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
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
the wicked shall presently beholde and see themselues reiected thence they shall inwardly grieue with vnspeakable sorrow and outwardly mourne with gnashing their teeth for very anguish of heart as perceiuing themselues excluded from that inestimable blisse for euer This collection our Sauiour confirmeth in expresse words There shal be weeping and gnashing of teeth when ye shall see Abraham Isaac and Iacob and all the Prophets in the kingdome of God and your selues thrust out at doores Yea where there are two sorts of paines in hell Losse of heauen and sense of euill the learned and ancient Fathers haue professed the former to be a greater and grieuouser paine than the latter There are some saith Chrysostome of an absurd iudgement who only desire to escape hell contra ego multo durius esse tormentum quoddam assero quà m gehenna est hoc est non assecutum esse tantam gloriam illinc elapsum esse But I on the contrarie aâ—…firme there is a farre worse torment than hell it selfe is to wit the losse of so great glory and the falling there-from Neither doe I thinke that we ought so much to grieue at the euils in hell as at the losse whereby we fall from heauen qui nimirum est cruciatus omnium durissimus which doubtlesse is the bitterest anguish of all the rest S. Austen in like sort To perish from the kingdome of God to be banished from the citie of God to want so plentifull abundance of the sweetnesse of God as he hath layd vp in store for those that feare him tam grandis est pâ—…a vt ei nulla possint tormenta quae nouimus comparari is so grieuous a punishment or paine that no torments which we know may be compared vnto it NAZIANZENE Those that rise to iudgement this amongst other or rather ABOVE other punishments shall torment them that they are reiected of God And Basil. The estranging and reiecting from God is an euill more intolerable than all that is feared or expected in hell If the griefe shall be so great to be excluded from the kindome of God and the same be comprised in the sentence of the Iudge where he saith Depart from me ye cursed then is there no doubt but it is an essentiall part of the paines of hell since it is not only generall and perpetuall to all the damned but a necessarie precedent to the rest of their torments which can neither take full hold of them nor afllict them in the highest degree till they be wholly depriued of all consolation and expectation of any fauour from God and vtterly confounded with the griefe and shame of that reâ—…ection which they shall suffer at the hands of Christ before men and Angels Malediction the second part of the Iudiciall sentence against the wicked noteth as well the cause of their condemnation to be sinne for which onely both men and Angels are accursed as the sequels of sinne in the condemned whom this curse excludeth from all sense and hope of Gods blessings eternall and temporall for euer and wrappeth in the fearefull remembring and feeling the number and horrour of their offences that before flattered delighted and encouraged themselues in their wickednesse For where shame sorrow and feâ—…re are by Gods wisedome and trueth appointed as waiting mates on sinne and offered to the consciences of all men to stay them from sinne or leade them to repentance when they haue sinned if they doe not harden their hearts the wicked to take their full foorth in their vncleannesse cast these behind them and not onely conceale and excuse their sinnes but quench all reuerence and remembrance of God least any thing should hold or hinder them from their pleasures And therefore the Iustice of God arising to take finall vengeance of their rebellion against him causeth extreame and inward shame remorse and feare which they so much shunned when they might haue repented and desisted from their euill wayes most dreadfully to inuade them and as mightie streames to ouerwhelme them till they sinke to the bottome of all confusion compunction and desperation Which is a most iust reward of their dalliance with God and yet a most painefull torment to the damned who in their life time wilfully renounced God to enioy their delights but there and for euer after shall without remedie or mercie behold the lothsomenesse of their sinnes and grieue at the follie and furie of their disobedience God punishing the soule of euery such transgressour with the remembrance and remorse of his madnesse with the euidence and conscience of his vncleannesse and with the sight and assurance of his perpetuall wretchednesse Quae pâ—…na grauior quà m interioris vulnus conscientiae What paine more grieuous sayth Ambrose then the wound of the conscience within Amongst all the afflictions of mans soule there is none greater saith Austen then the conscience of sinne Howe thinkest thou saith Chrysostome shall our consciences be bitten and is not this worse then any torment what soeuer The most grieuous torment of all saith Basil shall be that reproch and eternall shame Omni tormento atrociùs desperatio condemnatos affliget Worse then all other torments shall desperation afflict the condemned Giue them griefe of heart euen thy curse vpon them saith Ieremie to God No doubt then the sting of conscience and shame of sinne which so extreamely shall grieue the heart is a part of that eternall curse which shall light on the wicked and so painefull and grieuous shall it bee vnto them that they shall curse the day of their birth time of their life and all the workes of their hands that occasioned or leasured them to come within the compasse of this fearefull and euerlasting curse Torments and sorrowes shall take holde on them in the day of iudgement or of death and they shall be pained as a woman in labour with child By which it appeareth saith Ierome they are tormented with their owne conscience Tunc ipsa conscientia proprijs stimulis agitatur atque compungitur Then the very conscience of the wicked is pricked and pierced with her owne goades and stinges Magna paena est impiorum conscientia The conscience of the wicked is a great paine or punishment vnto them You did well vtterly to exempt the Sauiour of the world from both these I meane from reiection and malediction you must otherwise haue depriued him of all grace and glorie and plunged him into the shame of sinne and remorse of conscience neither of which without open impietie can be ascribed to the soule of Christ and yet both these are essentiall paincs to the damned and not circumstances as you pretend of time and place How painefull they are I leaue the Reader to consider by that which is already said essentiall they cannot chuse but be to damnation and hell not onely because they are comprised in the sentence of the Iudge which
their torments are those mercilesse Angels woe to the guiltie when the innocent shal be rewarded with honour and they with shame The innocent shal goe to Paradise the nocent into fire vnquenchable The sight of God shal cherish the innocent the sight of fire shal torment the wicked If the fire of hell be visible it must needs be an externall and true fire for internall and spirituall paines are inuisible And therefore the Church of Christ hath alwayes confessed the fire of hell to be an externall and violent force of true fire tormenting the wicked and condemned as an error in Origen the conceit of an inward and spirituall fire in stead of hell fire which this Defender is so much in loue withall Ierom directing Auitus what he should beware in the reading of Origens bookcs sayth Scias detestanda tibi in cis esse quà m plurima iuxta sermonem Domini inter scorpiones colubros incedendum This know that there are very many things in them to be detested by thee and as God speaketh Thou must walke amongst Scorpions and Serpents Where repeating diuers errours of Origen hee layeth this downe for one of those that must be detested Ignes quoque Gehennae tormenta quae scriptura sancta peccatoribus comminatur non ponit in supplicijs sed in conscientia peccatorum quando Dei virtute potentia omnis memoria delictorum ante oculos nostros ponitur ac praeteritas voluptates mens intuens conscientiae punitur ardore poenitudinis stimulis confoditur The fire of hell also and the torments which the sacred Scripture threatneth vnto sinners Origen PLACETH NOT AMONGST externall PVNISHMENTS BVT VVITHIN THE CONSCIENCE of sinners when as by the vertue and power of God the remembrance of all our sinnes is set before our eyes and the minde beholding her pleasures past is punished with the fire of conscience and pierced with the stings of griefe and repentance This error Ierom more plainly expresseth and sharply taxeth in his larger Commentaries vpon the Epistle to the Ephesians whose words to preuent all cauils I thinke best to set downe in Latine as they lie though they be large for that they giue light to the former testimonie Quia sunt plerique qui dicunt non futura pro peccatis esse supplicia nec extrinsecus adhibenda tormenta sed ipsum peccatum conscientiam delicti esse pro poena dum vermis in corde non moritur in animo ignis accenditur in similitudinem febris quae non torquet extrinsecus aegrotantem sed corpus ipsa corripiens punit sine cruciatuum forinsecus adhibitione has it aque persuasiones decipulas fraudulentas verba inania appellauit vacua quae videntur blandiri peccantibus sed magis eos ferunt ad aeterna supplicia Because there are many which say that there shall be no externall punishments for sinne nor TORMENTS OVTVVARDLY INFLICTED but that sinne it selfe and the conscience thereof is punishment whiles the worme doth not die in the heart and a fire is kindled in the soule after the fashion of a feuer which doth not outwardly torment the sicke but possessing the bodie veâ—…th â—…t without any forrâ—…gne inflicting of paine these perswasions and deceitfull deuices the Apostle calleth void and emptie words which seeme to flatter sinners but indeed hasten them to eternall punishment Hell fire by this resolution is a punishment OVTVVARDLY inflicted on the damned and not an inward fire or paine kindled in the minde and possessing the soule or bodie as an ague doth which is an inward grieuance but no externall violence and the contrarie conceit of your spirituall fire in the minde to be hell fire is heere condemned in Origen as a deceitfull and detestable error hastning men to eternall torments The same confession stil continued in the Church of Christ Gregory Quos flamma Gehennae deuor at à visione veri luminis coecat vt for is eos dolor combustionis cruciet intus poena caecitatis obscuret quatenus qui authori suo corde corpore deliquerunt simul corde corpore pâ—…iantur Whom the flame of hell deuoureth it blindeth from sceing the true light that paine of burning may outwardly torment them and punishment of blindnesse inwardly obscure them that as they sinned against their maker with heart and body so they may be punished both in soule and body Isidore Duplex damnatorum poena est in Gehenna quorum mentem vrit tristitia corpus flamma There is a double punishment of the damned in hell whose minds burne with sorow and their bodies with flame by a iust rcward that as they debated with their mindes what they might performe with their bodies so they should be punished both in soule and bodie Bede By the worme Christ noteth the rottennesse as by fire the burning of hell or cls the worme signifieth the ouer-late repentance of sinne which shall neuer cease to bite the conscience of the damned in their torments vt ignis sit poena extrinsecus sâ—…iens vermis dolor interiâ—…s accusans that the fire of hell should be a torment OVTVVARDLY raging and the worme a griefe inwardly accusing Bernard Timor coâ—…turbabit te cùm terra aperietur cor am te iurues caedes in stagnum sulfuris ardent is foetentis Ignis exteriùs carnem tuam comburet vermis interiùs conscientiam corrodet Feare shall amaze thee when the earth shall open before thee and thou fall and light in the lake of brimstone burning and stâ—…king Fire shall OVTVVARDLY BVRNE thy flesh and a worme shall inwardly gnaw thy conscience So Tertullian before them Gehenna est ignis arcani subterraneus ad poenam the saurus Hell is a treasure of secret fire kept vnder the earth to punish withall And Iustine the Martyr The diuels shall suffer punishment and vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclosed in euerlasting fire Arnobius likewise The Gentiles are admonished by the books of their best learned men and verses of their Poets of that firie flood and infernall lake of flames often compassing the place which being prepared for eternall torments they deliuered as knowen both by the demonstration of diuels and by the oracles of the Prophets As the flashes of lightning touch mens bodies but consume them not and as the fires of Aetna and Vesuuius and of other places of the earth doe burne and not spend so that flame appointed to punish the wicked is not fed with the decayes of those that burne but nourished with parching their bodies that waste not And Prosper To heare and reade these things and to beleeue they shall come to passe to thinke how great an euill it is to be excluded from the ioy of beholding God to be banished from heauen and cast into euerlasting fire with the diuell and his angels to see no light in that fire but to feele that it burneth to suffer the
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
and to taste of death that he might in the end abolish them both For as Christ would be Circumcised and Baptised though there was nothing in him needfull to be pared or washed away but rather that fulfilling all righteousnesse he might commend both the one and the other with his person and presence so would he obserue the ceremonies of the Law not tied like a Seruant vnto them but content to vse them as Lord ouer them till he saw his time which he did not sticke to professe of himselfe when occasion was offered The Sonne of man saith he of himselfe is Lord euen of the Sabboth And so likewise I say vnto you that here is one greater then the temple By which words of his it is euident that he was not bound to the Law who called himselfe as he was the Sonne of Man Lord of the Sabboth and so of all the Law but as he laide downe his life when the Law could not take it from him and was obedient vnto death though death were in his power so would he subiect himselfe to the carnall commandements of the Law though he were free from them as being the truth and end of the Law For the Law was our Schole-master to Christ to whom when we were come by faith which made vs the Sonnes of God we were no longer vnder a Schoole-master How much lesse then could Christ himselfe who freed all that beleeued in him from obseruing the Law be bound or of necessitie subiect to the Law which neede not lead him to himselfe nor could not force him that was personally the Sonne of God to be a seruant vnder the types and figures of the Law farder then his owne wil induced him I made a reason that Suerties bound to the law to pay other mens debts might not looke to haue all referred to their liking and power as Christ had to his but to answer the penalties of the law to which they were obliged â—…es forsooth such a Suertie as he was might worthely be a gratious Mediator he was no ordinarie Sucrtie You labour to binde Christ to the thraldome of condemnation by the similitude of humane lawes which subiect the Suertie to the â—…arre condition that they doe the debtour and now when you see that resemblance to faile you exempt him from the seruitude of Suerties because he was no ordinarie Suertie Doe you now finde there is great difference betwixt a Suertie and a Redeemer and howsoeuer the speech may be true that Christ was a kinde of Suertie for vs yet may we not make him a seruant obliged to vs or with vs but a willing and free Redeemer For after our transgression committed and iudgement giuen vpon Adam and all his posteritie by Gods owne mouth a Suertie commeth to late a Redeemer is not too late before execution and therefore the Scriptures doe euerie where giue vs a Redeen er to note that we were condemned and reserued vnder feare and danger of euerlasting punishment till the Redeemer interposed himselfe and offered such ransome and restitution as should more content and satisfie the holinesse and iustice of God then out condemnation could doe The person that vndertooke our redemption was not Christes humane nature which as then was not but the Sonne of God in his owne person assumed on him to make ful satisfaction for our disobedience not by suffering euerlasting death which was due to vs but by giuing a better and more pretious recompence then we were woorth And this he would doe by submitting himselfe to obey and serue in our nature and in our steed and so offer the most acceptable Sacrifice of humilitie and obedience vnto death that Gods holinesse might be honored which we dâ—…spised and his iustice satisfied which we prouoked Let all men therefore aduise themselues how they binde the person of the Sonne of God to their obligation or condemnation it was he and none other that vndertooke for vs and by whose fauour power dignitie sanctitie and humilitie ioyned in one person with our weake and fraile nature the worke of our redemption was performed You say he could not be bound to the Law because he was aboue the Law He was aboue the Law in his Godhead but in his manhood he became for vs vnder the Law If you speake of Christes manhood apart from his Godhead you vtterly ouerthrow all our saluation For set aside the personall vnion of man with God in Christ Iesus and his humane nature could do vs no good Since therefore his Godhead was from euerlasting and a perfect and distinct person in the Tâ—…initie before his manhood was created which had neuer any existence by it selfe but in coniunction with his Deitie from the first instant of his conception when we speake of the person of Christ we must speake either of his Godhead which was before his incarnation or ioyntly of both after his assumption of man into God Then either we had no Surctie for our redemption the foure thousand yeeres that Christes flâ—…sh was vnmade of his mother or els the Sonne of God in his owne person was our Suretie So that our Suretie for foure thousand yeeres could not be bound to the Law by your confession and when the same Sonne of God tooke vnto him our humane nature into the vnity of his perfon HE that is the Person could be no more bound to the Law then he was before For the Godhead was of more power to free the manhood of Christ in that Person from the Law then our flesh in Christ was to subiect the Godhead vnder the Law Wherefore the person remained free and vnbound yet would he submit himselfe to obserue the signes and sacraments of the Law as he did humble himselfe to the death of the Crosse to neither of which the person was bound by any legall seruitude but only by voluntarie submission that his obedience being no way tied might be the more precious in Gods sight For as the Lord of glorie was crucified and we are reconciled to God by the death of his Sonne so God sent his Sonne mâ—…de of a woman and made vnder the Law to redeeme vs and giue vs the adâ—…ption of children but as he was made flesh by no compulsion nor obligation no more was he subiâ—…ct to the Law by any other meanes then by his owne loue and liking for vs. Neither doth the Scripture binde the manhood of Christ vnto the Law For the Law was not giuen to the righteous sayth the Apostle Which if it were possible to be true in any it was most true in the manhood of Christ who had neither in birth life nor death any taint of sinne If ye be led by the spirit sayth Paul ye are not vnder the Law for against such there is no law Whether you thinke the manhood of Christ was endued and guided with the spirit I referre it to your owne conscience If it were then
of these words professing to cite the text you say But still he was in his agonie And as for the words he prayed more earnestly which are The 〈◊〉 corrupteth S. â—…uke immediate before Christes sweating bloud you shutte them cleane out as not fitting your turne lest the Reader should thinke his vehement prayer after comfort receiued was the cause of this agonie for that the Euangelist placeth it next before in the text Your wordes then hee was in his agonie are no good translation and that which is added but still he was in his agonie is a violent corruption for genómenos there doeth not signifie his being or continuing that which he was before but his becomming that which he was not before For example z Gal. 4. v. 4. God sent his Sonne genómenon made of a woman and genómenon made vnder the law Doth the word genómenos heere signifie that Christ was man before he was conceiued of his mother or rather that he was made of his mother which before he was not and so made vnder the law doth not import that Christ was subiect to the law before he was man but that being altogether free from the law he would become subiect to the law which before he was not Likewise a Ioh. 1. v. 14. ho logos sarx egeneto the word was made flesh which before it was not This difference of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke Scholiast obserueth commenting vpon S. Pauls words I could wish to be separated from Christ for my brethren b Photius apud 〈◊〉 in 〈◊〉 9. Epist. aâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul doth not say he could be content to become a curse which is NOVV PRESENTLY to be seuered from Christ but to be or haue beene a curse that is to haue yet continued seuered from Christ. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be mâ—…de or to become is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the present time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be is still to continue Wherefore genómâ—…nos enagonia is falling at that present vpon comfort receiued by the Angell into an agonie and not as you corruptly translate still he was in his agonie An agonie you will say you vse for all Christes affections and actions in the garden But so doth not S. Luke he referreth the word to Christes more ardent prayers and to his bloudie sweat If we speake abusiuely an agonie may be taken for feare as I haue formerly shewed or if defectiuely we name one part for the whole which How some vse the word Agonie some men vse to auoid length of speech and the number of particulars then Christs agonie may stand to note all his affections actions and supplications in the garden but if we speake properly as there is no cause nor proofe S. Luke should heere do otherwise then Christes agonie both by the proprietie of the Greeke word and by the circumstances of the text was that vehement contention of minde wherewith Christ prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more feruently than before being now strengthened or comforted by the Angels appearing and message and euen powred forth his spirit to God with so zealous affection that his sweat was like bloud This you would crosse by your corrupt translation in saying BVT STILL he was in his agonie though the words of the Euangelist doe not import that he continued still any former agonie but vpon the strength and comfort receiued by the Angell he fell into an agonie of most vehement desire to preuaile in the worke of our redemption and to remooue all impediments for which he vsed so strong cries and teares that his sweat was coloured like bloud All these things you venture to determine by your owne authoritie as if the Scriptures were vnder your command and little thinke that wise and godly Readers will censure your licentious intrusion on the Scriptures as it deserueth Neither can you cease for ought that I see for as you affirme that which our Sauiour assumed vpon the Angels message to haue possessed him before at his entrance into the garden so the words which he spake before any prayer in the garden and much more before the appearing of the Angel you make consequent to his bloudie sweat Your handsome and holie translation and exposition is c Defenc. pag. 107. li 3. but still hee was in his agonie and sweat like droppes of bloud trickling to the ground and presently sayth My soule is full of sorrowes to death Where you commit two notable falsifications euen of the Scripture it selfe The Dâ—…fender addeth to Saint Luke that which he neuer wrote and leaueth out that which he wrote For first these words My soule is full of sorrowes euen to death are not in S. Lukes Gospell whence you would seeme to cite them as presently sayd after Christes bloudie sweat Next you peruert both the other Euangelists in which these words are written for both Matthew and Marke which witnesse the speaking of those words precisely record that they were spoken to Christes three Disciples before he departed at first from them to pray in secret and before he began to expresse any desire that the cuppe might passe from him Reade the texts they keepe almost the same wordes When Christ had sayd to the rest of his Disciples d Mar. 14. v. 32 Sit you here till I haue prayed e 33. he tooke Peter and Iames and Iohn and he began to be afrayd and in great heauinesse f 34. and sayd vnto them My soule is very heauy vnto death tary here and watch g 35. So he went forward a little and fell downe on the ground and prayed that if it were possible that houre might passe from him You turne all vpside downward and tell vs out of S. Luke that still Christ was in his agonie and sweat like droppes of bloud and presently sayth My soule is full of sorrowes euen to death With such additions translations and corruptions against the circumstances described in the Scriptures some doubt may chance to creepe at a creuie into some mens consciences touching the cause of Christes agonie but your pains of the damned are not one iot the neerer for all your inuerting peruerting the Euangelists words to your will For what if Christ did sweat bloud at first which the Gospell referreth to the last doth that giue entrance to the second death and torments of the damned Are not the paines of this life able to make men sweat bloud but you must runne to hell for the lake that burneth there with fire and brimstone before mans body may colour his sweat with the shew of bloud Is it harder for Christ to resolue his bloud into sweat by zeale without paines or with bodilie paines whiles he was liuing than when he was dead to send out of his side first h Ioh. 13 v. 34. bloud and then water so distinctly and miraculously
when I came I should haue SOROVV of them of whom I should haue ioy When the rest of the seruants saw what the euill seruant that was pardoned of his master the great debt of 10000 talents did to his fellow that ought him an hundred pence n Matth 18. vers â—…1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were very sory And when Christ sayd to his Disciples One of you shall betray me o Matth. 26. vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were exceeding sorowfull and bâ—…ganne euery onâ—… to say Master is it I As also when â—…e tolde them of his departure and their troubles he added p â—…ohn 16. Because I haue spoken these things vnto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorow hath filled your hearts And generally thorowout the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth no where signifiâ—… actuall and absolute paâ—…ne but griefe and sorow of minde And therefore your wresting of our Sauiours words with a false translation in saying My soule is full of paines intending thereby the paines of the damned inflicted by Gods immediaâ—…e hand is a false and lewd corruption q Defenc pag. 116. li. 34. Here we will remember againe what is taught by authoritie in England The rather for that you take on as a man impatient because I doe affirme that our doctrine not yours hath the publiâ—…e authoritie for it You call it an egregiouâ—… lie an insolent and impudent speach well becomming â—…n alchouse c. and yet in the very next page in plaine termes you graunt the same to be taught in our hâ—…milie of Christs Passion The way to mend a lie is not to double it and â—…riple it but to see your error that you may acknowledge the trueth Iâ—… I had then cauâ—…e to dislike the egregious lie which I iustly challenged I haue now more whâ—…n to saue your â—…elfe from some impudencie you â—…hew more then stupidity You would needes in your treatise amongst other vntrueths auouch that your doctrine 〈◊〉 the r Treatis pa. 89 li. 13. publike authorised doctrine of England deliuered in the booke of homilies I told you then which yet is true that this as well as others was an insolent and impudent speach You aske s Defenc. 〈◊〉 â—…7 〈◊〉 30. who is that egregious lier now t Defenc. 〈◊〉 â—…7 〈◊〉 35. you hope you are cleare from it Euen he that was before and you are cleare from it as Iudas was from betraying Christ by â—…aying is it I master to cleare your selfe you now say your exposition of those words My God my God why host thou forsaken me is found in the booke of Homilies and that I my selfe in plaine wordes confesse so much Then are you the verier lyer to say this is your doctrine which I impugned or that our maine question was about the exposition of those words Christs complaint on the crosse I sayd did not prooâ—…e your hell-paines nor the second death to be suffered in Christs soule which way soeuer you expounded it so you followed any example of Scripture vsing that word To reprobation or desperation if your conscience did thereto stretch you might applie this word by some examples of Scriptures but not to reall and actuall damnation no not in the most wicked castawayes that â—…uer were The sundry senses which I gaue out oâ—… the Fathers shew the wâ—…aknesse of your illation from those words they directly touch not the maine point of doctrine questioned betwixt vs and amongst theâ—…e senses this was one which the booke of Homilies seemeth to follow The direct cause of Christs feare sorrow and bloodie sweate since the Scripture concealed it I sayd could not be certainly concluded thence what is that to Christes complaint on the crosse whose words though they may be extended to expresse his paines yâ—…t your doctrine is no whit the truer for all that nor the more confirmed by the lawes of this Realme So that the lie by your leaue doth lye where it did only you haue furnished the former lie with two or three fresher and as your vse is you correct matters amisse by making them worse then they were u Defenc. pag. 117. li. 6. Here I am sure you thinke not that our Homilie maketh Christes pietie or pitie nor yet his meere bodily paine to force him thus farre Nor in these words next following there O that mankind sâ—…ould put the euerlasting sonne of God in such paines for the grieuousnesse of our sinnes Are you sure what I thinke well fare your wisedome yet that when you should prooue your doctrine to be receaued and authorized by the publike lawes of this Realme you are sure I am of your mind This is not onely a childish fainting but foolish dallying to cleere your selfe from a notorious lie by assuring your selâ—…e what I thinke If you will needes know what I thinke first it is euident to him that readeth these homiliâ—…s that the whole summâ—… and meane of our redemption being theâ—…e purposely deliuered neither of these homilies speaketh one word of your hell-paines nor of the second death to be suffered in the soule of Christ. Againe it is as euident that the suffering of a shamefull and painfull death in Christs body is there taught to be the only sacrifice for our sinnes The wordes are x 1. Sermon of the Passion pa. 5. There is none other thing that can be named vnder heauen to saue our soules but this only worke of Christs pretious offering of his body on the Altar of the Crosse. What paines Christ suffered on the Crosse whether the paines of the damned or of his body bruised and broken on the Crosse the booke it selfe doth plainly witnesse c Christ being the sonne of God and y 2. Serâ—…on of the Passion pa. 9. perfect God himsâ—…lfe who neuer committed sinne was compelled to come downe from heauen and to giue his BODY TO BE BRVISED AND BROKEN ON THE CROSSE for our sinnes Was not this a manifest token of Gods great wrath and displeasure towards sin that he could be pacisied by none other meanes but ONLIE BY THE SWEET AND PRETIOVS BLOVD of his deare sonne If you teach this that the bruising and breaking of Christs body on the Crosse and the shedding of his pretious bloud was the ONLIE MEANE to pacifie Gods wrath against sinne then I did you wrong to call your speach impudent but if this be the new doctrine which I defend and you impugne then doe you deserue not only the termes which I gaue but worse so openly and obstinately to resist deface and belie publicke authority z Defenc. pag. 117. li. 12. Adde herâ—…unto the full and large declaration hereof in the authorised Catechisme Christ suffâ—…red not only a common death in the sight of men but also was throughly touched with the horror of eternall death c. When he did take vpon him and beare both the guiltines and iust paine of mankind damned and lost he was afflicted with
z Defenc. pag. 134. li. 33. Eternall continuance in hell paines is not of the essence or nature of hell tormâ—…nts So haue you said page 12. though page 53. as you often quote it there is no such thing but euen there also haue I shewed that this you say out of your owne braine the Scriptures affirme no such thing Secondly I answered you that the horror of the paines of the damnâ—…d did admit no ioy for in hell I hope there is no ioy Christ then by your owne doctrine hauing constant continual exceeding generall ioy was neither in the true paines nor in the true terrors of hell vnlesse in defence of your deuices you will now make your new heauen and your new hell to be all one For ioy in the holy Ghost you directly make to be the substance of heauenly bliâ—…ie Now if in Christ and all his members you put at one and the same time the true terrors of hell and the true ioy of the holy Ghost what misse you of mixing heauen and hell at one instant in Christ and all the faithfull A third replie I gaue in that very place to this obiection which you say I neither doe nor can answere and that was a Serm. pag. 135. li. 3. since it is no where witnessed in the Scriptures that Christ suffered the paines of hell why striue you to establish a meere conceit of men neither written nor spoken before our age All these are no answeres with you and only because you haue deuiced a new hell from the immediate hand of God with which you delude as your maner is all that the Scriptures speake of the paines of the damned But glory not in your deuice to inuent a new faith it is as much sinne as to renounce the true Christian faith which indeed is auncient and in substance as old as the Scriptures since they serue to testifie from the beginning Gods blessed will and promise of saluation vnto man through the death of Christ which God first named the Serpents biting the heele of the womans â—…eed b Defenc. pag. 135. li. After this you set vâ—…hemently against my last argument that Christ suffered not in some sort the death of the soule first if we should speake strictly after the manner of death in the bodie then no man is so mad or foolish as to say that any mans soule can die at all that is want life and sense as a dead bodie doth You be come now to the vpshot of all your defence and doctrin whether the Scriptures do any where teach that Christ died the death of the soule or the second death for our redmption and here shall we find nothing but an heape of words broched out of your braines and so tempered with your conceits that when you haue all said you say nothing with any substance or shew of holy Scripture You disclaime that the soule is at any time deuoide of life and sense as dead bodies are as if that were ought to your purpose but yet the death of the soule hath a resemblance and concordance with the death of the bodie as spirituall things may haue with corporall And therefore as the bodie being once dead wanteth all sense and motion which are the parts or effects of life from the soule quickning the bodie so the soule being dead to God who is her life hath no sense nor motion of Gods grace in this life nor sight nor hope of glory in the life to come but destitute of the one here on earth which is grace hath no desire nor feeling of God and in the next world depriued of all possibilitie of glory is subiected to eternall and intolerable miserie from the presence of God d Defenc. pag. 135. li. 24. Such a death as immortall soules are subiect vnto is Gods separation from them this is two fold the first death and the second death as the Scripture speaketh The first is the separation of them from Gods grace which is in this life by sinne raigning in them The soule loaden with sinne in this life is not vtterly dead so long as it retaineth any sense or motion of Gods grace So that sorow for sinne ioyned with any desire of true repentance is a plaine signe of life in the soule though sorrow for sinne without hope be plaine despaire and death of the soule And therefore the soule of man finding the danger of sinne and desiring to be deliuered from it yet liueth whiles she apprehendeth affecteth or seeketh the grace of God but if she want all sense of God by faith and motion to God by hope and desire she is wholy dead to God that is void of the life of God which is deriued from God vnto the soules of men As for the second death of the soule the Scriptures indeed speake thereof but you erre groslely in this second death the execution whereof alwayes followeth the first death as well of the bodie as of the soule though the guiltinesse and condemnation thereof by a mans owne conscience may be found heere in this life And therefore the second death by the open and euident wordes of the holy Ghost is called the d Reuel 20. lake of fire or the e 19. 21. lake burning with fire and brimstone which is not in this life And consequently your next collection that the second death is Gods leauing them in the feeling of the most sharpe and most vehement paines inflicted by Gods iustice for sinne is as false as it is defectiue not agreeing in one word with the tenor of the sacred Scriptures which you pretend to follow f Defenc. pag. 1â—…5 li. 30. This last kind of death is so called and named in many places of Scripture The second death is expresly named but in foure places of the Scripture The first g Reuel 2. v. 11 Be thou faithfull to death and I will giue thee the crowne of life He that ouercommeth the first death shall not be hurt of the second death The second h Reuel 20. v. 6 blessed and holy is he that hath part in first resurrection of the soule vnto the life of grace on such THE SECOND DEATH hath no power The third i Ibid. v. 14. Death and hell were cast into the lake of fire THIS IS THE SECOND DEATH The fourth k Reuel 21. v. 8 The fearefull vnbeleeuing the abominable and murderers and whoremongers and sorcerers and idolaters and all liers shall haue their part in the lake that burneth with fire and brimstone WHICH IS THE SECOND DEATH Saue in these places the second death is neuer expresly named in the Scriptures and in these most apparantly the second death followeth after the death of the bodie and is euerlasting And neither on Christ who is the first resurrection vnto grace and the second resurrection vnto glorie nor on any of his members hath the second death any power by the plaine words of Saint Iohn
according to Austins meaning who herein ioineth with the Scriptures Christ then lyâ—…ing in soule with perfect obedience and patience and assuredly knowing God to be his God his Father complaineth that he was left or forsaken that is either not deliuered from his troubles afflictions but left in sinners hands to do their pleasure with him or deuested of his power and left through weaknesse vnto death which should for a season seuer his soule from his bodie or lastly lest in this shame of the crosse anguish of body without any open or sensible shew or signe of Gods fauour towards him or care for him All these kindes of forsaking the learned and ancient Fathers acknowledge in Christ on the crosse and other forsaking of the soule they admit none howsoeuer you falsly pretend their full agreement Come now to your conclusion if you could euince that Christes soule was vtterly forsaken of God and depriued of life which you can neuer and to offer it will conuince you of hainous and wilfull heresie and blasphemie yet can you conclude no more but the death of the soule in this life which is either ignorance or contempt of God Hell paines you cannot inferre nor the torments of the damned which are the second death and so your great flourish out of Austen for the death of Christes soule is but a â—…aw And the Reader may see with what vnderstanding and conscience you read and alleage the Fathers that where you acknowledge e Defenc. pag. 142. li. 12. they doe denie this phrase generally that Christ died in soule yet you boldly and lewdly affirme the next line before they f li. 11. grant the thing in effect as if they denied that in wordes which indeed they knew to be a part of the Christian faith and were like you who shift and lie for life to support your owne Deuices But in all these shewes of yours the aduised Reader shall finde nothing but a carelesse and senselesse resolution to saie anie thing rather then to admit a trueth or to relent from the least of your conceits whereof he may haue a full proofe in your words next following g Defenc pag. 142. li. 16. Let this be the answer touching all your Fathers and Councels which you bring abundantly heere and there about this point of the soules death A short answer indeede if it had either trueth or sense in it It is right a colts tricke when he will not or can not endure the loade to cast the whole packe off at once That they generally deny the death of Christes soule you grant and with a brazen face and barren head you adde they meane otherwise they deny not the thing but onely the phrase What is this but to suppâ—… vp the trueth with a sadde countenance and to belch foorth your shame with open mouth had you examined their places your shifts sleights and vntrueths would haue loaden a carrect you haue better now prouided for your selfe with belying them all at once you haue incurred but one inconuenience But like is your Defence to your cause it entred first with aduantage of phrases and so it will end with a wind-mill of wordes Well that the Christian Reader may perceaue how auncient and vniuersally consented and confirmed by the church of Christ this truth hath beene which I teach that Christ died no death for our redemption but the death of the body onely to those Fathers which you say are abundantly brought by me already I will adde others that though there be no care nor conscience in you yet all men in whom there is any sense may see your deuice of the death of Christes soule and of hell paines and the most vehement torments of the damned suffered by him to be not onely a falsitie repugnant to the Scriptures but a noueltie against the maine consent and confession of all antiquitie If their testimonies be long and many thou wilt bâ—…are with me Christian Reader I hope the expence of a little paper to me or paine to thee is not so deare as the cause it selfe both for thy direction and for my discharge First then thou shalt heare that Christ died in bodie alone which is my assertion and withall that Christ died not in soule which is their conceit contradicted by all the Fathers and in the end we will shortly view whether these Fathers crosse their new found redemption in words oâ—… matter The places I thinke good to repeate in Latine or Grecke as much as shall need which otherwise I refraine of purpose to decrease the volume least it should be too great that the Reader should ncither distrust my translating nor make long search for the wordes themselues in ech Writer if happily he desire to see them Tertullian prouing the resurrection of our bodies by Christs example saith h Tertull. de Resurrect carmis ca. 48. Sine dubio si mortuum sisepultum audis secundum scripturas NON ALIAS QVAM IN CARNF aequâ—… resuscitatum in carne conced â—…ipsum enim quod â—…idit in mortem quod iacuit iâ—…sepulchro hoc resurrexit non tam Christus in carne quà m caro Christi Without Christ died no death of the soule by the iudgement of all the Fathers question if thou heare that CHRIST DIED that he was buried according to the Scriptures NONE OTHERWISE THEN in the flesh thou wilt grant that he was likewise raised in the flesh For that very thing which fell by death which lay in the graue that surely rose not so much Christ in the flesh as the flesh of Christ. And in the same place Dominus i Ibidem quanquam animam circumferret trepidantem vsque ad mortem sed non cadentem PER MORTEM The Lord though he caried about a soule fearing vnto death YET NOT FALLING BY DEATH Origen k Origen li. 5. in ca. 5. epist. ad Romanos By sinne saith Paul came death that death no doubt whereof the Prophet saith the soule that sinneth the same shall die whereof a man may iustly call this bodily death a shadow For whither soeuer that pierceth of force this followeth as a shadow doth the bodie If a man obiect that our Sauiour did no sinne neither was there in him the death of the soule by reason of any sinne and yet he sustained a corporall death we will answere him that where Christ owed this death to none nor was obnoxious to it yet for â—…ur saluation of his owne accord and by no necessitie he vndertooke this so aboue called shadow of death l Ibidem This common death then he did vndergoe but that death of sinne which raigned ouer all others he did not admit Athanasius m Athanas. contra Arianos oratione 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What els was that which was crucified but the bodie of Christ And againe Christs n Ibidem resurrection could not be without death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And how could