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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The disposition of the soule piercing to the very outsides of the bodie euen as the prints of the seemlinesse of the soule appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
had God chiefly respected the execution of his iustice against sinne his owne sonne was most vnfit to be subiected to that vengeance which was prepared for deuils but God in the recompense which he required for sinne chose rather to haue his holinesse contented and his glory aduanced than to haue his iustice inflicted to the vttermost And therefore he selected the person of his owne sonne that might fully satisfie his holinesse and maruellously exalt his glorie but on whom of all others his iustice could take least holde not that his iustice should be neglected but that a moderate punishment in his person for the worthinesse thereof would weigh more euen in the balance of Gods exact iustice than the depth of Gods wrath executed on all the transgressours The chastisement of our peace layd vpon him will proue the same For where the wages of sinne is death and death due to sinne is threefold spirituall corporall and eternall as I haue formerly shewed such was the person of our Sauiour that two parts of death due to sinne could by no rule of Gods iustice fasten on Christes humane nature The gifts of Gods spirit and grace could not be quenched nor diminished in him he was full of grace and trueth he had not the spirit by measure as we haue but of his fulnesse we all haue receiued It is my father saith he that honoureth me whom ye say to be your God yet haue ye not knowen him but I know him and if I should say I know him not I should be a liar like vnto you but I know him and keepe his word and do alwayes the things that please him The cleerenesse of trueth knowing Gods will and fulnesse of grace keeping his word beeing continually present with the humane soule of Christ most apparently the death of the soule which excludeth all inward sense and motion of Gods spirit could haue no place in him by reason the death of the soule is the want of all grace and height of all sinne from which he was free much lesse could any part of Christs manhood by Gods iustice be condemned to euerlasting death or to hell fire since there could nothing befall the humanitie of Christ which was vnfit for his Diuinitie they both being inseparably ioyned together or repugnant to that loue which God so often professed and proclamed from heauen or iniurious to the innocencie and obedience which God so highly accepted and rewarded or preiudiciall to mans saluation which God so long before purposed and promised No weight of sinne no heat of wrath no rigour of iustice could preuaile against the least of these to cast Christ out of heauen and combine him with diuels in the second death which is the lake burning with fire and brimstone There is onely left the third kinde of death which is corporall to which Christ yeelded himselfe willingly for the conseruation of Gods iustice who inflicted that paine on all men as the generall punishment of sinne for the demonstration of his power who by death ouercame death together with the cause and consequents thereof and for the consolation of the godly that they should not faint vnder the crosse nor feare what sinne and Satan could do against them It was loue then in God towards vs to giue his sonne for vs So God loued the world that he gaue his only begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting but farre greater loue to his sonne than to vs though the burden of our sinnes which we could not beare were layd vpon him For since God hath adopted vs through Christ Iesus vnto himselfe and made vs accepted in his beloued of force he must be much better beloued for whose sake we all are beloued And if to make the world by his sonne were an excellent demonstration of Gods euerlasting and exceeding loue towards his sonne to send him into the world that the world through him might be saued doth as farre in honour and loue exceed the former as our Redemption by which heauen is inherited doth passe our creation whereby the earth was first inhabited Neither was it possible that God should remit the rigor of iustice against sinne for the loue of any but onely of his owne sonne whom because he loued as deerely as himselfe and had made heire of all things worthily and rightly did the wrath of God against man asswage and yeeld to the loue of God towards his owne sonne against whom no punishment could proceed but such as was fatherly and serued rather to witnesse obedience than to execute vengeance For though you Sir Discourser in the height of your vnlearned skill resolue that Christ could suffer no chastisement but all his sufferings were the true and proper punishment or iust vengeance of God for sinne yet the Prophet Esay telleth vs the chastisment of our peace was vpon him and the word Musar which the Prophet there vseth deriued from Iasar is the proper word that in the Scripture signifieth the correction of a father towards his sonne and of God likewise towards his Church Chastise thy sonne saith Salomon while there is hope As a father chasteneth his sonne ‖ so ‖ the Lord chasteneth thee sayth Moses to Israel My Sonne refuse not the chastening of the Lord. Blessed is the man whom thou Lord doest chasten The like may be seene by those that will looke Deutr. 21. vers 18. Ierem. 2. vers 30. Ierem. 31. vers 18. Psal. 118. vers 18. The Apostle concurreth with the Prophet Esay touching Christes sufferings and sayth Though he were the sonne yet learned he obedience by the things which he suffered He learned obedience which is the subiection of a sonne to his fathers chastisement he tasted not vengeance which is the indignation of an enemie requiting Yea the very death which Christ suffered in the body of his flesh was so farre from being an effect of Gods proper wrath that it was an increase of Gods loue towards him and as well the price of our Redemption as the cause of all his honor following Therefore the Father loueth me sayth our Sauiour because I lay downe my soule or life to take it againe And so much the Prophet foretolde Therefore will I giue him sayth God a part in many things and he shall diuide the spoile of or with the mightie because he poured out his soule or life vnto death Which the Apostle sheweth to be thus verified in Christ. He humbled himselfe being obedient vnto the death euen the death of the Crosse. Wherefore God also highly exalted him and gaue him a name aboue euery name that in the name of Iesu euery knee should bow of things celestiall terrestrial and infernall euery tongue confesse that Iesus Christ is the Lord to the glory of God the father All power honour and iudgement in heauen earth and hell are therefore deliuered
that whatsoeuer it were though you can neither prooue nor expresse what it was Gods very wrath and proper vengeance for sinne though outwardly executed on the body could not but sinke deeper into the Soule and wound the soule properly yea chiefly though the anguish thereof bruised the bodie ioyntly also It is well yet at last that you find your selfe ignorant of some things and that you will not take vpon you to expresse in what precise manner or iust measure the wrath of God was reuealed and executed on Christ. For whiles you broched those secrets more boldly then wisely or truely you ranne your selfe out of breath and brought neither substance nor shadow of holy Scripture to warrant your vanities but daunced vp and downe with certaine licentious and ambiguous phrases of GODS PROPER VVRATH MEERE IVSTICE VERY VENGEANCE and such like flowers neither confirmed by the Scriptures nor so much as expounded by your selfe but because you checke your owne presumption I will spare it and come to that which you professe your selfe so resolutely to know that Gods very wrath and proper vengeance for sinne though outwardly executed on the body of Christ could not but sinke deeper into the soule and wound the soule properly yea chiefly though the anguish thereof bruized his bodie also Wherein notwithstanding you keepe your accustomed phrases of Gods very wrath and proper vengeance which you neither doe nor dare describe by the parts thereof that we may discerne the trueth of your speech yet for their sakes that are simple I am content shortly to examine what wrath from God Christ suffered as farre as the Scriptures direct vs at whose hands he suffered it and what he did and must conceaue of those his sufferings There is no question but power to feele conceaue and discerne by sense reason or faith in man belongeth properly yea onely to the soule of man Life sense and motion appeare in the body and haue their actions perfourmed by the instruments of the body but euen in them the power and force that quickneth and mooueth the body and discerneth by the senses of the body commeth from the soule and so dependeth on the soule that the soule departing from the body leaueth it voyd of all motion sense and life Then in all Christs sufferings when any violence lighted on his body the paine pearced into his soule and his soule not onely fully felt the anguish thereof but rightly discerned the fountaine whence the cause why and the meanes by which it came Christ likewise knew himselfe to be endewed with such might and strength that of him selfe he could not onely resist the whole world if he would but euen commaund and represse men and diuels His ouerruling of seas windes and wicked spirits and giuing his Disciples power ouer them is so euident and often in the Scriptures that no Christian may be ignorant of it After his agony in the Garden with the word of his mouth he threw to the ground the whole band of men that came with Iudas to take him and when by this meanes he had shewed him selfe not destitute of his wonted force and vertue he voluntarily submitted him selfe not onely to be bound and brought whether they would but euen to be whipped mocked wounded hanged and euery way vsed at their pleasure Which he did not to satisfie their wicked rage but to obey the will of his heauenly Father who when he would punish the sinnes of men in the person of his owne Sonne Deliuered him into the hands of sinners from them to suffer whatsoeuer the hand and counsell of God had determined before to be done For those things which God before had shewed by the mouthes of all his Prophets that Christ should suffer he thus fulfilled by the malice of some and ignorance of others whom Satan incited with the greatest contumely and crueltie they could deuise to take Christs life from him In all which Christ suffered nothing but what the determinate counsell and foreknowledge of God purposed and appointed should be done For this was the Cup which his father gaue him to drinke and this was the houre and power of darknes when the Prince of the world came against him howbeit neither man nor deuill could haue any power at all against him but what was giuen them from aboue So that in all those wronges reproches and paines which were offered and inflicted on him by the rage of Satan and the wicked he saw the secret counsell and hand of God punishing our sinnes in his bodie and by that meanes satisfiyng the diuine iustice that was prouoked by our transgressions But no where doe the Scriptures deliuer that God with his immediate hand tormented the soule or body of his Sonne much lesse that he impressed the very paines of hell and of the damned on the soule of Christ which is your new found Redemption and satisfaction for the sinnes of men By his agonie in the garden you boldly and rashly presume it but by what logick you conclude it neither doe I conceaue nor can you declare Christ was SORROVVFVLL and AFRAID in the garden and began to be AMAZED ergo you thinke he felt or foresaw he should suffer the paines of the damned from the immediate hand of God Well these may be your hastie thoughts but this hath no ground in Arte reason nature or Scripture For many other things Christ might feare and this of all other things he could not feare How many things are there in God when we approach his presence how many things proceede there from God when we aduisedly marke his counsels and iudgements which may iustly ouerwhelme the weakenes of mans flesh with admiration and feare euen to astonishment The brightnes of Gods glory the greatnes of his power the deepenes of his counsels the sound of his voice the presence of his Angels the sight of his vengeance prepared or executed on others how many good and perfect men haue these things strooken into feares and mazes When Saint Iohn in the spirite sawe the shape of the sonne of man and heard his voice he fell downe as dead for feare When Daniel had seene the vision of the goat and the Ram he was afraid and fell vpon his face yea he was stricken and sicke certaine daies being astonished at the vision When the parents of Sampson saw the Angell ascend toward heauen in the flame of the Altar they fell on their faces to the ground and one of them said we shall surely die because we haue seene the Lord. When a light from heauen suddainly shined round about Paul as he was trauayling to Damascus he fell to the earth trembling and amazed When Isaac perceaued that he had ignorantly blessed Iacob in steede of Esau he was stricken with an exceeding great feare and trembling When the people saw the Creeple walking that was dayly layd at the gate of the Temple to aske almes and
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 â—…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
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 soâ—…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 childâ—…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
sheweth that ioy sorrow hope desperation confidence feare loue hatred mercie enuie anger wrath waspishnesse rage shamefastnesse blushing staggering hastinesse humanitie morositie and such like haue their MOTIONS in the hart heating or cooling it and so dilating or contracting it more or lesse according to the differences and degrees of their impressions Zanchius a wise and worthy Diuine treating of the parts of the Body saith The second vse of the hart is to impart vitall spirits specially to the head in which the mind properly worketh and so to minister matter whence the sensitiue spirits are produced in the braine by which motion sense and cogitations are stirred The third vse of the hart is that it should also be the seate fountaine and cause of all our affections For there are in the hart two motions the one of pulse to maintaine life by the ordinary breathing in and out of the ayre the other of affection which followeth the thought of man and is made by the extraordinarie dilating of the whole hart as in ioy or compressing it as in sorow With sorow and griefe we pine away with ioy we reuiue Whereupon the hart in one affection is opened and cheered in the other it is shut and dryed Hereby we perceiue why the Scripture by the name of the hart vnder standeth the WILL and all the affections of man as by the name of the minde it noteth all the thoughts and knowledge of man Wherefore as motion sense and cogitations spring from the braine or head so all affections from the hart Then from the hart ascend to the braine vitall spirits whence sensitiue spirits are engendred By these sensitiue spirits thoughts are mooued and knowledge planted in the mind Againe those sensitiue spirits by cogitations and conceptions strike the whole hart and kindle diuers affections and raize diuers motions in it And this hath great profit in Diuinitie For besides that we vnderstand how the Soule vseth the Body and worketh by the Body two chiefe points of true godlinesse are illustrated by this Doctrine the KNOVVLEDGE and LOVE of God whence commeth obedience and the obseruance of all his commaundements For the holy Ghost sliding into our harts first lightneth the minde which worketh in the head and with that effectuall knowledge kindleth in our hart the affection of loue And from thence commeth the motion of all the parts to performe the will of God By this meanes God truely dwelleth in our mind in our hart and in our whole Body There is then neither good nor euill affection in the soule of man which is not somewhat communicated to the hart of man expressed by the very motions of the hart that the body may iustly be drawen by consenting and seruing in either to the reward and punishment of either The READY SVBIECTION of the Body to the Soule in all sinne is the last point that I mentioned of their mutuall communion For though vnderstanding and will were giuen at first with all facilitie to rule and gouerne the other powers and parts of Soule and Body yet the corruption of sinne once entering not onely diuided the Body against the Soule but euen the Soule against it selfe So that in good things this corruptible Body is now an heauie burden loading the Soule when it is lightned with grace and the inferiour and sensitiue powers of the Soule rebell and striue against the spirit which renueth the inward man of the hart Some ignorance infirmitie and selfeloue remaine still in the mind as defects till we come to the place where our knowledge and loue shall be made perfect but when we would doe good euen then the law of sinne in our members REBELLETH against the law of our mind and leadeth vs captiue to the law of sinne that is in our members The flesh lusteth against the spirit and the spirit against the flesh and these are repugnant the one to the other so that we can not doe the things which we would For which cause the Apostle professed of himselfe that he did presse downe his body and bring it into subiection least the Body rebelling and preuailing against the spirit he should become a cast-away This sharpe and strong resistance which our earthly members make against the mind and will delighting in the law of God and guided by his spirit sheweth the willingnesse and readinesse of the flesh to conspire and ioyne with the WILL in the seruitude of sinne to make her members the weapons of vnrighteousnesse so that the will no sooner consenteth to any euill but the sensitiue and motiue powers of the Soule permixed with the bodily spirits attend with delight and forwardnesse to promote and execute ech sinfull purpose This is that greedinesse which the Apostle noteth in some to vncleannesse from which if either feare or grace restraine it is not without some sensible griefe to the flesh disappointed of her desires and lusts We see the manifest and manifold coniunction and communion of the soule with the bodie as well in good as in euill which is strange to none neither Philosophers Physitians nor Diuines but onely to this Discourser to whom all sound and true learning is strange For not onely vertues and vices are common to both but spirituall graces as faith hope and loue the soule in this life receiueth perceiueth and practiseth together with her bodie and by her body Vertue and vice saith Athenagoras can not so much as be conceiued in the soule without the bodie For the vertues that are we know to be the vertues of men as also the vices that are contrarie and not to be in the soule apart from the bodie or consisting by her selfe Of faith we said before it commeth by hearing and so doth hope since that is expected which is beleeued Touching loue God by his law commandeth himselfe to be loued with all our mind with all our heart with all our soule with all our strength not making an emptie variation of words but binding all the parts and powers of bodie and soule capable of that affection or seruiceable to it with one common duetie to perfourme him loue The soule then beleeuing and louing the promises and graces of God openeth the heart and diffuseth the spirits to accept and imbrace the goodnesse of God in like maner as she did before dilate it to entertaine the desires of earthly things and God detesting an h hard and frozen heart as voyde of all loue requireth to haue the bowels mooued towards him and the heart kindled with a vehement flame describing zeale and deuotion by the naturall motions and passions which are felt in the heart when it is affected with vehement and strong loue So in repentance the soule depresseth and humbleth the heart raising it againe with hope which before was exalted with pride and incensed with selfe loue by the same naturall meanes and motions testifying the one that she did the other
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 mâ—…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prouoking one an other The very composition of the word proueth as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 efâ—…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 â—…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
is the chiefest agent in so much that these faile when the Soule departeth from the body yet that doeth not pâ—…ooue that in all these things the Soule doeth noâ—… vse her body You say occasion of sinne is not giuen by the senses but taken by thâ—… 〈◊〉 Then doeth the world which onely offereth things to the senses giue lesâ—…e occaâ—…on to sinne and Saint Iohn had no cause to say All that is in the world thâ—… 〈◊〉 of the flâ—…sh the dâ—…sire of the eyes and pride of life is not of the Father but of the world and 〈◊〉 whole world â—…eth in euill For the things which are in the world are the good creatures of God and by their first institution serued to show the bountie of God and to pâ—…ouoke man to thankfulnesse and expectation of better things which shall not peâ—…ish But man poysoned with sinne abuseth them all and turneth his desire and loâ—… from God to transitorie and earthly delights And so now considering his corruption they are not onely occasions but prouocations to induce and intise him to sinne And therefore God knowing vpon the fall of Adam what snares they would become vnto Man for whose sake they were made subiected them all to vanitie calling Satan 〈◊〉 Prince and Ruler of this world for that by infecting man with sinne he had altered and iâ—…uerted the vse and ende of the whole world If then the creatures which in themselues are senselesse and altogether innocent bee now baites to drawe men from God and so made occasions of sinne how much more are the senses of man alluâ—… 〈◊〉 sinne which not onely present these pleasures to the minde but inflame the afâ—…ctions to persue them and worke the will to imbrace them The corruption you say is properly and principally in the minde which being first sinfull abuseth their operation As if all the powers of the Soule obeying the will that is euill were not subiect and seâ—…uants to sinne as well as the minde Or the senses and affections of man rebelling against the minde and incensing the will with their delights and desires were not sinfull as well as the minde It is the Soule that taketh her pleasures of sinne as well by her senses as by her vnderstanding and to that end setteth her sensitiue powers on worke the naturall action of the vnderstanding is no more sinfull in it selfe then is the sense but the corruption of the Soule abuseth them both in their kinds to content her sinfull appetites Though then the senses bee not the very causes of sinne which resteth chiefely in the will yet since the Soule ioyneth her selfe vnto the powers of sense by them to imbrace and enioy the pleasures of this life aboue or against the loue of God at least they must be occasions of sinne if they be no more For you to affirme that the Soule committeth all acts of sinne by the body and that God did not forbid Adam to like or desire that fruite is more then strange doctrine In you nothing is strange no not new hels new heauens new deathes of the Soule and new redemptions of mankind vnknowen to the Scriptures and all the fathers of Christes Church but vnto you euerie thing is strange that fitteth not your distempered taste My words that the soule committeth all acts of sinne by her bodie what differ they from Cyprians which I cited that the spirit by the flesh performeth whatsoeuer it affecteth What diuersitie finde ye betwixt them saue that I say soule for spirit bodie for flesh all for whatsoeuer and acts for things affected my words being somewhat plainer and easier than Cyprians and for ought that I see hauing no disagreement The other words that God did not forbid Adam to like the fruit smell of your owne forge which reporteth nothing truely For to prooue that Adam transgressed the commandement with more than his minde I obserued that God did not say to Adam Thou shalt not like it which the soule of Adam did but Thou shalt not eat thereof Which precept since Adam did wholly violate it followeth he sinned with his hand mouth and not with his minde alone You clippe off that which I concluded and neglecting the affirmatiue which I adioyned you note the negatiue which I did not simplie exclude but augmented with an addition of another part that Adam sinned also with his bodie and therefore not with his soule alone or without his bodie The place of Scripture which Tertullian as you say pointeth vnto that out of the heart come euill thoughts being considered will prooue the contrariâ—… For Christ heere meaneth not by heart any part of the bodie but meerely the minde and soule of man and that with opposition to the bodie in this case of sinning You found in your Note-booke that the heart of man is taken in the Scriptures for his will and affection moued with knowledge either from the vnderstanding or from the sense but the reason why it is so vsed you neuer read or doe not remember For if a man should aske you why the hart of man rather then his hand or his heele doth import in the Scriptures his knowledge and will what answere would you frame That it is a figure of speech without all reason or cause Such indeed are your figures but the holy Ghost vseth no such The Scriptures by the parts of mans body expresse the powers of mans soule there seating and there working as sight by the eye hearing by the eare speaking by the tongue going by the feete doing by the hand lusting by the raines and many such The very same reason causeth the hart of man to be taken in the Scriptures for his will which is seated in that part and by which all his cogitations affections and Actions are made good or euill So that the vse of the hart in the sacred Scriptures well considered doth first plainely prooue that the chiefe Seate of the Soule is the hart and next that there it worketh where it dwelleth euen in the hart and on that part impresseth all her affections resolutions when they once grow to be liked or disliked And this is so farre from opposition to the Body in cause of sinning that it doth manifestly communicate sinne vnto the Body In effect Christ saith not the Body sinneth by taking in but the Soule by sending out that is to say the Soule onely properly sinneth and not the Body at all no not in grosse facts except as the Body is the Instrument the Soule being the Agent Your exposition of our Sauiours words and your illation vpon them doe well become one the other Our Sauiour doth not say the Body sinneth not But that which goeth into the mouth or eating with vnwashed hands defileth not the man Now this must be your reason if hence you make any Eating or meate defileth not a man Ergo the Body sinneth â—…ot How good this argument is I leaue to
the extreamest part of his passion Gods wrath against mans sinne was indeede the cause of all that Christ suffered and not the extreamest part onely of his sufferings by which you would extenuate the rest as not extreame enough till that were added But the Booke of Homilies teacheth you no such Doctrine that proposeth the death of Christ suffered in his Body on the Crosse for the FVLL and ONLY satisfaction or amends of all our sinnes Heare the words that the Reader may see what a counterfeite pretence you make of publike Authoritie as if it were consonant to your new conceited errours when it plainly impugneth them So pleasant was this Sacrifice and oblation of his Sonnes death which he so obediently and innocently suffered that God would take it for the ONLY and FVLL AMENDS for all the sinnes of the world No tongue surely is able to expresse the worthinesse of this so pretious a death Yea there is none other thing that can be named vnder heauen to saue our Soules but THIS ONLY VVORKE of Christs pretious offering of his Body vpon the Altar of the Crosse. The death of Christs Body you thinke did not manifest the wrath of God against our sinnes the death of the Soule and paines of hell must be added before the wrath of God will appeare in Christs Crosse. So teach you but the Booke of Homilies teacheth the cleane contrarie Christ being the Sonne of God and perfect God himselfe who neuer committed sinne was compelled to come downe from heauen and to giue his Body to be brused and broken on the Crosse for our sinnes Was not this a manifest token of Gods great wrath and displeasure towards sinne that he could be pacified by NO OTHER MEANES but ONLY by the sweete and pretious bloud of his deare Sonne Therefore in the Booke of Homilies as there is no mention so is their no intention that Christ suffered spiritually the proper wrath of God which our sinnes deserued These are your phrases and fansies added to the booke of Homilies which neither speaketh nor meaneth any such thing as you idlely inferre Againe Christ bare all our sinnes sores and infirmities vpon his owne backe no paine did he refuse to suffer in his owne bodie But as he felt all this in his bodie so he must feele the greatest part primarily and much more deeply in his soule ergo he refused not to suffer all the paines of the wrath of God both in bodie and soule This kinde of ergoing passeth mine vnderstanding To the first proposition taken out of the booke of Homilies that Christ bare all our sores and infirmities vpon his owne backe refusing no paine in his owne bodie to deliver vs from euerlasting paine you put what pleaseth you without any proofe and then you inferre what you list without any sequele of reason or trueth For how hangeth this geere together Christ bare all our sores and infirmities in his owne bodie ergo he suffered all the paines of Gods wrath both in bodie and soule Are there none other paines of Gods wrath but the sores and infirmities of our bodies And if Christ did suffer all bodily paine incident to men heere on earth doth it therefore follow that he suffered all the paines both of bodie and soule that Gods wrath here and els where hath prouided for sinners If a man would set himselfe purposely to crosse the booke of homilies I know not how he might do it more directly then you do to conclude expresly the contrary to that which is there deliuered It is no maruell that so manie writers are of your side as you say when you can enlarge them and interlace them after this sort but you shall doe well to thinke that your Reader now hearkeneth after the publike doctrine of this Realme authorized by the lawes thereof in the booke of homilies as you professed and not after your secret conceits intercepting and peruerting the trueth there taught by your pernicious and erroneous glozes Christ you say must feele the greatest part of his bodily paines primarily in his soule Haue you not brought vs monsters enough in matters of faith but you must hatch vs more Must bodily paines for of those speaketh the booke of homilies as appeareth by the next words Christ refused no paine in his owne bodie and the first wordes are he bare all our sores and infirmities on his owne backe must I say bodily paines be felt primarily in the soule If you shift all sense to the soule then the bodie beareth that is feeleth nothing and so you refute the booke of homilies you follow it not If you allow sense to the bodie tell vs I pray you how violence first offered to the bodie is primarily felt in the soule It may be betwixt first in English and primus in Latine you haue found some deepe difference The soule you thinke doth primarily consider of the paines of her bodie that you meane by feeling Then leaue you to the bodie a second consideration of his owne paines and so you giue reason and memorie to the bodie distinct from the soule which well becommeth a man of your wisdome That Christ duely considered of the cause for which he suffered and of the Iudge by whose appointment he suffered these things in his bodie from the Iewes I haue often sayd it and you haue often reiected it as not sufficient to satisfie the wrath of God against our sinnes and therefore you euery where vrge the proper punishment and iust reward of sinne due to vs on the soule of Christ and when you come to proue it you rest on the religious consideration that Christ had of his sufferings and call that the wrath of God as if you might choppe and change the wrath of God to your best liking and neuer be constant in any thing Howbeit the question now is what the publike homilies teach the people to beleeue of the worke of their saluation and not how you can shift and sheere wordes to make them sort with your errours Shew therefore somewhat out of the booke of Homilies established by the lawes of this realme that may cleerely confirme or concurre with your doctrine and sell vs not the verdiuyce of your owne deuices in stead of good wine allowed by publike authoritie Christ tooke vpon him the reward of our sinnes the iust reward of sinne But the same homilie sayth the reward of our sinne was the iust wrath and indignation of God the death both of bodie and soule Therefore by the homilie Christ tooke on him for vs the iust wrath and indignation of God the death of the bodie and soule Your trade of iugling will but shame you if you can shift hands no cleanlier then here you doe Your first and second propositions here cited out of the Booke of Homilies are so curtayled by you that they seeme nothing lesse then that they are in their right places The writer of the Homilies hauing taught
The plagues and curses of sinne extending as farre as sinners haue any parts of which they consist as bodie and soule or places in which they may be as here so in hell or pertinents which they may haue or need for the ease and vse of this life I called in my conclusion externall corporall spirituall and eternall plagues or punishments of sinne Contrarie to cursing is blessing which is good purposed promised oâ—… performed to obedience as Cursing is euill intended threatned or prepared for disobedience and so by the one Contrarie we may rightly measure the other yea the names of benediction and malediction which is blessing and cursing are deriued from bonum and malum good and euill And therefore as we conceaue good and euill to proceede from the bountie or Iustice of God so must we recken his blessings and curses to be None is good but onely God that is all true goodnesse is naturally supreamely infinitely and vnchangeably in God as likewise all true blessednesse is Neither can any thing haue any degree of true goodnesse or blessednesse but onely by deriuation from God and by participation with God Capable of God that is of the holinesse and happinesse that is in God and commeth from God are no Creatures but men and Angels since only they haue cognition and fruition of his true goodnesse and blessednesse To omit the Elect Angels that haue their measure of heauenly light and power grace and loue righteousnesse and holinesse ioy and securitie in the continuall presence and seruice of God when God decreed to reueale him selfe to Man he gaue him a reasonable Soule endued with vnderstanding and will to discerne and desire the goodnesse that is in God and by louing and obeying Gods righteousnesse to haue Communion with his blessednesse The better to declare him selfe to man God gaue him a Bodie to be quickned by his Soule with Life sense and motion as a Tabernacle for the Soule to dwell and worke therein and made heauen and earth and all the furniture thereof for the vse delight and safegard of his Body thereby to assure Man of his exceeding care for man and bountie towards Man which were not onely wonderfull causes of thanks but euident proofes of greater fauour and honor reserued for him in the heauens if he loued and serued the Author and giuer of these earthly things The integritie then and safetie the sanitie Actiuitie and perpetuitie of mans Body free from all dangers distempers decases diseases and death The excellent beautie plentie vtilitie and varietie of the Creatures seruing mans vse obeying mans Rule and increasing mans delight were all the maruelous blessings of God on man not onely testifying to him the wisedome power and glorie of the Creator by their natures properties and forces but leading him by the eyes eares and all other senses to the admiring embracing and honoring of that great and mightie Lord that by these pledges proposed himselfe with all his spirituall and vnspeakable riches to be the spouse of mans Soule and reward of his loue He therefore that denieth or doubteth these to haue beene the blessings of God on man when he first made man and so to remaine at this present is an vnthankfull and wicked abuser and despiser of Gods goodnesse and bountie towards him selfe and all mankind The gifts of God on the Soule of Man were farre worthier then those corporall and externall blessings For God gaue vnto Man reason and vnderstanding to behold the greatnesse and withall the goodnesse of God and free will to cleaue fast vnto him without preferring any Creature before him or matching any thing with him as likewise affections to inflame the hart with burning and vnceasing loue Man feeling no defect nor finding any impediment in that innocencie tranquillitie facilitie and consonancie of all the powers and parts of the Soule and body to the knowledge loue and seruice of God But none of the gifts and graces of God either outwardly prouided for man or naturally ingraffed in mans Body or Soule did make Man truely blessed For had he beene truely blessed by these he could not so wretchedly haue fallen from these into the Seas of miseries and heapes of curses with which he was after for sinne ouerwhelmed Wherefore we must resolue that as God is onely truth because he is by Nature immutable and onely blessednesse because no euill can approch him so no blessing can rightly be called true but that which is perpetuall nor full but that which is free from all miserie Saint Austen saith wisely Nullo modo poterit esse vita veraciter beata nisi fuerit sempiterna By no meanes may any life be TRVELY blessed except it be EVERLASTING And againe Veritas immortalis est veritas incommutabilis est Truth is eternall truth is vnchangeable And so Ambrose Creaturae non potest esse veritas sed species quae facile soluitur atque mutatur There can be no truth but a shew in the Creature which is easily lost and changed And therefore Austen expoundeth beatam vitam stabilem id est veram a stedfast that is a true blessed life For how can that be thought a true blessing which may end in euerlasting wretchednesse True blessings then there are none but such as ioyne vs to God who is the true fountaine of all true blessing that without any separation or defection from him we may be partakers of him By true blessing we shall best vnderstand what true cursing is for as EVILL is no contrarie nature to GOOD but onely the defect or priuation of good so there is no true curse to vs but that which bereaueth vs of our true blessing Malum non secundum essentiam sed secundum priuationem rectissime dicitur Euill is most rightly sayd to be no essence but the priuation of good To cleaue fast to God who is only and wholly our good is the true blessing of men and angels and consequently to be seuered from God and to loose all communion with him is the true curse of men and angels The true blessings of God bestowed on his children though they be indeed infinit yet may they be reduced to these three summes according to the times wherein they were are and shall be performed that is TO THE LOVE of God freely affourded vs before the world whereby we were elected and adopted in Christ Iesus our Sauiour TO THE LIKENESSE of God which we haue in this world where we are conformed to the image of his Sonne by the working of his Spirit our sinnes being remitted that diuided vs from God and our hearts sanctified with the faith and loue of his trueth and to THE IIFE of God which after this world shall be reuealed and imparted vnto vs in the heauens where shal be perfect blessednesse without want of any good or feare of any euill The priuation of these three blessings bringeth three euils which are maine and true curses to the wicked
agonie With this childish Art you haue almost waded by them not denying as indeede you cannot that they were then before Christs eyes when he feared and sorrowed in the Garden but that either they were no new things to him or else parts of his righteousnesse and holinesse Both which Answeres are very idle For your hell paines if that were part of his Passion were no more newes to his foresight then the rest and all Christs sufferings euen of your hell paines if that conceite had any truth in it were parts of his obedience and patience as well as his suffering of feare and sorrow or of bodily death Wherefore these be but straines and starts to make your Reader beleeue you haue somewhat to say when indeed your oppositions are so sleight that they bewray how gladly you would and how hardly you can distresse any of these causes which I said might concurre in Christs Agonie They all were weightie and godly respects impressing no small degrees of feare sorrow care and zeale on the Soule of Christ and directly pertinent to the worke of our redemption now in hand And where you shift them of as parts of Christs habituall holinesse alwaies resting in him know you good Sir that I speake not in this case of the permanent gifts of grace alwaies inherent in Christs Soule but of the painfull impressions which those respects did therefore now presently and sensiblie make on the Soule of Christ more then at other times because they came now to execution which before were but in cogitation by religious and humble praier he was now to settle the whole course force effects of his sufferings c Defenc. pag. 105. li. 10. Call you this greater perfection in him than in other men to pray expressely against the knowne will of his Father yea against his owne That Christ praied against the knowen will of his Father is an irreligious and dangerous dreame of yours This Toy you trump in euery where as if it were some choise Answere and yet this emptie reason maketh as much against you as against me if there were any waight in it For if Christ did suffer the paines of the damned according to your deuice was it not his Fathers knowen will he should so doe yea and his owne also How then doe the paines of hell excuse him from praying against his Fathers knowen will he was so amazed therewith you will say that he knew not what he did Christ must then be wholy depriued of all vnderstanding if he neither remembred his Fathers will nor his owne nor our saluation for whose sake he was content to suffer And how then came he so suddainly in the very next syllable to remember himselfe and his Fathers will He was now freed you will say from that astonishment How fell he then thrice into it he had so many touches of hell paines which must needs confound all the powers and parts of his body Then all the time of his apprehension examination condemnation and crucifixion he felt no such thing since the Gospels beare witnesse that he wisely religiously constantly carefully and euery way admirably behaued himselfe in eche word and deede after to the instant of his death and remembred all things that were written of him Is not here a fine mockerie which is the fortresse of all your hidden mysteries that to prooue your hell paines you must bring Christ into three such fits and pangs of confusion and obliuion that he knew not what he said or did presently with the speaking of YET to restore him againe to his perfect sense and memorie and so to free him from all your new deuised Passions besides your selues no writer old nor new did euer find in Christs prayer that he knew not what he said and the condition added before his prayer d Luke 22. Father if thou wilt take away this Cup from me and the submission following with the same breath yet not my will but thine be done doe plainely prooue that Christ had exact remembrance and regard of his fathers will besides that the Apostle affirmeth of this prayer that Christ e Heb. 5. was heard in that he feared So that if this be all the Scripture you can produce for your hell paines I protest before God and his whole Church I will sooner beleeue that you were out of your wits in writing this then that Christ was forgetfull in praying that which he spake in the Garden f Defenc. pag. 105. li. 10. Againe could this thing in any reason be such an horrible griefe vnto him to haue his flesh lie dead for a day and a few howers would the thought of this make him sweat bloud for griefe and to neede an Angell from heauen to comfort him and to pray three times vehemently this cup might passe from him verily it is vnreasonable to thinkeso Who hath bewitched you thus openly and vsually to fasten on vntrueths I alleaged six causes that might 〈◊〉 in Christes agonie you haue piked out of my wordes foure more then euer I ment to be reasons of his bloudie sweate and are nine of these now puft away with a breath and nothing left by your swelling and insulting eloquence but the deadnesse of Christs body whiles the soule wanted this it is for a man to trust to his tongue when his teeth be gone and to bleate when he cannot bite If the cause were not Gods it might be thought a pastime thus to faine and face but in so serious questions to vse such idle and false imputations and friuolous refutations is a griefe to any good mans eares and a corrosiue to his conscience Of Christes agony and the causes that might occasion his feare his sorow and his zeale in the garden I haue said so much that I am wearie with repeating though you be neuer weary with resuming the selfe same childish and erroneous mistaking The reason of my speach is plaine and euident howsoeuer you take the course rather to misreport it then refute it For if the soules of Gods saincts doe by nature vnwillingly leaue their bodies to which they are vnited though by them they are often molested and burdened otherwise death were no punishment of sinne but a signe of Gods far our which is nothing so how farre iuster cause then was there Christ should naturally dislike death not only because it was a subuersion of nature created quickned by God and an effect of Gods displeasure against sinne imposed on all men but also for that it should during the time depriue him of life sense and action with great slaunder and infamie and cheefely should exclude for a season his bodie from that blessed communion and fruition of his diuine grace and glorie which formerly it felt though the personall vnion should not be disâ—…olued now the more Christ liked and loued that adherence to God which he liuing enioied the more grieuous was the want thereof which death tooke from him for
When they are diuers the Reader may make his choise what he best liketh but there is no cause nor reason to reiect all that can not be reconciled Neither did I tell you they might all stand together but I sayd they stood well with the rules of Christian pietie And since they had in them no contradiction to the text nor to the faith I saw no ground to depriue the Reader of them much lesse to reiect or disdaine the authours of them as you do And yet truly it were no such hard matter as you imagine to make the substance of them stand together For why might not Christ on the crosse as the head and Sauiour of his bodie in his owne name make his complaint or inquire the cause why both he and his were so long and in this wise forsaken as namely the head to be left to the paine shame and death of the crosse and his members to the poison of sinne and rage of Satan and therefore pray that his members might be freed and restored to Gods fauour and himselfe be eased of his anguish with deposing his spirit into his Fathers hands and honoured with the signes of his Fathers loue and liking towards him when he should depart this life that all his enemies might know there was a great and good cause euen the glory of God and mans saluation why he was thus martyred and mocked on the crosse Here are the effects of those sixe or seuen causes layd together what so great repugnancie finde you betwixtthem that because they are manie therefore your hell-paines should be the likelier to be the true meaning of these words a Defenc. pag. 114. li. 27. A very badde opinion of the holy Scriptures you seeme to haue if you thinke they may be handled by Interpretations and Expositions thus that a man may take them in sixe or seuen diuers senses and all sustisiable I honour them more in not reiecting the manifolde expositions of considerate and godly Interpreters than you do in fastening them to the leauen of your sower humour and affixing such senses to them as shall contradict the maine grounds of faith and religion deliuered in them And who but you did euer hinder Expositors olde or new to labour in them and scant to reach to the depth of them since as you seeme to be affected no man may offer diuersly to interpret them for feare of hauing a badde opinion of them But such is your stiffe and proud presumption all things that like not you are vaine and friuolous and your fansies be they neuer so vnreasonable or irreligious must be weighty and holy b Defenc. pag. 114. li. 34. Now it resteth that I gather some reasons from the expresse Scripture to shew you that indeed very paines and the vehemencte of sorrowes namely which he now susteined by way of yeelding satisfaction and sacrifice for sinne were the principall and only proper cause of his most dreadfull agonies and complaint Which trucly though it need no reason for proofe of it the matter being so cleere in it selfe yet your vnreasonablenesse is such that it draweth somewhat from me about it Your Art of carping hath fayed but ill-fauouredly with you you will now proceed to your trade of prouing and that by expresse Scripture wherein you shew your selfe to be right your selfe that is take all your owne fansies for expresse Scripture and though your conceits be such that are more worthy to be derided than answered yet the matter you say is so cleere in it selfe that it needeth no reason for proofe of it The expresse Scriptures on which you so much stand are the name of the Agonie the Houre and the Cuppe with this one sentence My soule is on euery side heauy vnto death About these you brabble going neither backeward nor forward but heaping vp a few generall phrases of mightie sorowes and excessiue paines you iterate the very same that you often sayd before and adde not so much as a piece of a reason that should stumble a man of any vnderstanding And touching your hell paines or the second death you lay that on soaking till your proouing be ouerpast and then we shall heare of it at Lands end when you are lightned of your burden c Defenc. pag. 115. li 3. First no Christian doubteth I suppose much lesse denieth that Christs most wofull agonies and complaining belonged properly and directly to his Passion and sacrifice and that they expressed a part thereof yea as I thinke not the least part but his whole sacrifice consisted in afflictions The prince of our saluation was consecrated through afflictions Therefore afflictions sorrowes and paines were the cause of his agonies and complaint not his religious The Defenders maner of reasoning is as illogical as his matter is false feare not his piette or pitie Somewhat it was this gecre was Drawen from you it commeth not so vnwillingly but it commeth as vntowardly from you First to the forme and then to the matter of your argument Your conclusion is a strange kind of creature it hath to much and yet it hath too little For before you can exclude religious feare pittie and pietie from the cause of Christs agonie or complaint you must adde onely to your inference and say Afflictions sorrowes and paines were the onely cause of Christs agonies and complaint Otherwise with one part you exclude another as if a man would say that your head is not part of your bodie because your heele is which would put all your reasons in daunger to be drawen out of your heele and not out of your head And yet as defectiue as your conclusion is one way it is as excessiue another way For these words were the cause are stollen into this conclusion of which there was no mention in your premisses and so your precedent propositions are of one countrey and your conclusion of another they haue not so much as entercourse eche with other where by the rules of reason and Art there should be nothing in your conclusion which is not exactly specified in your premisses Your maior beginneth with belonged to your minor proceedeth to consisted in and your conclusion huddleth was the cause of which are rather like forkes to skatrer then rakes to gather the parts of your syllogisme together If to hale in your conclusion you will amend your assumption as you must and say that afflictions were the onely cause of Christs sacrifice we shall more wonder at this monster then at the former For besides the falsenesse of it in that it is vtterly repugnant to all truth since the causes of Christs sacrifice were sinne in vs needing it Loue in Christ proferring it and Iustice in God requiring it how come the parts of any thing to be the causes thereof Afflictions suffered were parts of Christs sacrifice and not the causes And therefore you must pray the Printer to stampe you a new conclusion before any part of this argument will haue
ca. 1. epist. ad Rom. through the spirit of sanctification He meaneth by the holy Ghost which Christ gaue to the beleeuers in him Theodulus x Theodulus in cap. 1. 〈◊〉 ad Romanos through the spirit of sanctification that is by the holy spirit which Christ gaue to those that beleeued in him Theophylactus y Theophylact. in ca. 1. epist. ad Romanos by the spirit of sanctification that is by the spirit with which he maketh the beleeuers holy Haymo z Haymo in ca. 1. epistolae ad Romanos the spirit of sanctification is heere taken for the holy Ghost who giueth sanctity to men and Angels who also fashioned quickened and sanctified Christs manhood in the Virgins womb of the seed of the Virgin without the seed of man The new writers with one consent as Erasmus Zuinglius Peter Martyr Bullinger Musculus Gualter Hemmingius Aretius and Caluine himselfe follow the same interpretation so that your obseruation against and after all their iudgements is misbegotte and borne out of time and brought in of purpose to paue the way for your new found fansies which haue no ground but in your new made notes as much crossing probabilitie as authoritie Yea the obseruation wrongeth the distinction of the persons in the most blessed Trinitie and dishonoreth rather the Deitie of the Sonne of God then aduanceth it whiles the Sonne of God and the spirit of holinesse being both expresly named you take them both for one person and make the Sonne of God in his diuine nature to be lesse then the possessor or giuer of life and righteousnesse eueu a receauer of both For in all these places where you say the name of spirit is vsed to signifie Christs Godhead the power and worke of the holy Ghost is there intended and expressed as that Christ was a Rom. 1. declared to be the Sonne of God by the spirit of sanctification and was b 1. Tim. 3. God manifested in the flesh iustified by the spirit as also c 1. Pet. 3. mortified in the flesh but quickned by the spirit The spirit of sanctification is the title of the holy Ghost sanctifying as well the Manhood of Christ as his members and the giuing thereof declareth the Sonne to be true God whose spirit this is as well as the Fathers and by whom the Sonne worketh as well as the Father And where it is written that Christ was Iustified and quickned by the spirit if there you reade in the spirit meaning in the Deitie of Christ then Christes Godhead receaued life and righteousnesse which by your leaue is a speech ne allowed ne frequented in the Scriptures For though the second person in Trinitie by his internall and eternall generation receaued all that he hath from the Father who begat him yet of this generation which is secret substantiall and eternall the Apostles speake not when they say Christ was quickned and iustified but the one sheweth that Christes body which was put to death was raised againe to life by the power of his spirit the other noteth that he was God manifested in the flesh and iustified that is prooued and confirmed so to be by the mightie workes and graces of Gods spirit shewed as well in his owne person as in all his members For that is the intent of the Apostles wordes not that his diuine glorie was onely praised or acknowledged of men but that the world beleeued the Angels admired the spirit iustified that is most mightily and cleerely witnessed him to be God manifested in the flesh Then hath your obseruation his full discharge since there is no one place where these wordes the spirit and flesh are applied to Christ to note his two natures though his Godhead be testified and plainely prooued in most of the same places by more pregnant wordes then spirit which is common to Angels soules and windes and onely sheweth that it is no palpable or sensible body where the name of spirit alone in the Scriptures standing for the third person in Trinity noteth the power and grace of the holy Ghost by which these things were wrought for Christs manhood And in that place of Peter on which you most depend if you follow the Syriac translation to which your owne adherents so often appeale the Apostles words are Christ was dead in body but liuâ—…d in spirit which conuinceth first that flesh is there taken for the body of Christ contrary to your obseruation and that Christ still liued in spirit which euerteth your maine conclusion intended from this place for the death of Christs soule But were it as you suppose that flesh and spirit were ascribed to Christ to declare his two natures the one to be corporall and humane the other to be spirituall and diuine how doth it follow that euery thing affirmed of his manhood must properly agree both to body and soule by what Logicke conclude you that you may as well auouch that Christs soule is truely corporall or carnall because it is comprised vnder the name of flesh as that other attributes of the body are verified in the soule Which if you thinke absurd though the name of flesh by a figure of speach import the whole man because the Scripture speaketh not of a dead but of a liuing man then is there lesse cause that ech action or passion affirmed of the flesh should exactly or properly be referred to the soule since the common vse of speach intending the whole by a part is figuratiue and in figuratiue speaches as where the soule or the flesh are taken for the whole man the attributes cannot be properly restrained to ech part no more then the names are And euen out of those places by which you would collect death to be common to the body and soule of Christ the auncient fathers conclude death to be proper to the body of Christ and not common to the soule as Austin out of Saint Peter d August 〈◊〉 99. Quid est enim quòd viuificatus est spiritu nisi quâ—…d eadem caro qua sola fuer at mortificat us viuificante spiritu resurrexit What other meaning hath this that Christ was quickned by the spirit but that the same flesh in which onely he was put to death rose againe by the quickning of the spirit And Cyrill e Cyrill de recta fide ad 〈◊〉 li. 2. Was it not a worke of infirmitie to endure the crosse I confesse saith Paul hee was weake in the flesh but he reuiued againe by the power of God And how was he weake by suffering his owne bodie to taste death for vs and restoring to life againe that very temple of his bodie not doing this by the weakenessc of his flesh but by the power of God Christ f Ibidâ—…m died for vs not as a man like one of vs but as a God in flesh giuing his owne bodie a ransome for the life of all Wherefore his Disciple Peter saith wisely and warily that
priuatiâ—…e condition of death they wâ—…l â—…ile at your presumptuous folly If it be a matter of faith it â—… no phrase if we must beleeue as they teach that Christ after his death and buâ—…all deâ—…cended to hell you must shew vs some other hell to which Christ descended after death or els I conclude that the Lawes of this Land bind all men to beleeue and professe that Christ descended to that hell which the Scriptures acknowledge and not â—…hich your roling concâ—…its and totterâ—…ng tonguâ—… would establish against the warrant and word of God whose only will should be the line whose only trueth should be the guide whose only praise should be the end of all our professions and actions THE TABLE SERVING for their vse that are desirous with more ease to finde out the speciall contents of this booke as they are handled in their seuerall places A A Brahams bosom pag. 552 the place therof vnknowen 656 Aâ—…yssus in the Newe Testamenâ—… is hell 6â—…9 Aâ—…sed iâ—…nocents and penitâ—…nts â—…re not though hanged on a tree 238 Châ—…t was noâ—… Aâ—…sed how great soeuer his paines weâ—… 164. 165 S. Auâ—…s iâ—…dgement how Châ—…ist was accursed 241 Men câ—…n not be truly blâ—…ssed and accursâ—…d 253 Thâ—…t is â—…ccâ—…ed whâ—…ch God hateth 257 A sacâ—…ifice for sinne is not acâ—…ursed but accepted of God 258 Adam sinned aswell by bodie as by soule 183. 184 Was punished for his sinne after Christ was promised 147 What God threatened to Adam if he sinned 177. 178 Aeternall death fâ—…r whom Christ might feare 484 Against aeâ—…rnall death as due to him Christ could not pâ—…ay 378. 379 Aeternally God doth not punish one for anothers â—…ault 336 Affections are pâ—…infull to the soule 4â—…9 make sensible alterations in the heart 193. 194 Good affections of loue and zeale are not painfull 26 Euill affections are punishments of sinne 31 Inward affections make outward impressions in the heart 193 The heart is the seat of mans affections and actions  Christ couâ—…d represse and encrease his affections as he saw cause 400 The Aâ—…xe cleaueth to the Verbe and not to the Noune 216 Afflâ—…ctions of the godly are moderated punishmeÌ„ts 9. 10. 11. 17. manifest Gods displeasure against sinne 14â—… Agony what it is 339 Tâ—…e paines of hell were not the cause of Christs agony 58. 59 The causes that might be of Christs agony in the â—…ardeÌ„ 9â—… they crossâ—… not one another 97 I diâ—… not resolue what was the cause of Christs agony  The precise cause of Christs agony is not reuealed in the Scriptures 338. 346. though the general occasions may be coniectured 346 The parts of Christs agony 339 An agony proueth rather zeale then feare 339 Feare and sorrow the Scriptures witnesse in Christs agony 342 Submission to God and compassion on men the generall causes of Christs agony 347 The first cause coÌ„curring to Christs agony 347 The second 354 The third 370 The fourth 371 The fiâ—…th 375 The sixt 399 The Fathers determâ—…ne not the exact cause of Chrâ—…sts agony 371 How some vse the word agony 403 The different affâ—…ctions in Christs agony had different causes 558 Amazâ—…d neither Moses nor Paul were in their praâ—…ers 368 Christ was not amazed in his praier 369. 479 Christs praier prooueth hee was not then amazed 469 Christs â—…raier was no amaze 467 The Defender yeeldâ—…th perfect knowledge to Christ in his amazednes 481 Angry God was with our sinnes but not with Christs person 463 God is truely angry with his childrens sinnes 14 Angels sinned in their whole nature as men doe 197 Angels and good men receaued the bowing of the body 662 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth For as well as From. 501 The Apostle 1. Cor. 15. speaketh onely of the resurrection to glory 640. What his wordes Hâ—…b 5. inferre 498. 499. 500 Beleeuers may not iudge of the apostles words 89 More Apostles then twelue 651 The diuers reading and translating of the apostles words 1. Cor. 15. 55. 639 Astonishment what it is 441 What astonishment with feare is 468 Christ did not pray in astonishment 441 Why Christ might be somewhat astonished 468 Athanasius lewdly falsified by the Defender 275 taketh Hades for hell 569. 600. 601 What Athanasius speaketh of Adam the Defender referreth to Christ. 275 Augustine not ignorant of the Greeke tongue 608 his iudgement how Christ was accursed 241 keepeth the sense of Peters word Act. 2. 626 is grossely mistaken by the Defender 627  Christ tooke our naturall but not sinfull affections 330 Christ might beholde the power of Gods wrath and yet not feare the vengeance due to the wicked 348 Christ prayed for vs and against Satan 352 Christ knew the burden of our sinnes must lie on his shoulders 353 Christ and his members must drinke of one and the same cup. 353 Christ wept for the desolation of Ierusalem and sorowed for the reiection of the Iewes 354 Christ wept and sorrowed when he would 355 Christ grieued at the wilfulnesse of the Iewes 357 Christ sorowed that his death should be the ruine of the Iewes ibid. Christ chose the time and place to shew his vehement affections 358 Christ could not be content to be separated from God for vs. 367 Christ suffered the likenesse of our punishment not of our sinne 273 Christ was not ordained to be damned for vs. 364 Christ feared not death but his Fathers power 370 Christ might pray to haue the deepnes of his sorrowes comforted paines asswaged 374. 375 Christ might pray against the sting of death which he was to feele before he died 381 Christ could not pray against eternall death as due to him but vnto vs. 378. 379 Christ was most earnestly to aske what God had faithfully promised to graunt 384 Christ felt all our affections not of necessitie but according to his owne power and will 386 Christ shewed in the garden how mans soule strugleth with the panges of death 388 Christ was weake to comfort the weak but stronger then the strongest on the crosse 388. 390 Christ saw the whole danger from which hee should redeeme vs. 392. 393 Christ teacheth all his to feare Gods power as himselfe did in the garden 393. 394 Christ presented and dedicated his body in the garden which he sufâ—…ered on the crosse to be done to death 399 Christ died not in the garden 400 Christ could represse and increase his affections as he saw cause 400 Christ found no ioy in his paines but comfort in his hope 411 Christ emptied himselfe of glory not of grace 412 Christ citing the 1. vers of the 21. Psalme noteth the whole to appertaine to his passion 434 Christ was mortified in flesh but not in soule 507 Christ might passe from hell to heauen 550 Christ needed no long time to deâ—…cend to hel 551 Christ presented himselfe in euery place 564 Christ was to rise full conquerer of hell and death 668 How Christs death was like the godlies 7 How Christ laid downe his soule for
ordained to be damned for vs. 364 Dauid neuer felt the true paines of hell 453 Dauids feare vnlike to Christs 442 What Death Christ died 19 A threefold death the wages of sinne 13â—… Corporall death in all men is the punishment of sinne 149. 150. 151. 176 Death in Christ was the satisfaction for sinne 176 Euerlasting death the wages of sinne which Christ could not suffer 226 The death of the body is euill in it selfe though God to his make it a passage to life 244. 245 The consequenâ—…s after death doe not proue death to be good 246 The nature of death not changed in the godly 252 God so hâ—…teth death that he will destroy it as an enemie 254 Naturall death came not by the sentence of Mosâ—… Law 261 Thâ—…e is no death of the Soule without sinne 366 All feele the sting of death which Christ expressed before he died 389 The death and life of the soule here on earth mistaken by the Defender 430 What the second death is in the Scriptures 492 Eight pâ—…es of Scripture abused for the death of Christs Soule 493 By one lande of death Christ freed vs from all kinds of death 504 To be vtterly forsaken of God is the death of the Soule 517. 518 The extreamest degree of pains where grace doth not faile is no death of the Soule 524 What things the death of the body doth import 649 The Defender grosly peruerteth my words 44. 45 The Defender contâ—…adicteth himselfe 56. 57 The Defender contemneth the Fathers and their iudgements 82 The Defender deuiseth shifts to decline Scriptures and Fathers against him 94 The Defender would make the maner of Christes dying onely vnusuall 95 The Dâ—…fender doth grossely mistake the reiection of the Iewes to be the meaning of Christes complaint on the crosse 98 The Dâ—…fender not able to support his errors doth quarrell with the question 99 The Defender eludeth the Scriptures with his termes of single and meere 125. 126. 127 The Defender clouteth one conclusion out of diuers places 146 The Defender maketh the sufferings of Christs flesh needlesse to our redemption 168. 169 The Defender peruerteth the doctrine of the Homilies 224. 225 The Defender maketh Christ sinfull accursed and defiled 265 The Defender would not faile to cite Fathers if he had them 273 The Defender compareth Christ in want of comfort with the damned 291 The Defender vainly presumeth all places of his vnanswered to be granted 319 The Defender hath deuised torments for Christs soule 323 The Defender controleth the words of the holy Ghost by his new phrases 413 The Defender in steed of proouing falleth to granting his owne positions 5â—…3 The Defender misciteth S. Iohns words and on that error groundeth all his reasons 644 The Defender giuing a reason of nâ—…thing asketh a reason of all things 415 The Defender claimeth like reuerence to his words as to the Scripture 325 The Defender saith the Scriptures are ordinarilie true that is sometimes false 367 The Defender doth euery where mistake and misapply what is said 384 The Defender forgeth a pace new parts of the Christian faith 393 The Defender taketh the parts of Christs agonie for the causes thereof 401 The Defender is somewhat pleasureable 528 The Defender corrupteth S. Luke 402. 403 The Defender ascribeth a liuely affection to Christs dead flesh 422 The Defender vttereth a flat contradiction to his owne doctrine 422. 423 The Defender confesseth the Fathers prooue my meaning 425 The Defender is driuen to contrarieties 431 The Defender taketh from Christ inward sense and memory in his sufferings 440 The Defender yeeldeth perfect knowledge to Christ in his amazednesse 481 The Defender foolishly prooueth the death of Christs soule 495. 496 The Defender abuseth the Scriptures 534. 535 The Defender cannot discerne a conclusion from a quotation 568 The Defendours foure restraints of hell paines 4 The Defendours disdaine of the fathers 98 The Defendours vaine shifts 114. 115 The Defendours skill in framing arguments 327 The Defendours absurd deuises 490 The Defendours manner of reasoning as illogicall as his matter is false 336 Dereliction in the Scriptures neuer implieth the paines of the damned 415 Deepe what it signifieth 566 To what Deepe Christ descended after death 565 567 The true sense of Paul and Moses words Rom. 10. concerning the Deepe 568 The whoâ—…e church taught that Christ after death descended to hell 544. 545 New Writers teach Christs descent to hell 546. 547 Christ needed no long time to descend to hell 551 Of Christs descending and ascending 553 Christ aescended and ascended to be Lord ouer all 563 To what deepe Christ descended after death 565 567 Descending is to places below 569 How long this clause of Christs descent to hell hath been in the Creed 653. 654 What Ruffinus meaneth by Christs descent to hell 655 Descending to hades was not the buriall of Christs body 556. 557. 558 The causes of Christs descent to hell 666 Desâ—…ending to hell was a part of Christs exaltation 671 The descent of Christ to hell confessed by the Catechisme 677 The Lawes of this land doe binde all to beleeue Christs descent to hell 678 Desperation in hell is no sinne 71 Desperation is the sorest torment in this life 238 A small Difference of wordes may quite alter the sense 199 Difference of Christs offering and suffering 276 Difference of outward and inward temptatioÌ„s 314 Difference betwixt Gods threats iudgements 472 How the Diuell may discerne and incense our affections 192 The Diuell tormented not Christes soule on the Crosse. 295 Christ suffered as deepe paines but not as deepe Doubts as we may 321 E. ELect Who is enemie to Gods Elect. 233 The Elect are neuer truely accursed 252 The Elect cannot perish 364 Erasmus fouly mistaken by the defendor 653 Foure notable Errors grounded by the defendor vpon the facts of Moses and Paul 363 The first 363 The second 365 The third 367 The fourth 368 What impressions Euill maketh in the soule of man 341 Euill past present or to come worketh sorrow paine and feare in the soule of man 341 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it importeth 485 Is contrarie to feare 501 Esay doth not touch the death of Christes soule 526. 527 Esay 14. Shcol for hell 559. 560 Eusebius report of Thaddeus allowed by the best historiographers 660 F FAthers their iudgements may be called Authorities 83 The Fathers may be left in some priuate opinions 84 I leaue not the Fathers in the grounds of faith 85 The Fathers doc not teach that Christ suffered all which we should haue suffered 138. 139 The Fathers disclaime all necessitie in the death of Christ. 285 The Fathers determine not the exact cause of Christs Agonie 371 Wherein we should follow the Fathers 415 Some Fathers expound me in Christs wordes for my members 416 No Father auoucheth the death of Christs Soule 142. 143 Diuerse Fathers euidently corrupted for the death of Christs Soule 428. 429 By the iudgement of the Fathers Christ died
Agonie after an Angell appeared from heauen and comforted or strengthened him with a message from God it seemeth rather an effect of Christes intentiue prayer which the Scripture there mentioneth than a consequent to any other passion or paine Christes intentiue prayer after comfort receiued by an Angell from heauen might proceed from his ardent desire care and zeale of our redemption from the wrath of God and protection from the rage of Satan And therefore as the Prophet foreshewed he should not onely beare the sinnes of many but pray for the Trespassers Christ might spend all the spirits and powers of bodie and soule in most vehement and feruent prayer euen vnto a bloudie sweat to haue all his members pardoned their sinnes and reconciled to God by the sacrifice of his bodie which he would offer for them and also to haue Satan cast out from accusing them and in the end trodden vnder their feet If Christes bloudie sweat were supernaturall we must aske no cause thereof but leaue it to his sacred will who could aboue nature doe what he would That it was no proofe of hell paines appeareth plainly because Christ after in greater paines on the Crosse did not sweat bloud and of all those whom these men imagine suffered hell paines in the Scriptures no one can be produced that euer sweat bloud The word forsaking vsed by Christ in his Complaint on the Crosse doth not in all the Scriptures inferre the paines of the damned but in the wicked it noteth reiection desperation and feare of damnation and in the godly it argueth want of protection or decrease of consolation in their troubles In Christ it might shew the time the cause the maner or the griefe of his being so long forsaken and left to the rage and reproch of his persecutors without any sensible signe of Gods loue towards him care for him helpe in his troubles or exse in his paines but it doth not prooue that Christ thought himselfe forsaken of Gods fauour grace or spirit which feare or doubt could not be in him without a manifest touch of error and want of faith Christ neuer feared nor doubted that he should or could perish vnder the hand of God persuing our sinnes in the bodie of his flesh but for the ioy set before him endured the Crosse and despised the shame and as S. Peter sayth of him at the time of his suffering he alwayes beheld God at his right hand that he should not be shaken and therefore his heart reioyced and his tongue was glad and his flesh rested in hope because his soule should not be forsaken in hell nor his flesh see corruption Christ was made a curse for vs in that he suffered the temporall and corporall curses of the Law threatned vnto sinners as all sorts of afflictions belonging to this life and in the end a painfull and shamefull death by which he abolished the spirituall and eternall curse of God due to vs for sinne but he was neuer inwardly truely nor eternally accursed of God since by tasting of our externall curse for a time he made vs partakers of his spirituall and celestiall blessednesse for euer Christ who knew no sinne was made sinne for vs that is either the punishment of our sinnes or the sacrifice for our sinnes for we were healed by his stripes and he gaue himselfe for vs a sacrifice of a sweet smell to God Being then an holy and acceptable sacrifice to God for sinne he was neither defiled nor hatefull to God with our sinnes but suffered the iust for the vniust that is he tooke vpon him the punishment of our sinnes though he were most innocent and by the holinesse of his person submitting himselfe to the death of the crosse purged our vncleannesse by his innocencie couered our guiltinesse and by his fauour with God reconciled vs that were enemies Christ bare the full punishment of our sinnes that is not all which we should haue borne for then he must haue beene euer lastingly reiected confounded and condemned to hell fire which are most horrible blasphemies but he bare so much of the punishments of this life where he suffered as in his person by the iust iudgement of God was most sufficient for all our sinnes TOuching Christs descent to hell the words are plainly cited by Peter out of Dauid that Christes soule after death should not be left in Hades which Saint Luke in his Gospell vseth for the place where torments are prepared for the wicked after this life And in that sense is the word vsed thorowout the New Testament as likewise the Greeke Fathers tooke it for the place vnder the earth whither the soules of all men were condemned for sinne and where the Diuels detaine and torment the wicked That Christ likewise descended to the lower parts of the earth and to the bottomlesse deepe after death is vouched by Saint Paul whereupon the whole Church of Christ from the beginning hath confessed his descent to hel to be a point of Christian pietie Peters Sermon in the second of the Acts intended not simply to proue that Christ was risen from the dead as Lazarus and others were but affirmed farder of him That God raised him vp to set him on Dauids Throne that is to make him King of Glorie This he prooueth In that Christes flesh could not see corruption nor his soule be forsaken in hell which was verified in none no not in Dauid who were all dead and saw corruption but only in the Messias It was therefore impossible that either death or hell should detaine Christ but he was to rise Lord of death and hell and the Sauiour of all his from both as appeared by his ascending to heauen and sitting at the right hand of God Neither was this strange to the Iewes who were taught to expect that to be performed by the Messias which God promised by his Prophet O Death I will be thy death O Hell I will be thy destruction Sheol in the Olde Testament signifieth the Graue and Hell that is the places whither the dead bodies of all men went and whither the soules of the wicked dead in sinne descended after death And therefore where it is distinguished from the death of the bodie or referred to the soule after death as it is in Dauids words applied by Peter to Christ it apparently signifieth Hell The ends of Christes descent are likewise deriued from the Scriptures as the destroying of the Diuels kingdome and triumphing ouer powers and principalities and making an open shew of them spoiling them by deliuering all his Elect dead liuing and yet vnborne from the right power and feare of eternall death taking into his hands the Keyes of Death and Hell that he might be Lord of all in Heauen Earth and Hell The Creed is not a Collection of Greeke or Hebrew phrases vnknowen to the people but a short summe of the Christian faith prouided for the simpler sort of men to learne by heart And therefore as
to the places where these things are handâ—…ed and iudge in Gods name as he findeth cause remembring that he which withstandeth or neglecteth the trueth withstandeth and neglecteth his owne saluation First that no Scripture doth witnesse or warrant Christs suffering the true paines of hell in his soule see either the proposing of their opinions that so thinke or the examining of their proofes which are brought for that conceit or the shutting vp of that part which sheweth the summe of all aforesayd which I close in this wise Then are there in the sacred Scriptures neither any praedictions that Christ should suffer the paines of hell in his soule heere on earth nor causes why he must suffer them nor signes that he did suffer them and consequently what soeuer is pretended no proofe that these sufferings must be added to the Crosse of Christ before the worke of our saluation can be perfect Secondly that such paines of hell as the Scriptures expresse and auouch may not be applied to Christ without apparent impietie reade what I write concerning the particulars and settle thy iudgement gentle Reader as thou likest best I desire not to preuaile where I bring not sufficient proofe emptie words on either side are slender meanes to quiet thy conscience or settle thy faith if thou seeke to be religious Thirdly where the whole course and tenor of the sacred Scriptures do plainly and fully ascribe our Redemption and the remission of our sinnes to the death and bloud of Christ Iesus I dare not delude the words of the Holy ghost as if they were euery where improper or imperfect but by the foure first effects of Christs crosse I make it appeare how sufficient our saluation is by the bloud of Christ without anie supplie of hell paines to be suffered in the soule of Christ. Lastly since no Christian man may doubt but we are redeemed and saued by the death of Christ how farre it is from all sense and shew of holy Scripture to subiect Christ to the death of the soule and how repugnant to the mouthes and mindes of the ancient and catholike fathers I insert a speciall discourse and thence obserue that where whensoeuer the Holie ghost speaketh of the death of Christ he meaneth the death of Christs body suffered on the altar of the Crosse and by no meanes the death of Christs soule These things being thus sensibly and plainly set downe to the view and reach of all men were they neuer so simple if they were Christians what reason had you Sir Refuter in your Treatise to slide from all this and to delude your Reader by telling him that the whole controuersie had in it two points 1 That Christ suffered for vs the wrath of God 2 That after his death on the Crosse he went not into hell in his soule as if I proposed or proued nothing in the first part of my Sermons but that Christ did not suffer for vs the wrath of God did I or could I make or mooue anie such question that in preciâ—…e words taught the wrath of God against our sinnes was verie great in the Crosse of Christ did I not in plaine termes ascribe to Christ a double sense of Gods wrath the first pursuing our suretie being innocent and obedient and euen his owne and onelie sonne with all maner of corporall and temporall scourges vnto death before it could be pacified the next a serious contemplation of that eternall and intolerable vâ—…ngeance which the Iustice of God had in store for vs by reason of our manifolde sinnes whose danger and destruction touched him as neere through the tendernesse of his loue and pitie as if it had beene imminent ouer his owne head But this you will say is not the wrath which you meane Sir whatsoeuer your meaning be which is scant knowen to your selfe as anon we shal better perceiue the words of your Treatise setting the very question to which your Reader must looke ouerlashed with two palpable vntrueths vnfit for a man of that care and conscience which you would seeme to haue For first this could be no question with me whether Christ suffered for vs the wrath of God who exactly affirmed that Gods wrath was great in the Crosse of Christ and admitted in the soule of Christ a sight and sense of Gods temporall wrath inflicted on his bodie and of Gods eternall wrath prepared for our sinnes Againe had I moued that question which I neuer meant doth the first part of the controuersie containe no more but Whether Christ suffered the wrath of God or no are your hell paines so soone vanished into smoake is the death of Christs soule no question with you whether the death of Christs bodie and the shedding of his bloud be the full price of our Redemption and cause of our reconciliation to God is it not worth the asking nor worth the answering but you ranne from the rest not able to iustifie that which I disproued and then as your maner is you catch a large and licentious word and currie that till you confound both your selfe and your Reader For who but you would haue proposed such a question Whether Christ suffered for vs the wrath of God knowing that in the Scriptures themselues according to which we must frame our speech in matters of faith there are many degrees and differences of Gods wrath whereof some may be attributed to Christs sufferings without offence others can not without plaine impietie and therefore the question which you proposed in your Treatise was but a very stale to make your Reader gaze at whiles you shifted aside from the matter which I moued The one you will say is a proofe of the other for he which suffereth Gods wrath must needs suffer the paines of hell That was and must be the whole strength of your Treatise vnlesse you will confesse that you meant to waste your paper and mocke your Reader with a number of emptie and idle fansies But how faint and feeble that foundation was to beare so great a building the conclusion of my Sermons doth sufficiently shew In which I tolde you that either your argument must be vitious if your antecedent were particular or if to make your argument good you enlarged your antecedent to be generall your first proposition would be both iniurious and blasphemous For though Christ might and did suffer some parts of Gods wrath as the Scripture vseth that word which is all that your indefinite proposition will implie yet it would no way follow that he therefore suffered the paines of hell And if to amend your consequent you did affirme that Christ suffered the whole wrath of God and euery part thereof and so by consequent the paines of hell also the forme of your argument was bettered but your antecedent on which the conclusion must depend was a most false and wicked assertion for then must Christ haue suffered reprobation desperation eternall
which will not suffer you to be tempted aboue that you be able but will giue the issue with the tentation that you may be able to beare it Yea to his enimies God mitigateth the heauinesse of his hand at first and giueth them time and place to amend before he destroyeth them I gaue her space to repent saith Christ but she repented not and therefore when the measure of their sinnes waxeth full God repaieth them the fulnes of vengeance which is puuishment proportioned to their sinnes and this is the due and proper punishments of those that are wilfull and doe not repent their wickednesse The paines of the godly are partly remembrances to cause repentance partly Chasticements to humble vs and mortifie sinne in vs but these whatsoeuer they be yea though death it selfe are improperly called punishments Here you touch after your loose maner the purpose of God in afflicting his seruants which you say is to reforme them but in no wise to punish them If God had none other meaning in afflicting the faithfull but to reforme their sins nor none other meanes to doe that but by paines your speech had some truth but because God hath diuers purposes in so doing and diuers waies without paines to amend his children this that here you bring as the rest else-where is a blind groping besides the truth and a bold presuming that you are in the truth God many times lodeth the best and chiefest of his Saintes with oftner and greater troubles then he doth the meaner sort not because their sinnes are more then others or they neede more amendment then the rest but to TRIE their faith as in Abraham and Iob or to shew the perfection of his grace as in Paul or to prepare them to glory as in Lazarus or to conforme them to Christ whose steps they must follow and often to declare his iustice as he did in striking Dauids child when the sinne was both repented and pardoned in the Father In the sicknesse and death of which child as of all other infants regenerate by Baptisme there neither was nor can be any vse of Repentance humiliation or mortification for themselues and consequently by your owne diuision since to them it can be NO CORRECTION it must in them be a punishment of sinne not actually committed by them but naturally deriued to them by the guilt and corruption of their Parents Yea the generall paine laid on Adam and all mankinde as dissolution by death priuation of originall light and grace corruption of sinne infection of soule which declare vs all to be the children of wrath by nature were they corrections or punishments of Adams sinne since after death there is no repentance nor amendment of life and the rest are neither barres to sinne nor retraits from sinne but either parts effects or causes of sinne which sticke so fast and beare such rule in many euen of the elect that no gentle or fatherly admonitions reprehensions or comminations will preuaile with them but they must be ouerruled and wearied with sharp and pearcing scourges before they will see or forsake the loathsomnesse of their sinne Wherein though it be a great fauour of God rather to persue them with all temporall plagues vnto their conuersion then to let them run headlong to euerlasting perdition yet the meanes which he vseth are mixed with iustice and mercie and are rightly beleeued to be punishments fully deserued by their sinnes though not fully proportioned to their sinnes the iust and full wages whereof in sinfull men can be none other but death corporall spirituall and eternall So that your diuision all paine from God is either correction or punishment and your position no paine in the godly is punishment are not onely friuolous and false but repugnant each to the other for so much as paine commeth from God for probation of faith perfection of grace assurance of saluation encouraging of others by example as well as for correction and death and correction in Infants where correction hath no place must by your owne partition be a punishment of sinne inflicted on the first Man and all his posteritie The which because we all inherite from our Parents and had it in vs at our birth when there was no vse of correction for vs it was then in vs all and so still remaineth a punishment of our first Parents sinne though by the grace and price of Christs death we are and shall be freed from it But come to your purpose and apply this to Christ for thither you bend and thereat you shoote is your diuision true in the sufferings of Christ then since by your owne assertion chastisements and remembrances which are the branches that you make of Correction belonged nothing at all to Christ and indeede there could be no cause to correct any sinfull corruption or affection in him where no sinne was it is a plaine confession that the bodily death and paines which Christ suffered on the Crosse were the punishment of our sinnes in his body and consequently a part of that curse which was imposed on the first mans sinne which you so stifly denied in your Treatise where you said Therefore Christs dying simply as the godly die that is a bodily death may in no sort be called a curse or cursed And if to shift of this contradiction and confession of the truth of my answere to the place of S. Paule Christ was made a curse for vs you referre these words as the godly doe not to the same kinde of death which is bodily in both but to the same cause of death which was different in Christ and his members Remember good Sir the words are not mine but your owne I put many differences betwixt the death of Christ and his Saints as namely the cause the manner and force of his death which I haue touched before but the kind of death which was bodily and not Ghostly is all one in Christ and the godly For Christ died not the death of the Soule no more doe the godly when they depart this life albeit they may oftentimes whiles here they liue draw neere to the death of the Soule by sinning which Christ could not And if you begin now to be better aduised I am not displeased with it it shall suffice that mine answere did and doth stand true that Christ in suffering bodyly paines and death for vs suffered a part of the same punishment and curse which was laid on all mankind for the sinne of Adam We must note especially that to suffer as the godly doe Chasticements and corrections is not to suffer or feele Gods wrath nor the punishment of sinne except it be in a very improper speech To suffer the true punishment satisfaction proper payment and wages of sinne onely that is to suffer properly and truely the wrath of God now then seeing the paines which Christ for vs did feele were indeede properly the
without sorow and griefe of heart neither are they at any time punishments if they be good but rather Christian dueties and vertues The miseries of those whom we loue may be punishments vnto vs and our compassion on them if they be wicked may turne to be vicious and so be a punishment because it is immoderate where it should be temperate as we reade of Dauids excessiue compassion on Absalon his leud and rebellious sonne These be errours enow in so few words but these are nothing to those that follow in fauour of the soules immediate suffering from the hand of God himselfe without any instruments or inferiour meanes I might resume your former words of the soules immediate suffering from God alone but because you heape vp a great deale of rubbish to the same purpose much like the other or rather much worse than the other I thinke it best to rid all together Thirdly we must also note that God himselfe is alwayes and euermore the principall and proper punisher when the soule suffereth paines after the first maner that is in her proper and immediate facultie of suffering And that is alwayes immediatly for sinne also not for anie other cause at all Fourthly God himselfe therefore was thus the principall and only proper punisher of Christ as he sustained the punishment of our sinnes The diuels and wicked men his persecuters did their parts also indeed for other ends but yet they were all as instruments onely and vsed by God vnto his owne end namely that Christ might pay heereby a iust price and full satisfaction for our sinnes It was then the Almightie and most iust God himselfe in his seuere wrath against our sinne that principally and properly inflicted on Christ the paines and punishments which he as our suretie suffered for the paying of our ransome As it is written The Lord LAYD VPON HIM THE PVNISHMENT OF VS ALL. Your phrases be so fresh and new that your selfe can scant tell what to make of them or how to expound them In these words and those which goe but the next side before you set vs downe three interpretations of the soules immediate suffering not agreeing the one with the other All suffering of paine is you say from God either from him alone or also from his instruments and inferiour meanes This presently you call immediatly or mediatly and this commeth neerest to the sense of the word if it came as neere to the trueth of the matter For what is immediate but without all meanes The soules first maner of suffering paine then as you say is immediate that is from God only you must implie without all instruments or inferiour meanes whatsoeuer For that kinde of suffering which hath any meanes or instruments is mediate not immediate from God alone Why then in your second interpretation of immediat do you not exclude all instruments and meanes but only outward bodily meanes For thus you say in the second place It is iustly called immediate because it can and doth receiue an impression of sorrow and paine made from God only by and in it selfe without any outward bodily meanes thereunto Heere you exclude not all meanes but outward bodilie meanes And when Satan led Saul for feare and Achitophel for anger and Iudas for sorrow to despaire and in fine to dispatch themselues this desperation wrought in them by Satan was by your doctrine immediate from God because the diuell was the doer thereof without any outward bodily meanes And likewise when by hatred rage feare and furie Satan afflicteth the children of disobedience in whom he worketh this you will call the immediaâ—…e hand of God because he vseth a spirit and not a bodie for his instrument And yet doubting how this can be maintained for that God vseth men aswell as diuels to prooue and punish both his owne and his enemies you fall to a third sense of immediate where you make God alone the principall the rest to be only instruments and so that is immediatly from God which is principally from God what meanes or instruments soeuer he vse bodily or ghostly men or diuels And in this sense all paines and punishments whatsoeuer wheresoeuer by whomsoeuer are immediatly that is principally from God and by consequent all three kinds of suffering paine in the soule which you put and what meanes soeuer els can be named of inflicting and impressing paine in the soule are immediate from God that is they come chiefly from him whose power will and iudgement the rest demonstrate or execute And thus for want of trueth and lacke of vnderstanding whiles you labour to expound the soules immediate suffering of paine from God you vtterly subuert and ouerthrow all that you would say Againe God himselfe you say is alwayes and euermore the principall and proper punisher when the soule suffereth paines after the first maner that is in her proper and immediate facultie of suffering Keepe your manifold faculties to procure you more wit the soule hath but one facultie to suffer and feele paine how manie soeuer the meanes be from which or by which she may receiue paine it shall suffice to call it the first maner of the soules suffering paine When you say God is the principall and proper punisher what meane you by punisher Amongst men the Iudge determineth and pronounceth what shall be done the hangman executeth the sentence vpon the condemned and both in their kinds are punishers The like appeareth in Gods iudgements God alone is the decreer appointer and commander though he vâ—…e angels men diuels and all other creatures to execute his will for the punishing of sinne or deliuering of his seruants from the hands of the wicked This is the difference betwixt an earthly the heauenly Iudge that men giue to men right and not strength to execute their iudgements but God as he gaue to all his creatures all the strength which by nature they haue when he first made them so hee vseth their naturall strength which he gaue and giueth them farther power and force where need is fully to accomplish his will and commandement yea farther he vseth the willes and forces of men and diuels for ends and effects to them vnknowen and in them vnrighteous but to him most iust and holy So that God is the only punisher as a Iudge to decree appoint and command what shall befall euerie man for sinne he is also the onliâ—… giuer and supporter of all power and force when anie punishment is executed either by the naturall strength of any creature or by strength and might aboue nature but that God is alwaies and euermore the executioner when the soule suffereth otherwise than by her bodie or by her affections or that he was the principall and onelie proper executioner of Christ as he suffered for our sinnes or that in hell which is your vpshot God is the immediate executioner and tormentor of soules and diuels those are rather sicke mens dreames or
the wages thereof to be finall depriuation of all grace and glorie and eternall damnation of bodie and soule to hell-fire how can she but quake and tremble at the very cogitation and remembrance of her owne guiltinesse and of the greatnesse of his power and iustnesse of his anger And therefore the godlie presently fall vpon the consideration hereof to condemne and detest all their sinnes and with broken and contrite harts to lament their vnrighteousnesse and to afflict their spirits with earnest and inward sorrow till by faith and repentance they find comfort in the mercies of God through Christ Iesus For want of which the wicked often in this life and speciallie at the houre of death sincke vnder the burden of their sinnes and plunged into the depth of desperation are possessed with an horrible fright and terror of the torments prepared for them in another world they feeling here on earth in their soules the remorse of sinne and sting of conscience but not able to rise vnto true repentance and hope of saluation by reason of their continuall contempt of grace whiles it was offered them which then is taken from them After this life appeare the terrible iudgements of God against sinne which the wicked so much feare and the faithful so much shun the speciall maner and meanes whereof as farre as the Scriptures deliuer them I will deferre till I come to the particular handling of them though I haue often proposed them and in part proued them but whether the words of the Scripture expressing them be allegories that is figuratiue shadowes or plaine speeches that question is not yet debated which I reserue till I haue ended the immediate suffering of the soule as this Discourser calleth it Of these sixe meanes besides the immediate hand of God to inflict paine on the soule for the punishment of sinne it pleaseth you Sir Discourser to skip foure and the other two in effect to denie Affections you say are neither punishments nor corrections at all properly in themselues and suffering by sympathie from and with the bodie is common as you auouch to vs with beasts and is no proper humane suffering because in your iudgement your first kinde of suffering from the immediate hand of God alone is the proper humane suffering which for that cause your selfe call the soules proper and immediate suffering But what if in all this you speake not one true word what if the affections that be euill be properlie punishments of sinne what if the soules suffering from and with the bodie be the true and proper humane suffering what if God vse not his immediate hand in tormenting soules but hauing ordained and appointed meanes by his wisedome and power committeth sinfull soules to be punished by those instruments and meanes which he with his hand hath prepared and in his word expressed Do you not shew your selfe a deepe Diuine that prooue points of faith by open falsities and heape vp errours by the dozens binding them with your bare word and obtruding them to the world as oracles lately slipt from heauen but go to the parts and first to the affections which you affirme are no punishments whether they be good or euill The affections of the soule that be good as the loue of God the zeale of his glorie and hope of his mercie and trueth are the speciall gifts and graces of Gods spirit and so farre from paining the soule that they breed exceeding comfort and ioy in the Holieghost The affections that are eâ—…ill are not onely the rage and reward of sinne but inflict as great anguish as may be felt in this life Concupiscence which is the root and nurse of all euill affections in vs be they sensitiue or intellectiue what is it but the inordinate and intemperate desire and loue of our owne willes and pleasures despising and hating whatsoeuer resisteth or hindereth our deuices or delights yea though it be the will and hand of God himselfe this corruption of the soule by sinne which is now naturall in vs all whence came it but from and for the punishment of the first mans sinne what is it but the verie poison of sinne and whether tendeth it but to withstand and refuse all grace that men reiecting God and reiected of God may runne headlong to the finall and eternall vengeance of their sinne It is no small punishment of sinne for men to be left to the desires of their owne hearts and to be giuen ouer to vile affections which the Apostle calleth the reward of their error and euen the fulnesse of all vnrighteousnesse which make men the seruants of sinne whiles they wait on lusts and diuers pleasures which fight against the soule by leading it captiue vnto the law of sinne which is in the members And if you doubt whether they paine the soule or no looke but on their names or their effects and you shall soone be out of doubt Anger disdaine despaire dislike detestation feare sorrow ragâ—… furie for earthly things can these be so much as conceiued or named without euident impression or mention of paine yea the fairest of our affections and those which at first flarter vs most as loue desire and pleasure I speake still of euill and vnlawfull do they not quicklie faile sowerlie leaue and sharplie vexe with their remembrance and repentance the greatest seekers and owners of them In all these worldlie desires and delights S. Austens rule is generallie true Quod sine illiciente amore non habuit sine vrente dolore non perdet He that kept them not without alluring loue loseth them with afflicting griefe As for the intellectiue passions of the soule which are the trembling at Gods wrath the feare of his power and despaire of his fauour besides the shame of sinne griefe of heart and horror of hell what torments they breed in the condemned consciences of the wicked the godly may partly iudge by that which they sometimes taste notwithstanding their present recourse to the mercies and promises of God in Christ. So that euill affections aswell intellectiue as sensitiue be punishments of sinne and painfull to the soule howsoeuer your cogitations Sir Discourser be otherwise humored Concerning the soules suffering from and with the bodie which you say is common to vs with beasts if the soule do not consider for what cause at whose hand and to what end she suffereth as also how she may be freed and what thanks is due to her deliuerer she may be well likened to the Horse and Mule in whom is no vnderstanding but the brutish dulnesse of some earthly minded men doth not make this kind of suffering not to be properly humane which God from the beginning did and doth vse to all his seruants and saints his owne sonne not excepted and whereby God worketh in all his children correction probation perfection preparation to glorie which are things most proper to men and no way communicable vnto beasts God
pleasure so it shal be of her paine You affirme not only my meaning but my reason to be this that God temporally and eternally punisheth the soule ONLY by the bodie I vtterly denie that I haue any such reason words or sense but that you purposely haue inserted the word ONLY of your owne to make my reason seeme false and foolish which otherwise is sound and sure You mistooke you will say my meaning you did it not of malice Your mistakings Sir Discourser are indeed very grosse as shall well appeare when we come to your fairest forts but in this by your leaue you could not mistake me except you were bereaued of your wits and senses I not onely prouided that my words should import no such thing as you dreame of but to cleere all cauils when I had made some proofe out of Cyprian Ierom and Tertullian for the second proposition of my reason I moued the question my selfe and answered it with as plaine and precise a deniall as I could deuise to vtter These are my words Do I then denie that the soule hath any sufferings in this life the next which come not by the body BY NO MEANES For though those conioyned sufferings be most answerable to sinnes committed yet the soule hath some proper punishments in this life as sorrow and feare when the bodie hath no hurt from which Christ was not free as appeareth by his agonie and so in the next the soules of the wicked haue griefe and remorse besides the paine of fire These punishments in this world and the next the soule suffereth not by her body nor from her body how then should I meane that God temporally and eternally punisheth the soule ONLY by the bodie or that ALL the soules paine for sinne is from the bodie as you make me to speake both without and against mine owne words Whether this dealing sauour of vnshamefastnesse or no iudge thou Christian Reader as thou seest cause The maner of the Discoursers carriage in the entring and ending of his answer I might not omit Now to his matter The midst of his answer is a medley meet for a man of his learning and iudgement the summe of it is this All my proofs out of the Fathers runne to prooue corporall and materiall fire except the Scriptures by me alleaged which vtterly prooue nothing at all For his part he seeth no reason to beleeue that now there is corporall fire in hell which is only our question or els nothing whatsoeuer shal be heereafter when the bodies shal be tormented with their soules Lastly Austen here doth not proue there shal be such sire after the resurrection be only sheweth the maner how it may be so heereafter if God will Now if the power of God only be all our reason we may as well proue the skie is fallen All the rest of the Fathers say nothing further nor indeed so farre as Austen Whether ten ancient writers all Christian and Catholike fathers relying themselues on the manifest words of holy Scripture and ioyning in one confession of the trueth be not more to be trusted and better beleeued than H. I. of Paules Chaine let the poorest prentise in London iudge As for the Scriptures if you Sir Deuiser and such other busie heads may allegorize them when they contradict your humors from Genesis to the Apocalypsis they shall vtterly proue nothing at all against you for what is there in them which you may not peruert with your fansies and figures if nothing shall be plaine and proper that any way seemeth vnsauourie to your reason The Fathers haue for that which they affirme the exact and euident words of holy Scripture and not so few as Twenty Places of the New Testament witnessing without any parables or allegories fire to be threatened and performed to the wicked in the world to come Whereupon with one consent they haue all resolued and professed it as a setled ground of Christian religion that hell fire to which Christ shall adiudge the wicked at the last day shal be a true externall and sensible fire I meane seene and felt of all the reprobate in their soules and bodies To this our new Patriarck of Pater-noster Rew answereth Austen doth not proue there shal be such a fire he only sheweth the maner how it may be so heereafter if God will Now if Gods power onely be all our reason we may prooue aswell the skie is fallen Gentle Sir if so many vouchers from Christes owne mouth and from his Apostles following their masters steps be no proofe with you nor sufficient witnesse of Gods will you haue some aduantage against S. Austen and all the rest of the Fathers for presuming vpon Gods power without the knowledge of his will but if those proofs be more then pregnant then looke to your allegories lest they prooue you to be a proud presumer against the Scriptures and an arrogant despiser of the Fathers where they accord with the word and will of God It is not enough for you Sir Deuiser to rowze your selfe and say YOV SEE NO REASON you must take the paines to yeeld good reason why you depart from the literall and proper signification of the words vttered by the sonne of God And since you can pretend none but want of power in God to performe the words which he hath spoken in their proper sense all the godly will see great reason to refuse your fansies and figures as idle shifts to decline the cleerenesse of the sacred Scriptures The Scriptures you say shew no more any corporall or materiall or true fire to be now in hell than a corporall worme materiall brimstone much wood and true chaines which I called a sleeuelesse obiection but neither I nor Austen whom I cite against it doth any where answere it Of the worme mentioned in Christes words their worme neuer dieth I shewed you S. Austens iudgement which might content a farre greater Clerke than you Neither is he alone in that opinion Gregorie Nyssene sayth I heare the Scripture affirme that the damned shal be punished with a fire darknesse and worme quae omnia compositorum ac materialium corporum poenae cruciatúsque sunt all which are the punishments and torments of materiall and compounded bodies Basil deliuering what terrours shall be presented to the eyes of the damned in the day of iudgement amongst other things nameth a darkish fire that hath lost his brightnesse but kept his burning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a venimous kinde of worme feeding on flesh and raising intolerable torments with his biting Iosephus a Iew liuing in the Apostles times and no stranger to the Christian faith in his oration to the Greeks which Damascene doth mention and Zonaras doth cite speaking of the finall iudgement of God to be executed by the person of the Messias sayth There remaineth for the louers of wickednesse an vnquenchable and neuer ending fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a
knew him to be the same man that before was lame from his mothers wombe they were amazed and sore astonished at it Ieremie lamenting the miserie of the Iewes sayth I am sore vexed for the hurt of the daughter of my people I am heauie and astonishment hath taken me Euen as the Apostle also witnesseth of himselfe I speake the trueth in Christ and lie not I haue great heauinesse and continuall sorow in mine heart for my brethren that are my kinsmen according to the flesh If visions and Angels from God if the works and iudgements of God executed on others haue driuen the best men to frights and agonies what maruell then if the humane nature of Christ presenting himselfe in the garden vnto the Maiestie of his Father to be the Ransommer of mankinde and with his owne smart to satisfie the iustice of God for the sinne of the world and no way ignorant how weighty that burden and how mighty the hand of God was to whose will he must and did wholly submit himselfe what maruell I say if the weaknesse of our flesh in Christ beganne to be afrayed and astonished at the iudiciall presence and power of God at the perill of man if he were deserted and price to be payd for him before he could be redeemed not that damnation or destruction were prepared or purposed for him that should saue vs but for that the hand of God was infinitely able without hell and the paines thereof to presse and ouerpresse the manhood of Christ by whatsoeuer meanes he would This you will say is the paines of hell and the very same yea all that which the damned do suffer In deed Sir Discourser doth your skill serue you to make a religious submission to the Maiesty of God and an holy confession of his most mighty power euen with feare and trembling to be all that the damned now suffer or the selfe same paine which is sharpest in hell Doe not the godly at all times when they enter into the iust consideration of themselues presently see their owne infirmity and indignitie and thereby fall with feare and trembling to confesse all sanctitie glorie might and maiesty to be Gods and themselues to be not only earth and ashes but euen sinfull and hatefull vnto God if he be not gracious and mercifull vnto them And will you call these faithfull meditations of Gods children giuing vnto God his due the paines of hell and state of the damned because the sense of their weaknesse and vnwoorthinesse breedeth in them feare and trembling Then make heauen as touching the essence thereof all one with hell and saluation in substance to be the same that damnation is because the best learned Fathers confesse that the Angels in heauen doe and shall tremble at the voice and iudgements of God Adâ—…uius vocem Archangeli Angeli tremunt At whose voice the Angels and Archangels doe tremble sayth Hilarie speaking of the Godhead in Christ. Which words Leo the Great doth allow and alleage in his Epistle to Leo the Emperour and they grew to be of that credit that the effect of them was inserted in the Church seruice by Gelasius as Alcuinus doth witnesse Maiestatem tuam tremunt potestates The powers of heauen do tremble at thy Maiesty Christ comming from the heauens to iudgement euery creature shall tremble saith Basil the Angels themselues shall not be without feare for they also shall be present though they shall giue no account to God At that day sayth Chrysostome all things shall be full of astonishment horror and feare A great feare shall then possesse euen the Angels and not the Angels only but the Archangels and Thrones and powers of heauen because their fellow seruants must vndergoe iudgement for their liues led in this world Will you hence conclude that the Angels and Archangels are or shal be then in the paines of hell because they do and shall tremble at the sound of Gods voice and sight of Gods wrath to be executed on the world No more may you inferre that Christ did or should suffer the paines of hell and of the damned for that his manhood began to feare and tremble either at the maiestie of God sitting in iudgement or at the power of his iustice able to punish by what meanes and in what measure pleased him or at the weight of our sinnes for which he did vndertake or at the sharpnesse of vengeance layd vp in store aswell for the Iewes as all other vnbeleeuers that should neglect the saluation then to be purchased by his death and passion since the person of Christ being God and man was farre more assured and secured from hell and damnation than either the Saints or Angels of God are or can be At least then you thinke Christ feared and felt the wrath of God due to our sinnes though outwardly executed on his bodie From Christes Agonie which might haue diuers causes and whereof the true cause is not reuealed vnto vs by the Scriptures as I haue alwayes sayd so I now repeat it againe you can conclude nothing for your paines of hell to be suffered in the soule of Christ through the immediate hand of God They are your blind and bold deuises I must not say lewd and wicked because you are so tender you may not be touched to bring the true paines of hell yea the sharpest and extreamest of them into this life and to make the substance of hell nothing but a certaine paine inflicted onely on the soule by the immediate hand of God which you thinke Christ suffered in the garden where you say he felt as extreame sharpnes of paine as may by any possibilitie be endured yea though in hell it selfe and yet this incomprehensible vnspeakeable infinite and intolerable fierie wrath and paines of hell did neither part his soule from his mortall body nor so much as breake his patience So terrible you make the torments of hell in words and so easie in deeds that the wicked here suffer and endure them without ending their liues breaking their sleepes or refusing their foode But the true paines of hell are of an other manner of force thâ—…n you dreame of They leaue no place for meate nor sleepe the body must be immortall and not able to die that shall endure them they passe all patience of mâ—…n and Angels So that howsoeuer you aggrauate your fansie with fierie words you eleuate in truth the dreadfull iudgements of God against sin when you make the shaâ—…pest and extreamest of them to be tolerated of our Sauiour in this life with patience and siâ—…ence as appeared in his sufferings and the reprobate in the midst of your hell paines to liue eate and sleepe which in the trâ—…e paines of hell were not possible Austen saith rightly So is the soule conioyned with this body that to thâ—… paines which are exceeding great it yeeldeth and departeth because the very frame of the
ourselues vnrâ—…ghteous and odious vnto him And yet in mercy towaâ—…ds â—…s and honor â—…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 peâ—…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 wrâ—…nge to put him to a contumelious and grieuous death God by his â—…ecret wisdome and iustice decâ—…eeing appointing and ordering what he should suffer at theiâ—… hands Our sinnes â—…e bare in his body on the tree not that his soule was free from feare sorrow 〈◊〉 derision and temptation but that the wicked and malitious â—…ewes practised all kind of shamefull violence and cruell tortuâ—…es on him by Whipping Racking pricâ—…ing and wounding the tenderest parts of his body whereby his soule â—…elt extreame and intoleâ—…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 〈◊〉 dâ—…liuered into the hands of sinners For had he not humbly submitted himselfe to obey his fatheâ—…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 â—…oreshewed by his Prophets that Christ should suffer For they not knowing him â—…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes body or face DISTILLED with plentifull drops of sweat And albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 weâ—…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
former feare and freed from suffering hell paines wherein there is no comfort he prayed more earnestly or ardently and his sweate was in colour and consistence like drops or strings of blood trickling downe to the ground So that feruencie in prayer is set downe next before that sweate in the Gospell as a precedent or cause thereof Howbeit I onely barre the boldnesse of this deuiser who presumeth what pleaseth him of Christs bloodie sweate in the garden because the Scriptures doe not exactly mention the cause and thinke it no reason to let him build on a blinde coniecture a false conceit of his owne without any warrant of holy Scripture But I am repugnant to my selfe and some where I hold that Christ suffered no more but meere bodily paines that is in his soule from and by his bodie Neuerthelesse contrâ—…riwise I seeme somewhere to yeelde wholely so much as you affirme I leaue that grace to you Sir Discourser to roule to and fro and when you haue â—…aid a thing after a sense and in a sort then in another kind to vnsay it againe and laying the whole foundation of your cause vpon Christes suffering the wrath of God neither to bring any proofes or to shew any parts thereof by the word of God but to play with the termes of very proper and meere and to call that the opening of the whole question Indeed I euery where defend that Christ suffered no death expressed or mentioned in the Scriptures saue onely the death of the bodie from other passions or sufferings of the soule as feare sorrow shame and such like I doe not exempt the soule of Christ when he sustered for our sinnes though I leaue no place in him for the feare of damnation sting of conscience despaire or doubt of Gods fauour and such other shipwrackes of all faith hope patience and pietie The Crosse death and blood of Christ when I name I vse those words as the Scripture doth to declare the whole maner and order of his passion from the garden to the graue as it is described in the Euangelists not excluding either the feare or agonie which befell him before he was apprehended but comprising within his death his obedience and patience in all those asâ—…ictions which he suffered till he died And this is no wauering in mee to retaine the words of the holy Ghost in their right sense and vse but it is rather a childish dalliance in you Sir Discourser to suppose that the death of Christ doth import no more but the very act of giuing vp the ghost or els if I by that worde designe the rest of Christs sufferings endured at the time of his death by the witnesse of holy Scripture you will also hemme in your hell paines within the list of the same wordes though the Euangelists name or note no such thing in all the historie of Christs passâ—…on So likewise in speaking of Gods wrath against the wicked I wrap in no Ridles nor enuiron the Reader with a windlace of words but plainely and fairely distinguish it either by the naturall vertues and properties that are in God misâ—…iking and repreâ—…sing sinne or by the effects and punishments proceeding from God to reuenge the works and reward the workers of iniquitie In the wicked Gods holinesse hateth the euill deede and the doer that is both the sinne and the sinner and by his iustice without all loue or fauour towardes them awardeth a punishment against them according to their deserts which the power of God doth execute on them not respecting their strength but rather inabling them to continue in perpetuall torments of bodie and soule in hell fire for euer Gods purpose being onely to reuenge sinne in them and to destroy them for their sinnes which is most holy and righteous in him though it be neuer so grieuous and intollerable to them Gods iust and full iudgement against sinne where and when it pleaseth him to inflict it is the depriuing bodie and soule of all outward and inward peace and grace in this life for the time and the reiecting of both from all blisâ—…e and rest in the world to come for euer which is the losâ—…e of God and of all his blessings prouided in this life and the next for his elect These causes and parts Gods anger hath against the wicked for their sinnes and to euery of these the Scripture beareth witnesse In Christ Gods holinesse infinitely imbraced the humilitie obedience and charitie of his Sonne offering himselfe to be the ransommer of man and perfectly loued the integritie innocencie and puritie of his manhood created called and anointed of God to this intent and end that his death and bloodshedding should be the redemption of the world though God vtterly hated the sinnes of men which his sonne then assumed into the bodie of his flesh to beare the burden of them when wee could not Wherefore Gods iustice finding the loue of the Father towards his Sonne farre to exceede the hatred of the Creator against the vncleannesse of his sinfull but sedused creature did relent from the rigour of that iudgement which was prouided for sinne in Angels and with a fatherly regard and respect to the meanest part of the peâ—…son of his sonne decreed a punishment for our sinnes in the manhood of Christ which was a corporall death accompanied with the sharpest paines that Christ might endure with obedience and pacience whose voluntarie submission and sacrifice for sinne the iustice of God did accept as a most sufficient price and payment for all our sinnes which in themselues deserued euerlasting destruction of bodie and soule in hell fire with deuils This correction though very sharpe yet not ouerpressing the patience of Christs manhood Gods iustice would not release to his owne Sonne least he should seeme to make light account of our sinne if it were remitted onely for prayer and intreatie and without iust cause so terribly to punish the sinnes of the reprobate with all kinds of death I meane corporall spirituall and eternall And greater or other death then the death of the bodie God by no iustice could impose on the person of his Sonne since Christ could not be subiected to sinne which he must cleanse and abolish in vs much lesse be reiected from euerlasting â—…lisse and ioy to which hee must bring vs least of all linked and chained with deuils in perpetuall flames of hell fire for so much as hee was the true and onely Sonne of God for whose sake we all were adopted and made heires of eternall saluation And for this cause the power of God which is otherwise most dreadfull to men and Angels and so was then to the manhood of Christ restrained it selfe and tempered the smart of Christes paines to the stâ—…ength of Christes humane nature not meaning to ouerwhelme his patience but to trie his obedience to the vttermost In all which sufâ—…erings Gods counsell and purpose was most fauourable and honourable euen to the manhood
person onely but also in his members Then first you be slipt from your former resolutio deliuered in your Treatise which is no strange thing in your writings There your words were I take it to be cleare the Apostle HERE SPEAKETH NOT of the personall sufferings of Christ but of the godly You there denie that Paul speaketh of Christs personall sufferings but of the godly Here you affirme hee speaketh of both and least you should seeme to diuide them you adde Paul doth here ioyntly together vnderstand by Christs crosse the afflictions of the whole mysticall bodie both head and members A large and long Crosse of Christ that conteineth not onely his owne death and passion and whatsoeuer persecution he suffered in his life time but ioyntly together all the asflictions of the godly from the beginning of the world to the end I will not aske you where you find or how you proue Christs crosse to be so vsed in the Scriptures you that take vpon you to frame new Redemptions new hels and new heauens to your fansie will not sticke to frame a new Crosse of Christ without any Scripture howbeit know this all wise will beware of such expositions as haue neither example nor ground in the word of God For though our Sauiour sometimes said If any will come after me let him denie himselfe and take vp his Crosse and follow me yet he neuer said let him take vp my Crosse and follow mee and Paul who often vseth the word Crosse without addition many times the Crosse of Christ neuer taketh it in all his Epistles for the afflictions of the godly but onely for the spitefull and shamefull death which Christ in his owne person suffered on the Crosse. So that howsoeuer euery Christian may be said to take or beare his Crosse the Scriptures no where apply the Crosse of Christ but only to the force and fruit of Christes death suffered on the Crosse for vs and our saluation which is the sense that I affirme Saint Paul here intended But the markes afflictions and DYING OF THE LORD IESVS are vsed in this and other places of the Scripture to signifie the afflictions of the godly Those places haue speciall wordes adioyned which can not bee referred to the person of Christ but must of force belong to the speaker or sufferer As I beare IN MY BODY the markes of the Lord Iesus saith Paul and againe I fulfill the rest of the afflictions of Christ IN MY FLESH And so we beare about IN OUR BODIE the dying of the Lord Iesus Where these words in my bodie and in my flesh are proper to the speaker and no way deriueable to the person of Christ. Wherefore the markes afflictions and dying of the Lord must either import a resemblance to the personall sufferings of Christ or demonstrate the cause for which the Apostle suffered which was for Christs sake and in this is no difficultie to suffer affliction in like manner as Christ did or to suffer it for Christs cause But the Crosse of Christ whereof the Apostle speaketh in my Text was that at which the Iewes were so greatly offended for which the true preachers were so sharpely persecuted to which the false teachers ioyned circumcision for the better attayning of saluation in which the godly most reioyced and by which the faithfull were crucified to the world and the world to them and all these are proper to the personall death and crosse of Christ as he was the Sauiour of the world and not common to the afflictions of the Saints It was a question of doctrine not of manners for which the Apostle so much striued and the highest point of mans redemption not of mans perfection in which he so much gloried For touching other mens miseries how should Paul reioyce in them or how should he by them be crucified to the world and the world to him He had good cause to reioyce in the death of Christ though it were neuer so much maligned and pursued by the Iewes because it was the wisedome and power of God to saue all that beleeued and in his owne troubles for Christes quarrell hee might reioyce as hauing thereby fellowship with Christs afflictions and made conformable to his death but to reioyce at other mens troubles that hath no warrant in the word of God Reioyce saith Paul with them that reioyce and weepe with them that weepe Wee may take comfort and giue God thankes that the faithfull haue grace to endure persecution with patience and courage but that affliction befalleth them we may not be glad For that is to reioyce at other mens harmes which is repugnant to the rule of charitie Neither could Paul be crucified to the world by other mens troubles long before dead or then vnborne examples might encourage the weake but Paul was strong and proposed himselfe as a paterne of patience suffering persecution And therefore this haling into the Crosse of Christ the afflictions of all the godly that euer were or shall be as if the Apostle so highly reioyced in them and were crucified to the world by them is wholy against the haire and hath neither dependence nor coherence with the Apostles words Besides you doe not or will not vnderstand the maine point here in question betwixt the Apostle and those false teachers of the Iewes whom he reprooueth and refuteth in this Epistle You say indeede It is manifest the Apostle here Gala. 6. v. 12. reprooueth the false teachers for mingling the pure doctrine because they were loth to taste persecution but you neither tell vs what the Gospell was which they thus mingled with circumcision nor why they feared persecution nor from whom which things if you would haue specified as the Scriptures deliuer them you should soone haue perceiued how properly the Apostle addeth for the Crosse of Christ and how rightly I referred these words to the force and fruite of Christs death which is the summe and substance of the Gospell What the Gospel was which Paul preached appeareth plainly by his owne words We preach saith he Christ crucified vnto the Iewes a scandall or offence and vnto the Grecians foolishnesse but vnto them which are called both of the Iewes and Greekes Christ the power of God and wisedome of God to saue all that beleeue For Christ is made of God to vs righteousnesse redemption and sanctification to the end That he which reioyceth might reioyce in the Lord. In so much that I esteemed not to know any thing among you sayth Paul saue Iesus Christ and him crucified So that Christ crucified the Crosse of Christ the preaching of the Crosse and the Gospell of Iesu Christ are phrases of like force vsed by Paul for one and the selfe same word of trueth which is the doctrine of our saluation by the death and blood of Christ. Christ sent me saith he to preach THE GOSPEL not with wisedome of words least
THE CROSSE OF CHRIST should be frustrate For the PREACHING OF THE CROSSE is to them that perish foolishnesse but to vs that are saued it is the power of God Christ crucified then being the very ground of our saluation and the Gospel declaring him to be the power of God to saue all that beleeue euidently the crosse of Christ was the maine doctrine of the Gospell which Paul preached to the Galathians and which the false Apostles mixed with circumcision and the righteousnesse of the law as well for the aduancing themselues being Iewes as for feare of their countreymen who vtterly disdained and egerly pursued all that taught a man hanged on a tree as a malefactor for so the vnbeleeuing Iewes conceiued of Christ to be the Sauiour of the world and complement of all Gods promises made to the seede of Abraham for their euerlasting blisse The rage of the vnbeleeuing Iewes against Paul for preaching the death and blood of Christ to be the Redemption of all the faithfull is manifest in many places of the Actes and of his owne Epistles which furie whiles the false Apostles sought to decline and somewhat to please and pacifie the Iewes they added circumcision and the obseruation of the law vnto the Crosse of Christ as necessary for iustification and saluation without which the death of Christ could doe vs no good This error then newly sowen among the Galathians to whom Paul before had preached Christ crucified as the sole and sufficient meane of their Redemption and Iustification through faith in his blood the Apostle throughout that large Epistle of his written vnto them with his owne hand doth purposely and mightily confute and is so farre from coupling any thing with Christ as requisite for righteousnesse or blessednesse and chiefly the law that he opposeth himselfe against men and Angels for the truth of his doctrine and resolueth cleane contrary to those false teachers and flatterers of the Iewish nation in most vehement manner Behold I Paul say vnto you that if yee be circumcised Christ shall profit you nothing Ye are abandoned from Christ whosoeuer are iustified by the law ye are fallen from grace His reasons are vrgent and euident If righteousnesse could be by the law then Christ died in vaine And that no man is iustified by the law in the sight of God it is plaine for the iust shall liue by faith now the law is not of faith For all haue sinned and are iustified freely by Gods grace through the Redemption that is in Christ Iesus whom God hath set foorth to be a Reconciliation THROVGH FAITH in his blood to declare his righteousnesse by the forgiuenes of sinnes As many then as are of the works of the law are vnder the curse but Christ hath redeemed vs from the curse of the law being made a curse for vs as it is written cursed is euery one that hangeth on a tree that the blessing of Abraham might come on the Gentils through Iesus Christ. And that made the Apostle enter this disputation with so sharpe a rebuke to the Galathians for sliding from this Gospel or glad tidings of their saluation in the Crosse of Christ to circumcision and the works of the law O foolish Galathians saith he who hath bewitched you not to obey the truth to whom Iesus Christ was before your eyes described crucified among you And in this confident course he goeth on with plentifull and substantiall proofes that the Redemption righteousnesse blessednesse adoption freedome and sanctification of Gods children proceede from the grace of God and of Christ who gaue himselfe for our sinnes that he might tast death for all and are receiued by faith in the blood of Christ which confesseth him to be the Sonne of God and the only Sauiour of the world What marueile then if in the close of this example when Paul had shewed his care to haue the Galathians persist in this truth in that he wrote so long a letter vnto them with his owne hand which otherwise he did not vse he did also traduce the pride and pollicie of the false Apostles who partly to aduance themselues because they were Iewes partly to shunne the enuie of their countrimen frustrated the Crosse of Christ by adding circumcision and the obseruation of the law vnto it not that they themselues kept the law but only because they would not suffer persecution for preaching the Crosse of Christ which the vnbeleeuing Iewes so egerly resisted and impugned and withall professed of himselfe that howsoeuer they reioyced in the flesh that is in the circumcision of the Gentils yet God forbid that he should reioyce but in the crosse of Christ as the most sufficient meane of mans Redemption by which he was crucified to the world and the world to him what persecution soeuer he suffered for it And the verses following which you peâ—…uishly pull to patience in persecution pertaine directly to establish the truth and force of Christs Crosse. For in Christ Iesus saith he that is to attaine saluation by Christ crucified neither circumâ—…sion anâ—…leth any thing nor vncircumcision but a new creature that is Regeneration in Christ when the inward man of the hart is renued by faith through the operation of the spirit And as many as walke according to this Rule of doctrine by preaching and beleeuing the crosse of Christ for many walke after an other rule of whom I haue often told you that they are the enimies of the crosse of Christ peace be vpon them and mercy and vpon the Israell of God that is vpon as many as be Iewes within and not without and haue the circumcision of the hart in the spirit not in the flesh whose praise is not of men but of God And therefore from hence forth let no man put me to businesse as if I liked or allowed circumcision when and where pleased me For if I yet preach circumcision why doe I yet suffer persecution the slâ—…inder of the Crosse is abolished and the Iewes haue no cause of offence against me But of the Iewes fiue times receiued I fortie lashes sane one I was thrise beaten with rods I was once stoned I haue beene in stripes aboue measure in prison frequent in death often I beare in my body the markes of the Lord Iesus that is the signes of these persecutions suffered for his cause which prooue that in preaching the crosse of Christ I goe not about to please men but God For if I would please â—…en I were not the seruant of Christ. There is no miscoherence with the Text nor dissidence from the truth in this exposition which not my selfe alone but the auncient Fathers and best Diuines both olde and new haue imbraced yea it fully agreeth with the maine intent of Paul in this Epistle with the perpetuall vse of his words and with the cleare light of other places where
gloriae ducunt à me vero procul sit caeterarum rerum iactantia Licet in vna Christi cruce morte admodum gloriars They sayth Paul count circumcision a glorie farre be it from me to boast in other things It is lawfull for me thorowly to reioyce only in the crosse and dâ—…ath of Christ Iesus Some will aske How or why doest thou reioyce in the Lords crosse For that he was crucified for my sake which aâ—… no bodie and loued me so deerely that he offered himselfe to death for me Oecumenius What is this reioycing in Christs crosse which Paul speaketh of That for vs who were vnworthy Christ would be crucified for that is the cause we haue to glorie Haymo vpon the same place in the person of Paul sayth I will not reioyce in the riches and dignities of this world but in the crosse of Christ that is I will reioyce in his passion which was celebrated on the crosse whence is my redemption and saluation Moe I might easily bring but these for antiquitie may suffice The grauest and exactest of the new writers agree with the Fathers Bullinger Whereas Paul might haue vsed a simple kinde of affirmation ONLY THE DEATH OF CHRIST is sufficient for me to saluation he chose rather to expresse it by the way of detestation and to say Farre be it from me to reioyce but in the crosse of our Lord Iesus Christ. Where againe the second time by the crosse he meaneth the death sacrifice and expiation of the Lord Christ and the whole worke of our redemption Gualter in his 59. homilie vpon that Epistle sayth Now Paul opposeth himselfe to those false teachers declaring how he himselfe is affected and vpon that occasion repeateth the Summe of his doctrine touching the redemption and saluation of mankind in these words Be it farre from me to reioyce but in the crosse of our Lord Iesus Christ. He might haue sayd simply I reioyce only in Christ crucified in whose crosse I know there is reposed for me life and saluation But he vseth such a kind of speech as teacheth vs their insolencie was an abominable and capitall offence Caluin a man for his great paines in the Church of God worthy of great praise where he steppeth not too much aside from the ancient Fathers expounding these words of Paul sayth To reioyce in Christs crosse is as much as in Christ crucified but that it expresseth more for it signifieth that death of Christs which was full of reproch and shame and was accursed of God That death then which men abhorre and whereof they are ashamed in that death Paul sayth he reioyceth because he hath perfect blessednesse therein Piscator in his Scholies vpon Pauls Epistle to the Galathians noting what crosse of Christ it was for which the false teachers would not suffer persecution sayth Ob crucem Christs id est ob doctrinam Euangelij de salute part a per solam Christi crucem they would not suffer persecution for the crosse of Christ that is for the doctrine of the Gospell teaching saluation to be purchased by the crosse of Christ only There is not a new writer of any iudgement or diligence which ioyneth not with these and howsoeuer some of them withall auouch that Paul meant to shew by this opposing himselfe to these false teachers that hee shunned not persecution for the crosse of Christ as they did but reioyced in the doctrine of the crosse by which the elect are saued what affliction soeuer befell him therefore yet they deriue that part of Pauls meaning not from the confused signification of Christs crosse as you doe but either from the EFFICACIE thereof by which Paul was crucified to the world and the world to him in neglecting the flattery and enduring the fury of such as opposed themselues against Christ or from the CONFORMITIE to it that as he desired to reigne so he was willing to suffer with Christ and therefore reioyced as well in the fellowship as in the force and effects of Christes sufferings on the crosse or lastly from the CONTRARIETIE to the false teachers that though they adulterated the true doctrine of Christes crosse because they would decline persecution it was Paulâ—… ioy to teach sincerely the power of Christ crucified whosoeuer pursued him for so doing This sinceritie and duetie of the Apostle I am farre from denying but the crosse of Christ I constantly referre to the doctrine of mans redemption and saluation by the crosse of Christ that is by his personall sufferings on the crosse as all those old and new writers do and not to the troubles and afflictions of the godly to which if this Discourser dare ascribe the meane or merit of mans redemption or saluation he falleth from puritie to poperie and from the Christian faith to open heresie Thou seest then gentle Reader how sure ground and iust reason I had to propose that sense of my text which I did as also how vntruely vnwisely and headily this fellow ranne first to the challenging of my text and still vpholdeth his humour with his priuate dreame of Christs crosse conteining ioyntly together all the afflictions of Christ and his members from the beginning of the world to the ending thereof and maketh the false teachers as fearing persecution for the commending of his conceit to ioyne circumcision to the doctrine of the Gospell and so by altering and interlacing Pauls words after his owne fansie hee hath hatched at last an exposition without head or heele which no man vnderstandeth besides himselfe and the Diuines of all ages both new and olde do contradict But I committed another great ouersight in handling my text which was to take occasion from the text to speake of any thing for you count them the faithfullest and wisest handlers of Scripture which conclude euen from their text firmly and first of all what soeuer they afterwards teach thereupon Indeed I thinke your maner be to conclude all that you afterward say euen from your text without the helpe of any other places of Scripture You be so fast in your conceits and so loose in your conclusions that you can inferre any thing of euery thing Euery word you speake you tie to your text as firmly as flax to fire but if you would take the paines once to proue that you say and not only to say that which you should prooue you would finde great difference betwixt the firmnesse of a fansie in which you be so resolute and of an argument which for ought I yet see in your writings you scant make not vnderstand And where you quarrell with such handling of texts as is vsuall in these dayes but no good nor commendable vse your reading must be greater and iudgement better before you take vpon you to controle the Preachers of England for mishandling their texts Many hundreds there are of whom you may learne both how to diuide and how to pursue your theme your skill is not such
highest staire doth orderly confirme there are lower greeces so the fulnesse of Christs obedience and our Redemption performed by his death and bloodshed on the crosse doth not exclude the rest of his antecedent sufferings from the communion of his merits or cause of our saluation but onely noteth that his obedience and patience on the crosse euen vnto death as it was the last and the sharpest so it was the chiefest and acceptablest part of the sacrifice which he offered for the sinnes of the world Though then as you haue vsed the matter by adding PROPER to the sufferings of the mind and ONLY to the sufferings of the body you make some shew of repugnancie in my positions yet when your miscoloured and misconstrued patches are returned to their owner my opinions stand sound in themselues and consonant ech to other and haue that reference to my Text which I first expressed But Christs soule in a large sense may be said to be crucified if we suppose this text to signifie the whole contents of Christs crosse which I reprooue in you with such contempt It is an Idle skill and dangerous trade in you and your assistants when the necessarie parts of Christs satisfaction and essentiall points of our Redemption come to be questioned for you to bring your inuentions besides the Scriptures and without if not against the faith and then to vouch it may be said in a large sense that is by a metaphoricall hyperbolicall or metonymicall vnderstanding In exhortations we permit many things to Diuines which in positions of faith are vtterly vnlawfull So long as the words of a perswader may receaue any true construction be it proper or figuratiue we beare with his vehement and suddaine affections but in determinations of doctrine and conclusions of faith all men require plaine and proper speech that the truth may appeare and not be shadowed and obscured with darke and doubtfull riddles If your hell paines in Christs soule and the death of Christs soule be but phrases of speech first deuised by you you should not so much striue for them being no where mentioned nor applyed to Christ in the sacred Scriptures but if they be matters of faith and sufferings requisite by Gods iustice for mans saluation as you beare the world in hand why now when you see the falsitie and absurditie of them iustly reprooued come you in with a large sense a kind of speach which in resolutions of faith is not tolerable I haue no doubt but figuratiuely the soule of man and the Sonne of God may be said to be crucisied euery day For not only the Lord of glory was once crucified by the Iewes but there are that crucifie againe to themselues the Sonne of God euen such as willingly fall from the truth And that the desires and delights of the soule may and must be continually crucified the word of God is euident They which are Christs haue crucified the flesh with the affections and lusts not by fastning their bodies to the tree but by mortifying their earthly members as inordinate affection euill concupiscence couetousnes and such like which haue their seate principally in the soule The world is crucified to me and I to the world saith Paul when he meaneth that his hart despiseth for Christ all the baites and threats of the world In a large and figuratiue sense therefore Christs soule may be said to be dead and crucisied and so may the diuell be said to be God for the Scripture calleth him the God of this world but I hope these may not goe for positions of faith nor for Articles of Christian Religion without beleeuing of which we can not be saued From the word Crosse to crucified is an argument you thinke à Coniugatis as from words of the same force and inflection and therefore if Christs soule were partaker of the crosse it was also crucified From being fastened or nayled to the Crosse vnto crucified is indeede a good consequent in the proper signification of the word for so much doth Crucifigi import whence Crucifixus commeth but from the Patients instruments or the precedent or consequent circumstances of the Crosse which yet are inclosed in the contents of the Crosse to being crucified is such an Argument as none but you would make The disciples flying Peter forswearing Pilats wife dreaming the Mariâ—…s sorrowing the women of Ierusalem weeping Simon of Cyrene bearing the Crosse are all within the contents or precedent circumstances of Christs Crosse and yet it were straâ—…ge Logicke to say they were all dead and crucified The swordes and staues that were brought to take him the cordes that bound him the whippes that were made to scourge him the thornes that crowned him the nayles that fastned him the wood that bare him the lots cast on his garments the sponge that was filled with vineger to giue him drinke the speare that pearced his side are all within the contents of his Crosse Shall we thence reason and say they were also crucified only his bodie was fastned to the Crosse in which respect the whole person is saide to haue bene crucified and the paines which he suffered before in his bodie brought with him to the crosse are properly contayned in his crucifixion by reason they continued in his bodie when it was nayled to the Crosse. The rest of the wrongs paines which he suffered are figuratiuely comprised in the name of Christs Crosse because they were antecedents to his Crosse or els the name of Crosse is largely taken for all maner of affliction which befell him after his last Supper when once he yeelded himselfe to be prepared as a sacrifice for the Crosse. But what is this to the death of Christs soule or how doth it any way prooue that in soule he must suffer the paines of hell before he could redeeme vs At least yet I quite ouerthrow my second question that Christ after this went downe into Hell For either Christ got vs no purchase in hell for which we should reioyce or else I must extend the crosse of Christ and his bitter sufferings euen vnto his being in hell among the deuils and damned spirits before we may reioyce therein A conclusion fit for such a Clerke as you are that can neither distinguish things different from things pertinent to the crosse of Christ nor see the coherence betwixt the cause and effects of Christs sufferings In that I obserued the Apostle made it a thing detestable to reioyce in any thing els but in the crosse of Christ I followed therein Chrysostome Oâ—…cumenius Theophylact Bullinger Gualter and others whose litle fingers I take had more learning and iudgement then your whole head neither do I see what you bring against it but the opening of your owne follie For first there be things coherent to the crosse of Christ and things different from it Hee that reioyceth in the crosse of Christ doth also reioyce in euery thing that is
Whereupon Pilat maruailed that Christ was so soone dead And the Lord himselfe said None taketh my soule from me but I lay it downe of my selfe I haue power to lay it downe and power to take it againe To which it pertaineth that is written he bowing downe his head gaue vp his spirit for other men first dye and then their heads hang but Christ first laid downe his head and then voluntarily rendered his soule to his Father Many moe might be brought of all ages and places confessing the same but if these suffice not what may be enough I doe not know To decline the Scriptures and Fathers that make against him the Discourser hath deuised two shifts very like the rest of of his tenents that is void of all truth and iudgement I deny not saith he but Christ might shew some strange vnusuall thing apparantly to the beholders in vttering his last voice which might very much mooue the beholders and hâ—…arers Adde hereunto that experience sheweth as Phisitians say how some diseases in the body bring death presently after most strong and violent crying Namely in some excessiue torments as of the stone Things reported and expressed in the Scriptures touching the strange and wonderfull manner of Christs death you deny and dreame of things there no way mentioned to coulour your matter and cosin your Reader That Christ did render his soule into his Fathers hands when as yet neither speech sense memory nor motion began to faile is diligently obserued by the Euangelists and was greatly marueyled at by the Centurion which saw the manner of his death As also that he breathed out his soule of his owne accord when he had spoken those words without any former or other degrees or pangs of death appearing in him is likewise witnessed by the Scriptures and constantly auouched by all the Fathers Saint Luke saith and speaking these words he breat hed out his soule Saint Mathew and crying with a loud voice he dismissed his spirit Saint Marke and sending a strong voice from him he blew out his Soule This did he of his owne accord and power None taking his soule from him as in death they doe ours but declaring himselfe by laying of his soule when he would and as he would to be Lord and master of life and death This is fit for all Christians to confesse least they dishonor the death of Christ by depriuing his person of that power and glory which he openly shewed in the eyes eares of all his persecutors This you shift of and instced thereof imagine some strange and VNVSVALI accident in the manner of Christs death which neither the Scriptures report nor you can expresse wherein you shew your selfe forward to inuent what is not written and backward to beleeue what is written which is the trade of such men as meane to make a shipwracke of their faith That a man may dye crying as Christ did you haue found at length if not from Diuines at least from Phisitians for I perccaue you haue sought all sorts of helps both farre and neere to vphold your fansies Pâ—…rchaunce Phisitians may tell you when a painefull disease possesseth the parts which are no fountaines of life or sense a man may cry till sense and strength begin to faile and so hasten his death by the violent spending of his spirits but that a man may by any course of nature retaine perfect memorie sense motion and speach to the very act of breathing out his soule I assure my selfe no wise Phisitian will affirme And if any more humorous then learned will wade so farre without his Art he must vnderstand that his word may not ouersway the Rules of Diuinitie and Principles of nature For what are the powers and faculties whereby the soule is conioyned with the body but life sense and motion so long then as they last the soule by nature neither doth nor can forsake the body But when sense and motion first outward and then inward are oppressed and ouerwhelmed then life also perisheth and the soule may no longer abide in her body the vnion by which she was fastened vnto it being wholy dissolued Wherefore death which is the priuation of life by Gods ordinance for the punishment of sinne by degrees surpriseth and in the end quencheth all sense and motion and so forceth the soule to forsake her seate which by Gods appointment is violently parted from hir body whether she will or no but neuer till the effects oflife which are sense and motion be first decayed and abolished A sowne is the suddainest ouerwhelming of the powers of life which any natural experience doth teach vs and yet therewith though outward sense and motion doe faile at an instant and the inward be very weake and almost insensible the soule doth not presently depart but stayeth a time till all sense and motion without and within except the partie be recouered be vtterly extinguished Wherefore in all men by necessitie of nature the powers and parts of life decav in some sooner in some later before they die and therefore in Christ on the Crosse it was MIRACVLOVS and aboue nature that hauing full perfect outward and inward sense speech and motion he did in a moment when he would and as he would render his soule into the hands of his Father without any farder decayes or other degrees of death precedent then the very act of breathing out his soule which left his body presently and perfectly dead Thou hast gentle Reader the causes and prooses that mooued me to obserue the manâ—…r of Christes death to bee different from ours which whether they be consonant to the Scriptures and rightly conceiued by those learned and ancient Fathers which I haue named vnto thee I leaue to thy discrecte iudgement assuring thee there is nothing to hinder the maine consent of so many old and new writers in a matter of so great consequence but onely the headdinesse of this discourser who vpon a bare pretence of one peece of Scripture not well vnderstood and worse applied thinketh he may worke wonders and conclude all these graue and sound Expositours to be so ignorant of the sense of that place and so vnable to reach to the depth of those words Christ was LIKE VS IN ALL things that with one accord they would affirme a sine fable a Paradoxe in Nature and contrarie to Scripture Howbeit it is no newes with this man to defend that Christ was distempered ouerwhelmed and all confounded both in all the powers of his soule and senses of his body He boldly auoucheth it was so with Christ before his death in the Garden and on the Crosse and therefore hee presumeth it might much more befall him at his death But let him keepe these secrets to himselfe I doubt not Christian Reader but thou wilt be well aduised before thou put the Sauiour of the world and the Sonne of God out of his wits or senses to make way for
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 Hâ—…ll paines in his soule I gaue the Reader to vnderstand how many there might be besides your deâ—…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 particulaâ—…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 thâ—…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 compâ—…ssion of mans miserie for whom he was willing to lay downe his life A thiâ—…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 â—…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 sâ—…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 takeâ—…-meale for egges and interpretations for â—…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 soâ—…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 auoâ—…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sâ—…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
your selfe to haue lesse iudgement in mainteining it than you had in mistaking it but you haue stood too long on these irifles which I thinke to be true for you trifle indeed and neither in defence of your selfe nor disaduantage of me bring any thing that is materiall You come therefore to peruse how you haue ignorantly and purposely peruerted my reasons That the true sacrifice for sinne must be indeed BODILY BLOODY and DEAD we doubt not we vnfainedly and heartily embrace it The Patriarks beleeued it the Iewes sacrifices of beasts figured it the New Testament confirmeth it But what will follow then ergo Christes bodilie death only and meerely was the whole ransome and price of our sinne for we must note that this is the very question indeed this is the point of our controuersie When you can say nothing to support your errours you beginne to quarrell with the question as if you had or could prescribe me what I should preach of What I by warrant of holie Scripture receiued into the contents of Christs crosse and what I excluded from the same is euident by my words you may not come after and alter the question to your liking Into the Crosse of Christ I admitted whatsoeuer the Holie ghost witnesseth the Sonne of God suffered either on his crosse or going to his crosse My words are plaine the rest which went bâ—…fore not being excluded as superfluous but continued and increased by that sharpe and extreme martyrdome which he endured on the crosse And good reason had I so to doe for all the paines and griefes of bodie or minde which befell him betweene his last supper and his fastning to the crosse endured and augmented on the crosse and so by no meanes might be excluded from his crosse What things I then excluded from the crosse of Christ is as manifest by mine owne words which neither I can hide nor you may change These they are Some men in our dayes stretch the crosse of Christ a great deale farther to the death both of bodie and soule and vnto the whole paines of the damned in hell but vpon how iust grounds when you heare you mâ—…y iudge as you see cause Then shewing what might be tolerated if men could therewith be contented and that I neither refuted those which tooke hell paines hyperbolically for great and intolerable paines nor those that by hell paines vnderstood either a wrestling with the very powers of hell or trembling at the terrour of Gods vengeance prouoked by our sinnes so they put no distrust nor doubt in Christes soule of his owne saluation or our redemption but leaue him firme faith alwayes fixed on God I repeated againe what it was I impugned to wit that some men in our dayes will no nay but that Christ on the crosse suffered the selfe same paines in soule which the damned do in hell and endured euen the death of the soule Heere Sir is the question as I first proposed it I no where alter it noâ—… varie from it both these I meane the death of the soule and the selfe same paines which the damned in hell do suffer I excluded from the crosse of Christ and consequently from the worke of our redemption which I auouched to be perfect and full without either of those additions To this are all my proofs directed and from this by your leaue I may not suffer you to wander Your meere bodily sufferings without any proper sufferings of the soule take backe to your selfe I haue no such words nor make no such doubts the death of the soule and the selfe same paines which the damned doe suffer and we should haue suffered had we not beene redeemed which is the second death or the death of the damned are the things brought by me in question Wherefore howsoeuer you will vnderstand my meaning contrarie to my words because you would shroud your selfe vnder the couert of these wordes MEERE AND PROPER I must recall all my reasons to those two points to which I first intended them and whether I speake ambiguously or deceitfully or change my question or charge you vniustly that you slip from the question to certaine generall and doubtfull termes let the Reader in Gods name iudge My proofes to my purpose stand sound and good The true sacrifice for sinne by the Apostles Doctrine hath these three properties in it it must be BODILY BLOODY and DEADLIE that is it must haue the bodily and bloody death of the mediator who must be the Sonne of God This the Patriarkes beleeâ—…ed the Iewish sacrifices prefigured the new Testament confirmeth What followeth you aske Ergâ—… Christs bodily death onely and meerely was the whole ransome and price of sinne Without your termes of proper and meere you are no body My reason is in sight The death which the Mediator must dye for the sinnes of the world must be bodily and bloody The death of the soule in this life and the death of the damned after this life which are the paines of hell could not be bodily and bloody Therefore neither of them was the death which the Mediator must or did die for the sinnes of the world If he dyed neither of those then he died the death of the body onely for so much as the Scriptures mention no kinds of death but onely these three except it be by way of figuratiue speech Doe you now see what followeth then what is your answere If I meane that the MEERE bodily sufferings of Christ without any proper sufferings of his soule are the intire and whole Ransome for sinne then you affirme expreslie there is no peece of reason in these words You are a PROPER and MEERE Gentleman to spott out matters of this importance I conclude by the Apostles assertion that Christ for the sinnes of the world died neither the death of the soule nor the death of the daâ—…ed which is the paines of hell and second death but ONELY a BODILY death You reele too and fro and stumble first at bodily and then at onely and in the end say you know not what If I meane that Christes MEERE BODILY sufferings without any proper suâ—…ings of the soule were the whole ransom for sin then you see no reason in my words Thus much reason you may heare in my words that Christ died neither the death of the Soule nor the death of the damned but ONLY a BODILY death that is the death of the body and none other kind of death What say you to this This is not your Controâ—…ersie you say the very question indeede is as you haue set it Haue you a Commission when I haue proposed questions which I mind to impugne to come after me and new set my questions Acknowledge the death of the soule and the death of the damâ—…d which are the true paines of hell to be no part of Christs sufferings and we shall soone conclude that Christ died onely a bodily death
for the sinnes of the world But you after your slight and slippery manner though euen here you deny it very stifly when you be pressed with reasons or authorities conuey your selfe presently to your ambiguous and deceitfull termes of meere bodily sufferings and the proper sufferings of the soule and from thence you make your aduantage But what are meere bodily sufferings such as haue no communion neither with the sense nor grace of the soule can a liuing body die a shamefull and cruell death as Christ did and the soule neither like or mislike it nor so much as feele it This you inferre vpon the word onely when I conclude that Christ died a bodily death onely If the sacrifice say you As it is onely bodily and bloudy doe wholy purge sinne ‖ it followeth that no action or passion of the soule neither by Sympathie nor any other I say none at all As being in the soule was regarded as propitiatorie and meritorious Graunt first your owne termes to be true which are neither my words nor my meaning that Christs MEERE bodily sufferings without any proper sufferings of the soule were the whole Ransom for sinne how exclude you the sense affections and actions of Christs soule not to be meritorious Had Christ any sufferings in his body which his soule felt not and when his soule felt them did he not patiently obediently and willingly endure them for our sakes Or was not the patience obedience and loue of Christ meritorious How then will it follow that if Christs sufferings were MEERE BODILY without any proper sufferings of the soule no affection nor action of Christs soule was meritorious But you adde â—…f the Sacrifice As it is onely bodily bloudy and deadly doth wholy purge sinne thâ—…n no action nor passion of the soule was propitiatorie and meritorious If you meane that Christs body as it was onely dead for that is your word did without soule or life wholy purge sinne then indeed your consequent is good that neither action nor passion of the soule could be propitiatorie because the soule was not present when the body was dead But who maketh that blockish Antecedent besides your selfe Or who euer excluded Christs innocence obedience patience charitie and digniâ—…e from his bodily and bloody sacrifice before you will you seuer the manner of offering from the thing offered and call it a perfect and propitiatorie sacrifice As it was only bodily and bloudy it had no communion with any action or passion of Christs soule As being in the soule Why entangle you the Reader with an As and an As of your owne adding which no where are found in my words What sense can any wise man pike out of this The sacrifice As it is only bodily excludeth all actions and passions of the soule As being in the soule Is it so strange a kind of speech to say that Christ died only a bodily death which so many learned and auncient Fathers haue so frequently vâ—…ed before me that you should bring in your As and your As thus to kicke at it In death as in death if thereby you meane the priuation and want of soule and life there is neither paine nor sense and in the body As in the body if you take the body for a dead corps there is no absolute necessitie of a soule otherwise no body could be dead What then Had therefore Christs body no soule nor his death no paine when he suffered for our sinnes Or are you of late so souced in Sophistrie that when you heare of a body you will inferre there is neither action nor paâ—…sion of the soule in that body as in a body or whâ—…n you are told of a man tormented to death you will assure vs that in his death as death he had neither paine nor sense All men besides you conceaue in the sufferings of the body the soule as the soule must haue the sense and feeling thereof and is thereby vrged by Gods ordinance to seeke for the cause and ease thereof In their affliction saith God by his Prophet they will seeke me And Dauid sill their faces with shame that the may seeke thy name And likewise by the suffering of death they vnderstand the paine and sting of death approching and lastly separating the soule from the body And therefore Christs sacrifice for sinne though it were only bodily because no part of Christ died but only the body yet the soule endured the paine and discerned the cause thereof And though it were deadly because it ended in death and was finished by death yet the actions and affections of Christs soule as well from her selfe as from his body at the time of his passion impressed or stirred either by the cause smart author or manner of his sufferings were meritorious and made way for the satisfaction of sinne which was not accomplished but by that death of Christs body that God had determined Let therefore the Reader iudge how well you impugne my conclusion that Christ died for our sinnes the death of the body only and not the death of the soule nor of the damned and how vainly you vouch Christs death and sacrifice as they were bodily had neither paines nor patience obedience nor charitie nor any other action or passion of his soule in them Else-where I see in you manifest contrarietie hereunto for sundry times you teach that Christ did suffer peculiarly and seuerally some proper punishments which I hope were propitiatorie and meritorious in his soule besides his bodily suffering yea that this was a part of his crosse and an effect of God wrath on his soule as well as the suffering in his body I pray thee Christian Reader obserue that this Discourser plainly and fully here confesâ—…eth that I SVNDRY times teach that Christ BESIDES his bodely sufferings did suffer peculiarly and seuerally some PROPER punishments in his soule and that this was a part of his Crosse as well as the sufferings of his bodie Now iudge whether it be not a meere shift for him to beare thee in hand that the question betwixt vs is whether Christs meere bodily sufferings without anie proper sufferings of the soule be all that Christ suffered for our sinnes and the whole ransom for sinne or whether that be or can be my meaning as he outfaced thee the next Page before the contrary whereof I sundry times teach as he now confesseth But I crosse my selfe he thinketh write I know not what Sir Trifler if I contradict my selfe shew me my words my writing is extant If you will be priuie to my meaning against my words you are a strange if not a sturdie Prophet But indeede I haue neither meaning nor words sounding that way I auouch that Christ for our sinnes suffered the death of the body only and not of the soule or no death but only the death of the body Vpon these words the death of the bodie onlie if it may be inferred by
any reason or learning ergo Christs dead bodie depriued of soule and sense was the whole Ransom for our sinnes for that he meaneth by Christs death or ergo no action nor passion of Christs soule before or on his crosse was meritorious If I say these conclusions doe necessarily follow out of those words or out of the meaning of them then I must confesâ—…e I am fowly ouershot in my speach But if these be most ignorant and absurd collections from my words and from theirs that vsed that speâ—…ch before me then mayest thou see Christian Reader what meaning this man hath throughout this booke purposely to peruert and misconster all that I say to make thee beleeue I broch some strange and wonderous Doctrine But shifts lâ—… hid but a while the shame in the end will be his How then can that which I sundrie times teach of Christs sufferings in his soule be true if our whole ranâ—…om and propitiation be bodily bloudy and deadly only which is the point â—…here stand on What contradiction finde you in my words that Christ might haue and had sufferings in his soule as feare sorrow and affliction of minde and yet died no death but only a bodilie Only a bodily death doth not exclude all paines which are not bodily but all deaths saue the death of the bodie Wherefore my conclusion is whâ—…re it was That the death which the Mediator must suffer for sinne by the Apostles doctrine must onely be bodily and bloodie and therefore by no meanes the death of the soule or of the damned Yet this â—…as not our whole râ—…some you say nor the whole sacrifice for sinne the sufferings of his soule must be added vnto it When I speake of Christes death I vnderstand that maner and order of his death which the Euangelists describe for so the Scriptures meane when they speake of Christes death and from that death I doe not seuer those sufferings of his soule which the Scripturâ—…s mention because the sharpnesse of that death which his body was to suffer draue him to the deepe consideration of the cause why of the Iudge from whom and the captiue for whom he suffered Christ otherwise had not suffered death as a Redeemer if he had been ignorant of any of these or compelled by force to endure the furie of the Iewes he had power enough to stay their rage decline their bloudie hands yea to auert or decrease the paines as he thought good but because he was to offer himselfe as a willing sacrifice to suffer death to saue vs from the wrath of his Father he layed aside his owne power and submitted himselfe wholly to be disposed at his Fathers will which the Scriptures call his obedience vnto death When therefore he foresaw and felt how sharpe and painfull that death would be and was which he must and did suffer for our sinnes was it possible he should not fully cast the eyes of his â—…inde vpon the horror of our sinnes which did so sting him vpon the fiercenesse of Gods wrath which did so pursue him though he were his innocent and only sonne and vpon the terrible vengeance that rested for vs if he should mislike or refâ—…se to beare the burden of our offences If any man learned thinke it possible for Christ to suffer the one and not in spirit most cleerely to see the other I am content he shall seâ—…er the sufferings of Christs soule from the griefe and anguish of his bodily death but if it be more than absurd so to conceiue then finde we that the sight and sense of Christes extreame torments in bodie caused and vrged his soule thorowly to beholde these things with feare and sorrow which in themselues were most fearefull and could not châ—… but affect Christes soule deeply and diuersly As for the whole ransome of our sinne we shall haue occasion in the next reason more largely to treate of But you haue reasons you say to confirme your maine matter among manie these two the first the Iewish sacrifices shadowing and foreshewing the second the sacraments of Christians testifying and confirming that the true sacrifice for sinne was bodily and bloudy Still what trifling is this doth any in the world denie that the true sacrifice for sinne was the bodie bloud and death of the Redeemer Wherefore the proposition must be as I did set it in your behalfe the Iewish sacrifices were shadowes or figures and our sacraments were signes of our whole and absolute redemption by Christ I say of the whole and entire propitiatorie sacrifice or els you shrinke and leaue the question When I lacke one to set propositions in my behalfe I will send to you for helpe till then spare your paines except you might reape more thanks But you must learne to get you plainer termes or at least more plainly to expound them if you will needs be a setter of propositions for what is the WHOLE sacriâ—…ice propitiatorie and what is our WHOLE redemption By the whole sacrifice meane you the whole person of Christ that gaue himselfe for vs or intend you the whole action whereby he sanctified submitted and presented himselfe as a sacrifice of a sweet smell vnto God or by the whole vnderstand you all that in Christ was deuoted and deliuered vnto death for the satisfaction of Gods iustice And so our whole redemption doe you referre it only to remission of sinnes as the Apostle doth when he sayth We haue redemption through Christes bloud euen the forgiuenesse of sinnes or also to deliuerance from the dominion and infection of sinne and to the abolishing of all corruption in soule and bodie which is our whole and absolute redemption When the powers of heauen shall be shaken and the Sonne of man come in a cloud with power and great glorie then lift vp your heads sayth Christ for your redemption draweth neere You are sealed by the holy Spirit vnto the day of redemption sayeth Paul And Dauid God shall redeeme their soules from deceit and violence that is he shall deliuer their soulâ—…s The Saints as the Apoâ—…e speaketh were racked and would admit no redemption to obtaine a better resurrection where by redemption he meaneth deliuerance As Zacharias sayd God hath visited and sent redemption to his people that is saluation or deliuerance from our enemies and from the hands of all that hate vs to serue him in holinesse and righteousnesse all the dayes of our life So that our whole and absolute redemption compriseth all the degrees and steps of our saluation as iustification sanctification and glorification and these though they were merited and obtained for vs by Christes obedience vnto dâ—…ath yet are they performed and accomplished by diuers other meanes therewith concurring and thereon depending as by the grace of his spirit the working of his power and glory of his comming And therefore the words which you haue set in my behalfe are like their authour that is they are
whether you make the Soule of Christ mortall as your words here stand because he suffered the death of the soule as you imagine or whether this were the scape of your Printer but by such demonstrations as these are supported with figures and fansies of your owne making you may prooue what you will That the Brasen Serpent was a figure of Christs death Christ himselfe witnesseth Whence you may inferre after your manner that Christ had no true flesh nor felt death For the Brasen Serpent had neither flesh to feele nor life to loose So the Lord expresseth that Ionas was a figure of his lying in the graue and yet was Ionas aliue in the Whales belly May it therefore be concluded that Christ was neuer dead nor buried because Ionas indeede was neither Figures haue a resemblance to some things in Christ not to all as the brasen Serpent to his fastning on the Crosse and sauing all that beheld him in faith Ionas to the time that he lay in his graue and to the impossibilitie conceaued of his resurrection So the Scape-goate notwithstanding your must needs be and could not be mighâ—… signifie the impassible godhead of Christ as Theodoret and Isychius affirme since power to take away sin and to cleanse it without any suffering for it is proper to God It might likewise resemble the detestation and hatred the Iewes had of Christ when they cryed away with him away with him if the vsage of the people towards the Scape-goate were such as Tertullian describeth which was to spit at him punch him and curse him as he was caried out of the Citie And where he went away aliue for all their spites and wrongs that might declare either his resurrection into life eternall which they could not touch or else the disposition of his life here not left in the peoples hands but reserued to his owne power till he did willingly offer it as a sacrifice vnto God Ambrose saith of him Quasi arbiter exuendi suscipiendique corporis emisit spiritum non amisit As hauing power in himselfe to lay aside and to take againe his body he sent foorth his soule he lost it not And likewise Eusebius When no man had power ouer Christs soule he himselfe of his owne accord laid it downe for man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So loosed from all force and resting free him selfe of him selfe made the departure from his body This the Scape-goate I say might figure as some ancient Fathers auouch your reasons to the contrary are but rushes vnfit to conclude such a cause considering that no figure agreeth in all things with the truth for then it should be no figure but the truth and you collect some small disagreements betweene the figure and the truth Againe as you suppose for some petite difference the Scape-goat could not figure the deity nor body of Christ so I vpon stronger grounds collect it could not signifie the proper sufferings of Christs soule if your word were of any waight your selfe auouch that which I entend Those bâ—…asts sacrifices say you could not prefigure the immortall and reasonable soule of Christ. If that be true which is your owne auerment how could the Scape-goat which I troe was a beast as you say a sacrifice figure the sufferings of Christs soule which were inward and invisible as was his soule Can you so closely conuey contradictions as in your treatise to tell vs the sacrifices of beasts could not prefigure the immortall soule of Christ and in your defence to assure vs it must be ofnecessitie that the Scape-goat signified the humane soule of Christ Besides if the Scape-goat signified Christs soule sent away from his body for the other goat was first slain it must of force import Christs death for without death his soule was not separated from his body And so by your vrging that it could not signifie Christs death you plainly confirme it did signifie Christes death Thirdly the place whither the Scape-goat was sent was the Wildernes and a land vnhabitabie Now the soule of Christ seuered from his body went to heauen as you hold or to Paradise Is heauen or Paradise with you become a wildernes a land not inhabited Fourthly the Scape-goat after he was sent away did beare vpon him all the sinnes of the people Dare you say that Christs soule departed from his body did beare or suffer the punishment of the peoples sinnes Your meaning is but to shew what you thinke to be indeed most probable and likely knowing that yet some such matter as you ayme at they doe signifie without Question After it must be of necessitie come you now with probabilitie and is your doubtles so soone turned into likelihood The Reader is well holpen vp to rest on your word and to beleeue SOME SVCH MATTER AS YOV AYME AT But backe to the matter indeed and then your Reader shall finde euen by your owne confession besides my proofes that you do but ayme at these things vpon the bare surmise of your own braine and that you can shew no sacrifices of the Iewes which did figure the proper sufferings of Christs foule much lesse the death of his soule which is the matter that we differ about howsoeuer you would now loose your necke out of the coller We reade of other sacrifices consisting of sacrifices of sundry and diuers sorts The bloody sacrifice had conioyned together with it the vnbloody sacrifice of the meate offering and an other of the drinke offering Which may very likely represent vnto vs the sundry and diuers kinds of Christs meritorious sufferings in his life time and at his death You coniecture still so farre from truth that few men will regard your coniecturall likelihoods Why Salt Flower Oyle and Wine were added to the carnall sacrifices of the Iewes much may be ghessed litle can be prooued They might well serue to make the sacrifice the sweeter and the fuller and so resemble the fragrancie and sufficiencie of Christs death but what reason you haue to make Christes life to be thought his death and his merits all one with his sufferings and things without sense or life to figure the sufferings of his soule and you know not what besides I doe not see but onely that your will is your best weapon when you be put to the push of any proofe Yea in the same side where you reiect the iudgement of Cyrill Ambrose and Bede as wide coniectures and palpable mistakings you come in with your foolish supposals and offer them to all the godly as matters of good moment onely because you fansie them But mocke not your Reader with may and must as you thinke your thoughts must be wiser and neerer the truth before a meane man will regard them Who but I you say would defend these palpable mistakings of the auncients and not see the expresse text against them Nay who but you would so peremptorily
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
sheepeheard and lay downe my soule for my sheepe that is by my death men are deliuered from eternall death I aske now the Christian Reader whether he thinke it a shift of mine when Christ gaue his soule for vs or our soules for me to say that he gaue it by the losse of his life in such sort as the Euangelists describe or whether the Scriptures and Fathers together with the later writers doe not consent with me in the same exposition of Christs words This conclusion then that Christ gaue his soule for our soules doth not inferre that he had distinct times places or manners of suffering or dying for our soules and then for our bodies that is erroneous iniurious to the death of Christ and openly disclaimed euen by the Discourser himselfe but that in suffering death on the crosse by which his soule was separated from his body after long and sharpe torments first endured in his body his soule was the chiefe or rather the onely patient that discerned and sustained the bitternesse of the paines and perceiued the cause for which and the counsell of God from whence all that affliction was ordained and decreed For as we sinned in body and soule but chiefly in soule so Christs death for our Redemption must grieue both body and soule but chiefly the soule which was ioyned with the body in suffering death that both soule and body might be redeemed and the paine thereof proportioned to the soule as the pleasure of sinne chiefly delighted the soule More then this no Father euer ment and this is no way denied by me You would faine wring in a conceite of your owne into their words which is mainly directly against their words and resolutions in all other places and therefore which of vs two deserueth best the name of a shifter let the Reader iudge The Fathers striue to expresse an exact proportion so farre as was possible betweene Christ and vs first in the parts that suffered in Christ and are saued in vs Next in that which Christ suffered for vs and which we are saued from thereby They iustly conclude that no parts of our nature are saued in vs but such as Christ assumed into the vnitie of his person and therefore in Christs sufferings there must be body and soule before they could be humane sufferings or auailable for vs. As by man came death so by man came the resurrection of the dead But that they doe or would affirme that we are saued from no more then Christ suffered for vs or that we are wholy freed from all those kinds of paines which he suffered for our sakes this is a false and fantasticall proportion of your owne inuenting it is no part of their meaning Sundry things should we haue suffered for sinne as the death of the soule and the death of the damned besides reiection from all grace and blisse confusion malediction and many other terrors and torments of conscience which by no meanes these Fathers apply to Christ but in euident and vehement words auouch the contrarie Christ likewise suffered wrong reproch shame paine and death of the body from which we are not freed yea rather we must haue fellowship with his afflictions and be conformed vnto his death before we shall be partakers of the comforts that are in him or of his resurrection So that your running to proportions of your owne compounding when you should bring sound probations for that you defend is mad Musicke though best becomming the discords of your doctrine As we are saued not in our bodies onely nor onely in the externall sensitiue part of our soules wherein standeth that suffering with and by our bodies but we are saued redeemed and sanctified in our whole spirit and vnderstanding also euen so by their verdict Christ suffered for vs not the bodily and outward sufferings by Sympathie onely but he suffered for vs euen in his minde also Now this is directly against your present assertion A man can not readily tell whether your assertion in this place be more false absurd or idle The Scripture teacheth vs that a man hath but two substances of which he consisteth a mortall and visible which is his bodie an immortall and inuisible which is his soule Our Sauiour who best knew what man had saith as much Feare not them which kill the bodie but can not kill the soule feare him rather that can destroy soule and bodie in hell The names of these parts are sometimes varied and sometimes diuided into sundrie powers and faculties but the partes themselues cannot be increased Salomon speaking of mans death sayth Dust goeth to the earth as it was meaning the bodie and the Spirit returneth to God that gaue it meaning the Soule Of a Virgin Paul sayth she careth for the things of the Lord that she may be holy both in bodie and spirit that is in bodie and soule And writing to the Thessalonians the same Apostle saith that their whole Spirit and Soule and Bodie may be kept blamelesse vnto the comming of the Lord Iesus Christ. Of this place diuerse haue diuersly thought Chrysostome Theodoret Ambrose Ierome Oecumenius and Theophylact commenting on these words take the spirit for the grace of Gods spirit wherewith our mindes are lightned and renewed and indeede sometimes Paul vseth the word spirit for the gifts of the spirit as where he saith Quench not the spirit and calleth them our spirits as the Spirits of the Prophets are subiect to the Prophets Howbeit Athanasius Tertullian Epiphanius Gregorie Nyssene Augustine Bede and others take here the spirit for the vnderstanding and minde of man as also Caluine Zanchius and Beza doe who referre the soule here spoken of to the will and affections of man not that any of them maketh two soules in man which were most absurd but that by those names they note two different faculties or functions in one and the same substance of mans soule Come now to your words and see how handsomely you proportion them either to your Authors or to the trueth or to your purpose Not one of the Fathers which you cite nameth the minde of Christ but onely his soule and his bodie saue Nazianzene who speaketh not of Christs suffering in the minde but of his sanctifying the same by assuming it in his incarnation Let himselfe explane his owne wordes in the very same place Our mind some say is condemned And what our flesh is not that also condemned then either cast away mans flesh from Christ for sinne or admit mans mind that it may be saued For if Christ take the worse part of man to sanctific it by his incarnation shall he not take the better part that it may be sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his assuming of mans nature I speake not this as if it might not safely be granted that Christs soule suffered as well by
be deliuered into the hands of men and they shall kill him And againe The Sonne of man shall be deliuered to be crucified and immediately before his apprehension Behold the houre is come the Sonne of man is deliuered into the hands of sinners This deliuering of Christ into the hands of men to be crucified was the not sparing him which the Apostle meant and was that for saking which Christ testified on the Crosse as Tertullian thinketh Filium dereliquit dum hominem eius tradit in mortem Hoc Apostolus sensit scribens si pater Filio non pepercit Sic reliquit dum non parcit sic reliquit dum tradit Ceterum non reliquit pater filium in cuius manibus Filius spiritum suum posuit Denique posuit statim obijt Spiritu enim manente in carne caro omnino mori non potest Ita relinqui á patre mori fuit filio God left or forsooke his Sonne as Christ complained on the Crosse whiles he deliuered his humane nature vnto death This the Apostle meant when he wrote if God spared not his Sonne So God left him whiles he spared him not so God left him whiles he deliuered him Otherwise the Father forsooke not the Sonne into whose hands the Sonne commended his spirit He laide it downe and presently died For while the spirit abideth in the flesh the flesh can not die at all Then to bee left of the Father was as much in the Sonne as to die Here are Tertullians words in order as they stand Where first he maketh the Sonne to die when hee laide downe his soule into his Fathers hands This death by which the soule of Christ departed from his body was that deliuering that not sparing which Paul meant and that forsaking which Christ spake of on the crosse What finde you here for the paines of Hell or for the proper sufferings of the soule You may peruert any mans words if you will but of them selues these are very coherent and euident In Ambrose you finde more hold He saith Minus contulerat mihi nisimeum suscepisset affectum Christ had done lesse for me if hee had not beene altogether affected as I should haue beene Though you be no good concluder yet are you a notable translatour For you can turne the English not onely cleane from but quite against the Latine Where Ambrose saith Christ had done lesse for mee if taking my nature vnto him hee had not also taken my naturall affection vnto him as feare sorrow and such like you misconster affection for punishment and mine that is naturally mine for that which I should haue suffered in hell and adding the word altogether of your owne you make Ambrose say that Christ was altogether affected that is punished in soule as I should haue beene in hell if I had not bene redeemed But by what Grammar doth affectus signifie hell paines Feare griefe and sorrow are naturall affections in all men and passions of the soule they signifie not in their owne nature the torments of the damned How shall we know this to bee Ambrose meaning Hee that hath but halfe an eye may see by that whole Chapter the roote of this sorrow to bee the infirmitie of our nature in Christ and the cause thereof to be his compassion and pitie had of vs and for vs. The next words to those which you bring are Ergo pro me doluit qui pro se nihil habuit quod doleret And presently taedio meae infirmitatis afficitur Christ therefore sorrowed for me who had nothing in him selfe for which he should sorrow he is affected with the tediousnesse of my infirmitie The tediousnesse of our infirmitie affected him not the torments of hell suffered in his owne soule Neque speciem incarnationis suscepit sed veritatem Debuit ergo dolorem suscipere vt vinceret tristitiam non excluderet Christ tooke vpon him not the shew but the trueth of our flesh Hee was therefore to feele griefe as a consequent to our nature that he might ouercome sorrow and not exclude it Tristis est non ipse sed anima Suscepit enim animam meam suscepit corpus meum Anima obnoxia passionibus Christ was sorrowfull not in person but in soule For he tooke vnto him my soule and my body Now the soule it is that is subiect to passions Is hell with you of late become a naturall infirmitie and affection that wheresoeuer you reade either of these words you streight inferre the paines of hell The causes of Christes sorrow will put all out of doubt and are plainely recited by Ambrose in the ende of this Chapter though stifly reiected by you because they sort not with your conceits Tristis videbatur tristis erat non pro sua passione sed pro nostra dispersione Christ seemed sorrowfull and indeede was sorrowfull not for his owne suffering but for our dispersing You say Christs sorrow was for the suffering of hell paines in his soule Ambrose saith in expresse words Christ sorrowed not for his owne suffering which of you twaine shall wee thinke best vnderstoode Ambrose meaning him selfe or you Christ sorowed saith Ambrose for our dispersion he sorrowed because he left vs orphanes he sorrowed for his persecutors All these occasions of sorrow in Christ at the time of his passion mentioned by Ambrose you vtterly disauerre and in spite of Ambrose teeth you will haue the infirmitie and affection of mans nature in Christ to signifie hell Yet Ierom shall helpe at a neede who saith That which we should haue borne for our sinnes the same Christ suffered for vs. You might haue done well to haue put quicquid for quod as one of your fellowes hath done alleaging this place that where Ierom would not say Christ suffered for vs whatsoeuer we should haue suffered your selues may speake it in his name Neither is it so strange a thing with you to translate all for some In the very next Page before citing Ambrose words hoc in se obtulit Christus quod induit Christ offered that in him selfe which he tooke of vs you render it Christ offered in sacrifice ALL that which he assumed which translation is euidently false whatsoeuer the illation be This place of Ierom I haue already answered in the conclusion of my Sermons and but that the booke happely will not alwaies be at hand I would spend no moe words therein The particular can not hurt me if it be simply graunted and the generall is not affirmed by Ierom. Howbeit Ierom in plaine speech presently expresseth what he ment Christ suffered for vs. By this saith he it is manifest that as Christs body whipt and torne bare the printes of the stripes and wrongs so his soule truely sorrowed for vs. What neede we any other exposition then his owne that Christ suffered for vs smart of body and griefe of minde which were due to vs in this world
bodilie death which God had irreuocably pronounced and executed on Adam and his ofspring by returning him and them to the earth for manie thousand yeeres before Christ came but rather in that to partake with vs that he might saue vs from the rest which in all the wicked did accompany this death and in the end to raise vs againe to a better life lest we should faint vnder the hand of God who fastneth vs to the afflictions of this life by the example and fellowship of Christs sufferings For if we suffer with him we shall raigne with him and we must first die in Adam before we can be quickned againe in Christ. They are now profitable for vs you will say and so rather helpe vs than hurt vs in this corruption of sinne with which we are compassed I doubt not thereof and so were they from the first instant that they were imposed on Adam but how came this corruption of our nature if not as a punishment of sinne in Adam and consequently the remedies thereof do also witnesse Gods displeasure against sinne though they be farre more holesome for vs than to rot in the sores of our inward corruption Can any man doubt but God was and is able to cleere vs though neuer so corrupt from the infection and dominion of sinne by the working of his Spirit more mightilie and casilie than by troubles and griefs if it had so seemed good to his wisdome and iustice And had he determined to shew vs onlie loue without all regard to his iustice how readie was it for him in Christ to haue released as well all corporall and temporall affliction to his elect as he did spirituall and eternall But he resolued otherwise in his most wise counsell for the conseruation of his iustice and so now healeth our corruption with the salue of affliction to let vs haue continually presented before our eyes and impressed in our bodies what our sinne at first did and still doth deserue though he neuer withdrew his mercie from vs which in the end shall most abundantly recompense all Wherefore it is no reason that because troubles are profitable or necessarie for our corrupt state therefore they are not effects of Gods displeasure against sinne yea rather because God could haue otherwise cured sinne in vs and would not but by perpetuall affliction it is an argument that God so hated sinne in our first parents that he would haue the verie remembring curing thereof to be alwayes in this life painfull and grieuous to our outward man though he would also comfort vs in Christ whiles heere we liue and heereafter crowne vs with glorie for Christes sake Neither is this a question of words whether they be proper or improper in the Scriptures but a point of doctrine necessarie to be receiued of all men that the corruption and dissolution of our nature and life in this world doth manifest the exceeding hatred that naturallie God hath of sinne who rewarded it in all mankinde so seuerely that he spared neither the bodies soules states nor liues of his elect from sensible signes of his detesting sinne in them though for his sonnes sake in whom they were beloued and adopted he would by his wonderfull power rather further than indanger their saluation euen by those maladies and corrosiues of sinne This sheweth the greatnesse of Gods power and goodnesse of his mercie towards vs but this altereth not the iudgement which God pronounced and punishment which he inflicted on Adam and all his ofspring for sinne The corruption and infection of sinne which naturally and continually dwelleth in all the godly called by Diuines concupiscence is it no punishment of sinne because the guilt thereof is remitted in Baptisme and now it is left in vs to humble vs and awake vs to call for grace and to resist sinne that striuing with it we see not only the danger of sinne assaulting vs but the Spirit of God assisting vs and bountie of God rewarding vs The actuall sinnes of the faithfull shall we thinke them no sinnes but fauors from God because by them God worketh repentance submission conuersion yea faith zeale ioy and thanksgiuing in his elect God worketh sayth Austen all things for the good of those that loue him and so farre forth vtterly all things that if any of them stray and for sake the right way euen that God turneth to their good because they returne more humble and better taught The like I say of death and other miseries of mans life pronounced first by Gods mouth and still inflicted by Gods hand They are as they were degrees or effects of Gods anger against sinne in Adam pursuing him and all his posteritie for the confirmation of his iustice though by Gods mercie towards his they now serue as they did euen at the first in Gods children to represse sinne to worke repentance to raise confidence in God and contempt of all earthly things and to exercise the graces of Gods Spirit giuen them as patience obedience and such like and to giue them assurance of a better life The Church of Christ euer was and is of the same minde with me that the death of the bodie with her seeds and fruits in this life first entred and still remaineth as a PVNISHMENT of sin Men shunned saith Austen the death of the flesh rather than the death of the spirit that is the punishment rather than the cause of the punishment We came vnto death by sinne Christ by righteousnesse ideo cum sit mors nostra poena peccati mors illius facta est hostia pro peccato and therefore where our death is the punishment of sinne his death was the sacrifice for sinne Theodoret speaking of the separation of bodie and soule wherby that which is mort all sustaineth death the soule remaining free from death as being immortall asketh his aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doest thou not thinke death to be a punishment Who answering The Diuine Scripture teacheth so much Theodoret inferreth Is death then the punishment of sinners The other yeelding that this is granted of all men Theodoret concludeth Why then since both the soule and bodie sinned doth the bodie alone sustaine the punishment of death Fulgentius Nisi praecessisset in peccato mors animae nunquam corporis mors in supplicio sequeretur Except the death of the soule had gone before by sinne the death of the bodie had neuer followed after as a punishment And therefore of our flesh he sayth Nascitur cum poena mortis pollutione peccati It is borne with the punishment of death and pollution of sinne And of yoong children By what iustice is an infant subiected to the wages of sinne if there be no vncleannesse of sinne in him or how do we see him strooken with death if he felt not the sting thereof which is sinne Maxentius in the confession of his faith We beleeue sayth he that not only the death of
or amended then was he not punished for correction On the other side much lesse did God purpose to destroy Christs person being his owne and onely Sonne as he doth the wicked whose bodies and soules he will destroy in hell and consequently Christ was not punished to destruction That is proper to the reprobate whose persons God hateth and leaueth in their sinnes that they may prouoke his iust wrath to their vtter destruction Then was Christ neither punished as the godly are for amendment nor as the wicked are for vengeance and so your partition is false and defectiue and all your collections grounded thereon are like the foundation that is voide of all strength and trueth What then was Gods purpose in punishing Christ for our sinnes euen that which you alwayes passe by with deafe and dull eares though it be often repeated and vrged vnto you because you will not be turned from the trade of your hellish paines Why God would not haue man redeemed but by the death and passion that I call the punishment of Christ Iesus the Scriptures yeeld many causes though of Gods will no cause may be required some respecting God himselfe some concerning Christ and some regarding vs. Touching God the crosse of Christ doth commend his wisdome shew his power manifest his loue content his holines preserue his iustice Christ crucisied as Paul sayth is the power of God and the wisdome of God to them that are saued howsoeuer the crosse of Christ seeme foolishnesse and weakenesse to them that perish Then to controle the carnall wisdome of the world and to confound the pride and strength of Satan and his members God would vse the basenesse and feeblenesse of the Crosse in sauing his elect Also to witnesse his loue towards vs he decreed the same So God loued the world that he gaue his onely begotten Sonne to be an offering and a sacrifice of a sweet smelling sauour vnto God With which Sacrifice the holinesse of God resteth so well pleased that he accepteth vs as holy and sanctified by the oblation of the bodie of Iesus Christ once made The vpholding of Gods Iustice by the death of Christ is often specified in the Scriptures By a man came death and by a man the resurrection from the dead Him that knew no sinne God made sinne for vs to wit a sacrifice for sinne that wee should be made the righteousnesse of God in him Therefore it was expedient that one man should die for the people and that the whole Nation perished not He was wounded for our transgressions and by his stripes are wee healed The Lord layed vpon him the iniquitie of vs all And where a Testament is there must be the death of the Testator for a Testament is confirmed when men are dead So that by the Scriptures themselues God decreed the Crosse of Christ in mans redemption to reueale his wisdome power and loue to the world and wholly to satisfie his holinesse and iustice which were thorowly displeased and prouoked with mans disobedience but as thorowly recompensed and appeased by the submission and obedience of Christ. As for Christ himselfe it is euident by the Scriptures that his enduring the crosse declared his obedience patience humilitie charitie perfection and power in more effectuall maner than without it he could haue done For therein he emptied and humbled himselfe and became obedient vnto death euen to the death of the crosse When hee was reuiled he reuiled not againe when he suffered he threatned not He was oppressed and afflicted yet did he not open his mouth For so he loued vs that he gaue himselfe for vs and greater loue than this hath no man to bestow his life for his friends But God setteth out his loue towards vs that whiles we were yet sinners Christ died for vs. Once then he suffered the iust for the vniust that he might bring vs to God and being consummate through affliction was made the Prince of our Saluation For in that he suffered and was tempted he is able to succour them that are tempted and became a mercifull and faithfull high Priest to make reconciliation for the sinnes of the people And therefore he died and rose againe that he might be Lord of the dead and the liuing and through death destroy him that had power of death euen the diuell On our behalfe it was not needlesse that Christ should die the death of the crosse For besides that we are bought with a price lest we should be our owne euen with the precious bloud of Christ as of a Lambe vnspotted and vndefiled and reconciled to God by the death of his Sonne which couenant is irreuocable being sealed with his bloud by his crosse Christ left vs an example how we should follow his steps and be partakers of his sufferings that when his glorie shall appeare we may be glad and reioyce For it is a true saying if we be dead with him we shall liue with him if we suffer with him we shall raigne with him We are buried then by Baptisme into his death that like as Christ was raised from the dead by the glorie of his Father so we should also walke in newnesse of life knowing this that our olde man is crucified with him that the bodie of sinne might be destroyed that hencefoorth we should not serue sinne He died for all that they which liue should not hencefoorth liue vnto themselues but to him which died for them and rose againe Infinite are the places of Scripture witnessing the causes effects and fruits of Christs death on the Crosse all which this Dreamer must denie or delude before he can defend that Gods purpose in Christes sufferings was only to punish our sinne lying on him For if Gods purposes in appointing Christes Crosse were so acceptable to the Father so honourable to the Sonne and so profitable for man as the Scriptures mention with what face can it be said that God punished his Sonne only for vengeance or that whatsoeuer Christ suffered all his life long specially at his death was verie wrath and vengeance from God properly taken Christ suffered the same things here on earth which the godly likewise do in this life as appeareth by the history of his death and passion and other paines or deaths in Christ the Scriptures doe not specifie Gods counsell in decreeing the Crosse of Christ for mans redemption considering the true desert of our sinne and terrible vengeance prouided for others was varie fauourable and fatherly not ouerpressing the patience of Christes humane nature nor wearying his obedience and had in it farre more gracious and glorious intents and euents than our afflictions can or ought any way to match or approch If then Gods fauour to his elect make their sufferings in this life no wrath nor vengeance nor so much as punishments why should
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
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 â—…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
to trouble the people with that Question and therefore I rested on a knowne and confessed principle of Christian truth and faith that we inherite pollution and death from Adams flesh without resoluing whence the Soule commeth which I did refraine before the multitude to speake of And since by the Scriptures the first Adam was a figure of the second the flesh of Christ giuen for vs must be as able to clense and quicken vs as Adams flesh was to defile and kill vs. To this reason you here pike many quarrels but in the end you slide it of as else where answered Your first quarrell is that I force what I promised to forbeare euen the difficultie whence the Soule of man is deriued As though the grounds of our Faith might be doubted because that Question in former times was vndecided That we deriue flesh from Adam and haue men for the Fathers of our bodies did neuer man yet that was in his right wits call in Question were he Christian or Heretick Iewe Turke or Pagan That likewise wee deriue with our flesh pollution and death from Adam the faith of Christ rightly grounded on the Scriptures doth not suffer vs to stagger at though whence our Soules are giuen vs some haue stood perplexed You thinke it much I should deliuer the one which is the pollution of our flesh professing not to determine the other and make it in me a kind of inconstancie to vrge the propagation of the flesh with her sequels of which no Christian may doubt because I thought it not fit to trouble the people with the deriuation of the Soule But so hath the Church of Christ alwaies done it hath cleerely confessed the deriuation of sinne and death from Adam and made it necessarie for all Christian men so to beleeue though some would not hastily or could not easily resolue the doubt whence the Soule commeth If our Soules arise in Generation from Adam as well as our flesh how can your reason be good by any possibilitie The conceit that our Soules are ingendred together with the seede of our bodies is so grosse and pestilent an error and so repugnant to all authoritie Humane and Diuine and so dissident from dayly experience that I had no cause to make that a Question in Religion or therein to refraine the audience of the people Ex nullo homine generantur Animae Soules are not generated from any man saith Ambrose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The principall facultie of the soule sayth Clemens Alexandrinus by which we haue discourse of reason is not engendered by proiection of seed Anima vtique nunquam ab homine gignentium originibus prebetur The soule neuer commeth from man in the generation of men sayth Hilarie Ierom vpon those words of Salomon the spirit of man after death returneth to God that gaue it writeth thus Ex quo satis ridendi sunt qui putant animas cum corporibus seri non à Deo sed à corporum parentibus generari Whereby they are worthy to be thorowly derided which thinke soules to be sowen together with bodies and not to be from God but to be generated by the parents of our bodies For since the flesh returneth to the earth and the spirit to God that gaue it IT IS MANIFEST that God is the Father of our soules and not Man And when Ruffinus professed he could not tell how the soule came to be ioyned with the body whether by propagation from Man or infusion from God Ierom replieth If the soule come by propagation then the soules of men which we grant are eternall and the bruit beasts which die with the bodie haue one condition And doest thou maruell that the Christian brethren are scandalized at thee when thou swearest thou knowest not that which the Churches of Christ confesse they know Theodoret in many places giueth the like testimonie The Church beleeuing the diuine Scriptures sayth the soule was and is created as well as the bodie not hauing any cause of her creation from naturall seed but from the Creatours will after the bodie once perfectly made The most diuine Moses writeth that Adams bodie was first made and afterward his soule inspired into him Againe in his lawes the same Prophet plainly teacheth vs that the bodie is first made and then the soule created and infused And blessed Iob spake thus to God Diddest thou not powre me forth like milke and thicken me like curds of cheese thou diddest clothe me with skinne and flesh and compact me with bones and sinewes And when by this Iob had shewed the frame of his bodie to be first made he addeth a thankesgiuing for his soule saying Life and mercie thou laydst with me and thy watchfulnesse preserued my spirit This confession touching the soule and bodie of man the Church hath learned from the diuine Scriptures The same reasons and resolutions he repeateth elsewhere in his fift sermon touching the nature of man Leo the great The Catholike faith doth constantly and truely preach that the soules of men were not before they were inspired into their bodies nec ab also incorporentur nisi ab opifice Deo neither are put into the bodie by any other workeman than God And Austen himselfe who to decline that difficultie how the soule commeth to be infected with originall sinne was the first that made this doubt whether the soule were created and infused or els deriued from the soule though not by the seed of the parents refuseth Tertullians opinion That the soule riseth from the seed of the bodie as peruerse and strange to the Church of Christ They sayth he which affirme soules to be drawen from the parents if they follow Tertullians opinion tooke them to be in some sort bodies corpulentis seminibus exoriri and to rise from the seed of the bodie quo quid peruersius dici potest than the which what can be sayd more peruerse Now in Austens rehearsall of heresies Tertullians assertion That the soule was a kind of bodie is excused as no heresie but his conceit That the state of the soule is propagated by traduction of seed is expresly put amongst his errours From these auncient Fathers swarue not the best of our new writers Bullinger All those other opinions haue beene refuted with sound reasons by the writers Ecclesiasticall and that receiued and auouched for the truest which teacheth the soule to be created of nothing and to be infunded into the bodie from God when the childe hath his perfect shape in his mothers womb And that we are not at this day otherwise created of God than by infunding the soule into the bodie first fashioned Iob is a most plentifull witnesse where he saith Thine hands o God haue made me and fashioned me wholly Didst thou not stroke me like milke and curd me like cheese with skinne and flesh thou coueredst me with bones and sinewes thou
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
times ouercame me When I repressed him I afflicted my selfe for I receiued backe the griefe when I cherished him I was impugned by him enduring his wanton assaults Therefore assigne not me alone to punishment ó Lord but either free me together with the bodie from these straits or cast that together with me into torment Howbeit the Iudge needeth no such supplication but as he gouerneth wisely so he iudgeth iustly restoring the bodie to their soules and so giuing to euerie one according to their deserts Damascene alledgeth the coniunction of the soule with the bodie and the cooperation of both in all vertues and vices as causes sufficient why the bodie must be iudged and rewarded together with the soule If the soule alone sustained the trials of vertue alone shall she be crowned and if she alone were intangled with pleasures iustly she alone must be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because she had no seuerall being from the bodie neither passed thorowe vertue or vice without the bodie iustly shall both together receiue rewâ—… of good or bad For the better conceiuing the trueth of these speeches we must know what these Fathers meane by the bodie and what powers and faculties of man they comprise in that name and why so shall wee the sooner discerne what cooperation in sinne mans bodie hath with his soule The bodie as it is the instrument or seruant of the soule to do good or euill is no dead nor senselesse lumpe of flesh but hath annexed vnto it besides life both sense and motion and those as well inward as outward For externall and internall sense and motion are not only performed by vitall and animall spirits which are plainly corporall though their vigor and force be from the soule which bringeth life and sense but so affixed to the bodie that they die with the bodie and are not found in the soule so long as she is separated from the bodie Those faculties these Fathers ascribe the rather to the flesh because in some sort they be in beasts who in their kinde haue sense and motion both outward and inward and sensitiue desires and affections depending thereon which all must needs be corporall for that brute beasts ledde only by sense to desire and delight in things present before them haue no spirituall nor immortall part from which they should proceed The same powers of sense and sensitiue appetites and affections in mans bodie these learned Fathers account and call corporall not that they discerne or moue without the soule but that the sensitiue and inferiour powers of the soule are mixed with corporal spirits in man and by them apprehend and desire externall sensible things by which corruption of senses and affections the soule is drawen to diuers delights and desires that are continuall occasions and inducements to sinnes Therefore Theodoret nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desires affections assaults and conflicts of the bodie seeking by pleasures and sundrie lusts to conquer the soule Neither want they the warrant of holy Scripture in so speaking Let not sinne reigne in your mortall bodies sayth Paul to obey it in the lusts thereof neither giue your members to be weapons of vnrighteousnesse vnto sinne So that the members of our mortall bodie are called by the Apostle the weapons of vnrighteousnesse by which sinne fighteth against the soule Whence are warres and strifes in you sayth Iames not hence euen from the pleasures which fight in your members Abstaine sayth Peter from carnall desires which fight against the soule I delight in the law of God sayth Paul according to the inward man but I see another law in my members fighting against the law of my minde and leading me captiue to the law of sinne which is in my members O wretched man that I am who shall deliuer me from the bodie of this death Where the inward man which is the mind lightned and the will directed by grace is diuided against the outward man which must nâ—…eds be the inferior powers of the soules ioyned with the parts and spi it s of the bodie wherâ—… and whereby sinne still dwelling in our earthly aud irregenerate members iusteth agaâ—…nst the spirit and striueth against the minde which Peter calleth fighting against the soule To strengthen this doctrine which you thinke so strange it shall not be amisse to consider somewhat further what communion the soule hath with the bodie that thereby we may perceiue what vse the soule hath of her bodie in well or euill doing The habitation of the soule in the bodie and her coniunction with the bodie making one man of two contrarie parts mortall and immortall visible and inuisible reasonable and vnreasonable is so wonderfull a worke of God that the manner thereof wholly pasâ—…eth our vnderstanding onely by consequents and effects wee gather what she vseth in the bodie what she perceiueth by the bodie and what she imparteth to the bodie Howbeit her habitation in the bodie and vnion with the bodie composing one person of both called man is sufficient by the Scriptures if we knew no more of the communion that is betwixt them to make both parts guiltie of all sinne committed and liable to the punishment thereof both in this world and in the next And so much the Scriptures teach vs when they require confession of our sinnes or promise remission of our sinnes or threaten vengeance for our vnrighteousnesse wherein the bodie is not seuered nor excepted from the soule but both are conâ—…oyned in one person to whom and euery part of whom either mercie is afforded vnto saluation or iustice awarded vnto damnation And yet because the communion which is betwixt the soule and bodie will giue vs some light how the soule vseth the helpe of her bodie in accomplishing her actions I may not omit to speake thereof though happily it will be somewhat obscure to the simple and more remote from their vnderstanding then in this case I could wish As man was ordained of God to haue in him the seuerall operations of life of sense of reason so was the soule created with three diuerse faculties answerable to those three functions to wit with a vitall or vegetatiue for the first with a sensitiue and motiue for the second with a reasonable or intellectiue for the third The vitall facultie prouided for the quickning nourishing increasing and preseruing of the bodie in moderate strength to the discharge of our dueties to God and our neighbour is so fastned to the bodie that without the bodie it hath neither vse nor action The second facultie called sensitiue was giuen of purpose to the soule not onely to perceiue by sense the natures helpes and vses of all externall and sensible things and by voluntarie motion to pursue that which was profitable for vs but chiefly that by seeing the workes hearing the words of God we should come to the knowledge of his will and open our lippes to praise his name and to
your friends and your selfe to consider But you farder inferre That which commeth out of man defileth man ergo the Body sinned not at all no not in grosse facts except as an Instrument This is figuratiue Logicke to make the consequent cleane contrarie to the Antecedent Out of our Sauiours words that which commeth out of man defileth man it rightly followeth that sinne comming from the hart defileth man to wit the whole man and so both Body and Soule For man is not this or that part of man but the person composed of both Who then besides you vpon these words of Christ that murders adulteries thefts lyes and slaunders defile a man would conclude that these defile not the Body or else though they defile the Body yet that sinneth not as if Christ spake here of any pollution but of sinne The Body you say sinneth not except as an Instrument How the Body sinneth we neede not discusse so long as it is cleere by our Sauiours voice that the sinne of the hart defileth the Body as well as the Soule that is the whole man more I doe not affirme not require And so much doe euill thoughts no lesse then euill deeds by the position of our Sauiour euen they defile the man as well as adulteries thefts murders and such like Your admitting at last the Body to be an Instrument of sinne doth rather strengthen then weaken mine Assertion For since the Body is no dead but a liuing instrument and so capable of pleasure in sinne as also of paine in punishment it iustifieth my Collection that sinne is common both to Body and Soule and the satisfaction for sinne must likewise be common to both But yet as I obserued the ancient Fathers haue in this Question comprised in the name of the Body the powers of life and sense permixed with the Body as also the sensitiue desires and affections which sometimes obey and sometimes rebell against the mind and these in man are not onely capable of sinne but the causes of sinne and in that respect the Body with his sensitiue powers and desires is more then an Instrument That which you adde of boâ—…ly infirmities letting the operation of the Soule as in Lethargies Apoplexies sleepe frensie c. Peraduenture then it thinketh and considereth more freely in it selfe and by it selfe then when the Body setteth it on worke otherwise aâ—… other times To let the simpler sort see that the Soule doth not sinne in her vnderstanding and will without coniunction with her Body and some concurrence of her Body I specified three or foure cases open to all mens eyes as sleepe frensies Lethargies Apoplexies which are often so strong that they leaue in man no vse of sense reason memorie nor will whereby he may or doth sinne To this you answere Peraduenture the Soule then considereth more freely in it selfe and by it selfe then when the Body setteth it on worke A Resolution without peraduenture agreeable to the rest of your Doctrines that men depriued of their senses wits and memories perhaps perceiue more iudge righter and remember better then when they were indued with all three Surely if madnesse with you may be sobrietie if Lethargie may be memorie if the ouerwhelming of sense reason and remembrance as in strong Apoplexies may be the encreasing of them you shall doe well to professe this new Phisicke with your new Diuinitie that it may shew the perfection of your puritie Many such Conclusions will driue vs to thinke that your considerations are wiser when you sleepe then when you wake If this conceite be true you were best perswade men to runne out of their wits or to desire and procure Lethargies and Apoplexies as much as they can that their Soules may be then more considerate What it pleaseth God sometime to reueale or shew to men in sleepes and traunces we are not to meddle with they are things to vs vnknowen the naturall and ordinarie course of vnderstanding and remembring appointed by God for men is that which we reason of and that is often so stopped and hindred by sicknesse or violence that neither reason memorie nor will can rightly performe their functions Which is so well knowne not onely to Philosophers and Phisitians acknowledging strong Lethargies and Apoplexies to be the decay and sometimes the ouerthrow of reason and memorie but vnto Diuines that with one consent they grant men oppressed with violent furie or naturall follie not alwayes to sinne in their actions no not of murder adulterie theft and blasphemie for want of iudgement and memorie to direct their willes But how commeth this sudden change in you now to confesse that the bodie setteth the soule a worke in her thoughts or considerations good or badde who not ten lâ—…nes before vtterly denied that the bodie sinned at all no not in grosse facts otherwise then as an instrument Doth the axe set the hewer on worke or the saw the drawer or the penne the writer The Agent moueth the Instrument the Instrument setteth not the Agent on worke And if the bodie setteth the soule on worke I hope it is to do euill as well as good vnlesse you will defend that from the bodie commeth nothing but that which is good Why then if the bodie set the soule on worke when we are waking and well aduiâ—…ed shal not the bodie haue communion in sinne with the soule which is the verie point you here impugne and yet here you acknowledge before you be ware It can neuer be proued that the soule in those accidents and infirmities vtterly ceaâ—…h operaâ—… and câ—…n doe nothing If it could not what is that to this purpose The operation of the soule is so hindered by them that often it doth not sinne and that is sufficient to prooue all sinne to be common to soule and bodie which is our queâ—…n Let the soule pâ—…incipally and properly sinne if in the soule you comprise all the powers of reason sense and life which proceed from the soule and the bodie be only her instrument yet so long as the soule can not actually sinne except the bodie haue lâ—…fe and sense it is euident that in sinne the bodie must concurre with the soule Now if we adioyne life and sense to the bodie which is the subiect of both though the cause of neither as the learned and ancient Fathers doe and the Scriptures likewise when they speake of the temptation and rebellion of the bodie and the members therof conteining no more in the soule of man then the will and vnderstanding which they call the minde or the inward man then apparently the bodie is not only the instrument or occasion of sinne by his desires and pleasures but the first and last sâ—…at of corruption in this life and the continuall Agent and Atturney for sinne and Satan during thâ—…s life insomuch that infecting and subiecting the soule to the lusts of the flesh it maketh the soule be called flesh which she can not be in substance but
seeming that either your eyes were not open when you reade that place of Tertullian or your wits so weake that you could not vnderstand your Authour Tertullian in that booke speaketh not one word of the sleeping or not sleeping of the soule till iudgement hee directeth his whole discourse against such as denied the resurrection of the flesh and therfore held the soule alone after this life should euer lastingly be rewarded or punished without the societie of her bodie To reprooue that heresie which is the ouerthrowe of all Christianitie Tertullian diuideth his Treatise into two principle parts the reasons inducing and the promises in the Scriptures assuring the resurrection of the bodie The reasons inducing it he recalleth to three chiefe stemmes For where the Heretikes to discredite the resurrection of the flesh opposed the 1 basenes of the flesh vnworthy to rise 2 the distruction of the flesh by fire water deuouring rotting and such like as impossible to be restored 3 the dulnesse of the flesh as hauing neither will wisedome or sense of it selfe but being onely the vessell of the soule and so subiect to no punishment in that it is guiltie of no sinne Tertullian to surprise them in their owne principles produceth the number of honours that God hath done to mans flesh in this life the examples of Gods power reuiuing things dead and restoring things perished and the rule of Gods iustice which must not acquit the bodie that is partner with the soule in all her actions The first part he concludeth in these words To summe that I haue said the flâ—…sh which God framed with his owne hands after his image which hee quickned with his breath after the similitude of his life fulnesse which he aduanced to possesse vse and gouerne all his workes which he adorned with his Sacraments and disciplines whose cleannes he loueth whose correction he approoueth whose suffering he holdeth precious shall it not rise againe that so many waies belongeth to God The second part he bindeth vp in this wise All things returne to the state which they lost all begin when they cease and therefore are ended that they may be renued Nothing perisheth but to be kept This whole course of things in heauen and earth is a witnesse of the Resurrection of the dead God did first worke it before he did write it he declared his power before he spake the word He sent nature to teach thee that thou mightst the more easily beleeue prophesie being first the Disciple of Nature and not doubt that God could raise the flesh whom thou knowest to restore all things And if all things rise againe to man for whom they were made and not to man except to his flesh what an absurditie is it that the flesh should vtterly perish for whose sake and to whose vse nothing perisheth Before he entreth the third part he maketh this preface Exorsi sumus ab AVTHORITATE carnis de hinc prosecuti de POTENTIA dei velim etiam de CAVSA requiras quia subest dicere si caro capax restitui si diuinitas idonea restituendi sed caâ—…sa restitutionis prâ—…sse debebit We began with the ESTIMATION of the flesh whether that being perished were meete to be restored we then handled the POVVER of God whether that be so great as vseth to repaire things decayed Now if both those bee admitted I would haue you require the CAVSE whether there be any so waightie as to make the resurrection of the flesh necessarie and euery way answerable to reason for that wee may say though the flesh be fit to be restored and God able to restore it yet there ought to be a cause why it should bee restored The cause of resurrection Tertullian persueth plainely pithily purposely in three whole Chapters expresly and directly teaching that the whole man must bee iudged to wit both body and soule because the whole man liued and ioyned in euery action This is the whole cause saith he yea the necessitie of the resurrection most agreeable to God the appointing of iudgement For that which must bee iudged must be raised The iudgement of God we affirme must be beleeued to bee full and perfect as it is finall and euer after perpetuall and therefore the fulnesse and perfection of iudgement not to be without the representing of the WHOLE MAN Now the whole man consisteth in the mixture of two substances and so must bee presented to iudgement in both since the whole must be iudged Such then as he liâ—…d such must he be iudged because he must bee iudged for his doings whiles he liued Descending then to shew that the Soule and body ioyned in all things good and bad here on earth and taxing his aduersaries the heretickes as absurd for diuiding the body from the Soule in the actions of this life hee thus chalengeth them in the very next words Age iam scindant aduersary nostri carnis animaeque contextum priùs in vitae administratione vt it a audeant scindere illud etiam in vitae remuneratione Negent operarum societatem vt meritò possint etiam mercedem negare Non sit particeps in sententia caro si non fuerit in causa Goe on then let our aduersaries first seuer the ioynture of body and Soule in the administration of this life that so they may dare to part the same in the Remuneration of this life Let them denie the fellowship of actions that they may iustly deâ—…e the reward thereof Let not the flesh bee partner in the sentence of iudgement if it were not companion in the cause or desert But so farre is it that the Soule alone did passe this life that we doe not exempt thoughts though sole and not brought to effect from the communion of the flesh For in the flesh and with the flesh and by the flesh is that done of the Soule which is done in the hart This part of the flesh as the chiefe castle of the Soule the Lord taxeth when he reproueth thoughts saying Why thinke you euill in your harts And againe He that beholdeth a woman to desire her hath committed adulterie in his hart So that thought without deed or effect is the act of the flesh Neuer is the Soule without the flesh so long as she is in the flesh She doth euery thing with the flesh without which she is not Looke then whether thoughts also be administred by the flesh which are outwardly perceiued by the flesh Let the soule reuolue any thing with her selfe the countenance maketh shew thereof Let them deny the fellowship of facts when they cannot deny the fellowship of thoughts betweene the Body and the Soule Thus stand Tertullians words I aske now the simplest Reader that is whether the ancient writer ernestly pursue his maine and coherent matter against his Aduersaries the Heretikes or whether he alleadge their reasons against himselfe The Discourser could not see the wood for trees but like a
babie mistaketh the full and continuall text and proofes of Tertullian for his Aduersaries words though Tertullian himselfe expresly auouch the contrarie His Aduersaries reasons if you would faine know Sir Discourser you may reade them in the next Chapter as like yours as if the one had hatched the other Dicent carnem nihil sapientem nihil sentientem per semetipsam non velle non nolle de suo habentem vice potiâ—…s vasculi apparere animae vt instrumentum non vt ministerium Itaque animae soliâ—… iudicium prâ—…idere qualiter vsa sit vasculo carnis vasculum veró ipsum non esse sententâ—… obnoxiâ—…m These Hereticks will say that the flesh hauing neither vnderstanding nor sense of it selfe and neither will nor nill of his owne is added to the Soule as a VESSELL and INSTRVMENT not as a SERVANT And therefore the Soule alone must answâ—…re in iudgement how she hath vsed her vessell but the vessell it selfe is in no danger of â—…entence Is not this the very roote of your reason when you say the body sinneth not at all no not in grâ—…sse facts except as it is the instrument Otherwise the body sinneth not at all And if the Body be free from sinne then certainly it is frâ—…e from condemnation For neither part of man is condemned but for sinne And Tertullians inference is as good against you as it was against those Hereticks which denied there was any cause â—…or the flesh to rise againe to iudgement Iam ergo innocens caro ex parte qua non reputabuâ—…tur illi operae malae nihil prohibet innocentiae nomine saluam eam â—…ieri Then surely the flâ—…sh is innocent in as much as euill works shall not be imputed to it and there is no let why the flâ—…sh should not be saued in respect of his innocencie though the Soule be damned Wherefore you must bring the Body within the communion of sinne or cl ere it in iustice from all condemnation and so frustrate the cause of resurrection The last is the error which Tertullian so much impugned the first is the thing which Tertullian and I aâ—…rme and you would seeme to withstand as exceeding â—…urtfull and vntrue Howbeit your â—…nder shifts auoide not Tertullians proofes much lesse doth your rash censure preiudice his assertion that was common to him with the best learned in Christs Church as I haue shewed The difference betwixt an instrument and a seruant Tertullian forgetteth not Euery vessell or instrument is altogether of another matter from the sâ—…bstance of man But the flâ—…sh that was at sirst sowed in the wombe framed and borne together with the Soule Etiam in omni operatione misâ—…tur illi is ioyned with the samâ—… in euery action The Body is called by the name of a vessell for that it receaueth and holdâ—…th the Soule but it is also mâ—…n by communion of nature who hath the flesh in his operations nâ—…t aâ—… an â—…nstrument but as a seruant The Apostle knowing this that the flesh doth nothing oâ—… it selâ—… which is not imputed to the soule notwithstanding determineth the flesh to be sinfull leâ—…st it shâ—…uld â—…e thoâ—…ght to be free from iudgement in that it is lead by the Soule Otherwise not so much aâ—…â—…eproofe could agree to the flesh being voide of fault But Tâ—…rtullian afterward renounceth you say all this same If you spake of your selfe I would easily admit that you would faulter in your words and for want of iudgement oâ—… truth vnsay that which before you said but Tertullian in this place is farre from it He ratifieth that which he affirmed from the beginning it is onely your bluntneâ—… that rightly conceaue him not as you doe nothing else For he doth not exclude the body from the communion of ech sinne to which he fastned it before but he noteth that as the Soule when she sinneth with her Body beginneth with desire thoâ—…ght and â—…ill of her owne BEFORE the Body yâ—…eldeth seruice and assistance to accomplish the sinne so it is not repugnant to iustice that after this life the Soule should BEâ—…IN to suffer BEFORE the Body be restored to her This is not my imagination of Tertullians speech it is his owne explication and restriction to the wordes which you bring Idâ—…irco pro quo modo egit pro eo patâ—…ur apud Inferos prior degusâ—…ns â—…dicium sicut prior induxit admissum Therefore the Soule suffereth in hell after the â—…me manner wâ—…ich she obserued in sinne first tasâ—…ng iudgement as she first induced the sinne â—…uery child seeth that PRIOR in Tertullians words applied to the Soule must haue relation to POSTERIOR intended to the flesh and consequently that ech sinne must be common to both yet so that the soule first beginneth it by thought will and desire and the bodie followeth with subiection and seruice This distinction or distribution between the soule the body but still IN THE SAME SINNES Tertullian obserued before when he sayd Etsi anima est quae agit impellit in omnia carnis oâ—…equium est Though the soule be that which leadeth and vrgeth to euerie thing yet the flâ—…sh â—…s it which yeâ—…ldeth seruice And againe Animae imperium carni obsequium distribuâ—…s We assigne the rule and direction in good and euill to the soule the seruice or attendance to the flesh So sayth he in the words which you bring though mistranslated and misapplied Quantum ad agendum de suo sufficit tantum ad patiendum How muâ—…h the soule brought of her oâ—…ne towards the action so much she bringeth towards the suâ—…fering and notas you translate for asmuch as it sufficeth by it selfe to doe someâ—…hat Where you commit two faults to make the words sound somewhat to your sense the first in rendering Quantum how much very doubtfully as if it were 〈◊〉 forasmuch as the â—…econd in Englishing de suo by it selfe of purpose to exclude the concurrence of the bodie which Tertullians de suo doth not For in a ioynt action that is common to manie men may bring some things de suo of their owne and yet that barreth not the others to bring likewise de suo some things also of tâ—…eir oâ—…ne The like course you keepe in the rest for where Tertullian sayth Ad agendum autem 〈◊〉 de suo sâ—…fficit hâ—…bet enim de suo solummodo â—…ogitare velle cupere disponere ad perâ—…ndum autem operam carnis expectat To do ought the soule of her owne is not sufâ—… for of her owne she hath only thought will desire and disposition but to performe any thing sâ—…e expecteth or needeth the helpe of the flesh You forget that minùs in Latine is a negâ—…iue and heere standeth to the Verbe which you make a comparatiue and put to the Gerund and so where Tertullian sayth the soule is not sufficient of her owne to do any thing he meaneth perfectly or fully by which words he after expoundeth
the English Translation to be openly reade in the Church confirmeth not the Marginall appositions which may not be read in the Church though they may be receiued so farre as they haue manifest coherence with the Text or consequence from the Text in respect rather of their veritie then Authoritie For these notes at first were not affixed and in sundry editions they haue been altered increased as the Corrector liked euen this note which you alleage somewhat differeth from the Geneuian notes whence this and the most of the rest were taken The words of the Geneuian edition vpon this place are these The word Agonie signifieth that horror that Christ had conceaued not onely for feare of death but of his Fathers Iudgement and wrath against sinne The Printer of the great English Bible or his Corrector ouer against those words of the Text he was in an Agonie setteth this obseruation in the Margine He felt the horror of Gods wrath and iudgement against sinne I refuse not those words as if they gainsaid the Doctrine which I defend but I see no farder ground in them then ghesse when they ayme at the cause of Christs Agonie which the Scripture suppresseth Howbeit let the words stand in their full strength though by no meanes I acknowledge either Authentike or publike Authoritie in them they rather euert then support your opinion The vttermost here ascribed to Christ is HORROR that is a shaking or trembling feare of Gods Iudgement and wrath against sinne which all the godly finde in them selues when they enter into the serious cogitation of Gods holinesse displeased and his Iustice prouoked with their sinnes but this is farre from the death or paines of the damned except you make the vengeance of the Reprobate all one with the repentance of the faithfull This therefore is like the rest of your proofes no way tending to your purpose The feare of Gods wrath against sinne which is common to all the godly in this life though not at all times hath no fellowship with the feare of the Reprobate much lesse with the torments of the damned The one is a religious and godly sorrow for sinne which worketh saluation and yet agniseth with feare and trembling the iustnesse and greatnesse of Gods wrath against sinne the other is the beholding of the terrible and eternall destruction of Body and Soule prepared for them without all hope of ease or end In Christ there might be a double cause of this horror conceaued or felt by him as affections are felt in the Nature of Man the one touching vs the other touching himselfe Christ might tremble and shake at the terror of Gods Iudgement prouided for vs which was euerlasting damnation of Body and Soule in hell fire and the more tenderly he loued vs the greater was his horror to see this hang ouer our heads euen as we naturally tremble to see the desperate daungers of our dearest friends present before our eyes And if Paul said truely of him selfe we knowing the terror of the Lord meaning the terror of the Lords Iudgement against sinne how much more then did the Sauiour of the world know the same the cleare beholding of which might iustly worke in him a manifest horror to teach vs to take heede of that terrible Iudgement at the sight whereof for our sakes he did tremble in the daies of his flesh An other cause of that horror might concerne himselfe For since the wrath and Iudgement of God against our sinne was so terrible to behold that Christ in his humane nature trembled at it how could it but raise an horror in him to know that he must presently receiue in his owne Body the burthen thereof and make satisfaction therefore with his owne smart which how farre it would pearce his patience the weakenes of our flesh in him might well feare and tremble though his spirit were neuer so resolute and ready to endure the most that mans nature in this life could sustaine with obedience and confidence So that either the sight of Gods wrath against sinne due to vs or the satisfaction of the same which Christ was to make might vrge his humane nature to that feare and trembling for the time which these notes obserue and yet neither of these come neere the feare of the wicked or paines of the damned Besides that religious horror and feare is nothing lesse then the paines of hell inflicted on the Soule by the immediate hand of God which is the deuice that you seeke to establish Thus my Text of Scripture is also iustified that Christ gaue himselfe the price of Redemption for vs WHICH ELS VVE SHOVLD HAVE PAYD If wresting adding and altering may be called iustifying then is your sense of that text iustified indeed otherwise there is nothing yet alleadged that any way approueth that meaning of the text which you would inforce The price of our redemption Christ payd not the same which els we should haue payd had we not beene redeemed for so Christ must haue suffered euerlasting damnation of bodie and soule which was the payment exacted of vs but he payd a PRICE for vs that more contented his displeased Father than our euerlasting destruction could haue done You dallie therefore with the doubtfulnesse of the word PAYD which sometimes signifieth the enduring of punishment sometimes the yeelding of recompence The Price of our sinnes which we should haue payd that is the punishment of our sinnes which we should haue susteined was eternall destruction of bodie and soule in hell fire and other payment we could make none This payment due to vs or punishment which we should haue payd the person of Christ could not suffer it is most horrible blasphemy so to speake or thinke but he payd a price for vs that is a SATISFACTION and AMENDS for our sinnes which by no meanes we were able to pay And so much the word ANTILYTRON noteth euen a Price Recompence or Ransome in exchange of the punishment or imprisonment which the captiue should suffer This Price you will say was himselfe I make no doubt that Christ gaue himselfe to die but NOT TO BE DAMNED for our sinnes as we should haue beene Neither can the common custome of redeeming captiues inferre any more than the giuing of a price for the Prisoner And therefore I did iustly aske Who told you that the Scripture here speaketh after the common vse of redeeming Captiues taken in warre And where you answere the nature of the word ANTILYTRON importeth so much which is properly vsed in such cases you vndestand neither the nature of the word neither the maner of our redemption rightly For first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Antilytron commeth properly signifieth a mutuall redemption of ech other as Aristotle obserueth and so we should redeeme Christ as he redeemed vs. Wherefore the word is heere improperly taken and signifieth no more than LYTRON without composition Againe the common vse of
mans cause Hauing made so foule a shipwracke of your owne cause as to be forced to confesse that Christ did not suffer the whole curse of the Law which before you stifly affirmed to recouer some part of your losses you spurne at my speeches as hauing neither trueth nor colour but report them right and spare them not which I doubt you will not doe because you make your entrance with so false a colour For I no where make the curse which senselesse creatures beare like to the curse which Christ suffered for vs. Let the pages which you cite 262 263 in Gods name be seene but speaking of Gods curse against the sinne of man I sayd that not onely the bodies and soules of the wicked were cursed and consumed with plagues resting in them and on them but all that they tooke in hand and all that belonged to them was likewise accursed And citing the 28. of Deuteronomie wherein a Calender of curses is denounced by the law against sinners I added that Chapter perused would easily shew how farre the curse of God in this life persueth sinners besides the horrible torments of the next life kept in store for them So that I did not there compare or liken the curse of God on senselesse creatures to the curse which Christ tasted for vs as your idle imagination apprehendeth but I shewed how farre the curse of the Law extended and thence inferred that if Christ did not suffer all the things there mentioned he did not suffer all the parts of Gods curse in this life besides the graund curse that closeth vp all and continueth for euer Depart from mee yee CVRSED into euerlasting fire You close your eyes against the force of my reason which is euident and prie for that which is not there and when you finde it not you patch out this point with plaine vntrueth as if I made Christ and the senselesse creatures like in the curses which they suffered You make a reason to proue that hanging on a tree mentioned in Moses is not all one with this curse of the Law in Paul Neither did I nor doe I say that it was all one This I sayd and still say they were both of one and the same nature You take great pride in pouncing of proper speeches wherein you would shew your wit by wresting them to what please you A reason I made which for ought I see you do not vnderstand howsoeuer you play your part with my words which is neither to confute them nor conceiue them rightly but all is one with you so you say somewhat you care not how vnlound it be I obserued in my Conclusion that S. Paul in his Epistle to the Galatians cap. â—… alleadged two kindes of curses out of Moses the one pertaining to the committing sinne the other to the suffering punishment for sinne Accursed is euerie one that abideth not in all things written in the booke of the Law TO DO THEM Here is the curse of doing euill to which all men are subiect immediatly vpon the fact not ten or twentie yeeres after when happily God ariseth to visit their sinnes and therefore this importeth not only a desert of future vengeance but the present detestation which God hath both of the deed which is euill and of the doer who is wicked An other kinde of curse the Apostle noteth out of Moses which is to hang on a tree Cursed is euerie one that hangeth on a tree Heere is a curse in suffering euill whereof the former is the cause for by Gods law no man should suffer euill but he that doth euill You in a iollity to aduantage your cause would needs pronounce it were vaine and senselesse to thinke the Apostle here spake of two seuerall kinds of curses taxing in your huffe not onely Chrysostome who expresly teacheth it was another curse and not the same but euen the Trueth it selfe to be vaine and senselesse which euidently conuinceth the one to be in nature very much different from the other For the detestation which God hath of sinne assoone as it is committed whereby he reiecteth the deed as repugnant to his holinesse and hateth the doer euen before punishment is a plaine distinct thing from the vengeance that is consequent and agreeable to Gods iustice Much more then doth it differ from the iudiciall punishments of men whereto Moses pointeth when he speaketh of hanging which though they haue a dependance vpon Gods will and law so farre as they follow the same yet must they differ as much as the persons punishments and powers of God and man doe Cursed sayth Moses is euerie one that abideth not in all things written in the booke of the Law This curse is present vpon ech sinne and generall to all the wicked in the middest of their greatest prosperity and securitie The punishment due to sinne is not so that is deferred till God see his time and then most dreadfull when men can not commit new sinnes as after this life Wherefore as all creatures reuenge mans sinne and yet are not all of one nature though in that seruice to God they alâ—… agree so the plagues and curses of sinne be not of one nature notwithstanding they be powred on men to punish their offences I meane they are both of one and the same Nature that is true and proper curses of God Well crowed yet before your courage come downe Shall all things that proceed from one cause or that haue one generall wherein they agree be all of one and the same nature Then men and mise be of the same nature for they are both liuing creatures Then angels and andierns starres and strawes and all things created haue the same nature because they are all the works of God Then vices and vertues and all contraries be of one and the same nature in as much as they are inherent in one subiect and destruent ech to other And to go no farther then your owne example then hunger and hell fire are both of the same nature because they both are true and proper curses of God vpon the wicked Be they great or litle you will say they are all punishments So the rest are all the works of Gods hands and yet were it mad-merie Diuinitie to say they are all of one and the same nature The fruit of the bodie of the ground of cattell kine and sheepe are the blessings of God and promised to the obseruers of his LAw and yet I trust they be not of one and the same nature with the ioyes of heauen though little and great they be promises and rewards of obedience One was the whole the other a part but both of them the true and proper curses of God The one is the cause the other is the consequent or effect but not a necessarie much lesse an essentiall part of the other For a man may bee truely accursed and yet not
a true and corporall punishment appointed by God for sinne though mans error inflict it on innocents or true repentance abolish the rest that would follow after this life if God were not reconciled vnto vs. In the wicked then which persist in their mischieuous purposes without repentance your reason taketh place that hanging to them is a part of that true and terrible curse the whole whereof shall be executed on them for their sinnes but in repentants it is starke false and in Christ of whom this question riseth it is irreligious and impious to say that he suffered the whole curse of the Law prouided for sinne or the death of the soule and of the damned which is properly due to sinners Now vnderstand Chrysostome thus as we before haue distinguished the punishment of Christ and of the damned and then we differ not Suppose Chrysostome to teach falsly and talke absurdly as you doe and then you may soone bring him to weare your badge but leaue him at libertie to tell his owne tale and hee is farre enough from your follies He sayth they were dâ—…erse curses in Christ and in the damned to signifie diuerse manners of one and the same curse in Nature He speaketh not of the damned at all he speaketh of the whole people of the Iewes which were vnder the curse of the Law for sinne till they were thence deliuered by Christ which the damned neuer were nor shall be His words are The people were in danger of another curse which saith Cursed is euery one which abideth not in the things written in the booke of the Law For not one of them had obserued the whole Law Christ then since he was not subiect to the curse of transgression admitted this curse to hang on the Crosse in steede of that to loose the people from their curse Chrysostome truely learnedly and consonantly to the rest of the ancient Fathers distinguisheth two kindes of EVILS or CVRSES incident to men which are sinne and the punishment of sinne The one is an vniust action pleasing man but displeasing God the other is a iust passion pleasing God but displeasing man Mala dicuntur Delicta Supplicia The OFFENCE and the REVENGE are both called â—…uils sayth Tertullian Duo sunt genera malorum peccatum poena peccati there are two sorts of Euils sayth Austen Sinne and the punishment of sinne For by Gods prouidence ruling all things as man doth the euill which he will so he suffereth the Euill which he will not Then sinne is not onely euill before it be punished but a greater euill then the punishment is since it is an euill in his owne nature repugnant to the righteousnesse of God Now as God is all good and therefore all blessed so sinne forsaking God falleth from goodnesse and so from blessednesse and is consequently more accursed with God then punishment is and ought so to be with men if they be rightly aduised as being the cause and continuance of their punishment For accursed signifieth as well detested and depriued of blessednesse as subiected to miserie or deuoted to destruction So that sinne in it selfe is a curse with God that is hated and detested of God and depriuing man of all communion and participation with the fountaine of blessednesse though no punishment did follow Yet because men would with neglect and despâ—…ght of God abide and reioyce in their wickednesse if sense of grieâ—…e and paine did not force them to feele theiâ—… wretchednesse therefore the wisedome and iustice of God pursueth such as dwell and delight in their sinnes with sharpe and bitteâ—… plagues that locâ—…ing on their miserie they may timely repent or eternally lament their obstinacie To these two kinds of curses Chrysostomes wordes and proofes doe leade The whole people were not damned as you deuoutly dâ—…eame but they had sinned and so were subiected to the danger of Gods displeasure foâ—… sinne and of his indignation against sinne From this Christ was free for he did not sinne 〈◊〉 was guile found in his mâ—…uth as Chrysostom concludeth out of the Scriptures Since then Christ was not subiect to the curse of Transgression he admitted â—…other Curse euâ—…n the punishment of sinne which is a curse also for sinne though of an other Nature then the committing of sinne by one to dissolue the otheâ—… that is by his owne paine to abolish the guilt of our sinne Chrysostomes woâ—…ds are as plâ—…ne as his proofes The curse of transgressing was another curse and not the 〈◊〉 which Christ suffered Yea Christ might not be subiected to that curse to which the people were for transgressing the law but changed that for another and so loosâ—…d their curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another and not the same be as forciâ—…le woâ—…ds to shew different natures and persons as any the Greeke tongue hath and your shift of diâ—…erse degrees in the same nature is a childish toy since much and little like and vnlike sâ—…ew diuers degrees or measures in one nature but another and not the same thing directly noteth the substance or nature to be diuers Austen on whom you triumph is stretched beyond his meaning he deaâ—…eth against a Mainichâ—…e who denied that Christ had true human flesh Now he proueth that Christ truely died because the Apostle saith he was made a curse for vs in that he hanged on a Tree I haue cause to content my selfe that so leaâ—…ned and religious a Father as Saint Augustine was so highly reuerenced in the Church of God did more then twelue hundred yeers since in his conflicts with Hereticks refute the greatest part of your positions as repugnant to the faith of Christ and the soundnesse of the Sacred Scriptures And I thinke few men so foolish as in the grounds of our Redemption and saluation by Christ to reiect the Doctrine which he taught as false and receaue your scambling conceits as true And in my Iudgement you were best to take heed least if the resolutions which Saint Austen and other Catholike Fathers made against Heretickes disprooue your new found faith you be taken tardy with bringing Baggage into the Church of Christ long since condemned and banished from the Creede of all Christians What Saint Austen proueth you are no fit reporter except you did read more attentiuely and iudge more sincerely For did you euer peruse the words wrong course in so wise a Father if he meant purposely to prooue against the Manichees that Christ truely died for vs and not in shew onely as they supposed to ouerskip all the Testimonies and circumstances of Christs true death recorded in the Scriptures as his giuing vp the Ghost Pilates examining and the Centurions confessing the truth thereof as also the Souldiers perceiuing him alreadie dead and so not breaking his lâ—…gges but pearcing his side with a speare and the* gazing and watching of his â—…nemies and of the whole multitude ouer him
to see him die as likewise his buriall by his owne followers the sealing of his Tumbe and his lying three daiâ—…s in the graue to omit I say all these things with silence and to produce a word which the Manichees reiected as odious and iniurious to Christ and the Christians defended none otherwise then as common to all men that die both good and bad were no small ouersight in so learned a writer But this is a â—…ite of yours to shift of the truth of his answere it is no part of his meaning He sheweth against the Manichees and likewise against you since you defend the Contrarie that the death of the Body is in all men the punishment of sinne and that this death INFLICTED ON MANS NATVRE for sinne which is the MORTALITIE OF OVR FLESH by the Scriptures is called a Sinne and a Curse euen in Christ not that Christ was properly and truly accursed with God as transgressours are which is your erroneous assertion but that he submitted himselfe to receiue the punishment of sinne in his owne person by the death of his Body which was common to him with all men If the former words of Saint Austen were not plaine enough he hath playner If thou deny Christ was accursed deny Christ was dead If thou deny he was dead now â—…ightest thou not against Moses but against the Apostles If thou confesse him to haue beene dead confesse that he tooke the punishment of our sinne without sinne Now when thou hearest the punishment of sinne beleeue it came either from Gods blessing or cursing If the punishment of sinne came from blessing wish alwaies to be vnder the punishment But if thou desire to be thence deliuered beleeue that by the iust Iudgement of God the punishment of sinne came from the curse Confesse then that Christ tooke a Curse for vs when thou confessest him to haue beene dead for vs Nec aliud significare voluisse Mosen cum diceret maledictus omnis qui in ligno pependâ—…rit nisi mortalis omnis moriens omnis qui in ligno pependerit and that Moses had none other meaning when he said Accursed is euery one that hangeth on a Tree then to say euery one that hangeth on a Tree is Mortall and dieth He might hauâ—… said Accursed is euery Mortall Man or accursed is euery one that dieth How thinke you would Austen prooue that Christ truely died because he was truely accursed or that Christ tooke vpon him a Curse because he tooke vpon him the death of the Bodie which is the punishment of sinne in all mortall men and so proceeded from the curse whereunto all men for sinne were subiect He doth not defend the Apostle by Moses but he expoundeth Moses by the Apostle and so resolueth in plaine words that Moses had none other meaning when he said accursed is euery one that hangeth on a Tree then if he had said accursed is euery mortall man because death came first on all men as a Curse for sinne You acknowledge not the death which all men die to be a punishment or Curse for sinne But all the wit you haue will not answere Saint Austens reasons For the death of the Body which is common to all mortall men must of force be a blessing or a Cursing If it be a blessing why doe we beleeue or hope to be free from a blessing but if we detest continuance vnder it and desire deliuerance from it then certainly the death of the Body in all men euen in the Saints of God was and still is a punishment and Curse of Sinne till Christ raise vs from it An other reason Saint Austen vrgeth to the same effect which is this Vnlesse God had hated sinne and our Death he would not haue sent his sonne to vndertake and abolish the same What maruaile then if that be accursed to God which God hateth God that is him selfe all life and gaue vs life as his blessing in this world must needs hate death which is priuation of life as repugnant to his Image and euerting the worke of his hands wherewith he ioyned Soule and Body to participate in life And though by his Iustice he inflicted death on all men for sinne yet of his mercie he sent his owne and PAINFVLL death to be that part of the curse which Christ suffered for vs. This I hope is more then shame though shame and reproch were not the least parts of Gods curse against sinne euen in Christ. You would needs in a brauado set vp your bristles and aske What nothing but the shame of the world will any man of common sense affirme that this was all the curse that Christ bare for vs I replied that shame and ignominie was an expresse part of the curse which Christ dying suffered for vs and that there was no cause you should so much disdaine Chrysostome and Austen for so saying The Scriptures themselues in that point concurred with them as I haue fully shewed in my Conclusion and you can not auoid it Lest therefore your Reader should take you to be tongue-tied you cleane change the case and would haue men beleeue that I defend and endeuoured to proue that shame was the whole curse which Christ endured As though I alleaged not S. Austen at large to proue that death in all men Christ not exempted was a part of the curse inflicted on mankinde for sinne And therefore when Chrysostome sayd the crosse is the onely kinde of death subiect to the curse I did not set him and Austen at variance as if the one did trippe the other but I thus reconciled them that not only death as in all men but the verâ—…e kinde of death which Christ died was accursed by the very words of the Law in Chrysostomes iudgement This then is one of your familiar trades and trueths to set downe that in my name which I neuer spake nor meant and so by lying when you can not by reasoning to support your cause Indeed if a man will admit your absurd and false positions so much is consequent out of their words For where you will not haue the death of the bodie to be any part of the curse inflicted on sinne except the death of the damned be coherent with it as in the reprobate it followeth from Chrysostomes words that the corporall death of Christ seuered from all other sorts of death had no part of Gods curse in it besides shame which yet is as farre from being a true curse where the cause is good as death it selfe since neither shame nor death are true and inward curses when they are suffered for righteousnesse but rather causes and increases of blessing not in nor of themselues but by Gods goodnesse accepting and recompensing them with all fauour and blisse Againe you mislike that I sayd Christs dying simplie as the godlie die may in no sort be called a Curse or accursed I mislike that you can not or
it For to the impenitent no sinnes are pardoned Except yee repent saith our Sauior ye shall all perish likewise As sinne is accursed so all punishment of sinne saith Austen is accursed meaning till it be released and no longer a punishment of sinne Which he auoucheth not of the wicked onely whose punishment is perpetuall and therefore truely and properly a curse but of all the godly when they suffer for their sinnes We saith Austen came to death by sinne Christ by righteousnesse and therefore where our death is the punishment of sinne his death is the sacrifice for sinne And that the death of our bodies is hatefull to God euen as our sinne is he resolueth in these words Nisi Deus odisset peccatum mortem nostram non ad eam suscipiendam atque delendam filium suum mitteret Except God had hated sinne and also death in vs he would neuer haue sent his Sonne tâ—… vndertake and destroy our death For so much the more willingly God giueth vs immortalitie of our bodies which shal be reuealed with Christes comming how much the more mercifully he hateth our death which hung on the crosse when Christ died Here you may learne that the bodies of Martyrs are so acceptable to God that he hateth death which detaineth them in dust and that the loue which he beareth to the one is the cause why he will destroy the other as an enimie to them â—…hom he loueth and therefore iustly hated of him but in the meane time how false is this reason which you so much stand on God in his secret and euerlasting counsell loueth the soules and bodies of his Saints as being the members of Christ and temples of his holie spirite therefore he hateth neither sinne in their soules nor death in their bodies Nay rather the more he loueth the one the more he hateth the other and sent his Sonne to destroy both sinne and death in his elect as the Enimies that hinder and defer the true blisse promised to his seruants You say we must call things by those names which God first allotted them That I deny if God since euidently hath altered them My rule had more reason in it then you doe comprehend For if it be written of Adam in his innocencie that God brought all liuing creatures vnto man to see how hee could call them and how soeuer the man named the liuing creature so was the nâ—…me thereof how much more shall it be verified of Gods wisdome With whom is no change that he knew all his workes from the beginning of the world and therefore the word of the Lord abideth for euer that he may be iustified in whatsoeuer he saith but God you say hath made the alteration himselfe or else your conceite deceiueth you For God hath not reuoked the generall iudgement which he gaue vpon all men for sinne Dust thou art and to dust thou shalâ—… returne but he hath performed his promise made before he inflicted this punishment that the Seed of the woman should bruize the Serpents head And therefore there is no change made by God as you imagine but he qualified his sentence at the first pronouncing of it on all his elect euen as it standeth to this day And were there that addition since made by God which you vntruely dreame of Yet Saint Austen telleth you that altereth not the name of punishment first imposed on all but sheweth Gods goodnesse towards his owne Whatsoeuer it is in those that die which with bitter paine taketh away sense by religious and faithfull enduring it it increaseth the merâ—…te of patience Non aufert vocabulum poenae it taketh not away the name of punishment His firme resolution is Wherefore as touching the death of the body that is the separation of the soule from the bodie when such as die suffer it Nulli bona est it is good to no man And noting the vse that God maketh thereof in crowning his Saints with as ample words as you haue any he resolutely concludeth Mors ergo non ideo bonum videri debet quia in tantam vtilitatem non vi sua sed diuina opitulatione conuersa est Death theâ—… OVGHT NOT TO BE THOVGHT GOOD because by Gods mercie and not by any force of his own it is turned to so great vtilitie And this assertion you and your adherents must yeeld vnto least you rather conuince your selues then that woorthy pillour of Christes church to be in an errour For the ground that he standeth on is sure God turneth euill to a good vse and will you therefore denie euill to be euill because God vseth it well to how many good and blessed purposes doth God vse the diuell and shall the diuell by your doctrine now cease to be a diuell what excellent effectes doth God worke by the sinnes of the faithfull shall we therefore not call them nor account them sinnes you be cleane out of your byas good Sir when you come in with your changes made by God to alter the names or natures of things that be euill Afflictions and death which originally and Naturally were punishments for sinne and so are still in the wicked the same to the godly are since changed and now not punishments nor curses To wise men there is enough said to bablers who will still talke they know not what nothing is enough The Scriptures and Fathers may not be set aside to giue way to your follies Daniell confessing the sinnes of himselfe and of his people Israel plainly saith Therefore the Curse is powred vpon vs written in the Law of Moses the seruant of God because we haue sinned against him Baruc made the same confession during the Captiuitie Saint Iohn in his Reuelation of the Citie of God now brought to the presence of the Lambe saith There shall be no more Curse meaning amongst the faithfull as there was before For the wicked then shall be most deepely accursed Saint Austen learnedly and largely writing of the miseries of mans life saith Quot quantis poenis agitetur genus humanum quae non ad malitiam nequitiamque iniquorum sed ad conditionem pertinent miseriamque communem quis vllo sermone digerit quis vlla cogitatione comprehendit With how many and how great punishments mankinde is persued which pertaine not to the malice and leudnesse of the wicked but to the common condition and calamitie of man what tongue câ—…n expresse what heart can comprehend And repeating many particulars which there may be seene he concludeth Satis apparet humanum genus ad luendas miseriarum poenas esse damnatum It appeareth sufficiently that mankâ—…de is condemned to endure the punishments of miseries And lest you should flie to your shift of improper speeches as your maner is S. Austen exquisitly discusseth and resolueth this question that these miseries and afflictions come from the iust iudgement of God
which God gaue against Adam for eating of the forbidden fruit Soluit you interpret he satisfied where the word is he loosed or dissolued it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you translate vnder the appearance Athanasius meaning the substance of mans soule and bodie which he calleth the fourme of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you render of a Damned man applying it to Christ for some countenance to your cause in laying the paines of the damned on the soule of Christ where Athanasius speaketh that word of Adam that was condemned for sinne in whose substance or forme Christ appeared that is a true man to dissolue the sentence giuen against Adam when he was first condemned And that which is most intolerable where Athanasius in the same sentence the verie next words expresly addeth that Christ was altogether vntouched either with condemnation or with sinne to shew that he ment Adam in the former word of condemnation you purposely skippe and neglect that which should lead you to the trueth of his speech and directly against his plaine and manifest words you referre Damnation to Christ as if in spite of Athanasius though he earnestly and openly professe the contrary you would wrest his words to dishonour and belie Christ and make the Reader beleeue that some before you had ascribed damnation vnto Christ. But be ashamed of these monstrous falsifications if you haue any shame in you or if not your Reader will soone perceaue what cause it is you haue in hand that must be vpheld with such hatefull forgeries Athanasius doctrine is very sound and good though you will not acknowledge it that Christ in his owne person taking our humane nature vnto him dissolued the sentence that he gaue against Adam when he condemned him for transgressing and by his bodie dead and laid in the graue he freed our bodies from the power of corruption and with his soule descending into hell he quited our soules from all the right and power that hell had ouer vs by sinne This whiles Athanasius mindeth to expresse he saith He that examined Adams disobedience and gaue iudgement comprised a double punishment in his sentence saying to the earthly part earth thou art and to earth thoushalt returne and to the soule thou shalt die the death and thereupon man is deuided in twaine and condemned to goe vnto two places to wit his bodie to the graue and his soule to hell It was therefore needfull that the pronouncer of that sentence should himselfe by himselfe dissolue his owne sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing in the forme or substance of him that was condemned but yet without either condemnation or sinne that the freedome of the whole man might be wrought by man in the newnesse of the image of the Sonne of God I shall not need to prooue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the substantiall forme as well of God as of man the Apostle applieth it to both and Athanasius in this verie place saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourme of his owne soule vnsubiected to the bands of death Christ sent present before them and so againe Christ deliuering vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne perfect and true formâ—… or substance answerable to ours This could you not chuse but see if either you perused Athanasius himselfe or the verie page 181. of my conclusion which you cite and whence you tooke this authoritie where it is euident by the full wordes of Athanasius in the same sentence that Christ was cleere from sinne and vncondemned and that man was the person condemned for sinne which you could not misse without infinite negligence or inexcusable blindnesse Austen we saw a little before We saw his name as now we doe but we sawe no words of his that any way made to your purpose He saith Accursed is all sinne whether it be the deed deseruing or the punishment deserued which is called sinne because it commeth by or from sinne And likewise that Christ receaued our punishment without sinne that thereby he might dissolue our sinne and end our punishment Truely accursed is sinne and the punishment inflicted on the ofâ—…ender for sinne abiding without remission or repentance otherwise punishment after sinne remitted as in the godly or without desert of sinne as in Christ is not a true curse separating from God not from the true blessings of God which make vs certainly and euerlastingly happie but it is a curse depriuing vs of externall and corporall blessings which God of his bountie first bestowed on the life of man and often recalleth for triall of obedience and chastising of disobedience as also for preuenting occasions of sinne and auoiding of greater vengeance if we should be suffered to walke secure and carelesse in the waies of our hearts Christ then receaued a curse for vs which in him was the chastisement or punishment of our sinne yet as he no way deserued it so was it not destruction which lighteth on the wicked for their wilfull persisting in sinne but a proofe of his obedience and a full satisfaction for our offences respecting his person that suffered it who was God and Man and is by Saint Austen called our Punishment as well for the cause which was wholy ours as for the likenesse it had with the punishments prouided for vs in this life where Christ suffered and not in hel where Christ could not suffer It is no euill in it selfe to be punished but to deserue punishment And so Basil. The true euill is sinne whose end is destruction that which seemeth euill with afflicting or greeuing the sense hath the force of good in it Your former sense that Christ was a sacrifice for sinne how differeth it from your second that he was punished for our sinnes With you it may be a question with me it is none For though they were both ioined in Christes sufferings yet that is no reason to take away their difference In the sacrifice which Christ ofâ—…ered vnto God for the sinnes of the world himselfe was the Priest and the Offerer and by his willing obedience submitting himselfe to his Fathers will made a recompence for our sinne which we could not doe In his Martyrdome he was a patient sufferer of that which the Iewes with cruell and wicked rage wrongfully laid on him when he was deliuered by Gods determinate counsell into their hands Now betweene his patient suffering from men and willing offering to God there is some difference if you could see it though they were both coupled in his death they both prooue directly and necessarily that he must be indeed sinnefull by imputation The one prooueth that he bare our sinnes in his bodie on the tree but by no meanes that he was guiltie of them the other sheweth that he clensed our sinnes and so was no way defiled with them How could he be truely punished for sinne by God but that he was sinnefull by imputation Because he
submission and Sacrifice as a sufficient recompence and Satisfaction for the sinnes of the world Againe he certainly knew that Gods displeasure against our sin in loue would not in Iustice could not extend to the dissolution râ—…iection or dâ—…struction of his Person but that God would temper the punishment of our sinnes in his Body where he bare them that neither his obedience nor patience should be wearâ—…ed or ouerwhelmed And to that ende the Scripture plainly testifieth that Iesus i Iohn 13. knew the Father had giuen all things into his hands and so whatsoeuer Christ suffered was a triall of his obedience to which he most willingly submitted himselfe that neither the burden of our sinnâ—…s might seeme a sport to him nor his case common to him with the desperate and damned persons Christ then neither did nor could apprehend or discerne any wrath of God kindled against his person as the reprobate feare and the damned find neither any purpose in God to punish sinne farther than by the death of his bodie to purge it and abolish it nor the measure of paine determined to be sharper then his humane patience could without repining or refusing endure Wherefore though I willingly grant as much paine in Christes sufferings as his patience could sustaine without declining or disobeying yet see I no point wherein the sufferings of Christ either apprehended or inflicted did concord with the paines of the damned As for the terrour of Gods anger against sinne which wrought in Christ submission not confusion and sorow for sinne conceiued for that God was thereby iustly displeased these and all such religious FEARES sorowes tremblings I easily yeeld to the soule of Christ which were sacrifices in Gods sight of inestimable price and very painfull though very faithfull submissions and passions of the inward man The farther proofe of these I referre to the place where I shall speake of Christes agonie and in the meane time assure the Châ—…istian Reader that neither this Praâ—…er nor all his compartners shall euer be able by the sacred Scriptures to make any proofe of any farther or other sufferings then I haue specified Whether the paines of bodie or soule in Christ were greater or sharper I take it to be a needlâ—…sse and fruitlesse question The paines of Christes body were proportioned The paines aâ—… well of Christes sâ—…ule as of his bodie were equall to the strength of Chrâ—…stes patience to the strength of his patience and so were his feares and sorowes and in either the soule was the part that felt the smart and discerned the cause And if we balance these things by the consequents of nature since the paines from the body doe in this life by their vehemency separate soule and body farre sooner and oftner then sorowes and feares of minde except in present and ouerwhelming euils which coole quench and ouerthrow the spirits with more speed though with lesse paines then the sharpnesse of Christes bodily paines hauing no release nor ease but perfect sense and continuance did pinch as neere not as the paines of the damned but as the passions or affections of Christes soule hauing fath and hope to support them and comfort and ioy proposed to mitigate them And euen in the damned both men and diuâ—…ls whence you would seeme to fetch your president for Christes sufferings whether thinke you are the sharper the paines which they now feele before the day of iudgement or the violence of fire which shall then exceed all the paines they now suffer For both the diuels and the damned haue as much griefe of reiection confusion and desperation and as mighty terrors and inward torments of minde as they are capable of and yet neither of them haue their sharpest punishments Of the diuels the Scriptures say k Iude epist. vers 6. They are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day And the spirits themselues could say to Christ l Maâ—…th 8. Art thou come to torment vs before the time Of the wicked Peter sayth m 2. Pet 2. God knoweth how to reserue the vnâ—…ust vnto the day of iudgement to be punished And n Rom. 2. thou sayth Paul to euery one of them according to thine hardnesse and impenitent heart heapest vp wrath to thy selfe against the day of wrath and reuelation of the iust iudgement of God By which it is plaine that the terrors and torments of minde presently felt by the deuill and the damned are farre lesse then the vengeance of externall and eternall fire reserued and then augmented on all the reprobate both men and angels o Defenc. pag. â—…0 li. 4. The greatest paines are no more sinne then the least Therefore by your owne graunt Christ might and did feele and endure the grâ—…atest sorrowes of the minde and soule as well as the lâ—…sser in the bodie Paines if they be onely paines and nothing els are not sinne and therefore the suffering of hell fire is no sinne but the terriblest punishment of sinne that men or angels shall feele yet terrours and torments of minde are increased by doubt feare or despaire of Gods goodnesse towards vs which are sinnes in this life where grace and mercie are proposed and could not be in Christ without intolerable infidelitie after so plaine and plentifull assurances of Gods loue and fauour towards him Take therefore from Christ all doubt and distrust of Gods anger and displeasure towards his person and then it is euident that neither his apprehension of Gods wrath was the same that the damned and desperate feele noâ—… any way so sharpe as if Christ had conceiued God to be displeased with him or purposed to destroy him as the wicked are perswaded of Gods indignation against themselues Christes sufferings then were wrath to the sense and feeling of mans nature but his Christs Faith did not faile in the sharpest of his paineâ—… faith in the sharpest of his paines beheld the setled and assured loue of God towards his person and he not only called God his Father in all his afflictions but out of his owne power he gaue the thiefe that confessed him on the crosse the inheritance of Gods kingdome that present day together with himselfe So that he was more then perswaded or resolued of Gods fauour and faithfulnesse who tooke vpon him in the midst of his sufferings to giue the kingdome of heauen to such as acknowledged and beleeued in him though the chastisement of our sinnes in his body and soule were by Gods iustice and his owne consent very sharpe and bitter vnto him that his loue to vs and obedience to his Father might appeare the more fully not in peace ease and dalliance but in sorrow paine and grieuance by which ardent and constant loue is tried as golde in the fire Whereby it appeareth that all your talke of Gods wrath against Christ equall with the damned or reprobate hath no trueth nor sense in it but is a meere and
flat falsity and impiety only the generall words that Christ suffered Gods wrath and displeasure against our sinnes may be tolerated because the Scriptures vse to call the bitternesse of affliction in whom soeuer the wrath of God by reason it riseth not simply out of Gods fauour and bountie but is permixed with his Iustice that the transitorie and tolerable smart of our sinnes may euen in this life when we feele it and faint vnder it commend vnto vs the wonderfull grace of God that hath for Christs sake released vs of those euerlasting and vnspeakable Torments which our sinnes iustly deserued the Reprobate fully feare and the damned by experience most dreadfully doe feele p Defenc. pag. 90. li. 8. You bring a Reason against this that God spiritually punisheth no man but for his owne vncleannesse which is a thing meerely vntrue Out of two Pages in my Sermons against the death of Christs Soule you piked two words where I call the death of the Soule spirituall punishment and because to auoyde tediousnesse I repeat not in euery line the same words you neglect that purposely in that Section I entreate of the death of the Soule that eighteene times in those two Pages I name the life and death of the Soule that ouer right those very words which you bring I set this Note in the Margine the Death of Christs Soule could neither proceede from God nor be acceptable vnto God as the summe of that which I intended to prooue in that place that my Conclusion immediatly vrged vpon these words is this q Serm. pag. 103. li. 1. Christ then might not suffer the inward or euerlasting death of the Soule All this I say you neglect and ouer-skip many sound and sure reasons in those two sides against the death of Christs Soule and carpe at two poore words where I vse spirituall punishment for the death of the Soule But take the words in their right sense for the death of the Soule whereof I reason in that place and then see what you and all your Adherents can say against them Eternall or spirituall death which seuereth the Soule from all grace and glory God layeth on none for an others fault because God neuer reiecteth or condemneth any Man but vpon his owne desert Punish one for another by affliction of Bodie or Mind he may because he can restore and recompence when he seeth his Time though no Man Christ Iesus excepted can want sinne whiles here he liueth which God may iustly punish when and in what respect he will r Defenc. pag. 90. li. 13. But I pray you shew me this mysterie how it is that God cannot punish spiritually where there is no sinne inherent but can and may corporally where there is none Though there lie no Children of Adam in whom there was not sinne either naturally cleauing to tâ—…em or voluntarily committed by them yet Infants after Baptisme by which Originall sinne and corruption in them is pardoned are said by better Diuines then you or I to haue no sinne and to be often punished corporally for other mens faultes Saint Austen asserteth both s August Epist 28. Quis nonit quid paruulis de quorum cruciatibus dâ—…ritia maiorum contunditur aut exercetur fides aut misericordia probatur Quis inquam nouit quid ipsis paruulis in secreto indicâ—…orum suorum bonae compensationis reseruat Deus quoniam quanquam nihil rectè fecerint tamen nec peccantes aliquid ista perpessi sunt Who can tell what good Recompence God reserueth in the secrecie of his Iudgements for those Infants by whose paines or Torments the hardnesse of their Parents or friends is repressed or their Faith exercised or their pittie prooued because though the Children did no good Acts yet neither suffered they those things for any sinne of theirs Neither doth the Church in vaine recommend those Infants to be honored as Martyrs which were slaine by Herode when he sought to kill the Lord Iesus Christ. Zanchius sayth the like Of t Zanchius iâ—… tractitionibus Theologicis de 2. praecepto pa. 340. the punishments pertayning to this present life by which we are visited of the Lord either in our outward goods or in our bodies it is a cleere case that God verie often doth visite the sinnes of the Fathers vpon the children But in the death of the soule which is the spirituall punishment that I ment God himselfe sayth u Ezech. 18. The soule that sinneth euen that shall die the sonne shall not beare the iniquitie of the father but the wickednesse of the wicked shall be vpon himselfe Saint Austen maketh the difference that I spake of x August â—…pist 75. Neque enim haec corporalis est poena qualegimus quosdam contemptores Dei cum suis omnibus qui eiusdem impietatis participes non fuerant pariter infectos Tunc quidem ad terrorem viuentium mortalia corpora perimebantur quando que vtique moritura spirâ—…tualis autem pâ—…na animas obligat de quibus dictum est anima quae peccauerit ipsa morietur This is no corpor all punishment in which we reade some despisers of God haue beene wrapped with all theirs that were not partakers of the same iniquitie for then to the terror of the liuing mortall bodies were slaine which at one time or an other must haue died But a spiritual punishment bindâ—…th soules of whom it is said the soule that sinneth that soule shall die Neither shall you euer be able to shew that one soule was slaine for an others fault as mens bodies often haue beene except they both did communicate in sinne which was the cause of their common destruction y Defenc pag. 90. li. 16. All the rest of your assertions Pag. 101. 102. 103. 105. 266. 94. are of this suite I like your wit that you can make short worke and when you can not answer to saie the things be of like sute But refell the reasons brought in these pages against the death of the soule and you will finde a warmer suite then you are ware of I need not repeate them if it please the Reader to peruse them let him iudge in Gods name whether it were weakenesse in you or in them that made you ouerslip them z Defene pag. 90. li. 17. By this one reason I weakened all yours but you could passâ—… that ouer aâ—…swearing vnto it not a word By what authoritie must euerie trifle of yours be tediously discusâ—…ed when you leape ouer sixe leaues at a iumpe least you should entangle your selfe with more then you could well discharge It was belike some worthie reason that I durst not so much as offer a word about it let vs heare it in Gods name a Ibid. li. 18. If Christs body hanging on the crosse and held by death in the graue was punished by God where yet hee found no sinne and which he still intirely loued and was neuer separated from then so he
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ' Fâ—…are sayth he doth prâ—…sently driue the bloud and spirits inward towards their fountaine c Galenus dâ—…â—…ausis comatâ—…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 diâ—…cult d Arist Rhetoricorum li. 1. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vtilitaâ—…e Respirationiâ—… Galen attribut â—…om 7. Contingit Poros ex multo aut feruido spiritu vsque adeo dilatari vt etiam exeat sanguis per eos â—…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 custoâ—…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
on the Crosse was in the midst and extreamest of his paines now inherent and afflicting both soule and body You couple Christes agonie in the Garden with his complaint on the Crosse and yoke them together as proceeding both from one direct and particular cause which breedeth more doubt in my answer that should containe both in one than trueth in your argument that obiecteth both at once That the Reader may therefore perceiue wheâ—…eof we reason and so the better obserue the difference betwixt our assertions let meadmonish him that as euill to mans sense or reason dependeth on time either past present or to come so the impression that is thereby made in the soule of Euill past present or to come worketh sorow paine and feare in the souâ—…e of man man is either â—…orrow paine or feare Not that these wordes are not sometimes confounded and their causâ—…s conioined as sorow and feare haue paine in them that is a sense of â—…uill past or approching as well in others as in our selues and the continuance of paine may be feared euen whiles the present greeuance is suffered but that we can exprâ—…sse no truth nor admitt no speach of these things yf we keepe not their names distinguished as their impressions and passions are somtimes we make but two as timor and dolor feare and griefe and then we comprise the third which is sorrow for any good thâ—…ng past or lost in us or others vnder griefe which is the offence of mind that euill either presâ—…nt in sense or fresh in memory bringeth with it SORROVV then Sorrow I call the grieuous remembrance of our owne euils suffered or of their euils past or approching whom we loue FEARE is the doubt dislike of future euill to our selues Feare or others as also the declining of imminent euill and shrinking at the sight thereof Both thâ—…se are painfull affections and impressions of euill which according to their degrees and causes do often so farre oppresse and burden the soule in this life that they speedily part the soule from the bodie and both consist in the apprehension and estimation that the soule maketh of euill foreseene or suffered for some men feare that which others doe not and some regard not that which others exceedingly grieue at and so feare and sorrow require not onlie the cogitation and cognition but the iudgement câ—…nsure of the soule which PAINE doth not For paine dependeth neither Paine on the action nor imagination of the soule but is an absolute sense of present and inherent euill that naturally offendeth the soule for example in the paines of the bodie the soule naturally feeleth all offence rising within the bodie or violently offred vnto the bodiâ—… though she knewe not whence or how that paine commeth Therefore I make paine as it is distinct from feare and sorrow and riseth from neither of them to be a naturall and absolute passion and sense of euill present and inherent in soule or bodie q 1. Iohn 4. feare hath painfulnesse saith Saint Iohn and sorrow not only r 2. Cor. 2. swalloweth vp men but s 2. Cor. 7. causeth death as Paule writeth and experience teacheth yea t Prou. 13. hope differred afflicteth the soule saieth Salomon So that all our affections may haue griefe in them loue and ioy not excepted when they are disappointed and sorrow feare may be mitigated but not separated from griefe and dislike yet in neither of them is the euill present inherent nor the sense and feeling thereof absolute or meerely passiue but according as the mind conceaueth and esteemeth of the causes and obiects thereof so the griefe of feare and sorow increaseth or decreaseth Now touching Christes agonie in the Garden the Scripture auoucheth that feare and sorrow possessed and grieued his mind but that an absolute or inherent paine was inflicted on Christes soule by the immediat hand of god either in the Garden or on the Crosse this is a late and lew de deuice of yours it hath no ground nor proofe in the Scriptures And yf by paines you meane this absolute kind of torment impressed on Christes soule by Gods owne hand as you would haue it I vtterly denie that any such paines presently felt were parts or causes of Christs agonie in the Garden and so your proposition that you fained to be firme hath not one true word in it u Defenc. pag. 91. li. 27. Let vs trie your proofes for it and mine against it you meane no such matter as you pretend For first you tooke hold of Christs feare and sorrow which were painefull affections and when you haue thereby gotten the name of paine into Christes agonie you slide from his affections were they neuer so painefull and shuffle in your absolute torments of Christes soule from the immediat hand of god vnder the name of proper punishment and vengeance for sinne to be the true causes of his agonie yf you thinck I mistake you looke back to your iustified reason so lately iustled in and to the fathers which you brought to confirme the same and see whether I wrong you or no. your assumption and illation there were these Christ x Defenc. pag. â—…8 li. 2. succoureth vs in the feeling of the terrors of god and releaseth vs of the sorrowes vnmeasureable that rise thereof therefore Christ himselfe had experience of them Terrors are feares of thinges vnwoonted which make vs tremble and sorrowes are expresly named by you both which were affections in Christ as they are in vs. you cited out of Cyrill that y Ibid. li. 11. vnlesse Christ had feared and sorrowed at his passion wee had not beene quit from feare and sorrow and out of Ambrose that Christ z li. 38. in his agonie with the sorrow of his soule did extinguish the sorow of our soules As also that he caried about him our feares and our affections a Defenc. pag. 48. li. 17. minus mihi contulerat nisimeum suscepisset affectum Christ had done lesse for me if he had not admitted MINE AFFECTIONS Now when the affections of feare and sorow are confessed in Christes agonie you reiect that as absurd and will heare of no paines but of the torments of the damned from Gods immediat hand on the soule of Christ which though you neither do nor can prooue yet you hope with prating and wrangling to seeme to say somewhat b Defenc. pag. 89. li. 28. Before we come to proofs we must know that this your Resolution as you call it is first most vaine also directly contrary to your selfe and then altogether vnâ—…rue and presumed by wide coniecture as God willing I will presently shew Performe but one of these challenges to be true and take all the rest as granted for your small paines therein bestowed but your dreames are so violent that when you sticke in the mire you thinke you flie in the aire You will shew vs your owne erroneous and
as often to feare sorowes rebukes reproches losses and such like griefs of minde as to stripes and other violences profered to the body Manifest proofes thereof are euery where occurrent in the Scriptures h Heb. 10 v. 32 Remember the former dayes sayth the Apostle to the Hâ—…brewes wherein you sustained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great conflict of sufferings partly whiles ye were made a spectacle with reproches and troubles partly whiles you did communicate with them that were so vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you had a ioynt feeling of my bands and receiued with ioy the spoiling of your goods Yet had they i Hebr. 12. not as yet resisted vnto bloud by striuing against sinne So Peter k 1. Pet. 4. Wherein you communicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sufferings of Christ reioyce that in the reâ—…elation of his glorie you may be glad and ioyfull If you be reproched for the name of Christ blessed are you and the spirit of glorie resteth on you And againe l 1. Pet. 2. This is thanks with God if a man for conscience to God endure sorrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffering vniustly Pauls afflictions which he calleth his infirmities euen as he sayth m 2. Cor 13. Christ was crucified through infirmitie are reckened in many places by himselfe amongst which are n 2. Cor. 6. Reproch infamy want sorow feare of o 11. danger o 11. care affection and o 11. zeale for others o 11. weakened or o 11. offended whereby it may be seene what was meant by the words of Christ touching Pauls sufferings p Acts 9. I will shew him how many or how great things he shall suffer for my name and by his owne I reioyce q Coloss. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my sufferings for you Yea not only feare and sorow of minde which are the painfnll affections of our nature but euen corporall affections though naturall were sufferings in Christ. Damascene writing of the naturall and innocent yet painfull passions and sufferings which Christ tooke vnto him sayth r Damascen orthodoxae fidei li. 3. ca. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall and innocent passions or sufferings are those what soeuer which entred into mans life by the condemnation of the first transgression as hunger thirst wearinesse labour weeping vexation declination of death feare agonie and such like which are naturally in all men These all Christ tooke vnto him that he might sanctifie all And how can it be otherwise since the soule feeleth paine and griefe as well by her vnderstanding and will as by her senses and that in other mens dangers and troubles where loue and pittie preuaile with vs no lesse then in our owne s August de ciuitate Dei li. 14. ca. 6. what is feare and sorrow sayth Austen but the will dissenting from those things which displease vs and generally according to the varietie of things which are desired or shunned as the will is pleased or offended so is it changed aâ—…d turned into these or those affections Then as nature teacheth vs to feare our owne dangers foreseene by sense or vnderstanding and to sorrow for our present miseries or losses so loue teacheth vs to do the like in other mens harmes either present or approching whose persons the more we embrace their perils and ouerthrowes the more we lament Now he that is t De ciuitate Dâ—…i li. 12. â—…a 16. affected suffereth sayth Austen Neither are the violences offered to the bodie called paines but because the soule by nature disliketh them howsoeuer by faith she may be content to endure them for Gods cause and so the impressions of feare and sorrow in that they are painfull they are sufferings of the soule though charitie perswade them in other mens troubles or necessitie impose them in our owne cases or pietie raise them in respect of God u Psal. 51. A broken heart and contrite spirit is it not a suffering because it is a sacrifice vnto God x Philip. 2. Workâ—… your saluation sayth the Apostle with feare and trembling Are these no sufferings because they tend to saluation y Matth. 5. Blessed are you when men reproch you and pursue you and speake all euill against you falsly for my sake Reioice and be glad for great is your reward in heauen so pursued they the Prophets before you This is a great blessednes and yet a great suffering of minde to be reuiled and slandered and therefore holinesse in Christ as in the Saints did not exclude but rather commend and aduance Christes sufferings z Dâ—…fenc pag. 92. li. 12. Speake plainly I beseech you and deceiue vs not Call not this his soules suffering but his â—…oules holines and righteousues I call that SVFFERING in Christ which was painefull and grieuous vnto him though withall it were righteous and holy a Matth. 11. Blessed are they that suffer persecution for Righteousnes Shall it be no persecution or no suffering All Christes sufferings were rigâ—…teous and holy by reason the cause is righteous and holy for which the godly do suffer and their patience and submission to god in their troubles are dueties of holines all sufferings in Christ were most righteous and holy for in them he shewed not only voluntarie patience and obedience but innocence also Doth this make his stripes woundes or death to be no sufferings because he b 1. Pet 3. Suffered the iust for the vniust Deceaue not your selfe and I see no man els that goeth about to beguile you I speake not of those workes of piety and charitie which Christ performed to God and man with ioy and delight I speake of those infirmities temptations and affections which were grieuous and painfull vnto him though the suffering and enduring thereof were most religious and righteous in him And you that seuer his holinesse and righteousnesse from his sufferings as if he were defiled and accursed with them lewdlie abuse both the word of God and faith of Christ which containe no such thing c Defenc. pag. 92. li. 10. Christes exact and perfect keeping of Gods iust law and his sufferings are two parts of Christes mediation greatly differing and ought not both in trueth be called his passion or satisfaction for sinne His passion I call the things suffered at or about the time of his death because not the instant of breathing out his soule but the whole order and maner of comming to his death after his last supper is by the Scriptures inclosed in the name of his death and by all sober and aduised writers called his Passion or suffering of death His whole life besides was full of sufferings and euen those naturall infirmities of hunger thirst wearinesse and such like were voluntarie sufferings in him because he had power enough in himselfe to represse or exclude those punishments inâ—…licted for sinne on our nature and
consequently the infirmities and affections of minde that were griâ—…tious were likewise voluntarie sufferings in him and pertained to the humilitie and obedience to which he submitted himselfe for the fuller satisfaction of our sinnes as well by his life as death That our whole life is a suffering for our sinne in Adam S. Austen exactly noteth d August in Psal. 37. Non enim in illum non est vindicatâ—…m aâ—…t frustra dixerat Deus morte morieris aut aliquid patimur in ista vita nisi ex illa morte quam meruimus primo peccato Neither did God not reuenge Adam nor sayd in vaine Thou shalt die the death neither do we suffer any thing in this life but from that death which we deserued by the first sinne And making an example of hunger sayth e August ibid. Ista fames naturalis quidam morbus est quia natura nobis facta est poena ex vindicta Primo hominâ—… quod erat poena natura nobis est This hunger of the bodie is a disease of nature because the punishment inflicted on Adam to reuenge his sin is our nature That which was punishment to the first man is become nature to vs. Christ then in partaking our nature did partake with our punishment and his submitting himselfe to that what was it but a continuall suffering of our punishment by feeling our naturall infirmities both of soule and bodie though still without sinne and all naturall necessitie as in vs that his obedience might be the more euident and acceptable vnto God So that it is no equiuocation in me to call feare and sorrow of minde in Christ sufferings for sinne notwithstanding they were innocent and obedient in him and so parts of his humane holinesse and righteousnesse directly tending to satisfaction for our sinfull disobedience The full price and payment whereof was death the close of mans life which as it was the last so was it the greatest and weightiest part of his obedience and recompence to Gods Iustice for our sinnes but it is an idle vagation in you when you can neither refute nor resist the trueth to make an appeale against ambiguities when you your selfe can neither proue nor dare plainly expresse that you intend f Defenc. pag. 92. li. 21. Sir I hope you will not thinke to beat downe all afore you with nothing but cunning yet vaine deceit countenanced out with cruell and hatefull words You lacke an Ostler to bring you to bed you haue trauelled sore as a man may see by your foming at mouth If I say any thing that I doe not particularize and prooue to be the receiued and publike doctrine of Christes Church agreeing with the Scriptures for many hundred yeeres before your deuice of hell paines in Christes soule was heard of amongst Christians let me lose in Gods name both my labour and my credit with the Reader but if you that stand iangling about proper punishment and meere vengeance for sinne and will not one word further crie out in your passions as sicke men do in their dreames that you are ouerborne with cunning and countenance they are not all wise men that haue parts in playes nor all true men that talke of losing by the high wayes g Defenc. pag. 92. li. 24. Further you are in this your Resolution directly contrary to your selfe as before I haue briefly yet sufficiently shewed So saith he that neither agreeth with the trewth noâ—… with himselfe Ignorance in you is no praeiudice to me much lâ—…sse malitious follie that pronounce before you vnderstand and take nothing right though it be neuer so plainly deliuered In the place where you chalenged my contrarietie I put in a full discharge thereof and here you repeat the very same though you would seeme freshly to find out some solemne matter h Defenc. pag. 92. li. 26. Againe you censure your selfe verie sharply for your resolutenesse in this cause where you say It is curiositie to examine presumption to determine impossibilitie to conclude certainly what was the true cause thereof To affirme euerie thing and confirme nothing is growen now such a trade with you that you haue neither care nor conscience what you say Could you certainly conclude what was the true cause of Christs agonie you The precise and particulaâ—… cause of Christes agonie is not reuealed though the gâ—…nerall occasions may be con iectured were free from this censure but in that you bring nothing besides your owne conceits no way grounded or supported by any euidence of the sacred Scriptures my speech is verified in you that since it is impossible out of the Scriptures to conclude any certaine that is particuler and praecise cause of this agonie which hath so many parts and secrets not reuealed vnto vs it is presumption in you to determine that the present suffering of hell paines from the immediate hand of god was the cause thereof and to call it in question argueth itching curiositie to search for that which is concealed from vs. Why then doe I conclude resolutely that the cause of Christes agonie i Defenc. pag. 91. li 12. could not proceed but from his submission to God or compassion to men or both Doe I conclude any CERTAINE or precise cause in particuler that make so manie diuersities of generall causes that might be as submission to God or compassion on men or both They say bruite beastes doe bewray themselues to want all reason by want of numbering Take heede least if you see no distance betwixt THREE generall heads or occasions of Christes feares and sorrowes and ONE certaine and precise cause thereof men thincke there lieth somewhat els in you vnder a mans skinne For what els should I say to the grossenes of his conceits that hath not learned to vnderstand the difference betwixt three generall disiunctiues and one speciall and certaine aâ—…firmatiue My resolutenes if your Braines were not buzzed with more pride then skill is against your paines of the damned to be suffered in the Soule of Christ since neither damnation nor confusion could take hold of him but they that will not willfully blind themselues as you doe with your presumptuous fansies must beleeue that pietie to god and charitie to men or both led Christ to these feares and sorowes which the Scriptures mention in his agonie though wee cannot precisely pronounce what particular respects mooued eche afsection in him k Dâ—…fenc pag. 92. li. 29. Thirdly where you make but two causes submission to God and compassion to men els where but one religious feare but before you verie precisely made six if you agree no better with your selfe I haue small hope you will agree with vs. To looke for learning wisdome or sobrietie from him that hath none is to looke in vaine Some would seeme rich by often looking on that little which is left when all is spent and you would seeme learned by oftâ—…n telling vs one tale though it containe nothing but lies
and toies That I make but one cause to witte Religious feare in the 23 Page of my Sermons looke there who list he shall find you a fabler In the fift cause that might be of Christs agonie which was the deprecation of Gods wrath I yeelded to some mens speeches so farre for quietnes sake that it â—…ight be said Christ feared that is l Serm. pag. 22 li. 2â—… shunned euerlasting death and that the sight of gods wrath l Serm. pag. 21. li. 19. tempered and made ready for the finnes of men which the Scripture calleth a cupp n Pa. 22. li 35. might for a time somewhat astonish the humane nature of Christ yet so that the sight of our sinnes and the wages thereof o Pa. 23. li. 2. impressed nothing that is no feare in the soule of Christ but a religious feare to sorow for the one and pray against the other Here are expresly named religious feare sorow and zealous praier occasioned by the sight of the cuppe of Gods wrath prepared for our sinnes How then doth this exclude the rest of the causes which are there precedent or consequent or how come you to cast away Christes sorow for sinne and praier against the desert of our euill deedes whereof the first rose from the submission that Christ made vnto Gods wrath prouoked and the second from the compassion that Christ had towards men endangered and to leaue but one where I name three Are you so well skilled in the Scriptures that you doe not know a Religious feare of God compriseth the whole seruice of God and therefore might much more containe the holines of Christs affections when he submitted himselfe to the will and hand of God for our sakes What rudenes then or rashnes or both is this when I note diuers partes or effects of one thing or vse diuers words to describe one and the same matter for you to quote out contrarieties by Arithmetick because the wordes be different and neuer to weigh the sense in which they accord So trifle you with the two generall causes as if they could not containe the six speciall that I say might be of Christs agonie when yet those six are but remembrances of some respects that Christ might haue in his feare and sorow and those two comprehend all six as parts or consequents of Christs submission to God and compassion on men Neither doe I pretend or professe that euery of these six was the whole and entire cause of his agony It is your dottage so to dreame and no piece of my mind These six and many moe reasons and occasions Christe might haue at that time to feare and sorow wherin I doe not determine which was the full and true cause of that agonie but how many respects might lead him to feare and sorrow at that present which I doe not conclude as certaine but propose as possible and farre more probable then your reall paines of the damned supposed at that instant actually to torment the soule of Christ. Leaue therefore your one two and six to Tilers to tell their pinnes or Wittalls to number their Geese and shew that either I determine any precise or particuler cause ef Christs agonie thereby to deserue mine owne censure as you doe or that those six which I mention may not be referred to those two generalls which I note that so at least you may make me disagree with my selfe p Defenc pag. 92. li. 32. Last of all this your resolution making Christs piety and pittie to be the onely proper and maine cause of all his wofull passion is vtterly false and vntrew hauing no ground but meere coniectures Your memorie is as brickle as your reason is feeble Those six causes of Christes agonie and not of all his wofull passion as you lightly leape you know not whither I did no otherwise propose then that they q Serm. pag. 17. li. 28. 29. might be euery one of them more likely and more godly then your deuice of hell paines As for the onlie cause of that agonie I medled with no such matter my words are euideâ—…t to the contrarie r Ibid. li. 30. Others at their leasures may thinke on more which I shal be content to hâ—…are but that piety or charity or both must be the Rootes of Christs feare and sorow and not infidelitie and distrust of Gods fauour towards his person or function nor the Reall and inherent sense of Hell paines common to him with the damned as you doe peremptorilie but pestilently dreame in that I said I was resolute and so I yet remaine And you shall sooner proue your selfe to be the man in the Moone then Christes soule to haue beene tormented with any reall paines inflicted on him by the immediate hand of God which position of yours hath impietie for the ground and follie for the proofe howsoeuer you thinck to face it out with your insolent verbositie s Defenc pag. 92. li. 37. Your first cause is submission to the maiestie of God-sitting in iudgment when Christ was thus astonished and agonized therewith I pray thee Christian Reader to remember in all these causes what was my purpose and promise euen now specified not to conclude The first cause concurring to Christs agoniâ—… these as necessarie and entire causes of Christes agonie but to shew them possible and more likely and Godlie then his Pagent of Hell paines inflicted on the soule of Christ. The reason that led me to set downe this as one of the causes that MIGHT BE of Christes agonie for so I alwaies meane though perhaps in course of speach I alwaies adde not so much were the wordes of our Sauiour t Iohn 1â—… Now is the Iudgment of this worlde now shall the Prince of this world be cast out And I if I were lifte vp from the earth will draw all men vnto me This said hee signifiyng what death he should die The iudgment which here our Sauiour noteth was not at that instant when he spake these words but at an houre to come when Satan the Prince of this worlde should be u Iohn 16. iudged that is eiected and cast out from x Reuel 12. accusing the Saints and the x Reuel 12. saluation of God and power of his Christ established in heauen So much the words of Christ imported when he said Now shall the Prince of this world be cast out and not now alreadie is he cast out This Iudgment then was Redemptorie not condemnatoriâ—… wherein the sonne of God in our flesh was admitted to make satisfaction for the sinnes of all that should beleeue in him and to pay the price that should appease the iustice of God prouoked by our misdeeds and so to reconcile vs to the fauour of God by the bloud of his Crosse that there might be no more place for Satan to accuse vs any longer y Reuel 12. night and day before God as otherwise he did The issue
of this iudgment Christ before expressed when he said and I if I were exalted to the Crosse will draw all men vnto me And after when rising from his feruent praier he said z Marke 14. Behold the sonne of man is deliuered into the hands of sinners As also to the Iewes that came to apprehend him a Luke 22. This is your verie hower and the power of darkenes as likewise to Peter when he b Iohn 18. drew his sword and smote the high Priests seruant and cutt of his right eare put vp thy sword into thy sneath b Iohn 18. shall I not drinke of the cup saith Christ which the Father hath giuen me The fruit of this Iudgment is euerie where specified in the Scriptures c 1. Pet. 2. Christ bare our sinnes in his bodie on the Tree by whose stripes ye were healed that being deliuered from sinne wee should liue to righteousnes What need you then so curiously question Against whom or in what cause sate God in iudgment now when Christ was thus astonished and agonized God sate in iudgment to receaue satisfaction for the sinnes of his elect at the hands of his owne Sonne by his humilitie and obedience vnto death d Defenc. pag. 93. li. 3. Of necessitte it must be one of these three wayes First Gods maiestie and great iustice now at this time might sit in iudgment against vs and so consequently yea chiefly against Christ himselfe as our Ransomepaier Suertie in our steed e li. 16. Secondly God might be considered now as iudging Satan the Prince of this world f Pa. 94. li. 40. Thirdly Gods matestie iustice may be considered sitting in iudgment meerely against sinfullmen You be copious where you neede not and carelesse where most cause is you should be circumspect to make an idle shew of small skill you bring here a TRIPLE iudgment of God First against vs and Christ our suertie Secondly against Satan Thirdly against sinnefull men which were either elect or reprobate as though one and the same iudgment of God for mans Redemption did not concerne all three to witt Christ as the Redeemer Gods iudgement for our redemption concerneth Christ men and Satan Satan as the accuser the Elect as the ransomed leauing the reprobate in their sinnes through their vnbeliefe vnto the dreadfull day of vengeance In that the Redeemer was by this iudgment receaued and allowed to make satisfaction for the sinnes of his elect Satan was excluded from all place and power to accuse them for sinne or to raigne ouer them by sinne and the purgation of their sinnes which should beleeue in Christ being made by the Person of the Sauiour they were reconciled to God by the death of Christ and discharged from the wrath to come the anger of god remaining on such as by faith obeied not the sonne of God Saue therfore your fruitlesse paines in the rest and shew why the beholding of Gods power and iustice now sitting in iudgment to redeeme the world and to receaue recompence from the person of Christ for the sinnes of men might not breed a religious feare and trembling in the humane nature of Christ. g Defenc. pag. 93. li. If you meane that thus Christ with submission beholding his Father in iudgement at this time was cast into this agonie it is the verie trewth and the same which we maintaine You take this for a shew to build your fansies on but as your maner is you abuse trewthes to serue your turnes Let it stand for good that Christ now beheld his Father Christ might beholde the power of his Fathers wrath against sinne and yet not feare the vengeance due to the wicked sitting in iudgment to require recompence for the sinnes of the faithfull what followeth that God awarded the selfe same vengeance against the person of Christ that we had deserued and should haue suffered if we had not beene redeemed This is a false hereticall and blasphemous conclusion no way coherent to the premisses and no way consonant to the Scriptures For then finall destruction desperation confusion and euerlasting damnation of soule and bodie to hell fire which without question were the wages of our sinnes as we may see by their example that are not clensed from sinne by the bloud of Christ must without reseruation or remedie haue lighted on the person of Christ. If that vengeance of sinne which was due to vs could by no iustice be inflicted on the person of the sonne of God no not if he had borne the sinnes of the whole world how then could the doubt or feare of his punishment on himselfe cast him into this agony you will release him of the circumstance but tie him to the substance of the selfe same pains which the damned endure When you sitt in iudgement on Christ shew your wicked and witles conceits as much as you list but the father to whom of right it appertained sitting in iudgment to receaue 〈◊〉 from the person of his sonne who was most willing thereto ne did ne could by iustice determine any thing against his owne sonne that should either derogate from the person of Christ or abrogate the loue which God professed and pronounced so often from heauen towards him God might haue condemned vs that most iustly deserued it but to adiudge the same condemnation to his owne Sonne was simply impossible to the Iustice holines trueth and loue of God For so the vnion of Christes person must either be dissolued which god hath faithfully sworne and mightily wrought or els the second person in Trinitie must haue tasted of the same vengeance with the damned and with the Diuells which is a blasphemie that the Diuell neuer drempt nor durst to broche h Defenc pag. 93. li. 8. This 〈◊〉 not but that Christ had recall paines inflicted from the Father as from the 〈◊〉 〈◊〉 〈◊〉 against vs in him who were thus acquited by him Not denying is a slender proofe of that which you should with most infallible certaintie conclude 〈◊〉 you did a 〈◊〉 If Christes manhood might and did righteously and iustly seare and tremble at the glorie power and maiestie of God sitting now in iudgement to proportion the price that should be payed for mans ransome how doth that 〈◊〉 the reall paines of the damned were inflicted on the soule of Christ at that instant except in madde mens conceits which respect more their pangs than their proofs and preferre their willes before the wisdome of Gods spirit or witnesse of mans reason All iudgement against sinne you will say tendeth vnto condemnation No iudgement against the Sonne of God could proceed vnto damnation for what or whose sinnes soeuer And therefore to me and to all that obserue the words of the Holy Ghost it is a cleerer case than the Sunne-shining at noone day that we are reconciled to God by the death of his Sonne and healed by his stripes who bare our sinnes in
his bodie on the tree and whose 〈◊〉 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 Châ—…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 〈◊〉 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
he groned in spirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and troubled or affected him selfe If this Rule be true which hath the grounds of faith and the words or the holie Ghost for a foundation then your assertion is false and against the faith that tkese were alwaies in Christ and alwaies caused an he 〈◊〉 in him For you imply a continuall necessitie of sorrow and griefe in the Soule of Christ where the Scriptures and Fathers teach vs that nothing could 〈◊〉 griefe or sorrow on him but when he himselfe would And that Iesus sometimes reicyced and l Luc. 10. v. 21. exulted in Spirit giuing thankes to his Father for hiding the mysteries of his kingdome from the wise and prudent and reuealing them to seelie ones the 〈◊〉 is euident You therefore as your manner is graunt that which is false and deny that which is true For what if Christ often though not alwaies sorrowed for these three aforesaid is that any proofe that 〈◊〉 Passion approching where he sawe 〈◊〉 lewes should call for the vengeance of his bloud to be on them and their children and was now by most earnest ardent prayer to obtaine remission of sinnes direction of his spirit and protection from Satan for his whole Church the Time and place now 〈◊〉 requiring it he should not with greater sorrow behold the one and with more 〈◊〉 zeale intreat the other But m Desenc pa. 94. li. 37. I strangely deceiue my selfe you say if I thinke that any or ali of these did so farre exceede in him as to procure his most dreadfull and bloudy Agony When I heare you speake some truth or see you vnderstand any thing right I will more regard your word then now I doe That these things might be the causes thereof shall plainly appeare to the sober and aduised Reader when we come to the discussing of them Howbeit I doe not say that euery one of these sixe was the whole cause of his Agonie as you childishly carpe or that these sixe were the sole causes of his Agonie but these respects were such as might most exceedingly grieue and most inwardly affect the Soule of Christ making now way by prayer to procure the course of mans Redemption to be actually and effectually decreed and pronounced at his instance which he would after perfect with patience Neither are there greater workes in mans redemption then these that were now in hand with which if you thinke it not likely nor possible the Soule of our Sauiour should be mightily affected your erroneous Imagination is farre stranger then my position of pietie and possibilitie for as if you aske me what the Angell that came from heauen said to Christ in the Garden I must openly professe I take vpon me no such knowledge but leaue Gods secrets to himselfe and his Sonne so what occasions besides these might at that instant affect the Soule of Christ I dare not determine though you be so desperate that you nothing doubt Christ then felt in Soule from the immediate hand of God the selfe same paines which the damned doe in hell Notwithstanding the Scriptures insinuate no such suspition much lesse auouch any such Doctrine for mans redemption n Defenc pag. 95 li. 1. For the Reiection of the Iewes what reason bring you Christ wept ouer their Cittie ergo now at his Passion he was driuen into his dreadfull Agonie for this cause You must make your owne match or else you will quickly marre all Where I professed it impossible certainly to conclude the true cause of Christs Agonie your wisedome taketh a part of my words and clappeth on a Conclusion to them of your owne stamping and then you say the Argument is nought and so nimble you be at nothing that where I repeate sixe causes that might be concurrent therein you will haue me inferre that euery one of them was the whole and sole cause thereof But your mastership is to warme to be wise and to selfe-willed to be sound you doe not so much as see or care why I tooke this in for one of the causes that might meete in this Agonie The reuerent o Sermo pag. 19. li. 4. regard I had to the Iudgements of Ambrose Ierom Augustine and Bede who obserued this before me as one of the causes that might be of Christs sorrow in the Garden made me number this amongst the rest howsoeuer you spurne them away like foote-bals and thinke with a wilde gallop to winne the Goale But soft Sir first their opinions lie in your way which wise men will respect before your emptie wordes and lasie likelihoods that haue no salt in them besides the sharpnesse of your humour Secondly my reasons to my purpose are auaileable enough though you mishape them with a senselesse error of your own as if euerie of these six were the single and sole cause of this agonie There can no one particular cause be assigned of Christes feare sorrow and zeale in the Garden but since himselfe is a witnesse that his Soule was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on euery side pressed with sorrow my proofes which you cannot auoide inferre that amongst others this might be one cause of his sorrow And so much those Fathers professe as I haue formerly shewed and you cannot decline them but with impudent flurting at them that p Defenc. pag. 95. li. 15. this verily cannot stand with any reason But of our Reasons let the Reader Iudge Christ wept at the sight of Ierusalem when he remembred her desolation by the hands of the Romanes What griefe then was it to him in all reason to foresee the reiection of that people from the sauour of God by their rash and wicked desire to haue his bloud on them and their children at the time of his arraignment before Pilate If Moses and Paul so vehemently 〈◊〉 at the fall of their bretheren according to the flesh that for their sakes the one wished to be wiped out of the Booke of God the other most sacredly protested the great heauinesse and continuall anguish that he felt in hart for them how much more then did it grieue the Sauiour of the world who farre exceeded both the other in compassion and mercie to see himselfe that came to blesse them and saue them to be the ruine and stone of offence that should stumble them and their children striking them with perpetuall blindnesse and bruizing them with euerlasting perdition through their vnbeliefe To this what answere you q Defenc. pag. 95. li. 28. It prooueth that Christ surely had very great pittie and commiseration of them but nothing else in the world I professed to prooue no more Why then should not this be one of the causes that mooued Christ to sorrow in the Garden where he confesâ—…ed his Soule was on euery side heauie r Ibid. li. 30. Christ might haue farre greater pittie of them then Moses or Paul had and yet he was able to carrie his affection farre more patiently
of his sufferings You would seeme skilfull after your vnlearned maner in the soules-suffering Is there any suffring more proper to the soule then feare sorow from her owne cogitations apprehensions affections from the immediate hand of God you thinke is more proper That in some cases may be possible though in Christes you can prooue no such thing but that is most proper which the soule neuer wanteth and hath of her owne nature And therefore so farre is it from being exempted from the sacrifice of sinne that in vs there is none other sacrifice for sinne but repentance which is all one with godly sorow bringing with it c 2. Cor. 7. ver 11. câ—…re fâ—…are desire zeale and such like effects of true detestation of sinne as the Apostle describeth Repentance for himselfe Christ could haue none because Inward and 〈◊〉 sorow for â—…ur 〈◊〉 must be â—…ound in Christes sacrifice for them he neuer sinned but as our transgressions displeased the holinesse and prouoked the wrath of God against vs so when our Lord and Sauiour came to make full satisfaction for our sinnes he did not onely appease the iustice of God by enduring his hand but contented the holinesse of God by inward and infinite sorow for our sakes and sinnes which we were not able to yeeld vnto God To haue accepted the punishment which Gods iustice awarded and to haue neglected the offence and displeasure which gods holinesse conceaued against sinne had beene not to pacifie but to prouoke God in not regarding the cause which mooued him to take vengeance on sinne It is therefore most agreeable to the rules of pietie that the inward sorow for our sinnes which the sonne of God impressed on his humane soule when he prepared himselfe to make purgation of them did no lesse affect and afflict him then the outward paines receaued in his body and why you should exclude this from his agonie there is no reason but that you are most in loue with that which hath least proofe or likeliehood to be the cause of this agonie This being exactly noted by Hilarie Ambrose Cyrill and other auncient and learned Fathers I did rightly to obserue it how lightly soeuer your insolent conceit esteemeth it d 〈◊〉 de 〈◊〉 li. 10. Igitur cum tristitia de nobis est oratio pro nobis est non possunt non omnia propter nos gesta esse intelligi cum omnia pro nobis quibus timebatur orata sunt Since then both Christes sorow was concerning vs and his praier for vs all the rest must needes be vnderstood for our sakes for so much as all his praiers were powred forth for vs for whom he feared So Ambrose e Ambros. de fide ad Gratianum li. 2. c. 3. mihi compatitur mihi tristis est mihi dolet Ergo pro me et in 〈◊〉 doluit qui prose nihilhabuit quod doleret Doles igitur Domine Iesu non tua sed mea vulnera non tuam mortem sed meam infirmitatem Christ is affected for me he is heauie for me he soroweth for me He sorroweth then in me and for me who had nothing in himselfe to sorrow for Thou sorrowedst Lord Iesu not for thine owne woundes but for mine not for thine owne death but for my weakenesse And Cyrill f Cyril de recta fide ad Reginas li. 2. ca de Sanctâ—…fication 〈◊〉 Christi That Christ might make our praiers acceptable to God himselfe beginneth the matter euen opening his fathers eares to the nature of man and making them most readie to the praiers of such as were in any perâ—…ll for his cause Therefore in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a second root or first fruits of mankinde we were praying with strong cries and not without teares that the power of death might be abolished and the life restored or strengthened which was at first bestowed on our nature And Bede g Bedâ—… in Lucâ—… câ—… 22. If Christ were sorowfull to vs that is for our sakes it must needs be that he was comforted by the Angell for vs and to our vse For what should he aske with that agonie for himselfe who here on earth gaue heauenly things with power Then neither Christes sorow in the Garden nor his prayer with that agonie after he was comforted by the Angell were for himselfe or his owne sufferings much lesse for hell paines deuised and inflicted by you on the soule of Christ but his extreame sorrow and affectionate prayer might well be for our sinnes whose cause he vndertooke and for our sakes whose persons he then presented vnto God with most vehement contention of spirit and of all the powers of soule and body h Defenc. pag. 98. li. 12. Neither in respect of these your supposed causes could Christ say Saue me from this houre nor Let this cuppe passe from me as in respect of his infinite paines he might The houre and cuppe which Christ speaketh of are by himselfe referred not to any paines What cup Christ dranke of suffered in the Garden as you pretend much lesse to the paines of hell inflicted by Gods immediate hand on Christes soule as you would haue it but to the time and maner of his sufferings from the hands of the Iewes Of the houre after all his prayers ended in the Garden and his last returne to his Disciples he sayth i Mar. 14. v. 41 Sleepe hence forth and take your rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the houre is come beholde the Sonne of man is giuen into the hands of sinners Here is that houre that Christ so much spake of euen the time that he should be deliuered into the handes of sinners to suffer a cruell and shamefull death at their hands And so he told them that came to take him k Luc. 22. v. 53 This is your verie houre and the power of darkenesse And this he called the Cuppe which his father gaue him to drinke For when Peter drew his sword to defend his Master from the hands of the Iewes Iesus said vnto him l Ioh. 18. v. 11. put vp thy sword into thy sheath shall I not drinke of the cuppe which my Father hath giuen me Peter neither did nor coulde hinder the cuppe which you imagine Christ dranke in the garden from the immediate hand of God he ment plainly to resist the Iewes that they should not apprehend Christ. That enterprise of Peter when Christ would represse and submit himselfe to his fathers will and counsell for his death he said as we saw before shall I not drinke of the cup which my Father hath giuen me So that the Scriptures mention the houre cup of Christs suffering on the Crosse from the rage of the people malice of the rulers of your inuisible cuppe containing the death of the damned they say nothing m Defenc. pag. 98. li. 16. His holy and righteous affections were at all houres and seasons in him
our sinnes which he apprehended in the Garden and in respect thereof fell into this horrible feare These wordes of the Catâ—…chisme if we referre to the feare Christ had for his members then ioined in one bodie with him whose cause he vndertooke with more desire and care then his owne since he emptied and loaded himselfe to purchase their aduancement and ease they might be receaued and approoued as sufferable in the Christian faith but if we so tooke them as if Christ had any doubt or distrustfull feare of his owne saluation they were not agreeable to the trueth Your selfe sir wrangler speake against this later senâ—…e of the wordes as much as I doe For you say m Defenc. pag. 99. li. 11. 12. It is passing strange doctrine and simply impossible that Christ should feare the cup of eternall malediction which he perfectly knew concerned him not at all and by no meanes could euer possibly come neere him But the Catechisme saith Christ was perfused or perplexed with the horror of eternall death And as our head knit with vs into one and the same body he might tremble at eternall death hanging ouer our heads and most dreadfully persuing our sinnes in vs if he made not satisfaction for vs. You would shift the word eternall out of the text and tell vs a tale of the substance thereof which you will imagine how Christ shall suffer by a new deuice of yours though the Catechisme speake nothing thereof but if you expound the Catechisme and not correct it or confute it you must shew vs how Christ might feele or feare EVERLASTING OR FVTVRE DEATH due to sinners For those are the words of the Catechisme who not content to say EVERLASTING addeth thereto FVTVRE death which of force must follow after this present death separating the soule from the bodie except you haue the skill in Grammar to make future goe before present How Christ in coniunction with vs and compassion on vs might feare euerlasting death for vs as imminent ouer vs and yet speake in his owne name I will in place conuenient more largely declare when I come to Christes complaint on the crosse till which time I pray the Reader to haue patience least I should be forced often to prooue and repeat one and the same thing Touching the other limitation that Christ might feare that is warâ—…ly and religiously shunne the cuppe of eternall malediction and intentiuely pray against it as well in respect of himselfe as of vs you blunder out a proposition which in Christes cause is not so true as you take it to be n Pa. 99. li. 13. He could not you say intentiuely pray against Christs manhood prâ—…ied for that with all 〈◊〉 which his person by rigâ—…t might haue chalenâ—…ed that which he perfectly knew could by no meanes come neere him By this rule Christ should pray for nothing touching himselfe for Christ perfectly knew all that God had most certainly decreed towards him and chiefly Gods resolute and reuealed counsels for his glory What need then was there Christ should pray for any such thing since he perfectly knew what should come to passe and by the power of his person was fully able to dispose of heauen and hell life and death both present and eternall His owne words are 〈◊〉 Whatsoeuer things the Father doth the same things 〈◊〉 Iohn 5. doth the Sonne also for likewise as the Father raiseth vp the dead and quickeneth them so the Sonne quickeneth whom he will The Father iudgeth no man but hath committed all iudgement to the Sonne that all men should honour the Sonne as they honour the Father and hath giuen him power also to execute iudgement in that he is the Sonne of man Christ perfectly knew that p Eâ—…a 42. 49 he should be giuen for a light of the Gentils Did he not therefore aske it according to Dauids prophesie q Psal 2. Aske of me and I will giue thee the Gentils for thine inheritance Christ neither had nor could haue any doubt of his glorification Did he not therefore pray r Iohn 17. Now Father glorifie me with thine owne selfe with the glory which I had with thee before the world was Was not Christ most assured that he should s Esa. 53. diuide the spoiles of the mightie and be a t Hose 13. death vnto death and a destruction vnto hell and yet Dauid applieth these prayers vnto him u Psal. 22. Deliuer my soule from the sword my desolate soule from the power of the dogge Saue me from the lions mouth and heare mee from the hornes of the vnicorne Though therefore by the right of his power he might haâ—…e sayd in all things as he did in some x Matth. 8. I will be thou cleane and againe y Iohn 17. Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glory yet to demonstrate the wonderfull vertue of his obedience and humilitie he suffered his humane nature humbly to pray for that which his person could of it selfe performe and in all things referred himselfe to his Fathers will though he also sayd to his Father All thine are mine and I am glorified in them and all things that the Father hath are mine Then might Christ in the Garden pray that the cuppe of eternall malediction deserued by our sinnes might passe from him and his though he submitted himselfe and his members to drinke of the cuppe of Gods wrath so much as should please his heauenly Father which he was assured in regard of his prayer should be no more than he and his should well endure z Defenc. pag. 99 li. 16. All this is nothing else in effect then your first cause his submission to Gods maiestie sitting in iudgement wherefore you might haue lessened your number and so your answer to this might haue beene the same which is made to your foremost Your conceite is not so currant that I should pare my number for your pleasure Christ himselfe saith a Matth. 22. On these two Commandements thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde and thy neighbour as thy selfe hangeth the whole Law and the Prophets Were therefore then the tenne Commandements which God gaue to Moses superfluous because they might be reuoked to two generall contents speciall parts and duties are profitablie deliuered so long as they be any way distinguished notwithstanding they may be comprised in fewer but more generall branches The worke of our Redemption was the summe of all that Christ did said or suffered heere on earth shall we therefore reiect the rest of the Gospell because the substance thereof may be expressed in a word or twaine these you will say are not distinct in matter but in wordes Who told you so The trembling at Gods glorie when it was reuealed to mans infirmitie the honouring Feare
sorow necessarie in the sacrifice for sinne of his sanctitie with godly sorrow which was despised with our iniquitie the mitigating of his anger with humble and earnest praier which was prouoked with our contempts were they not three different effects euen in Christ himselfe and so might stirre vp three religious affections of feare sorrow and prayer Why then should they be confounded in Christ whose humane nature might yeeld all three to God as well in respect of pietie to God and of charitie to men as in regard of his office for the satisfaction of our sinnes for he might not approch the presence of God as a Priest with our person and cause who were sinnefull though he were innocent and holy to make intercession and sacrifice for our sinnes but he must giue God his due glorie haue compassion on our miserie and mediate for our safetie As therefore I see no cause to exclude these affections and actions from the satisfaction for sin so I see greater reason to include them in the sacrifice for sin except we make Christ a Priest onely by his SVFFERINGS leaue him neither any honor of OFFERING nor right of PRAYING for vs in the purgation of our sins which were a strange kind of Priesthood no way answerable to the Leuiticall in that wherin the apostle compareth them For in the Law the Priest was to present the sacrifice to God and to pray for the trespasser which if you thinke needlesse in the true sacrifice that should propitiate the sinnes of the world you must correct the Apostle that maketh the Law a figure of the Gospell though the person of the Priest and the price of the sacrifice farre excell all that was vnder the Law b Defenc. pag. 99. li. 20. Furthermore you knit in within this foure other seuer all causes of Christes agonie as you recken them pa. 27. First his taking of our infirmities in his flesh to cure them Secondly his breaking the knot betwixt bodily death and hell which none but hee was able to doe Thirdly Gods anger which might be executed on his bodie but was mitigated by him Fourthly the desire he had to continue the feeling and enioying of Gods presence with his bodie As there is no one thing in the Scriptures that receiueth and hath more diuers opinions of it than Christes agonie in the Garden so I proposed as many as had any coherence with trueth and left the Reader to make his choise which he liked best Howbeit I did not pag. 27. recken foure seuerall causes of Christes agonie as you mistake but of the c Serm. pag. 27. li. 23. feare which Christ had and shewed of his bodily death His agony had other parts and affections besides feare and astonishment as sorow zeale submissiue and intentiue prayer and a bloudie sweat the obiects and ends whereof might be as different as the things themselues For example Christes feare in the Garden might haue many respects and causes as well as his sorow He might feare the glory of God now sitting in iudgement to receiue recompense for the sinnes of his elect For as Christ himselfe who best knew it confirmeth it by saying d Iohn 12. Christes manhood might feare the glorie of Gods iudgement Now at hand is the iudgement of this world now shall the Prince of this world be cast on t so wee must not thinke so mightie and weightie matters as the iudgement of the world and the casting out of Satan the accuser of his brethren and the admitting the Redeemer to present himselfe here on earth for our cause to the face of God in iudgement were decreed and setled by God without some reuelation of his glorie and maiestie meet for those persons and purposes For this is a rule which may euery where be obserued in the Scriptures that when God is described as a Iudge he is sayd to sit in a Throne and all the host of heauen to stand before him to resemble the glory of his iudgement as we finde in Daniel 7. vers 9 10. Esa. 6. vers 1 2. 1. Kings 22. vers 19. Wherefore Dauid sayth e Psal. 9. v. 7. The Lord hath prepared his throne for iudgement This Michaiah and Esay the Prophets say they SAW which whether it were by sight as Steuen f Act. 7 v. 55. looked stedfastly into heauen and with his eyes saw the glory of God and Iesus standing at the right hand of God or in spirit as Ezechiel waking and g Ezech. 8. sitting in his house with the Elders of Iudah before him was by a diuine vision brought to Ierusalem to see all the abominations there committed I dare not determine Christ himselfe sayth I saw Satan fall downe from heauen like lightning Which way soeuer Gods glory in iudgement was reuealed vnto Christ and beheld of Christ in the Garden it was able for the time of his humilitie to impresse a religious feare and trembling into his humane nature since Christ came now by iudgement to haue the burden of our sinnes taken from vs and layed vpon him that he might make satisfaction for them Another thing that Christ might iustly and yet religiously feare in the Garden offering now to ransome man from the wrath of God was the POWER of Gods wrath Hâ—… might feare 〈◊〉 pâ—…wer of Goâ—…s wrath 〈◊〉 our sinne whiâ—…h hâ—… was to â—…eare which is fully infinite and so farre exceedeth the strength and reach of mans nature that our earthly infirmitie to which Christ submitted himselfe for our sakes can not comprehend the greatnesse thereof nor thinke on the power thereof without feare and trembling h Psal. 90. v. 11 Who knoweth saith Dauid to God the power of thy wrath for according to thy feare that is as thou art feared so is thine anger Contempt and carelessenesse kindle and increase the wrath of God against vs feare and submission asswage it And when I name feare I meane not a dreadfull distrust of Gods purpose towards vs which is desperation but a perswasion and confession of his power ouer vs whereby we feare to displease him and tremble before him withall submission when we haue displeased him This feare Christ teacheth his disciples when he saith I will shew you Luc. 12. whom you shall feare feare him which after he hath killed hath power to cast into hell yeâ—… I say feare him not meaning they should firmely beleeue God would euerlastingly condemne them but that thinking on his power preuailing here and in hell they should beware to prouoke him and with all humilitie prostrate themselues before him when they had offended him to preuent his anger Christ you will say needed not thus to feare since he was no sinner For himselfe he needed not because he was innocent and obedient in all thinges to the vttermost but since he was at this time now to beare the burthen of our sinnes in his body and to haue the chasticement of our peace laid
voluntarily subiect himselfe to our miseries paines and afflictions I then neither doe nor neede denie that our naturall infirmities were common to Christ with vs but those were voluntarily receiued in him e August de trinitate li. 4. cap. â—…3 quia voluit quando voluit quomodo voluit because he would when he would and as he would euen as Austen saith of his death And though it be most true which the Apostle writeth of Christ f 2. Cor. 13. He was crucified through or as touching his infirmitie which was the flesh of man in him yet Saint Austens exposition of those words is right good where he saith g Ibid. lib. 13. cap. 14. de qua infirmitate ait Apostolus quod infirmum est dei fortius est hominibus euen of that 〈◊〉 wherein Christ was crucified the Apostle also saith the weaknesse of God is stronger then men What seemed weaknesse in Christ and is so called in the Scriptures in comparison of his diuine power euen that farre passeth the power and strength of men and therefore the same Apostle calleth h 1. Cor. 1. Christ crucified the wisedome and power of God i Defenc. pag. 101. li. 9. Faine you would wipe away that Argument of ours which sticketh neerer to you then you will seeme In malefactours there is a quiet and contented suffering of most exquisite and extraordinarie torments often times which they endure onely by 〈◊〉 naturall strength and courage of mind How much more likely is it then that Christ the very Rock of all strength and fountaine of patience would not thus seeme affrighted and astonished for his meere bodily death and that before it came vnto him Your brablement is more tedious to me then your Argument troublesome You spend here a whole leafe to shew that Malefactors and Martyrs oâ—…ten suffer most horrible torments very quietly and altogether without any such agonie as Christ shewed in the Garden How maketh that against me who teach out of Hilarie Ambrose Ierom and Bede that Christ was not thus agonized for any sufferings of his owne much lesse for feare of a bodily death though he would be like vs in hauing a naturall horror of death as Athanasius Austen Cyrill and Damascene affirme What wandering and trifling is this to be loquent in things superfluous and silent in matters most serious The whole worke and waight of our redemption was now before Christs eyes and apprehension in more exact and liuely manner he now appearing before the iudgement seate of God then we in this body can discerne or describe For as all things needfull shall be present and patent to vs when we are brought to Gods Tribunall where no truth of things without vs or within vs which concerne vs shall be couered or concealed from vs so Christ presenting himselfe before the iudgement of God to haue Man redeemed by the ransome which he would yeeld for him and satan eiected from preuayling against his members by his mediation did perfectly and fully behold both the detestation that Gods holinesse had of all our sinnes and the power of his wrath prouoked by our defection and rebellion as also the dreadfull vengeance prepared and ordained for sinne and our dull and carelesse contempt of our owne miserie together with the watchfulnesse and egernesse of the Aduersarie the brunt and burden of all which he must receaue and auert from vs by that kind of satisfaction and recompence which the iustice of God should then require at his hands None of those things might be hid from Christs present and perfect view when he came now to performe that which the iudgement of God should thinke a iust price and full recompence for the sinnes of men The due consideration contemplation intuition and apprehension whereof being in Christ more cleare then we can conceaue might worthily make the Manhood of Christ not onely feare and tremble but in his prayers to God to stirre and inflame all the powers and parts of body and Soule as farre as mans nature and spirit were able with all submission intention and deprecation possible to powre forth themselues before God These you push away not as false but as parts of Christs holinesse as if any feare or sorrow could be in Christ which were not religious and holy and substitute other sufferings of the damned as the second death and the true paines of hell from the immediate hand of God deuiced by your selfe without any direction of the Scriptures and those you dreame Christ not onely feared but really felt in the Garden otherwise he could not sorrow and sweate as he did And because you would seeme to say somewhat though little to the purpose and lesse against me who auouch no such thing you heape vp heere malefactours murderers and theeues besides martyrs who neuer sweate bloud for any bodily torments inflicted on them Grant all this though there be differences which yet you see not what inferre you That Christ did not thus sweate for his bodily death What then Ergo he suffered in the Garden the death of the damned and the true paines of hell This conclusion hangeth to the premisses with hay-ropes you winde it which way you will and then you say I would faine wipe it off But to me that neither say nor said any such thing that Christ was thus agonized onely for feare of his meere bodily death these be rather wildgoose-races then sober mens reasons impugning any thing that I did or doe defend And yet your comparisons be not so currant as you conceaue them For though murderers or malefactors for obstinacie or stupiditie and martyrs for constancy may despise the torments which they suffer so long as strength of desperate malice in the one or of heauenly grace in the other resisteth or endureth the paine yet when nature is subdued and conquered by paine that the soule must yeeld to death and depart then can no man expresse nor euer could any man declare what conflicts of feare and horror the soule hath with death and in death Onely Christ who on the Crosse did voluntarily and instantly breath out his soule with all quietnesse contrarie to the course of mans nature might before hand shew in himselfe if it pleased him the anguish and agonie which naturally the soule hath in her strugling with death and fainting vnder death and which God had impressed on mans nature at the time of the departure of the soule from the bodie in remembrance and resemblance of Gods displeasure against sinne when by his mightie power he seuered the soule and spirit of man asunder to giue way to death for the reuenge of the first mans disobedience in all his ofspring I speake not this as if there were none other causes that might be of Christes agonie but to shew that your comparisons which you take to be so strong are woorse then weake since the soules both of Martyrs and Malefactors haue a naturall terror and horror of death
Garden and be farre from doubting his owne saluation and our redemption So that Christes words doe no way touch your new deuice of hell paines except by contradicting it For where Christ sayd n Luke 12. v. 4. I speake to you my friends o vers 5. I will forwarne you whom you shall feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare him that hath power AFTER HE HATH KILLED to cast into hell you contrarie to Christes words auouch that God first cast Christes soule into hell in the Garden and after killed his bodie on the crosse where Gods course is as Christ obserueth after he hath killed to cast into hell or Gehenna where the paines of the damned are And so where Christ maketh the second death of the damned to come after the death of the bodie you make in Christ and all his members the second death to go before the first which is a grosse ouersight as well against order as against trueth saue that your conceits haue neither order weight nor measure p Defenc. pag. 104. li. 11. Here you haue a notable saying in the margent which must not be forgotten we must preferre Christs sufferings before all Martyrs not for his paines but for his Patience Not for his paines but for his Patience A rare distinction If you could make vs beleeue that the greatest patience is tried and discerned where the smallest paines are then you said somewhat The margin will prooue you fit to play with a feather and willing to embrace a bable before a better thing Doe my words there import or intend that Christs paines were lesse then the paines of Martyrs Hauing said before as much as I thought good touching the comparison of Christs paines with other mens I obserued here that Christs patience in suffering farre passed theirs whatsoeuer we resolued of his paines My words were q Sermo pa. 7. li. 10. Longer torments others haue endured but neuer greater for the time nor with like patience This as your manner is you ouerskip and where I refuse a needlesse contention what kinds of paines are sharpest here on earth but auouch Christs patience far exceeded the tolerance of Martyrs whatsoeuer Christs patience was greater than any mans whatsoeuer his paines were his paines did you neither remember what I before auouched nor what these words inferre but make your selfe merie with your owne folly We must preferre I said Christs sufferings before all Martyrs not for his paines the exact degree whereof I know not but for his patience Doth this hinder but that Christs paines were equall to any Martyrs sufferings though I tooke not vpon me to make them sharper then all the paines that euer were felt on earth My words before were plaine enough greater torments for the time others neuer endured And if such a Wyer-drawer as you are would goe to cafling which is the sharpest kind of paine it pertained not much to the purpose there could be no question but Christs patience in his extreame paines did farre excell all mens Indeede you little regard his patience for you put him in a maze all confounded and all astonished where neither obedience nor patience could haue any place and as for paines you will none other but the paines of the damned which passe the patience of men and Angels Wherefore that I would make men beleeue the greatest patience is tried in the smallest paines is a buzzardly deuice of your owne and howsoeuer I would not contend whether Christs paines were the sharpest that euer were suffered on earth yet I before resolued his paines to be as great as any mans euer were in this mortall body and his patience to be farre greater and painfuller to him The reasons whereof I gaue before in my Sermons though your course be to leape ouer what you list and to meddle with no more then you may entertaine with a wrest or a iest The eminence of Christs patience aboue all Martyrs I shewed to consist in these two points in exacter sense and perfecter obedience at the time of his sufferings then any man euer had or could haue For in others the more violent the tortures the sooner they ouerwhelme the sense and hasten death but in Christ whatsoeuer you dreame to the contrarie there was no confusion nor corruption of sense rather when his paines were sharpest and himselfe weakest then was his sense as tender if not tenderer then at any time before Againe in others euen in Martyrs when paine doth passe their strength the Soule struggleth and striueth to repell or auoyde the paine which when she cannot conquere nor resist she departeth the body In Christ it was otherwise when the sharpnesse of paine most fiercely assaulted him then did his obedience and patience rise to the highest degree So that nothing in him refused or declined the bitternesse of his paines nor so much as repined or shrunke at it but to the vttermost he put himselfe with all submission and patience aduisedly obediently and quietly to beare and endure the greatest rage and excesse of his intolerable torments which no mans strength or nature can performe And this I trust toucheth the triall and proofe of Christs patience and not the inward habite as you call it not so much as vnderstanding that my words concerne the vse and not the gift of Christs patience And if I would enterpret my words as you did Saint Austens a little before when they contained contraries not consequents as mine doe and so say Christs sufferings must be preferred before all Martyrs not for paines only but for patience also since there could be no vse of patience in Christ without paines then by your owne interpretation which in things consequent is very requisite you haue flowen faire and seased on a Butterflie r Defenc. pag. 104. li. 28. By this also we may see how vaine your next coniecture is that he feared in his Agony corporall castigation aboue his strength For why may not Martyrs and others feare as much crùeltie and extraordinarie torments at the hands of men as Christ had cause to doe You haue an habite of vnderstanding nothing besides that which no man vnderstandeth besides your selfe When I tell you that another thing s Sermo pag. 24. li. 18. which Christ might iustly feare and earnestly pray against though his soule were neuer so safe from the paines of the damned was the power of Gods wrath to be executed on his bodie t li. 22. for God was armed with infinit vengeance to afflict and punish the bodie about that the humane flesh of Christ was able to endure You answer why may not martyrs feare as much at mens â—…andes Wisely forsooth and as much to the purpose as chalke to make cheese Why should not Martyrs feare the power of men against their bodies as much as Christ feared the power of God against his body If you see not the cause aske one of the children that dwelleth at next house to you if
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 〈◊〉 or 〈◊〉 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 â—…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 forâ—…eare sleepe about a stones cast before he would pray because he would not haue thâ—…m 〈◊〉 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 〈◊〉 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 〈◊〉 praiers did nothing but voluntarily performe that bloudie offering and Priesthood 〈◊〉 in the Law This we simply grant If you should truely repeat and conceiue any part The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 leaâ—…e it to the censure of the Christian Reader which of vs two taketh the surest course I that 〈◊〉 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 aâ—…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
houre and this cup might passe from him That which this houre and this cup doe signifie the same is the proper and principall cause of this agonie but what can be ment by this houre vnlesse the paines of his suffering set and appointed by God for him to be are at his determined time from Gods iustice for sinne What is this cup but the bitter taste of the same paines aforsaid this I hope was not his holinesse and sanctification which so troubled and molested him nor his piety nor his pity If you permit our Sauiour to be the interpreter of his owne wordes as he was the speaker then neither this hower nor this cup import any thing suffered in the garden After his agony past and praiers ended in the garden Christ said to his Disciples b Sleepe henceforth and take your rest behold THE HOWER draweth neere and the Sonne of man is giuen into the hands of sinners And so to the Iewes that came to approhend him c 〈◊〉 this is your very hower and the power of darknesse And when Peter would with force haue defended him he said d 〈◊〉 Put vp thy sword into thy sheath shall I not drinke of the cup which my Father hath giuen mee So that this â—…ower and this cup were to come when his agony was ended and were they not why may not this howre and this cup conteine in them as well his painfull affections oâ—… sorow and feare as his other sufferings Was not the Cuppe mixed that he dranke and the houre long enough to comprise all that he suffered But what maketh either of those for your hell paines Was there no Cuppe for him to drinke nor time for him to suffer except your hellish torments were interposed His sufferings then are confessed though no feare nor sorow might besiege him but such as was ioyned with obedience and patience and in the midst of his afflictions he neither neglected submission to God nor compassion to men You with the one would exclude the other and I see no words nor cause but both might be ioyned in one houre and one Cup whatsoeuer you pretend to the contrary e Defenc. pag. 110. li. 23. Nay finally he himselfe expresseth the true cause euen his excessiue paines his ouerabounding sorowes and anguish saying My soule is full of paines or full of sorowes euen vnto death Heere he nameth the cause You are a man of much intelligence that out of Christs words would conclude his sorow to be the cause of it selfe For where by Christs agonie if it be largely taken you must meane his feare and his sorow confessed in that speach My soule is heauy or sorowfull vnto death You make no more adoe but auouch that Christ here nameth sorow to be the cause of his agony that is of his sorow For if by his agony you meane his bloudy sweat from these words to that part of his action in the garden you shall neuer make any consequent The Euangelist expressely saith There appeared an Angel from heauen comforting him and then falling into an agonie he praied more earnestly and in that vehement praier his sweat was like drops of bloud He was comforted before this last praier and therein rather with the intention of spirits for zeale then with the remission of them for feare he did sweat as the Scripture noteth Now whereof receaued he comfort but of his sorow and what is comfort but a depulsion or mitigation of sorow what sense then can it haue to say that after Christs sorow was eased and comforted from heauen his sorow decreasing his agony of sorow so much encreased that he sweat bloud for very sorow how hang these contraries together which you would hale out of Christs owne words In the former part of his action in the garden wherein he praied the cup might passe from him he said his soule was heauy or sorowfull vnto death We enquire the cause of this sorow You answere that Christs owne words expresse and name sorow to be the cause therof What is this but to collude with Christs words in making his sorow to be the cause of his sorow which in a more generall and confused word you call his agonie but with vs the cause of his sorow is in question to that you neither can nor doe say any thing out of Christes words out of your owne conceit you presume that Christs f Pa. 116. li. 31. excessiue paines then felt and the intire want of feeling of Gods comfort and nothing els was the proper and principall cause of that sorow But these be your additions and expositions they be no part of Christs words nor meaning And by what authority to aduantage your error doe you not only contrâ—…le the translation vsed by all the Latin Fathers Tertullian Cyprian Hilarius â—…erom Ambrose Austen Fulgentius Bede and others but euen corrupt the words of our Sauiour rendered by the Euangelists Matthew and Marke Tristis est enima mea vsque ad mortem My soule is heauie sadde or sorowfull vnto death say all the Latine Fathers saue Tertullian who sayth g Tertullian de carne Christi Anxia est anima mea vsque ad mortem My soule is 〈◊〉 vnto death The Euangelists words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soule is heauie or on euery side heauy and sorowfull vnto death You translate it h Pa. 116. li. 25. My soule is full of paines meaning by paines present inherent and absolute paines such as your hell-paines are where the words import no such thing for neither tristitia in Latine nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke either in prophane or diuine Writers note any such actuall and absolute impression of paine as you would haue but an affection troubling the minde and rising vpon opinion of euill past or instant Of sorow Saint Austen sayth right well i Auâ—…ust in Psal 42. Dolor animae tristitia dicitur molestia quae fit in corpore Dolor dici potest tristitia non potest The griefe of the soule is called heauinesse or sorow the griefe of the bodie is called paine not sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke with prophane Writers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Cicero translateth k Tuscul. quaest libro 4. Opinio recens mali praesentis A fresh opinion of present or instaâ—…t euill The Scriptures in like sort vse the same word opposing it to the affection of ioy and expressing by it not any actuall or absolute paine but griefe and sadnesse of minde which wee call sorow l Ioh. â—…6 v. 20. The world shall reioyce and you shall be sorrowfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but your SOROVV shall be turned to ioy So Paul m 2. Cor. 2. I would not come againe to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heauinesse for if I made you sorâ—… who is he that should make me glâ—…d but the same that was made SORY by me And this very thing I wrote vnto you lest
so grieuous feare trouble and sorow of mind or soule that he cried out My God my God why hast thou forsaken me I make good difference betwixt the Booke of Homilies confirmed as well by the publicke authority of Prince and Parliament Anno Reginae 13. ca 12 as by the generall subscription of the vpper and neather house in the conuocation Anno 1571 to a In the 35. article of Homilies containe godlie wholesome and necessarie doctrine and the Catechisme then licenced to be taught in Schooles to yong scholers but without any such autoritie as the former is Shew the like approbation and you shall freely call it the publike autorized doctrine of England till you doe so giue me leaue to tell you that the one is indeede by publicke authority receaued and ratified euen as the articles are the other was by priuate discretion permitted and tolerated to be taught in Grammar schooles but publicke authority of the whole Realme you may chalenge none vnto it And therefore I take my selfe in matters of faith not bound vnto it farder then it accordeth with the manifest trueth deliuered in the â—…acred Scriptures Againe your selfe doâ—… more impugne the Catechisme then I doe For if your owne wordes be true that Christ when he vttered those b Defenc. pag. 110. li. 28. 34. words spake in his mind of his constant and continuall ioy in God and was in exceeding generall and constant ioy What place leaue you for any of those wordes which you cite out of the Catechisme to haue any trueth in them since they speake of exceeding and horrible feares and sorrows which I thinke are contrarie to your triumphant generall and constant ioy And although I thinke it no reason that a thing priuatly permitted should abrogate the full and maine consent of the learned and auntient Fathers as you would haue it to doe and therefore make it free when the Carechisme swatueth from their sense and interpretation to be of another mind yet I condemne nothing in it as wicked but wish that soâ—…e few places had been more cleerly and more particularlâ—…e deliuered and expressed to auoid such cauillers as you and some others are But you with open mouth reiâ—…ct euen those places which now you produce as passing strange doctrine and simply impossible For where the Catechisme here in these words which you alleage saith Christ was Aeternae mortis horrore perfusus perfused or wholy touched with an horror which is a trembling feare of eternall death you not only reason against it that c Defenc. pag. 9â—… li. 13. Christ could not feare that which he perfectly knew concerned him not at all and by no meanes could euer possibly come neere him but you make it d li. 12. passing strange doctrine and simply impossible that Christ should feare or pray against the whole and intire cup of eternall death And yet the Catechisme saith he trembled and was ouercast with the horror of it You misâ—…ike that the Catechisme saith except you may peruert it to your pleasure and in steed of fearing eternall death you say Christ suffered the second death which is die death of the damned and so refusing the Catechisme for saying so much you say more and thinke the Catechisme is of your mind But sir tell vs how Christ could be stroken with the HORROR OF ETERNALL DEATH for those aâ—…e the wordes of the Catechisme and not how he suffered your new made hell which the Catechisme neuer speaketh of I haue deliuered two senses to salue the Catechisme which you impugne The first that Christ in respect of his members to whom that death was due might in loue and pietie towards them inwardly tremble at the punishment deserued by them since mercie maketh vs truely feele the very smart of other mens harmes and dangers and where we hartily loue no lesse then if they were imminent ouer our owne heads The second that Christ fearing the power of Gods wrath against sinne which is infinite may in a sort be sayd to tremble at the effects thereof by reason he trembled at the cause thereof And in this sense the consideration and apprehension of Gods infinite power and displeasure against sinne might brâ—…ede those horrible feares and sorrowes which the Catcchisme talketh of Otherwise I must be plaine the Catechisme sayth more then can be prooued by any Scripture or any learned and auncient Father and more then you your selfe allow or like saue that you would out of his vehement speaches make some aduantage to your cause though in substance you wholy dissent from the maker thereof For he speaketh of feare and sorrow you of re 〈◊〉 al solute suffering he of eternall death due to sin you of a new found hell from the immediate hand of God which is no part of the Catcchisers meaning since he plainely nameth future and euerlasting death due to sinners and not a present and temporall hell which is not the full wages of sinne nor of the damned The like I say for the notes added by the Printer or correctour to the great Bible whose text is authorized to be read in the Church but not the notes to be of equall credit or authoritie with the text And if you may turne of the whole aâ—…ay of auncient and Catholike Fathers because they diflent from your conceits how much lesse am I bound to correctours or Printers adding often times to other mens workes and labours what pleaseth themselues Though the note be not such but that it may receiue the former construction and be tolerated welâ—… enough Wherefore I meane euen the same giddy spirit which before I did buzzing in the eares of the people his owne fancies against the Scriptures against the Fathers and against the doctrine of this Realme confirmed by publike authoritie of Prince and Parliament The recollecting of your former reason so lately and largely answered I omit as tedious trifling and since you say no more then is before refuted what should I trouble my selfe and the Reader with repeating the same things so often iterated e Defenc pag. 118. li. 10. You haue yet heere and there some exceptions against this our doctrine which are not to be cleane neglected First you say I extend Christs agonie to farre because I will haue is proceede from the intolerable sorrowes and horrors of Gods siery wrath equall to â—…ell I shew not there the cause of Christs agonie and feare I shewed it of purpose in the beginning Why did you not refuse that You extend it so farre according to my wordes yea your maine purpose is to make that the cause of Christs agonie in the garden and on the crosse onely you would vse some cunning in the carriage of it first to make sorrowes and feares the cause thereof and at the next step to aske what sorrowes and feares could those be but the intolerable sorowes and horrors of Gods fierie wrath equall to hell And to this end you quote both the
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 â—…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 beâ—…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 geneâ—…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 Defâ—…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 hâ—…ll why should not mans nature as well beare them or compâ—…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 beâ—…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
Christ this agonie and from his feare he was deliuered To say as you do that it was eternall death and euâ—…rlasting malediction which Christ here thus wofully and distressefully feared is the strangest speech in Diutnity that euer I heard You cunningly dissemble as your maner is that Pag. 22. which you quote I professed to refuse no mans opinion that s Seâ—…m pag. 22. li. 2. agreed any way with the rules of trueth and thereupon layed downe three things which Christ might 〈◊〉 in the Cup of Gods wrath and by his prayer accordingly decline them to wit 〈◊〉 〈◊〉 corporall 〈◊〉 aboue his strength and the separation of his soule from hiâ—… bodâ—…e by deâ—…th The feare of eternall death which is vrged by some of good learning and euen by the Catechisme on which you would seeme to stand so much if we admiâ—…ted in Christ himselfe I sayd must be taken for a Religious dislike and shunning of hell t Sermo pag. 23. li. 4. not for any distrust of his owne saluation or doubt of Gods displeasure against himselfe which we could not imagine in Christ without euident want of grace and losse of faith and these we might not attribute to Christs person no not for an instant Where then I alleage so many reasons Pa. 23. u li. 32. guarding Christs person most sufficiently froâ—… all danger and doâ—…bt of eternall death thence you collect that I auouch Christ thus â—…ofully and distressefully feared euerlasting damnation which is a strange and 〈◊〉 falsehood though familiar with you as if without such grosse stuffe you could not 〈◊〉 out your pamphlet The Catechisme we heard before saying that Christ was Aeternae mortis horrore persusus wholly touched with the horror of 〈◊〉 death M. Caluin sayth as much x Caluin in li. 2. ca. 16. sect 10. Vnde eum oportuit cum Infâ—…rorum copiâ—…s 〈◊〉 mortis horrore quâ—…si consertis manibus luctari Wherefore Christ was to wrestle hâ—…nd in 〈◊〉 with all the power of hâ—…ll and with the horrour of ETERNALL death Others might be brought in like sort but these suffice to discharge me that I did not imagine these things of mine owne head but found them in men of good learning and iudgement which yet I did not receiue except we did expound their words to import in Christ a religious feare declining euerlasting death in himâ—…elfe or affectionately sorowing when he consideâ—…ed what was due to vs for ouâ—… sinnes Wherefore if you make so strangâ—… of these words stirre against your authorized Catechisme and Master Caluin who first vsed them y Defenc. pâ—…g 130. li. 20. You cannot helpe your selfe in making Christes â—…eare of this death to be onely a religious feare and a feare for others these imaginations I haue remoued before Then you perceiue well enough in what sense I admit their words but to aduantage your selfe you dispence with a slaunderous lie Your remoouing is like the roling of paper to make pipes withall you play still on one string and that so much out of tune that euery man is wearie with hearing it besides your selfe z li. 29. These affections you say were not likelie in him at all much lesse to be the causes of such effects As though Christ had none other causes of sorow but onely this And what vnlikelihood that these should be in Christ at this season sauing that your fansie leadeth you to what you list These are not feare properly they ought rather to be called a religious care and pittâ—…e which differ greatly from the nature of feare properly taken Did I professe that Christ feared euerlasting death properly did I not rather excuse or qualifie the vehemencie of their wordes who put in Christ an horror of eternall death you reason now against the Catechisme which you make shew to maintaine and not against me For other feare of euerlasting death in Christ then improper I acknowledge none You thinke the nature of enlabeia will not admit any proper feare Then doe you conuince your selfe to be a notable deluder and abuser of the trueth For you are not ignorant what I say but you peruert it of purpose to miscarie your Reader and countenance your cause a li. 38. What say you did Christ doubt eternall damnation and therefore feared it you lacke a woodden dagger to become your part better haue I any such wordes or sense I shew the generall signification of â—…labeia to be b Conclus pa. 305. li. 25. a carefull and diligent regard to beware or decline that which we mislike or doubt and that as well in priuate and publike affaires as in Religion and you applie this as if I had sayd Christ feared and doubted eternall damnation Whereas I neither mention eternall damnation in all that section nor so much as name Christ within fourtie lines of those wordes which shew how largely enlabeia is taken You speake so darkly that I know not how to take you You double so continually that I cannot tell what to make of you I haue in the same page 305. whence you tooke these wordes distinctly shewed what parts of Gods wrath Christ might be said to feare or suffer and in what sense and yet you complaine of darknesse when you shun the light and watch for a word applied to another purpose pretending you must needes stumble at that straw And therefore neuer come in with any after close what my meaning may be if my wordes be not plaine reprooue them if they be refute them except you receiue them This you say commeth neerest to the signification of the Greeke word I graunt it doth touching eulabeia but in Maâ—…ke the word doth import properly feare and that in extremitie It is happie yet that when you cannot chuse you will graunt that which is fully prooued to your face In your vnlearned Treatise you would needs make as vnlearned an obseruation that c Treatis pag. 74. li. 22. this very word not onely in other Authors but in the Scripture is vsed for a perplexed feare And when your ignorance is conuinced for enlabâ—…ia is not onely lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is feare in the Greeke tongue but contrarie to it because it is the d De placitis Philoso li. 7. in zenone declining of euill with reason and circumspection as Diogenes Laertius writeth you graunt that which you cannot gainesay With as much skill you auouch that ekthambeiâ—…thai doth import properly feare and that in extremitie whereas properly it noteth admiration at any strange or suddaine sight Whether feare be ioyned with it or no which sometime is according to the cause and circumstance of the place e Defenc. pag. 131. li. 8. My reason that Eulabeia heere signifieth feare properly yea a perplexed feare and not onely a religious deuotion as you say is grounded not so much on the nature of the word as on the circumstances of the place and the other wordes of the text Christ did as
he suffered in the flesh But of the fathers iudgement in this case more shal be said afterward g Defenc. pag. 139. li. 12. Heere you obiect thus I note all the attributes of the bodie common to the soule Nay for sooth that I doe not Forsooth the ground of your conclusion inferreth so much what euer your meaning is or may be For this you vrge that wheresoeuer the flesh of Christ is taken for the whole manhood of Christ the thing affirmed of Christs flesh must be common to soule and bodie and thence you conclude that since Christ suffered death in his flesh by Saint Peters wordes he must by the Scriptures â—…e sayd to haue died as well in the soule as in the bodie You regard no more but death to bee common to both which of all others is not common to both because they are seured by death but vpon this collection it followeth if your rule bee not false that since through out the Scrtptures where mention is made of Christes liuing flesh or of his actions or passions the whole manhood of Christ is there vnderstoode then consequently all those thinges so affirmed of Christ must be common to both the parts of Christs humane nature that is as well to his soule as to his bodie To pretend your meaning against your speach when you see how absurd your saying is is a childish vanitie if your obseruation and illation be true this that I obiect followeth if those be not true then faile you of your first purpose that death must be common to both parts of Christes manhood Besides the falsitie of your collection appeareth by this that when things are attributed to Christ liuing which are proper to the soule or bodie and yet are ascribed to Christs person this kind of speach is figuratiue either because the whole is taken fot a part or because either part hath some concurrence or reference to the actions and passions auouched of Christ. But thence you may not inferre that all such things most properly agree to either part in Christ that is such palpable ignorance that you seeme not to conceiue what a man is or whereof he consisteth For so you may concâ—…ude that the soule eateth drinketh sleepeth sitteth falleth and such like as well as the bodie because these things are affirmed of the person that is of the whole man though indeed performed by meanes of the bodie More follie it is to vrge the same in death which seuereth the soule from the bodie and so leaueth nothing common to bodie and soule but the generall attributes of a Creature as to be locall finite and such like For where death is the priuation of life and the soule is the life of her bodie what reason or sense can it haue because man dieth to say the losse of life must be common to the soule which is the cause of life as well as to the bodie which is but the vessell or vehicle of life True it is the soule by death is driuen to depart from her bodie but so long as she is present there is life and she must first be gone before death which is the lacke of life can seaze on the bodie To draw this consequent then from reason that the soule must die when man dieth is the part of him that vnderstandeth not what reason meaneth except by the dying of the soule he note the departing of the soule from the bodie in which sense the Scriptures sometimes applie the name of death to the soule as wee shall afterwardes see h Defenc. pag. 140. li. 14. This attribute of dying vnderstood in such sort and manner as the bodie properly dieth that is to become without life and sense I make not common to the soule The whole man consisting of bodie and soule is most properly said to die that is to be dissolued the soule departing from the bodie the bodie is properly said to bee dead that is to bee void of life and sense and if we say the bodie dieth as speach is often guided rather by vse then by rule we meane the bodie beginneth to lacke sense and life and to bee possessed by death And though the soule cannot be void of life and sense in such sort as the bodie is because she is the life of the bodie yet when the soule is dead shee is vtterly void of her life which is God and hath no more sense or feeling of him then the bodie lying dead hath of the soule How then doth it follow that because Christ died in the flesh or in his manhood that his soule must be dead after her manner of dying as well as his bodie after his sort of death where the whole dieth either part you will say must die But Peter doth not say Christ died in his whole manhood that is your lame and blind conceit but that Christ died in the flesh And yet the whole manhood may die and not both parts because the whole is a thing conioyned of parts and so dissolued where they are seuered though both parts doe not die the whole you meane for euery part Your meaning is not the matter but Peters words are the thing that I stand on Now what doe they inferre when he saith Christ died in the flesh you say the whole and euery part thereof because the spirit heere opposite to the flesh importeth the whole dietie and therefore the flesh must comprise the whole humanitie This is that bold and false obseruation that hath deceiued you and your leaders For besides all other exceptions hâ—…eretofore taken which are enough the words of Paul in the same case which is also one of your examples Christ was i Rom. 1. made of the seed of Dauid according to the flesh do they inferre that Christes whole manhood and euery part thereof as well soule as bodie was made of the seede of Dauid If you and your instructors see the falsenesse of this collection with what face vrge you so earnestly the same illation from Peters words but your wills not Peters words are the foundation of your faith and so you can make a shew to wrangle you little care for trueth or substance k Defenc pag. 140. li 25. This if you do not acknowledge the shame of absurditie and contrarietie which in your fansie you accuse me of that Christs soule died and died not will sit neerer to you than to me Is this enough to say the word You may soone write if you make it suffâ—…cient to say what you list but your absurdities and contrarieties are not so easily declined as you would sleightly ouerslippe them Looke backe to your former footing and see how shamefully you shun your owne assertions Examining the place of Peter after your learned maner and labouring as you thought with impregnable force to prooue when Peter â—…yth Christmas mortified in the flâ—…sh but qnickened in or by the spirit that the spirit could not there be taken for Christs humane soule
towards a trueth but this is cleane kam to that you said before Your former speach was these paines doe alwayes accompanie the wicked and now you turne the cake in the pan as if that side were not burnt and tell vs they are alwayes wicked whom those paines doe accompanie ordinarily Forsooth this is not How handsomly the defender shifteth hands that you said before and if you be ashamed of your follie and falsehood I am not against repentance But it were plaine dealing to confesse the fault and not to bring in an ape for an owle and say it is the same Creature And yet forsooth whether this position be true or not is without the compasse of your skill For first what is ordinarie with you once a weeke once a moneth or once in seuen yeeres you haue gotten a word that you may winde at your will and limite as you like best and yet without all proofe you resolue that these paines doe ordinarily accompanie the wicked experience I trust you will take none vpon you for then by your owne rule you must be alwayes wicked to sift other mens souls what paines they feele though they be wicked I win you haue no way but by report or conâ—…ecture which are both vncertaine Warrant in the word you haue none that such paines doe alwayes or ordinarily accompany the wicked the contrarie may rather be thence collected For when the wicked shall say q 1. Thess. 5. Peace and safetie then shall suddaine destruction come vpon them Peace and safetie in the paines of hell I suppose they haue nor cause nor will to say In Peace then safety not in the pains of the damned are many if not most of the wicked till destruction come vpon them which is not alwaies nor ordinary since they can be destroyed but once and vntill that time their ease and abundance make them forget God r Defenc. pag. 141. li. 18. Againe you pretend to haue much against me where I say the feeling of the sorrwes of Gods wrath due to sinne in a broken and contrite heart is indeede the onely true and perfectly accepted sacrifie to God True so I said and againe I say it What see you annsse in it Then vnhappie men are the godlâ—…e say you which are at any time free from the paines of the damned to what purpose is this I speake of Christs sacrifice Thus your triumphs before the victorie come to nothing but blasts of vanitie If I mistooke your meaning you are the more beholding to me the sense which you now expresse is worse then that I charged you with and yet I tooke your words as they lay which because they were namely applied neither to Christ nor to vs by you I pressed you with the lesser absurditie of the twaine Why your words might not be referred to the faithfull I saw no cause Dauid confessing that the s Psal. 51. v. 17. sacrifices of God he meaneth esteemed and required of God are a troubled spirit and a contrite and broken heart causeth the sacrifice of righteousnesse to be accepted I strained your words no farder then Dauids but sayd you miâ—…construed the wordes of the holy Ghost if you tooke a broken and contrite heart repenting his former sinnes for the paines of hell suffered in the soule You now say you ment this of Christ that his broken and contrite heart feeling the most vehement paines of the damned was the onely true and perfectly accepted sacrifice to God and aske me what I see amisse in this I will soone tell you Where I would haue charged you with a single error against the Godly by reason your wordes are indistinct and doubtfull you loade your selfe with a double iniurie against God and his Sonne For first the sacrifice of Christes bodie by which we are sanctified as saith the Apostle is excluded from being a true and perfectly accepted sacrifice if the paines of hell in his soule be onely the true sacrifice Secondly a false sacrifice deuised by your selfe and neuer offered by Christ is obtruded by you vnto God as the onely true sacrifice which he must perfectly accept and so where before you blazed an vntrueth you be now come to bolster it vp with impietie For where no Scripture doth witnesse that Christ suffered any such sorrowes and paines of hell as you surmise you now openly professe that all sorrowes and sacrifices besides this were neither true nor acceptable vnto God and that this your deuice surpasâ—…eth all the merits and obedience of Christ whatsoeuer t Defenc. pag. 141. li. 30. Where Austen seemeth to denie that Christes soule might die he denieth that Christ suffered any paines of damation locally in hell after his death as it seemeth some held about his time whom heere he laboureth to confute If your ignorance were not euery where patent some man perhaps would stumble at your report but you are growen to such a trade of outfacing that almost you can doe nothing else That any such opinion was held in Austens time as you talke of and that he laboured there to confute the same is a maske of your making to hide your owne blemishes Austen refelleth that as a fable in exact words when he saith Quis audeat dicere who dare say so Now if some had so held he must haue said some doe say so but who dare say so is as much as no man dareth say so If no man durst so to say then no man was so wicked or irreligious in Austens time as to dare say that Christs soule died which now is become the greatest pillar of your pater noster As for suffering in hell locally it is a fiction of yours fastened to S. Austen he hath no such words and therefore no such meaning u Defenc. pag 141. li. 37. He had no necessary cause â—…o speake of the second sense thereof how the soule may be sayd to suffer death extraordinarily for sinne imputed onely neither doth he speake against that in Christ. S. Austen a man would thinke had cause to know how we wâ—…re râ—…d by Christ and surely if he were ignorant thereof you would not iudge him worthy to be a Curate in your Conuenticles but shew that he who taught so much and wrote so much as his works declare euer spake word of your new-found redemption by the paines of hell suffered in the soule of Christ or by the second death Against it he often speaketh when he so soundly and sincerely collecteth out of the Scriptures that Christ died for vs the death of the body onely and not the death of the soule And this how could it be a true or tolerable assertion if the Scriptures did auouch or the church in his time had professed the death of Christs soule to be the chiefest part of our redemption for sinne and reconciliation to God Wherefore neuer dreame he had no necessarie cause to speake of your sense if your sense had beene a part
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 aâ—…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 blaâ—…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 Chriâ—…t to men not to
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 Iâ—…num li. 1. Augustine x Theodor. diol 2. 3. Theodorete y Leo epist. 97. 〈◊〉 Leonem Leo z Cassi. de incarnat Domini li. 7 ca. 5. Cassianus a Gelas. de duabus in Christo natâ—…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
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 〈◊〉 sacrifice which consisted of the offering of his body deliuered to death and his bloud shed 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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
is into hell Euthymius After death they shall descend to hell Lyra. Into the lower parts that is to Gehenna which is in the lower parts of the earth So Pellican They that seeke me to death shall fall on destruction and be rather thrust downe to hell Pomerane These things shew that all the endeuours of such as be enemies to godlinesse shal be frustrate and they shall descend to hell to euerlasting death Westhmerus followeth Pomerane word for word Bucer Dauid denounceth destruction to his enemies seeking his soâ—…le to death as that they should be cast downe to hell which he meaneth by the lower parts of the earth The verse ensuing fortelleth the reiection of their carcaâ—…es to be meat for Foxes Felinus insisteth on the very same words Mollerus They shall goe to the lowest parts of the earth that is they shall vtterly perish and descend to hell and their carcasses be cast abroad in the fields to be torne and deâ—…oured of wild Beasts Hauing now found by the circumstances of the Scriptures themselues as also by the iudgement of so many Iewish Rabbins Christian writers old and new expositors that your heaping vp of Hebrew phrases is but the vaine broching of your owne fansies and consequently that there is no cause for you to controle the full consent of so many learned Fathers as haue applied the Apostles wordes to Christs descent to the lower parts of the earth that is to hell which the Scriptures place vnder the earth Let vs see which of these two senses yours or mine best fitteth the apostles purpose Of yours I may safely say it hath no coherence with the wordes nor intent of the Apostle For these two verses the ninth and the tenth interposed wiâ—…h a parenthesis apparantly pertaine to the verifying of Dauids wordes cited immediately before in the eight verse that Christ ascending on high lead captiuitie captiue Before Christes ascending by way of relation the Apostle putteth Christes descending and because descending and ascending must haue contrary extreames from which and to which the motion is made therefore to the highest heauens aboue which Christ ascended Paul opposeth the lowest parts of the earth to which Christ first descended The end of his descending is comprised in Dauids wordes to leade Captiuitie Captiue which must be from the place of their chiefest strength euen as the end of his ascending after hee had led captiuitie Captiue was to giue gifts to men Now these two are the greatest blessings that Christ in this life bestoweth on his Church and in order follow one the other as Dauid first and after him the Apostle setteth them For we were first to be deliuered from our enemies and from the hands of all that hate vs I meane the enemies of our soules as Zacharie filled with the holy Ghost did prophesie we should before we could serue him without feare in holinesse and righteousnesse as wee ought to doe â—…ll the dayes of our life Deliuerance from the power of our enemies we had none but by Christs conquering them and leading them Captiue And full conquest ouer them Christ had none but by rising from the dead and treading vnder his feet all their power and strength not onely against himselfe but against all his And no place fitter to dissolue and breake all their force and might then in the chiefe castle of their kingdome which is hell seated in the lower parts of the earth So that this exposition of the learned and auncient Fathers which I before abundantly deliuered in their owne wordâ—…s is so farre from any iust challenge that it orderly and plainely lightneth and iustifieth the wordes of Dauid which the Apostle there taketh vpon him to illustrate Now in your exposition there is no such thing For first the graue is not in the lower parts of the earth nor opposite to the height of heauen whither Christ ascended according to the Apostles wordes Next Christ descending to his graue was rather lead captiue of death then shewed any conquest ouer death Thirdly before Christ many rose from the graue as well aunciently raised by Elias and Elizeus as then newly by Christ himselfe But this conquest which Dauid heere celebrateth was not ouer the graue onely but ouer hell Satan sinne death and all the power and feare of the enemie which Christ led Captiue leauing none vnconquered and made an open shew of them triumphing ouer them in his owne person as the same Apostle elsewhere deliuereth Therefore this place must stand for good till you or your friends bring better helpes to vnioynt it then your and their idle phrasiologie gainsaying the whole Church of Christ for your priuate nouelties and vanities Where you expound the text and say he descended to the lowest and ascended to the highest that he might fill all places with the presence of his manhood you speake both inconueniently and farre from the Apostles meaning You adde to it with his presence very deceitfully in a differing letter like the text and together with the text What censure this deserueth the godly doe know What censure deserue you that cannot speake three lines without an open iniurie or manifest folly You first confesse I expound the text and then you charge me with adding to the text as if any man could possibly expound any place of Scripture and adde nothing to the wordes Then were plaine reading of the text the best expounding of it and so should all exposition be superfluous and iniurious as most of your expositions are And who besides you so deepely doteth as to charge an expositour with saying somewhat besides the text but I adde it in a different letter like the text and together with the text I cannot expound any place of Scripture but I must insert the wordes of the text which I expound and ioyne them together with mine owne The text I cite not three lines before exactly as it lieth in the apostles writings and set by the side the quotation of the place Ephes. 4. with a direction to the wordes alleaged by me out of the apostle I then reason from the true meaning of the apostles wordes who saith that Christ first descended to the lower parts of the earth and ascending on high lead captiuitie captiue Whence did Christ lead captiuitie captiue but from the lower parts of the earth If that were the purpose of his descending the lower parts of the earth were the place whence he lead captiuitie euen all his our enemies captiue And so I made the conclusion of mine owne and not a fresh allegation as you absurdly mistake of the Apostles words Christ then descended into the lower parts of the earth and thence lead captiuitie captiue that he might fill all places with his presence Where if your eies were not more then dimme you might soone see I quoted no text as I did before but declared by mine owne wordes inserted what I gathered out of the
the perfection of their celestiall glory Otherwise against you and all that out of this place surmise that iust mens soules shall not be deliuered out of Sheol till the resurrection the sense and words of Dauid in this are pregnant enough For Dauid putting a difference in thâ—…se two verses betwixt himselfe and the wicked and that with an aduersatiue coniunction since the soules of the wicked are in Sheol presently vpon their deaths if Dauids must be there also what distinction doe his wordes make betweene himselfe and those others of whom he spake before Againe he saith God will deliuer his soule from Sheol ki cúm or quia when he shall receiue me or because he will receiue me Take which you will it is plaine by the Scriptures and by these very words of Dauid that so soonâ—… as God receiueth the soule of man it is deliuered from Sheol But hee receiueth the soules of his Saints instantly vpon their deaths they are therefore presently deliuered out of Sheol and stay not there by any force of Dauids wordes vntill the resurrection Lord Iesus sayd Steuen euen as he was stoned receiue my spirit The begger died saith the Gospell and was caried by the Angels into Abrahams bosome This day shalt thou be with mee in Paradise said Christ to the theefe He that beleeueth in him that sent me saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is already passed from death to life If the faithfull passe so soone to life they bee as soone deliuered from Sheol by Dauids owne confession against which I will heare neither you nor any man liuing Againe that Psalme sheweth it also where it is thus written My soule is filled with sorrowes and my liâ—…e draweth neere to Sheol by his life he meaneth his soule the proper cause and fountaine of life in him which also in â—…e first part of the sentence hee nameth By these rouing and licentious glozes builded on the sands of your owne saying you thinke you may prooue what you will and all shall be expresse Scripture if you say the word Life you will haue to be soule drawing neere to be abiding in The graue to be the generall condition of soules deceased and to warrant all this your selfe is the soothsayer By his life he meaneth his soule which also in the first part of the sentence hee nameth as the manner of phrase in the Psalme is in the second part to speake of the same things that are in the former Many verses in the Psalmes doe illustrate the selfe same generall with diuers parts adiuncts and consequents but that the words be of all one force or signification in euery such verse this is an other of your new found methodes which is nothing else but a meere confusion of all things For will you see with your manner of phrase as you finâ—…ly furbish it what consequents hang on these kind of collections This life of which Dauid speaketh continueth not in Sheol because it is vtterly exstinguished by Sheol ergo the soule likewise is mortall and wholy perisheth in Sheol for so doth the life mentioned by Dauid which you say is all one with the soule Againe if both these parts import one sense then the iust in Sheol are filled with sorrowes for so are the former wordes of Dauid And if that be true how much hath the spirit of God deceiued vs who bad S. Iohn write blessed are the dead which hereafter die in the Lord euen so saith the spirit for they rest from their labours But that was the spirit of trueth and therefore the spirit of error in you sucketh these absurdities out of the Psalmes by your misconstruction of them Indeede I denie not but life may signifie heere the whole person of man and so may nephesh the soule also very well and then Sheol and Hades signifie not peculiarly and distinctly the graue which is only for the car casse but the condition of the whole man after he hath no being in this world And per aduenture so it is vnderstood heere in thâ—…se places in which sense Sheol and Hades are farre from signifying hell yea or heauen either yea or onely and meerely the graue but it signisieth destruction out of this world and not being heere any more as aforetime to the whole person that is both to the bodie and to the soule The idle deuices of this wild-gooseracer who would spend either time or paines to tracke when he reeleth to and fro like a man pot-shotten with it may be and per aduenture it is so and closeth vp all in the end with a dangerous destruction which he maketh to be iust nothing Boyes meanely Catechised can soone conceiue that death or the graue bringeth with it an end of all earthly things from which the wicked are loth to depart as hauing no farder nor better hope after this life and therefore to them death is a destruction indeed that is a ceasing of all their pleasures and an encreasing of all their paines To the godly who put not their hearts to the things of this world but desire to bee dissolued and to bee with Christ and in comparison of his presence account all earthly things to be base and burdenous death is a gaine and no destruction because they renounced the loue of all these worldly thinges before hand and sought for the permanent citie whose founder is God Wherefore to them this bodie is a burden this life is a warefare and this world is a desert full of snares and pits Wherein they wander as pilgrimes and strangers If then to lay aside these troubles and trifles and to be freed from all labours and dangers and to come home to the countrcy and citie which God hath prouided for the faithfull be in any wise mans sense a destruction then haue you some reason to call the generall condition of death as well to the iust as to the wicked a destruction but if that thought and speech be void of all religion and reason then doe you houer in the midst betweene heauen and hell and huddle saluation and damnation in one generall condition or state as you call it and when you sce what inconuenience will follow thereof you make it nothing but a meere priuation or an end of things past And this you would applie as well to the person of Christ whose soule you say was in no Sheol but this as to al his members whose soules shall not be freed from this destruction and Sheol till the day of resurrection Did you speake of the nature of death in it selfe or as it taketh hold on the wicked I would allow the word destruction which if it be well vnderstood is more then a mâ—…re priuation but when you presume to peruert the Scriptures with peraduentures and to sow to them what sense you list as may best fit your monstrous fancies lâ—…t no man be offended if I often thinke it fit to reiect your
with heart and voice ceaseth by reason the body seuered from the soule by deaâ—…h câ—…n not concurre with the soule in any speach action or affection whatsoeuer So â—…uch then as is dead in the iust is vtterly made vnprofitable by death to performe any such duty to God For that which is dead is depriued as of life so of all sense and motiâ—…n answerable to that life which is lost But an vtter want of praising God is in shâ—…l as Ezechiah declared the place therefore where the soules of the iust deceased are is not Sheol by the scriptures since they doe not cease to confesse and praise God In Sheol you say there is no such praysing of God as on earth In Sheol I say there is no praysing of God at all Now let vs see to which of these two the Scriptures accord You thought with a wrench as your manner is to decline the force of trueth and make way to your fansie but the Scriptures hold you faster then so In the very same verse the next words are They that goe downe to the pit cannot hope on in or for thy trueth Whosoeuer confesseth or praiseth God must hope in the trueth of God They can therefore no way confesle or praise God Now the soules of the iust no question confesse and praise God They are not therefore in the pit which the Scriptures call Sheol And so much you might plainly haue perceaued by the words of Salomon if trueth had been in greater request with you then your owne deuices The liuing saith Salomon know that they shall die but the dead know nothing at all There is neither knowledge nâ—…r wisedome in Sheol whither thou goest And of Dauid likewise Shall thy wonderous works be knowen in the darcke and thy righteousnesse in the land of obliuion If the soules of the iust and blessed be in that place which the Scripture calleth hSeol as you stifly maintaine then haue they no wisedome knowledge nor memorie at all no not of Gods righteousnesse and trueth But that were to prop vp error with open heresie and as before you gaue a good push to denie the Resurrection of the flesh by saying their bodies wasted to dust had no being at all so by this you fairely abolish the immortality of the soule and by consequent lâ—…e euerlasting For if the bodie be nothing after it returneth to dust and the soule after this life remaining in Sheol as you say can haue neither wisedome nor knowledge nor memory of Gods righteousnesse and trueth as the Scriptures say you must hold a new creation of other bodies and other soules before either soules or bodies can be partakers of life euerlasting This is your world of soules for which you make so much worke and whither you striue to bring the soule of Christ defending that his soule was in your Sheol where the Scripture saith is neither wisedome knowledge nor memorie And so handsomly you haue set vp the sides of your Sheol that by your Resolution it is indeed no positiue thing properly but a meere priuation of this life and yet it is the condition or place as well where the iust mens soules are after death as that where the daâ—…ned are And lastly it is the land of the dead where they see him euen the Lord which must needs be the place of blessed soules These many variations you haue made vs and all these be properly Sheol in the Scriptures and yet Sheol is neither hell nor heauen but somewhere no where if you could tell what to make of it And the proofe of all this is as pretious as the place it selfe For since the iust goe to Sheol as well as the wicked and there remaine til the resurrection the bodies of the Saints waste away to nothing in the graue neither haue any being at all consequently their soules must haue their habitation mansion and abode in Sheol which is in the land of the dead soules where they see God and yet this condition and place common to them with the wicked who can neither see God nor haue any bleslednesse Much to blame shall I be if I correct not mine opinion vpon such pregnancies as these be The figuratiue senses of Sheôl as when men liuing thinke or complaine they are in Sheôl or other things besides man are said to goe to Sheôl I purposely let passe the corruption of all earthly things returning to dust for the sinne of man as man doth And the feare and force of destruction persuing man in this life if he seeke not to God for helpe are figuratiue significations of Sheôl in the Scriptures but deriued by resemblance from the proper significations thereof as likewise the consoquents depending on the higher Sheôl appointed for the bodies or on the lower prepared for the soules that are dead are sometimes intended by that word and comprised in it as adherents and accessories vnto it These I say I omit because we reason heere of the proper signification of Sheôl which conâ—…th places vnder earth prouided for sinners to which the bodies depriued of life and soules forsaken of grace descend as to the mansions assigned them by the iust iudgement of God for euer That the soules of the Righteous are in Sheôl till the Resurrection the more you labour to confirme the lesse cause I find to beleeue since you therein wâ—…der most vnwisely not only with meere vnâ—…tainties and many contrarities but euen to open and most desperate falshoods To the verie same purpose the Seâ—…gint vse Hades For it is well and truely acknowledged by you that both Sheol and Hades are iust all one I neuer doubted but Hades in Greek was vsed by the Septuagint to expresse Sheol in Hebrew and with them did note as well the graue where the bodies of men lie silent and dead as the place of punishment whither the soules of the wicked descend but in the new Testament where our Sauiour often and openly reuealed the place and paines of the damned there the Euangelists and Apostles distinguishing the death of the body from the destruction of the soule and counting the one to be but a sleepe to the godly They separate Hades from Thanatos and vse them diuersly referring hades to signifie the place of torment whither the wicked are condemned which is hell and expressing by Thanatos the dissolution of soule and body saue when they speake of the death of the soule either on earth which is the losse of all grace or in hell which is an exclusion from all gloâ—…ie and a subiection to perpetuall and intolerable misery in which case they doe not forbeare the word Thanatos death The Greeke fathers exactly follow this signification of hades for hell which they learned from the Euangelists and Apostles Your fitting of Dauids phrases to your owne deuices is a dangerous and deceitfull course For you make what you will of his words and then conclude your owne
as you doe tending all to expresse one thing but seeke a little to shew vs what matter is contained in them you should soone see what labour you haue lost in this Carrecke of words which you haue newly brought vs home Your meere and simple death which you say is nothing els but the going asunder of the soule from the body hath of necessitie thus much in it It is the separation of the soule from the body which is the cause of life in the body It is the dissolution of the person which consisteth of body and soule It is the priuation of life which endeth with the departing of the soule It is the continuing of death since possibly there is no regresse from the priuation to the habite without the mightie hand of God working aboue nature For the soule departing neuer returneth till God commaund by whose word heauen and earth were made What now after death becommeth of both parts of man is no hard matter to conceaue Salomon saith Dust meaning flesh first made of dust returneth to earth as it was and the spirit to God that gaue it by him to be disposed and adiudged to ioy or paine as pleaseth him The body then goeth to corruption the soule receaueth iudgement where it shall remaine in hell or heauen till the bodie be restored againe which shall be at the last day Descending to hades after death cannot be verified of the whole person of man but in respect of the parts Referred to the body it is as much as buried and laide in the place where it shall putrifie and returne to dust Applied to the soule it must signifie the place to which the soule is caried which I say must be vnder earth since heauen is neuer called by that name nor expressed by that word either in the Scriptures or in any other sacred or prophane writers The power and dominion of death which you so much speake of is nothing else but Gods ordinance that from death there is no returne to life till hee appoint If then there be no dominion nor kingdome of death preuailing or ruling in heauen where the soules of the Saints are without their bodies then Christ in ascending to heauen descended not to Hades Againe with what trueth can you auouch Christes soule came vnder the full power and dominion of death since death had no power ouer the bodie or soule of Christ longer or farder then he himselfe would permit and his soule free from all bands and paines of death destroied the dominion and kingdome of death to which it was alwaies superiour and neuer subiect but onely that he might shew himselfe with greater power to be conquerer of death rather in rising from the dead then in declining the force of death as if he were not able after death and in death to dissolue the dominion and power of death Wherefore your exaggerating the power and dominion of death OVER THE SOVLE of Christ and that IN HEAVEN whither you graunt Christes soule went after death is not onely a vaine and idle flourish but a poisoned and pestilent doctrine if you take not heed to it since no power of death but Christes will to shew himselfe Lord of life and death either seuered his soule from his bodie or bestowed his soule in any place after death or detained him in the condition of death but he was free to die when he would and rise from death when he would which euerteth all power and dominion of death ouer him how much soeuer in wastefull wordes you auouch the contrarie Touching the proprietie of wordes that you say is as true as the rest For Hades hath no such natiue and proper sense as you talke of but exactly and directly when it is referred to a place and not to a person signifieth a place of darknesse where nothing can be seene as with one consent Heathen and Christian writers acknowledge And the word descending after death which you must applie to the soule ascending to heauen you childishly change into the fall of the person from lise to death or inconstantly varie you know not how to Christes submission when he died or his abasement by lying held and subdued so long time in death Where againe you incurre the same sands that you did before in affirming Christ was held and subdued of death for the time which is plainly false doctrine since he would abide that time in death least any should thinke him not truely dead but was neuer vnder the power and dominion of death And as for lying held in death that phrase is strangely referred to the soule of Christ which ascended to the third heauen with more honour and ioy then it receaued in this life heere on earth What Ruffine saith is not much to be regarded if we beleeue S. Ierom neither was Ruffines faith sound nor his authoritie any thing in the Church and yet were he woorth the respecting he maketh more against you then for you For first these wordes are not vsed as an exposition of Christs descent to Hades but Ruffine saith Diuina natura in mortem per carnem descendit non vt lege mortalium detinerâ—…tur a Morte sed vt per se resurrecturus ianuas mortis aperiret The diuine nature of Christ descended to death by his flesh not to be held of death after the law of mortall men but that rising of himselfe hee might open the gates of death Where he saith the diuine nature descended to death he speaketh not of the soule but of the godhead of Christ which words by your leaue require a sober interpretation and yet in respect of the diuine glory the phrase of descending vnto death signifieth Christes submission to die not his descent after death And withall he refelleth two of your fansies first that Christ was was not held of death which you say he was Secondly that he followed not heerein the lâ—…w of mans nature which you say he did And that Christes soule descended to hell by Ruffines opinion his wordes are plaine enough in many places He applieth that to Christ which Dauid saith Thou hast brought my soule out of hell and alleaging the place of Peter In his spirit Christ preached to them which were in prison heerein saith â—…e it is declared quid operâ—…â—…gerit in Inferno What Christ did in hell So that the lesse hold you take of Ruffine the better for you and your cause he will doe more harme then good If any thinke this to be somewhat figuratiue yet is it verely so familiar and easie to all people as that other word in the Creede is he sitteth at the right hand of God yea it is farre easier When you can diue deepe into your owne fansies you thinke them as familiar to all others as to your selfe If this were so easie and readie with the simpler sort as you make it me thinkes it should not so much trouble
questioned which you say was without any presence of his humane soule and consequently must be referred to his diuine nature I aâ—…irme the contrarie that this exaltation to be Lord ouer heauen earth and hell pertained not to Christes Deitie which neuer wanted that Soueraintie but to his manhood which was obedient vnto death and was therefore aduanced to this hight And since this conquest ouer hell was reall in proofe not verball in claime speciall to Christes person not generall to all his members and performed after Christes death not by Christes diuine but by his humane nature this must needs be referred to Christes soule which might descend to hell and must before it could shew it selfe vanquisher of hell and not to his bodie which lay dead in the graue and could neither ascend nor descend till it was restored to life You make Christ Lord ouer hell because he kept himselfe from thence but so were all the faithfull whose soules were not inclosed in hell whom yet the Scriptures make not Lords ouer death and hell but deliuered from both There must be a conquest peculiar to Christ whereby he did take all power from them and reserued it to himselfe and rose from death as hauing the keyes of both The particular manner whereof in time and other such circumstances though the Scriptures do not expresse yet must not the general be doubted because the Scriptures witnesse that Christs soule was not left nor for saken in hell of Gods diuine power and presence but thence returned as conquerer of all Satans power and Dominion This the Church of Christ hath alwayes professed and this may the godly safely beleâ—…ue notwithstanding M. Broughtonsbedlom proclamation that it is the generall corruption of religion Scripture and all learning Our fourth reason There is altogether as great reason and as vrgent cause that Christ whole man both soule and bodie should be present in hell to free vs thence wholy that is our soules and bodies as there is that his soule must be there present to free thence our soules Heere I wish you would answere my proposition without skoffes and taunts and â—…autie disdaine as your manner is You cannot mocke and that is great pitie When your propositions want not only proofe and trueth but learning and vnderstanding shall I say they be sage wise Christian resolutions your deuices I call dreames your contradictions I call contrarieties your neglect of all Councels and Fathers I call presumption and your shifting and outfacing affirming that which is false and dâ—…nying that which is true I call vnshamefastnesse if not impudencie What other names should I giue them I professe I cannot flatter you in your fansies neither see I any cause why you regarding no man besides your selfe should thinke your selfe fit to be regarded with the disgrace of all auncients and others Where the matter is not meet to be reiected with disdaine I vse it not and where it is why should I not Yet now you would haue a direct and faire answere to your proposition though you little deserue it you shall This which you mention to wit our deliuerance from hell was not the onely cause of Christs descent thither his owne honour and right that suffered shame and wrong at Satans hand on the crosse was the chieâ—…e cause of his descent that after death he might shew himselfe in his manhood the conquerer and destroier of Satans power This you cleane leaue out of your proposition because you would be sure to bring nothing that should be sound and sufficient Againe your proposition as it standeth hath no strength in it besides your owne imagination For hell once subdued and conquered by Christ needeth not the second time to be conquered Since then till the day of iudgement hell hath no more but the soules of the wicked some few excepted who descended aliue to hell what needed more then the soule of Christ to conquer hell Thirdly sâ—…ing the body is cast into hell to increase the paines of the soule the soule being acquited and freed from hell there is no cause the body should goe thither And so in respect aswell of Gods ordinance till the day of doome as of the soules preeminence in and ouer the body the soule of Christ after death might iustly discharge our bodies and soules from all the power and claime that Satan had against vs. Lastly the proportion which Fulgentius Athanasius and others mention as deriued from the Scriptures that as the two parts of man after death were for sinne appointed to two seuerall places his soule to hell and his body to the graue so the Redeemer did â—…etch man backe againe from those two places of condemnation with the presence of his soule subduing hell and of his body resisting corruption this pâ—…oportion I say gâ—…ounded on the Scriptures is more then you can any way confute or open your mouth against with any trueth You aske why this going to hell by our Sauiour was not rather afâ—…er his resurrection when both paâ—…ts were ioined together First because by death which is the separating of the soule from the body Christ was to destroy both death and hell Next he was to rise conquerer of them both and not after his resurrection which was a conquest of both to reconquer them againe This therefore is an vnwise demand and sheweth that you doe not vnderstand what belongeth to Christs death or resurrection who was to rise the full conquerer and Lord of all his enemies in his owne person and not aâ—…ter his resurrection to make a new conquest ouer them And therefore your heaping of seuenteen places of Scripture in the margine of your booke to shew that Christ died and rose againe is to let men see that you haue emptied your note Booke and there find that Christ did rise from the dead To which if you will adde which is the true intent of all those places that Christ was to rise a perfect conquerer of death and hell you shall make so many proofes that Christ conquered both before and with his resurrection and by no meanes after it For his resurrection was manifest proofe that neither his soule was forsaken in hel nor his flesh left to see corruption in the graue and therefore both hell and death were perfectly subdued when he ioined againe his soule to his body and aduanced them both to an immortall and celestiall life Considering then whence the parts of Christs manhood were taken when he rose from the dead to wit his soule from hâ—…ll where it was not forsaken and his body from the graue where it was not corrupted you shall easily see if you doe not wilfully shut your eies that the power and force of Christs resurrection beganne with the subduing of hell by his soule and ouermastering putrifaction by his body Against whose soule and body since neither destruction nor corruption could preuaile it was not possible but he should rise vanquisher and Lord
your skilles to bring Articles of the Creede to be phrases as if the Apostles and their followers which were the first planters of Churches had ment to teach the simple people not principles of faith but certaine Greeke or Hebrew phrases He that will suffer you to turne his faith into a phrase let him take heed that insteed of heauen he light not on hel which is one of your chiefe phrases But you neuer said that Hades signified heauen You may saue this from a lie if you be not he that wrote this part of your booke as by the crossing and changing of your owne assertions it is euident to euery wise man you did not but otherwise if the quoting of other mens authoritie to prooue Hades to be heauen may conuince you to be of that mind with them whom you cite for that purpose you haue most plainely auouched hades to import and containe heauen Whose words are these I pray you in your Treatise This most singular place sheweth that Hades with them is not properly for hell but for the world of the dead and SOMETIMES AS NAMELY HEERE EVEN FOR HEAVEN So in the next page Againe he saith of heauen that it is an vnseene estate EVEN HADES AS IT IS COMMONLY CALLED Wherefore it is plaine by Plato Hades sometime may bee vnderstood for heauen yea and with the Grecians it was a common phrase And Stephan â—…iteth Plutarch concerning the godly departing being in hades that is in heauen he meant I thinke and not in hell Infinite places might be brought to like purpose but these may suffice which whether they you by them auouch hades to be taken for heauen or no I leaue to the iudgement of the Reader as also whether this be not impudent facing and worthy of other wordes at which you take so much offence Yea this very Article Christ dâ—…scended to Hades you expound by pretence of Bullingers wordes he did goe to Abrahams â—…osome that is into heauen That you auouch Philip. 2. for it is more strange where we haue not one word of his locall being in hell And that the Coloss. 2. should prooue it passeth all the rest Where though we graunt you your reading yet the expresse text referreth that triumph to Christes crosse which you openly deny You doe well to make an Apologie for your impudency and facing the next sentence before but if you reclaime those tâ—…ades of yours you renounce the most part of your obiections and probations in this your defence For doe I cite either of these places in the Pages which you quote to prooue Christes descent after death to the place of hell When you in your proud and scorneâ—…ull humour mocked at Christes actuall conquest and tâ—…iumph ouer hell in generall and called it a woorthie priuiledge surely and very honâ—…rable 〈◊〉 to â—…iumph and insult vpon the â—…ice miserable wofull wretches in their preâ—…t vnâ—…eakable damnation adding All the world knoweth it is the most in glorious and vilest debasing to represse this disdainfull and proud conceit of yours I told you The Apostle made it a part of Christes high exaltation that euerie knec as well of things vnder earth as of things in heanen should bow vnto him and did you thinke it a matter to be mocked and derided and of the place to the Colossians I said What lâ—…iteth then since these wordes were not verified on the crosse but they did take place in his resurrection and therein as by the effects it was most euident and apparant to the eies of all men he did spoile powers and Principalities and made a shew of them openly and triumphed ouer them in his owne person When I speake of things euident and apparent to all mens eies I speake not of things done in hell where no man liuing was present but prooued against you as well by your own wordes as by the Apostles that this triumph was not perfourmed and executed on the crosse though there deserued and purchased For you your selfe debase Christs triumph on the crosse with woorse wordes then I doe you say it was a miserable triumph yea a piteous triumph it was indeede where himselfe remained in such woefull torment where appeared no shew of conquest I say not so but that on the crosse Christ humbled himselfe euen vnto death and thereby merited to be exalted aboue all names and sorts of creatures which God after death most gloriously perfourmed vnto him when euerie knee of those in heauen on earth and vnder earth bowed vnto him and confessed him to be their Lord. This was all I said in those places which you traduce and yet if I had said more and applied them to the actuall triumph of Christes soule after death I wanted not better authoritie so to haue done then you haue any for so many cart-loades of concâ—…its as you haue brought vs. But of both these places I haue spoken before what may suâ—…ce and he that will see more thereof may read what Zanchius hath learnedly and soberly written of those places Ephes. 4. vers 9. and Coloss. 2. vers 15. Where he likewise affirmeth Patres serè sic explicant ex nostris non pauci neque vulgares The Fathers for the most part doe so expound it and of our writers not a few nor the meanest That of the Councels how Christ rose againe hauing spoiled hell I easily yeeld seeing that prooueth not his locall being there Then first you yeeld that Hades with all these generall Councels signifieth hell Next you yeeld that hell was spoyled by Christ before he rose for he rose hauing spoyled hell Thirdly you yeeld that this was done by Christes manhood since his Godhead can be said in no wise to rise from the dead and consequently by his soule since he spoiled hell before he rose when yet his bodie was dead in the graue There remaineth no more but this question whether the soule of Christdid this absent from the place or present in the place which was spoiled And since the scriptures auouch that Christs soule was in Hades which was spoiled as these three generall Councels assirme it is without question that Christes soule present in hell spoiled hell before his resurrection and so returned to his bodie which is the very point you all this while denied and with so much lost labour impugned And least this cause should depend on your slipper turnes and returnes we must vnderstand that not only the generall Councell of Ephesus confirmed and allowed these wordes in the Synodall Epistle of Cyrill to Nestorius but the Councell of Chalcedon and the second Councell of Constantinople ratified the same So that what sense Cyrill had in these wordes the same did the Councell of Ephesus follow Cyrill himselfe there sitting and declaring his owne meaning Yea the Treatises of Cyrill expounding these wordes are inserted into the Acts of the Councell of
renounceth apparantly this sense of the Creed that Christ descended to the hell of the damned Now that is nothing so they thought not good in this Article of the Creed to expresse more then was aunciently set downe for the people to beleeue but they doe not reiect as false whatsoeuer they omit of the later words of King Edwards Synod For so they should reiect this also for false that Christs body lay in the graue till his resurrection which I trust no Christian man doubteth Three things I said there were which the later Synod might conceaue to be conteined in the former that could not be iustified by the Scriptures and in that respect they might leaue out those later words not cutting of putting out or casting away as you ruffle in your termes euery thing there mentioned for so they should cast away aswell the buriall of Christs body as the presence of his soule in hell but refraining to confirme those later words both because there was somewhat amisse in them and they would not impose more on the people to beleeue then was at first comprised in their Creed as also for that they would not establish this to be the right and vndoubted sense of Peters words that Christ in soule preached to the spirits in hell You â—…arge these words of King Edwards Synod with two points which are not in them First that it saith how the spirits of the iust were in hell and that Christ descending thither staied there till his resurrection In me you would make this a great matter so to misreport the words of a Synod which indeed saith nothing hereof Were there no more but this in the words of that Synod that the preaching of Christ to the spirits in hell is set down there as the sole cause of his descent thither or that this sense of S. Peters words is imposed on all men by their authority to be beleeued either of these was reason sufficient to omit those later words of King Edwards Synod But if we rightly looke into the manner and purpose of their speach we shall easily see that I wrong them not For by those words they ment to shew the places where Christs soule and body did abide after they were seuered vntill the resurrection His body say they euen vntill the resurrection lay in the graue his soule being breathed out was vntill the same time with the spirits in prison or hell and preached to them as the place of Peter doth witnesse To say that the soule of Christ dismissed from his body was not at all in the place where the spirits of the iust were had been repugnant to Peters words in the next Chapter if we grant as they did by these words of Peter that Christ preached to the dead For there it is said The Gospell that is the glad tidings of Redemption performed was preached to the dead Which could not be to the wicked since the Gospell was not preached vnto theÌ„ but the iustnesse of their condemnation rather published vnto them Since then as they tooke S. Peters words Christ preached to both the iust and vniust and by their Article declaring where Christ abode after death no more is expressed but that Christ was with the spirits in prison and hell and preached vnto them How can it in any reasonable mans iudgement be auoided but that their words implie the iust were in prison and in hell where Christ preached Neither was this so strange a thing in those daies since many hundred yeeres before it was receaued in most mens mouths and minds that the iust deceased before Christs death were in the same place called hell with the wicked though not in the same paines and many of the Fathers directly affirme no lesse Seing then themselues in their words make no difference betwixt the iust and vniust and generally auouch that Christs soule was with the spirits in hell and preached to them by warrant of Peters words who saith The Gospell was preached to the dead What reason had I to wrest their words to any other sense then that which I saw currant in many fathers before them whose steps by the generall purport of their words they seemed to follow And how iustly might the later Synod refuse those words of theirs which were either so dangerons or so doubtfull that they might not safely be retained It is well that you renounce that of Peter by Austens direction as making not at all for any locall being of Christ in hell But yet herein your selfe openly refuseth the mind of all your Predecessors yea of our later Synode if they beleeued as you vrge they did For if they liked Christs locall being in hel they misliked not the applying of that in Peter thereunto as by Master Nowels Catechisme may appeare It is true that I refrained to bring those places of Peter because Saint Austen though he strongly hold Christs descent to hell to be a part of the Christian faith yet he perceaued and confessed these places might haue an other sense and nothing touch Christs descent to hell Your illation that if the Synode liked Christs locall being in hell they misliked not the applying of that in Peter thereunto is like the rest of your collections As if Saint Austen did not like the one and yet mislike the other Notwithstanding there is difference betwixt liking a quotation as some way pertinent to the cause and proposing the same as a part of Christian Religion for all men of necessitie to imbrace The Synode might doe the one and yet not the other and so iustly leaue out that clause of the former Synode though Peters words in their opinions might haue some such intent Neither doe I preiudice any man to like or alleadge that place of Peter for this purpose since I bind no man to my priuate exposition of the Scriptures but rather stand on those places which haue the full consent of all antiquitie to pertaine directly to this matter Yet this is no barre but many auncient Fathers did vse that place of Peter to prooue Christs descent to hell as Athanasius Cyrill Hilarie and Ambrose did though Austen did not and the Synode in her Maiesties time that is now with God might like thereof to shew that Christ amongst other things did also confirme by his presence and preaching in hell the condemnation of the wicked there though I did not cite those places because Saint Austen had otherwise expounded them For take the word Spirite for the Soule of Christ as the same word is taken in the next verse following for the Soules of men where it is said In which he went and preached to the Spirits in prison and expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept â—…liue or continuing in life as the Syriacke translator doth in saying Christ died in body and liued in spirit in which sense the Scripture saith A man may quicken his soule that is keepe
soule suffereth in and by all her powers 134. 135 The soules suffering by sympathy is the Defenders owne phrase 170 The soule is not deriued from the fathers of our bodies 171. 172 The Soule chiesly sinneth and chiefly suffereth but not onely 181. 182 What powers and faculties of the Soule the Fathers 〈◊〉 corporall and why 187 The Soule ioyned with the Body hath one state and seuered another 198 The Soule vseth her corporall spirits in thinking and remembring 207 The Soule leadeth and the flesh followeth to all sinne 210. 211 The Soule hath a â—…st of sinne and paine before the last day 213 The Soule feeleth paine and griefe by her vnderstanding and will 344 Whence theâ—… Soules come that are raised to life 425 The Soule is a consequent to a liuing body but no part of it 426 The Soule is some time called flesh 529 The Soule taken for life 570 The Spirit of sanctification is the holy Ghost 511 Flesh and Spirit doe not alwaies note the two natures of Christ. 512 The Spirit signifieth the Soule of man 529 The preaching to the Spirits in prison 676 The law which curseth offendors admitteth no Suerties 264 Christ no way bound to be our Suertie 277 Christ a Suretie to vs of the new Testament 278 Though Christ may be called a voluntary Suerty yet was he truely a mercifull Redeemâ—…r 280 The similitude of an earthly Suertie not fit for Christ though the name may well be vsed 282. 2â—…3 The Law alloweth no offendois any Suerties 288 I mislike not the name but the bondage of a Suertie in Christ. 291. 292 Submission to God and compassion on man the generall causes of Christs Agony 347 Submission with great feare and trembling Christ yeeldeth to God sitting in iudgement 350. 351 The correcting of King Edwards Synode 675 The things misliked in king Edwards Synod ibid. T TArtarus a part of Hades with the Poets 613 Tartarus with the Pagans is hell 617 Tartarus taken for the aâ—…e ouer vs. 617 Christ could not be tempted to euill by any motion of his owne hart 304. 305. 306 Christ was tempted in the wildernesse by the suggestion of Satan 307 Christ was tempted after 40. daies 307 Christ was tempted all his life long but not inwardly 312 Perswasion tempteth as well as compulsion 314 Difference of outward and inward temptations 314 No temptations without desperation kill the soule 525 The Terror of God felt by Iob and Ionas were not the paines of hell 452 Tertullian ascribeth all sinne to the whole man 208 What forsaking Tertullian speaketh of 427 Tertullian nameth no death but of Christs body 428 Tertullian is farre from affirming the death of Christs Soule 532 Tertullian admitteth none to Paradise before the last day but Martyrs 594. 595. 596 Tertullian therein followed Montanus the Hereticke 597 How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades and Inferi concurre in signification 579 The storie of Thaddeus no fable 660 Thaddeus did not receaue adoration 662 Thomas how he might be called Iudas 660 Euill Thoughts defile the whole man 204 Our will the cause of our euill thoughts 200 Christs bodily transfiguration was imperfect and transitorie 458. 459 Triumphes are not secret and solitarie 664 V VEngeance proper to the wicked appeared not in the Crosse of Christ. 156. 157 All Christs infirmitie was Voluntarie 407 W VVHat the Scriptures meane by the Wages of sinne 12 A threefold death the Wages of sinne 13 Weakenesse appeared in Christs flesh but willingnesse in his spirit 424 Whole redemption and propitiation are verie large and doubtfull termes 103 The Whole man dieth though the soule liue 513 514 Euill thoughts defile the whole man 204 The whole man guilty of all sin 185. 186. 187. 208 Our Will the cause of our euill thoughts 200 What is ment by the Worme that neuer dieth 46 What the Scriptures meane by the Wrath of God 15 What proper applied to wrath signifieth 18 Christ suffered not the proper and meere wrath of God 19. 23 What Wrath of God Christ suffered 57 58 What is Gods Wrath against sinne 60 God hâ—…d neuer displeasure or Wrath against Christs person 61 God wrath against sinne hath many degrees and â—…arts 157 How the wrath of God in this life differeth from wrath to come 158 Christ might suffer the wrath of God and yet not the true paines of hell 159. 160 Wrath must be measured by Gods intention not mans discerning 165 The triall of Gods Saints is no effect of Gods proper wrath 313 What Christ discerned of Gods wrath against our sinnes 333 Christ did not apprehend of Gods wrath as the damned doe 335 Christ was to see more of Gods wrath against our sinnes then he felt 376 Christ might iustly feare the power of Gods wrath 380 Z ZAnchius what he teacheth of mans redemption 537 Faults escaped should thus be amended PAge 4. line 25. for fourth read foorth ibid. l. 34. infimities r. infirmities p. 26. l. 48. neighbour r. neighbour p. 38. title to his r. to hell p. 58. marg of agony r. of Christs agony p. 66. l. 47. death r. death p. 230 tit in subuerting r. in subiecting p. 353. l. 47. what to doe r. what they doe p. 428. marg in manibus r. in manus p. 466. l. 14. the comfort r. to comfort p. 468. l. 4. thambeesa r. thambeesai p. â—…69 l. 1. astonished r. astonished him p. 473. l. 38. because God r. because Iacob p. 485. throughout enlabeia r. eulabeia p. 487. l. 49. eisaekonstheis r. eisakoustheis p. 488. l. 6. eisakonstheis r. eisakoustheis ibid. 26. in marg Zinglius r. Zuinglius p. 502. l. 35. in members r. in my members p. 597. l. 23. since r. sense ibid. 32. affections r. afflictions p. 520. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 522. l. 17. Vigius r. Vigilius p. 523. l. 39. enstranging r. estranging p. 528. marg your r. the. LONDON Printed by Melchisedech Bradwood for John Bill 1. Sam. 2. Acts 26. The sermons The first and second Sermon of the Passion The Sermon of the Resurrection The Treaâ—…ise The Conclusion of the Sermons The Defence Treat pag. 95. De Trinitate li. 10. Epistola 99. Epistola 99. a Praefat pag. 9. lin 2. b â—… Conclu pa. 243. l. 5. c Pag. 2. l. 10. d Sermons p. 8. lin 22. e Serm. p. 11. l. 24. f Serm. pa. 41. l. 14. g Serm. pa. 48. l. 34. h Serm p. 42. l. 2. i Serm. p. 73. li. 13. k Serm. p. 133. li. 13. l Ibidem li. 30. m l. 14. n l. 34. o fo 243. Their foure restraints of hell paines p Defence p. 7. l. 32. q Math. 8. vers 17. r 1. Pet 2. s Heb. 4. t Heb. 2. u Defence p. 7. x Prâ—… p. 3. l. 8. y Serm p. 73. l. 13. z Serm. p. 78. l. 32. a Serm. p. 83. l.
only is your question or nothing Many shifts you haue sent vs in your late defence which sauour neither of learning nor religion but a slenderer then this you haue sent vs none For first this is not the chiefe doubt whether there be now in hell any true fire or no which you say is your ONLY QVESTION or nothing but what is the substance of damnation due to sinne and what vengeance for sinne all the wicked must suffer in hell not for a time but for euer and we should haue suffered had we not been redeemed this is the right maine point in question For this is the full waight and burden of our sinnes which you say must be laid vpon Christ before we could be freed from it and this is the proper payment and wages of sinne which we should haue payed had we not beene ransommed by the death of Christ and therefore by your owne conclusions Christ must and did pay the same which else we should haue payed That which the damned doe presently suffer in hell is not the full burden nor iust vages of their sinnes else the terror of Iudgement as well as the taking of their bodies were wholy superfluous if the true payment and full vengeance of their sinnes were executed on them before Iudgement But the reprobat as well men as Angels are Reserued vnder darknes vnto the iudgement of the great day and Vnto DAMNATION which sleepeth not though it be not already to the full performed on either Againe a great number of the wicked shall neuer trie the torments of the soule seuered from the body because the day of Christ shall find them liuing as the Apostle testifieth and not part their soules from their bodies but cast both ioyntly into hell fire so that the vengeance of sinne before Iudgement which you would so faine fasten on and make YOVR ONLY QVESTION commeth too short of all your owne conclusions and is excluded by the expresse words of your limitations in your late defence For you subiect Christ to all Gods proper wrath and vengeance so farre as was due generally for all mankinde to suffer But the fire of hell before Iudgement except it be the selfe same that also remaineth after iudgement belongeth not by Gods iustice to all men in generall by reason manie shall not suffer it but after iudgement It is euident therefore that the fire of hell before iudgement is not your maine question because it neither is the full wages nor vengeance of sinne nor generally due to all mankinde but the right and true question is touching hell fire after iudgement wherein body and soule shall burne feeling the torment and violence of euerlasting fire according to the measure of ech mans sinnes Howbeit if we marke well the words of holy Scripture this which you would so gladly make your question is no question at all For by the sentence of the Iudge it manifestly appeareth that there is but one aud the same fire prouided for all the damned both men and diuels and that fire not onely is euerlasting without end or change but prepared and made ready before the day of iudgement as the words of our Sauiour doe plainly import who will say to all the wicked without exception Depart from me ye cursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into that euerlasting fire which is alreadie prepared for the diuell and his angels The article so often repeated suffereth the fire whereinto the wicked shall be cast to be none other fire but the selfe-same that is euerlasting and prepared for the diuels The Participle of the Preterperfect tence argueth the time when that fire was prepared for the diuell and his angels to be perfectly past before iudgement Of the first there can be no question Idem quippe ignis crit supplicio scilicet hominum attributus Daemonum dicente Christo Discedite à me maledicti in ignem aeternum qui paratus est Diabolo Angelis eius Vnus quippe ignis vtrisque erit sicut veritas dixit The same fire sayth Austen shall serue for the punishing of men and Diuels Christ saying Depart from me ye cursed into the fire euerlasting which is prepared for the Diuell and his Angels One fire shal be to both as the trueth hath spoken The second that hell fire is prepared before the day of iudgement and abideth euerlasting from the time of the preparation without any new creating or altering at the day of iudgement is as euident by the sacred Scriptures Esay who liued and prophesied more than eight hundred yeeres before our Sauiour reuealed this doctrine sayth of it as we heard before Tophet is prepared of old or long since the burning thereofis as the fire of much wood the breath of the Lord like a riuer of brimstone doth kindle it Our Lord and Master almost one thousand six hundred yeeres since made the soule of the rich man in the sixteenth of Luke to say of hell fire I am tormented in this flame And S. Iude proposing the destruction of Sodome and Gomorrhe sayth They are set foorth for an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by suffering the punishment of euerlasting fire Where we see the fire which God rained from heauen on Sodome and Gomorrhe is called euerlasting and the inhabitants of those cities are affirmed by the Apostle euen then when he wrate to suffer euerlasting sire for an example of the iust iudgement of God It is therefore one and the same fire of hell that punisheth the wicked before and after iudgement which was prepared long since as Esay sayth and is euerlasting that is not ending or changing into another fire but increasing and kindling with greater fiercenesse at the day of iudgement that all the wicked both men and angels may receiue a damnation answerable to their deserts which in part they now feele but then expect a sharper and sorer torment than yet is executed on them which is the terrour of iudgement and fulnesse of damnation reserued for them Then notwithstanding your sleights and shifts Sir Discourser that Christ suffered the substance and essence of hell paines and that happily there shall be corporall fire after Iudgement yet now there is no true fire in hell we find it resolued by the Scriptures and auouched by all the ancient Fathers and the best learned Diuines of our time that the fire of hell so much threatned in the Scriptures to the reprobate is a true substantiall and externall fire and the same that was prepared for the deuils euen from their fall and doth and shal dure as well before as after Iudgement for euer into which the soules are and at the generall resurrection the bodies of all the wicked shall be cast there to burne with vnspeakeable and vnceaseable torments And though I thinke it not fit for any man to take vpon him to deliuer the quality or force of that fire further then the Scriptures
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 â—…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 aâ—…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
and quietly then they were able Doth any man besides you say that Christ was impatient in his Agonie but that as he was fully able to restraine all violence and vehemence of affection in himselfe when he would so was he likewise able to shew the inward touch and motion of mercie towards that people by what signes he would and by farre greater then Moses and Paul were able and yet without all distemper or impatience as you interpret his Agonie to be s Ibid. li. 34. Also Christ knew exactly Gods counsell and purpose for their reiection which those holy men were not so particularly sure of Wherefore Christ might better stay the vehemencie and breaking out of this affection which in such a case must needes tend against the knowen will of God Moses and Paul were sure enough of that which they were sorie for though the euidence of their knowledge was not comparable to Christs in any thing And I pray you what letteth but the clearer Christs knowledge was of the horrible vengeance of God that should light on the Iewes for their wicked despising and murdering of him the greater might his sorrow be for them so long as he sorowed not that God would be righteous but that they would be both impious in the fact and incredulous in the Gospell of repentance and so prouoke the Iustice of God to that extreame reuenge Neither is that any way to impugne Gods knowen will to be sorie that men will be so mad as to heape vp vengeance on their owne heads God rather alloweth that affection in vs here on earth where we are not compassed or confirmed with glorie as our Sauiour then was not with his that as t Lament 3. he doth not punish with his hart or willingly so we should not wish or before hand reioyce at the destruction of our enemies whom we should loue and for whom we should pray euen when they persecute vs as he taught vs by his owne example in praying u Luke 22. Father forgiue them they know not what they doe and inspired Steuen with the same minde to say at the time when they stoned him x Acts. 7. Lord lay not this sinne to their charge So that your exceptions are rather preiudiciall to your owne positions then to mine which are no way weakned with these pretences but rather strengthned y Defenc pag. 95. li. 16. Christs expresse compassion towards the Iewes Luk. 19. Matth. 24. a litle before he prepared him to his passion plainly sheweth that now in the Garden and so still forward he gaue him selfe wholy to other thoughts and matters namely such as concerned his great worke in hand Out of your learning you allow Christs compassion towards the walles and buildings of the temple and the stones of the cittie for he sheweth in both places which you cite that a z Matth. 24. 2. a Luc. 19 44. stone shall not be left vppon a stone either in the z Matth. 24. 2. Temple or a Luc. 19 44. Citty which concerned the Iewes temporall state and safety but touching the reiection of that whole nation for these fifteene hundred yeares as we find to this day from Christ sorrowed that his death should be the ruine of the Iewes the knowledge and grace of God whereby their soules might be saued which Christ most clearely foresaw would befall them for their putting him to death so barbarously tumultuously and contemptuously that in the higth of your skill you count not a matter worthy Christs cogitation or compassion Such chipps you hew to helpe vp the building of your new made hell that the Sauiour of the world vpon your word must be mindfull of the walles and houses in which the Iewes dwelt and forgetfull of their Saluation of whom and for whom he was borne and to whom he was first sent if they would haue receaued him as if the sonne of God knew not how to proportion his sorow for them according to the dangers that were imminent ouer them But in all wise mens eies if he so much pittied the ruine of their citie and desolation of their Land that he wept for it what sorow and griefe shall we think he inwardly tooke to see the perpetuall destruction of so many thousands and all their posterities so many hundred yeares through their owne madnes in thirsting for his bloud and why should this be excluded from the greate worke of mans Redemption which he had then in hand when he was in his agonie since not only the future paines were foreseene by him but all things incident and consequent were plainly to him foreknowen Amongst which was the vtter abandoning of Gods former people for their infidelitie to the doctrine and for their crueltie to the person of their and our Lord and Sauiour b Defenc. pag. 95. li. 7. A litle before when he throughly intended and expressed his affection touching that matter yet thereby he fell into no such agonie but onelie wept and mourned for them Christ knew his times and places for all his affections and actions farre better then such a guest as you are could direct him His affections before men he did moderate with all sobrietie and grauitie they neuer saw in his face nor heard from his mouth an vndecent gesture or speech For his vehement and most feruent affections which yet proceeded from no kind of impatience nor distemper of mind as you imagine but from the fire and flame of his most sacred humilitie and zeale to God and loue and pietie to man he chose the time neerest his passion and the place secret not only from others but euen from his owne Disciples Had the people openly seene him in these feares praiers and sweats they would haue iudged him either c Mar. 3. v. 21. madd or d Iohn 7. possessed with a diuell as they did when no signes of a troubled mind appeared Christ therefore in his heauenly wisedome would haue no witnesses of his most feruent affections as it seemeth by the course of the Scriptures but God and his elect Angels in somuch that he willed the rest of his disciples to sitt where he appointed them and tooke Peter Iames and Iohn that had seen his glorie in the mountaine and went on-ward with them to his purposed place but left them a stones cast of when he went to his passionate praiers where for the darknesse of the night they could distinguish nothing besides their incredible heauinesse to sleepe whiles their master was in his greatest agonie which prooueth they neither heard nor saw what befell him How childishly then do you reason Christ when he spake of the destruction of the citie fell not into an agonie before the people therefore the griefe of their reiection could be no part of the sorow which he assumed in the Garden As this is most friuolous so the rest is most captious For what if his sorow for the Iewes were not the cause
of his bloudie sweate or of that part of his piaier Father if it be possible let this cup passe from me Is that a reason this was not respected by Christ at that time because he had The different affections in Christes agony had different causes diuers other assaults and seas of sorow touching himselfe and others as well as touching the Iewes what hobling is this to aske one entire cause for so many different affections and actions as Christ shewed in his agonie where the Scriptures note not only feare and sorow on euery side but extreame humilitie and ardent zeale with such feruencie of spirit in praier that the sweat brake from him like droppes of bloud who that sought trueth or reade but the words of the Euangelists would thus cauill with matters of such moment Christ was in these passions and praiers by the space of an houre for so himselfe said to Peter f Matth. 26. What could ye not watch with me one houre and he praied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more intentiuely or more feruently after he was strengthned by an Angell then before Shall we thinke he said nothing all that while in his praiers but only these words O my father if it be possible let this cupe passe from me This he repeated thrise as the Scripture obserueth but his praiers were longer and extended to other things except we thinke Christ was an houre repeating three lines Besides the Scriptures note a change in his praiers For after the Angel from heauen appeared to him and strengthened him f Luc. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then entering into an agonie he praied more earnestly than before so that his sweat trickled downe to the ground like droppes of bloud You say there must be one entire cause of all these passions So you say but which way doe you or can you goe about to prooue it saue by the liquor of your owne lips which is weaker then water to glew these things together g Defenc. pag. 95 li. 21. The worke of Christ at this time wrought by him is by a proper and peculiar name iustly called his passion not his compassion Which I would haue you to note A man may soon note the worthinesse of your arguments that when neither by truth nor reason you can preuaile you fall to collude with the names of passion and compassion As if Christes passion did not sometimes import the whole historie of his death and sufferings wherein are confessions reprehensions predictions praiers and promises of Christ as well as paines endured And did it note noe more but paines are not the passions and affections of feare and sorow as painfull many times to the soule as the stripes and wounds of the bodie Such trifles you take for triple engins when your conceits must be concluded all other mens arguments haue no shape of any reason with you so deepely you are in loue with your selfe and your owne inuentions be they neuer so ill-fauoured or mishapen h Defenc. pag. 96. li. 2. Lastly those holymen it seemeth hauing their thoughts wholly defixed on their vehement pittie towards the Iewes earnestly and constantly wished that the cuppe of Gods eternall wrath might come vpon themselues that the Iewes who deserued it might scape But Christ in his passion contrariewise desired that cuppe which he tasted to be to bitter and to violent for him might passe away from himselfe If your suppositions of Moses and Paule were graunted you which yet are no way true they make the stronger against you though you dissemble the sight thereof For if pittie towards the Iewes so farre preuailed with those two being the seruants of Christ that they yeelded their soules to eternall torments as you imagine to saue their Brethren how great reason then hath it that the Messias himselfe in whom was the fullnesse of all mercie might be mooued with such inward compassion for that whole nation that he most earnestly and frequently praied in the Garden to haue this cuppe that is this maner of death whereby the Iewes should perish to passe from him as Origen Ierom Ambrose and Bede expound those wordes and though your hellish humour be so hoat and so haughtie that you pronounce of euerie thing there is no semblance of reason in this yet the considerate Reader will find in those mens iudgments whom I haue named and produced more sap and pith then in your hell paines For seeing the affection of mercy hath beene so mightie in men that they were more then perplexed with this griefe what bring you but babling to shew that Christ might not feruently pray if so it pleased God not to make his death the meane of their vtter ouerthrowe and when he saw their pertinacie and infidelitie to be such that his praier did not preuaile for them to be troubled and agonized in mind for their wofull and willfull destruction Christ praid for himselfe not for them But these learned Fathers tell you he praied not against his owne death simply but respecting them by whose hands it should come and whose eternall ruine it should be Your cup of hell paines which you dreame Christ then tasted to be too bitter and too violent for him is a false and fond conceit of yours hauing neither trueth sense nor likelihood in it and yet forsooth both Scriptures and fathers must giue place to your deuices and semblances This I speake if your assertion of Moses and Paul were admitted howbeit indeed you are not able to prooue one word of all that you affirme in this case You take certaine verie obscure and much questioned words of Moses and Paul for your ground-worke and at your pleasure without all proofe you build thereon a whole world of falshood and confusion Out of which and the like darke and doubtfull places because the most of your hellish doctrine is drawen I thinke it needfull to let the Reader see how far and what those wordes inferre which you so much striue to abuse When the children of Israel had made them a Calfe of golde and feasted and plaied Moses prayer for the people examined before it as the God that brought them out of Egypt the Lord was wroth and said to Moses i Deuter. 9. v. 13. I haue seene this people and beholde it is a stifnecked people k 14. let me alone that I may destroy them and put out their name from vnder heauen and I will make of thee a mightie nation and greater than they be For this sinne when Moses prayed that the whole nation might not be destroyed he sayd to God l Exod. 32. v. 31. This people hath sinned a great sinne m 32. And now if thou wilt take away their sinne and if not wipe me out of the Booke which thou hast written To whom God answered n Vers 33. Whosoeuer hath sinned against me I will put him out of my booke The first thing here to be considered is what God
and bloudshed on the Crosse shewed in him no paines nor infirmitie but onely that voluntarily he made himselfe there the true Priest and performed the prefigured bloudie and deadlie sacrifice for the sinnes of the world As good reason altogether you haue to say so as to affirme it of his agonie No by your leaue for Christ did not actually offer two sacrifices the one ghostly suffering the paines of hell in the garden as you imagine the other bodily and bloudy yeelding himselfe to the death of the crosse m Heb. 〈◊〉 14 With one oblation he hath made perfect for euer them which are sanctified n vers 〈◊〉 and we are sanctified by the offering of the body of Iesus Christ once made This sacrifice was presented and submitted to Gods will in the garden but finished and consummated on the Crosse which could not be without paines and infirmitie belonging vnto death In the garden where no Scripture saith Christ died I admit not the second death nor the paines of the damned which are thereto consequent And where you say I refuse all paines and infirmitie in Christes agonie it is one of your wonted trueths which in another were an open lie I admit not the paines of the damned or of the second death til you shew where the scripture teacheth that Christ suffered two deaths the first on the Crosse and the second in the garden and that afore the first Otherwise painefull affections of feare and sorow which were humane infirmities though voluntarily and religiously receaued by Christ into his soule I euerie where acknowledge and with Cyprian make them entrances to his oblation for the sinnes of the world o 〈◊〉 de 〈◊〉 〈◊〉 vt fieret voluntas Patris sacrificium carnis a timore 〈◊〉 〈◊〉 suberant victime desolatoriâ—… carbones quos obedientiae liquefactus adeps extinxit 〈◊〉 tâ—…e will of the Father might be donne saith Cyprian and Christ begin the sacrifice of his flesh with feare and sorow consuming coales of feare and sorow in the gardeÌ„ were puâ—… vnder the sacrifice which the sweet fatnesse of his obedience mâ—…lting did quench So that Christ beganne the sacrifice of his body in the garden offering that to be disposed at his fathers will for the life of the world and his entring to it was with feare and sorow the painfulnesse whereof his obedience abolished and so without all feare went to the rest of his suffrings before and on the crosse where he perfected and ended his oblation despising all torments and punishments that the wicked could deuice for him * 〈◊〉 ibidem 〈◊〉 vt sanaret inâ—…irmos timuit vt faceret securos Christ sorowed to heale our weakenesse and feared to make vs secure I beheld 〈◊〉 workes o Lord saith he and admire thee fastened to the crosse betweene two condemned Theeues now to be neither fearefull nor sorrowfull but a conquerer of thy punishments p Defenc. pag. 105. li. 6. You meane voluntarie in such sense that Christmas not also vrged thereunto by any violence of paines and feare procuring it in him naturally I meane by voluntarie that Christ had power enough to resist and represse the vehemency and painefulnesse of these affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his affections as â—…e saw cause in him selfe and therefore against or without his will they could not trouble him For 〈◊〉 did not preuaile or exceed in him as they do in vs against our wils but he must be willing to submit himselfe to each affection of feare sorow before they could take hold of him or be grieuous to him Our nature though he tooke in substance yet the corruption and distemper of our sinfull nature he did not take and therfore as before our fall the innocency and rectitude that was in man could guide and gouerne as well the rising as the inflaming of his affections so much more Christ who besides sincerity from sinne and libertie from corruption had the grace and power of Gods spirite aboue measure in his humane nature could so restraine and represse in himselfe all affections of feare and sorow that till he was willing and thought it fitte they neither did mooue nor molest his humane flesh or spirit And when he suffered mans nature in him to feele the same affections that are in vs they were holy and righteous in him declaring his obedience to his Fathers will and not disordered as we find in the corruption of our flesh And where you adde that Christ was vrged to his bloudie sweat by violence of paines or feare procuring it in him naturally you speake not only against the trueth but euen against your selfe For within one leafe after you grant q 〈◊〉 107. li. 16 it was aboue the course of nature led thereunto by Hilaries wordes that it was r Hâ—…lar de Trinitate li. 10. non secundum naturae consuetudinem not according to the accustomed course of nature And indeed how could it be naturall since feare cannot by nature cause a bloudy sweate and of all the men that you imagine did euer suffer the paines of hell you neuer read in the Scriptures or else where that any of them did sweate bloud Now if it were naturall to paine yea to your supposed paines of hell in this life to sweate bloud as many as you vrge suffered the same yea all the members of Christ to whom in these sufferings you make him like must needs at one â—…ime or other sweate bloud as well as Christ. Wherefore it is certaine that either you fitten and faine thâ—…se sufferings in other men or else Christ was not vrged NATVRALLY to this sweate by any â—…eares or paines of hell that oppressed him in the Garden s Defenc. pag. 10. li. 2. Of this Exposition with all the rest you pronounce that they are sound and well agreeing with Christian pietie Yet is it contrarie to your Resolution also yea it is contrarie to the Scripture expressing his feare and vehement sorrowes and discomfort to haue caused his Agonie Your words are of so small waight that a man would skant spare you Oyster-shels vpon your credit You know not the difference betwixt the occasion of Christs sorrow and sweate in the Garden and the exposition of his complaint on the crosse What I say of the one You more then negligently apply to the other As for my Resolution Pag. 290. prooue it contrarie to this position for exposition it is none since it concerneth the cause of Christs sweate and not the sense of his words and you shall after many failes and follies prooue somewhat Otherwise if these things in the Garden concerned Christs priesthood which is mine Assertion in this place I hope his Priesthood prooueth both his submission to God to whom he yeelded himselfe obedient and suppliant and his compassion on man for whose sake he refused not to make a bloudie and deadly offering of his owne bodie which is my Resolution in the Page
that you name for a contradiction to this But the Scriptures are against it That were worth the hearing if you had any in store but if your ignorance be such that you bring the parts of Christs agonie for the causes thereof and your insolence such that you will pronounce what the Scriptures shall say or meane without any farder proofe you may soone make them contrarie to themselues as you doe in the maine matter and merit of our redemption by the death and bloud of 〈◊〉 That Christ in the Garden began to be afraid and said of himselfe he was on euery side sorrowfull and after comfort receaued by an Angell from heauen fell into an agonie of intentiue prayer in which his sweate was like drops of bloud this the Scriptures report What was the direct and particular cause of this feare and sorrow or for what after the vision of an Angell from heauen Christ prayed so earnestly that his sweate was like bloud this is the Question in this place Wherein like some late risen Apostle you take vpon you to decide what best sorteth with your error and proclaime that to be expresse Scripture But where doth the Scripture expresse that Christs feare sorrow and discomfort caused his Agonie If they were parts of his agonie as well as his bloudie sweate then must there be a cause as well of these as of the other and they caused not his bloudie sweate Now the cause of neither is directly mentioned in the Scriptures The Scripture Comfort by an Angell and intentiâ—…e prayer went before Christs bloudie sweate speaketh of Christs prostration and prayer of his triple Petition that the Cup might passe from him of his Disciples heauinesse and neglect to watch with him of their danger and tentation of the weaknesse of flesh as well as of his sorrow or feare Doth it therefore expresse these to be the causes of his agonie and how doth the Gospell declare discomfort to haue caused that agonie because it saith there appeared to him an Angell from heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthning or comforting him the Angell was not able to inspire any spirituall strength into Christ that is proper to the spirit of God neither did the Angell performe the part of an honest neighbour to perswade Christ with words to be content and patient these kinds of strengthning and comforting are not tolerable in this place but by his message from God for he was Gods messenger comming from heauen he declared in all likelihoode that Christs prayers were heard in that he feared For so much the Apostle noteth of Christs prayers in the Garden which in all coherence was the comfort the Angell brought with him when he appeared to him in the Garden Now this comfort would rather asswage his sorrow and feare then increase it Yea how could any comfort brought by the Angel cause this agonie you dreame perhaps Christ would not receaue that comfort but notwithstanding the Angels comfortable message continued his former agonie or fell into a worse then before wherein he sweate bloud If your dreames be expresse Scripture then here is all the Scripture you haue euen your presuming besides the Scripture or rather against the Scripture For since the Euangelist affirmeth t Luke 22. an Angell from heauen that is from God appeared comforting him that is with a comfortable message to him in all reason his feare and sorrow did now cease and he fell vpon this comfort receaued as I thinke not repelled as you imagine to an agonie not of feare and sorrow much lesse of hell paines but of more vehement prayer then before and in that zealous and inflamed prayer in which he powred forth not onely the strength of his Soule but the very spirits of his body for desire to preuaile for man against sinne and satan his sweate was like bloud u Defenc. pag. 107. li 1. The words next before in the text are u Luk. 22. 43. 44. AN ANGEL CAME TO GIVE HIM SOME COMFORT that is lest he should be ouerwhelmed quite in his sorow discomfort but still he was in his agonic and sweat like drops of bloud trickling downe to the ground and presently sayth MY SOVLE IS FVLL OF SORROVVLS EVEN VNTO THE DEATH â— The Tempter in the wildernesse that sought by pretence of Gods power and protection to procure Christes ouerthrow had more regard not to be taken tardy with corrupting the Scriptures than you haue in this place for he cited the words as they lay without addition or interposition of his owne which you do not buttaking some parts of the text for a shew you most vntruly and most pestilently corrupt both the text and the trueth of the Gospell You cite out of S. Luke ca. 22. vers 43 44 these words in a different letter as the words in the text next before Christes bloudie sweat An Angell came to giue him some comfort c. Are these the Euangelists words Was your haste so great or your care so little that you could not or would not so much as looke in your booke for the right words of the text S. Luke sayeth x Luk. 22. v. 43 There appeared vnto him an Angell from heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthening him or comforting him no doubt with a message from God which what it was we do not know except we applie the Apostles words to this purpose where he sayth Christ y Heb 5. v. 7. in the dayes of 〈◊〉 〈◊〉 did offer vp prayers and supplications with strong crying and teares to him that was able to saue him from death AND WAS HEARD IN THAT WHICH HE FEARED This if we take to be the comfort which the Angell brought from heauen the Apostle might well intend it For that Christes prayers were heard and so much declared to him by an Angell from heauen could not be but very comfortable to him If we list not to beleeue this was the Angels message of comfort then we must confesse that the comfort which the Angell brought is vnknowen to man as the certaine cause of Christes bloudie sweat But whatsoeuer we suppose of the Angels message there is some difference betwixt S. Lukes words and those which you cite as the words next before the text not in matter you will say I speake of the words which you may not alter when you professe to cite the text whatsoeuer the matter be You keepe the meaning of the Euangelist you thinke Such a meaning as you your selfe make of the Euangelist for you translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strengthening him to giue him some comfort Where by the diminutiue some you would implie that it was not sufficient to remooue his feare and that intent you betray in the next line citing againe your owne words in stead of S. Lukes and apparently corrupting his text for comming to cite the 44 verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and falling into an agonie he prayd more earnestly or intentiuely in stead
Both these Christ affirmeth in the garden k Matth. 26. vers 53. Thinkest thou saith he to Peter that I cannot now pray to my Father and he will giue me more then twelue Legions of Angels how then should the Scriptures be fulfilled that it must be so And at the second time of his returne to praier l Ibid. vers 42. O my Father if this cup cannot paesse away from me but that I must drinke it that is thereof thy will be donne So that by the first frame of Christs praiers m Ibid. ver 39. O my Father IF IT BE POSSIBLE let this cup passe from me If we vnderstand either Christs purpose to make it appeare that his death reuealed in the Scriptures was now by Gods counsell necessarily required for our redemption and that it was no want of power nor neglect of his safetie that put him into the hands of his enemies but his owne good will obeying the wisedome of his Father for our saluation or els that he desired the sharpenesse of the Cuppe might passe from him so farre as was possible that it might not ouerpresse his strength and patience in either of these two senses the words stand well and haue no touch of declining or disliking the counsell and determination of God to ransome and reconcile the world to himselfe by the death of his Sonne If with Chrysostom Cyril Damascene and others we like to make it the voice of mans weake flesh in Christ but still subiected to the will of God there is no repugnance to the will of God which is alwayes preferred though there be a declining of his hand if it were possible to stand with his will For so long as obedience ouerruleth the sense of nature and nature sheweth nothing but that which is ingraffed in it by Gods power and will I doe not see what aduantage you can take Sir Defender at this third sense of Christes words though we grant the flesh of man to be so created that it shrinketh at the weight of Gods hand and would decline it if it might stand with Gods will Els were it not lawfull to pray that affliction might be ended or eased if we might desire nothing that were possible to be contrary to Gods will since we know not his particular will touching our temporall troubles but by the euent n Defenc. pag. 126. li. 16. Thus Dauids and Christs were not onely possible to be contrarie but contrarie in deede as the sequell shewed You may as well inferre that God himselfe had contrary willes when he repented that he made man when he threatned destruction to Niniâ—…eh and death to King Ezechiah and yet vpon their prayers spared both howbeit it were blasphemie to say that God hath willes indeede contrary one to the other as the sequell sheweth He hath an absolute will working and perfourming in heauen and earth whatsoeuer pleaseth him which cannot be resisted nor frustrated by any means He hath a conditionall will by iustice threatning and punishing vs when we are sinfull and carelesse and by mercy sparing vs when we repent and turne vnto him And this will in him though it worke contrary effects in vs yet it is in him onâ—… and the same will wherewith he giueth his owne as he best liketh pardoneth the penitent and reuengeth the obstinate the one agrâ—…eing with his mercie the other with his iustice So Christ had two willes the one proportioned to Gods creation whereby the flesh shrinketh and shunneth paine the other measured by Gods determination which declared his obedience and in either of these he accorded with the will of God who ment not onely to strike but to haue the stroke felt with paine and griefe to mans nature in Christ. o Defenc. pag. 126. li. 17. Howbeit both their desires were neuerthelesse holy made in faith assured to receiue as conditionall desires may be directed aright prepared sufficiently yet only for this cause seeing Dauid simply knew not Gods contrarie will Christ knew it not at this instant Dauid repented his sin with which God was displeased the more earnestly instantly because he saw the dislike which God had of his fact was the cause of death denounced to his child So that Dauids desire to please and pacifie God with most humble and inward submission the rather if it were possible to auert the wrath of God threatned to his child for his offence had in it pietie charitie humilitie and other good points of godly repentance and his prayer for his child was pardonable because he knew not Gods certaine resolution to the contrarie though he heard the Prophet in Gods name denounce p 2. Sam. 12. the child should surely die which Dauid tooke to be conditionall as other Gods threats are oftentimes the rather to reduce sinners to more zealous and hartie conuersion vnto God But in Christes prayers no such thing can be pretended His not remembring what he knew most assuredly and beleeued most stedfastly could not make his prayers to be prepared sufficiently directed aright and assured to receiue For neither preparation direction faith nor assurance could be in the soule of Christ without vnderstanding and memorie since neither forgetfulnesse nor ignorance of that which we should know doe warrant our prayers to be holy much lesse to be perfect and such as are assured to be heard And if all these conditions of faithfull and Godly prayer were found in Christs petition in the Garden as you confesse shew vs how they could be indeed contrary to Gods knowen will I haue no doubt of all Christes prayers and speaches but they were well aduised rightly prepared and throughly assured to be heard that is perfectly holy as he intended them but Christes not remembring the will of God reuealed to him could not performe or effect these things in his prayer but rather contrariwise his full knowledge and present remembrance of Gods will with exact obedience and submission thereunto Otherwise not remembring that which he well knew might excuse from sinne if hee were so amazed that vnderstanding and memorie failed him but it could not make him assured to receiue since God doth graunt their desires to such as dewly remember and not in such as in part or wholy forget his will Againe not remembring the trueth of Gods will reuealed is not faith in any man since faith is the sure and full perswasion of Gods will and promises toward vs which if we remember not how may we be said to be fully assured and firmely perswaded of them Wherefore you make out this matter with emptie words as your manner is least you should be taken tardie with a plaine error and haue peeced together very vntowardly diuers mens places the head not agreeing with the hâ—…eles since you first defended that Christ was forgetfull and all confounded in all the powers of his soule and senses of his bodie or else he had sinned in praying against Gods knowen will and now you
anouch his prayers were made in faith sufficiently prepared directed aright and assured to receiue yet onely sor this cause seeing he did not remember at that instant when he prayed Gods will so plainly reuealed vnto him and so often foretold by himselfe And yet the wordes themselues which Christ vsed in his prayer are directly referred to Gods will and whatsoeuer Christ feared or felt according to your conceit he was right sure was inflicted on him by Gods immediate hand and consequently by Gods will whose hand doth not worke without his will and yet seeing and feeling it to be Gods hand and so Gods will you make him not remember that it was Gods will What else is this but to make forgâ—…tfulnesse to be faith and error to be assurance and confusion to be sufficient preparation of the mind vnto prayer which are more then monsters in Christian religion and from which our Lord and master must be as free as from sinne q Defenc. pag. 126. li. 26. All in vaine then doe you charge me that I stretch the Scriptures beyond their wordes and trueth when in my discourse I shew that Christ in the Garden was astonished and grieuously perplexed the text hauing onely he began to be astonished and grieuously perplexed You tooke vpon you in your Treatise without all proofe against the plaine wordes and plainer circumstances of the text to pronounce that Christ in the Garden r Treat pa. 55. fell amazed and sorgetfull of himselfe and s Ibid. pa. 53. could not be but astonished ouerwhelmed and all confounded in his whole humanitie both in all the powers of his soule and senses of his bodie and vnlesse this had beene in him he had sinned in deede The ground of all this geere you made the words of S. Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began to be afraid and in great heauinesse I obserued out of Ierom that it is one thing to begin to be heauie or sorrowfull as the text saith another thing to haue the Passion of heauinesse or sorrow to ouerwhelme the mind as you would haue it In this you say I charge you all in vaine and why so because the Scripture doeth sometime vse the word to beginne where the continuance followeth Had Ierom made no farder reason then that Christ began to be afraid and so auouched that nothing beginning might proceede or continue the places of Scripture heere heaped by you might haue made some shew but Ierom giueth a good reason of his words that the passion of feare and sorrow might not be excessiue and dominant in the mind of Christ because it is the sinfull corruption of our nature to be so ouerswayed with immoderate and suddaine affections in which he could not communicate with vs. This reason you skip and bend your selfe to proue the Scripture vseth the wordes he began where the action had continuance As though any man doubted thereof but as well good as bad actions must haue their beginnings before they can haue any proceeding or continuing but doth that word prooue that euery thing once begun is brought to an end or that euery affection rising in mans nature groweth to the highest degree if the word stand indifferent to signifie the beginning of euery action or affection either interrupted before the end or proceeding and continuing to the end and height thereof then make those words nothing for your extreme confusion of feare sorow growing to the greatest height that might be as you imagine And that the word naturally signifieth a beginning in the Scriptures without any necessitie that the action or affection should continue though some might proceede and increase where the Scripture testifieth so much there can be no question In the fourteenth of Luke Christ shewing by a familiar example of a builder how ridiculous and odious it is to begin a good thing and not to performe it repeateth the common mocke that followeth such vaine enterprises This man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 began to build but could not make an end So sayth the Apostle to the Galathians t Galat. 3. Are you so vnwise that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning in the spirit you will end in the flâ—…sh S. Matthew describeth how Peter walking on the water towards Christ and beholding a mightie winde was stroken with feare u Matth. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beginning to sincke cried Lord saue me And Iesus straightway stretched out his hand and stayed him So in many other places x Philip. 1. I am persuaded of this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he which hath begun a good worke in you will performe it to the day of Christ. When the tenne Disciples heard Iames and Iohn desire that one of them might sit at Christes right hand and the other at his left in glorie y Marc. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to disdaine â—…ames and Iohn but Christ presently called his Disciples vnto him and by his speech repressed ambition on the one side and indignation on the other So Peter when those that stood by him in the high Priests hall charged him by his tongue to be one of Christs followers z Matth. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he began to curse and sweare he knew not the man And immediatly the cocke crew and Peter remembring the words of Iesus went out and wept bitterly repenting his fault An hundred examples might be brought where the word is in the like sort vsed to signifie the beginning of any thing as well without continuance as with when the Scripture expresseth so much but these are so cleere that they admit no contradiction And therefore Ieroms obseruation is verie true and grounded on better reason than your refutation a Defenc. pag. 127. li. 2. As Christ was indeed astonished so he did at first but begin to be thus then afterward grew to the full That he began to be afrayd the Euangelist sayth that he afterward grew to the full no Euangelist writeth any such thing except you take vpon you to be the fift Euangelist boldly and falsely to auouch that which the other foure doe not mention And as you enlarge the circumstances of the Euangelists so doe you restraine the significations of their words as pleaseth you for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all Interpreters and euen by such as were the first deuisers of Christes forgetfulnesse is rendered expauescere to be afrayd and not to be astonished Caluine doth thus â—…xpresse the words oâ—… S. Marke Caepit expauescere moerore affâ—…ci b Caluin harmonia in Marci ca. 14. Christ began to be afrayed and affected with griese As in S. Matthew he translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affici moestitudine to be touched with heauinesse and timor moestitia feare and heauinesse are all the words that by any warrant of sacred Scriptures Caluin could finde Beza in his Latine translation keepeth the same word Caepit expauescere Christ