the extreamest part of his passion Gods wrath against mans sinne was indeede the cause of all that Christ suffered and not the extreamest part onely of his sufferings by which you would extenuate the rest as not extreame enough till that were added But the Booke of Homilies teacheth you no such Doctrine that proposeth the death of Christ suffered in his Body on the Crosse for the FVLL and ONLY satisfaction or amends of all our sinnes Heare the words that the Reader may see what a counterfeite pretence you make of publike Authoritie as if it were consonant to your new conceited errours when it plainly impugneth them So pleasant was this Sacrifice and oblation of his Sonnes death which he so obediently and innocently suffered that God would take it for the ONLY and FVLL AMENDS for all the sinnes of the world No tongue surely is able to expresse the worthinesse of this so pretious a death Yea there is none other thing that can be named vnder heauen to saue our Soules but THIS ONLY VVORKE of Christs pretious offering of his Body vpon the Altar of the Crosse. The death of Christs Body you thinke did not manifest the wrath of God against our sinnes the death of the Soule and paines of hell must be added before the wrath of God will appeare in Christs Crosse. So teach you but the Booke of Homilies teacheth the cleane contrarie Christ being the Sonne of God and perfect God himselfe who neuer committed sinne was compelled to come downe from heauen and to giue his Body to be brused and broken on the Crosse for our sinnes Was not this a manifest token of Gods great wrath and displeasure towards sinne that he could be pacified by NO OTHER MEANES but ONLY by the sweete and pretious bloud of his deare Sonne Therefore in the Booke of Homilies as there is no mention so is their no intention that Christ suffered spiritually the proper wrath of God which our sinnes deserued These are your phrases and fansies added to the booke of Homilies which neither speaketh nor meaneth any such thing as you idlely inferre Againe Christ bare all our sinnes sores and infirmities vpon his owne backe no paine did he refuse to suffer in his owne bodie But as he felt all this in his bodie so he must feele the greatest part primarily and much more deeply in his soule ergo he refused not to suffer all the paines of the wrath of God both in bodie and soule This kinde of ergoing passeth mine vnderstanding To the first proposition taken out of the booke of Homilies that Christ bare all our sores and infirmities vpon his owne backe refusing no paine in his owne bodie to deliver vs from euerlasting paine you put what pleaseth you without any proofe and then you inferre what you list without any sequele of reason or trueth For how hangeth this geere together Christ bare all our sores and infirmities in his owne bodie ergo he suffered all the paines of Gods wrath both in bodie and soule Are there none other paines of Gods wrath but the sores and infirmities of our bodies And if Christ did suffer all bodily paine incident to men heere on earth doth it therefore follow that he suffered all the paines both of bodie and soule that Gods wrath here and els where hath prouided for sinners If a man would set himselfe purposely to crosse the booke of homilies I know not how he might do it more directly then you do to conclude expresly the contrary to that which is there deliuered It is no maruell that so manie writers are of your side as you say when you can enlarge them and interlace them after this sort but you shall doe well to thinke that your Reader now hearkeneth after the publike doctrine of this Realme authorized by the lawes thereof in the booke of homilies as you professed and not after your secret conceits intercepting and peruerting the trueth there taught by your pernicious and erroneous glozes Christ you say must feele the greatest part of his bodily paines primarily in his soule Haue you not brought vs monsters enough in matters of faith but you must hatch vs more Must bodily paines for of those speaketh the booke of homilies as appeareth by the next words Christ refused no paine in his owne bodie and the first wordes are he bare all our sores and infirmities on his owne backe must I say bodily paines be felt primarily in the soule If you shift all sense to the soule then the bodie beareth that is feeleth nothing and so you refute the booke of homilies you follow it not If you allow sense to the bodie tell vs I pray you how violence first offered to the bodie is primarily felt in the soule It may be betwixt first in English and primus in Latine you haue found some deepe difference The soule you thinke doth primarily consider of the paines of her bodie that you meane by feeling Then leaue you to the bodie a second consideration of his owne paines and so you giue reason and memorie to the bodie distinct from the soule which well becommeth a man of your wisdome That Christ duely considered of the cause for which he suffered and of the Iudge by whose appointment he suffered these things in his bodie from the Iewes I haue often sayd it and you haue often reiected it as not sufficient to satisfie the wrath of God against our sinnes and therefore you euery where vrge the proper punishment and iust reward of sinne due to vs on the soule of Christ and when you come to proue it you rest on the religious consideration that Christ had of his sufferings and call that the wrath of God as if you might choppe and change the wrath of God to your best liking and neuer be constant in any thing Howbeit the question now is what the publike homilies teach the people to beleeue of the worke of their saluation and not how you can shift and sheere wordes to make them sort with your errours Shew therefore somewhat out of the booke of Homilies established by the lawes of this realme that may cleerely confirme or concurre with your doctrine and sell vs not the verdiuyce of your owne deuices in stead of good wine allowed by publike authoritie Christ tooke vpon him the reward of our sinnes the iust reward of sinne But the same homilie sayth the reward of our sinne was the iust wrath and indignation of God the death both of bodie and soule Therefore by the homilie Christ tooke on him for vs the iust wrath and indignation of God the death of the bodie and soule Your trade of iugling will but shame you if you can shift hands no cleanlier then here you doe Your first and second propositions here cited out of the Booke of Homilies are so curtayled by you that they seeme nothing lesse then that they are in their right places The writer of the Homilies hauing taught
man of any learning or vnderstanding thus in print and open view of the whole Realme to rage revell rush on with lying craking and facing when he speaketh not one true word for first Sir flincher is this the point heere or any where proposed by me whether Christs sufferings were only bodily did I promise or produce any Fathers to that end is it not the death of the soule and the paines of the damned which I impugned in Christs sufferings haue I not most truely performed which I euer professed that the whole Church of Christ for so many hundred yeeres neuer thought neuer heard of the death of Christs soule in the worke of our redemption but rested their faith on the death of Christs body as a most sufficient price both for the soules and bodies of the faithfull What cunning then is this first to shift your hands of that you can no way prooue though you still doe and must professe it and then to clamour at me for drawing the Fathers cleane from their intent and meaning is this the way to credit your new Creed by such deuices and stratagemes to intertaine the people of God least they should see how farre you be slid from the ancient primatiue Church of Christ take a while but the thought of a sober man and this pangue will soone be ouerpast Did you not vndertake to prooue the death of Christs soule by Scriptures which indeed I first and most required and haue you so donne looke backe to your miserable mistakings and palpable peruertings of the words of the holy Ghost and tell vs what one syllable you haue brought sounding that way are your secrets such that they be no where reuealed in the word of God must all faith come from thence and is your faith exempted that it shall haue no foundation there are men and Angels accursed that preach any other Gospell then was deliuered and written by Christs Apostles and shall you be excused for deuising a new kind of redemption by the death of Christs soule no where witnessed in the Scriptures you see how easie it were to be eloquent against you in a iust and true cause but words must not winne the field What I impugned my sermons will shew what I haue prooued I will not proclaime If I haue failed in that I endeuoured the labour is mine the liberty is the Readers to iudge Let the indifferent read it they shall find somewhat to direct them let the contentious skanne it they shall see somewhat to harle their hast and perhaps to restraine their stifnesse What euer it be I leaue it to others since the discourser hasteth towards an end and so doe I. s Defenc. pag. 146. li. 2 This is the profit that comes by ordinarie flaunting with Fathers which many do frequent in these dayes Thinke they if the Scriptures alone suffice not for things in religion that the Fathers will suffice or if the Scriptures may be wrested by subtle heads that yet the Fathers can not Is it not enough for your selfe to be a despiser of all antiquitie and sobrietie but you must insult at them that beare more regard to either than you do If to flaunt with Fathers be so great a fault which yet respecteth their iudgements that haue beene liked and allowed from age to age in the Church of Christ what is it to fliske with pride and follie grounded on nothing but on selfe-loue and singularitie It were to be wished that euen some of the best writers of our age as they thinke themselues had had more respect to the auncient Fathers then they shew we should haue wanted a number of nouelties in the Church of God which now wee are troubled withall as well in Doctrine as in discipline This course of concurring with the lights of Gods Church before our time in matters of faith though you mislike other manner of men then you are or euer will be haue allowed and followed as u August contra Iâ—…num li. 1. Augustine x Theodor. diol 2. 3. Theodorete y Leo epist. 97. 〈◊〉 Leonem Leo z Cassi. de incarnat Domini li. 7 ca. 5. Cassianus a Gelas. de duabus in Christo natâ—…ris Gelasius b Vigilius li. 5. cap. 6. Vigilius and the two c Hispalensi concilium 2. ca. 13. councels of Hispalis and others not doubting the sufficiencie of the Scriptures but shewing the correspondencie of beleeuing and interpreting the Scriptures in all ages to haue bene the same which they imbraced and vrged And in all euennesse of reason were it better to feede the people with our priuate conceits pretended out of Scripture or to let such as be of iudgement vnderstand that we frame no faith but such as in the best times hath bene collected and receiued from the grounds of holy Scripture by the wisest and greatest men in the Church of God your only example turning and winding the words of the holy Ghost to your owne conceits will shew how needfull it is not to permit euery prater to raigne ouer the Scriptures with figures and phrases at his pleasure and thence to fetch what faith he list If you so much reuerence the Scriptures as you report which were to be wished you would why deuise you doctrine not expressed in the Scriptures Why teach you that touching mans redemption which is no where written in the word of God Indeed the Scriptures are plaine in this point of all others what death Christ died for vs if you did not peruert them against the histories of the Euangelists and testimonies of the Apostles Omit the description of his death so farely witnessed by the foure Euangelists what exacter words can we haue then the Apostles that Christ d Coloss. 1. pacisied things in earth and things in heauen by the bloud of his crosse and reconciled vs which were strangers and enemies in the bodie of his flesh through death Beleeue what you reade and what you reade not in the word of God beleeue not and this matter is ended but by Synecdoches without cause you put to the Scriptures not what you read in them but what you like best and by Metaphores and Metonimies you will take bodie for substance and flesh for soule And so where the Apostle auoucheth that we were reconciled to God through death in the bodie of Christs flesh you tell vs we could not be redeemed without the death of Christs soule and the essence of the paines of the damned suffered by suddaine touches from the immediate hand of God after an extraordinarie manner If you teach no doctrine but deliuered in the Scriptures aband on these deuices not expressed in the Scriptures If you content your selfe with the all sufficient word of God in matters of faith you must relinquish the death of Christs soule and paines of the damned as no part of our redemption since there is no such thing contained in the word of God To me and
punishment and payment and vengeance for sinne such as the godly doe in no wise suffer Christ onely hauing wholy suffered that for vs all Therefore indeede his sufferings proceded from Gods proper wrath and were the true effects of Gods meere Iustice bent to take recompence on him for our offences Thou hast in these words Christian Reader the bulwarke of this mans cause concluding that Christ suffered the MEERE IVSTICE PROPER VVRATH and very CVRSE of God for sinne The frame of his reason if I vnderstand it as who vnderstandeth his mysteries but himselfe is this All paine in man is from God either as correction of sinne or as punishment for sinne In Christ there was no ‖ cause and so no neede of ‖ correction his sufferings therefore were the punishments of sinne They were punishments for sinne Ergo they were the true punishment proper payment wages and vengeance of sinne which proceeded from Gods proper wrath and were the true effects of Gods mâ—…ere iustice bent to take recompence on him for our offences His termes of TRVE PROPER and MEERE ioyned to the PVNISHMENT VVRATH and IVSTICE of God are not warranted by any Scripture much lesse referred to the sufferings of Christ nor so much as prooued by any testimony defined with any certaintie directed by any part or expounded by any meanes but onely proiected as Ridles and laberinthes to weary the wise to angle the simple and to refuge himselfe when he shall be pressed with the falsitie and impietie of his assertions Least therefore we wrangle about words in vaine which is his desire and deuise that he may seeme to say somewhat and carry the Reader into a forest of strange and vnknowen phrases where he shall hardly discerne what either side saith I thâ—…nke it needefull first to declare what the Scriptures meane by the wages of sinne and wrath of God and so to trie in what sense and with what truth his termes may be added to them and applyed to the sufferings of Christ. The wages of sinne is death saith S. Paul God himselfe foretold Adam it should be so Whensoeuer thou catest of the forbidden tree thou shalt die the death Then how many kinds of death are by God threatned and inflicted on sinners so many parts must the wages of sinne containe Now those are three the death of the Soule in this life which I call spirituall the death of the body leauing this life which I call corporall and the death of both in the next world which I call eternall For as man had two parts by which he did liue Soule and body and two places wherein he might liue if he obeyed God earth for a time and heauen for euer so disobedience depriued either part of man in either place of the life which he should haue enioyed and subiected him to the feares griefes and paines of death both here and in hell for euer The life of the body is the vnion of the Soule with the body the effects whereof are sense and motion to discerne obtaine and performe that which is needfull or healthfull for the body And as the presence of the Soule bringeth life to the body so the departing of the Soule taketh life from the body and leaueth it dead that is voide of all action motion and sense as to euery mans eyes is apparent in dead bodies The Soule therefore in the Scriptures is vsually taken for the life of the body which proceedeth from the Soule and is maintained by the Soule And these phrases to seeke a mans Soule tolay downe his owne Soule or to giue it for another to powre out his Soule vnto death with such like doe properly expresse the death of the body quickned by the Soule because men loose or leaue this life when they loose or leaue their Soules And where God threatned death to Adam euen the very same day in which he should transgresse we must not thinke that God either delayed the punishment longer or extended it farder then his words at first imported When therefore the very same day that they sinned God said to the woman increasing I will increase thy sorrow and to the man In sorrow shalt thou eate all the daies of thy life we must acknowledge that from that time forward death began to take hold and worke on both their bodies though not by present separation of the Soule from the body for Adam liued after that 930. yeeres yet by mortalitie mutabilitie miserie and namely by sorrow and paine as the instruments and agents of death Worldly sorrow causeth death as Paul witnesseth and a broken hart saith Salomon drieth the bones yea sorrow hath slaine maxy And were it not so written yet experience and nature teacheth vs that griefe of mind and paine of body where they continue or increase consume the flesh and hasten death so that when God the same day that they sinned subiected them to sorrow and paine which before they felt not He made way for death that it might continually worke in them and â—…ken them till they returned to dust The tiâ—…e of this life saith Austâ—…n is nothing elsâ—… but a race to death and truely after a mâ—…n begiâ—…th to be in this bâ—…dy he is in death The life of the soule is not her vnderstanding and will which she can neuer lose no not in hell but onely the trueth and graâ—…e of God by whose spirit she receiueth the light of faith to direct her and the strength of loue to stirre and iâ—…cite her in tâ—…is life to beholde desire and embrace the holinesse and goodnesse of Gods blessed will and promise for her euerlasting happinesse which with patience and comfort of the Holy ghost she expecteth till Gods appointed time do come The lacke or losse of this inward sense and motion of Gods spirit which only can quicken the soule is the death of the soule depriued of her life which is God and left to herselfe in blindnesse and hardnesse of heart and giuen ouer vnto a reprobaâ—…e minde and vile affections to worke wickednesse euen with greedinesse till contempt of Gods will and desperation of his mercy doe fearefully end her miserable time in this life and violently draw her from hence to see and suffer the terrible iudgements of God prouided for sinne in another world Life euerlasting is the perfect and perpetuall vision and fruition of Gods glorious presence in the heauens where vnspeakable light and honour ioy and bliâ—…e shall compasse and replenish bodie and soule in the fellowship of Christ and his elect angels for euer The exclusion and reiection of the wicked from this heauenly fâ—…licity together with the shame and confusion of sinne wounding and stinging the conscience without ease or rest and the dreadfull horror of hell the place of darknesse and diuels hauing in it continuall flames of intolerable and vnquenchable fire eternallie tormenting the soules and bodies of the damned the Scriptures call the sâ—…cond death
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
ourselues vnrâ—…ghteous and odious vnto him And yet in mercy towaâ—…ds â—…s and honor â—…wards his Sonne God would make him the Redeemer and Sauiour of the world not neglecting his Iustice nor forgetting his loue but so mixing them both together that his dislike of our sinnes might appeare in the punishment of them and his relenting from the rigor of his Iustice in fauour of his onely Sonne might magnifiâ—… his mercy satisfie his wrath and enlarge his glory and declare in most ample manner the submission compassion and peâ—…fection of his Sonne as only worthy to performe that worke which procured and receaue that honor which followed mans Redemption Christ then suffered from the hand of God but mediate that is GOD DELIVERED him into the hands of sinners who were Satans instruments with all eproach and wrâ—…nge to put him to a contumelious and grieuous death God by his â—…ecret wisdome and iustice decâ—…eeing appointing and ordering what he should suffer at theiâ—… hands Our sinnes â—…e bare in his body on the tree not that his soule was free from feare sorrow 〈◊〉 derision and temptation but that the wicked and malitious â—…ewes practised all kind of shamefull violence and cruell tortuâ—…es on him by Whipping Racking pricâ—…ing and wounding the tenderest parts of his body whereby his soule â—…elt extreame and intoleâ—…able paines In all which he saw the determinate counsell of God and receaued in the garden from his father this Iudgement for our sinnes that he should be 〈◊〉 dâ—…liuered into the hands of sinners For had he not humbly submitted himselfe to obey his fatheâ—…s will no power in earth could haue preuailed against him but as he had often fortold his Disciples what the Priestes Scribes and Gentils should doe vnto him so when the hower was come which was foreappointed of God to obey his fathers will he yeelded himselfe into their hands they persuing him to death of enuie and malice but God thus perfourming euen by their wicked hands what he had â—…oreshewed by his Prophets that Christ should suffer For they not knowing him â—…or the wordâ—… of the Prophets fulfilled them in condemning him yea they fulfilled all things which were written of him So that no man shall need to runne to the immediate hand of God nor to the paines of hell for the punishment of our sinnes in the person of Christ the Iewes FVLFILLED ALL THINGS that were written of him touching his sufferings and therewith Gods anger against our sinnes was appeased and God himselfe reconciled vnto vs. Esay speaking of the violence done by the Iewes to Christ sayeth he was wounded for our transgressions and broken for our iniquities and with his stripes we are healed Thus the Lord layed vpon him the iniquitie of all vs and he bare our sinnes in his body on the tree by those sufferings before and on the Crosse which the Scriptures expresly declare and describe And as for the immediate hand of God tormenting the soule of Christ with the selfe same paines which the damned now suffer in hell which is this deuisers maine drift when he maketh or offereth any proofe thereof out of the word of God I shall be ready to receiue it if I can not refute it till then I see no cause why euery wandring witte should imagine what monsters please him in mans redemption and obtrude them to the faithfull without any sentence or syllable of holy Scripture I haue no doubt but all the godly will be so wise as to suffer no man to raigne so much ouer their faith with fancies and figures vnwarranted by the Scriptures vnknowen to all the learned and ancient councels and Fathers vnheard of in the Church of Christ till our age wherein some men applaude more their owne inuentions then all humane or diuine instructions The feare of bodily sufferings you thinke could not be the cause that there strained out from Christ much sweat of clotted blood You straine the text of the Euangelist to draw it to your bent Saint Luke hath no such words that there strained out from Christ much sweat of clotted blood he sayth Christes sweat was like drops of blood trickling downe to the ground Theophylact a Greeke borne and no way ignorant of his mother tongue expresseth Christes sweat in the garden by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes body or face DISTILLED with plentifull drops of sweat And albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifie the congealed parts of that which is otherwise liquid and compacted pieces of that which els is poudered yet often it noteth that which is thickâ—… in comparison with thinner or eminent in respect of plainer Now Christes sweat might be thicke by reason it issued from the inmost parts of his bodie and was permixed with blood or els it might breake out with great and eminent drops as comming from him violently and abundantly and being coloured with blood and congealed with colde might trickle downe like DROPS or strings of blood vpon the ground Howsoeuer the Scripture saith not his sweate was clotted blood but like to congealed or cooled blood neither that such clots were strained out from him but that his sweate being thicked and cooled on his face fell from him like strings of blood But grant there could be no reason giuen of Christs bloodie sweat in the garden no more then there can be of the issuing first of blood and then of water out of his side when he was dead which S. Iohn doth exactly note as strange but yet true will you conclude what please you because many things in Christ both liuing and dying weâ—…e miraculous I bind no mans conscience to any probabilities for the cause of this sweate but onely to the expresse wordes and necessarie consequents of holy Scripture and yet I wish all men either to be sober and leaue that to God which he hath concealed from vs or if they will needes be gessing at the reason thereof for certaine knowledge they can haue none by no meanes to relinquish the plaine words or knowen groundes of holy Scripture to embrace a fansie of their owne begetting The learned and ancient Fathers haue deliuered diuers opinions of this sweate which thou mayest see Christian Reader in my Sermons and which we shall haue occasion anon to reexamine euery one of them being as I thinke more probable and more agreeable to Christian pietie then this Discoursers dreame of hell paines or Gods immediate hand at that present tormenting of the soule of Christ. And if we looke to the order and sequence of the Gospell we shall finde that feruent zeale extreamely heating the whole bodie melting the spirits thinning the blood opening the pores and so colouring and thicking the sweate of Christ might in most likelihood be the cause of that bloodie sweate Which S. Luke seemeth to insinuate when he saith that after Christ was comforted by an Angell from heauen and so recouered from his
deuice to the doctrine of our saluation than what is euidently reuealed and directly witnessed in the Scriptures Whether it be of Christ sayth Austen or of any other thing what soeuer touching the faith I say not if we who are no way comparable to him that so spake but that which followeth if an Angell from heauen teach you BESIDES that which you haue receiued in the Scriptures of the Law and the Gospell holde him accursed It is a manifest fall from the faith sayth Basil either to abrogate any thing that is written or to bring in any thing that is not written For when once we beleeue the Gospel sayth Tertullian this we first beleeue that there is nothing besides which we ought to beleeue So that the meere bloud and single bodie of Christ are but sleights of yours with vnknowen phrases to draw your Reader from asking or eying your proofes for the death of Christes soule and the paines of the damned to be suffered by him before wee could be redeemed The Scriptures are maine and manifest for that which I beleeue and teach and which the whole Church of Christ before mee taught and beleeued these fifteene hundred yeeres afore your conceit of hell paines in the soule of Christ was either hatcht or heard of The sufferings of the soule and the wrath of God which things you now catch holde on to make some introduction to your secret and priuate fansies are too generall to inferre either the death of the soule or the paines of the damned except to the rest of your absurdities you will adde these that the soule neuer suffereth but it dieth the death of spirits and that Gods anger in this life hath none other effects but damnation Here you vrge a reason against vs if then our soules be not redeemed by the blood of Christ our bodies haue no benefite of Redemption from death You hunt so headily after aduantages of words by some ambiguitie in them that you neither remember what the Scriptures teach nor what your selfe defend nor when I vse a word in the same sense that the Apostle doth It is not my deuise but the Apostles doing to take REDEMPTION of the body for the incorruption of the same We sigh in our selues saith Paul wayting for the Redemption of our body And againe you are sealed by the holy spirit of God vnto the day of Redemption When that day shall be our Sauiour telleth vs in these words When the powers of heauen shall be shaken and you see the sonne of man come in a cloud with power and great glory then lift vp your heads for your Redemption draweth neere In all which places Redemption is taken for none of those mercies or graces which are bestowed on Gods children in this life but for that glorie and immortalitie which shall be reueiled on them when Christ shall come to iudge the world and namely the Redemption of the body for that incorruption wherewith our vile bodies shall bee changed and made like to his glorious body Take then the Redemption of the body for the incorruption of the same as the Apostle plainely doth and I did and see what absurditie or obscuritie there is in my reason which you so much wrangle with and wonder at as though it passed all vnderstanding The Redemption which we haue in this life by the bloud of Christ must needes bee either of body or of soule we haue no more parts to be redeemed by Christ. But the Redemption of our bodies we haue not in this world we must waite for it till this corruptible put on incorruption The Redemption therefore which we haue in this life or shal haue before the last day is the Redemption of our soules And so the words of Peter You were Redeemed with the precious bloud of Christ and of the Saints in heauen saying to the Lambe Thou hast redeemed vs to God by thy bloud pertaine expresly to the Redemption of their soules because their bodies then did and yet do lie in corruption What so strange monsters or marueiles doeth your Logicall head finde in this reason that you should make such wonderizations at it and protestations against it Is it not open and easie to all that be meanely witted or soberly minded But you haue three things to note in my words which you alleage 1. The Proposition is vaine and Illogicall hauing no consequence in it at all It is a speciall point of Art memoratiue in you to note three things and vtterly to forget two of them For in this whole Section you doe not so much as mention any second or third thing to bee noted in those words which you cite The first and al which you note is that my proposition is vaine Illogicall and vncoherent Your idle and vntheologicall head hath ouer busied it selfe with many mad multiplications and what ifs vpon this proposition and yet you come nothing neere the sense or coherence of it The Proposition hath two parts whereof the second is either an illation out of the Apostles words vpon the first being a supposition of yours if we limit it to the time of this life or if wee speake without restraint of time as you doe it is a necessarie consequent to the former being the condition and cause of the latter That our soules are not redeemed by the bloud of Christ but by his soule is a resolution of yours wherewith you giue a fresh on-set in the next Section as the Reader shall there perceiue though here in shew you somwhat relent after your inconstant maner That being a position of yours I added by the Apostles warrant that our bodies haue not their Redemption in this life but must stay for it till the day of Redemption or generall resurrection And so the reason standeth If our soules be not here redeemed by the bloud of Christ which is your Assertion our bodies by the Apostles doctrine haue no Redemption in this life But this That wee should presently haue no Redemption in body or soule by the bloud of Christ is quite m contrarie to the words of Peter who sayth Yee are redeemed by the bloud of Christ not yee shall be and of the soules in heauen that say to Christ thou hast redeemed vs by thy bloud when their bodies were rotten in the earth Since therefore either body or soule must haue Redemption in this life and the body as Paul assureth vs hath not Redemption in this life Ergo the Redemption which we haue in this life by the bloud of Christ must bee referred to our soules and our bodies must expect the generall day of Redemption in the end of the world before they shall haue it If the sober and wise Reader vnderstand not this reason or can dislike the sequence of it I am content he shall condemne it as darke and obscure but if it be open to all mens eyes saue yours then is your
you had Fathers to witnesse your fansies of Christes suffering the death of the soule and paines of hell you would soone recken them and more regard them than now you doe when they directly gainsay your late deuice of a new kinde of redemption which the Scriptures neuer specifie These Fathers I brought not against you as you imagine not perceiuing what maketh with you nor what against you In shew these places seemed to make against me and to disclaime that assertion which I concluded out of the Scriptures that the bloud of Christ redeemed and sanctified both our bodies and soules Lest therefore the simple should stumble at any such sayings of the Fathers not knowing their meanings I brought them to expound them and to let the Reader see that indeed I dissented not from them but confessed as they intended that in Christes suffering for sinne the whole man that is bodie and soule must be ioyned together And if any part of Christs humane nature were wholy freed and exempted from suffering that part in vs was not fully ransomed By which they neuer ment that Christs soule must haue seuerall sufferings for our soules and his body likewise for our bodies but as Adam sinned in both ioyntly so the punishment of sinne which Christ vndertooke for vs must be felt ioyntly in both and if either part in Christes sufferings were vntouched some part in vs was vnrestored This to be the true meaning of those Fathers and all that their words must inferre if they will speake trueth and agree with themselues as no doubt they doe your selfe is a witnesse sufficient against your selfe In defence of your doctrine you say It is most false that we precisely say that Christs body satisfied for our bodies and his soule for our soules yea ech of them in a seuerall and distinct kinde of satisfying which thing we neuer meant but acknowledge the sufferings of the whole man Christ do satisfie for vs wholly without any such precise partition What you dare not affirme because it is false and repugnant to the Scriptures I hope you will not impose on the Fathers so long as their words conclude no such thing They say precisely Christ gaue his flesh to be a redemption for our flesh and his soule likewise to be a redemption for our soules Whereby they meane no distinct sufferings of Christes soule for our soule nor of his bodie for our bodies but a ioynt suffering of both for both which you call the sufferings of the whole man Christ for vs wholly So farre we agree you acknowledging mine exposition of the Fathers to be such as you doe not nor dare not impugne for otherwise you must make them contradict both the Scriptures and themselues which they neuer ment if they should say that our soules are not clensed redeemed and sanctified by the bloud of Christ What now inferre you farder out of their wordes Marke well how these Fathers do not say that Christ gaue his life for a ransome only as you would construe it but euen his verie soule for our soules You are a worthie Clerke if you vnderstand not that nothing but the very soule of man is the life of his bodie and therefore Christ in giuing his life for vs must needs giue his verie soule for vs. The one of them doth not exclude the other as you vainly collect but implieth the other as by the vsuall speeches of the Scriptures and generall consent of all Interpreters olde and new may soone appeare They are dead sayth the Angell to Ioseph that sought the childes soule meaning Herod that went about to destroy Christ in his cradle Be not pensiue for your soule sayth our Sauiour what ye shall eat or what ye shall drinke Is not your soule of more value then meate Meate and drinke maintaine life and so continue the soule in the body otherwise they are no way needfull for the soule He that loseth his soule for my sake saith Christ shall saue it How can a man lose his soule for Christ but by laying downe his life for Christ There shall be no losse of any mans soule among you but of the ship said Paul to them that sayled with him which was performed in that they came all safe to land So of Epaphroditus Paul saith for the worke of Christ he was neere vnto death not regarding his Soule Nothing is more often in the Scriptures then for life to vse the name of Soule which is the cause of life and by the soule to expresse life which is a necessary consequent of the Soule remaining in the body as death is of the Soule departing from the body This kind of speech so familiar with the Hebrewes and so frequent in the olde and new Testament our Sauiour keepeth when he speaketh of his owne death The good sheepeheard saith Christ layeth downe his soule for his sheepe I am the good sheepeheard and lay downe my soule for the sheepe Therefore the Father loueth me because I lay downe my Soule to take it againe No man taketh it from me but I lay it downe of my selfe As also when he said the Sonne of man came to serue and to giue his soule for the ransom of many he intended no more then when he said I lay downe my soule for ‖ the ‖ sheepe which must needs be for the ransome of the sheepe So the Prophet foretold that Christ should power out his soule vnto death and make it an offering for sinne which loue of God we know by this saith Iohn that he layed downe his soule for vs. If auncient Fathers and learned expositors may be heard concurring with the Scriptures and obseruing this in the Scriptures we want neither old nor new all confessing it to be a case most cleere that by dying for vs Christ laid downe his Soule and gaue it for vs. Christ bowing his head saith Athanasius and yeelding vp the spirite which was within his body that is his soule declared whereof he spake this I lay downe my soule for my sheepe Austen the Soule is put for the life as where it is said he that hateth not his soule can not be my Disciple And likewise is not the soule more worth then meate that is this life for which meate is needfull And so that which Christ saith he will lay downe his soule for his sheepe by which he meaneth his life when he pronounceth that he will die for vs Ambrose Christ tooke vpon him the person of a sheepeheard and said a good sheepeheard layeth downe his soule for his sheepe Ideóque pro rationali grege seipsum passioni corporis non negauit and therefore for his reasonable flocke he yeelded himselfe to the passion or death of his body Cyrill When Christ might haue declined the rage of the Iewes and the gibbet of the crosse he so loued his that he refused not to die for the
life of all And that this is most perfect charitie I will cite our Sauiour himselfe for a witnesse where he saith greater loue hath no man then to lay downe his soule for his friends By all this Christ teacheth his Disciples to be so farre from shunning daungers and troubles for the saluation of men that the death of the flesh must not be refused for euen to that doth charitie stretch Fulgentius an other of the Fathers on whom you would faine fasten your error of Christs redeeming our soules by the death of his soule and our bodies by the death of his body not only noteth when and how Christ laid downe his soule for vs but why that phrase is applyed to Christs death and to all theirs that die willingly for loue not necessarily vpon constraint The whole man Christ laid downe his soule when his soule departed his flesh dying on the crosse And so againe Christ dying in the flesh laid downe his Soule and shewing the difference betwixt deliuering the body to death and giuing or laying downe the soule He saith Where loue is not the body is said to be deliuered but not the soule to be laid downe as the vessell of election plainly testifieth If I giue my body to be burnt and haue no loue it auayleth me nothing Here Paule declareth that without loue the body may be yeelded but not the soule laid downe For where he purposeth to signifie the purenesse of his loue he thus writeth to the Thessalonians Our goodwill was to bestow on you not onely the Gospell of God but euen our owne soules and to proue this an effect of his loue he addeth because yee were deare vnto vs. So that it is proued by manifest witnesse of Scripture that there wanteth loue where the body onely is layed downe to death but there is charitie where the soule is laid downe together with the body Beda Ponere ergo animam mori est Sic Apostolus Petrus Domino dixit animam pro te ponam id est pro te moriar carne To lay downe the Soule is to die So the Apostle Peter said to Christ I will lay downe my Soule for thee that is I will die in the flesh for thee A good sheepeheard saith Christ layeth downe his soule for his sheepe He did that he taught he performed that he commaunded he laid downe his Soule for his sheepe and shewed vs a way to contemne death which we must follow and a paterne after which we must be Printed which is first to extend our outward works of mercie towards his sheepe then if neede be to offer our death for them The later writers are all of the same mind and expound those words of our Sauiour the Sonne of man came to serue and to giue his soule a ransome for many and I lay downe my soule for my sheepe to haue none other sense then that he would die for vs as the Fathers before them did expound the same Erasmus in his paraphrase expressing our Sauiours meaning in both places saith in the person of Christ Therefore I came euen to serue the welfare of all in so much that I thinke it no burden to giue my life by the losse of one soule to redeeme many And againe Therefore my Father loueth me singularly as his Sonne because of mine owne accord I bestowed my life for the safetie of my Fathers flocke Bullinger likewise in the person of our Sauiour I came to serue the good of all and that which is farre greater I came into this world to giue my life for sinners And so I yeeld my selfe to death and euen to the death of the crosse that my sheepe beleeuing in me may liue by my death And alleadging and relying on Saint Austens words on the same place he addeth out of Austen To lay downe the soule is to die So Peter the Apostle said to his Master I will lay downe my soule for thee that is I will die for thee Attribute this to the flesh for when the soule goeth out of the flesh and the flesh remaineth without a soule then is a man said to lay downe his soule What saith the Euangelist Christ bowing his head gaue vp the Ghost this is to lay downe the soule Musculus Christ declareth what his ministerie is euen to redeeme mortall men and the chiefest degree of this ministerie is that he would giue his soule for them Then are we redeemed by the onely begotten Sonne of God and that dearely euen with his owne death For the Lord of heauen and earth humbled himselfe vnto death and that vnto a most shamefull death What was more vile or more abiect in the world then the death of the crosse And in the person of Christ Therefore my Father loueth me because I lay downe my soule that is because I die for my sheepe Caluine vpon those words of Christ I came to giue my soule a Redemption for many Therefore Christ mentioneth his death that he might withdraw his Disciples from a peruerse imagination of an earthly kingdome In the meane time the force and fruite of his death is aptly and rightly expressed whiles he affirmeth his life to be the price of our Redemption Whence it followeth that the price of our reconciliation with God is no where found but in the death of Christ and so It is no maruaile that Christ affirmeth himselfe to be therefore loued of his Father because he esteemeth our saluation dearer then his owne life He would by this arme his Disciples least seeing him soone after to be caried to death they should faint in hart as if he were oppressed by his enimies but rather acknowledge it to be the wonderfull prouidence of God that he should die to redeeme the flocke Gualter Christ saith he came to giue his soule to be the price of Redemption for many This passeth all offices that men may yeeld one to another For as him selfe saith no man hath greater loue then this to giue his soule for his friends But he vouchsafeth to die for his enimies And dying for vs he bestowed life on vs because his death was a ransome sufficient for the sinnes of the world And so A good sheepeheard saith Christ layeth downe his soule for his sheepe b As if he should haue said who can deny him to be a good sheepeheard that so much loueth his sheepe as not to refuse to redeeme their safetie with the losse of his owne life And because the Sonne of God hath exposed or yeelded his life for vs who can doubt but he hath satisfied abundantly for vs Vitus Theodorus Christ saith the sonne of man came to minister and to giue his life for the Redemption of all That surely is the chiefest and truest loue and seruice when a man serueth his enimies with body and life And likewise in the person of Christ. I alone am the good
bodilie death which God had irreuocably pronounced and executed on Adam and his ofspring by returning him and them to the earth for manie thousand yeeres before Christ came but rather in that to partake with vs that he might saue vs from the rest which in all the wicked did accompany this death and in the end to raise vs againe to a better life lest we should faint vnder the hand of God who fastneth vs to the afflictions of this life by the example and fellowship of Christs sufferings For if we suffer with him we shall raigne with him and we must first die in Adam before we can be quickned againe in Christ. They are now profitable for vs you will say and so rather helpe vs than hurt vs in this corruption of sinne with which we are compassed I doubt not thereof and so were they from the first instant that they were imposed on Adam but how came this corruption of our nature if not as a punishment of sinne in Adam and consequently the remedies thereof do also witnesse Gods displeasure against sinne though they be farre more holesome for vs than to rot in the sores of our inward corruption Can any man doubt but God was and is able to cleere vs though neuer so corrupt from the infection and dominion of sinne by the working of his Spirit more mightilie and casilie than by troubles and griefs if it had so seemed good to his wisdome and iustice And had he determined to shew vs onlie loue without all regard to his iustice how readie was it for him in Christ to haue released as well all corporall and temporall affliction to his elect as he did spirituall and eternall But he resolued otherwise in his most wise counsell for the conseruation of his iustice and so now healeth our corruption with the salue of affliction to let vs haue continually presented before our eyes and impressed in our bodies what our sinne at first did and still doth deserue though he neuer withdrew his mercie from vs which in the end shall most abundantly recompense all Wherefore it is no reason that because troubles are profitable or necessarie for our corrupt state therefore they are not effects of Gods displeasure against sinne yea rather because God could haue otherwise cured sinne in vs and would not but by perpetuall affliction it is an argument that God so hated sinne in our first parents that he would haue the verie remembring curing thereof to be alwayes in this life painfull and grieuous to our outward man though he would also comfort vs in Christ whiles heere we liue and heereafter crowne vs with glorie for Christes sake Neither is this a question of words whether they be proper or improper in the Scriptures but a point of doctrine necessarie to be receiued of all men that the corruption and dissolution of our nature and life in this world doth manifest the exceeding hatred that naturallie God hath of sinne who rewarded it in all mankinde so seuerely that he spared neither the bodies soules states nor liues of his elect from sensible signes of his detesting sinne in them though for his sonnes sake in whom they were beloued and adopted he would by his wonderfull power rather further than indanger their saluation euen by those maladies and corrosiues of sinne This sheweth the greatnesse of Gods power and goodnesse of his mercie towards vs but this altereth not the iudgement which God pronounced and punishment which he inflicted on Adam and all his ofspring for sinne The corruption and infection of sinne which naturally and continually dwelleth in all the godly called by Diuines concupiscence is it no punishment of sinne because the guilt thereof is remitted in Baptisme and now it is left in vs to humble vs and awake vs to call for grace and to resist sinne that striuing with it we see not only the danger of sinne assaulting vs but the Spirit of God assisting vs and bountie of God rewarding vs The actuall sinnes of the faithfull shall we thinke them no sinnes but fauors from God because by them God worketh repentance submission conuersion yea faith zeale ioy and thanksgiuing in his elect God worketh sayth Austen all things for the good of those that loue him and so farre forth vtterly all things that if any of them stray and for sake the right way euen that God turneth to their good because they returne more humble and better taught The like I say of death and other miseries of mans life pronounced first by Gods mouth and still inflicted by Gods hand They are as they were degrees or effects of Gods anger against sinne in Adam pursuing him and all his posteritie for the confirmation of his iustice though by Gods mercie towards his they now serue as they did euen at the first in Gods children to represse sinne to worke repentance to raise confidence in God and contempt of all earthly things and to exercise the graces of Gods Spirit giuen them as patience obedience and such like and to giue them assurance of a better life The Church of Christ euer was and is of the same minde with me that the death of the bodie with her seeds and fruits in this life first entred and still remaineth as a PVNISHMENT of sin Men shunned saith Austen the death of the flesh rather than the death of the spirit that is the punishment rather than the cause of the punishment We came vnto death by sinne Christ by righteousnesse ideo cum sit mors nostra poena peccati mors illius facta est hostia pro peccato and therefore where our death is the punishment of sinne his death was the sacrifice for sinne Theodoret speaking of the separation of bodie and soule wherby that which is mort all sustaineth death the soule remaining free from death as being immortall asketh his aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doest thou not thinke death to be a punishment Who answering The Diuine Scripture teacheth so much Theodoret inferreth Is death then the punishment of sinners The other yeelding that this is granted of all men Theodoret concludeth Why then since both the soule and bodie sinned doth the bodie alone sustaine the punishment of death Fulgentius Nisi praecessisset in peccato mors animae nunquam corporis mors in supplicio sequeretur Except the death of the soule had gone before by sinne the death of the bodie had neuer followed after as a punishment And therefore of our flesh he sayth Nascitur cum poena mortis pollutione peccati It is borne with the punishment of death and pollution of sinne And of yoong children By what iustice is an infant subiected to the wages of sinne if there be no vncleannesse of sinne in him or how do we see him strooken with death if he felt not the sting thereof which is sinne Maxentius in the confession of his faith We beleeue sayth he that not only the death of
the bodie which is the punishment of sinne but also the sting of death which is sinne entred into the world because we consent not to these men who say the contrarie but to the Apostle who testifieth that sinne and death went ouer all men Prosper The punishment of sinne which Adam the root of mankinde receiued by Gods sentence saying Earth thou art and to earth thou shalt returne and transmitted to his posteritie as to his branches the Apostle sayth entred into the world by one mans sinne and so ranged ouer all men Beda The death as well of vs men as of Christ is called sinne because it is the effect and punishment of that sinne which Adam committed The second councell of Arrange about 450 yeres after Christ confesseth no lesse If any man affirme that only the death of the bodie which is the punishment of sinne and not sinne also which is the death of the soule passed by one man to all mankinde he ascribeth iniustice to God and contradicteth the Apostle who sayth By one man sinne entred into the world and by sinne death passed ouer all men Our later writers though they fully defend that God doth not punish his either to destruction as he doth the wicked nor for satisfaction of sinne as he did his owne Sonne for the sinnes of all his Saints and to comfort the afflicted they set before them the presence of Gods power assisting them in their miseries or deliuering them from their troubles the purpose of God respecting wholy their good and the promise of God exceedingly recompencing their patience yet when they come to the causes prouoking God to this seueritie they acknowledge that to be sinne and teach euery man to descend into himselfe and to giue God the glorie in that his righteous iudgement beginneth at his owne house Of the euils which we suffer in this life there be many and sundry causes saith Bullinger but sinne it selfe is counted to be the generall cause For by disobedience sinne entred into the world and by sinne death diseases and all the mischiefes in the world The persecutions and cruell tortures inflicted on the Church of God or on particular Martyrs as they were offered them for the confession and testimony of the faith and truth of the Gospell so for the most part they had for their causes the offences and sinnes of the godly which the iustice of God did visite in his seruants though for the good and welfare of his Saints The people of Israell sinned against the Lord in the desert vnder the Iudges and Kings very often and very enormously and were grieuously punished by the Lord but againe they were speedily deliuered as often as they acknowledged their sinnes and turned vnto the Lord. If therefore any man suffer any euill for sinne committed let him acknowledge the iust iudgement of God vpon himselfe and humble himselfe vnder the mightie hand of God confessing it vnto God and asking pardon with lowly praier let him patiently beare that which he hath so well deserued to suffer It is certaine saith Zanchius that all the punishments and miseries which we feele in this world are from sin and inflicted for sinne In which place he resolueth by a plaine thesis that death is the punishment of sinne and so are all those things which are the fruits of death as well in Soule as in body and in our externall state It is an argument saith Gualther of a mind skant religious wholy to despise death quam per peccatum ingressam peccati poenam esse omnes Scripturae testantur which all the Scriptures witnesse came in by sinne and is the punishment of sinne In the Philosophers commendations of the death of the bodie there are some things saith Peter Martyr not agreeable to the Christian faith and to the sacred Scriptures For we say that death must not be accounted any good but an euill thing Quandoquidem Deus illam vti poenam inflixit nostro generi For so much as God inflicted it as a punishment on mankind And so else where Omnes pij statuunt in morte â—…rae diuinae sensum esse ideoque sua natura dolorem horrorem incutit All the godly resolue that in death there is a sense of Gods wrath and therefore of his owne nature it impresseth a griefe and terror And if there be any to whom it is contenting and acceptable to die they haue that from some other fountaine and not from the nature of death There might be assigned saith Musculus many kinds of the wrath of God but for this present we content our selues with a triple diuision thereof whereby we diuide it into generall temporall and eternall The generall wrath of God is that wherewith the whole posteritie of Adam is enwrapped for originall sinne Hence come all the miseries of mankind which equally follow the condition of men and cleaue as well to our minds as to our flesh The temporall wrath of God is that Qua peccat is non impiorum modò sed piorum irascitur ac paenas de illis sumit in hac vita whereby God is angry with the sinnes not of the wicked onely but of the godly also and taketh punishment of them in this life Whether I speake or thinke otherwise then these new and old Diuines haue spoken and taught let the Reader iudge But mine owne Authors in the very places which I alleadge doe say that the nature of death is changed and that God is angry with his elect as a Father with his beloued children to chasten and amend them Peter Martyr saith indeede the nature of death is chaunged by Gods goodnes making that profitable to vs which of it selfe is very harmefull but with what condition doth he say it is changed Puta si quis obediente animo eam sube at néque poenam illam reijciat quam diuina iustitia nos omnes voluerit exoluere If a man submit himselfe vnto it with an obedient hart and reiect not that punishment which the iustice of God would haue vs all to suffer And so it was chaunged euen when it was inflicted on the elect in Adams loynes For Christ was first promised to be the bruizer of the Serpents head Now if death afterward tooke full and euerlasting hold on Christs members then the serpent preuailed against Christ and his chosen and not Christ against the Serpent Wherefore God so moderated his sentence that he adiudged Christes members in Adam no farder then to the earth whence Christ should raise them and vtterly abolish from them all the Serpents poyson that is sinne death and corruption but this prooueth not death to be good in Gods Children or to be no punishment of sinne in them because God conuerteth it to their aduantage in the ende no more then their sinnes are good because God turneth them also to the benefite of his elect For as you heard before Saint Austen
any certaine measure of Christes paines felt in his bodie or soule by which his soule might easily be afflicted as farre as his humane strength could stretch but the matching and euening of it with hell fire I take to be a presumptuous and irreligious deuice of this Dreamer for the reasons which I haue formerly shewed to wit that hell paines are not executed in this life where Christ suffered nor sufferable to the bodie which is mortall nor tolerable to the strength of men or angels Now though the gifts and graces of Gods Spirit in the soule of Christ exceeded the measure of angels as well for himselfe who is Lord and Iudge ouer all as for vs that receiue of his fulnesse yet in his crucifying the Scriptures note his infirmitie not his infinitie and auouch him by the suffering of death to be inferiour to the angels and not in strength of flesh to be superiour vnto them who are not able to endure hell paines with patience as we finde by triall in diuels Wherefore assure thy selfe Christian Reader they are more than follies which this man fableth of Christes paines equall and euen to hell fire it selfe and such is his constancie in his new Diuinitie that sometimes Christ suffered the verie paines of hell themselues and the same which the damned doe sometimes Christes paine was equall to it and as hot as hell fire and so not the verie same that the damned do suffer who feele indeed the true force of hell fire though not in that heat and heigth which they shall feele it at and after the day of iudgement It is most necessarie and most comfortable to be vnderstood of all men how the Lord assigned to his Sonne in the worke of redemption two persons as it were or countenances or conditions His owne naturally which God euer deerely loued and our countenance or person or condition which the Lord truely accursed and punished His owne Nature felt the sorrow and paine of the curse and hatred but the hatred and curse was bent against the load of our sinne wherein he stood foorth as guiltie before God and appeared as it were clothed therewith The taking of our Nature person and cause by the Sonne of God for our saluation is a key of Christian pietie that most concerneth and most profiteth vs if it be rightly vnderstood But as Waspes out of sweete flowres gather sharpe and hote liquors so out of the wholsome mysteries of true religion you labour to encrease the tartnesse of your vnholsome humour The eternall and true Sonne of God by the determinate counsell of his Father tooke our humane nature that is both the bodie and soule of man into one and the same person with his diuine glorie that by the sanctitie power and dignitie of the one the basenesse and weakenesse of the other might with more certaintie securitie and facilitie performe the worke of our redemption For by the neere and inseparable knitting of those two natures together not onely the person was able by his owne power to destroy sinne death and Satan and of his owne right to giue the spirit of trueth and grace and euerlasting righteousnesse and happinesse to all that beleeue in him but his birth life and death that is his humilitie obedience and patience were of infinite price and value with God by reason the same person that so humbled himselfe to obey the will and suffer the hand of his Father was also God though he could not suffer in his diuine but onely in his humane nature And to assure vs of his mercies towards vs by making vs partakers of his graces and merits with him he tooke all his elect into one and the same bodie with him ioyning himselfe vnto them by the power of his spirit as the head to the members that from him they might draw the strength hope and ioy of eternall life and all his meritorious passions and victorious actions be fully theirs as performed in their names and to their vses by him that for their sakes became their like and their leader I meane their head and their Sauiour And because sinne was the thing which seuered vs from Gods holinesse and prouoked his iustice against vs subiecting vs to death and damnation Christ therefore tooke vpon him the recompence of his Fathers holines by his obedience the preseruance of his Fathers iustice by his patience admitting into his humane soule and bodie not the infection or pollution of our sinne much lesse the confusion or destruction due to vs for sinne since he could neither be defiled with our sinne nor damned for our sinne but the purgation and satisfaction of our sinnes To which end by his obedience he abolished our disobedience that as by one mans disobedience which was Adam many were made sinners so by the obedience of one which is Christ manie should be made righteous and through death suffered in the bodie of his flesh for the redemption of our transgressions he reconciled vs to God and set at peace by the blood of his Crosse things in earth and things in heauen bearing our finnes in his bodie on the tree that we might be healed by his stripes We then were in our selues defiled hated accursed reiected and condemned for sinne yet Christ our Redeemer and Sauiour tooke vs into himselfe and our cause vpon himselfe not to partake with vs in our spirituall filthinesse and eternall wretchednesse but to clense vs from the one and to free vs from the other So that we did neither defile nor endanger him But his blood washed vs from all our sinnes and by his death he destroyed him that had power ouer death euen the deuill You speake then not onely without booke but without trueth when you say that Christ was euer deerely loued of God for his owne condition yet in or for our condition he was truely accursed and hated You might with as much faith and religion haue said That Christ by or with our condition was truely polluted with sinne and truely reiected confounded and damned for sinne For so were we and if his taking our cause vpon him doe truely and necessarily subiect him to our deserts and dangers then can none of these things be auoided which you so much abhorre as blasphemies All those things were due to vs in the highest degree euen when Christ tooke vs and our cause vnto him and were not released vnto vs but in Christ and for Christ and consequently if your two countenances and conditions in Christ be such as you make you may aswell affirme the last as the first that is as well pollution of sinne and damnation for sinne as malediction and hatred for sinne But who is so foolish amongst men as to thinke or call him a Theefe and a Felon that vpon repentance of the partie and recompense for the fact intreateth and obteineth pardon for one that was a Theefe and a Felon or so childish to say that
conceale it and onely skirre at it here and there in SOME KIND OF SENSE Otherwise you offer nothing as yet to the Reader but the proper sufferings of the soule which I trust are not alwaies priuation of grace and exclusion from blisse For so the faithfull should neuer haue any proper sufferings of the Soule or else vtterly loose both the spirit and fauour of God which they neuer doe The other Authoritie which I cite In the day that thou eatest thereof thou shalt die the death is not so sound you thinke For am I sure that death here is but the bodyly death onely and no more I no where say that death threatned in these words was onely the death of the body it is one of your rash and rude illations it is none of my assertions I knew that God gaue this Commandement and threatned this punishment as well to Adams posteritie as to his person Otherwise had this prohibition beene made to Adam alone neither could the woman haue beene within the compasse of it who was not then created when this precept was inioyned neither could Adams of-spring haue tasted of death as well as Adam if this penaltie had stretched no farder then to Adams person But he being the roote and stocke of all mankind as he receaued blessings by his creation which should be common to all that descended of him so by his transgression he lost them as well from his Issue as from himselfe and subiected them to the same death and condemnation that he did him selfe when he rebelled against God his Creator Death we see executed on all the children of Adam and therefore we may not doubt but death was threatned to them all before it was inflicted on them Howbeit the commination in this place is like to Gods thâ—…eats in all other places against the transgâ—…ssours of his Law It denounceth what shall â—…e due vnto all but it bindeth not God that he shall not haue power to release or mitigate what and to whom pleaseth him In death then here threatned I containe all kinds of death corporall spirituall and eternall either as expressed in the generall name of death which is common to them all or as consequent ech to other and coherent if by Gods goodnes and mercies in Christ Iesus they be not seuered Saint Austen learnedly and truely teacheth the same When it is asked what death God threatned to the first men if they transgressed the Commandement giuen them whether the death of the body or of the soule or of the whole man or that which is called the second death we must answere ALI When therefore God said to the first man what day soeuer yee eate thereof yee shall die the death that threatning contained what soeuer death there is euen vnto the last which is called the second death and after which there is none other If any man stand more strictly on the time and kinde of death when and which Adam should die by this Commination Saint Austen hath an other answere In that which was said yee shall die the death because it was not said deaths if we vnderstand that onely death whereby the soule is forsaken of her life which to her is God for she was not forsaken that she might forsake but she did first forsake that she might after be forsaken though I say we vnderstand that God denounceth this death when he said what day yee eate thereof yee shall die the death as if God had said what day yee forsake me by disobedience I will forsake you by iustice Surely in that death were the rest denounced which without Question were to follow For euen in that a disobedient motion rose in the flesh of the Soule disobeying for which they couered their priuie parts one death was perceaued wherein God forsooke the Soule And when the Soule forsooke the body now corrupted with time and wasted with age an other death was found by experience which God mentioned to Man when punishing sinne he said earth thou art and to earth shalt thou returne that by these two deaths that first death of the whole man might be accomplished which the second death at last doth follow except man be deliuered by the grace of God By Saint Austens iudgement concording with the Scriptures God threatned all kinds of death to the transgressor the death of the Soule the same houre to take place that he disobeyed the rest to follow in their order as next the death of the body and at last eternall death of body and soule if the grace of God by Iesus Christ did not release and free man from it That the death of the Soule tooke present hold vpon the disobeyers the Scripture giueth testimony sufficient when it noteth their shame feare and flight of Gods presence who before sinne was their delight ioy and blisse The death of the body was a long time differred in Adam euen nine hundred and thirtie yeeres before it did separate his Soule from his Body but it began presently to worke and shew his force in either of their bodies The sentence of mortalitie God called Death saith Theodoret. For after Gods sentence Adam euerie day expected or feared Death Beda saith the like That which God said In what day soeuer thou shalt eate thereof thou shalt die the Death was as if he had said Morti deputatus eris thou shalt be deputed or adiudged to death not that he should that very day die but be mortall Chrysostom imbraceth the same opinion In what dâ—…y soeuer yee shall eate of the tree yee shall die the Death But Adam liued still how then died he By the sentence of God and the nature of the thing it selfe For he that maketh him selfe subiect to punishment is vnder punâ—…shment sinonre tamen sententia If not by deede and execution yet by guiltinesse and sentence pronounced So that if we will rightly conceiue Gods commination to Adam we must so take the words of God as threatning Adam and his posteritie with all kinds of death to which they all should bee subiect as guiltie thereof and deseruing the same though hee would keepe to himselfe the dispencing and moderating thereof not binding himselâ—…e thereby but the offenders as euery supreame Iudge doth on earth after sentence giuen and before execution finished Else if wee â—…e God who is trueth it selfe to the rigour and tenor of those words without reseruing power to him to dispose of Adam and Adams of-spring at his pleasure and in the words Thou shalt die the death comprise the execution of all sorts of death which can not be reuoked then we conclude Adam and all his issue without remedie or mercie vnder all sorts of death that is vnder spirituall corporall and eternal death which is not onely an vtter ouerthrow to all Christian â—…eligion promising saluation in Iesus Christ but a mecre madnesse against all mankind deuoting them without exception or mitigation to eternall
superfluous That you will say is the proper and strict signification of the word satisfie but you take it more largely For the abuse of words I will not greatly striue so you build thereon no impieties howbeit when I say that nothing might satisfie for sinne but death I take satisfaction properly for the last and full payment after which no more was due for sinne and that apparantly by the Scriptures was the death of Christ before which the rest was not sufficient and after which no more was required by the righteous will and counsell of God So that although the obedience and patience of Christ all his life long did tend to satisfaction and made way for satisfaction as his hunger wearinesse pouertie and such like yet none of these did satisfie for sinne or acquite vs from sinne by the verdict of the holy Scripture but Christ after all these must yeeld himselfe to suffer that kind of death which the iustice of God should appoint and ordaine before we could be freed from our sinnes His blood you thinke did wash vs from all our sinnes Because his blood was shed for vs euen vnto death therefore his bloodshed expresseth the manner of his death as likewise his apprehension buffeting reproches and shame which the Scripture describeth in the order of his death and therefore compriseth vnder the name of his death For by Christes death as I haue often said the Scripture meaneth that kind of death in all respects and circumstances which the Euangelists in their writings report Who will grant in proper speech that those are his death The name of Christs death in the Scriptures containeth all those things which were coincident and concurrent to that death which Christ died for our sinnes according to the Scriptures Neither shall we neede your figure Synecdoche by a part of Christs sufferings to vnderstand all that he felt or suffered from his mothers wombe that is a loose deuise of yours to make any thing of euery thing and so to confound the Scriptures that no man shall knowe either what to beleeue or what to beware For where S. Iohn saith the blood of Christ doth clense vs from all our sinnes by your Synecdoche you imagine that the wine which he dranke at his last Supper the water wherewith he washed his disciples feete the teares which he shed for Lazarus death the iourney which he tooke to Galilee the sleepe which he fetched in the ship the hunger which he sustained in the wildernesse and what not should doe the like since euery thing that befell our Sauiour small or great did satisfie for sinnes as well as his death and passion What els is this but to mayme and mangle the Scriptures which name the blood of Christ to be the price of our redemption and his death the meane of our reconciliation if euerie thing that Christ did or endured shall be of the same force and weight to satisfie for sinne that his bloud and death were His bloud you will say is not his death The shedding of his bloud vnto death which the Scripture intendeth by his bloud is a plaine description of his death This is my bloud sayd he which is shed for many for the remission of sinnes And the rest which were appendants to his death expresse the maner of his death which the wisdome and iustice of God would haue to be full of violence iniurie reproch contempt shame and paine All which as they note the maner of his death so are they inclosed by the Scriptures in the name of his death and that I trust more properly being parts thereof than the naturall infirmities of his bodie as sleepe hunger and wearinesse or the voluntarie euents of his life as the rest of his actions and passions long before the houre came that he should be deliuered into the hands of sinfull men Why may not the proper sufferings of Christs Soule be as well admitted into the worke of Christs satisfaction although his SOVLE COVLD NOT PROPERLY DIE The sufferings of Christs Soule at the time of his death which the Scriptures mention we easily admit into the worke of his satisfaction for sinne but your satis-fiction of hell paines and of the death of Christs Soule we doe not admit because the holy Ghost so diligently describing the whole order and manner of Christs sufferings when he went to his death teacheth no such thing as you falsely collect from certaine words of his and chiefly from his bloody sweate whereof not knowing precisely the cause you surmise what best pleaseth your humor without all warrant of the word of God Prooue therefore by the Scriptures and not by your owne ghesses that Christs Soule suffered these things from the immediate hand of God which you suppose and we shall soone find a place for them in the worke of Christs satisfaction for sinne Till then giue me leaue to expound the Scriptures by themselues and not by your vnioynted and vntidie Commentaries confounding Christs life and death nature and will affections and punishments satisfaction and merits as if they were not different parts of our saluation to take our nature vpon him to worke all righteousnes in our names to suffer a shamefull and painfull death for our sinnes and to obtaine all spirituall and celestiall graces and comforts here and in heauen for vs. The first sinne committed by Adam and our continuall treading in his steps rest yet vndiscussed wherein we should not neede many words if you could or at least would rightly conceaue what is said and not ignorantly or purposely mistake and measure all things by your hastie humor To prooue that Christ must satisfie for sinne by the proper sufferings of his Soule and not with or by his body you brought this reason in your Treatise Whereby Adam first did and we euer since doe most properly commit sinne by the same the second Adam Christ hath made satisfaction for our sinnes But Adam first did and we euer since doe most properly commit sinne in our Soules our bodies being but the Instrument of the Soule and following the Soules direction and will Therefore Christ in his Soule most properly made satisfaction for vs In my Conclusion to your obiections I first denyed your Maior or former proposition For though the Soule of Adam as also our Soules quickly might and worthily did die for sinne and by sinne wherein they were the principall agents yet the Soule of Christ by no warrant of holy Scripture did or could die the death of Spirits and so could make no satisction for sin by her death Now by the Scriptures without death there was no satisfaction for sin and therefore the soule of Christ must satisfie for sinne by the death of her body not by any death proper to her selfe And so much the Scriptures auouch teaching vs that we haue redemption euen the remission of sinnes through his blood are reconciled to God
to see him die as likewise his buriall by his owne followers the sealing of his Tumbe and his lying three daiâ—…s in the graue to omit I say all these things with silence and to produce a word which the Manichees reiected as odious and iniurious to Christ and the Christians defended none otherwise then as common to all men that die both good and bad were no small ouersight in so learned a writer But this is a â—…ite of yours to shift of the truth of his answere it is no part of his meaning He sheweth against the Manichees and likewise against you since you defend the Contrarie that the death of the Body is in all men the punishment of sinne and that this death INFLICTED ON MANS NATVRE for sinne which is the MORTALITIE OF OVR FLESH by the Scriptures is called a Sinne and a Curse euen in Christ not that Christ was properly and truly accursed with God as transgressours are which is your erroneous assertion but that he submitted himselfe to receiue the punishment of sinne in his owne person by the death of his Body which was common to him with all men If the former words of Saint Austen were not plaine enough he hath playner If thou deny Christ was accursed deny Christ was dead If thou deny he was dead now â—…ightest thou not against Moses but against the Apostles If thou confesse him to haue beene dead confesse that he tooke the punishment of our sinne without sinne Now when thou hearest the punishment of sinne beleeue it came either from Gods blessing or cursing If the punishment of sinne came from blessing wish alwaies to be vnder the punishment But if thou desire to be thence deliuered beleeue that by the iust Iudgement of God the punishment of sinne came from the curse Confesse then that Christ tooke a Curse for vs when thou confessest him to haue beene dead for vs Nec aliud significare voluisse Mosen cum diceret maledictus omnis qui in ligno pependâ—…rit nisi mortalis omnis moriens omnis qui in ligno pependerit and that Moses had none other meaning when he said Accursed is euery one that hangeth on a Tree then to say euery one that hangeth on a Tree is Mortall and dieth He might hauâ—… said Accursed is euery Mortall Man or accursed is euery one that dieth How thinke you would Austen prooue that Christ truely died because he was truely accursed or that Christ tooke vpon him a Curse because he tooke vpon him the death of the Bodie which is the punishment of sinne in all mortall men and so proceeded from the curse whereunto all men for sinne were subiect He doth not defend the Apostle by Moses but he expoundeth Moses by the Apostle and so resolueth in plaine words that Moses had none other meaning when he said accursed is euery one that hangeth on a Tree then if he had said accursed is euery mortall man because death came first on all men as a Curse for sinne You acknowledge not the death which all men die to be a punishment or Curse for sinne But all the wit you haue will not answere Saint Austens reasons For the death of the Body which is common to all mortall men must of force be a blessing or a Cursing If it be a blessing why doe we beleeue or hope to be free from a blessing but if we detest continuance vnder it and desire deliuerance from it then certainly the death of the Body in all men euen in the Saints of God was and still is a punishment and Curse of Sinne till Christ raise vs from it An other reason Saint Austen vrgeth to the same effect which is this Vnlesse God had hated sinne and our Death he would not haue sent his sonne to vndertake and abolish the same What maruaile then if that be accursed to God which God hateth God that is him selfe all life and gaue vs life as his blessing in this world must needs hate death which is priuation of life as repugnant to his Image and euerting the worke of his hands wherewith he ioyned Soule and Body to participate in life And though by his Iustice he inflicted death on all men for sinne yet of his mercie he sent his owne and PAINFVLL death to be that part of the curse which Christ suffered for vs. This I hope is more then shame though shame and reproch were not the least parts of Gods curse against sinne euen in Christ. You would needs in a brauado set vp your bristles and aske What nothing but the shame of the world will any man of common sense affirme that this was all the curse that Christ bare for vs I replied that shame and ignominie was an expresse part of the curse which Christ dying suffered for vs and that there was no cause you should so much disdaine Chrysostome and Austen for so saying The Scriptures themselues in that point concurred with them as I haue fully shewed in my Conclusion and you can not auoid it Lest therefore your Reader should take you to be tongue-tied you cleane change the case and would haue men beleeue that I defend and endeuoured to proue that shame was the whole curse which Christ endured As though I alleaged not S. Austen at large to proue that death in all men Christ not exempted was a part of the curse inflicted on mankinde for sinne And therefore when Chrysostome sayd the crosse is the onely kinde of death subiect to the curse I did not set him and Austen at variance as if the one did trippe the other but I thus reconciled them that not only death as in all men but the verâ—…e kinde of death which Christ died was accursed by the very words of the Law in Chrysostomes iudgement This then is one of your familiar trades and trueths to set downe that in my name which I neuer spake nor meant and so by lying when you can not by reasoning to support your cause Indeed if a man will admit your absurd and false positions so much is consequent out of their words For where you will not haue the death of the bodie to be any part of the curse inflicted on sinne except the death of the damned be coherent with it as in the reprobate it followeth from Chrysostomes words that the corporall death of Christ seuered from all other sorts of death had no part of Gods curse in it besides shame which yet is as farre from being a true curse where the cause is good as death it selfe since neither shame nor death are true and inward curses when they are suffered for righteousnesse but rather causes and increases of blessing not in nor of themselues but by Gods goodnesse accepting and recompensing them with all fauour and blisse Againe you mislike that I sayd Christs dying simplie as the godlie die may in no sort be called a Curse or accursed I mislike that you can not or
works and though his works must alwaies be measured by his wil yet must his power be limited to neither because God is able to doe many things which he neuer did nor will doe And in his works if you bind him with any necessitie to do as he did and leaue him not at libertie to doe all things according to his owne wisdome and will you reuiue the accursed error of the Manichees against whom Saint Austen fully resolueth Nullam ergo necessitatem patitur Deus neque necessitate facit quae facit sed summa ineffabili voluntate ac potestate God then suffereth no necessitie neither doth he the things which he doth with any necessitte but with a supreame and vnspeakeable will and power So that the words of Gregorie Austen and Ambrose are most true that God had other meanes in his power to saue vs then by the death of his owne Sonne but a BETTER or more conuenient way to demonstrate his loue and mercy towards vs and to manifest his wisedome power and iustice against sinne death and Satan he had not for no Question God chose the best And why these words should offend any Christian man I see no cause since they be both sound and sober They oppose Gods power against his expresse and reuealed will You were told it is an error to restraine Gods power to his will as if he could not doe more or otherwise then he hath done but in this you conceiue them not For they doe not say God had meanes to change his will or to alter his promise once published but when he first decreed this way to saue man it was in his power to haue appointed an other way if it had pleased him So that God was not tied to determine this way by any necessitie as if the power of euill preuailed against him or choyse of other meanes failed him but this in the wisedome of God common to all three persons in that most holy Trinitie was allowed as the most honorable and acceptable way to God and most fauorable and comfortable to man And this confession which you so much controle hath beene vsed by Diuines of all ages howsoeuer you know not what to make of it in your new Diuinitie Cyprian before their time Et sine hoc holocausto poterat Deus tantum condonasse peccatum sed facilitas veniae laxaret habenas peccatis effrenibus quae etiam Christi vix cohibent passiones God was able to haue pardoned so great sinne without this Sacrifice but the facilitie of forgiuenesse would loose the raynes to vnbridled sinnes which euen the sufferings of Christ doe skant represse Nazianzene euen with the eldest of them It was possible for God to saue man without taking flesh by his only will as he did and doth worke all things without the helpe of a Body Damascene after them He was not vnable that can doe all things by his Almightie power and strength to take man from the Tyrant that possessed him Bernard likewise Was not the Creator able to restore his worke without this difficultie He was able but he chose rather to wrong himselfe then the most lewd and hatefull vice of vnthankefulnesse should haue any colour in man Zanchius resolueth the same Could not mankind be deliuered by any other meanes then by Christs death who can doubt it Solo nutu iussu ac voluntate diuina poterat It might haue beene deliuered by the onely becke Commandement and will of God Master Caluin whose warinesse you so much commend where he maketh any thing for you doubteth not in this Assertion to ioyne with Ambrose Austen and Gregorie against you Poterat nos Dominus verbo aut nutu redimere nisi aliter nostra causa visum esset The Lord might haue Redeemed vs with a word or a becke of his but that for our sakes he thought good otherwise to doe it The Booke of Homilies on which you would seeme so much to depend goeth farder then either Ambrose or Austen saith Was not this a sure pledge of Gods loue to giue vs his owne Sonne from heauen he might haue giuen vs an Angell if he would or some other Creature and yet should his loue haue beene farre aboue our deserts All these Similitudes of Mediator Redeemer and Suretie may stand very well together in the office of Christ though you would perswade vs the contrarie yea rather they confirme ech other The names of Mediator Redeemer are exactly affirmed of Christ and often authorised in the Scriptures the name of Suretie to God for vs is not he is called Gods Suretie to vs of a better Testament then the Law because God in him and by him hath assured vs of his mercie and grace in this life and of his heauenly kingdome in the life to come And if you will needs vrge the Similitude of Sureties from the course and custome of humane Lawes which appoint and admitte Sureties they vtterly exclude vs in the case that we were in from hauing any Sureties For neither in Capitall crimes nor in Corporall paines doth mans Law allow any Sureties Againe no Suretie standeth bound for a seruant much lesse for a condemned dead person Since then we were not only the seruants of sinne but for haynous offences condemned Soule and Body to euer lasting perdition and already dead in Soule by sinne no course of Law allowed vs Sureties Moreouer the Prince who is the Lord ouer the Law may be no Suretie because he is not chalengable by the Law how then will you bind the King of Kings to be our Suretie as if the most Soueraigne were most subiected to the Law besides Christ freed vs by giuing himselfe and his life for vs. What Sureties doe so Christ bought vs with a Price to be his seruants Doe Sureties buy their debtors to serue them Christ gaue infinitely more then we were worth Is that possible for Sureties Christ did change our punishment in his person from eternall death to the death of the Crosse. Haue Sureties that libertie or authoritie We rested on Gods promise for our Redemption before it was performed Know you not that a bare promise by mans Law doth not bind though God be faâ—…thfull in all his words Albeit then Christ recompenced our debt and voluntarily by his owne death discharged our danger being no way thereto bound yet since he obserued none other conditions of a Suretie and no right or Law did allow vs Sureties I see no cause why you should change the honor of a free Redeemer so much mentioned in the Scriptures into the Thraldome of a Suretie bound with vs as you say to pay our debt which was euerlasting destruction of Body and Soule Our publike Churches Doctrine also auoucheth that â—…e was our Suretie Our Church alloweth that Catechisme to be taught in Schooles to Children with whom it may be you seâ—…ke to be sorted because you
flat falsity and impiety only the generall words that Christ suffered Gods wrath and displeasure against our sinnes may be tolerated because the Scriptures vse to call the bitternesse of affliction in whom soeuer the wrath of God by reason it riseth not simply out of Gods fauour and bountie but is permixed with his Iustice that the transitorie and tolerable smart of our sinnes may euen in this life when we feele it and faint vnder it commend vnto vs the wonderfull grace of God that hath for Christs sake released vs of those euerlasting and vnspeakable Torments which our sinnes iustly deserued the Reprobate fully feare and the damned by experience most dreadfully doe feele p Defenc. pag. 90. li. 8. You bring a Reason against this that God spiritually punisheth no man but for his owne vncleannesse which is a thing meerely vntrue Out of two Pages in my Sermons against the death of Christs Soule you piked two words where I call the death of the Soule spirituall punishment and because to auoyde tediousnesse I repeat not in euery line the same words you neglect that purposely in that Section I entreate of the death of the Soule that eighteene times in those two Pages I name the life and death of the Soule that ouer right those very words which you bring I set this Note in the Margine the Death of Christs Soule could neither proceede from God nor be acceptable vnto God as the summe of that which I intended to prooue in that place that my Conclusion immediatly vrged vpon these words is this q Serm. pag. 103. li. 1. Christ then might not suffer the inward or euerlasting death of the Soule All this I say you neglect and ouer-skip many sound and sure reasons in those two sides against the death of Christs Soule and carpe at two poore words where I vse spirituall punishment for the death of the Soule But take the words in their right sense for the death of the Soule whereof I reason in that place and then see what you and all your Adherents can say against them Eternall or spirituall death which seuereth the Soule from all grace and glory God layeth on none for an others fault because God neuer reiecteth or condemneth any Man but vpon his owne desert Punish one for another by affliction of Bodie or Mind he may because he can restore and recompence when he seeth his Time though no Man Christ Iesus excepted can want sinne whiles here he liueth which God may iustly punish when and in what respect he will r Defenc. pag. 90. li. 13. But I pray you shew me this mysterie how it is that God cannot punish spiritually where there is no sinne inherent but can and may corporally where there is none Though there lie no Children of Adam in whom there was not sinne either naturally cleauing to tâ—…em or voluntarily committed by them yet Infants after Baptisme by which Originall sinne and corruption in them is pardoned are said by better Diuines then you or I to haue no sinne and to be often punished corporally for other mens faultes Saint Austen asserteth both s August Epist 28. Quis nonit quid paruulis de quorum cruciatibus dâ—…ritia maiorum contunditur aut exercetur fides aut misericordia probatur Quis inquam nouit quid ipsis paruulis in secreto indicâ—…orum suorum bonae compensationis reseruat Deus quoniam quanquam nihil rectè fecerint tamen nec peccantes aliquid ista perpessi sunt Who can tell what good Recompence God reserueth in the secrecie of his Iudgements for those Infants by whose paines or Torments the hardnesse of their Parents or friends is repressed or their Faith exercised or their pittie prooued because though the Children did no good Acts yet neither suffered they those things for any sinne of theirs Neither doth the Church in vaine recommend those Infants to be honored as Martyrs which were slaine by Herode when he sought to kill the Lord Iesus Christ. Zanchius sayth the like Of t Zanchius iâ—… tractitionibus Theologicis de 2. praecepto pa. 340. the punishments pertayning to this present life by which we are visited of the Lord either in our outward goods or in our bodies it is a cleere case that God verie often doth visite the sinnes of the Fathers vpon the children But in the death of the soule which is the spirituall punishment that I ment God himselfe sayth u Ezech. 18. The soule that sinneth euen that shall die the sonne shall not beare the iniquitie of the father but the wickednesse of the wicked shall be vpon himselfe Saint Austen maketh the difference that I spake of x August â—…pist 75. Neque enim haec corporalis est poena qualegimus quosdam contemptores Dei cum suis omnibus qui eiusdem impietatis participes non fuerant pariter infectos Tunc quidem ad terrorem viuentium mortalia corpora perimebantur quando que vtique moritura spirâ—…tualis autem pâ—…na animas obligat de quibus dictum est anima quae peccauerit ipsa morietur This is no corpor all punishment in which we reade some despisers of God haue beene wrapped with all theirs that were not partakers of the same iniquitie for then to the terror of the liuing mortall bodies were slaine which at one time or an other must haue died But a spiritual punishment bindâ—…th soules of whom it is said the soule that sinneth that soule shall die Neither shall you euer be able to shew that one soule was slaine for an others fault as mens bodies often haue beene except they both did communicate in sinne which was the cause of their common destruction y Defenc pag. 90. li. 16. All the rest of your assertions Pag. 101. 102. 103. 105. 266. 94. are of this suite I like your wit that you can make short worke and when you can not answer to saie the things be of like sute But refell the reasons brought in these pages against the death of the soule and you will finde a warmer suite then you are ware of I need not repeate them if it please the Reader to peruse them let him iudge in Gods name whether it were weakenesse in you or in them that made you ouerslip them z Defene pag. 90. li. 17. By this one reason I weakened all yours but you could passâ—… that ouer aâ—…swearing vnto it not a word By what authoritie must euerie trifle of yours be tediously discusâ—…ed when you leape ouer sixe leaues at a iumpe least you should entangle your selfe with more then you could well discharge It was belike some worthie reason that I durst not so much as offer a word about it let vs heare it in Gods name a Ibid. li. 18. If Christs body hanging on the crosse and held by death in the graue was punished by God where yet hee found no sinne and which he still intirely loued and was neuer separated from then so he
might and did punish properly Christes soule also and yet neuer deuide his Godhead nor his loue from it The one standeth with Gods iustice and with the nature of man in Christ as well as the other A wanton colt when he winceth with his heeles thinketh he can batter walles and beate downe trees with a blow when yet the skittish thing doth but hurt it selfe Is this the reason which weakened all that I said in so manie sides against the death of the soule for of that I speake in all those pages which you quote Neede you a paire of spectacles so see the difference betweene the death of the soule and the death of the bodie that you so falsely idlely and foolishly match them together A verie drone would soone discerne that the death of the bodie innocently obediently and patiently suffered could no way separate Christ from the fauour and loue of God nor hinder the worke of our redemption though it depriued hiâ—… of life sense and motion in the bodie for the time which are the good blessings of God when they are vsed to his glorie and yet the death of the soule which leaueth neither action affection nor communion of grace trueth or faith in the soule seuereth both Soule and body quite from God and maketh them hatefull vnto God and altogether vnapt to reconcile others vnto God when they themselues are disioyned and parted from God And therefore notwithstanding your Crakes that you can blow mountaines afore you with your breath and your craft that shift the death of the Soule whereof I speake in all those places into a proper spirituall punishment of your owne framing you haue not auoyded any one Reason there nor offer so much as to come toward the matter in question but roue after your wonted manner with generall phrases proper to your selfe and then thinke that no man seeth you there are other punishments in the Soule besides death but none that can reconcile vs vnto God For b Rom 5. We were reconciled to God by the death of his Sonne c 1. Cor. 15. I declare vnto you saith Paul the Gospell which I preached vnto you and whereby you are saued For first of all I deliuered vnto you that Christ died for our sinnes according to the Scriptures Then you and whosoeuer else that preach or beleeue Remission of sinnes by any thing else but by the death of Christ you preach not the Gospell which the Apostle deliuered neither can you looke for saluation in Christ that leaue the maine ground thereof which is the death that he tasted for all and through which he destroyed him that had the power of death euen the diuell So that to step to any other spirituall punishments for the satisfaction of our sinnes and reconciliation to God then to that which the Scriptures call the death of Christ and the death of the Crosse is to renounce all that God hath ordained or reuealed for our Saluation and to create you new Sauiours after your owne conceits You must therefore be directly and plainly brought to this point whether Christ suffered for vs the death of the Soule by the Scriptures and not such giggers of proper punishments nor straines of improper speeches as you and your friends hunt after but fairely and fully according to the direction of the sacred Scriptures which must be heard and preferred before all your fansies as well touching the death of the soule as the trueth of our redemption by the bloud of Christ Iesus Wherein though I exclude not the sense and affections of his soule which felt the paine knew the cause and beheld the counsell of God in all those sufferings vndertaken for man through the tender loue that he bare to man yet none of those feares sorrowes nor paines which the soule discerned and receiued did any whit diminish the power of Gods spirit and grace in him nor the perfection of his faith hope and loue whereby the soule cleaued fast to God without any separation and consequently the innocence obedience and patience of Christes soule in his sufferings both outward and inward did confirme and manifest the life of his soule But of this more in due place d Defenc. paâ—… 90. li. 27. Then you addresse your selfe against another euen one of the chiefest reasons of mine which I make from the strange and incomparable agonies of Christ in the time of his passion You make no reasons from Christes agonie but assuming that for a shew which you do not vnderstand you inferre what you list by your rash presumptuous and manifest contradictions both to your selfe and to the Scriptures e Ibid. li. 30. These inuaded him as we reade principally at three times First in the foretaste of his passion Ioh. 12. secondly in the Garden a little before his apprehension thirdly in his very extreame passion it selfe on the crosse The Scripture mentioneth one agonie and you multiplie that to three In the twelfth of Iohn when some of the Grecians that came to worship on the feast of Easter were desirous to see Christ of whom they had heard much and made their desire knowen to Philip and he to Andrew and they both to Iesus Iesus answered them f Iohn 12. The houre was come euen at hand that the Sonne of man should be glorified by his death This therefore was not a time to shew himselfe when his heart or soule was troubled with other matters euen with the meditation and preparation of his death Now except you be so wise that you will make euery affection in Christ an agonie there is no cause to conceiue this to be an agonie He often times thought and spake of his death before where no man besides you doth dreame of agonies and this verie word is in other cases ascribed aswell to Christ as to others where no colour of an agonie doth appeare When he tolde his Disciples that one of them should betray him g Iohn 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was troubled in spirit and meaning to raise Lazarus from death when he saw Mary the sister of Lazarus and the Iewes that were with her to weepe h Iohn 11. he groned in spirit and troubled himselfe insomuch that he wept which yet was no agonie but a touch of humane compassion shewing the loue he bare vnto them The complaint on the crosse besides the words had no shew of an agonie and what sense they beare we shall after examine Verily he that would not suffer his owne Disciples to beholde his agonie in the Garden would neuer in the eyes or eares of his enemies with his owne deeds or words verifie their reproches and taunts against himselfe as if he were forsaken of God which was the thing they vpbraided him with And therfore you may deuise not three but threescore agonies if you will The Scripture expresseth one and that you neither rightly conceiue nor rightly vse i Defenc. pag. 90. li. 35. To all that
by dangers and doubts weighed and considered by the spirit of Christe I know no reason why you ascribe them meerely to the flesh As for the contrarieties which you would take hold of that Christ as a man did abhorre and feare death and yet not somuch as to fall into that agony or bloudy sweate for feare of his sufferings with such a slacke and shallow Reader as you are they may beare a shew of repugnancie but to any man that marketh or vnderstandeth what is said it accordeth full well that Christ might haue a naturall feare of death which is common to all the godly and yet no such perplexed feare for any sufferings of his as to sweate bloud for paine therof And this maketh more against you then you wil seeme to acknowledge For if Christ had no such afflicting feare in regard of his owne suffring or passion but only in respect of vs and our danger then certainly by the censure of Ambrose Ierom and Bede Christ suffered no paines of hell nor of the damned since they would bread another maner of agony then this life could endure And howsoeuer the view of death fast clasped with hell till Christ did breake the knotte thereof might seeme terrible to Christes humane consideration yet for somuch as he was secured from the one by the innocency vnity and dignity of his person though he submitted himselfe to the death of his body this feare was both righteous and religious and as farre from the paines of the damned as any sufferings of the soule in this life might be e Defenc. pag. 100. li. 10. He would not he could not so feare and be affrighted yea and piteously astonished with such sorrow oppressing him as to sweate drops of bloud onely for feare of his bodily death Neither would he pray at all much lesse so vehemently and so often times as he did against that which he perfectly knew was Gods will and his owne most willing purpose to vndergoe It is more then folly to mistake misplace and misapplie euerie thing after this sort as you doe and then to collect you know not what nor why from your owne vnwise and rash presumptions What if Christ had more cause of sorrow in the Garden then his bodily death ergo he felt the paines of the damned inflicted on his Soule by Gods immediate hand Tie this argument to the manger litter is fitter for it then an answere Such blockish and brutish sequences were the first morter that plastred your hell paines to Christs passion The worke of our redemption which Christ now vndertooke to haue pronounced and setled by the righteous iudgement of God and his Elect to be freed and pardoned of all their sinnes by the sufferings of his person The worke of our redemption was cause enough to prouoke Christs bloudy sweate and to be restored to Gods fauour by his mediation as also satan to be reiected from preuailing against them or so much as accusing them was a matter of the greatest moment in all Christian Religion What maruaile then if the manhood of Christ when it approched so waightie a worke as by prayer first to obtaine and confirme all this that after he might the more cheerefully and constantly accomplish his obedience vnto death What maruaile I say if the glory of Gods iudgement and power of his wrath the number of our sinnes and neglect of our owne state the sharpe and eger malice of satan made Christ with all possible feare of the great might and maiestie of the Iudge all passionate sorrow for the crimes and contempts of the prisoners all earnest and zealous intention of prayer against the impugner and impediment of mans deliuerance to agonize himselfe euen vnto a bloudie sweate If in our prayers the spirit of Christ stirre vp f Rom. 8. sighes vnspeakeable when we remember what danger we were in what sorrow cries and teares may we iustly thinke the fountaine of mercie and pietie would powre forth in our behalfe when our saluation was now in question before the Iudge of all the world and how burned that fire and flame of Christs loue and care for vs till he was comforted and assured from heauen that God would not by our wickednesse or vnworthinesse be stayed from performing his mercies towards vs in Christ his Sonne nor from accepting Christs obedience and sacrifice as the full ransome for all our transgressions notwithstanding all the resistance that sinne or satan could make in the righteous iudgement of God This you will say God long before had purposed and promised vnto his Sonne Christ was most earnestly to aske what God had faithfully promised to graunt And that made Christ the more earnestly pray for it since God had from the beginning determined as well to haue it asked by his Sonne as graunted by himselfe And therefore Christs supplications for vs in the daies of his flesh and at the hower of his passion now approching were as needefull as his sufferings forsomuch as pietie and charitie are perceiued rather by the Soule then by the flesh and God would neuer haue accepted the outward murdering of Christs body without the inward and acceptable sacrifice of his voluntarie obedience patience and loue euen vnto death which were the points that were chieflly pretious in Gods sight g Defenc pag. 100. li. 19. Or else Cyrill meaneth no more but that Christ naturally misliked and 〈◊〉 euen as all flesh doth all bodilie paine and death This we alway yeelde and it maketh nothing against vs. It maketh lesse for you that Christ had and lawfully might haue as you graunt a naturall misliking and shunning of all bodily paine and death and consequently knowing the sharpnesse of the paine that was prepared for him on the crosse might without breach of pietie or repugnance to Gods knowen will desire to haue that Cup passe from him if it were possible for man by Gods good pleasure to be otherwise redeemed and saued And this reseruation of Gods will in his prayer FATHER 〈◊〉 Luke â—…2 IF THOV VVILT take away this Cup from me which was the possibilitie ment by Christ and his present preferring Gods will before the instinct of nature liking ease in presently saying Neuerthelesse not my will but thy will be done doth exquisitely proue that Christ was not astonished in his prayer nor past remembrance of Gods knowen will as you dangerously surmise and no cause you should conclude he felt hell paines in this agonie because the Scripture concealeth the sense of his feruent supplication when after comfort receiued from heauen he fell into an agonie of most earnest and ardent prayer in which his sweate was like drops of bloud And therefore your foolish and wicked imagination that Christ in his agoniâ—… was so amazed that he knew not what he prayed nor discerned when he impugned the will of God is without all leading or likelihood of the word of God and grounded onely vpon your wilfull and hastie
patience whereby we might be assured that he felt his afflictions on the Crosse with quicker sense and greater paines then we are able with any patience to endure And is this all that now you would say that Christ found no ioy in his paines what Cow-keeper doth not know that paine is paine and not ioy but was Christes paine such that it excluded his soule from the remembrance or sense of all Gods graces so richly powred on him and promises so faithfully made vnto him you were best come in with your mooueable fittes of astonishment and tell vs that in one and the same sentence when Christ said My God my God he was in full and perfect assurance and assistance of Gods fauour whom els he could not call his God if he felt no comfort in him that is the God of all comfort and when he pronounced the next syllable why he presently fell into a sudden pangue where he was forsaken and left all comfortlesse and alone according to your deuices And if any man be so wise to let you lead him through such thornes as to graunt in Christ on the Crosse sometimes hope of glorie and sometimes feare of confusion sometimes comfort and suddainly distrust of his saluation sometimes Gods fauour and full assistance as in affliction and by and by the second death and the paines of the damned he may dally with faith and infidelity with heauen and hell with Christ and Beliall as you doe But if it were not possible for Christ crucified being the wisdome and power of God to be tossed and tumbled with such contrarie blasts then hath the forsaking which he complained of an other manner of sense then you imagine And whatsoeuer meaning you ascribe vnto it you may not with a word that admitteth diuers interpretations impugne the plaine and open wordes and deeds of our Sauiour in which is no question As when the high Priest asked him e Mar. 14. art thou Christ the sonne of the blessed Iesus said I am and ye shall see the sonne of man sit at the right hand of power and come in the cloudes of heauen And when the Theefe that was crucified with him said vnto him f Luc. 22. Lord remember me when thou comest into thy kingdome he answeared Verily I say vnto thee to day shalt thou be with me in Paradise As also breathing out his soule he said g Ibidem Father into thine hands I commend my spirit If to be the sonne of God and to sit at Gods right hand in glory if to dispose of Paradise at his pleasure and to commit his spirit into his Fathers hands be no signes nor proofes of comfort and ioy then let your exposition beare some shew but if these be more then arguments of most excellent honour and glory not onely reserued for him and confirmed vnto him but assumed and professed by him euen when he was condemned and crucified who that had any care of trueth or respect to reason would auouche that Christs h Defenc. pag. 108. li 9. godhead gaue him for that season of his passion no sense nor feeling of comfort and ioy neither in spirit soule nor body i Defenc. pag. 108. li. 16. This was that extreame humiliation and exinâ—…nition of nature wherein God spared not his sonne and wherein Christ spared not himselfe If you may sit iudge not only ouer Prophets and Apostles but ouer Christ himselfe you will soone appoint him to suffer what pleaseth you but when you come to make proofe thereof you betray the violence of your spirits that must haue all thinges giue way to your wills and the weakenesse of your iudgements that discerne not humility from infidelity nor religious patience from hellish astonishment k Philip. 2. Exinanition and humiliation the Apostle nameth in Christ but either voluntary and either in comparison of his diuine glory and maiesty wherein being equall with his father he tooke on him the forme of a seruant and Christ emptied himselfe of glory not of gracâ—… humbled himselfe becomming obedient to the death of the crosse The Apostle neither saith nor meaneth that Christ emptied himselfe of all grace or comfort in his whole humane nature but laid aside the vse and shew of his diuine power and honour whiles for loue to vs he performed the worke of our redemption in the shape of a seruant and became obedient vnto the death of the crosse which was painefull and shamefull but not astonished with the paines of the damned nor subiected to the second death This is your yarne which you would faine weaue into the Apostles words but truth and falshood haue no fellowship no more haue your dreames and the Apostles doctrine As much it maketh for you that God spared not his owne sonne but gaue him for vs all whence you may as well conclude that God adiudged his sonne to euerlasting destruction and damnation for that were indeed not to spare him as that he inflicted on him the true paines of hell least he should seeme to spare him The Apostles wordes expound themselues God spared not his sonne but gaue him for vs This giuing him into the hands of sinners for our sakes was Gods not sparing him otherwise that God spared him in nothing which either his power was able to impose or our sinnes did deserue this is doctrine for him that meaneth to be an Apostata from all faith and trueth to set the father at as great enmity with his sonne as our sinnes did deserue or could prouoke The higth of Christs not sparing himselfe was as the Apostle teacheth his obedience vnto the death of the Crosse if you will haue Christs obedience stretch to the second death of the damned you must get you some new Scriptures these that are already written witnesse no such thing How beâ—…t you will lacke no Scripture For rather then you will acknowledge your want in that behalfe you will make euery Chapter throughout the Bible to speake of your dreames For euen * 〈◊〉 pag. 〈◊〉 heere you quote Deutero 10 17 and Luc 16 17 in the first of which places the Scripture saith l Deut. 10. 17. The Lord your God is God of Gods and Lord of Lords a great God mightie and terrible which accepteth no persons nor taketh rewards What is this to Christes sufferings or to the paines of the damned was it after noone or after midnight when you quoted these places you knew not why nor wherefore So play you with Luc 16 17. where it is said m Luc. 16. 17. It is more easie that heauen and earth should passe away then that one tittle of the Law should fall Will you hence inferre which is the thing that you should prooue ergo Christ was forsaken of all outward and inward comfort and ioy besides you no man hath the grace to make such faire and cleare demonstrations of your doctrine n Defenc pag. 108. li. 21. This forsaking or
to all that obey him but that he must be God aswel as man to be able to suffer the paines of hell the second death that is a new deuice of yours not conuerting the Godhead of Christ to the infinitenesse of his merits but abusing it to the infinitenesse of his paines to make place for your new-found hell from the immediate hand of God where Scripture mentioneth no such thing in the worke of our redemption but plainly and fairely teacheth vs that we are k Rom. 5. reconciled to God by the death of his Sonne who l Coloss. 1. by the bloud of his Crosse procured perfect peace in heauen and in earth and restored vs to the fauour of God through death in the bodie of his flesh in which he m Rom. 8. condemned sinne that we might be n Heb. 10. sanctified by the offering of his bodie once made on the altar of the Crosse. And this doctrine so euidently and frequently deliuered by the Holy Ghost in the sacred Scriptures is so sufficient that I see no cause nor need of your hell paines besides no warrant nor witnesse of them except we dreame that the spirit of God did not well vnderstand or could not aptly expresse your hellish mysteries which he alwaies ouerpasseth with silence when hee speaketh of the purgation of our sinnes and our redemption by the precious bloud of the Lambe vnspotted and vndefiled If therefore it be not lawfull in the highest points of faith to adde ought to the word of God nor to thinke that the spirit of Trueth faileth or defecteth in his instruction vnto trueth I do not see with what dutie to God you and others may be so bolde with the Sonne of God as to subiect his soule to the second death and to the paines of the damned when the Scriptures offer vs no such part or point of our beliefe o Defenc. pag. 121. li. 36. You seeme to grant vnto Christ all naturall sorrow and feare neither doe we seeke any more but you trust the paine of the damned is more than a naturall oppressing and afflicting of the heart with humane feare and sorow For sooth it is not It is no more than a very naturall humane feare and sorow It proceedeth immediately and principally from God himselfe who is the Nature of Natures Also mans nature is apt to receiue such sorow and feare from him Thus the very paines of the damned are meerely naturall If you make vs many such conclusions you will proue your selfe a meere Naturall For if all things be meerely naturall to man that God either bestoweth or inflicteth on man then grace and glorie are meerely naturall to man yea heauen it selfe is as naturall to man as hell and the Holy Ghost himselfe shall become meerely naturall to man for God doth giue and we p Rom. 8. receiue the spirit of adoption whereby we crie Abba Father yea the second person in Trinitie is inseparably ioyned to mans nature and as well the â—…ather as the Sonne q 1. Ioh. 4. abide and r 2. Cor. 6. dwell in all the Saints So that the coniunction communion and inhabitation of the godhead in man is meerly naturall vnto man by your doctrine and not only God but the Diuell is as naturall to man and so are those things which are most vnnaturall and most repugnant to mans nature For man doth and suffereth them by and from God or the Diuel As corruption and incorruption mortality and immortality righteousnesse vnrighteousnesse saluation and destruction eternall life and eternall death are meerly naturall to man by your learned discourse which if you persist to defend take heed least men doubt whether frensie be naturall to you or no. Natural I called not whatsoeuer is any way incident to men in this life or the next but that which is generall necessary to all men in that they are men Wherfore I make neither hell nor heauen naturall vnto men since the one God giueth by his power and grace aboue our nature for our nature is not to be as the Angels of God and in the other by iustice and wrath God worketh against our nature For that fire should euerlastingly burne and flesh euerlastingly dure therein and soules be extreamely tormented therewith are to my vnderstanding farre beyond nature except you beâ—…eaue God of his almighty power and will which the Scriptures confesse in him and call him by the name of nature which is no more but the condition and operation that he hath assigned in this world to euery creature If you would needs know whence I tooke the word naturall read either Fulgentius or Damascene and you shall soone see what they and I meane by nature s Tulgentiâ—… ad Trasimundum li. tertio Because Christ saith Fulgentius tooke vpon him to be a true man ideo cunct as naturae humanae infirmitates ver as quidem sedvoluntarias sustinuit therefore he sustained all the infirmities of mans nature truely but voluntarily and so Damascene t Damas. li. 3. ca. 20. We confesse that Christ vndertooke all naturall and sinlesse passions Naturall and sinlesse passions are those which entered into mans life by the condemnation of Adams transgression as hunger thirst wearinesse labour weeping shunning of death feare agonie and such like which are naturally in all men So that what is geneâ—…all and necessarie to all men in this life is naturall to man which I trust neither hell nor heauen is though by iustice or mercie all men after this life shall feele the one or enioy the other u Defâ—…nc pag. 122. li. 6. Supernaturall I graunt they are if we meane this that they are aboue our natures state to beare or to comprehend them If your rule be true that men naturally receiue the paines of hâ—…ll why should not mans nature as well beare them or compâ—…ehend them as receiue them except you meane the bearing of them with patience or comprehending the end of them what punishment men receiuâ—… that they beare x Gala 5. He that troubleth you shall be are his condemnation whosoeuer he be And againe y Gala 6. euery man shall beâ—…re his own burden And so elsewhere z Ephes. 3. I bow my knees vnto the Father of our Lord Iesus Christ that he will grant you that ye may be strengthened by his spirit in the inward man that ye may be able to COMPREHEND with all Saints what is the breadth length and depth and height and to know the loue of Christ which passeth the knowledge of man And if men shall feele the paines of hell why shall they not comprehend that which they feele They shall apprehend no end nor ease thereof but feeling is a comprehension of the paine though it shall be so great that they cannot endure it with any patience And yet since you striue for the paines of hell in the soule of Christ aduise you whether Christ shall
death for which we must not pray But whosoeuer is borne of God sinneth not that sinne and so neither Christ who was the true Sonne of God nor any of his chosen who are the children of God by adoption can sinne that sinne nor die that death because he that is begotten of God liueth by God who is eternall life to all that know him and cleaue vnto him without separation If then the sinnes of the Elect be not vnto death but such as we in pietie may and in charitie must pray for consequently the death of the soule here meant by Saint Iohn is such as is not incident to any of the sonnes of God and so not the temporall hell which you communicate to Christ and his members Heere are your eight places of Scriptures proouing as you pretend the second death of the soule which you ascribe to Christ in euery one of which saue the first and second there can be no question but euerlasting damnation is intended and in those two the guiltinesse of eternall death which is due to sinne may be comprised in the name of death which the Apostle iustifieth when he sayth t Rom. 5. v. 12. The offence of one came on all men vnto condemnation which is in effect that he sayd before Death went ouer all men forasmuch as all men haue sinned But that any of these intend your temporall hell brought into this life not by snares and feares working on the soules of men but by substance and essence and not eternall death in hell fire with the Diuell and his Angels you nor all your adherents shall euer be able by any ground of holy Scripture to make it appeare And therefore your presuming it vpon the bare shew of places concluding no such thing is a pestilent intrusion vpon the word of God whiles you sticke not to couple your conceits which are false and erroneous with his vndoubted and vndefiled trueth x Defenc. pag. 135. li. 31. First ordinarily and commonly it belongeth only to the damned wherewithall are the ordinarie accidents and concomitants desperation induration vtter darknesse c. with perpetuitie of punishment and that locally in HELL Generally and truely the Scriptures neuer vse the name of the second death but for the lake burning with euerlasting fire into which the Diuell and all the Reprobate shall be cast and whatsoeuer you otherwise pretend is your owne absurd deuice without the Scriptures and against the Scriptures to keepe your doctrine from open derision and detestation And since your selfe acknowledge that this is the ordinarie and vsuall doctrine of the Scriptures it shal be needfull for your Reader to hold you to that till you fully proue your extraordinarie deuice by the same Scriptures by which the other is euidenly confirmed and so much openly confessed by you y Defenc. pag. 135. li. 36. In this sense the Fathers generally do take it where they denie that Christ suffered the death of the soule and so do we If your cause haue so little holde in the Scriptures it hath lesse in the Fathers who in the necessarie worke of our redemption thought it sacriledge to say any thing that was not apparently proued by the Scriptures And as you light not on a true word when you come to deliuer vs the mysteries of your new hell so this is patently false that the Fathers generally take the death of the soule for eternall damnation only when they denie that Christ died the death of the soule They speake as the Scriptures leade them and confessing two deaths of the soule as the Scriptures doe which are sinne excluding all grace and the wages of sinne euen euerlasting damnation they generally denie that Christ died any death of the soule and haue for confirmation of their doctrine therein the whole course of the sacred Scriptures concurring with them x Defenc. pag. 135. li. 37. Secondly the death of the soule or the second death may be extraordinarily and singularly considered namely to imply no more but simply the very nature and essence of it You broach two apparent and euident vntrueths which you make the whole foundation of your presumptuous errour First that either Christ or his Elect in this life did or do suffer the very nature and essence of the second death Next that the Scriptures do singularly and extraordinarily reserue that kinde of second death for Christ and his members Shew either of these by the word of God before you make them grounds of your doctrine or els any meane Reader may soone conceiue you meane to teach no trueth confirmed in the Scriptures but a bolde and false deuice of your owne which you would extraordinarily intrude vpon the word of God a Defenc. pag. 136. li. 5. This is a death to the soule as before we haue shewed according to this sense the Scriptures and Fathers before noted may rightly be vnderstood not to denie it in Christ. When you glaunced before at the death of Christes soule you prayed vs to haue patience When the Defender shouâ—…d proue the death of Christs soule he sayeth bee hâ—…th proued it already till you came to the place where we should receiue a reasonable satisfaction and now you are come to the place where you should make iust and full proofe thereof you send vs backe againe and say you haue shewed it before What meaneth this doubling and deceiuing of your Reader but that you would seeme to haue many proofs when indeed you haue none and therefore you post vs to and fro to seeke for that we shall neuer finde In the 113. Page of this Defence you went about by your miserable misconstruing of certaine wordes vsed by some of the Fathers to enforce a shew of a death on the soule of Christ but against the haire as there I haue proued and therefore stand not on your former vnfortunate aduentures but either heere make proofe by the Scriptures that Christ died the death of the soule or leaue prating and publishing it so confidently as you and your adherents do for the chiefe part of mans redemption The Scriptures and Fathers you say before noted may rightly be vnderstood not to denie it in Christ. Is this all you haue to say for the death of Christes soule that the Scriptures and Fathers may be vnderstood not to denie it The Scriptures must affirme it before you can make it any point of Christian religion or part of our reconciliation to God b Rom. 10. Faith is by hearing and hearing by the word of God and not by not denying If that be your course to put any thing to the Creed which you list to say the Scriptures doe not denie you may quickly haue a large Creed containing all things which the Scriptures abused with your figures and wrested to your fansies shall not in expresse words as you thinke denie c Defenc. pag. 136. li. 9. Moreouer let it be obserued that if we had no proofes at all
in Scripture for this point yet our question is fully proued and confirmed by those other sufficient and pregnant proofs alleaged and iustified before Your palpable and pregnant follies are sufficiently seene before your proofs were none but bald and false presumptions conceiued by your selfe though otherwise voide of all reason and authoritie with such props you haue hitherto supported your Defence and now you be come to the maine issue whether the Scriptures or Fathers doe teach that Christ for our redemption died the death of the soule or the death of the damned which is the second death you would passe it ouer as a matter of no moment and here tell vs if you had no such proofe as indeed you haue none yet you haue played your part before which was to set a good face on an euill cause and to proue iust nothing d Defenc. pag 136. li. 13. For it is to be noted that no man setteth the question in these tearmes that Christ died in his soule neither doe we at all vse them very much in speaking of this matter The Scriptures themselues set that for the question First of all I e 1. Cor. 15. deliuered vnto you sayeth Paul that which I receiued how that Christ died for our sinnes according to the Scriptures Since then f Rom. 5. we were reconciled to God by the death of his Sonne and Christ is the g Hebr 9. Mediatour of the New Testament through death for the redemption of the transgressions in the former Testament and where a Testament is there must be the death of him that made the Testament The question riseth of it selfe what death the Sonne of God died for our sinnes by the witnesse of holy Scripture And hitherto for these fifteene hundred yeeres and vpward the Christian world both of learned and vnlearned hath beleeued that the Sonne of God by the death of his bodie on the tree ransomed our sinnes reconciled vs to God and vtterly destroyed the kingdome of Satan and that he neither did nor could suffer any other kinde of death as the death of the soule or the So that the reference of the Apostles words standeth thus he offered vp praiers and supplications with strong cries and teares to him that was able to saue him from all touch of death and was heard in that he prayed for and though he were the sonne and god was able to keepe him vntouched of death that is to make him the Sauiour of the world without tasting any kind of death yet such was Gods counsell and his owne liking that he learned or perfourmed the obedience of a sonne by the things which he suffered Whereby the Apostle teacheth vs it was neither want of power in God that Christ died for God was able to haue saued the world by him without his death neither was it lacke of fauour towards his sonne for God HEARD him in that he asked but to manifest in his person the perfect submission of a sonne to his father God would haue him obedient to death euen vnto the death of the crosse and so make him the author of eternall saluation to all that obey him As he obeied God his Father Those words then Christ offered praiers to him that was able to keep him from death prooue not death to be the cause of Christs feare nor the scaping therefrom to be the scope of Christes strong cries and teares but the Apostle thereby noteth that Christ neither doubted of his Fathers power nor loue when he praied so earnestly vnto him but was assured of both and enioyed both in such sort as might best stand with the honor and wisedome of God the father and of Christ his sonne And therefore all your collections and illations built on that false ground doâ—… fall of themselues as hauing nothing to support them but your idle and vaine supposals a Defenc. pag. 137. li. 6. Your owne selfe doe fully grant and affirme it with me yea you affirme farder then we doe or then the trueth is or possibly can be you say Christ heâ—…re thus feared eternall death and euerlasting damnation I must take no â—…corne to haue you wrest and wring my words to a contrary sense when you offer that course to the Apostles words The place which you quote for proofe of my meaning will conuince you to be a malitious falsifier My words a man would thinke are plaine enough and my exposition of that speach vsed by some men is such that no man of any intelligence or conscience would so grosly peruert it Thus I say pag 23. b Serm. pag. 23. li. 4. Distrust of his owne saluation or doubt of Gods displeasure against himselfe we cannot so much as imagine in Christ without euident want of grace and losse of faith which we may not attribute to Christs person no not for an instant And againe c Ibid. li. 17. I refraine to speake what wrong it is to put either doubtfulnâ—…sse or forgetfulnesse of these things in part of Christs humane nature And to the question thereon demanded d li. 20. Why then did he pray that the cup might passe from him I answere he had no need to pray for himselfe but only for vs who then suffered with him and in him What learning I cannot say but what lewdnesse is this to father that on me which I fully forsake and still to presse me with that which I so often preuent and repell I did not intend in my Sermons to note any by name nor sharply to censure their sayings but repeating as much as I saw I gaue the best construction or mittigation to their words that any trueth would endure Where then some men whom by your importunity you haue vrged me to name as the Catechisme of master Nowel which you would seeme so much to reuerence in plaine words auoucheth that Christ was e Pag. 280. 〈◊〉 mortis horrore perfusus perfused or plunged with the horror of etâ—…rnall death And master Caluin saith f Institutione li. 2. ca. 16. sect 10. Oportuit 〈◊〉 cum inferorum copijs 〈◊〉 mortis horrore quasi consertis manibus luctari Christ was to wrâ—…si â—…ith the powers of hell and with the horror of eternall death as it were hand to hand Their words suppressing their names I there taught might be tolerated if we tooke horror for a religious feare only trembling at the terror of hell and praying against it or did attribute that trembling and feare of eternall death to Christ in respect and compassion of vs that were his members and whom he ioined and reckened in his sufferings for vs as one person or body with him Which moderation of mine you euery where conceale and make your Reader beleeue that I fully grant and affirme that which I expressely denie And not content therewith you enterlace my words with your lewd additions as if I said Christ thus feared eternall death You meane with strong cries and teares and
ca. 1. epist. ad Rom. through the spirit of sanctification He meaneth by the holy Ghost which Christ gaue to the beleeuers in him Theodulus x Theodulus in cap. 1. 〈◊〉 ad Romanos through the spirit of sanctification that is by the holy spirit which Christ gaue to those that beleeued in him Theophylactus y Theophylact. in ca. 1. epist. ad Romanos by the spirit of sanctification that is by the spirit with which he maketh the beleeuers holy Haymo z Haymo in ca. 1. epistolae ad Romanos the spirit of sanctification is heere taken for the holy Ghost who giueth sanctity to men and Angels who also fashioned quickened and sanctified Christs manhood in the Virgins womb of the seed of the Virgin without the seed of man The new writers with one consent as Erasmus Zuinglius Peter Martyr Bullinger Musculus Gualter Hemmingius Aretius and Caluine himselfe follow the same interpretation so that your obseruation against and after all their iudgements is misbegotte and borne out of time and brought in of purpose to paue the way for your new found fansies which haue no ground but in your new made notes as much crossing probabilitie as authoritie Yea the obseruation wrongeth the distinction of the persons in the most blessed Trinitie and dishonoreth rather the Deitie of the Sonne of God then aduanceth it whiles the Sonne of God and the spirit of holinesse being both expresly named you take them both for one person and make the Sonne of God in his diuine nature to be lesse then the possessor or giuer of life and righteousnesse eueu a receauer of both For in all these places where you say the name of spirit is vsed to signifie Christs Godhead the power and worke of the holy Ghost is there intended and expressed as that Christ was a Rom. 1. declared to be the Sonne of God by the spirit of sanctification and was b 1. Tim. 3. God manifested in the flesh iustified by the spirit as also c 1. Pet. 3. mortified in the flesh but quickned by the spirit The spirit of sanctification is the title of the holy Ghost sanctifying as well the Manhood of Christ as his members and the giuing thereof declareth the Sonne to be true God whose spirit this is as well as the Fathers and by whom the Sonne worketh as well as the Father And where it is written that Christ was Iustified and quickned by the spirit if there you reade in the spirit meaning in the Deitie of Christ then Christes Godhead receaued life and righteousnesse which by your leaue is a speech ne allowed ne frequented in the Scriptures For though the second person in Trinitie by his internall and eternall generation receaued all that he hath from the Father who begat him yet of this generation which is secret substantiall and eternall the Apostles speake not when they say Christ was quickned and iustified but the one sheweth that Christes body which was put to death was raised againe to life by the power of his spirit the other noteth that he was God manifested in the flesh and iustified that is prooued and confirmed so to be by the mightie workes and graces of Gods spirit shewed as well in his owne person as in all his members For that is the intent of the Apostles wordes not that his diuine glorie was onely praised or acknowledged of men but that the world beleeued the Angels admired the spirit iustified that is most mightily and cleerely witnessed him to be God manifested in the flesh Then hath your obseruation his full discharge since there is no one place where these wordes the spirit and flesh are applied to Christ to note his two natures though his Godhead be testified and plainely prooued in most of the same places by more pregnant wordes then spirit which is common to Angels soules and windes and onely sheweth that it is no palpable or sensible body where the name of spirit alone in the Scriptures standing for the third person in Trinity noteth the power and grace of the holy Ghost by which these things were wrought for Christs manhood And in that place of Peter on which you most depend if you follow the Syriac translation to which your owne adherents so often appeale the Apostles words are Christ was dead in body but liuâ—…d in spirit which conuinceth first that flesh is there taken for the body of Christ contrary to your obseruation and that Christ still liued in spirit which euerteth your maine conclusion intended from this place for the death of Christs soule But were it as you suppose that flesh and spirit were ascribed to Christ to declare his two natures the one to be corporall and humane the other to be spirituall and diuine how doth it follow that euery thing affirmed of his manhood must properly agree both to body and soule by what Logicke conclude you that you may as well auouch that Christs soule is truely corporall or carnall because it is comprised vnder the name of flesh as that other attributes of the body are verified in the soule Which if you thinke absurd though the name of flesh by a figure of speach import the whole man because the Scripture speaketh not of a dead but of a liuing man then is there lesse cause that ech action or passion affirmed of the flesh should exactly or properly be referred to the soule since the common vse of speach intending the whole by a part is figuratiue and in figuratiue speaches as where the soule or the flesh are taken for the whole man the attributes cannot be properly restrained to ech part no more then the names are And euen out of those places by which you would collect death to be common to the body and soule of Christ the auncient fathers conclude death to be proper to the body of Christ and not common to the soule as Austin out of Saint Peter d August 〈◊〉 99. Quid est enim quòd viuificatus est spiritu nisi quâ—…d eadem caro qua sola fuer at mortificat us viuificante spiritu resurrexit What other meaning hath this that Christ was quickned by the spirit but that the same flesh in which onely he was put to death rose againe by the quickning of the spirit And Cyrill e Cyrill de recta fide ad 〈◊〉 li. 2. Was it not a worke of infirmitie to endure the crosse I confesse saith Paul hee was weake in the flesh but he reuiued againe by the power of God And how was he weake by suffering his owne bodie to taste death for vs and restoring to life againe that very temple of his bodie not doing this by the weakenessc of his flesh but by the power of God Christ f Ibidâ—…m died for vs not as a man like one of vs but as a God in flesh giuing his owne bodie a ransome for the life of all Wherefore his Disciple Peter saith wisely and warily that
towards a trueth but this is cleane kam to that you said before Your former speach was these paines doe alwayes accompanie the wicked and now you turne the cake in the pan as if that side were not burnt and tell vs they are alwayes wicked whom those paines doe accompanie ordinarily Forsooth this is not How handsomly the defender shifteth hands that you said before and if you be ashamed of your follie and falsehood I am not against repentance But it were plaine dealing to confesse the fault and not to bring in an ape for an owle and say it is the same Creature And yet forsooth whether this position be true or not is without the compasse of your skill For first what is ordinarie with you once a weeke once a moneth or once in seuen yeeres you haue gotten a word that you may winde at your will and limite as you like best and yet without all proofe you resolue that these paines doe ordinarily accompanie the wicked experience I trust you will take none vpon you for then by your owne rule you must be alwayes wicked to sift other mens souls what paines they feele though they be wicked I win you haue no way but by report or conâ—…ecture which are both vncertaine Warrant in the word you haue none that such paines doe alwayes or ordinarily accompany the wicked the contrarie may rather be thence collected For when the wicked shall say q 1. Thess. 5. Peace and safetie then shall suddaine destruction come vpon them Peace and safetie in the paines of hell I suppose they haue nor cause nor will to say In Peace then safety not in the pains of the damned are many if not most of the wicked till destruction come vpon them which is not alwaies nor ordinary since they can be destroyed but once and vntill that time their ease and abundance make them forget God r Defenc. pag. 141. li. 18. Againe you pretend to haue much against me where I say the feeling of the sorrwes of Gods wrath due to sinne in a broken and contrite heart is indeede the onely true and perfectly accepted sacrifie to God True so I said and againe I say it What see you annsse in it Then vnhappie men are the godlâ—…e say you which are at any time free from the paines of the damned to what purpose is this I speake of Christs sacrifice Thus your triumphs before the victorie come to nothing but blasts of vanitie If I mistooke your meaning you are the more beholding to me the sense which you now expresse is worse then that I charged you with and yet I tooke your words as they lay which because they were namely applied neither to Christ nor to vs by you I pressed you with the lesser absurditie of the twaine Why your words might not be referred to the faithfull I saw no cause Dauid confessing that the s Psal. 51. v. 17. sacrifices of God he meaneth esteemed and required of God are a troubled spirit and a contrite and broken heart causeth the sacrifice of righteousnesse to be accepted I strained your words no farder then Dauids but sayd you miâ—…construed the wordes of the holy Ghost if you tooke a broken and contrite heart repenting his former sinnes for the paines of hell suffered in the soule You now say you ment this of Christ that his broken and contrite heart feeling the most vehement paines of the damned was the onely true and perfectly accepted sacrifice to God and aske me what I see amisse in this I will soone tell you Where I would haue charged you with a single error against the Godly by reason your wordes are indistinct and doubtfull you loade your selfe with a double iniurie against God and his Sonne For first the sacrifice of Christes bodie by which we are sanctified as saith the Apostle is excluded from being a true and perfectly accepted sacrifice if the paines of hell in his soule be onely the true sacrifice Secondly a false sacrifice deuised by your selfe and neuer offered by Christ is obtruded by you vnto God as the onely true sacrifice which he must perfectly accept and so where before you blazed an vntrueth you be now come to bolster it vp with impietie For where no Scripture doth witnesse that Christ suffered any such sorrowes and paines of hell as you surmise you now openly professe that all sorrowes and sacrifices besides this were neither true nor acceptable vnto God and that this your deuice surpasâ—…eth all the merits and obedience of Christ whatsoeuer t Defenc. pag. 141. li. 30. Where Austen seemeth to denie that Christes soule might die he denieth that Christ suffered any paines of damation locally in hell after his death as it seemeth some held about his time whom heere he laboureth to confute If your ignorance were not euery where patent some man perhaps would stumble at your report but you are growen to such a trade of outfacing that almost you can doe nothing else That any such opinion was held in Austens time as you talke of and that he laboured there to confute the same is a maske of your making to hide your owne blemishes Austen refelleth that as a fable in exact words when he saith Quis audeat dicere who dare say so Now if some had so held he must haue said some doe say so but who dare say so is as much as no man dareth say so If no man durst so to say then no man was so wicked or irreligious in Austens time as to dare say that Christs soule died which now is become the greatest pillar of your pater noster As for suffering in hell locally it is a fiction of yours fastened to S. Austen he hath no such words and therefore no such meaning u Defenc. pag 141. li. 37. He had no necessary cause â—…o speake of the second sense thereof how the soule may be sayd to suffer death extraordinarily for sinne imputed onely neither doth he speake against that in Christ. S. Austen a man would thinke had cause to know how we wâ—…re râ—…d by Christ and surely if he were ignorant thereof you would not iudge him worthy to be a Curate in your Conuenticles but shew that he who taught so much and wrote so much as his works declare euer spake word of your new-found redemption by the paines of hell suffered in the soule of Christ or by the second death Against it he often speaketh when he so soundly and sincerely collecteth out of the Scriptures that Christ died for vs the death of the body onely and not the death of the soule And this how could it be a true or tolerable assertion if the Scriptures did auouch or the church in his time had professed the death of Christs soule to be the chiefest part of our redemption for sinne and reconciliation to God Wherefore neuer dreame he had no necessarie cause to speake of your sense if your sense had beene a part
God Esay saith p Esa. 53. v. 4. We did iudge him as plagued and smitten of God but he was wounded for our transgressions And S. Marke when the Iewes had crucified Christ amidst two theeues saith q Mark 15. vers 28. Thus the Scripture was fulsilled which saith he was counted among the wicked Thereby noting their errour not Christs desert Besides it is somewhat saucily said that Christ was accounted wicked in the righteous iudgement of God not by the malitious error of the Iewes Such pleasure you take against both Scriptures and Fathers to auouch what you list yea though it draw with it an iniurious slander to the sonne of God The words of the Prophet he t vers 9. made his graue with the wicked compared with those that solow though he did no wickednesse clearely conuince that Christ was an innocent though he were counted and vsed with malefactours and that the Prophet neuer ment to correct Gods iudgement as corrupt but to shew the wisedome and goodnesse of God deliuering his Sonne to be esteemed and vsed as wicked by the wicked and not by himselfe Howbeit there is no necessity to referre these words to the person of God the Father but they more fittely expresse the humility of Christ himselfe who made his graue that is was content to die in the midst of two Theeues and to be buried as they were considering the coherence with the words precedent which out of all question must be vnderstood of Christ himselfe For thus they stand s vers 8. He was cut out of the land of the liuing he was plagued for the transgression of my people t vers 9. He made his graue with the wicked Where no reason forceth any change of persons and so the same person of Christ who was cut from the land of the liuing made his graue with the wicked u Defenc. pag. 143. li. 11. But chiefly considering withall that also before he made his soule a sinne offering Therefore you must needs graunt that Gods word maketh Christs soule to be sacrificed for our sinne And we desire no other death of the soule It is maruaile you doe not out of this place inferre that Christs soule was made sinne for the words are when he shall make his soule sinne But an offering for sinne is the vsuall signification of that word in the Scriptures and therefore you did well in confessing so much to saue me that labour Christ then made his soule an offering for sinne what deduce you out of those words we desire no other death of the soule In faith you be a sillie sacrificer that know not a dead soule A dead soule is no sacrifice for sinne to be no sacrifice for sinne A dead soule is void of all things which should please God and so can be no sacrifice accepted for sinne x Psal. 51. A troubled spirit sorrowing for sinne is a sacrifice to God saith Dauid But doth repentance kill or quicken the soule God y Acts 11. giueth repentance vnto life that is he raiseth the soule first dead in sinne by repentance vnto life z 2. Cor 7. Worldly sorrow causeth death but Godly sorrow causeth repentance vnto saluation Now saluation is not the death but life of the soule a Hebr. 11. Without faith it is impossible to please God And the sacrifice that shall abolish sinne must needs please God It must then not want faith by which the righteous liue Wherefore by your leaue I make the cleane contrarie conclusion out of those wordes The soule of Christ was a sacrifice for sinne but a dead soule is no sacrfice for sinne the soule of Christ therefore was not dead Without death you will say there is no redemption for sinne Without bloud which noteth the death of the bodie there is no redemption for sinne but the soule I trust hath no bloud to be shed And so much the bodies of beasts offered did prefigure I meane the death of the bodie but not of the soule Willing obedience constant patience and assured confidence in the soule of Christ submitting it selfe to the counsell and will of his Father was the spirituall and inward sacrifice which Christ ioyned with the externall and bloudie sacrifice of his bodie For hauing two parts as all men haâ—…e a soule and a bodie neither part might be withdrawen from this sacrifice but his bodie must be yeelded vnto death and his soule must yeeld her selfe pure vndefiled and void of all spot yet feeling and enduring withall meekenesse and humblenesse of heart the paine of death separating her from her bodie And graunt the soule were heere taken for life what so great improper or vnused speach is that since the soule is truely and properly the life of the body b Defenc. pag. 143. li. 16. We denie not but this phrase Animam ponere is to lay downe the life and in diuers placâ—…s signifieth no more then simply to die both concerning Christ and other men yet this is no necessarie reason that heere in I say the soule should be taken figuratiuely for the life onely the rather seeing heere the text precisely setteth downe the great worke of our redemption and to take it as we doe literally impugneth no ground at all of faith or charitie The words to lay downe or power forth the soule import as you confesse not the death of the soule but the death of the bodie And since in the words of Esai Christ powred forth his soule vnto death there can by no learning bee more concluded out of that place but that Christ willingly layd downe his soule to depart from that bodie which is no way the death of the soule as you fansie but a plaine description of the death of Christs body And where for your pleasure you will take it litterally that is no proofe for the death of Christs soule because the word soule may bee properly taken when it is powred forth of the bodie by death but it noteth a willing submission to death where otherwise our soules are taken from vs or we loose them whether we will or no when we are left or put to death against our wils c Defenc. pag. 143. li. 27. Austen hath not a word against vs in that great place which you cite his whole argument being to an other purpose Austins wordes in that place be pregnant against you for all your dissembling d August in Iohannem tractat 47. Quid fecit passio quid fecit mors nisi corpus ab anima separauit What did Christs passion what did death but separate his bodie from his soule If the death and passion of Christ did nothing but separate Christs soule from his body then neither Christs death nor passion preuailed to the death of his soule And if his soule were not touched by death then was it neuer dead and so much Saint Austen witnesseth in the very same tractate e Ibidem Verbum non
prepared which were requisite to offer the sacrifice for our sinnes behold the Priest with his sacrifice Christ with his body the body I say of him that was God who through voluntary obedience to his Father and most ardent loue to vs offered himselfe to God for a most sweet smell And where did he offer himselfe on the altar of the Crosse he suffered and died and that on the crosse k Ibidem Patitur in anima summam tristitiam timorem ignominiam in corpore summos dolores in singulis membris atrocissima flagella l Ibidem In ligno moritur vt mors per lignum ingressa in mundum per lignum tolleretur è mundo He suffered in soule most exceeding heauinesse feare and shame In his bodie most bitter paines in euerie member most grieuous scourges On the tree he died that as death came into the world by a tree so it might be taken out of the world by a tree m Idem in ca. 1. ad Ephes. v. 7. To that point how we are redeemed the Apostle saith by his bloud that is by 〈◊〉 sacrifice which consisted of the offering of his body deliuered to death and his bloud shed 〈◊〉 〈◊〉 〈◊〉 fuit proprius modus this was the proper manner or onely way how we must be redeemed from the captiuitie of sinne and death This n Ibidem sacrifice which is often signified by the name of Christeâ—… bloud alone is that price of which the Prophets before and after the Apostles say we were redeemed by it For o Ibidem we are redeemed and haue remission of sinnes in Christ by his onely bloud p Idem de tribus 〈◊〉 1. cap. 5. test 9. This is euen he who by the onely sacrifice of his bodie should effectually clense the sinnes of the world And so againe The Apostle q Idem in ca. 1. ep ad Coloss. vers 22. expresseth the materiall cause of our reconciliation or the thing wherewith the Father reconciled vs to himselfe to 〈◊〉 by the oblation of the true and humane body of Christ deliuered to death for our sinnes This he meaneth when he saith in the body of his flesh through death For this body which was truely flesh and an humane body not simply but as it died is the matter of our reconciliation by that was reconciliation made He r Ibidem ioineth the body with bloud because both are the price of our reconciliation and by both were our sinnes clensed The Apostle then s Ibidem signifieth reconciliation was by the oblation of the body of Christ as by the true sacrifice sor sinne Zanchius speaketh not precisely you will say against the death of Christes soule In plainely and fully deliuering the matter and meane of our redemption to be the ONELY SACRIFICE of the body and bloud of Christ offered on the crosse to death he excludeth all other ransomes for our sins so maketh the death of Christs soule not onely to be superfluous to mans saluation but no meane of our redemption For in his iudgement t Zanchius de tribus Elohim part 1. li. 5. ca. 1 〈◊〉 10. Christ is the propitiatorie sacrifice for sinne not simply but as he died for vs with the shedding of his bloud and u Ibidem this ONELY SACRIFICE the shedding of Christes bloud vnto death God chose from euerlasting for the expiation of our sinnes and promised the same from the creation of the world and shadowed it with resemblances And touching the death of the soule if you teach as Zanchius doth you will presently finde it is open blasphemie to ascribe to Christ any death of the soule x Zanchâ—… tractat theologicâ—… de peccato originali ca. 4. thes 3 A triple death saith he God threatned to Adam for disobedience a spirituall death which was the separation of grace of the holy Ghost and of originall righteousnesse from the soule and body of Adam of which death in the Scriptures there is often mention made This death Adam died as soone as he did eate The second was a corporall death whereby the soule is seuered from the bodie To this Adam was presently vpon his eating made subiect though he did not straightwayes actually die The third is euerlasting death which is knowen to all of this death Adam was forthwith made guiltie This triple death was the punishment of his disobedience And vpon like occasion comparing the death of the soule and of the bodie he saith y Ibidem in ca. 2. epist. ad ephes vers 5. There is a triple death spirituall of the spirit or soule corporall knowen to all men and the third is that eternall death pertaining to bodie and soule wherewith all the wicked shall be punished in hell These all God threatned to Adam when he said what hower soeuer thou shalt eate c. thou shalt die the death For he straightway died in spirit or soule he incurred also the death of the bodie because he became mortall and was made guiltie of eternall death z Ibid. We haue rightly said death to bee the priuation of life and so of all the actions of life consisting in the separation of bodie and soule The like we must say of the spirituall life and death The spirituall life is a certaine spirituall and diuine force whereby we are mooued to spirituall and diuine actions by the presence of the holy Ghost dwelling in vs. The holy Ghost regenerating vs in this spirituall life is as it were the soule thereof And holy and spirituall thoughts holy desires holy actions both inward and outward are the operations of this spirituall life What then is the death of the spirit euen the priuation of the spirituall life and consequently of all spirituall and good actions in a man destitute of the presence of the holy Ghost which should quicken him comming from sinne and for sinne a Ibidem What strength hath a man dead in bodie to the actions of this life so neither can he that is dead in spirit or soule do any workes of the spirituall life Heere is a full and true description of the death of the spirit or soule of man which if you and your friends dare attribute to Christ then doth Zanchius fauour the death of Christs soule but if euery peece hereof applied to Christ be euident heresie and infidelitie then did Zanchius no way defend the death of Christes soule to be any part of our redemption and as for the second death he acknowledgeth none but that which is eternall and inflicted in hell on all the wicked Much more might be brought to like effect shewing the true and onely meane and matter of our redemption and reconciliation to be the only body and bloud of Christ yeelded vnto death for the ransome of our sinnes but I should make a new volume if I should stand thereon It may suffice in the iudgement of any reasonable man to refute the slaunderous
inuisible place expresly Paradise if that were so you must then confesse your hades is not common to good and bad and hath in it not only an heauenly place but an happie state which I trust you will not allow to the wicked and so hades and heauen to be all one with you which thing you so much disclaime But by your leaue it is not so your friends and you are ouerbold with Ireneus to make him say what you list Six and twenty Chapters before this he saith the elders which were the Apostles Disciples deliuered that such as were translated that is remooued hence with their bodies without dying as Enoch and Elias were translated thither euen to Paradise and there remaine they which were translated euen to the end shewing now a beginning of incorruption Againe he further sheweth that in the Scripture he taketh hades to be al one with death or the dominion of death where he readeth the text thus Vbi est mors aculeus tuus Vbi est mors victoria tua Death where is thy sting Death where is thy victory You shew your selfe to be well read in the fathers that cannot tell whether Ireneus wrote in Greeke or in Latin and therefore in steed of a most learned and most eloquent writer as Ierom calleth him you bring vs the authority of an vnknowen and obscure interpreter Were there no more but the very place euen now cited and abused by your selfe the parts whereof are found in Ireneus thrice after three seuerall interpretations as for example in Terra sepultionis in terra defossionis in terra stipulationis it were enough to shew the Author neuer wrote in Latine that varieth so much from himselfe and that the translator was verie seely but there are other arguments infinite the Greeke wordes expressing the conceits of heretikes aboue 120 euery where be retained the stile throughout exactly resembling the Greeke phrase the manifold citations thereof by the Greeke Fathers as 18. whole Chapters by Epiphanius 22. peeces and parts thereof by Eusebius and 14. by Theodoret besides Polycarpe his instructor and teacher euen in his youth who was altogether a Grecian But we shall not need to seeke reasons for it since Ierom so many hundred yeeres agoe when the originall was extant numbreth Ireneus amongst the Greek writers We shall seeme saith he to crosse the opinions of many auncient writers of the Latins Tertullian Victorinus Lactantius of the Greekes o omit the rest I will make mention onely of Ireneus Bishop of Lions And againe To name the Greeke writers and to ioine the first and last together Ireneus and Apollinarius Ireneus then writing in Greeke and citing the Apostles words likewise in Greek you cannot proue by the rude and late translation of his works which we haue how he read the Apostles text Gregorie Bishop of Rome more then 600 yeeres after Christ saith Scripta beati Irenei iamdiu est quòd solicite quaesiuimus sed hactenus ex â—…is inueniri aliquid non potuit The writings of blessed Ireneus we haue long and carefully sought for but hitherto nothing of his can be found he meaneth in Latin for before and after euerie Greek diuine as Basil Cyril Theodoret Occumenius Aretas Anastasius Damascen Procopius Nicetas cite Irenaeus workes and words The Latin translation of the Apostles words 1 Corinth 15 Death where is thy sting death where is thy victory I shall haue fitter occasion by and by to examine Tertullian doth likewise For speaking of Inferi which he taketh for the same that hades is he noteth it as the place quo vniuersa humanitas trahitur whither all mankind must goe and therefore of Christes going thither he saith Because he was a man therefore hee died according to the Scriptures and was buried according to the same also heere he satisfied the common law of nature by following the forme of mens dying and going to the world of the dead If you should not peruert both Tertullians wordes and sense neither would make for your purpose And though you gain not much by corrupting the coherence of his wordes yet are you so vsed to haue all to your liking that you cannot hold your hand from disordering other mens speeches Christ saith Tertullian being God because he was also man and died according to the Scriptures and was buried according to the same euen in this satisfied the law by performing the course of an humane death apud Inferos in the places below In steed of Legi the law you say the common law of nature apud Inferos you translate going to the world of the dead These bee your fansies added to Tertullians wordes and no parts of his purpose In the meane while you dissemble and therein abuse both your selfe and your Reader that euen in that Chapter and the sentence before Tertullian describeth Inferi to be a place vnder the earth whither the soules of good and bad descend after death the good to a kind of refreshing which is plainely Limbus so much refused by your selfe the bad to punishment His wordes in the fiue and fiftie Chapter which you quote precedent to those which you cite are these Nobis inferi non nuda cauositas nec sub diualis aliqua mundi sentina creduntur sed in fossa Terrae in alto vastitas in ipsis visceribus eius abstrusa profunditas Siquidem Christum in corde Terrae triduum mort is legimus expunctum id est in recessu intimo interno in ipsa Terrâ—… operto intra ipsam cauato inferioribus adhuc abyssis superstructo We beleeue Inferi to be no bare hollownesse nor any sincke vnder the world but in the gulfe of the earth and in the depth of vastitie and in the very bowels of the earth an abstruse profunditie For we reade that Christ was the three dayes of his death in the heart of the earth that is in an inward place within the midst thereof and couered with the earth and hollowed within the same and seated ouer mighty deepes below If this be your world of the dead let any man of vnderstanding iudge whether this be not a plaine euident description of that which the latter writers called Limbus and whether there can be any fuller delineation of it then a place vnder the earth and in the midst thereof euen hollowed in the bowels of the earth and couered with the same hauing vnder it mighty deepes And that in it there is as well rest for the good as torments for the wicked And the continuation of the very same sentence which you guilefully bring for your world of dead and the conclusion of both are deliuered by Tertullian in these words if Christ did performe the course of an humanc death in places below neither did ascend into the higth of the heauens before he descended into the lower parts of the earth there to make the
to the enemie The diuell therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking to kill one lost all and hoping to carie one to Hades hell was himselfe cast out of hades hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades hell is abrogated death no more preuailing but all being raised to life neither can the diuell stand vp any more against vs but is fallen and indeed creepeth on his brest and bellie And therefore of the Saints he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in fine they saw Hades hell spoiled Epiphanius in sundrie places expresseth the parts and purpose of Christs descending to hell or hades He was crucified buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee descended to the places vnder earth in his diuinitie and in his soule he tooke captiuitie captiue and rose againe the third day What here he calleth places vnder the earth whither Christes soule went after his death that elswhere he calleth Hades The Godhead of Christ would performe all things that perteined to the mysterie of his passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would descend together with his soule to the infernall places to worke the saluation there of such as were before dead I meane the holy Patriarcks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that he might performe the things he would against hades in the forme of a man euen in hades that the chiefe Ruler HADES and death thinking to lay hands on a man and not knowing his Deitie vnited to his sacred soule Hades himselfe might rather be surprised and death dissolued and that fulfilled which was spoken Thou wilt not leaue my soule in Hades Basil Death is not altogether euill except you speake of the death of a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because their departure hence is the beginning of their punishments in hades againe the euâ—…s that are in hades haue not God for their cause but our selues the head and root of sinne is in vs and in our willes And againe Dathan and Abiram were swallowed vp of earth the gulfes and clefts thereof opening vnder them Heere were not they the better for this kinde of punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for how should they be so that went to hades to hell but they made the rest the wiser by their example And writing on the 48 Psalme Because man turned himselfe from the word of God and became a beast the enemie caught him as a sheepe without a shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put him in hades hell but when he sayth God will redeeme my soule from the power of hades he doth plainly prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the descent of the Lord to hades who would redeeme the Prophets soule with others not to abide there Nazianzene in his second Oration against Iulian the Renâ—…gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stop thou thy secrets and wayes that leade to hell hades I will declare the plaine wayes which leade to heauen And of Christ he sayth Christ died but he restored to life and with his death abolished death He was buried but he rose againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended to hell hades but he brought backe soules and ascended to heauen Macarius When thou hearest that Christ deliuered soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of hell hades and darkeneâ—…se and that the Lord descended to hades and did an admirable worke thinke not these thinâ—… to be farre from thine owne soule And thus he maketh Christ to speake to death and to the diuell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I command thee hades and darkenesse and death restore the soules inclosed And so the wickâ—… powers trembling refund man that was inclosed Cyrill of Alexandria In olde times before Christ the soules of men departing from their bodies were sent to fill the receptacles of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dennes vnder the earth But after Christ commended his oâ—…ne soule to his Father he renewed the same way for vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now we goe not to bades from any place but we follow him rather in this and committing our soules to a faithfull Creatour we rest in excellent hope Yet of Christ he aâ—…firmeth The soule which was coupled and vnited to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descended into hades and vsing the power and force of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewed it selâ—…e to the spirits or soules there For we must not say that the Godhead of the onely begotten which is a nature vncapable of death and no waâ—… conquerable by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was brought backe from the dâ—…es vnder the earth Cyrill of Ierusalem like wise in his Catechismes vpon those words of the Psalme If ascend to heauen thou art there if I goe downe to hades tâ—…u art preâ—…ent sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If tâ—…ere â—…e â—…ing higher than the heauens and hades be lower than the earth he that compreâ—…â—…eth the â—…owest doth also touch the earth And to those that were baptized he sayth When thou renouncest Satan thou hast vtterly abrogated the couenant had with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. euen the olde couenant â—…ith hades hell and the Paradise of God is opened to thee In the Homilies which Leo the Emperour made for the exercise of his stâ—…le and confession of his faith it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is risen bringing Hades prisoner with him and proclaiming lilibertie to the capitues He that held others bound is now in bonds himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is come from hades with the ensigne of his triumph the sowre and heauie lookes of those that are vtterly ouerthrowen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of Hades death and the hatefull diuels Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The soule deisied descended to Hades that as to those on earth the Sonne of righteousnesse was risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to those that sate vnder the earth in darkenesse and in the shadow light might shine The brazen gates were torne the iron barres were broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the keeper of Hades hell did shake for feare and the foundations of the world were laid open Cydonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is in hades hell vengeance for all sinnes heere committed not onely the consent of all wise men but also the equalitie of the Diuine iustice confirmeth and strengthmeth this opinion Aeneas Gazeus He that in a priuate life committeth small sinnes and lamenteth them escapeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishments that are in Hades hell Gregentius Christ tooke a rodde out of the earth which was his pretious crosse stretching his right hand strake all his enemies conquered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Hades death sin and that wilâ—…e serpent Theophylact. The rich man dying is not caried by the angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but
to heauen as Dauid likewise foretold of him and there sitteth at the right hand of God vntill all his enemies in the rest of his members be made his footstoole and thence hath he shed forth this which you now see and heare euen the promise of the holy Ghost receaued of the Father for all his Know ye therefore for a suertie that God hath made him both Lord ouer all in heauen earth and hell and Christ euen the annointed Sauiour of all his elect Against this illation neither all the miscreants in earth nor all the Diuels in hell can open their mouths Where first we may see that Peter resteth more on the manner and power of Christs resurrection then simply on this that his soule was reunited to his body from which by death it was seuered Secondly he bringeth the words of Dauid to shew that either part of the Messias submitted to death for the time was to returne againe to life with greater glory the flesh free from all corruption the soule superiour to all destruction Thirdly that these things neither were nor could be verified in Dauid since Dauid saw corruption as his sepulchre prooued remaining to that day and Dauid was not as then ascended to heauen much lesse made Lord ouer all his enemies Heere is no such prerogatiue mentioned If this were common to Christ with Dauid and others of the faithfull how could Peter hence conclude that this was not spoken of Dauid but onely of the Messias Againe if this were no prerogatiue what need was there that Dauid should be a Prophet by speciall reuelation to know this much and that which Dauid knew was not onely this that Christ should rise to life againe but the words are that God would raise vp Christ after death to set him on his throne that is to giue him an euerlasting kingdome euen all power in heauen and earth subiecting all his enemies vnder his feet So that simply to rise from death was no prerogatiue nor proper to Christ but to rise Lord ouer all death and hell not excepted this was peculiar to Christ and not common to him with Dauid and therefore must needes be a speciall priuiledge to the manhood of Christ which is expressed chiefly in these words Thou wilt not forsake my soule in hades but bring me thence conquerer of all mine enemies You adde no flesh dead was euer free from corruption but onely Christes what then ergo his soule was in hell Why winch you where no man toucheth you doth any man say Christes soule was in hell because his flesh saw no corruption or rather that Dauids wordes are as plaine and peculiar to Christ in the one that Christes soule was not forsaken in hell as in the other that God would not suffer his flesh to see corruption and both being affirmed of Christ by way of speciall prerogatiue why should not both be likewise performed in Christ were not some being dead raised to life againe before their flesh putrified The promise of God to Christ that his flesh should not see corruption doth not onely assure a speedie resurrection but an impossibilitie that any corruption could preuaile against his flesh since the returne of his flesh to dust to which all others are iudged would bee the dissolution of his person for the time which by no meanes might befall him his Godhead being vnited vnto flesh and not vnto dust In these words therefore of Dauid the soule and bodie of Christ were appointed to be superiour to all contrarie powers that is the soule to hell the flesh to the graue and from both was Christ to rise as subduer of both that he might sit on his heauenly Throne as Lord ouer all not by promise onely as before but by proofe also as appeared in his resurrection And yet so many dayes as Christ did lyeth no man in his graue without some taint of corruption which in Christ was vtterly none It is a strange absurditie still to abuse your Reader calling this word hell which indeede is nothing but death in effect Againe to presume that we take it for Paradise or heauen or hell when wee referre it alwayes to the generall state of the dead and no farder immediately Then when you expound the wordes of the Creede Christ descended to hades your meaning is nothing in effect but that Christ died which was before deliuered in plained and shorter wordes and so your exposition is an idle and obscure repetition Againe hades in the new Testament is neuer taken for the death of the bodie since it is annexed to bodily death as a consequent after it and so your acception of it is repugnant to the trueth of the Scriptures And where you will at no time haue Hades taken for Paradise Heauen or Hell as here you pretend when you thereby note the place of soules deceased meane you they are neither in Heauen Paradise nor Hell are you not a wise man to talke so much of an inuisible place and when you come to the point you will haue it no place at all but you referre it alwayes to the generall state of the dead and no farder immediately An inuisible place you referre immediately to no place and thus when you will be frantike or foolish words shall loose their proper and plaine signification and containe no more then pleaseth you Shew vs a place where soules deceased are besides Paradise Heauen and Hell and wee will graunt you may exclude these three by some pretence when you spake of the place of hades but if you cannot then topos aides a place vnseene which you haue so much bowled at will be a place in spite of your heart and that immediately and consequently will bee Paradise Heauen or Hell whatsoeuer you presume or dreame to the contrarie Christ had another inestimable cause to reioyce that he was raised to life againe namely that he might fulfill his whole worke for our saluation which before his resurrection and ascension he could not accomplish When I told you that Christ after death was to conquere Hell and to free vs thence you would needes defend that Christ on the Crosse perfited our redemption and wrought our saluation and now you say which I take to bee the truer though you meane not to bee constant therein that before his resurrection and ascension hee could not accomplish the worke of our saluation The text saith God raised him vp loosing the sorrowes of death because it was impossible for him to be holden fast of it Will you conclude from hence ergo there were present sorrowes in the place where Christ was there is no strength in this reason There is more strength in it then either you will acknowledge or can answere The sorrowes of bodily death are all dissolued by the separating of the soule from the bodie Then after death there are no sorrowes of bodily death But God raised vp Christ loosing the sorrowes of
bodie which is not performed before the bodie rise to glorie you turne it as if I professed our redemption from hell to be imperfect till the last day And when I mention with Saint Paul the redemption of our bodies from corruption which shall not be before the resurrection you would inferre thereupon if you could tell how that the bodies of the Saints remaine subiect to the power of hell to the curse of the law and to the claime of Satan Thus you runne on like a riotous spaniel chalenging vpon euery foote but finding nothing With like wit and trueth you inferre vpon my wordes where I say the death of the body was inflicted on mankind as part of the wages of sinne that therefore the godly must pay a part of their owne redemption and satisfaction for sinne and then Christ was not our onely and absolute redeemer But which way doth this follow can you tell punishment for sinne is in our persons neither redemption nor satisfaction for sinne in Christs person it was both Know you not the difference betwixt Christs person and ours But I say pa. 216. that the bodies of the dead Saints are in the possession of hell and in the handfact of hell In wresting and wrangling is all your grace Where some auncient writers seeme to say that Christ deliuered some of the Saints out of the present possession of hell all the defence I said that could any way be made out of the Scriptures to excuse this was to take hell improperly for the sting and wound of bodily death which Satan the ruler of hell procured to man by sinne For sinne death and corruption are the workes of the Diuell which Christ came to dissolue God made not death as the wiseman obserueth but created man without corruption and through the enuie of the Diuell came death into the world This then being one of the wounds which Satan through sinne gaue vnto our first father and all his ofspring this is not perfectly cured but with the resurrection of our bodies to eternall life though the poyson of this wound bee in the meane time allayed and the danger secured And thus whiles I seeke to mitigate other mens wordes and to extenuate the name and power of hell vnderstanding thereby nothing but the dissolution of mans life and corruption of mans bodie which Satan occasioned by sinne you make the Reader beleeue I take the name of hell properly for the power and right that hell hath ouer the bodies of the wicked and teach that the Saints are not deliuered from hell till their bodies rise from death which when you list you can find to bee refuted elswhere by me and therefore to be no part of my meaning heere How death is an enemie which must be destroyed aswell as sinne and hell we neede not your commentarie except it were stoared with better Diuinitie It hindreth the Saints you graunt from enioying their appointed felicitie yet as a peaceable and quiet stop Ascribe you this peace and quietnesse to their bodies voide of life and sense or to their soules staied from the full fruition of eternall glorie by that meanes And troe you the soules of the Saints be well and quietly content to lacke their appointed felicitie not at all to desire it or not earnestly to pray for it were plainly to loath it and not obediently to expect it Wherefore they exceedingly affect and instantly pray for the destruction of this enemie that keepeth their bodies in dishonour and corruption and hindereth their spirits from enioying that glorie which shal be reucaled in the last time which appeareth by their vehement prayer in the Reuelation how long O Lord holy and true doest thou not iudge and auenge our bloud on them that dwell on the earth Where they in heauen seeke not reuenge on them for whom they prayed in earth but they expresse their continuall and ardent desire for that day when they shall be wholy conformed to Christ their head And when they are willed to rest for a season they gladly submit themselues to the will and wisedome of God but meane while they hate death as an hinderer of that blisse and ioy which they so much loue and long for and shall no doubt reioyce exceedingly when this last enemie is swallowed vp in victorie as the rest were before But let death be an enemie which way you will how doth this conclude that Hades here 1. Corinth 15. in no sort signifieth hell The very text seemeth thus to expound it selfe saying where is thy sting O Hades the sting of death is sinne Where the later seemeth a direct exposition of the former noting these two wordes Hades and death as Synonymas for one thing being applied to men When you talke of the text of holy Scripture you should not leaue the wordes that are extant in all our printed copies retained and alleaged by the best and most of the Greeke Fathers as likewise of our new writers and cleane to the single conceite of some one man taking vpon him to correct all the printed copies that euer he saw and of his owne authoritie to alter the Originall I doe not therefore by your and his leaue admit this for Saint Pauls text since it is his priuate change of the wordes in the Greeke against all the copies that are either manu-scripts or printed at this day His owne confession is this Contrario ordine legunt hunc locum non modo Graeci omnes codices quos inspeximus sed etiam Syrus Arabs interpretes Not onely all the Greeke copies that we haue seene but the Syriack Arabick Interpreters read this place in a contrarie order that is they put these words ô Hades where is thy victorie in the last place which you set in the first and the other words ô death where is thy sting they set first which you will haue to be last Thus then stand the Apostles wordes cleane contrarie to that which you bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy sting O Hades wher is thy victorie And in this order doe Luther Erasmus Zuinglius Peter Martyr Caluine Bullingere Gualtere Aretius Hemmingius Hyperius Osiander Marlorate and I know not how many more both keepe and cite that text in Latin vbi tuus mors aculeus vbi tua Inferne victoria Where is thy sting O death where is thy victorie O hell And touching the Greeke copies and Fathers that are auncient and obserue the same order of the wordes for the Apostles text we haue Origen Athanasius Nazianzene Nyssene Epiphanius x Chrysostome x Oecumenius and though the translatours of x Theodoret and x Theophylact retaine the wordes of the old Latin Bible in this place for the text yet there is no likelihood that these two in their own tongue varied from the rest specially Theophylact who in his commenting
after his resurrection all power in heauen and earth that is in all places and ouer all things created is giuen vnto me Since then without question Christ had the keyes as well of death and hell as of heauen and so that sense of his words is most true let vs see which of our expositions hath best reason When Iohn for feare fell as dead at Christs feete would Christ to comfort Iohn in that plight say no more but that he himselfe was once dead and now aliue and had power to die no more as you expound Christs words how could this strengthen or restore Iohn that was euen dead for feare or did Christ rather encourage Iohn not to feare without cause seeing he himselfe not onely was risen from the dead but had all power ouer death and hell that is the keyes of both to dispose of ech mans life and Soule at his pleasure when therefore Christ that had all power of life and death Saluation and damnation laid his right hand on Iohn to protect him and bad him not feare but write the things which he saw had not Iohn iust cause to cast away all feare and cheerefully to obey the voice of him that was so able and ready to rescue him from all feare and danger whatsoeuer Christs power ouer death you will say was enough to preserue Iohns life and therefore mention of the key of hell was superfluous Iohn was to see and write the things that were and after should be in heauen earth and hell as is euident in his Reuelations yea the opening and shutting of the bottomelesse pit the chaining of Satan there the comming of the Locusts and the beast from thence and the lake of fire and brimstone euerlastingly burning there and who should be throwen into it were to be reuealed vnto him Lest therefore the sight of these things should amaze Iohn or the reporting of them should want credit with vs Christ did professe which is most true that he had the keyes that is all power euen ouer these secret and fearefull places so that Iohn should neither shrinke at the vision nor we distrust the Relation of them And though my reason of mentioning here the keyes of hell be such as you shall neuer counteruaile yet doe I not runne proudly and peremptorily as you doe in mine owne conceits I haue the iudgement of the best Interpreters old and new that haue intermedled with the opening of these reuelations Andreas Arch Bishop of the same Caesaria that Saint Basil was and within 600. yeeres after Christ though you skornfully reiect him as you doe that venerable writer Bede expounding these words of Christ I haue the keyes of death and of Hades saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the death of the Body and of the Soule Primasius expoundeth them thus I haue the keyes of death and hell idest Diaboli totius corporis eius that is ouer the diuell and all his body or societie The exposition of the Apocalyps extant in Saint Austens works thus I haue the keyes of death and Hell because he that beleeueth and is baptised is deliuered from death and from hell Haymo thus By the name of the keyes is shewed Christs eternall power by death the diuell is vnderstood by whose enuy death came into the world And by hell his members that shall come to the torments of hell Lyra. I haue the keyes of death and of hell that is power to deliuer thence the iust which Christ did in his Resurrection and to inclose there the wicked which he shall chiefly doe in the last iudgement Of our new writers Bullingere Christ then hath the keyes of death and hell because whom he will he deliuereth from the perpetuall damnation of death and whom he will he suffereth iustly to remaine in that perill of damnation Christ hath the supreme gouernment of the house or kingdome of God to quicken whom he will and to draw them from hell and damnation and whom he will damne with his iust iudgement to destroy For he hath most full power ouer death and hell He conquered and disabled both as it is Osee. 13. and 1. Corinth 15. Aretius He that resembled the Sonne of Man in the Apocalyps said I haue the keyes of hell and death hoc est in damnatos damnandos damnatorum loca that is ouer those that are damned or shall be damned and ouer the places of the damned Chytreus Christ deliuereth his Church from the captiuitie of death and hell casteth the wicked into the Dungeon of hell and of eternall death For he hath the keyes that is most full power ouer death and hell Sebastian Meyer whom Marlorate followeth I haue the keyes of death and hell that is power to pardon sinnes which being abolished both death and hell are depriued of their strength Osiander I haue the keyes of death and hell that is it is in my hand to kill and quicken to damne and sauc These men had both learning and reason to say as they did neither will any pick them ouer the pearch as you doe Andreas Caesariensis and Bede but he that hath neither Againe one sitteth on a pale horse whose name was death and Hades destruction the world of the dead or the kingdome of death followed after him This in no wise can be hell because the Text addeth power was giuen them to slay with the sword and with famine and with death and with wild beasts Hell slayeth none in that sort these are not the weapons of hell You lacke three Gennets to set your three poppets on horsebacke If by these three destruction the world of the dead the kingdome of death you meane in effect nothing but death as you vse to expound your selfe that is expressed before and Saint Iohn saith Hades followed after him Doth any thing follow after it selfe Againe will you bring your world of the dead that is all the Soules in heauen and hell to ride on horse-backe and that in the shew and shape of one person you would make good dumb shewes you haue such pretie fansies to make death goe first alone and his kingdome to come after him But though you play with Saint Iohns visions you haue no warrant to mistake Saint Iohns words and to muster your owne errors vnder his colours Saint Iohn doth not say that power was giuen to death and Hades to kill with the sword with famine and with death as you dreame but Saint Iohn hauing represented the sword or warre by the red horse verse 4. and famine by the blacke horse verse 5. and all sorts of diseases and pestilences by the pale horse verse 8. he saith power was giuen to them that is to the riders on these three horses to kill the fourth of the earth with warre hunger and sicknesse And because these three come not one after another but when God is greatly prouoked with
mortall and miserable life in this world but to be conformed to his glorious body that is to incorruption and immortality g Thus I vnderstand your Thaddeus also Athanasius in his Creed as it seemeth most reasonably and necessarily because they expresse neither his death nor his buriall at all in any other words saue these he descended to hades You runne so fast on your owne conceits that you see not what you passe by Hath Thaddeus no words touching Christs death what make you then of these scant a line before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how Christ humbled himselfe and died And though the Creed prouided for the simpler sort distinguisheth Christs crucifying death buriall and descent to hell yet what need is there that the learned euery time they talke of Christs crosse or death should number all these seuerally and orderly as they stand in the Creed crucifying is enough to note his death for they crucified him vnto death Christs buriall had in it no more but the certainty of his death and by Gods prouidence the vigilancâ—…e of his enemies that his body should not be thought to be stolen away by his owne Disciples Other moment or matter of our redemption there was none in Christs buriall The goodly words with which you would feed vs that in the graue he came vnder the power strength dominion and kingdome of death are rather variations for a nouice then any points of sensible doctrine for a diuine So that Athanasius expressing Christs suffering for our saluation his descending to hades and rising the third day from the dead fully compriseth all the principall works which Christ performed for our saluation from his crosse to his resurrection Now what Athanasius meaneth by hades since his works are extant in Greeke we shall not need to depend on your partiall coniectures We haue many plaine and perspicuous places which deliuer his sense and meaning vnto vs. I haue shewed before which I must not so often repeat that Athanasius maketh two places of condemnation whither man after death was adiudged for sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue and hades And of Christs body and soule he directly saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bodie of Christ went to the graue the soule to hades these places being diuided with a great distance and the graue receauing the presence of his body for there was his body present and hades receiuing his humane spirit Thinke you this to be plaine enough that Christs descent to hades was not his buriall where his body lay but the going of his soule to hades whither man was condemned for sinne and which Athanasius saith The Diuell kept as the onely place of his strength The enemie saith he fallen from heauen remoued from the earth expelled from the ayre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery where vanquished determined if he could to keepe hades safe For this place was yet left vnto him But as soone as Christ died the world wanted the light of her Sunne the Vaile of the temple rent the earth trembled the Rocks did cleaue in sunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the souldiers together with the keepers of Hades did shake for feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Diuell thiâ—…ing to carry Christ to hades was himselfe throwen out of hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it was not long after but Christ loosed the sorrowes or paines of hades Athanasius then without peraduentures taketh hades for hell and Christs descent thither in soule to worke the subuersion of Satans kingdome and deliuerance of all his elect thence were they liuing dead or yet vnborne Your seeking to peruert this reason because the auncient Creedes want sundry other Articles which now are in our Creede is to no purpose For so much as they all do euermore intend to set downe perfectly the summe of Christs accomplished Redemption and mediation at the least Not any of those his maine workes are in them omitted If your pride were not greater then your skill we should haue a great deale lesse prating from you How shall the Reader beleeue your report of Fathers and their meanings when you neuer saw so much as the Creedes of the auncient Councels and yet pronounce so boldly of them as if you had perused them all but yesterday The great Nicene Creede maketh no mention of Christs death or buriall but saith He suffered and rose the third day The first generall Councell of Constantinople whose Creede was after vsed in the Church Seruice saith Christ suffered and was bâ—…ied and rose the third day omitting his crucifixion and death The great Councell of Aphrica and the generall Councell of Ephesus concurre with the Nicene and say he suffered and rose the third day What truth then is there in your words where you say they all doe euermore intend perfectly to set downe the Summe of Christs Redemption for vs not any of those his maine works are in them omitted Is the death of Christ none of his maine works for our Redemption finde you now that his buriall may be omitted and yet the Creede not be imperfect These things good Sir are implyed as consequent or antecedent to the parts expressed For if Christ did rise the third day he rose from the Graue where he had lien three daies and buried he was not before he was dead As also he rose not but from the dead Wherefore in his resurrection are both his death and his buriall comprised Besides he suffered vnto death Which things were all plainly proposed to the simple in their Creede called Aposto like but not in the Creedes concluded by the learned Pastours in their Councels The same course kept the Greeke and Latin Fathers sometimes expressing Christs death buriall and descent to hell sometimes omitting some of them as the cause required Epiphanius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ saith he speaking of the things as they were done is crucified buried he descended to the places vnder the earth in his Deitie and in his soule he leadeth Captiuitie Captiue and riseth the third day Vigilius Constat Dominum nostrum Iesum Christum sexta feria crucifixum ipsa die ad Infernum descendisse ipsa die in sepulâ—…hris iacuisse ipsa die Latroni dixisse hodie mecum eris in Paradiso It is certaine that our Lord Iesus Christ was crucified on the sixt day and that day descended to hell that day lay in the graue and that day said to the Theise This day shalt thou be with me in Paradise And declaring how this was verified in Christ ergo dicimuâ—… Dominum iacuisse in sepulchro sed in sola carne Dominum descendisse ad infernum sed in sola anima Then we say that the Lord lay in his graue but with his Body alone and descended to hell but with his Soule alone without his Body Howbeit to speake plainly your Thaddeus whom
the proper wrath of God 19 What proper applied to wrath signifieth 18 The Scriptures often intermingle proper speeches with figuratiue 19 Proper opposed to Metaphoricall 123 A part may Properly denominate the whole 124 The ioynt sufferings of soule and body most proper to man 167 The whole suffering of Christ was not Gods proper action 303 What the Prophets foretold of Christes sufferings that the Euangelists confirme was verified 299 In punishing his elect God tempereth both loue and â—…ustice 147 Corporall death in all men is the punishment of sinne 149. 150. 151 God is most iust in punishing his Saints 262 The Defenders partition of punishment applied to Christ is insufficient and impious 153 All punishment is not for correction or vengeance properly so called 154 The godly iustly punished for their offences 256 Q QVaestion The first quaestion wholy peruerted 3 The chiefe points coincident to the first Question 9 Whether there be true fire in hell before the iudgement is not the Question 54 When and how farre Christ was forsaken are the things Questioned 414 R RAnsome To whom our ransome was paid 228 To saue from death is to raise from death 50 Whence their soules come that are raised to 〈◊〉 â—…25 Redemption by Christs blood most sufficienâ—… 67 The Scriptures teach no redemption buâ—…â—…y the blood and death of Christ. 127 Both body and Soule are redeemed by 〈◊〉 blood of Christ. 128. 129 The body hath not his redemption 〈◊〉 â—…fore the last day 129. 130 Christ vndertooke to be our â—…demer 4000. yeers before he was made man 280 The willing offer of the Sâ—…e to be our redeemer did induce the 〈◊〉 the whole Trinitie 281 The redeemer might pay as well for the prisoners as for him selfe 377 Christs sufferings 〈◊〉 way like the sufferings of the reprobate 331. 332 Christs feare 〈◊〉 sorrow not like the reprobates 448. 449 What is 〈◊〉 by sitting at Gods right hand 651 The claue of Christs descent to Hades was in the Creeâ—…e before Ruffinus time 655 What Ruffinus meaneth by Christes descent to hell 655 S SAcrifice Three properties of the true Sacrifice for sinne 99. 100 The bloody Sacrifices represented no death but onely bodily 105 No Sacrifices of the Iewes figured the death of Châ—…ists Soule 106 What Salt flower oile and wine added to the Iewes sacrifices might signifie 109. 110 What fire did signifie in sacrifices 112. 113 What is consequent to the true sacrifice for sinne 272 Why the people laid their hands on the head of their sacrifices 277 Feare and sorrowe necessary in the sacrifice for sinne 379 More then affliction requisite to Christs sacrifice 437 A deâ—…d Soule is no sacrifice for sinne 527 Whâ—…t the Sacraments of the new Testament import 117 Sacraments doe constantly and continually signifie and represent the same 117 The Spirit oâ—… sanctification is the holy Ghost 511 My exception to the Defenders instance of the Scape-goate 106 What was figured by the scape-goate 107 108 The scape-goate might in some sort be a signe of Christ. 108 How the Scripture limiteth Christs death 5. 180 What the Scriptures meane by the wages of sinne 12 What they meane by the wrath of God 15 Phrases of Gods wrath against the wicked in Scripture are improper 15. 16 Scriptures neuer mention that Châ—…ist suffered Gods wrath 21. nor the death of the Soule 493. 49. 515 nor the paines of hell 399 â—…ow the Scriptures speake of Christs Passion 22 Scriptures often intermin le proper speeches 〈◊〉 figuratiue 48 The â—…riptures sometimes put a condition all to thin most certaine 473 True 〈◊〉 how to expound the Scriptures 435 Many pla s of Scriptures haue diuerse expositions 4â—… which may be tolerated though they cannoâ—…â—…e reconciled 435 The Scriptures 〈◊〉 the words but not the errors of the heat en 612 Some Scriptures vnc 〈◊〉 â—…ine for a time 664 Satan was conquered fast by iustice then by power 229 Satans kingdome subiected to Christs mâ—…nhood 230 Satan assaulted Christ on the â—…rosse but by externail meanes 296. 297 Satan might doe nothing against â—…hrist but what Christ would 315 Satan worketh not but where he is 306 Christ ordered his conquest most to 〈◊〉 shame 669 What was impugned in the Sermons 2 The text of my Sermons was not mistaken 72 But rightly and orderly pursued 78 Our naturall knowledge commeth by Sense 196 Prouocations and pleasures come by the senses 200. 201 The soule for want of her senses sometimes ceaseth to sinne 206 Christs senses might not be ouerwhelmed as martyrs are 396 In what sense Ezekiah vseth the gates of Sheol 247 The lower Sheol signifieth hell and not the graue 557. 558 Sheol for hell Esay 14. 559. 560 The soules of the Saints are not in Sheol 571 Sheol is no meere priuation of this life 572 Sheol is properly a place vnder earth for the dead 573 The soules in Gods hands are not in Sheol 574 The Sheol of soules is more then a meere priuation 575 What Sheol is to the wicked and what to the godly 575 To what Sheol Iacob would descend mourning 576 Sheol no place for iust mans soules 577 There is neither knowledg nor praise of God in Sheol 578 Sheol is no destruction to the godly 575 What is meâ—…nt by meâ—…nt neere to Sheol or 〈◊〉 most dwelling there 500 The Defender abuseth Plato and Plato to haue a Sheol for all things 630 Prooueth Moses and Dauid to haue a Sheol for all thin s. 631 To what Sheol Corah and his company descended 631 The Desendours absurd proofes for the Sheol of all thin s. 632 The Similitude of an earthly suerty not fit for Christ though the name may well be vsed 282 283 No humane similitude can throughly fit Christes sufferings for vs. 293 Similitudes are not alwaies of things lawfull 293 Similitude is no equalitie 328 How we are freed from Sinne by Christ. 152. 153 We inherit sinne and death from our parents flesh 171 How sinne is communicated from the soule to the body 188. 189 All acts of sinne by the body 202 Bodie and soule that were ioyned in sinne shal be ioyned in paine 209 How sinne maketh men vncleane 265 How sinne was condemned in Christs flesh 268 How Christ was made sinne 269. 270 Our sinnes were imputed to Christ that is he was punished for them 272. 277 Inward and infinite Sorrow for sinne must bee found in Christs sacrifice for sinnes 372 Christ must as well sorrow as suffer for sinne 373 Inward and voluntary sorrow of the soule is a sacrifice to God 438 Sorrow differeth from paine 444 What sorrow is 444 We may both sorrow and reioice at one time 489 What meanes of suffering the Soule hath 24 The passibilitie of the Soule is but one facultie of the soule 25 The soules suffering by the body is the proper suffering of the soule 26 The meanes by which the soule suffereth paines 30 The soules suffering from and with the bodie not common with beasts 31 The substance of the