compassion and pittie are alwaies painfull 27 Compassion is affliction though it be a vertue 438 Christ more compassiââ¦nate then Moses or Paul 359 Christs complaint on the Crosse. 409 How many senses it may beare 418. 420. 421 The first sense 416 The second sense 418 The third sense 421 The fourth sense 430 The fift sense 432 The sixt sense 433 The Saints compââ¦aint in their afflications 418 The euent of Christs coââ¦plaint on the Crosse. 419 No shame for Christ to complaine on the Crosse as he did 420 Leo maketh Christs complaint on the Crosse an instruction no lamentation 432 We were conceaued in sin before we were quickned with life 173 Mans flesh is defiled in conception before the soule is created and infused 174. 175 None can be euerlastingly condemned for anothers fault 363 Christs conquest ouer hell and death 667 was ordered most to Satââ¦ns shame 669 Contradictions obiected by the Defender are easily answered 69 Contradictions in the Defender 320 A shamefull contradiction of the Defender 423 The words of the Creed examined 648 How long this clause of Christs descent to hell hath beene in the Creede 653. 654 Hades in the Creede muââ¦t signifie hell 649 Hell in the Creede is no new translation 652 The Creede continued from the Apostles times 664 Twelue parts of the Creede ââ¦64 What Crââ¦sse of Christ it was that Paul so much reoiyced in 73. 74 75 How the Fathers and new writers expound that place 76. 77 How farre the Crosse of Christ extendeth it selfe by the Scriptures 79 We reioyce in the effects of Christs Crosse. 81 Christ was not voââ¦de of all comfort on the Crossâ⦠410. 411 What comfort Christ had on the Crosse. 412 The death of the Crosse the greatest exââ¦anition of Christ. 433 Christs Soule was not Crucified through infirmitie 501 Figuratiuely the Soule may be said to be Crucified 80 What Cup Christ dranke of 373 What Christ meant by the houre and Cup of his Passion 443 Christ and his members must drinke of one and the same Cup. 353 What part of the Curse Christ bare for our sinnes 234. 235 Hanging on a tree was not the whole Curse of the Law 236 A double Curse of sinne 236 Two kindes oâ⦠Cââ¦rses in the Law 239 The bodily death which Chââ¦ist suffered was the Curse which he sustained 240 Cursing and blââ¦ssing compared doe manifest each the other 249 What is true Cursing and blessing from God 250 How Christ was made a Curse for vs. 257 Christs death was a kinde of Curse 259 Christ vndertooke to satisfie but not to suffer our Curse 260 The Curse for sinne is triple 266 Cyprian wrested by the Defender 274 D D Amnation What paines are essentiall to it 37. 39 The horror of Gods iudgements not neere the paines of the Damned 227 The Godly in this life feele not the paines of the damned 320 Sharper paines are reserued for the damned then now they feele 334 Christ was not
the proper wrath of God 19 What proper applied to wrath signifieth 18 The Scriptures often intermingle proper speeches with figuratiue 19 Proper opposed to Metaphoricall 123 A part may Properly denominate the whole 124 The ioynt sufferings of soule and body most proper to man 167 The whole suffering of Christ was not Gods proper action 303 What the Prophets foretold of Christes sufferings that the Euangelists confirme was verified 299 In punishing his elect God tempereth both loue and ââ¦ustice 147 Corporall death in all men is the punishment of sinne 149. 150. 151 God is most iust in punishing his Saints 262 The Defenders partition of punishment applied to Christ is insufficient and impious 153 All punishment is not for correction or vengeance properly so called 154 The godly iustly punished for their offences 256 Q QVaestion The first quaestion wholy peruerted 3 The chiefe points coincident to the first Question 9 Whether there be true fire in hell before the iudgement is not the Question 54 When and how farre Christ was forsaken are the things Questioned 414 R RAnsome To whom our ransome was paid 228 To saue from death is to raise from death 50 Whence their soules come that are raised to ãâã ââ¦25 Redemption by Christs blood most sufficienâ⦠67 The Scriptures teach no redemption buââ¦ââ¦y the blood and death of Christ. 127 Both body and Soule are redeemed by ãâã blood of Christ. 128. 129 The body hath not his redemption ãâã ââ¦fore the last day 129. 130 Christ vndertooke to be our ââ¦demer 4000. yeers before he was made man 280 The willing offer of the Sââ¦e to be our redeemer did induce the ãâã the whole Trinitie 281 The redeemer might pay as well for the prisoners as for him selfe 377 Christs sufferings ãâã way like the sufferings of the reprobate 331. 332 Christs feare ãâã sorrow not like the reprobates 448. 449 What is ãâã by sitting at Gods right hand 651 The claue of Christs descent to Hades was in the Creeââ¦e before Ruffinus time 655 What Ruffinus meaneth by Christes descent to hell 655 S SAcrifice Three properties of the true Sacrifice for sinne 99. 100 The bloody Sacrifices represented no death but onely bodily 105 No Sacrifices of the Iewes figured the death of Chââ¦ists Soule 106 What Salt flower oile and wine added to the Iewes sacrifices might signifie 109. 110 What fire did signifie in sacrifices 112. 113 What is consequent to the true sacrifice for sinne 272 Why the people laid their hands on the head of their sacrifices 277 Feare and sorrowe necessary in the sacrifice for sinne 379 More then affliction requisite to Christs sacrifice 437 A deââ¦d Soule is no sacrifice for sinne 527 Whââ¦t the Sacraments of the new Testament import 117 Sacraments doe constantly and continually signifie and represent the same 117 The Spirit oâ⦠sanctification is the holy Ghost 511 My exception to the Defenders instance of the Scape-goate 106 What was figured by the scape-goate 107 108 The scape-goate might in some sort be a signe of Christ. 108 How the Scripture limiteth Christs death 5. 180 What the Scriptures meane by the wages of sinne 12 What they meane by the wrath of God 15 Phrases of Gods wrath against the wicked in Scripture are improper 15. 16 Scriptures neuer mention that Chââ¦ist suffered Gods wrath 21. nor the death of the Soule 493. 49. 515 nor the paines of hell 399 ââ¦ow the Scriptures speake of Christs Passion 22 Scriptures often intermin le proper speeches ãâã figuratiue 48 The ââ¦riptures sometimes put a condition all to thin most certaine 473 True ãâã how to expound the Scriptures 435 Many pla s of Scriptures haue diuerse expositions 4â⦠which may be tolerated though they cannoââ¦ââ¦e reconciled 435 The Scriptures ãâã the words but not the errors of the heat en 612 Some Scriptures vnc ãâã ââ¦ine for a time 664 Satan was conquered fast by iustice then by power 229 Satans kingdome subiected to Christs mââ¦nhood 230 Satan assaulted Christ on the ââ¦rosse but by externail meanes 296. 297 Satan might doe nothing against ââ¦hrist but what Christ would 315 Satan worketh not but where he is 306 Christ ordered his conquest most to ãâã shame 669 What was impugned in the Sermons 2 The text of my Sermons was not mistaken 72 But rightly and orderly pursued 78 Our naturall knowledge commeth by Sense 196 Prouocations and pleasures come by the senses 200. 201 The soule for want of her senses sometimes ceaseth to sinne 206 Christs senses might not be ouerwhelmed as martyrs are 396 In what sense Ezekiah vseth the gates of Sheol 247 The lower Sheol signifieth hell and not the graue 557. 558 Sheol for hell Esay 14. 559. 560 The soules of the Saints are not in Sheol 571 Sheol is no meere priuation of this life 572 Sheol is properly a place vnder earth for the dead 573 The soules in Gods hands are not in Sheol 574 The Sheol of soules is more then a meere priuation 575 What Sheol is to the wicked and what to the godly 575 To what Sheol Iacob would descend mourning 576 Sheol no place for iust mans soules 577 There is neither knowledg nor praise of God in Sheol 578 Sheol is no destruction to the godly 575 What is meââ¦nt by meââ¦nt neere to Sheol or ãâã most dwelling there 500 The Defender abuseth Plato and Plato to haue a Sheol for all things 630 Prooueth Moses and Dauid to haue a Sheol for all thin s. 631 To what Sheol Corah and his company descended 631 The Desendours absurd proofes for the Sheol of all thin s. 632 The Similitude of an earthly suerty not fit for Christ though the name may well be vsed 282 283 No humane similitude can throughly fit Christes sufferings for vs. 293 Similitudes are not alwaies of things lawfull 293 Similitude is no equalitie 328 How we are freed from Sinne by Christ. 152. 153 We inherit sinne and death from our parents flesh 171 How sinne is communicated from the soule to the body 188. 189 All acts of sinne by the body 202 Bodie and soule that were ioyned in sinne shal be ioyned in paine 209 How sinne maketh men vncleane 265 How sinne was condemned in Christs flesh 268 How Christ was made sinne 269. 270 Our sinnes were imputed to Christ that is he was punished for them 272. 277 Inward and infinite Sorrow for sinne must bee found in Christs sacrifice for sinnes 372 Christ must as well sorrow as suffer for sinne 373 Inward and voluntary sorrow of the soule is a sacrifice to God 438 Sorrow differeth from paine 444 What sorrow is 444 We may both sorrow and reioice at one time 489 What meanes of suffering the Soule hath 24 The passibilitie of the Soule is but one facultie of the soule 25 The soules suffering by the body is the proper suffering of the soule 26 The meanes by which the soule suffereth paines 30 The soules suffering from and with the bodie not common with beasts 31 The substance of the
exactly purposed and openly reuealed in Christs incarnation as the WILL OF GOD for our Redemption and the offering of Christs body on the Crosse WAS OF NECESSITIE as the Apostle teacheth Our Sauiour said as much when he began to shew his Disciples that he must suffer many things of the Elders and of the high Priests and Scribes and be shine and rise againe the third day And when they had forgotten his words the Angels put them in mind thereof after his resurrection bidding them remember how he spake vnto you saying the Sonne of man MVST BE deliuered into the hands of sinfull men and be crucified and the third day rise againe And when some of them reporting how he was condemned to death by the Rulers and crucified skant beleeued he was risen againe himselfe said vnto them O fooles and slow of hart to beleeue all that the Prophets haue spoken Ought not Christ to haue suffered these things and to enter into his glory And to all his Apostles Thus it is written and THVS OVGHT CHRIST TO HAVE SVFFERED So that Christs bodily sufferings for our Redemption were foreshewed by the Prophets and OF NECESSITIE to be performed by Christ in regard they were FOREDECREED of God as a part of the ransome for our sinnes For though Pilate with the Gentils and the people of Israell gathered themselues together against Iesus yet did they nothing to him but whatsoeuer the hand and counsell of God determined before to be done What greater necessitie or proprietie can you prooue by the Scriptures for any other things which you dreame the Soule of Christ suffered from the immediat hand of God If these things did not properly make for our Redemption but indirectly and secondarily and by consequent as you prate shew by the word of God that your hell paines pertained more directly to our redemption then these things which the Scripture speaketh of But with your rable of insolent and impertinent termes you come right within Tertullians Rule You beleeue these things without the Scriptures that you may beleeue them against the Scriptures Yea with a magniloquent vanitie you delude the eares of the simple with deceitfull words whiles you shunne to beleeue that of Christ which he hath taught to be beleeued of himselfe It may be that answerable to the rest of your Idle shifts you wil now say Christs bodily sufferings made directly and properly to our Redemption but the Soules suffering them by Sympathie did not This is an other of your owne phrases brought in of purpose by you to blind the simple and to brabble with the learned What you meane by Sympathie knoweth no man but your selfe And therefore if that word haue in it any ambiguitie the fault is yours who first vsed it and not mine I teach as Nature and Scripture doe warrant me that the Soule of man suffereth as well by the force of her sense as of her vnderstanding and to the body of it selfe I attribute neither motion sense nor life but all these are the powers and effects of the Soule in the Body and so is paine an impression on the Soule from or by the Body As therefore the Soule seeth the workes of God by the eyes of her body and heareth his words by the eares of her flesh and neither of these by Sympathie so the whole body and euery part thereof serueth as an Instrument or a meane for the Soule to feele in her selfe and not by Sympathie the touch of Gods hand vpon the body Had the Body sense of it selfe without or besides the operation of the Soule then might it iustly be called a Sympathie for the one to feele what the other suffereth and feeleth as friends doe that are like affected ech with other but because all discerning by sense in mans body is proper to the Soule I doe not see how the Soule should be exactly said to discerne and feele by Sympathie those things which the body receaueth but rather by her originall and naturall facultie of suffering from and by the Body with which she is ioyned to doe all in the body and suffer all from the body Howbeit I striue not about the word which some learned men haue vsed for the Communion of suffering betweene the Soule and the Body but onely note that the word was first vttered by you not by me and therefore if you cauill with the signification of that word you Cauill with your selfe and not with me It sufficeth for me that not onely Christians but euen miscreants by the paines of their body haue perceiued and acknowledged the hand of God vpon them selues The hand of God hath touched me saith Iob when he was spoyled of all his goods and his body blasted by Satan with a sore disease Dauid in a sharp sicknesse that consumed his bones and turned his moysture into the drought of Summer said to God thine hand is heauie vpon me Yea the Philistimes of Ashdod Gath and Ekron when they were plagued with Emerods for detaining the Ark of God could say his hand is sore vpon vs. And so much Paul told Elimas the Sorcerer when he withstood the preaching of the Faith Behold the hand of the Lord is vpon thee and thou shalt be blind Of Christ then there can be no doubt but he felt the hand and beheld the counsell of God in all that the Iewes did vnto him which whether you may call a suffering by Sympathie or no maketh nothing to my Question or purpose It is euident by the Scriptures that God by these outward paines vrgeth the Soules of his Seruants to seeke him and Christ without vrging submitted himselfe to the cruell and bloody rage of the Iewes as to Gods decree and ordinance for our Redemption who could haue no power at all against him vnlesse it had been giuen them from aboue Hence you goe to examine the deriuation of sinne from Adam the satisfaction for sinne by Christ the beginning of sinne in the first man and the continuing thereof in vs all matters of good waight and worthy due consideration wherein if either you did vnderstand what I said or not so hastily catch after shewes that as soone deceiue you I should need fewer words to represse your follies But such is your course and custome that you flie after feathers and thinke you get great purchases In your Treatise you framed an obiection in my name as if I had reasoned that Adams sinne was propagated into vs not by our Soules but onely by our flesh which onely we deriue from him and therefore Christ onely by his flesh and not by his Soule procured satisfaction for vs. Indeede I might haue said that our Bodies and not our Soules are deriued from Adam and shewed the consent of Scriptures Fathers and the best writers on euery side as well Protestants and Papists as Pagan Philosophers all ioyning in that opinion but I thought not good then
superfluous That you will say is the proper and strict signification of the word satisfie but you take it more largely For the abuse of words I will not greatly striue so you build thereon no impieties howbeit when I say that nothing might satisfie for sinne but death I take satisfaction properly for the last and full payment after which no more was due for sinne and that apparantly by the Scriptures was the death of Christ before which the rest was not sufficient and after which no more was required by the righteous will and counsell of God So that although the obedience and patience of Christ all his life long did tend to satisfaction and made way for satisfaction as his hunger wearinesse pouertie and such like yet none of these did satisfie for sinne or acquite vs from sinne by the verdict of the holy Scripture but Christ after all these must yeeld himselfe to suffer that kind of death which the iustice of God should appoint and ordaine before we could be freed from our sinnes His blood you thinke did wash vs from all our sinnes Because his blood was shed for vs euen vnto death therefore his bloodshed expresseth the manner of his death as likewise his apprehension buffeting reproches and shame which the Scripture describeth in the order of his death and therefore compriseth vnder the name of his death For by Christes death as I haue often said the Scripture meaneth that kind of death in all respects and circumstances which the Euangelists in their writings report Who will grant in proper speech that those are his death The name of Christs death in the Scriptures containeth all those things which were coincident and concurrent to that death which Christ died for our sinnes according to the Scriptures Neither shall we neede your figure Synecdoche by a part of Christs sufferings to vnderstand all that he felt or suffered from his mothers wombe that is a loose deuise of yours to make any thing of euery thing and so to confound the Scriptures that no man shall knowe either what to beleeue or what to beware For where S. Iohn saith the blood of Christ doth clense vs from all our sinnes by your Synecdoche you imagine that the wine which he dranke at his last Supper the water wherewith he washed his disciples feete the teares which he shed for Lazarus death the iourney which he tooke to Galilee the sleepe which he fetched in the ship the hunger which he sustained in the wildernesse and what not should doe the like since euery thing that befell our Sauiour small or great did satisfie for sinnes as well as his death and passion What els is this but to mayme and mangle the Scriptures which name the blood of Christ to be the price of our redemption and his death the meane of our reconciliation if euerie thing that Christ did or endured shall be of the same force and weight to satisfie for sinne that his bloud and death were His bloud you will say is not his death The shedding of his bloud vnto death which the Scripture intendeth by his bloud is a plaine description of his death This is my bloud sayd he which is shed for many for the remission of sinnes And the rest which were appendants to his death expresse the maner of his death which the wisdome and iustice of God would haue to be full of violence iniurie reproch contempt shame and paine All which as they note the maner of his death so are they inclosed by the Scriptures in the name of his death and that I trust more properly being parts thereof than the naturall infirmities of his bodie as sleepe hunger and wearinesse or the voluntarie euents of his life as the rest of his actions and passions long before the houre came that he should be deliuered into the hands of sinfull men Why may not the proper sufferings of Christs Soule be as well admitted into the worke of Christs satisfaction although his SOVLE COVLD NOT PROPERLY DIE The sufferings of Christs Soule at the time of his death which the Scriptures mention we easily admit into the worke of his satisfaction for sinne but your satis-fiction of hell paines and of the death of Christs Soule we doe not admit because the holy Ghost so diligently describing the whole order and manner of Christs sufferings when he went to his death teacheth no such thing as you falsely collect from certaine words of his and chiefly from his bloody sweate whereof not knowing precisely the cause you surmise what best pleaseth your humor without all warrant of the word of God Prooue therefore by the Scriptures and not by your owne ghesses that Christs Soule suffered these things from the immediate hand of God which you suppose and we shall soone find a place for them in the worke of Christs satisfaction for sinne Till then giue me leaue to expound the Scriptures by themselues and not by your vnioynted and vntidie Commentaries confounding Christs life and death nature and will affections and punishments satisfaction and merits as if they were not different parts of our saluation to take our nature vpon him to worke all righteousnes in our names to suffer a shamefull and painfull death for our sinnes and to obtaine all spirituall and celestiall graces and comforts here and in heauen for vs. The first sinne committed by Adam and our continuall treading in his steps rest yet vndiscussed wherein we should not neede many words if you could or at least would rightly conceaue what is said and not ignorantly or purposely mistake and measure all things by your hastie humor To prooue that Christ must satisfie for sinne by the proper sufferings of his Soule and not with or by his body you brought this reason in your Treatise Whereby Adam first did and we euer since doe most properly commit sinne by the same the second Adam Christ hath made satisfaction for our sinnes But Adam first did and we euer since doe most properly commit sinne in our Soules our bodies being but the Instrument of the Soule and following the Soules direction and will Therefore Christ in his Soule most properly made satisfaction for vs In my Conclusion to your obiections I first denyed your Maior or former proposition For though the Soule of Adam as also our Soules quickly might and worthily did die for sinne and by sinne wherein they were the principall agents yet the Soule of Christ by no warrant of holy Scripture did or could die the death of Spirits and so could make no satisction for sin by her death Now by the Scriptures without death there was no satisfaction for sin and therefore the soule of Christ must satisfie for sinne by the death of her body not by any death proper to her selfe And so much the Scriptures auouch teaching vs that we haue redemption euen the remission of sinnes through his blood are reconciled to God