for sinne in such maner as he doth on the Reprobat though not in such measure and that such likewise were Christs sufferings But then I deny that therein yow have the truth or have rightly expressed the sufferinges of Christ or of his Saintes Because the sufferings of the Saintes are properly not punishmeÌ„ts for sinnes nor effects of Gods wrath properly but are indeed fatherly profitable chastisements purposely inflicted by God for their good as before is said But Christes were altogeather of another nature and condition they were the only true and proper punishment price Satisfaction and Ransom for sinnes as hath ben also noted before after shal be further shewed If you vnderstand Christes suffering Gods Wrath to be such as the godly feele viz improperly and largely as the Scriptures †In your 13â— there do meane and not as the very price and punishment for sinne but only as Chastisements then that is likewise manefestly vntrue Also then againe for your words you are ambiguous and deceiptfull in this issue which kinde of vanity you commonly vse in all other your handling of controversies since you left writing against the Papistes as who so looketh shall see For wee affirming that Christ felt the wrath of God doe meane it properly as it inflicteth properly the punishment and Wages of sinne Your Equâ—cation in terme Gâ—â— Wrath. and you tell vs that he suffered Gods wrath as the Saints and Godly men doe suffer it That is altogeather vnproperly beeing sometime so called for a certain seeming that it hath to bee so as you acknowledge in the sense of flesh and bloud Then what is this to our purpose What ells do you worke heerein but deceipt mistaking to the Reader through the ambiguity of this word the Wrath of God Which palpable fallacy of yours is so plaine that I need not stand to open it any further and yet I assure my selfe that this is the very ground and refuge of the errour in this Question Which if a man marke well distinguish as he ought and may easily do he shall quickly drive you either to shift into this corner Your Equiocation or ells to deny much of that which you affirme in your booke elswhere Therefore lett the wise consider it Neverthelesse if happily you meane otherwise that is Pas you seeme 〈◊〉 meâ—â—â— paâ—â—â—01 105 that Christes very * outward sufferings and bodily death were in a peculiar sort the effects of Gods proper wrath thus truly punishing our sinnes on him then in effect you come to vs againe of yow will sticke but to this For there is no reason in the worlde to make Christes flesh subiect to Gods Curse for sinne and not his Minde and soule likewise Also wee must note that such outward bodily sufferings beeing indeede punishments and not chastisements for sinne that is proper effects of Gods very wrath and iustice comming to take vengeance for sinne they cannot be meere bodily sufferings nor meerly felt by sympathy in the Soule which is the proper effect of the outward sensitive facultie only but they must of necessity be conceaved discerned applyed in the inward feeling of the Minde of Christ â—â—d 〈◊〉 deny at â—â—â—nce that Mens â—â—â—ules haue â—â—â—ny sense in yeâ—â—he â—inde beâ—â—â—des the Comâ—â—â—â— sense deâ—â—nding on â—â—â—e Body and will make a singular and secret impression of sorrow in the Soule far above all meere bodily griefes beyond all measure and proportion of things in ordinary experience so exceedingly differing from all other sufferings in this life Which therefore may iustly bee termed the proper and immediat sufferings of his Soule And this sense the Lord doubtles revealeth vpon men somtime more somtime lesse in this life even as it pleaseth him Which also befell vnto Christ Againe Pag. 257. if the Agonie and sorrow which you grant Christ suffered simply in his minde be meant by you to have ben as it were a foretast of such sufferings and a feare or dread of them as very iustly it may be considering the weake disability of a Creature to stand vp against the Creator Propathia namely now shooting or preparing to shoote presently the sharpe arrowes of his wrath vpon him for our sinnes in which case and condition Christ now stood for that while then I say also I see in effect no difference betwene vs then againe this Question is as it were at an end For doubtles he suffered at one time or other the same thing which he so feared Yea such a kind of fearing cannot be but a mighty suffering thereof Neither doe wee contend to expresse what iust measure of Gods wrath nor precisely in what manner it was revealed and executed on Christ Onely wee know that whatsoever it were Gods very wrath and proper vengeance for sinnes though outwardly executed on the Body yet it could not but sinke in deeper even into the deapth of the Soule and be discerned by Christ and conceaved to be such and so sustayned as proceeding from God and so wound the Soule properly yea chiefly though the anguish thereof bruized his body iointly also Againe whatsoever you wil call it All or * Such 〈◊〉 as waâ— nothinâ— whol 〈◊〉 sinfull 〈◊〉 rents oâ—â— part of Gods proper Wrath and vengeance as it proceeded from him was incomprehensible vnspeakeable infinit and vntolerable to any creature therefore so it was vnto the very Manhood of Christ namely when the Godhead for a season concealed it self of purpose and with held his wonted supportation and comfort from him to the end that his bitter Passion ordayned of God and most voluntarily vndertaken by himselfe might bee in suffering the “ The 〈◊〉 Paines rowes 〈◊〉 sin werâ—â—â— Christ foâ—â— time no qualifye◠〈◊〉 lessened sorrows and paines which were due to vs nothing qualified but in all severity accomplished As indeed when his Hower was come and gon it was As touching that terme The death of his Soule which you stumble at we shall speake thereof heereafter in due place Thus far I have proceeded in opening the true state of this Quaestion which whether you who have begon to avouch the contrary will now acknowledge and approve or not I know not Overthrow it I trust you shall never with all the cunning and strength you have For vndoubtedly it is and so will appeare by the word to be a manefest truth and therefore “ Act. 5â— will prevaile besides that it is expresly the doctrine taught and established by authority in England as heereafter God willing I shall plainly shew notwithstanding all your strange coÌ„tradicting traducing thereof Lastly whether I did set down this very state of the quaestion in full effect in my former Treatise or whether I changed it though indeed I graunt I was there much shorter then I am heere I pray you looke consider againe in that my †Pag. 5 33. and first booke This being well considered and marked will
either now or before he dyed in the flesh or both now then also For he might well suffer it eveÌ„ now and yet feare it more ensuing Yea such a maner measure of Feare as this manifestly was could not be but a very Suffering of these spirituall sorrowes Which also that sheweth where hee saith My Soule is full of actuall sorrowes even vnto death c. Neither is there in this any a doubt full word Pag. 304. which is your maner of writing Pag. 296. nor b device vnfit for Divinity but your CoÌ„parisons of c fearing Captivitie Pag. 301. loosing a purse c. are very vnfit to be matched with this feare in Christ Pag. 302. You thinke this was but a d iest if God be said to have heard Christ and deliuered him from that he feared and yet to let him suffer it Forsooth no iest for he doubtles suffered it as before we haue seene Nowe nevertheles GOD might well heare him 2. wayes 1. by sufficient sustayning him in it 2. by delivering him out of it in due time In one place you seeme to observe a point both strange and very contrary to your selfe Pa. 118. 119 in saying e Feare is more intollerable in Christ theÌ„ doubting Is feare so intollerable a thing for him when as you haue so often and so earnestly affirmed that he feared Pa. 22. 124. and for f feare became thus astonished Pag. 303. Where * you seeke a weake advantage in that I said eisakoustheis may seeme to shew that Christ was heard being in that which he was saved from you see I challenge no certaine but a seeming reason from that worde But your selfe maketh a stranger coÌ„clusion Ergo the Active referred to God importeth that God being in the same Paines did heare him Lastly you say g Indeed but in the Garden Christ never prayed with strong cryes teares to be saved froÌ„ Death Pag. 22 that we read in the Scriptures I hope neither doe you read expreslie in the Scriptures at all that thus he prayed in the Garden You may soundly gather it from the Scriptures I graunt Ioh. 12.27 and so you may that his praying h before was of the self same nature and maner also after in that most dolefull complaint on the Crosse when he cryed My God my God why hast thou forsaken me Where the very like request is plainlie implyed as he made in the Garden when he saide Let this Cup passe from Ieb 5.7 So that the i Apostle in all reason may bee vnderstoode to have respect to all these tymes and wofull cryes of our Saviour Christ Pag. 30. And thus it is without all reason that you say k his Agonie ended in the Garden Pa. 115. 116 and that on the Crosse hee had l alwayes persistance in ioy without obscuration or intermission Likewise also that otherwise his astonishment must a Pag. â—â— continue 18. howers from his entering into the Garden after supper to the ending of his life the next day at 3. of the clocke after noone Howe vaine is this consequence how false are these sayings and contrary to Scripture in all the circumstances But you say b Pa. 30. the cause coÌ„tinuing the effect could not cease The Cause was Gods leaving his weake nature in these sorrowes at somtimes more at sometimes lesse also he is to be thought to reveale and inflict the very sorrowes not alwayes in one tenor but sometime more sometime lesse finally his Manhood apprehended these arrowes of Gods wrath sometime more suddainly then at other times These were the true causes of his Astonishment but these continued not 18. howers togeather therefore the effect was not to coÌ„tinue still in that maner on him Then you c Pag. 29 say in the vttering of these wordes the Cup did passe from him by my owne confession I coÌ„fesse it not But I confesse his extreame astonishment did even quickly passe from him yet the sense and tast of that Cup might continue longer in such a maner and measure as he was better inabled by his Deitie to sustaine it Now what ill is there in these conceites I pray you What folly is there in them Against vs heerein you doe nothing els almoste in your large Treatise Iniuriouâ— sâ—eacheâ— but heape vp many and most false imputarions That we thinke Christ was in d Pag. â—â—â— 116. 1â—â— doubt and feare of Gods favour e Pag. 1â—â— destitute of faith hope love ioy forsaken of Gods favour grace Spirit that f Pag. â—â—â— he continued 18. howres togeather amazed as it were in a trance that he g Pag. â—â—â— vehemently and often strugled and strived in his prayers against the knowen will of God sought by all meanes to decline the worke for which he came into the world His flesh feared death though his Spirit submitted it self to the will of his heavenly Father h Pag. â—â— We put Christ besides him selfe when it pleaseth vs that he knew not what he prayed nor prayed in faith Your L. if you had reasons but any thing probable wanteth not outward meanes enough to commend your cause you neede not to devise against vs such grosse and base vntruths But it bewrayeth how desperat your matter is which can not come foorth nor make any shew to the world without such proppes to leane on Besides that which heere in severall places wee haue declared to the coÌ„trary in our i Pag. 5â— 70. 71. former Treatise we shewed our minde though briefly yet sufficientlie against these iniurious speaches How you seeme to avouch that Christ was by God forsaken in a Body 〈◊〉 114.116 â—â—2 103 â—â—ore 〈◊〉 but not in b Soule let them declare that can For my part I know not your secret therein I am sure no man can in trueth maintaine it As for c Ambrosâ— 114. â—â—â—e pag. 113. 128. 1â—0 〈◊〉 1. of yeâ—â—â—ion See â—â—â—re pag. you wrest him as you did Hilary c d before After this you are bold and aske if e any dare doubt of your doctrine Yea surely I dare not but doubt of it Also we have seene that the publike f authorised doctrine in England dareth to doubt of it Which maketh Christes putting him selfe betweene Gods Wrath and our sinnes a parte divers from his bodily death on the Crosse â—â—â—ore pag. â— yet the extreamest part of his Passion See also other g authorised testimonies heereof But why may not any dare doubt of your doctrine Pet. 2. Because the Scripture saith h Christ suffered for vs. leaving vs an example that we should followe his steppes c. And this is very true also the godly doe followe his steppes heerein many times as I i shewed you before â—at 1. pa. heere 120.129 Some are conformable in some measure with Christe even in these his sufferings Then k you say we ought to be glad and reioyce thereof I answer we ought to
A DEFENCE OF A TREATISE TOVCHING THE SVFFERINGS AND VICTORIE OF CHRIST IN THE WORKE OF OVR REDEMPTION Wherein is confirmed 1 That Christ suffered for vs not only Bodily griefe but also in his Soule an impression of the proper wrath of God which may be called the paines of Hell 2 That after his death on the Crosse he went not downe into Hell For Answere to the late writings of Mr Bilson L. Bishop of Winchester which he intitleth The effect of certaine sermons c. Wherein he striueth mightily against the doctrine aforesaid By HENRY IACOB Minister of the worde of God Iohn 7. ver 24. Iudge not according to the appearance but iudge righteous iudgement 1600. To all the godly and religious Magistrates faithfull Pastors and other Christian brethren in England Grace and peace be multiplied in the true sufferinges and victorie of IESVS CHRIST our onely and most glorious Redeemer GIVE me leaue I beseech you Fathers and Brethren right honorable beloved in Christ in so great and necessary a case to reply and Defend my selfe in such wise as becommeth me against the vnseemely writings of a mā who indeed I aknowledg in the world is far greater then I am Yet forasmuch as the Cause which heere I maintaine is right and iust as to any man I hope it shall soone appeare that will simply and soberly trie it by the Scriptures Againe in regard of mine owne person and poore credit although meane in the world yet by Gods mercie such as in conscience I am bound by all honest and Christian meanes to preserue seeing he so strangelie traduceth accuseth me in his booke as is almost incredible I am therfore of necessitie as I take it to open my mouth at this time and specially in the behalfe of that doctrine which I am vndoubtly perswaded for the substance of it that hither vnto I with infinit mo in England haue truly faithfully taught And albeit I finde my selfe very vnequall to try any question with him who is so high in authoritie so prompt of witt so exquisit in learning my selfe in all things so despised and rejected as I am by him and some others insomuch that I might iustlie be altogeather terrified and wholly turned away were my cause neuer so good frō maintayning the same against him yet surely God is my witnes it seemeth to mee so easy and so plaine to defend togeather with the necessitie of duetie binding me as likewise indeed all mē els I think to stande therevnto that I could not choose but speake againe in this matter and cleere it againe so well as I can from his further weake exceptions and vnsufficient obiections against it Neyther let any man thinke that in thus doing I greatly please my selfe or seeme vnwilling to let others to vtter their iudgments heerevpon Nay surely it is the thing that heerein chiefly I desire even that others yea many others if so it may seeme good vnto thē would declare their mindes touching this new doctrine sprung vp from Winchester and likely to bring a common calamitie with other errors mo vpon our Churches in England because I feare that not a few among vs are wil be troubled therewith And so I doubt not but it will most amply appeare how Holy true a doctrine this is which he so disdainfully skoffeth at and reprocheth beeing well assured that even the most learned and godly Teachers in this land Defendours of the trueth against Poperie as wel before time as now at this day vnder our gracious Queene doe concurre agree with my opinion herein This if it shall please God that I may see it wil far more exceedingly please me to beholde then whatsoever myne owne vnskilfulnes hath or can vtter In the meane while I beseech thee Christian Reader consider duly with thy selfe not who speaketh but what is spoken by eyther of vs. As for me I am not ashamed to testifie with all duetie though after my simplicitie in the behalfe of the Gospell of Christ against mens improbable conjectures which my trust is that the godly and sober minded will take in good worth vprightly even as my heart meaneth it the Lord knoweth sincerely The grace of our Lord Iesus Christ bee with you all Amen H. I. A Praeface to the Christian Readers touching our 2. Questions and their Defense following IT is a iust thing with God deare brethren to punish in his dissolute people sinne with sinne and where one iniquitie is not repented to binde others therevnto Which thing surely we may to well see is com to passe and befallen vs in England deseruedly at this day Who after so long plentifull and comfortable enioying of the Gospell the most precious blessing of God in this life are now allmost generally com to this that we haue lost the loue thereof What remayneth then for vs when we set so light by this Heauenly grace forgetting our first loue which once wee seemed to beare towards it and wherein now wee ought to haue abounded but that God should punish this our hainous and generall sinne with others and among others send vs delusions euen strong delusions to broch beleeue lyes seeing we shew so small affection and so little pleasure in his truth The Lord in iustice then no doubt doth punish vs with such delusions of error as are now so rife in our land at this time more then in times past when as the Gospell hath ben soundlyer preached and better beloued among vs then now it seemeth to bee Now so much the more dangerous this mischief is as also it must needes proue yet still because it is offered vnto vs forsooth by the frendes of the Gospell and fathers of the Church as they desire to be called yet being indeed sole Commanders in Religion very Lords ouer mens cōsciences compulsiuely ouerruling their brethren and Gods deare flocke contrary to the “ Mat and 2 2 Cor. 1. Cor. 1. Pet. expresse Scripture and all well ordred Ancient and present tymes How needfull then is it that the Lords faithfull Remembrancers forget not themselues in these deceiptfull dayes nor that great charge which the great Pastour of the Flock hath layd vpon them but to bee watchfull and diligent and for no respect of persons to suffer any part of the gracious truth of God to bee disgraced by men chiefly that part and point if we can discerne what it is which by the corruption thereof raiseth and maintayneth most of our other vaine corrupt and contentious quaestions which now swarme among vs yet which easily would bee cut cleane downe if the word of God alone might beare sway as we see it to be brought to passe this day by the blessing of God in other Reformed Churches of forraine Countryes For my part being occasioned at this time more specially to speak of 2. of these foresaid corrupt doctrines J am not vnwilling though vnequally yoked to defend the truth in them It hath pleaseth Mr Bilson
them the Locall Hell eternall punishment Diminution of faith Holines c. with Desperation â—reat 1. â—â— 40 Reiection vtter darknes c As for my wordes which you wrest that way they are cleared by my Opening this Question both before and after Wherefore wee plainly tell you that we defie and detest in our heartes as well as you all these blasphemous wicked thoughtes of the Sonne of God our most glorious and gratious Redeemer And yet if you had vnderstoode those Phrases the whole Câ—rse of God His whole Wrath All the sorrowes of Hell onely toâ—ching the sense of Meere paines that Christ feeling the proper wrath and Iustice of God punishing him for our sinnes felt as extreeme sharpnes of paines which had no mixture of sinne as may in any possibilitie be endured yea though in Hell it selfe and so a kinde also of “ As in 〈◊〉 place I 〈◊〉 â—hew forsaking in them a kinde of * Such as 〈◊〉 self explaiâ—â—â— pag. 245 And as 〈◊〉 Curse is nâ— words bâ— deeds pa. Cursing and hatred and condemnation and a sense of burning wrath which he being our high Priest and Sacrifice was appointed vnto and which payment of ours was by God layed vpon him being our Redeemer and Ransompayer Surety and that all this he sustayned and suffered for a time in this life so deeply wofully as was possible for a man any where to suffer which was also wery God I say if this had ben your meaning we would not then hold it blasphemous nor erronious as “ Epiâ—p you obiect it vnto vs but the very truth indeed to say Hee suffered the true paines of Hell and the wholl wrath of God Which verily your own words also in some places do imply yea at least so much and that manifestly enough it seemeth as before I haue observed But to wade further then this and to particularize or to specifie the parts of Gods wrath which Christ felt as * Pa. â—47 you will vs to do or to shew the manner how or the certaine measure how deepely he suffered it what madnes were it in men to attempt and what folly is it in any to requier This sufficeth that we know God is able aswell out of the locall Hell as in it to reveale and inflict spiritually this wrath where he findeth sinne vnsatisfied and in Christ the vnion of his Godhead might admit it in his Manhood his Soule was capeable apt to discerne and feele immediatly the impression thereof in it selfe Now because also God was heere bent to punish all our most horrible sinnes in Christ and he was ordained to receave the same vpon himselfe and God was never to punish them truly any more nor any where ells and because of the proportion of Gods exact Iustice which dispenseth not where there is no necessitie for dispensation because also of Christes taking our wholl nature for no needfull purpose at all without this and lastly by reason of many pregnant texts of Scripture proving by infallible arguments that thus surely it was in this mystery of Christs purchasing our redemption which you in all your writing have no whit defeated therefore we are vndoubtedly perswaded that this is the very truth of God Namely as “ Treat 80.81.7 before I taught as touching the sense of paine and vehemency of sorrow that Christ suffered for vs All and wholly the wrath of God and his bitter Curse That is as I said so far as * Pa. 37. possibillity would admit so far as he being also very God and a man not possible to sinne could suffer Neither is there any peece of reason on your parte for the contrary And this is much more I trust then to suffer in Soule by Sympathy only from and by and with the Body Pag. 13.14 which as before I shewed you plainly do make the only wholl suffering of Christ for our Redemption which kindâ— of suffering all Godly men doe suffer also when the wicked in the world do afflict and persecute them But touching suffering of Martiâ—s and godly men Pag. 8.11 it is not intruth as †before is shewed of that kinde as Christes suffering was and therefore this suffering of the Soule onely by Sympathy commeth nothing neere to the sorrowes of the suffering of Christ which hee suffered from the hand of Gods offended Iustice and pure Holines and Wrathfull power infinitly satisfying it selfe on him for our sinnes which by his office he receaved vpon himselfe to acquite vs from the same This no Martir nor godly man doth who suffer only as from the malice and rage of men â—â—â—d therefore â—â—â—ey are so â—â—â—eerefull at â—â—â—eir Death â—â—â—hen Christe is extremeâ—â—â— sorrowfull from God there proceedeth nothing but fatherly chastenings to them his very wrath indeed for their sinnes appeareth not at all against them which they know Christ hath once borne and for ever dissolved You haue wordes in some places as if you hâ—ld this difference with vs of Christes sufferinges compared with the suffering of Martirs Namely where you say Pag. 248 Christ suffered the wrath of God punishing sinne â—ag 257 not * in his Body only but in his Soule also by some proper punishments of the Soule as by sorrow and feare in his Agony c. Howbeit though these wordes seeme plaine yet I perceave ambiguity and fallacy in them yea also I thinke a great errour First your fallacy is in that you meane sorrow and feare indeed properly in his Soule but not any proper Punishment of sinne nor comming for any paine or smart that he felt inflicted for sinne but it was meere Devotion to God 2 1â—4.23.9 144 290 Love pity compassion towards men Which say you could not be without some feare and zeale and griefe That is true but this is a notable fallacy For many thinke that you meane Christ suffered such sorrow and paine as was both proper to the Soule and was the proper punishment of sinne also But then had you heerein fully agreed with vs. Nowe that Religious Devotion godly and â—â—â—tâ—ous Aâ—â—tions and Pity are properly partes of Christes Holines and righteousnes not of his Sufferings for sinne For these 2. parts of Christes Mediation I trust you will distinguish And surely Christs Agonie was properly a part of his most bitter Passion not of his Obedience and Righteousnes albeit even in suffering also he was perfitly obedient Thus then you are never the neerer to the truth in this point for all your seeming Againe considering what you write of the wrath “ Pa. 130 132.246 of God which the Godly generally do suffer you seeme to me to thinke that every Martiâ—s death and all the crosses and griefes both of body and minde in the godly are very * For yoâ— make Gâ—â— Wrath â—â—â—ferent to men who afflicted punishments of sinne and right effects of Gods Iustice and wrath taking properly vengeance on them
common sense of Gods wrath so in my wholl Treatise I take it for Gods perfit Holynes Iustice Power i Ioh. 3â— Psal 2â— 2. Cor 9. properly executing vengeance punishment whether little or great due to them on whom sinne lyeth But you generally do so cary this phrase as signifying any punishment of sinne whatsoever and namely the Afflictions which the very Godly do suffer which is altogeather an vnproper speach This I observe most specially in one place of your booke above others Where you say l Pag. 1â— All kindes of troubles paines and griefes in our states bodyes and mindes which shorten or sower this present life are degrees of Gods wrath and chasticements of out transgression corruption Which presently you prove by many needeles Scriptures And from this sense of his Fathers wrath you do not exempt the Lord Christ. You meane that this he suffered indeed and that this is all in your opinion It is true All troubles paines griefes in their first Ordinance a were the effects of Gods proper wrath â—â—ou doe 〈◊〉 rightâ—â—â— 275. But in their state and condition now they are b not namely as the Godly do suffer them Which we must heere note and consider well â—â—at 1.14 â— 132 You say right also This †because it seemeth grievous for the present and not ioyous is called somtymes in the Scriptures the rodde and wrath of God True it seemeth But indeed it is not so or it ought not so to be For c it seemeth otherwise to the iudgment of faith and knowledg 〈◊〉 1.2 â— 2.28 〈◊〉 2 Cor. â—0 â—efore pa. â—â— 19. Then Gods wrath in this sense is very vnproperly taken as I have often said Wherfore speaking properly exactly as in this CoÌ„troversy we ought according to the revealed minde of the Holy Ghost it is Chasticement correction it is not in any wise Wrath or punishment properly meant Neyther may it be said properly that his Iustice leadeth him to inflict it on vs as e you affirme but it is his Holynes and Love towards his children which chasteneth them 〈◊〉 132. According to the Scripture which saith 〈◊〉 12.10 f God chasteneth vs for our profit that we might be partakers of his Holynes And g whom the Lord loveth he chasteneth 〈◊〉 6.7 〈◊〉 11.32 he scourgeth every Soune that he receaveth If we indure chastening God offereth himselfe vnto vs as vnto sonnes for what sonne is it whom the Father chasteneth not Therefore to speake properly not Gods Iustice but his Holynes and Fatherly Love doth move him to lay whatsoever Crosses and troubles vpon his children He is not vnto them a Iudge or Revenger but a Father Neyther is it Wrath that cometh from him or Vengeance for sinne properly â—â—r 11. but h amendment in Love towards the godly Now the case with Christ was cleane otherwise He needed no Amendement but that which he suffered was right Punishment He was neyther in case as the wicked nor yet simply as the godly He differed from them both and yet in som pointes did partake of both their conditions He was like the godly in that he was highly beloved of God and had no maner of sinne of his own laid to his charge He was like the wicked and differed from the case of the godly greatly because he was laden charged with sinnes yea with all maner of sinnes sustayned their due punishment there being also none other at all to indure the vengeance of God for them but himselfe As we haue largely shewed before in opening the state of our Question Thus then whatsoever Christ suffered and specially at his death was very wrath and vengeance from God properly taken true punishment and iustice executed against sinne for sinne to the which he was in som sort condemned and appointed also this was the true Curse of the Law which thus he sustayned for vs. Nevertheles in all this his Case was extraordinary his condition in the like punishments vtterly vnlike to the wicked For his owne nature was still for all this most holy faithfull stedfast loving the Lord and beloved of him albeit in his office of Redeeming vs and suretyship for vs he did sustaine truly and not vnproperly as the Godly do the Lordes very wrath against sinne which he tooke vpon him Heere is now the Power of God to be deepely considered togeather with his vnspeakeable Iustice and Love and Holines Even one of the greatest mysteries of Christian Religion which to vnfolde what toung is able yea what heart can conceave it And yet most necessary most comfortable to be vnderstood of all men Namely how the Lord hath assigned to his sonne in the worke of RedemptioÌ„ 2. personnes as it were or countenances or coÌ„ditions His owne naturally which God ever deerely loved our countenance or person or coÌ„dition which he sustayned by his office which condition the Lord truly a As yoâ—â— Gods Câ—â— pag. 26â— in deeds in wordâ— accursed and punished Only the sense of the paine of Gods Vengeance came indeede vnto his most holy nature the Curse the Hatred the wrath and iudgment of God being quenched therewith His owne nature felt the sorrow and paine of the Curse and Hatred But the Hatred Curse was bent against the load of our sinne wherein he stood forth as guilty before God and appeared as it were clothed therewith This was Love and mercy to vs this was Iustice vpon Christ having vndertaken for vs this was infinit power and wisdom both wayes in God to bring it to passe which no creature can comprehend his Holynes and Love still chastening his Redeemed ones but laying no part of true Punishment or proper Vengeance for sinne vpon them which Christ only did for them wholly sustayne Thus also seeing Christ indeed had no sinne in him as the godly have to be corrected neyther could be correctted chasticed for nothing therefore properly he was not chastised nor corrected at all but his Afflictions every one both small and great were true and proper punishments and the effects of Gods very wrath for our sinne lying vpoÌ„ him 〈◊〉 245. Som where a you say Christ might suffer the wrath of God in his body yea in his soule he might suffer it and yet not the paines of the Damned or of Hell We grant you say true Christ suffered not the paines of the damned nor of Hell vnderstanding this for the very same condition state alltogeather b as the Damned are in 〈◊〉 you deâ—â—â—e it pag. â—0 49.50 We abhorre such blasphemy as much as you that Christ so suffered Hell paines Yea albeit I know you are far from thinking so yet I say your words do com neerer vnto it then ours do â—â—g 15.16 as is c before noted But I aske do you graunt that Christ suffered Gods wrath in Spirit as the Apostle d somwhere distinguisheth the Spirit Soul If
doâ—â— fully 〈◊〉 vnto emphasis d Isa 53 Hee susteyned our very sorrows or our sorrowes themselves And this we conclude the rather because the sense of paines and sorrows e Heb. 2â— only was the Ransom ordayned and consecrated by God in Christ that by them his sufferings should be accomplished our sinnes satisfied Whatsoever therefore in this life might be painfull was due to mankind generally for sin in it owne nature was no sin that Christ suffered wholly and alltogeather for vs even the same which els we should Which is your own f pa. 28â— plaine confession also I grant indeed it vtterly impossible that he who was vncapable of sinne yea God himselfe should be really separated from God or Hated or weakened in faith or punished externally Yet it was possible that even he on whom our sinne was laid should feele both properly in Soule and also in Body all the whole vehemency of our due paine and the sharpenes of our smart Paine affliction sorrow is not sinne be it small or great it is indeed properly and originally the Punishment of sinne either in vs or in others Christe suffered Punishment for sinne not in himselfe as others do but by Gods ordinance he suffered punishment extraordinarily for sinne in vs. When God smot him it was possible for him to feele it yea vnpossible it was that he should not feele it and of necessitie his Soule peculiarly properly infinitly did feele the stroke of Gods wrathful iustice The vehemency whereof may wound and pierce no lesse even in this life where God will then in the locall Hell it selfe All these our due sorrowes therefore and all this our sharpest deserved paine even Gods owne immediat hand smiting the Soule for sinne which far exceedeth and comprehendeth as it were all other paine Christ without any dispensation or qualification whatsoever indured for vs. This is that which we say and thus Ierom also expoundeth this very text â—trom in 〈◊〉 53. Saith hee a Quod nos pro nostris debebamus sceleribus sustinere ille pro nobis ' passus est Turne nowe your vaine and frivolous insultation against Ierom for his indefinit speech to whom it pertayneth in this case aswell as to me Pag. 26â— if you be not a respecter of persons Say to him b You may do well St Ierom to go to the Vniversitie againe whence you came afore you were wise and there learne to put quantity to your propositions that we may know when you speak of any thing whether you meane All or Some But Jerom would be wise enough to answer you if he were alive that whersoever he studied he knew so much that in learning and reason an indefinit proposition is to be taken as Vniversall in a necessary matter 〈◊〉 specialâ—â— Satisfying Gods vnâ—â—all Iustice 〈◊〉 * as the vndertaking of a Surety is in his stead whom he is surety for and yet namely but so far as knowen possibility admitteth and indeed no further Now this is apparant in this case of Christes suretyship and suffering in our steed Hee suffered all the whole punishent of sinne due to mankinde whatsoever was possible for him being a sinles man also very God to suffer And further then this none will imagin or thinke that any vnles mad men do affirme You charge meâ— c heereafter that I falsify this place of Ierom 〈◊〉 350. â—â—reat 1. 〈◊〉 85. Curse 〈◊〉 I put it â—â—â—hus Maâ—â—ctum 〈◊〉 a paâ—â—â—nthesis â—â—nod enim â—â—al 3.13 because d I did put in e maledictum with his wordes Which is a silly devise to turne of Jerom without answer For by it I expresse Ieroms meaning f his words have plaine reference to Maledictum in the g Apostle whoÌ„ he cited immediatly before This is theÌ„ none other but an honest falsifying of mine Authour Now that this place of Isay and the whole doctrine which I avovch touching these sufferinges of Christ for vs may the better be receaved let vs note that the publike doctrine appointed by h Authority to be taught through our England expresseth the very same Which Auâ—â—â—tie I have â—â—â—ged exâ—â—sed Treat 〈◊〉 88.89 â—he answereth to iâ— a word Namely Nowells Catechisme where it is thus taught He paid and suffered the paine due to vs and by this meanes delivered vs from the same Neither is it vnvsed among meÌ„ â—ne to promise and to be surety yea sometime to suffer for an other But with Christe as our Surety so suffering for vs God dealt as it were with extremity of law but to vs whose sinnes deserved punishments due paines he laid on Christ he vsed singular lenity gentlenes clemency and mercy Christ therefore suffered and in suffering overcame death the paine appointed by the everliving God for mens offense Againe His will was to suffer All extremitie for vs who had deserved all extremitie All these things being taken vpon himselfe he destroyed them all Where marke also what doctrine the Law of this Realme consonantly publisheth and commandeth in the Homilies of Christs Passion See whether it misliketh yours or no. The b Hom. â— Hom maketh Christs putting himselfe betweene Gods deserved Wrath and our sinne the extreamest part of his Passion If this were the extreamest part of his Passion then it was a further feeling then the sense of Bodily paine only it cannot be any other then his feeling of Gods proper Wrath spiritually which our sinne deserved Therefore by the Homily hee felt Gods proper Wrath spiritually which our sinne deserved Againe he bare All our sinnes sores and infirmities vpon his owne backe No paine did he refuse to suffer in his owne body But as he felt All this in his Body so hee must feele the greatest part primarily and much more deeply in his Soule Ergo hee refused not to suffer All the paines of the Wrath of God both in Body and Soule c Hom. â—â— Hee tooke vpon him the reward of our sinnes the iust reward of sinne But this same Homily saith The reward of our sin was the iust wrath and indignation of God the death both of Body and Soule Therefore by the Homily Christ tooke on him for vs the iust wrath indignation of God the death both of body soule And thus also * 1. Treat pag. 34. my text of Scripture is iustified That d 2. Tim. â—â— Christ gave himselfe the price of redemption for vs which we els should have paid Where e Pa. 261. you except against this text in Timoth that I say The Scripture speaketh heere after the common vse custom of redeeming captives taken in warre wheÌ„ a captive being not able som other friend payeth Antilytron the same price for the captive which els he should You aske who told me that the Scripture speaketh after the common vse of enemies I answer The nature of the word Antilytron a Ransom importeth so much which is properly vsed in such cases
lâ—sse to make his Sonne or his Sonne to make him selfe any such Suretie or Redeemer of Rebells as Christ was made and might be made of God for vs. So that also where you would have it to serve that we might perceave by this how Christ was not defiled nor hatefull nor guilty by imputation of our treason it is evidently to weak For you have not shewed neither can shew that this Kings Sonne was or ought to have bene such a Suretie Redeemer as Christ was that is vnto bodily death Therefore this Similitude cannot bee good We have other maner of warrant that Christ was by imputation made Sinne for vs and the Curse for vs and that this ordinance was holy and right and above all reproofe Which you can not bring for your Kings SoÌ„nes Suretiship nor for the Kings fact who kept not the order of iustice when he spared abominable Rebells without their bloudshed or when he slew his guiltles Sonne for them that they might be spared After this c he impugneth another reason of myne with marveylous skorne and detestation Pa. 183.284 That seeing Christ d on the Crosse spoyled principalities and powers Col. 2.15 and made a shew of them openly triumphing over them Therfore I collected that Christ there discerned and felt the Powers of darknes Sathan and his Complices as very instrumentes working the effectes of Gods wrath vpon him selfe Which as I conceave is no such foolish nor impious reason as he vainly pretendeth For doth not the very phrase and maner of speach import some such mightie contention and violent opposition where yet at length an absolut glorious triumphant victorie was obtayned Surely it doeth This then must be conceaved and felt by Christ neither could these be other effectes but onely of Gods proper wrath severitie and indignation against the sinne of the world which was matter of a Of som paine a tormenâ— opposition against Christ at that season it could not be the revealing of anie glorie or comfort which such instruments procured vnto him wrought vpon him Against this you bring not a word Nevertheles your high disdaine towards me breaketh out touching the maner how this might be But what is that to the purpose What if no toung can expresse the maner as neither have I once indeavoured to expresse it shall not therefore the testimonie of the H. Ghost be true that on the Crosse Christ obtayned such a victorie against the Divells which implyeth also such a Conflict first as I have observed Yet because you will needes examine the maner howe possibly this might be let vs see what you make of it The Divells saye you have nothing to doe with the Soules of men but eyther to tempt them or torment them First before I answer you directly this wee may consider Christ might and no doubt he did in his Soule discerne conceave and applie to him selfe all the rage malice How Châ—â—â— might be faulted by than on Crosse and violence of the Iewes tormenting him to death as set on fire by Sathan him selfe and by all the powers of Hell and these also as set on worke by the Iustice and severe Wrath of God now purposely laying punishment on his Sonne thereby to take satisfaction and recompence for all our sinnes Now this feeling and suffering in the Soule of Christ made an other kinde of impression in him and was infinitly more greevous and dolefull as touching the present sense then otherwise the meere outward stripes and woundes of men were or could be These conflictes of Christ on the crosse with Satans rage malice laboring if he could possibly by these meanes to have queÌ„ched the light of our Salvatio may wel be vnderstood by the Apostle in this place yet none of your exceptions do touch this argument Elswhere in your book you speak directly against the maine grouÌ„d of it affirming that God himself did nothing to Christ that is he did not pperly punish him Thus you say b Pag. 3â— God did not any thing vnto him And c Pag. 32. who did Crucifie him I pray you God or the Jewes And d Pag. 7â— He was indeed coÌ„demned by man that gave wrongful sentence of death against him but he was acquitâ—ed of God And e Pag. Christ was no more a Curse then he was Sin who indeed and with God was neither â—roperâ—â—â—hed â—â—st â—â—or 5 21 but with men he was reputed both wicked and accursed Notwithstanding the very trueth and Gods word it selfe is flat contrary to you For it is written a Hes made him Sinne for vs which knew no sinne that we should be made the righteousnes of God in him Yea b he made his Soule sinne Which is nothing els but that c the Lord layd vpon him or inflicted vpon him the iniquitie of vs all 〈◊〉 53 10. 〈◊〉 6.5.10 â—rem in 〈◊〉 8. 〈◊〉 4 28. â—â—m 8.3 Yea d the Lord delighted to bruise him and afflicted him or slew him And the Apostles doe acknowledge that e both the counsell and the Hand of God was in Christs punishment Finally f God sending his Sonne in the similitude of sinfull flesh and for sinne â—â—iac condemned sinne in * his flesh His CoÌ„demning of sinne in Christ was in deeds and not in words Gods own hand then did smite Christ and inflicted on him whatsoever he suffered as the condemnation of sinne Where yet we imagine not that God was moved with any affection or perturbation â—â—g 245. but as f you acknowledge the punishment or dayned for sin by the Iustice of God and inflicted by the hand of God whatsoever meane it pleased him to vse is called the wrath of God And then howe may we thinke Gods infinite Iustice power punished Christ Surely in all such respectes as he was capable of paines and punishments as from God Wherefore in his spirit certainly he suffered spirituall and incomprehensible punishmentes being no sinnes such as Mens soules are subiect vnto as from God In his Body also he felt bodily afflictions wch our bodyes can apprehend Some God himselfe immediatlie inflicted some hee inflicted by meanes and instrumentes but still it was his Hand principally which did what soever was done vnto him Neither can you say that Christs punishment was Gods meere and bare permission only Nay his punishment was his revealed and written will his expresse and publike ordinance and most holy appointment from the beginning of the world and now at last effected by his owne hand and by other meanes when the fulnes of time was come Wherefore the whole suffering of Christ was Gods owne and most proper action The wicked Iewes and Divells were only his instruments to doe that which he set them on worke to doe though they thought not so Now we come to answer you more directlie touching the text in hand Where you would intimate that Christ on the Crosse was not tempted by the powers of Hell because
Christ could not bâ—â— tempted by Satans inward suggestion but onely by the care receaving an outward voyce This I suppose also is a singular conceit of your owne without any title of Scripture to proove it by Yea what reason can you give that where the minde conceaveth any temptation there of necessitie must be Concupiscence Originall sinne a Pag. 1 Corruption of the flesh c. In vs men it is so you say I grant in vs it is so But that of necessitie in nature it must be so or that Adam was tempted by voyce of necessitie and not accidentally I see no reason in the world or that Christ might not be sometime inwardly assaulted tempted also without heaving any voyce Nay I suppose you have no reason to affirme as b Pag 1 you doe that Christ in the Wildernes was tempted by Sathan by outward voyce only It seemeth rather to be manifest that his temptation was meerely in cogitation and in the thoughts of his heart so mooved by the * Or els bâ— such outâ— obiects tâ—ther with 〈◊〉 work thaâ—rituall câ—â—tion in Câ—â— As SataÌ„ 〈◊〉 well knoâ— how spirituall suggestion of the Divell First because the text saith that Satan c Mat. â— set him vpon a pinnacle of the temple in Ierusalem and mooved him to cast him selfe downe Which was within the time of his fasting and hee fasted but fourty dayes and fourty nights and so long continually hee was d Marc. in the wildernes Seeing then Christ was in the Wildernes all the while that hee was thus tempted Howe could that bee really and actuallie done This was therefore in a spirituall Cogitation But chieflie when the e Mat. 4. Divell shewed him all the kingdomes of the worlde and the glorie of them and f Luc. 4. that in the twinkling of an eye how could that †Yea sibly it 〈◊〉 be don â—â—â—ally c ficellâ— aâ— you But onles it 〈◊〉 be Ergoâ— possibly be done really actually and externally Wherefore I must needs think that as Satan was a subtil Spirit so he could did sometime spiritually suggest temptations into Christes heart and Christ could in Soule conceave them and yet vtterly without all sin which we at no hand now can doe because we are all naturally apt and inclining to evill as Christ was not Yea the text to the Hebr. seemeth to prove it also Christ was tempted in all things like vs without sinne Then he was tempted both outwardly and also meerely within for so are we and this was meerely by conceaving and considering of Satans wicked spirituall motion in his Spirit which it was possible that he might doe without any yeelding to it though we by reason of our inborne corruptioÌ„ can not possibly doe it Thus then it was possible and most likely it is also that Christ was assaulted and wrastled withall by the Divels spirituall suggestions now when in most bitter Agonic he hanged on the Crosse Howbeit to goe further such grievous and bitter assaultes of the Divel he might receave outwardly also by his senses other wayes though not by Satans own voyce yet by Satans members meanes And so a â—ag 283. you say he was tempted of Satan all the tyme of his abode on earth Then so you denie not but now even on the Crosse Christ might be and was tempted and assaulted by Satan that is by Satans instrumentes moved and inraged by him And this is none other indeed but that which in the entraÌ„ce of †Pag. 77. this question heere I observed which as I have before shewed sufficeth to prove Christes Combating as it were and wrastling with the powers of Hell on the Crosse But b Pag. 284. you obiect against this that Outward temptation by the mouthes and handes of the wicked is no effect of Gods wrath No is Here you are cleane contrary to your self and the truth Elswhere c Pag. 243. â—63 275 you truly acknowdge that all outward crosses and afflictions small or great are in their nature punishments of sin and effects of Gods wrath Now those doubtles are temptations Then sure these outward temptations by the mouths and hands of the wicked such as Christ indured are effects of Gods wrath viz. his revilings his shame his poverty his stripes his woundes and death it selfe c. You say outward temptation is rather a try all of Gods gifts and graces bestowed vpon vs. And is not inward temptation in the Godly so to I pray what oddes is this that you make betweene the inward and outward temptations It is true this is one good vse of both these fortes in the godly in whom Christ hath sanctified all afflictions death it selfe Yet in their very nature they all are none other but partes of Gods Curse for sin very punishments of sinne and true effects of Gods wrath as in Christ they were all Further Satan might spiritually and extraordinarily worke togeather with these his instruments outwardly afflicting his body I say by these bodily occasions thus the rather working an impression of his malice and spirituall fury mixed with subtilty against Christ and Christ likewise extraordinarily might apprehend the same that is the rather by the concurrence and cooperation of those outward occasions with these spirituall incursions And thus might Christ suffer most strange temptations and incomprehensible sorrowes as very punishmentes of sinne from the furious rage of Satan and malice of wicked men whatsoever other vses they might have besides in him Heere now we may seed row vniustly you conclude that Satan could no other way assault Christ as an instrument of Gods wrath but a The veâ—â— wrastlings assaults of â—â—tan may bâ— ritual â—ornâ—â— though 〈◊〉 such as arâ—â— ecuted in locall He only by executing tormentes on his Soule even in such wise as he tormenth damned soules in Hell and that caÌ„ be say you no other way then by Satans very possessing of those soules Which grosse and infernall speculations of yours for truthes you can not make them I vtterly leave to your owne discussing For my parte I have spoken no word of them in all my treatise Notwithstanding this heere I avouch that howsoever the meanes or maner was of Satans and his furious bandes assaulting of Christ on the Crosse it made certainly an impression of most doleful sorrow and torment in his Soule as feeling discerning by that meanes the very stroke of Gods owne hand vpon him and receaving the sting of his wrath and indignation therein which then wrought and was revealed chiefty then vpoÌ„ him for all our sinnes Neither say you any thing whereby you doe or can overthrow this assertion Our authorised doctrine in England agreeth with me saying b Noweâ— Catech. He fought and wrastled as it were hand to hand with the whole army of Hell Finally heere where you skornfully reiect and detest this my sense of the Apostle in this place yet you give no inkling of any
to Christ with all the godly in like cases Wherfore Austins sentence will not helpe you heere Pag. 25. m that Christ was troubled not by infirmitie but by his owne power For he meaneth not only by infirmitie but also by his owne will and power or els you coÌ„fute him yourselfe Neither ther is this any reproch to Christ as n Pag. â— you most iniustly insinuat But as it was glorious to him so to debase his Maiestie for our sakes to take our true and perfit Nature yea to bee humbled therein to the most shamefull death of the Crosse so was it also glorious to him to take all the true weaknesses of our nature togeather and so it was his singular good-will towards vs to become throughly like vs and feelingly subiect to all our Calamities paines and miseries to heale vs of them Only in him the guilt and corruption of sinne it selfe was excepted Faine you would o Pag. 2â— wipe away that ArgumeÌ„t of ours which sticketh neerer to you the you will seeme In Malefactors there is a quiet and contented suffering of most exquisit and extraordinary torments oftentimes The couâ—â— and stâ—â—â— of Maâ—â—ctours â—â—â—ments which they indure only by a naturall strength and courage of minde Howe 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 and so wofully behaving him selfe for his meere bodily death and that before it came vnto him All your answer is that this is no fit comparison for the Sonne of God for they are desperate not having any feare or care of God till they feele the force of his wrath in Hell fyre What an answer is this They have no feare nor care of God What then Yet naturally they have feare and care of most bitter paines and namely then when they feele them If you say before they feele them they are so desperate and so hardened by Satan that they care not for any tormentes that in deed is commonly true But what will you or can you alleage to hinder their full and most dreadfull sense of them when they are in them Satan wisheth them not so much good as to benumme them now in their senses so that the cruell paines of death should not trouble them in the time of their death which hee would rather make more fearfull and intollerable vnto them Let them be then in their life time as desperat as they will yet in death and in the middest of most horrible tortures which oftentimes very quietly they indure surely they cannot choose but feele as liuely and as perfitely as other men doe Only it is a naturall boldnes and strength of minde in it selfe no discommendable propertie that sustayneth them in such extreme paines One instance for all may serve in this kinde even that wretched Murderer of the Prince of Orange in Netherland What strange quietnes did he shew in suffering most wonderfull and rare tormentes vntill death Nowe to make our Saviour Christ lesse able or willing to suffer quietly outward tormentes no greater then that wretch and many other such have suffered I suppose is a bad indeavour And it is no vnfit matter for you to thinke more vpon before you skip it over with silence We compare not the Sonne of God with them but are sure that his Humane nature had beyond all comparison more commendable courage boldnes strength of minde patience and contentment even in the middest of his extreamest paines were they but meere bodily then such caytifs had or possibly could seeme to have This that I say pertaineth alike to the Theeves that were Crucified with Christ Of whom the H. Ghost saith a They were togeather in one and the same Condemnation with Christ 〈◊〉 23.40 That is they suffered from men all one and the like tormentes of death adiudged them by the Magistrate except happily Christ suffered lesse then they because they indured them longer then hee did Yet we finde in none of them any such piteous and strange Complaintes and Cryes and Teares as we finde in Christ But to leave these and to come to the patience of Martyrs in their sufferings That also is admirable what ioy what peace what triumph they shew yea how they sing in the middest of frying flames in their rosting on gridirons in their fleaing off their skinnes and tearing of their fleshe by piece-meales with a thousande other of most strange and butcherly torments no lesse if no greater in outward shewe then the sufferings of our Saviour Christ To this you answer If death be not fearfull to the Servants of Christ they are the more bound to their Lord and Maister Who knoweth not that But what answer is this to our argument And you will also give a reason of your saying Because he was the first that by death disarmed death and severed Death and Hell He was surely both the first and the last both α and ω. For he â—â—ly and none with him nor before nor since him conquered Death and Hell Yet what is this to our Reason The effect that Christ wrought is not our quaestion â—he matter 〈◊〉 or Obâ—â—â— and the â—â—iect of his â—â—ffering are 〈◊〉 question but the maner and kinde of suffering whereby hee wrought it You tell vs of the effect which he perfourmed which we gladly acknowledge viz. that Christ did this in deed by his death he made our death since to be no Cursed death but a blessed death But how did he this by suffering nothing but his meere bodily death only or also a Religious feare of Hell All which other godly men doe also suffer and feele which they take passing ioyfully and quietly But thus Christ did not seeme to doe neyther indeed did he in his Agonie Or did Christ suffer some greater sorrow You say The death which Christ suffered when it approched came fast clasped with Hell What meane you by that meane you that Death and Hell both alike came iointly vpon Christ and that both iointly were ordayned of God to seaze vpon him Then it is thesame that wee affirme Otherwise how came they clasped togeather against him By breaking the knot betwixt Death and Hell he could not be so wofully affected and afflicted above measure as he was if he did not suffer by them somewhat extraordinarily Vnto this you have nothing to answer Only you say he severed them and none ells but only the Sonne of God could dissolve them Which we deny not Neither can we see how Death by Gods ordinance might seaze vpon Christ and not the paines of Hel seeing neither of them is in themselves sin but both alike are the due vengeance of sinne which he was ordayned to suffer so far as was possible Why then did he suffer the one and not touch the other Neither yet do you shew that which you take in hand heere how bodily death is contemptible to the Godly which
was not contemptible to God himselfe by your assertioÌ„ It was not therefore that onely but some other death farre more dreadful and intollerable which made Christ man being also God in such wise to tremble and quake In deed Christ had farre greater cause as you say to feare even his bodily death then any of his Members have For it was therefore because death approched vnto him clasped fast with Hell so that he could not by the ordinance of God meddle with one but he must feele the other And thus he did not contemplate and looke on them a farre of nor had to doe with one more then the other but by suffering one he felt both and by induring one he indured both And thus in deed Christ was left by God to the full naturall sense of his bodily torments But the Godly and the Martyrs deale only with bodily Death the paines of Hell or of Gods wrath they feare not because they know by Christes suffering the same they are abolished removed farre from them Sin staÌ„deth not threatning theÌ„ in the prefence of God as it stood now at this time against Christ our Suertie and Ransom-payer Nay they deale not with Bodily death wholely and naturally for they have Gods comfort with them to mitigate it which Christ nowe felt not Yea they mind not their paines very much for their great hope and ioy presenly following but this was all overclowded in Christ at this instant Therefore he had exceeding great cause to be affrighted and terrifyed to cry out with bitter teares though the godly have cause to triumph sing in Death Thus also you forget * my argumeÌ„t 〈◊〉 1.51 that Christ alwayes charged his Disciples not to take their bodily Death heavily for righteousnes sake Ergo He him selfe would never be so dismayed with the feare of it Heere you have a notable sayinge in the margen whiche must not be forgotten we must preferre Christes suffering before all Martyrs * not for his paines 〈◊〉 26. but for his patience Not for his paines but for his patience A rare distinction If you could make vs believe that the greatest patience is tryed and discerned where the smallest paines are then you said somewhat I know Christes patience was perfit in all his paines both small great and so is not the patience of his servants in their paines neither small nor great But what is this to our purpose We speake not of his inward habit of patience which our faith beleeveth to be in him but of the outward triall and discerning thereof by naturall meanes signes wherevnto it pleased him now to submit his patience after the verie course and operation of Nature Wherefore as Christ had in him indeed farre more patience then we have so it is out of doubt when he came to the chiefest trial thereof in his Passion he would not in any wise as he did shewe lesse in vse then many men doe vnles the trial encouÌ„tring thereof in him were infinitly greater By this also we may see how vaine your next coniecture is that he feared in his Agonie Corporall castigation above his strength 〈◊〉 22.24 For why may not Martyrs and others feare as much cruelty extraordinarie torments at the handes of men as Christ had cause to doe Againe why should the feare of any whatsoever meere bodily paines so overcome his patience as outwardly it seemed at this time Why should he not be able to beare it quietly And principally seeing he knew well enough before what his death should be and that God had vnchangeably appointed it for him Wherefore in no wise ought he so to shunne and shrinke from his meere bodily paines if they were no greater which hee suffered If a Pag. 2 you meane that he felt greater concurring in and with his bodily punishment inflicted by the wrathfull hand of God b Pag. 2 armed with infinit vengeance then you say well and we acknowledge it Your other c Pag. 2. 27. Cause is for that by death his body should want a while the feeling of Gods presence But did not Christ perfitly know that this was Gods decree and certaine appointment yea his owne most free will purpose And shall we imagine that Christ would expreslie pray against that knowen will of his Father yea against his owne Call you this d Pag. 2â— greater perfection in him then was in other men Againe could this thing in any reason be such a horrible griefe vnto him to have his flesh ly dead without paine for a day and a few howers yet his Soule coÌ„tinually living and inioying the coÌ„fort of God and that for such an occasion as to procure thereby the Salvation of mankinde would the thought of this make him sweat bloud for grief and to need an Angell from heaven to comfort him and to pray 3. times vehemently that this Cup might passe from him verily it is vnreasonable to thinke so Which Cause also if it were true is flatly contrary to your e Pag. 29â— owne resolution But of all these I wonder where you have found anie inkling that any of these may be beleeved to bee the true and effectuall cause of Christes most dreadfull Agonie You say excellent f As be 〈◊〉 have nâ—â— pag. 28. well but by your practise in all matters so farre as I see you never meane to observe it g Epist paâ— in Gods cause let Gods booke teach vs what to beleeve and what to professe h Pag. 91 I love to followe and not to lead the holy Ghost In matters of so great depth I dare not wade without or before my guide Againe i Pag. 41. what I reade in Gods worde that I beleeve what J read not that I doe not beleeve Shewe mee then where you read in Gods word any or all these to be effectuall Causes of this strange Agonie or some sure grounde whence evidently we may gather so much or els for my part I shall never bever beleeve you Your Sixt and k Pag. 27. c. last maine Cause is that Christ by this his bloudy sweat and vehement prayers did nothing but voluntarily performe that true bloudy Offering and Priesthood prefigured in the Law This we simply grant it hindreth not our Assertion Except you meane voluntarily in such sense that hee was not also vrged therevnto by any violence of paines or feare procuring it in him naturally Wherein you seeme to labour by bringing some Fathers and misapplying some Scriptures â—ag 29. and doe say that a you are content to admit also this exposition and of this with all the rest you pronouÌ„ce that b they are sound and well agreeing with Christian pietie â—ag 37. Yet is it contrary to c your resolution also yea it is contrary to the Scripture â—ag 290. expressing his d feare and vehement sorrowes and e discomfort to have caused his Agonie â—â—â—h 14. 〈◊〉 â—4
is the proper principall cause of his Agonie But what can bee meant by This Hower vnles the Paines of his suffering set and appointed by God for him to beare at this determined time from Gods Iustice for sinne What is this Cup but the bitter tast of the same Paines aforesaid This I hope was not his Holines and sanctification which so troubled and molested him not his Piety nor his Pity Nay finally he himselfe expresseth the true Cause even his excessive Paines his overabounding Sorrowes and anguish saying My Soule is full of paines or full of sorrowes even vnto death Heere hee nameth the Cause For which Cause also even of intolerable and vnsupportable sorrowes and paines it must needes be that he cryed at his end My God my God why hast thou for saken me This then manefestly was the only proper and principall cause of Christes most dreadfull Agonies and perplexity in his Passion even excessive Paines and the intire want of feeling of Gods comfort Pag. 17. and nothing els How hard soever b you make it I c know not why to shew the proper principall cause thereof Treat 1. Pag. 72. And heere wee will remember againe what is taught by Authority in England The rather for that you take on as a man impatient because I doe affirme that our doctrine not yours hath the publike Authorie for it Pag. 334. You d call it an egregiously an insolent and impudent speach well becomming an alehouse c. And yet in the verie next b Pag. â—â— page in plaine termes you graunt the same to bee taught in our Homily of Christes Passion for you say thus the Hom teacheth The Justice of God pursued Christe with most paynefull smart and anguish even vnto death and forced the weaknes of his humane flesh to cry My God my God why hast thou forsaken me Heere I am sure you think not that our Homelie maketh Christs Pietie or Pitie nor yet his meere Bodily paine to force him thus farre Nor in those wordes next following there c Hom â— Pass 2. O that Mankinde should put the everlasting Sonne of God in such paines for the grievousnes of our sinnes And in trueth that the Homily is farre from both these your meanings I have plainly shewed d Pag. 6 before Adde heerevnto the full and large declaration heereof in the authorised Catechisme e Nowe techisâ—â— Christ suffered not only a common death in sight of men but à lso was thoroughly touched with the horror of eternall death he fought and wrastled as it were hand to hand with the whole army of Hell before Gods iudgement seat he put him selfe vnder the heavy and grievous severitie of Gods punishment he was driven to most hard straights hee suffered for vs and went through horrible feares and moct bitter sorrowes of the minde that he might in all things satisfye the iust iudgement of God appease his wrath For to sinners whose person Christ did heere beare not only the sorrowes and tormentes of present death are due but also of death to come and everlasting So when hee did take vpon him and beare both the guiltines and iust paine of Mankinde damned and lost he was affected with so grievous feare trouble and sorrowe of the minde or soule that he cryed out My God my God why hast thou forsaken me Finally the Annotation of our great f Bibl. 1591. â— Bible authorized and appointed to be read in our Churches iustifyeth all this saying g Annoâ— Luk. 2â— Christ here felt the horror of Gods wrath and iudgement against sinne I pray who is that Egregious lyar now I hope for my part I have spoken the truth in avouching my doctrine that forenoted Proposition Assumption also by you denyed to be our publike doctrine and fully authorized in England Wherefore you may meane some other to be h Pag. â—â— a giddy Spirit lately buzzing in the peoples eares the coÌ„trary I hope I am clear from it And thus it remayneth that we conclude even our whole Reason to be firme true which is i Pag. 9â— before delivered The paines of Christes Passion which now he felt and feared were the principall and proper cause of those his Agonies But his meere Bodily Paines and death or the feare of them caused no such things and lamentable effectes in Christ much lesse did his Pietie and Pitie Therefore Christ felt and feared Paines more and infinitly greater then meere Bodily paine and death which were the principall and proper Cause of this strange plight in him Which consequently can be none other by necessary reason then the Paines and sense of Gods wrath in his spirite properly Therefore Christ suffered that also and not only in Body as you hold Howbeit you have yet heere and there some exceptions against this our doctrine which are not to be cleane neglected First you say â—ag 290. a I extend Châ—istes Agonie too farre because I will have it proceed from b the intollerable sorrowes and horrors of Gods fyrie wrath equall to Hell Treat 1. â—â—g 80. I shew not there the Cause of Christes Agonie and Feare I shewed it of purpose in the c beginning Why did you not refuse that Treat 1. â—ag 6 7 You ought to have dealt directly against that which I expresly mention to have ben the cause Thus I said His Sorrowes and sufferings for the redemptioÌ„ of sinnes The Cup of Affliction and sorrowe which now he felt and was to feele yet further Caused him to mourne and feare Say then plainly that this Cause is mistaken and too farre extended or els you say nothing to vs but by indirect and pâ—aeposterous collectioÌ„ Now if this Cause which we gave and doe give be true and right as I hope it is before proved more then sufficiently then I doubt not it is as true also by invincible reason that Christ suffered the intollerable sorrowes horrors of Gods fyrie wrath equall to Hell Which I hope also is as fully proved â—â—g 91. 117 being the effect of our d Assumption before Seeing it could not be his meere Bodily paines much lesse his Holy Affections as you hold that brought him to this miraculous miserie and distresse wherein wee see by the Text hee was Therefore they were the intollerable and incomprehensible dolours of his Spirit questionles which wrought the same There is no other sorrow in the world to be found which can be imagined to be the Cause possibly â—ag 290. And then my other wordes also which e heere you cruelly coÌ„demne shall stand well enough * That Christ as touching the vehemency of paine was as sharply touched as the Reprobats themselves â—reat 1. â—â—g 81. yea if it may be more extraordinarily Though you labour with might and maine to make them amount to Haeresie open blasphemie But why do you not bend your odious outcryes and accusations against that Authority before truly cited
same Hee was crucified touching his infirmitie but liveth by the power of God His infirmitie the text heere nameth Metonimically vnderstanding in Christ that in which his infirmities were Now his Soule had infirmities of suffering in it as well as his body Therefore his Soule also is vnderstood heere that it was Crucifyed and dyed that is according to the condicion thereof as likewise his body according to the condicion thereof And thus that which Paul calleth infirmitie Peter calleth Flesh and that which Paul calleth the power of God Peter calleth the Spirit That is his Deitie is set oppositly in both these places to his whole Humanitie even to body and soule Aug. de 4.13 To which purpose that place also to the “ Rom. Romanes doth serve where the like opposition is found as I have shewed betwene the Flesh and the Spirit in Christ that is his Manhood and Godhead Other reasons also * Treat 137 1â— I haue noted serving well heerevnto as the 4 5 and 6. but I omit to rehearse them againe For it seemeth your selfe agreeth with vs in them â—â—g 324. holding a expresly that the Spirit heere in Peter is the Deitie of Christ according to Austins iudgement Now this being granted and acknowledged that the Spirit heere signifieth Christes Godhead how can it be likely but that the other opposit part the Flesh must needes import his whole and intire Manhood Verily thus it seemeth most plaine that Peter heere distributeth the whole and absolute person both God and Man into these Natures the Flesh and the Spirit Wherfore I can not thinke but that the Apostle heere vnderstandeth by Flesh the whole and intire Manhood of Christ even his Soule and his body Now this being so then it followeth by the text that Christ in his Passion was don to death both in Soule Pag. 320. body Heere you obiect that thus I make all the attributes of the body common to the Soule Nay forsooth that I doe not Nor yet this attribute of Dying vnderstood in such sort and maner as the Body properly dyeth that is to become without life and sense I ascribe Death to both but yet according to the divers condicion and state of both â—reat 1. Pâ—g 78. And thus you might vnderstand my b meaning to be where I say it is absurd false that Christ was made aliue in his Humane Soule that is it neither lost nor recovered life and sense so as his body did â—â—â—e before 〈◊〉 135 136 Howbeit as Death is oftentymes attributed to mens soules in the c Scripture that is the feeling of the extreame wrath of God and the punishment for sinne so d I make Death commoÌ„ both to Christes Soule and body â—â—eat 1. â—â—g 79. even to his whole and intire humane Nature Which if you do not acknowledge the shame of ab surditirie and coÌ„trarietie which in your fancy e you accuse me of that Christes Soule dyed and dyed not â—â—g 322. â—â—3 will sit neerer to you theÌ„ to me Also in such a sense I deny not but Christ may be said that he was quickened in the Spirit that is refreshed and comforted againe in his Soule and restored from that bottomles gulfe of sorrowes to the lively feeling of heavenly ioyes and glory which for a season he had no sense of at all Howbeit though this sense bee a true quickening in his Soule yet I deny that heere in this place of Peter it can be translated quickened in the Spirit meaning the Soule because Spirit heere in this opposition is set indeed for the Deitie of Christ â—â—â—d you with â—â—â—stin doe â—â—sent * as before I have shewed Thus the matter I hope is cleere to reasonable men that Christes Soule even according to the Scripture phrase may be said in some sorte to have tasted and suffered Death that is the extreamest feelings of Gods wrath for sinne and the most vehement paines of the damned though not as the damned doe in respect of the Accidents and concomitants of their ordinary damnation but in a singular maner and extraordinarie way as became the sonne of God and a sinles man yet a very maÌ„ being our Redeemer Now besides the matter you “ Pag. 3 gird at me in divers places as where I say The Death of the Soule is such Paines and sufferings of Gods wrath as allwayes accompanie them that are separated from the grace and love of God Forfooth it is true they are alwayes wicked whom these Paines doe accompanie ordinarily They came vpon Christ extraordinarilie as in a Treat â— pag. 77. this place I expresly noted That was therfore my meaning here if you would haue seene it In another place also b Pag. 33. you know that I say Hell as I take it that is such paines of Gods wrath is * Treat 1 pag. 80. sometime found in this life Thus then you might haue vnderstood my former wordes and not that the tormentes of Hell doe alwayes accompanie the wicked in this life I pray conceave not my meaning against my expresse wordes Againe c Pag 31â— you pretende to haue much against me where I say The feeling of the sorrowes of Gods wrath due to sinne in a broken and contrite heart is indeed the only true and perfitly accepted sacrifice to God True so I said and againe I say it What see you amisse in it Then vnhappy men are the godly which are at any time free from the paines of the damned To what purpose is this I speake of Christs Sacrifice I pray is any other Sacrifice perfitly accepted or a Sacrifice at all but Secondarily that is in and by Christes Sacrifice They are not His Sacrifice then is the onely true Sacrifice and perfitly accepted to God All others are imperfit and accepted not in them selues but only in and by Christ Thus your triumphes before the victorie come to nothing but blastes of vanitie But Augustin †Pag. 32 doth flatly deny that this text can be thus vnderstood or that Christes Soule might dy Austin d Epist 9â— denyeth that Christ suffied any paines of damnation locally in Hell after his death as it seemeth some helde about his time whoÌ„ here he laboureth to confute So that he meaneth to reprove onely the e See besâ—â—â— pag 139 1st sense of the Death of the Soule in him viz. that he suffred it not Ordinarily after the maner of other men nor any way locally Hâ— hath no nâ—cessarie cause to speak of the 2. sense thereof how the Soule may be said to suffer death Extraordinarily for sinne imputed only neither doeth he speake against that in Christ Nay according to Austins owne Definition of the Soules Dying it will easily appeare that Christes Soule may be said to have suffered some kinde of Death de verh 〈◊〉 Ser â—0 〈◊〉 Trin. 4. Saith he a Moritur anima si recedit Deus and b Mors est spiritûs deseri Ã
Deo The Death of the Soule is Gods Forsaking of it â—â—fore pag. â— 113. â— 108. 113 â— 134. But the Scripture saith God did leave him or forsake him for a season yea the Fathers also c agree fully therevnto the maner how d I have shewed before Therefore by Austins definition largly and rightly taken Christ may be said in some sense to haue dyed in Soule Howbeit though the Fathers doe graunt the thing in effect as I have shewed yet I acknowledge they doe deny this phrase generally and so doeth Austin in this place But thereabout we never made question this is no parte of our matter It may bee even for the same cause they shunned it for which we also doe vse it very rarely and warily as before I observed Pag 136. And let this be the Answere touching all your Fathers and Councells which you bring aboundantlie heere and there about this point of the Soules death Though peradventure some of them may seeme to insinuat even this very phrase touching Christ sometyme as in some I touched before Where you say â—â—g 317. †Aske the simplest child that is Catechized in my charge if I have any what death Christ dyed for vs and hee will answer me out of his Creed Christ was Crucified Dead Buried It is true But our authorized Catechisme published by M. Nowel and the Homily i sheweth the meaning heereof to be 〈◊〉 before 〈◊〉 67 117.â— that Christ suffered far more sharply theÌ„ meere bodily Death even the infinit paines of Gods wrath in his soul which I pointed you vnto k before but you fairly leape it over â—â—eat 1. pa. â— as also the Archb. speciall allowance with others of M. Now. Catechisme as being fully grounded on the word of God contayning the very doctrine of the Church of England Now to this effect the youths in my charge being asked would have answered surely For indeed such a charge in London I had I thank God wherin I hope I was faithfull according to my power might have coÌ„tinued had not your il seasoned teaching so contrary to the established doctrine in Englande burst foorth a You say â—ag 325. â—â—a 53.12 â—r hee powâ—â—◠〈◊〉 I should have don well to have laid that downe for a shew which is written in Esay b He c laid downe his Soule vnto death verily if I had it would have made som shew Considering that d Pa. â—6 you earnestly affirme that this word signifieth Soule or Spirit in a proper sense Also how resolute you are forbidding to e Pag. 1â— divert from the native proper significations of words but when the letter impugneth the groundes of Christian faith and charity This considered surely that in Esay maketh some shew indeede that Christ submitted and humbled and afflicted even his Soule to Death The rather if we note that which followeth He was counted with the sinners and bare the sinne of many That is he was punished by God as the sinners are f See besâ—â— pag. 76. punished and was not by the Iewes onely counted among Theeves But chiefly considering withall that also before g Isa 53. â— He made his soule a sinne offering Heere you must remember †Your pa. â— we shall leave nothing sound sure in Gods word if we may avoid all thinges by figures that please not our humours Therefore you must needes grant that Gods worde heere maketh Christs Soule to be †sacrificed for our sinne And we desire no other death of the Soule We deny not but this phrase AnimaÌ„ pâ—nere is to lay downe the life and in divers places signifieth no more then simply to Dy both concerning Christ and other men as you observe pag. 70. Yet this is no necessary reason that heere in J say the Soule should be taken figuratively for the Life onely the rather seeing heere the text precisely setteth down the great perfit worke of our RedemptioÌ„ And to take it as we do literally impugneth no ground at all of faith or Charity The like peradventure may bee affirmed also of that in Mathew h Mar 2â—â— The sonne of man came not to be served but to serve and to give his soule a ransom for many although the translatours commonly turne it his life But I wil not strive about these phrases Aust hath not a word against vs in that great place which i Pag. 32â— you cite his whole argumeÌ„t there being to another purpose The Iewes slew only the flesh of Christ and yet it is true that they slew Christ Who doubteth this Also where you thinke those words to be so k Pag. 327â— plaine and expresse as may be spoken so effectuall as Pauls heart could invent or his toung vtter that Christ reconciled vs to God in the body of his flesh through death we have answered you †Pag. 45. â— before As for al your other discourse heere against me it is as every where almost nothing but revilings and reproches and bitter skoffes Yet you say l Pag 108. â— you have not learned nor vsed to give reviling speaches Have you not learned it Is it then naturall vnto you Nay you meane m Pag. 264â— these are Fatherly Warnings and admonitions If your Fatherly admonitions are such what are your Lordly rebukes If these bee your Bishoply blessinges what are your Cursings But I am to blame heerein standeth not the tryall of our quaestion As for all thâ—se hogepots as n 〈◊〉 3â—8 you call them which you make of my wordes they are nothing but your owne either wilfull writhings or vncharitable surmises as by every particular in then places may be seene Finally that is not true where you say o 〈◊〉 330. Flesh doth often signifie the soule in vs. It signifieth often the whole Manhood togither in vs and so it may and doth in Christ aswell Also it signifieth in vs many times our whole and intire corrupt nature both in body and soule so it never signifieth in Christ And heere I desire the reader to change a word or two in my former Treatise Note â—reat 1. pa. â—6 lin 2. â—â—d lin 7. â— Cor. 7.1 for p allwayes to set vsually and for q a man to set Christ. Because since I find that Flesh and Spirit togeather applyed vnto men doe r once signifie meerely the Body and Soule which then I thought every where did signifie in vs our corrupt and regenerat man Which oversight the Bishop spyeth not but in this place coÌ„firmeth indeed Finally to make an ende with your Fathers and Councels it is strang that you thus vainly boast of them 〈◊〉 135.327 saying they are a all wholy for you for this 1400. yeares space I have shewed before that your large claime proveth a very short gaine For in substance and full effect they are evideÌ„tly and generally against you and for vs. As for their denying that Christ Dyed in his Soule I
this last way is not the vnlikelyest Hades heere signifieth in effect nothing els but Death that Christs Soul departed this life was held therein but could not be holden fast â—â—g 166. You obiect c We must not make a Figurative sense but where manefest need is Heere is no need of a figurative sense Therefore heere ought to be no Figure supposed I answer First wee grant your Conclusion whether of the 2. former wayes soever that we take hades so there is simply no Figure at all therein Sec Then your own sense of Hell in this place is cleane overthrown by your selfe For whensoever hades and sheol do signifie Hell it is indeed by a Figure namely Synékdoche where the Whole is set for a part Which I have proved at large before â—â—re pag. particularly by d Tremellius a sufficient man for his Hebrue skill Wherefore by this reason Hell cannot possibly be meant heere if no Figure be admitted Third it seemeth convenient and also likely to take hades heere by a Prosopopoea after our 3. sense before noted Which kind of Figure supposeth as it were a Person of that thing which otherwise a word properly signifieth So that by this figure nothing of the wordes native signification is diminished Thus our word hades is vsed in the Corinthians O Hades where is thy victory Also as it may seeme in the Revelation Death Hades were cast into Hell â—â—ther as pa. 17â— Thus then it is nothing but emphatically signifying the power of Death Fourth Admit that hades and sheol did properly signifie Hell as we see they do not Likewise that sometime they signifie only the Grave which also you acknowledg it is true when it is applyed to a dead Body Againe admit that nephesh by a Figure may signifie the whole Person yea e the dead Body somtimes 〈◊〉 doth 〈◊〉 21.1 〈◊〉 2â— 4 Then I affirme that heere in this place of necessity there ought to be vnderstood a Figurative sense Heere is plainly most necessary cause For take them thus literally as you doe and they impugne the groundes of faith and charitie Which f Pag 1â— you grant that rightly is sufficient to cause a Figurative sense in Scripture But how do they impugne faith or charity being taken as you take them Verily thus Your sense implyeth by the way and consequently Points in Assertion â—â—â—trary to â—â—â—coÌ„mon â—â—oâ— Faith 〈◊〉 charity that a good and sinles man yea the best that ever was worthy of Paradise and the highest Heavens yet after death did go to Hell And further that being in Heaven yet he stayed not there as you say but immediatly came out againe to go into Hell Againe that a Humane soule being in the depth of Hell yet should feele no paines and that being locally in hell it should com out thence also What can be more against the generall rules of the Scripture then these things Yea how doth this impugne our generall charity towards all the iust when they dy Besides many other disproportions and vnreasonable inconveniences following withall as anon we shall further see Wherefore if by any meames possibly a Figure may be heere admitted certainly it must be so for these most necessary causes last rehearsed The rather seeing no other text any where insinuateth any such peculiar matter in Christ that he should differ in these points from all good men els as you do vrge But you say The Cirâ—â—stances 〈◊〉 against yâ—â— the circumstances heere doe prove that the word must be Hell properly taken That I would faine see What are these circumstances First this place sheweth * Pag. 1â— a special prerogative verified in none but in Christ I deny it heere is no such prerogative mentioned Except this that whereas some other men after death have returned to life againe it was not by their owne power as Christs ResurrectioÌ„ was Againe God in his revealed wil having signified by his Prophet long before that he should be restored speedily to life againe thus it was simply impossible that Christ should be holden fast by the power of Death although it had got hold of him And so indeed he had a prerogative before all men ells which also is heere shewed vs but no other prerogative in the world neither heere nor any where els caÌ„ be gathered touching his returne from Hell You adde No flesh dead was ever free from corruption but only Christes What then Ergo his Soule was in Hell Or ells why bring you such needles and impertinent matter Besides I iudge that not to be true Were not a Pag. 1â— some being dead raised to life againe before their flesh putrified But nonâ— you say in the sepulchre And what then How will this inferre or prove that so none but Christs Soul was ever supported in Hel or that it was ever there These are simple reasons for so great a conclusion Then you say Jf by Hell we vnderstand Paradise it was no privilege to be there not forsaken but rather a childish absurdity to thinke any Soule might be there forsaken It is a strange absurdity still to abuse your reader calling this word Hel â—â—tio prinâ—◠〈◊〉 which indeed is nothing but Death in effect the Power of death or the condition and state of death Againe to presume that wee take it for Paradise or Heaven or Hell at any time when we referre it allwayes to the generall state of the Dead and no further immediatly Now in this Christ had cause to reioyce that neither his Soule nor Body was left but so soone raysed vp to perfit life againe and so sitted to a full receaving of glory which within few dayes after he had Also besides this cause his deliverance from the condition of death he had an other inestimable cause to reioyce that he was raised to life againe namely that he might fulfill his whole work for our Salvation which before his Resurrection Ascension c he could not accomplish â—â—g 170. Further b you obiect that Peter maketh mention that the sorrows of death were broken that they should not hold Christ nor hinder him from rising againe But there were none such in the Grave none in Paradise Therfore in Hel Christs Soule was whence he was delivered when he rose againe I denie vtterly this sequele Because the text saith not that there were any present sorrowes in Hades where Christ was Heere is not a word to any such purpose 〈◊〉 2.24 What saith the text God raised him vp loosing the sorrowes of Death because it was impossible for him to bee holden fast of it Wil you coÌ„clude froÌ„ hence Ergo there were present sorrows in that place where Christ was There is no strength in this reason The Apostle signifieth heere 2. or 3. things 1. That God loosed Death froÌ„ him wherein hee was held but could not be holden fast 2. That this Death had bene a most sorrowfull painfull Death