II. The efficient cause of thy misery Adams fall III. The parts thereof to wit Sinne Originall and Actuall and the punishment for sinne Temporall and Eternall IV. The Exemplary cause or glasse representing thy miserie which is the rigor of the Law Pag. 42 seqq The remedie for thy miserie is twofold Prime and Independant which is Predestination to life Pag 53. Or secondary and dependant diuided into 3. heads Redemption Iustification Sanctification Redemption here is I. defined II. it is further opened both by the Efficient cause thereof and by the obiect hereof â—he efficient cause of our Redemption is Christ in him consider I his Person and so 1 the Parts thereof the humane and diuine natures 2 the Vnion of those two natures II. his Office of whiâ—h â— in generall as it is called a Mediatorship 2. in speciall and so it is Propheticall Sacerdotall and Regall Pag. 55. seq The obiect of Redemption is the Church which is largely taken Pag. 93 strictly and properly Of it are considered the head the members the proprieties Pag 96. seqq So of Redemption there followes Iustification which you haue I defined Pag. 137. II. vnfolded by the cause the effect and the adiunct The cause of iustification is either principall the mercy of God and merit of Christ Pag. 138. or instrumentall Faith which is defined and then further opened by the causes which are principall Gods Spirit instrumentall and those either ordinary the Word and Sacraments or extraordinary Miracles Pag. 139. seqq The effect or fruit of iustification iâ— the peace of conscience by which a man is assured of the fauor of God and his owne saluation Pag. 151. The adiunct of iustification is Repentance of which see Pag. 160. So of Iustification there remaines Sanctification or Regeneration which is I. defined and then further opened by the parts thereof 〈◊〉 Good works Prayer or inuocation Pag. 162. Thus farre goes our generall knowledge our particular knowledge I said was touching a Sacrament and that is either common to both Sacraments where you haue the name and nature of a Sacrament Pag. 185. or appropriate to the Supper which you haue I defined Pag. 188. and then further opened by three considerable things the matter the forme the end The matter is both elementarie and spirituall which are called the termes of the Relation for a Sacrament is a Relation Pag. 189. The forme or ground or foundation of the Relation is â— in respect of the Sacrament I. the Institution of Christ II. the Analogie betwixt the signe and the thing sigfied 2. in respect of vs it is Faith Pag 193 seqq The end or finall cause of this Relation is two-fold namely in respect I. of Christ and it is a gratefull commemoration of his Death and Passion II. Of our selues and it is either primary the confirming of our faith or secondary and it is threefold 1 a consecrating of our selues to God 2. a publike acknowledgement of Christianity 3. a profession of our Charitie Pag. 203. seqq Thus haue we briefly run ouer the first maine part of preparation consisting of knowledge the other maine part is Deuotion which consists I. in a frequent vse of the Lords Supper Pag. 209. II. in worthy receiuing And this deuotion is two-fold Antecedent or going before receiuing which is Examination Concomitant or ioyned with that sacred act which is the decent gesture of our body and the deuout affection of our soule in the time of receiuing those holy Mysteries Pag. 212. seqq Thus farre haue you heard Preparation largely deciphered Preparation concisely proposed is wholly spent in these three short directions I. How to examine 〈◊〉 selues before wee come to the Lords Table II. How to behaue our selues there III. How to trye our selues afterward written for their sakes that study piety and loue bteuity Pag. 223. FINIS A Post-script to the READER GEntle Readers I am to satisfie you anent two things you haue met withall in reading the fore-going Treatise first that the reasons and arguments now and then are very concisely proposed the syllogismes wanting one of the premisses or the conclusion or both And my reason of thus doing was because I wrote vnto men endued with Logicke at least naturall which hauing the pith of the Argument is able to suggest inferences The other thing is that whereas there is often cited Kecker System of Diuinity you would be pleased to haue recourse vnto that which was printed Goloniae Allobrogum that is at Geneua Ann. Dom. MDC XI where according to the order of pages you shall find the points enlarged which are here but briefly touched There is also added now where the same points are handled in Caluins Institutions and Zanchius Zanchies Works cited in the Margent are in Fol. in 8. Tomes printed 1613. FINIS A TREATISE WRITTEN TO THE GLORY of GODS Grace against FREE-WILL Item A plaine Method of Preaching for the vse of Younger Students in DIVINITY By T. V B. of D. Printed at London for Thomas Iones 1625. A Short Treatise touching Mans SERVILE WILL before the working of GODS grace plainely and fully as I trust opening that Controuersie euen as it was written to a Friend in answere of a Popish Pamphlet touching Mans Free-wil MY good Friend Praloq I suppose you gaue me not that Popish Script to ouerlooke it only but to examine and censure it for your resolution and satisfaction in that point of Controuersie which it only touches vpon concerning Free-will and the power of nature before grace A point which if the Author of your Script had throughly vnderstood hee might well haue blam'd himselfe in the choyce of that Doctrine for the countenancing of his Religion which of all other doth monderogate from the credit of the Romish faith For I am vtterly of this mind that there is no one Doctrine throughout the whole body of Diuinity which doth more directly crosse and thwart the truth of the Gospell which doth more liuely argue and conuince Popery of Antichristianisme then the Papists tenent touching Free-will Haemanus Romamerigent Nullas spes habet Roma si taleis habet Ha's Rome no other hand to prop't then that Rome without other hopes must needs fall flat And therefore your Author whosoeuer it was light vpon this point vnluckily First he offends in limine Status contron in the very proposall of the question for the question is not Whether Man in the state of corruption hath Free-will or freedome of will who euer denied that but the State is this Whether a man in his corrupt estate hath of himselfe before the working of Gods grace in his soule any power or ability naturally to turne himselfe vnto God to affect that which is truely and Theologically good either for the willing and proposing of it to himself in cogitation or for the absoluing and performance of it in action The Iesuits who are the most refined Papists do hold that an vnregenerate
esse mala in quae incidimus Vrsin Syst Theol pag. 218. That happy and blessed estate wherein man was inuested by God before his fall on the Image of God which waâ— in man What is the image of God in man or rather what was it It was nothing else but that absolute and perfect estate before the fall consisting in the perfection of the vnderstanding and the will of man De imagine Dei Zanch. tom 3. pag. 678. and further in the maiestie of man whereby he farre excelled all other of the creatures or that I may speake yet more plainely the Image of God in man was either prime and principall or secondary and depending of the former The prime Image was both in his minde and in his body Syst Theol. pag. 224. In his body there was perfect health and safety In his mind there was vnderstanding without errour will without staine of sin De libro arbitrio Zanch. Loc. Com. 3. item tom 4 p. 87. That other Image which pepended or arose from this was that maiestie and alacritie was in man springing from the perfection of his body and soule touching which the Scripture speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. v. 26. Let vs make man according to our Image and according to our likenesse Ephes v. 4.24 Paul calls true righteousnesse and holinesse the Image of God NazianzeÌ„ Hitherto must be referred the whole doctrine touching the state of Man before the fall and touching his liuing in Paradise anent which you may read Gen. 1. ver 27.28.29 and all the second Chapter of that Booke What is the cause of mans miserie Syst Theol. pag. 233. The fall of our first Parents or the defection of Adam and Eue from God in their first estate of innocency which was by eating of the forbidden fruite What haue we to do with the fall of Adam and Eue seeing then wee had no being at all Adam and Eue did represent all mankind and therefore they had giuen them felicity and the Image of God for all mankind wherefore in regard they by their offence lost that which they had receiued for all mankinde they lost it not in themselues alone but in all their posterity Euen as if a King should giue any one some Priuiledges for himselfe and his posteritie and he that had these Priuiledges granted should be attainted of Teason against the King then surely he himselfe should loose all those priuiledges which hee had gotten of the King and his posterity should get no benefit of them neither And was this so great a matter to bite an Apple and to eate of it The eating of the Apple was a most grieuous offence not in regard of the Apple it selfe the losse thereof was but small for there were Apples good store in Paradise but because that eating flowed and issued as it were from the fountaine of most horrible sinnes V. Aug. Enchirid ad LaureÌ„t ca. 45. 46. to wit from pride maâ— thereby affecting the seate and Maiestie of God Qui manducauerunt vt essent quasi Dii perdiderunt quod erant facti homines immortales Augustin and so became guilty of high treason against Gods Maiestie as God mockingly casts man iâ— the teeth Gen. 3.22 Behold Adam is made like vnto one of vs that is hee is made as it were one of the persons in thâ— Sacred Trinity Another siâ—â— is vnbeleefe in that our first Parents did not beleeue Gods words to bee true when hee said in what day soeuer ye shalâ— eate of it yee shall die the death But contrarywise in that they readily beleeued the Diuell who spake vnto them by the Serpent as by his instrument and told them that they should not dye at all and so they gaue more credit to him then vnto God The third sin is contemptuousnesse and disobedience for wee ought to obey God in all his commands euen in those which wee thinke are but of little reckoning The fourth sinne is vnthankefulnesse for man was created after the likenesse and Image of God and therefore it was his duty to obey Gods Commandements in token of his thankfulnesse for the benefit The fift and most grieuous sinne was that apparant reuolt and falling from God to the diuell namely when man went about to attaine to bee like vnto God by the Counsell and helpe of the diuell and so conspired as it were with the diuell against God I haue also heard of the cause of misery or of the diseases of the soule tell mee now further what bee the parts of our misery They bee two Sinne and the punishment for sinne for in these two things our misery consisteth First that we are sinners And secondly that we for sinnes are lyable to temporall and eternall punishments What is sinn * Syst The pag. 247. Geminum peccati formale pugnantia cum lege ordinatio ad poenaÌ„ vrsin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 3.4 Est dictum factum concupitum contra legem Dei Augustin De peccato Zanch in c. 3. Genes tom 4. pag. 1. seqq item tom 6. pag. 78. S. Th. p. 251. Nihil peccato originali ad praedicandum notius nihil ad intâ—lligendum secretius August Peccatum originis est carentia iustitia originalis debitae inesse August PeccatioÌ„ originis est quod trahimus à natiuitate per ignorantiaÌ„ in mente per concupiscentiaÌ„ in carne Hugo S. Th. p. 268. CommitteÌ„do qua vetantur vel omittendo quae mandantur nam boni viri est non tantum recte agere sedetiam rectè ociari It is a stepping aside from that rule of perfection and righteousnes which God requireth at our hands Or it is whatsoeuer is repugnant to the Law of God What sorts of sinne be there Two Originall Actuall VVhat is Originall sinne It is that staine had corruption of humane nature of the vnderstanding will of man whereby a man euen from his very birth is carried and haled along to sinfull actions of this sin speaketh the Scripture Gen. 6.5 The imaginations and thoughts of mans heart are only euill continually Psal 51.5 In iniquitie was J formed and conceiued and in sinne hath my mother brought mee forth that is My sinne was conceined and borne with me Rom. 5.12 By one man sinne entered into the world and death by sin Also By the disobedience of one man many were made sinners What is Actuall sinne It is that obliquitie or prauity by which the actions doings of a man are carried in a course contrary to the Law of God or else when a man offends against the will of God not only in inclination and pronenesse but indeed it selfe I haue heard of the former part of mans misery namely of sinne what is the other part of humane misery The punishment of sinne How many kinds of punishments for sinne be there Two Temporary and Eternall Temporary punishment whâ— is it Syst Theol. pag. 225. It is that
any of the Articles of faith that also can little auaile them because wee doe dispute and iudge of doctrine and faith by the word of God and it may be so disputed although that point of the Church bee not before handled Syst Theol. pag. 390. for the Word of God is before the Church and aboue the Church neither hath the Church any authority to wrest the Scripture as wee haue formerly proued in the common place of Scripture But here I would haue noted the exceeding fraud of the Popish Writers that when they haue made a great stirre about the Church and stood long vpon it at length they conclude the Church to be a Councell consisting of the Pope the Cardinals and Bishops and so exclude all other which are neither Cardinals nor Bishops from the Church at least remoouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insoleÌ„t pride of their Spiritaltie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto me now it followes that you instruct mee in the matter of the Iustification of man before God wherefore shew me J pray you what is Justification It is the absoluing of sinnefull man from his sinnes Syst Theol. pag 413. De Iustificatione Zanch. CoÌ„fess c. 19. item Loc. Com. 11. Calu instit lib. 3. cap. 11 seqq or it is a forgiuing of sinnes by the meere grace and fauour of God for the merits of Christ imputed and applied vnto vs by Faith What are to bee considered about Iustification Foure things 1. the principall cause 2. the instrumentall cause 3. the effect and fruite and lastly the necessary adiunct What is the principall cause of JustificatioÌ„ before God The principall cause is either primarie or secondary the prime câ—use is the grace and mercy of God the other cause is the merit of Christ or the death and passion of Christ made ours imputed vnto vs or appropriated vnto vs so truly that the PassioÌ„ of Christ should besteede vs as much as if we our selues had hanged on the Crosse and had died for our owne sinnes Hereof we haue manifest testimonies of the Scripture Rom. 5.8.19 As by one man many were made sinners Ipse peccatum nos iusticia nec nostra sed Dei nec in nobis sed in ipso sicut ipse peccatum non suum sed nostrum nec in se sed in nobis Sic ergo sumus iustitia Dei in ipso vt ille est peccatum in nobis nempe imputatione Aug. c. Rom. 4.5.6 Blessed is the man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5.21 Hee made him which knew no sinne to bee sinne for vs that wee might bee made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3.9 That J may bee found not hauing my owne righteousnesse but that which is by the faith of Christ Now there is no opposition in this we say Syst Theol. pag. 420. that a sinner is iustified by the meere grace of God and yet by the merit of Christ because it was brought about by the meere mercie grace of God that Christ performed that meritorious work for vs for Christ was in no wise bound vnto vs to die for vs but hee out of his meere grace and mercy did vndergo death for vs. What is the Instrumentall cause of Iustification Only faith in Christ De Fide Zanch. Loc. Com. 7 8 insomuch as by faith euen as by a hand and instrument wee lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is Faith Faith is not only a bare knowledge of the History of Christ Syst Theol. pag 427. Calu Instit lib. 3. ca. 2. but it is also a sure confidence of the heart whereby wee set downe in our selues for certainety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ Note here two maine errours of Poperie whereof the first is that faith is only a certaine Historicall knowledge and no true and sure confidence of the hart against which the Scripture it selfe directly speaketh Rom. 14.5 and Heb. 10.22 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides some what opened The second errour is that we come by the remission of sinnes Calu. Instit lib. 3. cap. 14 15. 17. 18. not by faith alone but also by the merit of good workes contrary vnto those sayings in the Scripture Ephes 2.8 By the grace of God you are saued through faith and not of your selues Rom. 4.3 Abraham beleeued and that was imputed vnto him for righteousnesse Againe Vnto him not that work ethe but that beleeueth in him which iustifieth the wicked his faith is counted for righteousnes Luk. 8.50 Mark 5.36 Si credis fidei cur alia infers quasi iustificare non sufficiat sola Chrysost saith Christ onely beleeue which is all one as if hee had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone wee are iustified yet the sense is manifestly put downe and other words therevnto equiualent are contained in the Scripture for whereas the Apostle saith Rom. 3.28 Wee conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if hee said Wee conclude that a man is iustified only by faith for a man must needs bee iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galathians Gal. 2.16 Non opus est lege quando impius per solam fidem iustificatur Ambros Ephs 2.5 Tit. 3.5 We know that a man is not iustified by the workes of the Law but by the faith of Jesus Christ Not By those righteous deeds which we haue done but by his owne mercy hee hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therefore it remaineth that wee say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our workes doe not merit for vs forgiuenesse of sinnes I proue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 QuaÌ„taelibet fuisse virtutis antiquos praedices iustos non eos saluos fecit nisi fides Aug. By grace are ye saued through faith and that not of your selues it is the gift of God not of workes least any should boast Secondly Philip. 3.9 Rom. 3.24 II. Wee are iustified before we do any works as S. Paul expresly witnesseth of Abraham that before hee had done any good worke he was iustified
should answer Before my sonne shall get a sonne and be a father I am would not all laugh at such an answer giuen to that question and that Christ is Man it needs no prouing because all grant it Why is not the sole humane Nature of Christ called a Person as well as euery one of vs be called persons Persona est 1. substaÌ„tia 2. singularis 3. IntelligeÌ„s 4. Non purs alterius 5 Non susâ—â—tata ab alio 6. In communicabilis Syst Log. l. 1 cap. 5. Totus totuÌ„ me assumpsit vt toti mihi saluteÌ„ gratificare tur quod u. in assuÌ„ptibile est incurabile est Lumb Although the humane Nature of Christ consisteth of a soule and a body euen as wee doe notwithstanding it cannot subsist a part by it selfe without adioyning it to the diuine Nature whereas wee can subsist euery one by himselfe seuerally otherwise hee is like vnto vs in other things sinne onely excepted as the Scripture witnesseth Heb. 2. verse 14. Because therefore the children are partakers of flesh and blood euen Christ also was made partakers of them And verse 16. He tooke not the Angels but the seede of Abraham whereupon hee ought to bee made like vnto all his brethren in substance namely according to his soule and body Which may bee obserued against the Vbiquitaries Syst Theol. pag. 320. who conceit there was another kind of humane substance in Christ then such as we haue namely such a one as can bee in one and the selfe same instant of time euery where in all places both in heauen and earth and so they confound the diuine and humane Nature one with the other I haue heard what bee the parts of Christs person now shew me what is the vnion of those two parts in Christs Person It is that indissoluble knot whereby the humane Nature is so surely tyed vnto the diuine and the diuine Nature so linked to the humane that of them two is made but one Person and that those Natures for euer cannot be disioyned the one from the other VVhat are wee to consider in this vnion Two things to wit The cause of the Vnion of the two Natures in Christ and then the properties of this vnion VVhat is the cause of the Vnion of these two Natures in Christ Syst Theol. pag. 313. Assumpsit quod non erat non a misit quod erat Aug. De Incarnatione Zanch. tom 8 pag. 16. seqq The conception of the humane Nature in the Virgin Maries wombe wrought by the Holy Ghost and then the Natiuitie and Incarnation whereby after that most strait coniunction of the humane Nature with the diuine in the Virgin Maries wombe the man Christ was borne and brought forth into this light See Syst Theolog. pag. 323. How many proprieties hath this Vnion Syst Theol pag. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cvrill Three First that it is exceeding fast and sure Secondly that it cannot possible bee dissolued Thirdly that by reason thereof those things that agree only to the one Nature are notwithstanding attributed to the whole Person Silua proprietate vtriusque natura suscepta est à maiestate humâ—litas à vertute infirmitas ab aeternitate mortalitas Leo. Vid. Pet. Lumbard l. 3. sent distinct 21. Syst Theol. pag. 326. because of either of those two natures See Syst Theol. pag. 320. I haue heard as touching the Person of Christ now it remaines that I bee instructed in the Office of Christ and first of all that you tell me how the office of Christ is called generally It is in generall tearmed the Office of a Mediatour What is a Mediatour Generally a Mediatour importeth such an one as doth reconcile the party offending to the party offended which reconciliation consisteth in these three things 1. The Mediatour must make intercession for him that hath grieued the party offended 2. Hee must satisfie the party offended for the iniurie and wrong done Non mediator homo praeter de itatem non mediator Deus praeter humanitatem sed inter diuinitatem solam humanitatem solam mediatrix est humana diuinitas diuina humanitas August 3. He must promise and lisewise prouide that the offender shall not offend any more And therefore when we say Christ is a Mediatour it is as if wee say that Christ is that Person that hath appeased God whome mankind by their sinnes had most gâ—ieuously offended and who hath giuen satisfaction to the Iustice of God by his Passion and Death who prayeth for sinners and applyeth his merit vnto them by faith who regenerateth them by his holy Spirit that they may begin in this life to hate sinne and to bee warie that they offend God no more Of how many sorts is the Office of Christ our Mediatour Of three sorts Propheticall Scerdotal Regal in regard whereof our Sauiour is called Christ i. e. anointed and appointed vnto this triple Office because in the Old Testament by Gods owne command there were anointed Profits Priests and Kings Which is the Propheticall Office of Christ and in what doth it consist It consists in two things 1. Syst Theol pag. 333. In the Office of teaching And 2. In the Efficacie of his teaching for Christ is called a Prophet 1. Because he hath reuealed God and Gods will vnto Angels and vnto men For God could no otherwise be knowne then by the Son according vnto that Iohn 1. 18. The Sonne who is in the bosome of the Father he hath reuealed him vnto vs. 2. Because he hath appointed and preserued in his Church the Ministery of the Gospell and bestoweth on his Church able Teachers and Ministers fitting and furnishing them with gifts necessary for teaching Ephes 4. vers 11. Christ hath giuen some to be Prophets other to be Apostles and Teachers 3. Because hee is powerfull by the Ministerie of the Word and inclineth the hearts of such men as are elect to beleeue and obey the Gospell Luk. 24. vers 45. Then he opened their vnderstanding that they might vnderstand the scriptures Acts 16. vers 14. The Lord opened the heart of Lydia to atteÌ„d vnto those things which were spoken by Paul Which is the Priestly Office of Christ and wherein doth it consist Syst Theol. pag. 340. It consists in three things First in the purging of our sinnes Secondly in the vertue and applying of that Purgation Thirdly in his Intercession for vs for as the Priest in the Old Testament had two Offices the one to make attonement for sinne and the other to pray for the people So likewise the Priestly Office of Christ heerein consisteth First that hee should offer himselfe as a Sacrifice to his eternall Father for our sinnes Secondly that he should make Intercession for vs vnto his eternall Father What are there to bee considered in the first part of Christs Priestly Office to wit in the satisfaction for our sinnes There be two namely the causes or meanes whereby Christ
wrought this expiation and so satisfied for our sinnes and secondly the Proprieties of that Expiation VVhat bee the causes by which Christ wrought this expiation These be of two sorts either Prime or arising from the prime causes VVhat is the prime cause Syst Theol. pag. 342. The obedience of Christ in that he humbled himselfe and was subiect to the Law to the end that he might satisfie for vs who had broken the Law According to that Rom. 5. verse 19. As by the disobedience of one man to wit of Adam many were made sinners so by the obedience of one to wit of Christ many shall be made righteous VVhat is the other cause arising and springing from this prime cause It is two-fold The Passion and the Death of Christ Of what sort is the Passion of Christ It is of two sorts Externall and Internall VVhat is the Externall Passion It is both that anguish which Christ endured in his most Sanctified body and also that ignominy and shame which hee sustained for our sakes VVhat was the Internall Passion That wonderfull sadnesse Deum pati plus est and heauinesse which Christ felt in his soule for our sinne Of which it is said quam omnes homines in omnem aternitateÌ„ pati Mat. 26. v. 38. My soule is heauy euen vnto the death where by death he vnderstandeth not only corporall death but eternall as if he had said my soule is as heauy and sorrowfull as their soules are which must for euer be damned How many were the torments of Christ in soule Two Which is the former Syst Theol. pag. 348. The former was in the Garden before he was apprehended and led to publike iudgement Audi vtraÌ„que vocem tum carnis infirmae Pater si possibile sit transeat à me calix tum prompti animi Non tamen vt ego volo sed vt tu vis fiat Ambros for there beganne hee to bee affraid of himselfe lest God should leaue and forsake him whom he then beheld as one who was grieuously offended for the sinnes of Mankinde and consequently who was extreamely angry with him that had taken and translated vpon himselfe the sinnes of the whole world Whereby doe you know the greatnesse of these torments and sufferings in the soule of Christ By two tokens First in that Christ there needed Angels to comfort him and to hold him vp lest being too much affraid by that horrible sight of the angry and wrathfull God hee should haue fainted See Luk. 22. v. 43. and hence it was that hee vttered that speach My soule is heauy vnto death euen to eternall death What is the other token of those most grieuous torments in the soule of Christ His bloody sweat for this was a manifest signe that all the naturall forces in Christ were much weakened and as it were bound from doing their Office by reason of that great torment and terrour so that nature could not keepe the blood any more in the veines but was faine being coniealed and clotted to cast it out as it were and driue it to the exterior parts of which great violence and terrour the like example can no where be read in any History VVhich is the other suffering or torment of Christ in soule The latter was that which a little before his death hee felt vpon the Crosse when he stroue against that temptatâ—oÌ„ of his perpetuall separation and obiection from the face oâ— God whereupon he sent forth that dolefull cry My God my God why hast thou forsaken mee where by a Metonymy he calleth that fearefull temptation wherewith those are wonâ— to bee troubled whom God hath cast from his sight and quite forsaken desertion or forsaking For requisite it was that Christ should endure such a temptation that hee might deliuer vs from eternall damnation I haue seene the passion of Christ now tell me his death Syst Theol. pag. 355. The death of Christ is the separation of his Soule from his Body whereby hee satisfied for and purged our sins and deliuered vs from eternall death And so much the very shedding of blood and water out of Christs side did manifest of which Iohn speaketh Iohn 19. vers 34. One of the Souldiers saith he pearced his side and presently issued out blood and water by the blood Christ signified that our sins were ransomed and satisfied for by the water that we are washed from the filth of our sinnes It followeth now in order that you instruct me as touching the proprieties and benefits of Christs Passion tell mee therefore what is the first proprietie of Christs Passion This it is that it was altogether necessary in regard that mankinde could no way else be freed from eternall death but by the death of the Sonne of God And that for this reason because the most high God is most iust and therefore neuer remitteth sinnes without satisfaction sithence that by nature hee hateth sinnes and can in no wise indure them for he that is iustice most eminently cannot away with iniustice euen as the fire cannot abide water As it is said Psal 5. vers 4. Thou art not a God that willeth wickednesse Againe plaine places of the Scripture doe testifie the same Rom. 8. vers 3. That which was impossible to the Law that hath God done by sending his Sonne i. e. that which by no other meanes could haue beene performed was done by the death of the Son of God Heb. 2. v. 14. Therefore because the children are partakers of flesh and blood hee also in like manner was made partaker of them that he might abolish by death him that had the power of death that is the Deuill and in the ver following and might set at libertie those which through the feare of death were subiect vnto bondage all their life long that is that hee might redeeme those which otherwise should haue perished eternally vnlesse Christ had wrought their Redemption And truly if there had beene any other way to haue satisfied for sinne then that might haue beene performed either by our selues or by some other creature But wee could not haue done this for our selues First because whatsoeuer good we doe wee doe already owe it vnto God and that which we owe vnto God is not the price of Redemption or satisfaction but it is due debt Secondly because we adde somwhat to the score of our dâ—bts euery day and therefore we can neuer be able to satisfie and pay them And that wee daily adde sinne vnto sinne See 1 Iohn 1. v. 8. Psal 130. v. 3. Math. 6 v. 12. Math. 18. v. 25. Thirdly because sinne is a wrong and iniurie to God and so an infinite euill and therefore also deserueth either eternall punishment or one equall thereunto out of which if it had beene laid vpon vs we could neuer haue beene able to haue freed our selues No other creature could satisfie for vs for example Not the Angels first because man and no other creature