soeuer are punishments of our first sinne inflicted on Adam and all his posteritie whiles here they liue is newes to none but to you Saint Austen saith Sunt duo tortores animae Timor Dolor There are two tormentors of the Soule sorrow and feare Now torment without sinne the Soule should neuer haue had Fnding then sorrow and feare in the Soule of Christ by the witnesse of the Gospell though the cause thereof be not expressed I resolued that Christ tasted these which were punishments of sin by their first institution as well as other our infirmities of Soule and Body What followeth hereupon That these were proper punishments inflicted on Christ by Gods very wrath Who saith so You or I They are your words in deed but no way mine It followeth you say euidently from my words As how Christ was not free from SORROVV and feare and these were punishments of our first offence ergo what Ergo the whole Question is granted in a word Ergo fooles might flee but for want of wings The Question is whether Christ died the death of the Soule or suffered the paine of the damned You heare me say Christ sorrowed and feared as also he hungred in the desert and thirsted on the Crosse which likewise came into mans nature as punishments of sinne will it hence follow that hunger and thirst are the paines of hell No more doe sorrow and feare inferre the whole Question except in a mad moode you will auouch that no man can feare or sorrow vnlesse he suffer the paines of the damned and death of the Soule But Christ suffered these as a punishment of our sinnes you will say And so did he those For though euery thing which he suffered did not yeeld satisfaction for our sinnes because death was required to make the full paiment thereof yet euery infirmitie and miserie that he felt consequent to our condition were receaâ—…ed in him as punishments for sinne fastned to our nature and state I feare you meane his holy affections as deuotion to God and compassion to men Were there any sufferings in Christ that were vnholy Would you haue him afraid that he was or should be reiected and condemned of God Or sorrow for the losse of Gods grace and sauour in him selfe That were vnholinesse in deede to be in any sort so affected and without hainous blasphemie you can not suspect that of Christ. But his paine you thinke was infinite Then was his patience and obedience the more religious and pretious in Gods sight wheresoeuer he felt the paine either in Soule or in Body or in both And when you haue said what you can and deuised what you will except you will weaken Christs faith hope and loue in God which without sinne can not be you must leaue feare and sorrow in him to be naturall and holy affections and no way defiled with our sinne The obiect or cause of Christs feare is that you would speake of if you could tell what to make of it but you dare not depart from your couert of Gods very wrath and proper punishment for sinne least you should vtter as many absurditics as syllables That feare and sorrow then were affections in Christ I thinke no man doubteth besides you and that they were in him most holy you dare not deny least to folly you should ioyne heresie and so notwithstanding your feare what I meane sorrow and feare in Christ were most holy affections whatsoeuer the occasions of his feare and sorrow were If they were affections common to Body and Soule how then were they punishments proper to the Sonle I vse not PROPER as you doe for that which is peculiar to the Soule and not imparted to the Body for so no feare nor sorow is proper to the Soule in this life and least of all Christs whose Body no doubt was afflicted with the feare of his minde which as you thinke astonished and ouerwhelmed all the powers of Christs Soule and senses of his Body but I take proper for that which first beginneth in the Soule though it after offend the Body Otherwise the Body feeleth nothing which doth not affect the Soule neither is there any feare or sorrow in the Soule which is not impressed on the Body The sorrow of this world worketh death saith the Apostle which it could not do but by changing and decaying the Body and godly sorrow for sinne though it make a deepe impression in Soule and Body yet the pardon of sinne and comfort of grace doe more reuiue the spirits then sorrow doth quench them and so that hurteth not mans life as worldly sorrow doth But why cite I the Fathers that Christ did not feare either death or hell Forsooth because you and your friends make that the cause of Christs feare and Agonie though now you hide it vnder the name of Gods proper wrath And if it be an absurd impudent and impious assertion to say that Christ trembled or doubted for feare of hell as due to him or determined for him what is it then to defend that he did and must suffer the very paines of the damned and of hell before we could be redeemed If he did not feare it how could he suffer it since he was not ignorant what should befall him A naturall feare you say he had of death and hell A disliking and declining of hell Christ might haue as well for him selfe as for vs that were ioyned in one Body with him but a doubtfull feare what should be the end of him selfe or his sufferings he could not haue The weaknesse of mans nature might also iustly tremble and shake at the might and power of God prouoked with our sinnes which were to be answered and ranfomed by his Body but other feare Christ could haue none and these I trust be religious submissions and not amazed confusions such as you put in the Soule of Christ. You come now to your fortifying of your speciall reasons not speciall for any more excellencie in them then in the rest which you may safely sweare but for that they more specially touched the question as you say though you neuer offered to come necre it To the words of Esay the Prophet by you cited that Christ bare our iniquities and sustained our sorowes themselues I answered shortly the words made nothing to your purpose the text did not expresse whether Christ sustained all or some What now replie you I meane all and euery whit so farre as possibilitie will admit Keepe your meaning to make sawsigies as I aske not after it so I little regard it How prooue you the Prophet meant so Not by his words for they are not generall what other helpe you haue to come by his meaning I would gladly heare The verie text expresseth so much WITH GREAT EMPHASIS Christ bare our sorowes themselues You shew your skill when you come to your proofs for first this is no Emphasis and were it how prooue
the perfection of their celestiall glory Otherwise against you and all that out of this place surmise that iust mens soules shall not be deliuered out of Sheol till the resurrection the sense and words of Dauid in this are pregnant enough For Dauid putting a difference in thâ—…se two verses betwixt himselfe and the wicked and that with an aduersatiue coniunction since the soules of the wicked are in Sheol presently vpon their deaths if Dauids must be there also what distinction doe his wordes make betweene himselfe and those others of whom he spake before Againe he saith God will deliuer his soule from Sheol ki cúm or quia when he shall receiue me or because he will receiue me Take which you will it is plaine by the Scriptures and by these very words of Dauid that so soonâ—… as God receiueth the soule of man it is deliuered from Sheol But hee receiueth the soules of his Saints instantly vpon their deaths they are therefore presently deliuered out of Sheol and stay not there by any force of Dauids wordes vntill the resurrection Lord Iesus sayd Steuen euen as he was stoned receiue my spirit The begger died saith the Gospell and was caried by the Angels into Abrahams bosome This day shalt thou be with mee in Paradise said Christ to the theefe He that beleeueth in him that sent me saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is already passed from death to life If the faithfull passe so soone to life they bee as soone deliuered from Sheol by Dauids owne confession against which I will heare neither you nor any man liuing Againe that Psalme sheweth it also where it is thus written My soule is filled with sorrowes and my liâ—…e draweth neere to Sheol by his life he meaneth his soule the proper cause and fountaine of life in him which also in â—…e first part of the sentence hee nameth By these rouing and licentious glozes builded on the sands of your owne saying you thinke you may prooue what you will and all shall be expresse Scripture if you say the word Life you will haue to be soule drawing neere to be abiding in The graue to be the generall condition of soules deceased and to warrant all this your selfe is the soothsayer By his life he meaneth his soule which also in the first part of the sentence hee nameth as the manner of phrase in the Psalme is in the second part to speake of the same things that are in the former Many verses in the Psalmes doe illustrate the selfe same generall with diuers parts adiuncts and consequents but that the words be of all one force or signification in euery such verse this is an other of your new found methodes which is nothing else but a meere confusion of all things For will you see with your manner of phrase as you finâ—…ly furbish it what consequents hang on these kind of collections This life of which Dauid speaketh continueth not in Sheol because it is vtterly exstinguished by Sheol ergo the soule likewise is mortall and wholy perisheth in Sheol for so doth the life mentioned by Dauid which you say is all one with the soule Againe if both these parts import one sense then the iust in Sheol are filled with sorrowes for so are the former wordes of Dauid And if that be true how much hath the spirit of God deceiued vs who bad S. Iohn write blessed are the dead which hereafter die in the Lord euen so saith the spirit for they rest from their labours But that was the spirit of trueth and therefore the spirit of error in you sucketh these absurdities out of the Psalmes by your misconstruction of them Indeede I denie not but life may signifie heere the whole person of man and so may nephesh the soule also very well and then Sheol and Hades signifie not peculiarly and distinctly the graue which is only for the car casse but the condition of the whole man after he hath no being in this world And per aduenture so it is vnderstood heere in thâ—…se places in which sense Sheol and Hades are farre from signifying hell yea or heauen either yea or onely and meerely the graue but it signisieth destruction out of this world and not being heere any more as aforetime to the whole person that is both to the bodie and to the soule The idle deuices of this wild-gooseracer who would spend either time or paines to tracke when he reeleth to and fro like a man pot-shotten with it may be and per aduenture it is so and closeth vp all in the end with a dangerous destruction which he maketh to be iust nothing Boyes meanely Catechised can soone conceiue that death or the graue bringeth with it an end of all earthly things from which the wicked are loth to depart as hauing no farder nor better hope after this life and therefore to them death is a destruction indeed that is a ceasing of all their pleasures and an encreasing of all their paines To the godly who put not their hearts to the things of this world but desire to bee dissolued and to bee with Christ and in comparison of his presence account all earthly things to be base and burdenous death is a gaine and no destruction because they renounced the loue of all these worldly thinges before hand and sought for the permanent citie whose founder is God Wherefore to them this bodie is a burden this life is a warefare and this world is a desert full of snares and pits Wherein they wander as pilgrimes and strangers If then to lay aside these troubles and trifles and to be freed from all labours and dangers and to come home to the countrcy and citie which God hath prouided for the faithfull be in any wise mans sense a destruction then haue you some reason to call the generall condition of death as well to the iust as to the wicked a destruction but if that thought and speech be void of all religion and reason then doe you houer in the midst betweene heauen and hell and huddle saluation and damnation in one generall condition or state as you call it and when you sce what inconuenience will follow thereof you make it nothing but a meere priuation or an end of things past And this you would applie as well to the person of Christ whose soule you say was in no Sheol but this as to al his members whose soules shall not be freed from this destruction and Sheol till the day of resurrection Did you speake of the nature of death in it selfe or as it taketh hold on the wicked I would allow the word destruction which if it be well vnderstood is more then a mâ—…re priuation but when you presume to peruert the Scriptures with peraduentures and to sow to them what sense you list as may best fit your monstrous fancies lâ—…t no man be offended if I often thinke it fit to reiect your
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
members and vitall parts is so weake that they are not able to sustaine the force which bringeth great or most sharpe paine Which Chrysostome also confiâ—…meth Name fiâ—…e if thou wilt the sword or wilde beasts and if any thing be more grieuous than these yet are these scant a shadow to the torments of hell And these when they grow vehement are easiest and soonest dispatch men the body not sufficing to suffer a sharpe paine any long while Your hell paines then are not very sharpe which the wicked may suffer so many yeres in this life and not forsake either food or sleepe Yet Christ did feele you say Gods very wrath and proper vengeance for sinne and that only you know though you câ—…n not expresse the maner or measure of his feeling it And it was discerned and conceiâ—…ed by Christ to be such and so did wound the soule properly yea chiefly though it were outwardly executed on his bodic The wrath and vengeance of God due to sinne and generally to all mankinde for sinne is spirituall corporall and eternall death with all the seeds and fruits of death that is the losse of all earthly and heauenly blessings in this life and the next and the depth of perpetuall miâ—…ery in body and soule here and in hell This is the true wages and full payment of sinne and though God of his bountie and patience do often remit to the wicked in this life a great part of this 〈◊〉 in things tempo all yet when he inflicteth on them the miseries and calaâ—…ities of this life he giueth them their due And as for spirituall and eternall death now and hereafter it is so proper and certaine to the reprobate that not one of them shall eâ—…cape eâ—…ther Spirituall death is blindnesse and hardnesse of heart working all vncleâ—…nnesse euen with greedinesse which sheweth men to be strangers from the life of God and 〈◊〉 〈◊〉 as past all sense and feeling of God Eternall death the Scripture calleth WRATH TO COME because no man suffereth the full force and waâ—…ght thereof in this life but as it is the second death so it followeth in men after the first death which â—…euereth the soule from the bodâ—…e Yee vipers broâ—…d sayd Iohn Baptist to the Pharises and Sadduâ—…s who hath taught you thus to flâ—…e from the wrath to come Iesus sayth Paul deliuereth vs from the wrath to come In this life the wicked may haue a fearefull expectation but no present execution of this iudgement there is a day of â—…rath euen the reuelation of the â—…st iudgement of God when euery man shall be rewarded according to his works and a violent fire shall dâ—…uoure the aduersaries This wrath by the Scriptures is reserued for the vessels of wrath for euer and shall be executed on them with indignation furie and fire not onely because the wrath of God against the wicked burneth lâ—…ke fire but for that it shall be powred on them with flaming and euerlasting fire The effects whereof are reiection malediction confusion desperation and such lâ—…ke which neuer accompanie saluation To say that Christ suffered this kinde of wrath which is the true and proper wages of sinne is horrible and hellish blasphemie which I hope no Christian man will aduenture From the spirituall death of the soule which is the wrath of God reuealed from heauen against all vngodlinesse and vnrighteousnesse of men and bringeth with it the losse of all grace and goodnesse in this life and consequently leaueth the pollution and dominion of sinne in the soule of man our Lord and master must be as free as from damnation the one being alwayes a necessary consequent to the other Displeasure and wrath against Christes person God neuer had nor could haue any Christ being his owne and only sonne and so deerely beloued that for his sake Gods most iust and most heauie wrath against the sinnes of all his elect did calme and asswage for Gods inward loue doth not admit contrarieties or changes as mans doth all Gods counsels wayes and wo kes being absolutely perfect and constant chiefly towards his owne sonne whom he naturally infinitly and euerlastingly loueth in the same degree that he doth himselfe and therefore no more possible there should be in god any displeasure or dislike conceiued of his sonne for bearing the sinnes of the world or for what cause soeuer than of himselfe And since the humane nature of Christ was by Gods owne wisdome will and worke ioyned into the vnitie of the person of his sonne and made one and the same Christ with his Godhead no cause nor course whatsoeuer could alter or diminish the exceeding loue and fauour of God towards the very manhood of Christ but as God did inseparably knit it to the person of his sonne so did he make it fully partaker of that infinite loue wherewith he embraced his sonne To confirme this to all the world God did often from heauen pronounce with his owne voice This is my beloued sonne in whom I am well pleased as he forespake by his Prophet Beholde mâ—…e elect in whom my soule delighteth This vnspeakable loue of God towards the person of his Sonne now being God and man is the chiefe ground of our election and redemption For wee were adopted through Iesus Christ and made accepted in his beloued by whom wee haue redemption through his blood euen the forgiuenesse of sinnes according to the riches of his grace So that we were neither elected nor redeemed but by the infinite loue of God towards his sonne for whose â—…ake we were adopted to be the sonnes of God and to whose loue the fierce wrath of God prouoked by our sinnes did yeeld and giue place neither may he beare the name of a Christian man that otherwise teacheth or beleeueth of our election and redemption Now iudge thou Christian Reader whether it were wrath or loue in God towards his sonne that pardoned all our sinnes for his â—…ake and accepted the voluntarie sacrifice of his bodie and blood for the redemption of the world through whoâ—…e death we are reconciled to God and cleansed by his blood from all our sinnes Then as in God there neither was nor could be any displeasure against the person of his Sonne nor against any part thereof for what cause soeuer nor any chaunge or decrease of the loue which God with his own mouth professed from heauen towards Christ incarnate so could not Christ without plaine infidelitie conceaue or beleeue that God was inwardly displeased or angrie with â—…im no not when he presented him â—…elfe to God his Father vnder the burden of all our â—…innes knowing that neither sin from which he was â—…ee being the innocent and â—…mmaculate â—…amb of God noâ—… Gods most holy dislike or iust pursuite of sinne could diminish Gods fatherly affection and most constant loue to him For though he were not ignorant that God in his holinesse did hate
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
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
the people that Christ came to saue the house of Israell by giuing his life for their sinnes and that sinne caused the onely Sonne of God to be crucified in the flesh and to suffer the most vile and slaunderous death of the Crosse and consequently willed them to remember how grieuously and cruelly Christ was handled of the Iewes for our sinnes and to set before their eyes Christ crucified with his body stretched on the Crosse his head crowned with sharpe thornes his hands and his feete pearced with nayles his heart opened with a speare his flesh rent and torne with whips his browes sweating water and bloudâ—… by this stirreth vp the hearers to the hatred of sinne that was so grieuous in the sight of God that he would not be pacified but onely with the bloud of his owne Sonne And though there were a thousand examples in the Scripture shewing how greatly God abhorred sinne yet this one is of more force then all the rest that the Sonne of God was compelled to giue his body to bee bruised and broken on the Crosse for our sinnes After these premonitions follow your words Christ hath taken vpon him the iust reward of sinne which was death not the whole reward of sinne which is an vtter exclusion from all grace and glorie and the eternall damnation of body and Soule in hell fire but the death of his body bruised and broken on the Crosse by the cruell rage of the Iewes which is particularly and plainely before described Now the death of the body inflicted on all mankind for sinne is the iust though not the full reward of sinne and by suffering that Christ freed vs from all condemnation of sinne which otherwise in vs would haue beene euerlasting And this explication the same Homily addeth to the former words which you cite though you purposely suppresse it When all hope of righteousnesse was past on our part and wee had nothing whereby wee might quench Gods burning wrath and worke the saluation of our Soules Then euen then did the Sonne of God come downe from heauen to be wounded for our sakes to be reputed with the wicked to be condemned vnto death to take vpon him the reward of our sinnes and to giue his body to be broken on the Crosse for our offences Here are both the places which you patch together the one noting Death to be the iust reward of sinne the other expressing what kind of death Christ suffered for vs as the reward of our sinne euen the breaking of his body on the Crosse for our offences In the second proposition you shew more deprauing of the publike doctrine of this Realme For where the second Homily saith in expresse words that our Grandfather Adam by breaking Gods commaundement in eating the Apple forbidden him in Paradise purchased not onely to himselfe but also to his posteritie for euer the iust wrath and indignation of God who condemned both him and his to euerlasting death both of body and Soule you transferre this iudgement from Adam to Christ which the Homily doeth not and least you should bee taken tardie with open blasphemie you leaue out the word EVERLASTING which is euident in the Homily and vpon those maimed and forged collections you inferre that by the Homily Christ tooke on him for vs the death both of body and Soule Why say you not Christ tooke vpon him EVERLASTING death both of body and Soule which was the iust and due purchase or wages of our sinne by the plaine words of that Homilie You feared blasphemie and therefore you chose rather to falsifie the place then to want some defence for your Doctrine Christ you will say died that death which was the reward of our sinne by the Booke of Homilies To belie publike Authoritie so grossely in so great causes is a quadruple iniquitie What death Christ died for our sinnes is openly professed and euen pictured before our eyes in this very Homilie the words I repeated in the Section before What death was the wages of our sinne if the word euerlasting did not fully declare the same Homilie in the same Section whence your words are taken doth twice most abundantly teach Adam tooke vpon him to eate of the tree forbidden and in so doing he died the death that is to say he became mortall he lost the fauour of God he was cast out of Paradise he was no longer a Citizen of heauen but a fire brand of hell and a bond-slaue to the Diuell And sixe lines after So that now neither Adam nor any of his had any right or interest at all in the kingdome of heauen but were become plaine Reprobates and cast-awaies being perpetually damned to the euerlasting paines of hell fire It would fairely fit your new Doctrine to defend that Christ was a Reprobate and a Cast-away yea a fire-brand of hell and a bond-slaue to the Diuell perpetually damned to the euerlasting paines of hell fire And though I be perswaded you detest these diuelish impieties and hellish blasphemies yet you regard little your cause or your conscience which vouch in Print that Christ suffered that reward of sinne which by the Booke of Homilies was due to vs all those things by the same Booke in the same place being due to vs. You will shift of this matter as if these things might be granted in substance not in circumstance and in our countenance not in his But such shifts are so shamefull and sinfull in this case that I thinke your owne friends wil altogether mislike your flying to the Booke of Homilies for the death of the Soule or the iust reward of sinne in all mankind there mentioned to be suffered in the Soule of Christ. Also our great Bible appointed by Authoritie to be read in publike Churches expresly saith as much It is a poore pittance when you finde no helpe for your new made hell in the whole Text of the Bible to run to the Printers additions set by the sides of the Booke who often annexe things in the Margine for direction or explication as they thinke good which declare the Printers or Correctors but not the Authors nor Translators mind Your wits I trust be not so weake but you can discerne between the English translation of the Text commaunded to be publikely read in the Church and the Marginall notes added by others without any warrant of publike Authority for ought that I see And therefore I take not my selfe nor any man else to be bound to those notes farder then they euidently concurre with the truth of the Text though they may be sometimes profitable for the opening of hard places That Christ was in an Agonie the Euangelist affirmeth and the English Translator hath done his duetie in expressing so much but what the cause was of that Agonie is beyond the Commission of a Translator to specifie since the Scripture concealeth it and so publike Authoritie which appointed
it For to the impenitent no sinnes are pardoned Except yee repent saith our Sauior ye shall all perish likewise As sinne is accursed so all punishment of sinne saith Austen is accursed meaning till it be released and no longer a punishment of sinne Which he auoucheth not of the wicked onely whose punishment is perpetuall and therefore truely and properly a curse but of all the godly when they suffer for their sinnes We saith Austen came to death by sinne Christ by righteousnesse and therefore where our death is the punishment of sinne his death is the sacrifice for sinne And that the death of our bodies is hatefull to God euen as our sinne is he resolueth in these words Nisi Deus odisset peccatum mortem nostram non ad eam suscipiendam atque delendam filium suum mitteret Except God had hated sinne and also death in vs he would neuer haue sent his Sonne tâ—… vndertake and destroy our death For so much the more willingly God giueth vs immortalitie of our bodies which shal be reuealed with Christes comming how much the more mercifully he hateth our death which hung on the crosse when Christ died Here you may learne that the bodies of Martyrs are so acceptable to God that he hateth death which detaineth them in dust and that the loue which he beareth to the one is the cause why he will destroy the other as an enimie to them â—…hom he loueth and therefore iustly hated of him but in the meane time how false is this reason which you so much stand on God in his secret and euerlasting counsell loueth the soules and bodies of his Saints as being the members of Christ and temples of his holie spirite therefore he hateth neither sinne in their soules nor death in their bodies Nay rather the more he loueth the one the more he hateth the other and sent his Sonne to destroy both sinne and death in his elect as the Enimies that hinder and defer the true blisse promised to his seruants You say we must call things by those names which God first allotted them That I deny if God since euidently hath altered them My rule had more reason in it then you doe comprehend For if it be written of Adam in his innocencie that God brought all liuing creatures vnto man to see how hee could call them and how soeuer the man named the liuing creature so was the nâ—…me thereof how much more shall it be verified of Gods wisdome With whom is no change that he knew all his workes from the beginning of the world and therefore the word of the Lord abideth for euer that he may be iustified in whatsoeuer he saith but God you say hath made the alteration himselfe or else your conceite deceiueth you For God hath not reuoked the generall iudgement which he gaue vpon all men for sinne Dust thou art and to dust thou shalâ—… returne but he hath performed his promise made before he inflicted this punishment that the Seed of the woman should bruize the Serpents head And therefore there is no change made by God as you imagine but he qualified his sentence at the first pronouncing of it on all his elect euen as it standeth to this day And were there that addition since made by God which you vntruely dreame of Yet Saint Austen telleth you that altereth not the name of punishment first imposed on all but sheweth Gods goodnesse towards his owne Whatsoeuer it is in those that die which with bitter paine taketh away sense by religious and faithfull enduring it it increaseth the merâ—…te of patience Non aufert vocabulum poenae it taketh not away the name of punishment His firme resolution is Wherefore as touching the death of the body that is the separation of the soule from the bodie when such as die suffer it Nulli bona est it is good to no man And noting the vse that God maketh thereof in crowning his Saints with as ample words as you haue any he resolutely concludeth Mors ergo non ideo bonum videri debet quia in tantam vtilitatem non vi sua sed diuina opitulatione conuersa est Death theâ—… OVGHT NOT TO BE THOVGHT GOOD because by Gods mercie and not by any force of his own it is turned to so great vtilitie And this assertion you and your adherents must yeeld vnto least you rather conuince your selues then that woorthy pillour of Christes church to be in an errour For the ground that he standeth on is sure God turneth euill to a good vse and will you therefore denie euill to be euill because God vseth it well to how many good and blessed purposes doth God vse the diuell and shall the diuell by your doctrine now cease to be a diuell what excellent effectes doth God worke by the sinnes of the faithfull shall we therefore not call them nor account them sinnes you be cleane out of your byas good Sir when you come in with your changes made by God to alter the names or natures of things that be euill Afflictions and death which originally and Naturally were punishments for sinne and so are still in the wicked the same to the godly are since changed and now not punishments nor curses To wise men there is enough said to bablers who will still talke they know not what nothing is enough The Scriptures and Fathers may not be set aside to giue way to your follies Daniell confessing the sinnes of himselfe and of his people Israel plainly saith Therefore the Curse is powred vpon vs written in the Law of Moses the seruant of God because we haue sinned against him Baruc made the same confession during the Captiuitie Saint Iohn in his Reuelation of the Citie of God now brought to the presence of the Lambe saith There shall be no more Curse meaning amongst the faithfull as there was before For the wicked then shall be most deepely accursed Saint Austen learnedly and largely writing of the miseries of mans life saith Quot quantis poenis agitetur genus humanum quae non ad malitiam nequitiamque iniquorum sed ad conditionem pertinent miseriamque communem quis vllo sermone digerit quis vlla cogitatione comprehendit With how many and how great punishments mankinde is persued which pertaine not to the malice and leudnesse of the wicked but to the common condition and calamitie of man what tongue câ—…n expresse what heart can comprehend And repeating many particulars which there may be seene he concludeth Satis apparet humanum genus ad luendas miseriarum poenas esse damnatum It appeareth sufficiently that mankâ—…de is condemned to endure the punishments of miseries And lest you should flie to your shift of improper speeches as your maner is S. Austen exquisitly discusseth and resolueth this question that these miseries and afflictions come from the iust iudgement of God
Because you coyne new Principles of Religion you thinke your selfe Authorized to make newe Rules for Similitudes In the Scriptures it is not required that Similitudes made of God or of Christ his Sonne should be lawfull in euery part of the Comparison but onely that they be possible and so propose the thing which the holy Ghost would intimate The day of the Lord shall come euen as a Theife in the night Will you iustifie night Robbers because Christs comming is resembled to theirs Christ draweth a comparison from the vnrighteous Iudge to God and taketh likewise a Similitude from Vsurers and Extortioners to teach that God will haue his gifts carefully imployed Will you by that Parable make it lawfull to lend money for aduantage Or for men to reape where they did not sow because these things are proportioned to Gods graces Christ bringeth the Similitude of an vnfaithfull Steward that wasted his Masters goods and abated his Masters debts and saith the Lord and Master commended the vniust Steward that he had done wisely Will you hence vphold prodigalitie and infidelitie in seruants which cosen their Masters rather then they will worke or want Similitudes we see of things most vnlawfull are made and referred to Gods Actions by Christ himselfe and therefore it is no weakning to my Similitude whatsoeuer you say that no King hath power by Gods Law to lay bodily death on his Innocent Sonne I doe not by that resemblance make any thing lawfull or vnlawfull but shew how euill it becommeth Prisoners and Captiues to twite or vpbraid their Redeemers and deliuerers as if they were defiled and guiltie of their Sinnes for whom they mediate and intreate Of bodily death I spake neuer a word that is your Idle conceite added to my comparison But the Similitude fitteth not Christs sufferings in our Redemption No more doth any Similitude that man can make I say of Christs death as Saint Austen saith of his birth If you seeke for areason it shall not be wonderfull if you aske for an example it shall not be singular The Acts of men may in some sort resemble or imitate they cannot match or euen the works of God But why are you so curious in other mens Similitudes that are so carelesse of your own Doth your example of a Suretie fit the bodily sufferings of Christ I hope humane lawes haue no power nor practise to take mens liues away for Suretiship nay they allow no Sureties for any corporall paines as we saw before because no man is Master of his owne Body to engage the whole or any part thereof to be mangled or maymed vnlesse he will be an homicide of himselfe which Gods Law doth not permit nor mans Law accept How much lesse then doth your Suretie resemble the paines of the damned suffered in the Soule of Christ as you say from the immediate hand of God If men haue no power to pawne their owne Soules nor to kill other mens your similitude of a Suretie bound to the Law to pay an other mans debts is as wide from Christes sufferings as mine and farre wider For he must be Suretie not onely life for life but Soule for Soule which Mans Law doth not meddle with And yet your owne example of a Suretie serueth my turne to declare your Doctrine to be false as well as any other For if a Man fined by a Court for ryots contempts or other misdemeanures and committed to prison till he pay the same find friends that to purchase his libertie will make present payment of his fine haue you any reason or conscience to charge them as guiltie or partakers of those Riots or other offences done by him whom they deliuer If men may be Sureties Mediators and ransomers of others and yet not deserue to be blamed for other mens Crimes why could not the Sonne of God take vpon him the punishment of our sinnes and yet be most free from the fault and guilt thereof Because God did punish Christ you will say with his immediate hand which he would not doe if Christ were Innocent Soft Sir that is no way prooued but barely pretended by you that God was the Tormentor of Christs Soule with his immediate hand The Scriptures teach the contrarie that God deliuered him into the hands of sinners to doe what soeuer Gods hand and counsell had determined before to be done And though the wicked be the Rod of Gods wrath and the staffe in their hands is his Indignation Yet serue they their malice in afflicting the faithfull when God hath an other end which is most iust and holy to put his Saints to the tryall of their obedience and patience in suffering for righteousnesse sake that he may be glorified in them and they exalted and crowned by him In the cruell and wrongfull death of his Sonne to which Christ willingly submitted himselfe God had farre greater and waightier causes and works euen the Redemption of the world and the demonstration of his Diuine power and wisedome and such like which I haue often mentioned and therefore doe presently passe them with silence An other Reason of mine you impugne with marueylous skorne and detestation That seeing Christ on the Crosse spoyled powers and Principalities and made a shew of them openly triumphing ouer them Therefore I collected that Christ selt the diuels as the very instruments that wrought the very effects of Gods wrath vpon him I grant I tooke it to be not a ridiculous but impious iest rather then a tolerable reason for you to conclude that because Christ triumphed ouer diuels therefore diuels tormented his Soule with the very effects of Gods wrath which euery where you make to be the paines of the damned And surely as yet why I should conceiue better of it I see nothing either proued or produced by you First you assume that these words of the Apostle were spoken of Christ hanging on the Crosse but what Scripture assureth that besides your selfe you peremptorily put it into the Text by saying Christ on the Crosse spoyled Principalities but your additions are no good illations with me The place if you take the paines to turne to it doth rather shew the Contrarie To proue that the faithfull are tied neither to the Rites and shadowes of the Law nor to any submission or seruice of Angels the Apostle bringeth Christs death for the one where the hand-writing of Ceremonies that kept vs in bondage was fastned to the Crosse and so cancelled and we freed from it and for the other he bringeth Christs Resurrection by which all contrarie powers were openly spoyled triumphed and subiected to Christ as to the head of all power and principalitie Yee were buried with him in Baptisme saith Paul with whom yee were also raised and when yee were dead in sinnes and in vncircumcision of your flesh he quickned you together with him forgiuing your sinnes and cancelling the hanauriting of ordinances
impenitent Theeues and murderers neglect till it be to late and yet when he came to the very suffering of death on the Crosse his silence and patience farre exceeded both malefactours and martyrs The cause of your error is this that you ascribe that to weaknesse of heart and want of strength in Christ which he of humilitie to God mercie to his members voluntarily admitted in himselfe to comfort and strengthen the weake which are not able to imitate his perfection of patience on the crosse p Leo de Passione Domini serm 7. In our basenesse saith Leo Christe was despised he sorowed in our heauinesse and was crucified in our paine For of mercy he tooke vnto him the passion of our mortality to this end that he might heale it and his power admitted it that he might conquere it All thinges in him were full of mysteries and full of miracles q Bernard serm Agnosco planè in duce belli 〈◊〉 trepidationem agnosco agroti vocem in medico agnosco infirmantem gallinam cum pullis confidero charitatem stupeo miserationem 1. de S. 〈◊〉 expauesco dignationem I plainly see saith Bernard citing Christes praier in the garden in the captaine of the field the feare of weakelings I see in the Physician the voice of the sicke I see the hen weake with cherishing her yong ones I consider the loue of Christ I am euen amazed at his mercy and I tremble to see what he voutchsafed for vs. r Defenc. pag. 102 li. 1â—… To leaue these and come to the patience of Martyrs in their sufferings It is admirable what ioy what peace what triumphe they shew in the middest of a thousand most strange and bucherly torments noe lesse if not greater in outward shew then the sufferings of our Sauiour Christe It is farre more admirable in our sauiour Christ that he would be weake for As Christ would be weake to coÌ„fort the weake in the Garden so was be stronger than the strongest on the Crosse. their sakes that were weake when it pleased him before his passion and strong for their example whom he would make strong when he came to the heigth of his sufferings and by either as wel weakenesse as strength teach vs in both to depend on him and not to exalt our selues against him or afore him as you doe Martyrs with your manifold termes and torments And haue not Martyrs thinke you before they depart this life as great conflicts with the paines and horror of death as Christ had any though the wisdome of God reserue the naturall sting of death till the soule fecle her bodily senses and powers ouerwhelmed and her selfe violently forced to forsake her seat in which case she would vtterly faint if she were not supported by the secret goodnesse of God and taken from that conflict in her bodie by the hands of Angels to be brought with ioy to the presence of God s Cyprianus de Passione Domini That feare of Christes in the garden saith Cyprian expressed the common affection of mans infirmitie and the generalitie of all men that liue in the flesh to be vrged with this sorow and that the dissolution of the soule and the body cannot want this griefe Martyrs you suppose want this griefe or willingly endure it but you are deceiued in either of these as in all things els t August in Iohannem tract 123. Si nulla esset mortis vel parua molestia non esset tam magna martyrum gloria If there were no paine or but small pain in death the glory of martyrs would not be so great saith Austen And againe u 〈◊〉 de ciuitate 〈◊〉 li. 13. ca. 11. Tam molâ—…sta mors est vt nulla explicari locutione possit nec vlla ratione vitari So pairfull is death that it can by no wordes be expressed nor by no meanes auoided x Bernard de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid horribilius morte in morte tam dulce carnis animae vinculum amarissimo secandum erit diuortio What is more horrible saith Bernard then death in death the vnion of body and soule which is so sweete shal be seuered with a most bitter diuorce But martyrs you thincke are willing to endure it they find as much vnwillingnesse in nature as they fiind readinesse in faith or desire in hope saue that in them necessity worketh obedience y August de 〈◊〉 〈◊〉 serm 32. mortem horret non opinio sed natura It is nature saith Austen not opinion that abhorreth death Quis enim vult mori prorsus nemo it a nemo vt beato Petro diceretur alter te cinget feret z Ibidem sermone 33. quo tu non vis Who will die by his will vtterly no man and so certainely no man that it was said by Christ to Peter another shall gird thee and lead thee whither thou wouldest not when he went euen to martyrdome Death therefore by Gods ordinance hath in it a sting repugnant to mans nature which all men euen martyrs themselues do feele when the paine is so great that it passeth both their strength and their patience the force thereof seuereth their soules from their bodies albeit in Gods Elect all things turne to their good this agonie of death not excepted in which God supporteth them whiles they haue sense that they despaire not and after some conflict with death taketh their soules from them now ioyfull that they are deliuered and shall be presented to the Throne of Grace This Christ alone of all men was able exactly to know and feele in himselfe before and without the pangues of death not that he was weaker than Martyrs but that all the godly might assure themselues he tasted euen the sharpenesse of death to which they are subiect and is able and willing to sustaine vs and saue vs in the naturall conflict and horrour of death as he did himselfe a Defenc. pag. 103. h. 2. All this other godly men do also suffer and feele which they take passing ioyfully and quietly Who told you that there is ioy and rest in the pangues of death Haue the gates Iob. 38. of death beene opened to you or hath any of the dead certified you what 〈◊〉 there is in â—…euering the soule from the bodie Did God punish Adams disobedience with ioy Martyrs 〈◊〉 ioy 〈◊〉 〈◊〉 death but not in death and ease or doth nature abhorre pleasure True it is the godly ought not to be dismayed with the feare of death since it is God that woundeth and healeth killeth and quickeneth bringeth to hell and bringeth backe againe but they must acknowledge death to be Gods punishment on Adams sinne and the straightest gate that leadeth to heauen b 〈◊〉 de 〈◊〉 〈◊〉 This punishment sayth Cyprian was layd on all Adams ofspring without exception that the difficultie of the last passage out of this life should be feared Hanc
in him It workâ—…th both in vs and why should either want in him who was farre better able to pâ—…rforme both then we are the like I say of the feare of Gods wrath when we haue prouoked it We ought not only to reuerence that most excellent maiesty but when we haue sinned to feare and tremble before that power which can doe with vs what he will And though we hope in his mercy yet that doth not breed any neglect of his power which if we doe not feare when we haue prouoked we doe despice And therefore Moses giueth this for a rule of true deuotion and submission vnder the mighty hand of God Who knoweth the power of thy wrath for according to thy feare that is as thou art feared so is thine anger The lighter account we make of his anger the heauier shall his hand be to vs. The more we feare it without distrust the lesse we shall feele it For submission and sorow doe mitigate the wrath of God which carelessenesse and contempt do aggrauate Since then no man knew the power of Gods wrath against sinne so perfectly as Christ did and yet the infinitenesse of Gods power did passe the reach of Christs humane soule to comprehend why might not the manhoode of Christ yeld greater feare and trembling to the power of Gods wrath against our sinne for which he was to satisfie then all men liuing were able to do and yet together with the fearefull impression thereof retaine a religious submission thereto In compassion when we feare for other mens dangers or grieue for other mens harmes is not this affection painfull to vs because it proceedeth from mercy and 〈◊〉 is affâ—…iction thogh it be a vertâ—…e pity in vs are you so hard harted as well as hie minded sir defendour that you were neuer touched nor troubled with the sense of other mens miseries l Iob. 30. Did I not weepe saith Iob with him that was in trouble Was not my soule in heauinesse for the poore When the Apostle willeth vs to m Rom. 12. mourne with them that mourne Doth he meane we should make a pastime of it because it is an affection of mercy and charity Doth not daily experience teach vs how much the miseries of those whom we dearly loue do bite pinch vs Can we forget Dauids n 2. Sam. 19. ver 1. 4. affection aud affliction for Absolon Doth not the Scripture describe all naturall mothers in those words o Matt. 2. v. 18. In Rama was a voice heard mourning and weeping and great Lamentation Rachel weeping for her children would not be comforted because they were not In godly zeale and care we shall find the like p 2. Cor. 11. Who is weake saith the Apostle and I am not as weake who is offended and I burne not yea the q Psal. 69. zeale of thine house hath consumed me saith Dauid Then are feare and sorow proceeding either from piety or charity no whit the lesse grieuous because The highest degrees of religious feare and sorow were in Christ. they are religious but rather the more inwardly we are touched with either the more acceptable is that affection to God specially when it concerneth his owne power or honor And consequently as the highest degrees of religious feare and sorow were in Christ at the time of his propitiating the holinesse and iustice of God for our sinns so were they in him as sharpe and painfull as any his afflictions which otherwise he felt in his body r Defenc. pag. 115. li. 15. That these should or could afflict Christ so much aboue his strength and patience is more then strange Easily they might aboue his strength since he would vse no strength but weakened himselfe of purpose to feele the smart and burden of our sinnes but not aboue his patience since he did not repine at any of these but requested by praier to haue the punishment of our sinne proportioned to the weaknesse of his humane flesh considering the infinite power of Gods wrath most iustly prouoked by our sinnes s Defenc. pag. 115. li. 17. It were no vertue but sinne in any to giue way to our affections though about good things immoderately beyond our patience and strength of nature It is no sinne but vertue to presse both our strength and patience to the vttermost for Gods glory in things commanded by him As in louing God t Bernardus de diligendo Deo modus est sine modo diligere the measure is to loue him without measure so in all the dueties which God requireth the most that we can doe is not too much Feare and sorrow then which are as the Apostle speaketh u 2. Corin. 7. vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God or for God that is obedient to Gods will are neuer immoderate neither bring they danger of life or defect of grace as worldly feare and sorow do But how commeth your discâ—…etion to charge Christes affections with immoderation For your hell-paines you are content to plunge his bodie and chiefly his soule into astonished and all comfortlesse confusion and for submission to God and confession and apprehension of the iustnesse and greatnesse of his anger against our sinnes you will not giue him leaue being our Agent and Intercessour in his owne person to present that to God which is due from vs and for vs euen inward sorrow for Gods iust displeasure and an humble feare of his mightie power thereby to honour the one and preuent the other when he now addressed himselfe to make full satisfaction for our sinnes x Defenc. pag. 115. li. 19. Though they somewhat molest the minde yet in trueth they are most pleasing and delightfull to good men not tedious much lesse painfull vnto death The Apostle himselfe answereth this obiection and telleth you that y Heb. 11. no chastisement FOR THE PRESENT seemeth to be ioyous but grieuous yet AFTERVVARD it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Our Sauiour by this example teacheth the same Verily z Iohn 16. Verily I say vnto you ye shall weepe and lament but your sorow shall be turned into ioy A woman when she trauelleth hath sorrow because her houre is come but as soone as she is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the world To say that paine is pleasure and sorrow is delightfull fighteth against Nature Scripture and euen against common sense but God doth diuersly comfort the affliction of his Saints with ending easing or otherwise recompensing them whereby the faithfull a 2. Cor. 4. faint not though their outward man perish because our light affliction which is for a moment worketh to vs a farre exceeding and euerlasting weight of glorie Though then our Sauiour was on euery side pressed with sundry sorowes which would not end but in his death yet that doth
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
be principles of the Christian faith and that in so euident and pertinent manner that I know not how to lighten or strengthen their wordes Thou hearest them with one voice affirme that Christ died not A DOVBLE but A SINGLE death for vs which they likewise aâ—…ch was the death of HIS BODY ONLY AND NOT OF HIS SOVLâ—… and THâ—… DEATH OF THE SOVLE HE DIED NOT. The death of the soule they truely deriue from the Scriptures to be either sinne or damnation sinne by which men are depriued of all grace and so of the life of God and damnation which is a perpetuall reiection from all blisse addicting the wicked to eternall and intollerable miserie in the torments of hell fire Which of these things will this dreamer denie will he say that Christ died moe deaths then ONE and as well the death of the soule as of the bodie So he must say if he will vphold his new redemption by the death of Christs soule and so he doth say but whether there in he crosse not the full consent of Christs whole Church I leaue it to thy censure Will he shift as hee hath hitherto done with the name of flesh that it compriseth as well the soule as the bodie and therefore by the death of Christs flesh onely the Fathers doe not exclude the death of Christs soule but the death of his Godhead they prooue indeed against the Arians that the Sonne of God could not die in his Diuine nature but onely in his humane flesh And this as we now see is one of their maine reasons The soule of Christ died not nor coulde die much lesse then his Godhead And therefore the most of them do expresse that argument vtterly denying that Christes soule died any kinde of death but onely his flesh Besides a number of them not onely expresâ—…e by circumstances and consequents of burying and rising againe what the rest meane by the flesh but they vse the word 〈◊〉 which can not be taken for the soule and with like zeale and truth auouch that Christ died in his body onely So that these three stand for cleere and sounde conclusions with all these Fathers First that Christ died BVT ONE KIND of death Secondly that HE DIED ONELY IN HIS FLESH OR BODY and thirdly that THE DEATH OF THE SOVLE HE NEITHER DID NOR COVLD DIE. Will hee shuâ—…e with the name of death and say they ment not his kind of death that will nothing relieue him For first if Christ died but one kinde of death and of his bodily death no Christian may so much as doubt then by maine consequent out of their wordes Christ died no death of the soule let him take it how and which way he will Againe if Christ DIED ONELY IN BODY as they likewise witnesse then apparantly he died not any death of the soule neither in your sense Sir Defenser nor in theirs Lastly what death of the soule can you shew mentioned in the Scriptures without the compasse of their diuision that is which is not sinne or damnation Of sinne the Apostles wordes are plaine p Rom. 7. Sinne seduced me and slew 〈◊〉 〈◊〉 〈◊〉 and I died as likewise that q â—…hes 2. q Coloss. 2. we were dead in our sinnes This death men liâ—…ing may die as the Apostle saith of wanton widowes r â—… Tim. 5. lyuing she is dead and of all the Gentils s â—…phes 4. walking in the vanitie of their minde they are strangers from the life of God through the ignorance that is in them because of the hardnesse of their heart who being past feeling haue giuen themselues to worke all vncleanesse euen with greedinesse Where the hardnesse of mans heart voide of all feeling or 〈◊〉 of God and so running on in all wickednesse is by the Apostle defined to be the death of the soule which is a depriuing or â—…anging from the life of God The second death as I before haue shewed is the laâ—…e burning with fire and brimstone into which the diuell and all the wicked shall be cast Shew now a third death of the soule not in your extraordinarie fansie and folly but in the word of God to which these Fathers proportion their speeches If there be no such thing there then directly earnestly and truely do these Fathers auouch that Christ dâ—…ed no death of the soule Of Fathers it may be your Mastership maketh small account and will not sticke in the high perswasion of your great and deepe learning to reiect them all as ignorant of the principles of their faith and so fitter to be taught then to teach but that proud peeuishnesse to giue it no worse words I leaue to the sober to censure for an vpshot the Reader shall haue a cleere conclusion out of the sacred Scriptures that the soule of Christ neuer was nor could be dead and consequently that these learned and ancient Fathers deliuered sound and true doctrine touching the soule of Christ and The soule of Christ liuing by graâ—…e could no way be dead fully build their asâ—…ertions on the maine foundations of the Diuine Scriptures It is euident by nature sense and trueth that priuatiues can not concurre at one and the same time in one and the same subiect For the one expelleth the other and so can not be found both together Yea since the one of them cleerely remooueth the other they can no more stand together then may contradiction For that which liueth is not dead and that which is dead liueth not I meane alwaies the same time and the same part But the soule of Christ by the manifest and manifold testimonies of holie Scripture did alwaies liue in the fulnesse of faith of hope of loue of grace of trueth of spirit It is euident therefore that the soule of Christ neuer died nor could die Which of these assertions will you encounter that Christes soule may be aliue and dead both at one time You would seeme the leafe before to shunne the shame of t Defenc. pag. 140. li. 25. this absurditie that Christes soule died and died not will you now come plainely and grossely to it by auouching that Christes soule was at one and the same time LIVING AND NOT LIVING DEAD AND NOT DEAD that is both ALIVE AND DEAD If you doe there is no man in England that hath either eies or eares to see or heare but he will reprooue you for a manifest beliar of his sense as well as of Christs soule Will you smoothly set yourselfe to one side and say that Christs soule was not aliue so many parts of life as I haue named in the soule of Christ so many pregnant proofes are there in holy Scripture that Christes soule was not onely liuing but as full of life as of grace during the whole time of his passion Neither is there any one of those things named by mee concerning the life of Christes soule which you can take from Christ without apparent blasphemie For if
bodies of wilde beasts must returne to earth as to the place by the tenor and trueth of Gods iudgement appointed for all men Thou art dust and to dâ—…st shalt thou returne that is to the earth out of which thou wast taken and to which Iacob would descend mourning all the daies of his life for the losse of his sonne not meaning in Sheol to haue ioy with the soule of his sonne as you peruert his speech and sense for then he would haue gone to Sheol not mourning but reioycing Againe to follow our purpose good Ezechiah also looked for Sheol to be his habitation likewise after this life This cannot bee vnderstood of his carcasse rotting and wasting away to nothing in the graue and therefore endureth not as the word Dori my mâ—…nsion signifieth Therefore he meaneth it of his soules abiding els where Againe Ezechiah was a godly man therefore hell was not fit for him and he seemeth to insinuate that in the Land of the dead he might see the Lord whither he was to goe and that must needes bee in the place of blessed soules euen that which heere is noted by the word Shâ—…l You stumble still at the same stone that none of those thinges can be ment of the graue because the body rotteth and wasteth to nothing in the graue You must leaue these falshoods if you will but seeme to be a Diuine The bodies of the Saints can not bee raised from their graues if they be wasted wholy to nothing in their graues And if you follow this argument well whatsoeuer your name be that by this meanes vndermine the resurrection of the dead your wordes will broach an open heresie though you slily vrge them to establish your new found Sheol Wherefore I omit this desperate cauill as fighting rather against the faith then against the name of Sheol wherein mens bodies after death though turned to dust yet not to nothing doe still remaine Your next reason that the graue can not be called Dôr an habitation or a continuance is idle and vtterly mistaken by you as all the rest is For Dôr is the time of mans life heere on earth as well as a place of abode And what should hinder Ezechiah to say the time of my life is ended or the place of mine abode heere on earth is remooued or passed away Must it needes follow that he shall haue a time to liue in Sheol or a place for his soule to abide there as you absurdly vrge or that this habitation may not be said to be in the graue where his body lieth knowen to God though vnknowen to man These be miserable shifts to hale in your priuatiue positiue generall speciall station state place without place of your first found Sheôl For where before you auouched that Sheol signified indeed no positiue thing properly but a meere priuation of this life you be now come vpon confidence of these rather riots then reasons to resolue in plaine tearmes that the place of blessed soules where they see God is euen that which heere is noted by the word Sheol The place of blessed soules where God is seene I hope is first speciall to the godly not generall to good and bad Next it is positiue and not meerely priuatiue Thirdly it is peculiar to the soules of iust men not imparted as yet to their whole persons Fourthly it is not destruction it is saluation And lastly it is heauen or Paradise a part of the third heauen which you neuer thought to be Sheol These many contrarieties you haue contriued in lesse then two leaues hauing none other ground for all this but onely that the dead bodies of men turned to ashes and wasted to nothing as you defend can not be said to be any where and so not in Sheol and since there is somewhat of iust men in Sheol as the Scriptures witnesse it must needes be the soule and this erroneous and perfidious position that the body of man hath no being at al after it is turned to dust is the sole foundation of your late made Sheol for iust mens soules It is a most vaine reason that you giue that Sheol heere is taken for hell because death to the wicked is the passage to hell which death Ezechiah was not neeere vnto I doubt not but you wil be as bold with me as you are with others to corrupt or peruert euery word you light on so you may seeme to say somewhat My words were that death in his owne nature was a passage to hell as we find yet by proofe in all the wicked though the faithfull be freed from it by the mercies of God in Christ. And therefore Ezechiah in the bitternesse of his soule might well call death the gates of hell euen as our Sauiour said The gates of hell should not preuaile against his Church though they should persue it on earth calling sinne error and persecution the gates of hell albeit in the godly they worke not so much but in the wicked only And in death denounced by Esaie to Ezechiah the king did not so much feare the passage out of this life as the suddaine change of Gods fauour towards him who not long before with a mightie hand from heauen and by a miraculous slaughter of his enemies saued him and his city from the rage of Senacherib and on the suddaine about that very time as the Scripture noteth strake him with sicknesse and sent him word to putt his house in order for he should die which message the king feared was a signe of Gods displeasure against him as iudging him vnworthy to enioy so great a deliuerance And this might make Ezechiah otherwise a good king to tremble at that which in Gods secret counsell he was not neere vnto though in the feare and gâ—…iefe of his own hart he might feele in some fort the bitternes of death in that short pangue Another obiection of yours is as weake where you say Sheol heere must be the graue because it is said afterward sheol doth not confesse thee death cannot praise thee for it is euident that Ezechiah meaneth not absolutâ—…ly there is no praising of God in shâ—…l but onely be vnderstandeth the outward frequenting of the Temple and publishing of Gods goodnesse to others If you can shift of one circumstance or make a shew with some ambiguity you thinke your selfe safe neither care nor conscience leadeth you to looke to the rest that is written either in the same or in other places of the sacred Scriptures This comparison made betwixt the liuing and the dead that the liuing confesle and praise God which the dead cannot doe belongeth in the liuing to the whole man that is chiefly to the soule the maker and directer of our praiers but associated with the body whose parts and affections she guideth and composeth euen as she doth the tongue to serue so good an action In the dead this ioint deuotion of body and soule
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
giue aduise we will send for you to make comments vpon their counsels Where you make Athanasius say Christ was held in this death till â—…e spoiled and conquered it which you conclude cannot be hell out of question You speake not one true word Athanasius hath no such words that Christ was held in death Of mans soule he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was held in death but of Christ in that very sentence he auoucheth the cleane contrary saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be could not be held in death Secondly that hades was spoiled of all his power right and claime to or ouer all Christs elect and we deliuered thence Athanasius as well as the rest beareth plentifull witnesse But that Christ spoiled heauen or Paradise where the soules of the Saints were seuered from their bodies brought vs thence is not onely a false fable but a pestilent error Christ raising his body from the graue by Athanasius iudgement gaue vs hope of the resurrection of our bodies and bringing backe his soule from hades as not onely vntouched of any death there but also loosing the bands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of soules surprised by hades he made vs partakers of his immortality which the strength of hades could not touch Descending to hades Christ brought vs backe saith Athanasius of himselfe and of all Christs members as then not borne Christ did not bring all the faithful of the old Testament from the condition of death much lesse brought he the rest thence that were not either dead or borne We die still and so the condition of death is common to vs after Christs resurrection as it was to the fathers before Christs death and birth but hell hath now no right to vs nor power ouer vs since Christ our head conquered and spoiled Satan of all interest and chalenge to any of his members And where you pretend that hades is spoiled because our soules shal be ioined againe to our bodies at the resurrection know you good Sir that the separation of the soule from the bodie was to dure by Gods ordinance but for a time as well in the wicked as in the godly that is vntil the generall iudgement And you that defend a resurrection and immortality as well of the wicked in hell as of the Saints in Paradise what reason can you giue why the condition of the soule separated from the body is more conquered by Christ for his members then by Satan for his partners for that separation shall cease in both and consequently the force of death seuering the soule from the body is spoiled aswell for the reprobate as for the elect Yea the continuing of the godly soules asunder from their â—…odies till the last day is rather a furnishing and storing of your hades then a conquering and spoiling of it And therefore mocke not with these matters they be of more importance then that they may be thus idlely caried Hilarie verily hath this meaning also saying this is the law of humane necessity that their bodies goe downe to the graue their soules to the world of the dead ad inferos Which descent the Lord did not refuse that he might prooue himselfe in euery point to be true man And this for his soule to come vnder the power of death was indeed the law of humane necessity after the like phrase as Iustine Irenaeus and Tertullian also speake but not to goe to hell Your head is so fraighted with falseshoods that trueth can take no place there and so little is your skill though your pride be great that you doe not know for ought that I see how necessity of death came into mans nature Whiles man was free from sinne he was free from death By sinne came death When man lost his innocencie he lost his liberty and fell both within the seruitude of sinne and necessity of death Now death being the wages of sinne reacheth aswell to the soule after this life as to the body to be depriued of this life By one offence came guiltinesse on all men vnto condemnation The law then of humane necessity for sinne without Christ Iesus in whom we recouer liberty is for the body to goe to corruption and for the soule to descend to destruction and not onely to be seuered from the body as you would faine mistake the words of Hilarie It is no part of humane necessity for the soule seuered from the body to ascend to heauen or to Paradise that is the honour and fauour of our Redemption purchased by Christ our Sauiour but necessity of death in vs which is the reward of sinne draweth the whole man body and soule vnto condemnation This you might haue found to be Hilaries meaning by the words precedent which occasioned this conclusion Si descendero in infernum ades If I goe downe to hell thou art there Which Hilarie sheweth to be verified in Christ by the words that you bring meaning that as men by sinne came to this necessitie that their bodies lying in the graue their soules descended to hell So Christ the redeemer of man refused not euen this descent to hell ad consummationem veri hominis to consummate true man or to recouer and restore both parts of man to witte body and soule whereof a true man consisteth That Christ should descend to places vnseene and vnknowen to prooue himselfe a true man what sense can this haue since no man liuing was present to see the proofe thereof and he that doubted whether Christ liuing were a true man would much more doubt whether Christ rising in that glorious bodie which neuer man saw before noâ—… the like were a true man or no. I thinke therefore by your leaue that as Christ died not to prooue himselfe a true man but to ransome our sinnes so he descended to the places below not to make proofe to vs that he was a true man but to worke our saluation and consummation as elswhere the same Father saith Crux mors inferi nostra salus est Christs crosse death and descent to inferi are parts of our saluation And of Christ he voucheth mortem in inferno perimens he killed death in hell And yet if with you we should take consummation for demonstration which is farre fet and say Christ reâ—…used not that descent to shew himselfe a true man it nothing hurteth me since that burden of necessity lay on all men for desert of sinne till they were deliuered by Christ to haue their bodies goe to the graue and their soules to the place of punishment both which Christ refused not though he were in the one without any corruption in the other without any condemnation but as conquerour of both Of Iustine Irenaeus Tertullian we haue spoken before we shall not need to iterate your ouersights Iustine speaketh of no law at all Irenaeus noteth the law of the dead to be this that they must stay a time dead before their
as you doe tending all to expresse one thing but seeke a little to shew vs what matter is contained in them you should soone see what labour you haue lost in this Carrecke of words which you haue newly brought vs home Your meere and simple death which you say is nothing els but the going asunder of the soule from the body hath of necessitie thus much in it It is the separation of the soule from the body which is the cause of life in the body It is the dissolution of the person which consisteth of body and soule It is the priuation of life which endeth with the departing of the soule It is the continuing of death since possibly there is no regresse from the priuation to the habite without the mightie hand of God working aboue nature For the soule departing neuer returneth till God commaund by whose word heauen and earth were made What now after death becommeth of both parts of man is no hard matter to conceaue Salomon saith Dust meaning flesh first made of dust returneth to earth as it was and the spirit to God that gaue it by him to be disposed and adiudged to ioy or paine as pleaseth him The body then goeth to corruption the soule receaueth iudgement where it shall remaine in hell or heauen till the bodie be restored againe which shall be at the last day Descending to hades after death cannot be verified of the whole person of man but in respect of the parts Referred to the body it is as much as buried and laide in the place where it shall putrifie and returne to dust Applied to the soule it must signifie the place to which the soule is caried which I say must be vnder earth since heauen is neuer called by that name nor expressed by that word either in the Scriptures or in any other sacred or prophane writers The power and dominion of death which you so much speake of is nothing else but Gods ordinance that from death there is no returne to life till hee appoint If then there be no dominion nor kingdome of death preuailing or ruling in heauen where the soules of the Saints are without their bodies then Christ in ascending to heauen descended not to Hades Againe with what trueth can you auouch Christes soule came vnder the full power and dominion of death since death had no power ouer the bodie or soule of Christ longer or farder then he himselfe would permit and his soule free from all bands and paines of death destroied the dominion and kingdome of death to which it was alwaies superiour and neuer subiect but onely that he might shew himselfe with greater power to be conquerer of death rather in rising from the dead then in declining the force of death as if he were not able after death and in death to dissolue the dominion and power of death Wherefore your exaggerating the power and dominion of death OVER THE SOVLE of Christ and that IN HEAVEN whither you graunt Christes soule went after death is not onely a vaine and idle flourish but a poisoned and pestilent doctrine if you take not heed to it since no power of death but Christes will to shew himselfe Lord of life and death either seuered his soule from his bodie or bestowed his soule in any place after death or detained him in the condition of death but he was free to die when he would and rise from death when he would which euerteth all power and dominion of death ouer him how much soeuer in wastefull wordes you auouch the contrarie Touching the proprietie of wordes that you say is as true as the rest For Hades hath no such natiue and proper sense as you talke of but exactly and directly when it is referred to a place and not to a person signifieth a place of darknesse where nothing can be seene as with one consent Heathen and Christian writers acknowledge And the word descending after death which you must applie to the soule ascending to heauen you childishly change into the fall of the person from lise to death or inconstantly varie you know not how to Christes submission when he died or his abasement by lying held and subdued so long time in death Where againe you incurre the same sands that you did before in affirming Christ was held and subdued of death for the time which is plainly false doctrine since he would abide that time in death least any should thinke him not truely dead but was neuer vnder the power and dominion of death And as for lying held in death that phrase is strangely referred to the soule of Christ which ascended to the third heauen with more honour and ioy then it receaued in this life heere on earth What Ruffine saith is not much to be regarded if we beleeue S. Ierom neither was Ruffines faith sound nor his authoritie any thing in the Church and yet were he woorth the respecting he maketh more against you then for you For first these wordes are not vsed as an exposition of Christs descent to Hades but Ruffine saith Diuina natura in mortem per carnem descendit non vt lege mortalium detinerâ—…tur a Morte sed vt per se resurrecturus ianuas mortis aperiret The diuine nature of Christ descended to death by his flesh not to be held of death after the law of mortall men but that rising of himselfe hee might open the gates of death Where he saith the diuine nature descended to death he speaketh not of the soule but of the godhead of Christ which words by your leaue require a sober interpretation and yet in respect of the diuine glory the phrase of descending vnto death signifieth Christes submission to die not his descent after death And withall he refelleth two of your fansies first that Christ was was not held of death which you say he was Secondly that he followed not heerein the lâ—…w of mans nature which you say he did And that Christes soule descended to hell by Ruffines opinion his wordes are plaine enough in many places He applieth that to Christ which Dauid saith Thou hast brought my soule out of hell and alleaging the place of Peter In his spirit Christ preached to them which were in prison heerein saith â—…e it is declared quid operâ—…â—…gerit in Inferno What Christ did in hell So that the lesse hold you take of Ruffine the better for you and your cause he will doe more harme then good If any thinke this to be somewhat figuratiue yet is it verely so familiar and easie to all people as that other word in the Creede is he sitteth at the right hand of God yea it is farre easier When you can diue deepe into your owne fansies you thinke them as familiar to all others as to your selfe If this were so easie and readie with the simpler sort as you make it me thinkes it should not so much trouble
ordained to be damned for vs. 364 Dauid neuer felt the true paines of hell 453 Dauids feare vnlike to Christs 442 What Death Christ died 19 A threefold death the wages of sinne 13â—… Corporall death in all men is the punishment of sinne 149. 150. 151. 176 Death in Christ was the satisfaction for sinne 176 Euerlasting death the wages of sinne which Christ could not suffer 226 The death of the body is euill in it selfe though God to his make it a passage to life 244. 245 The consequenâ—…s after death doe not proue death to be good 246 The nature of death not changed in the godly 252 God so hâ—…teth death that he will destroy it as an enemie 254 Naturall death came not by the sentence of Mosâ—… Law 261 Thâ—…e is no death of the Soule without sinne 366 All feele the sting of death which Christ expressed before he died 389 The death and life of the soule here on earth mistaken by the Defender 430 What the second death is in the Scriptures 492 Eight pâ—…es of Scripture abused for the death of Christs Soule 493 By one lande of death Christ freed vs from all kinds of death 504 To be vtterly forsaken of God is the death of the Soule 517. 518 The extreamest degree of pains where grace doth not faile is no death of the Soule 524 What things the death of the body doth import 649 The Defender grosly peruerteth my words 44. 45 The Defender contâ—…adicteth himselfe 56. 57 The Defender contemneth the Fathers and their iudgements 82 The Defender deuiseth shifts to decline Scriptures and Fathers against him 94 The Defender would make the maner of Christes dying onely vnusuall 95 The Dâ—…fender doth grossely mistake the reiection of the Iewes to be the meaning of Christes complaint on the crosse 98 The Dâ—…fender not able to support his errors doth quarrell with the question 99 The Defender eludeth the Scriptures with his termes of single and meere 125. 126. 127 The Defender clouteth one conclusion out of diuers places 146 The Defender maketh the sufferings of Christs flesh needlesse to our redemption 168. 169 The Defender peruerteth the doctrine of the Homilies 224. 225 The Defender maketh Christ sinfull accursed and defiled 265 The Defender would not faile to cite Fathers if he had them 273 The Defender compareth Christ in want of comfort with the damned 291 The Defender vainly presumeth all places of his vnanswered to be granted 319 The Defender hath deuised torments for Christs soule 323 The Defender controleth the words of the holy Ghost by his new phrases 413 The Defender in steed of proouing falleth to granting his owne positions 5â—…3 The Defender misciteth S. Iohns words and on that error groundeth all his reasons 644 The Defender giuing a reason of nâ—…thing asketh a reason of all things 415 The Defender claimeth like reuerence to his words as to the Scripture 325 The Defender saith the Scriptures are ordinarilie true that is sometimes false 367 The Defender doth euery where mistake and misapply what is said 384 The Defender forgeth a pace new parts of the Christian faith 393 The Defender taketh the parts of Christs agonie for the causes thereof 401 The Defender is somewhat pleasureable 528 The Defender corrupteth S. Luke 402. 403 The Defender ascribeth a liuely affection to Christs dead flesh 422 The Defender vttereth a flat contradiction to his owne doctrine 422. 423 The Defender confesseth the Fathers prooue my meaning 425 The Defender is driuen to contrarieties 431 The Defender taketh from Christ inward sense and memory in his sufferings 440 The Defender yeeldeth perfect knowledge to Christ in his amazednesse 481 The Defender foolishly prooueth the death of Christs soule 495. 496 The Defender abuseth the Scriptures 534. 535 The Defender cannot discerne a conclusion from a quotation 568 The Defendours foure restraints of hell paines 4 The Defendours disdaine of the fathers 98 The Defendours vaine shifts 114. 115 The Defendours skill in framing arguments 327 The Defendours absurd deuises 490 The Defendours manner of reasoning as illogicall as his matter is false 336 Dereliction in the Scriptures neuer implieth the paines of the damned 415 Deepe what it signifieth 566 To what Deepe Christ descended after death 565 567 The true sense of Paul and Moses words Rom. 10. concerning the Deepe 568 The whoâ—…e church taught that Christ after death descended to hell 544. 545 New Writers teach Christs descent to hell 546. 547 Christ needed no long time to descend to hell 551 Of Christs descending and ascending 553 Christ aescended and ascended to be Lord ouer all 563 To what deepe Christ descended after death 565 567 Descending is to places below 569 How long this clause of Christs descent to hell hath been in the Creed 653. 654 What Ruffinus meaneth by Christs descent to hell 655 Descending to hades was not the buriall of Christs body 556. 557. 558 The causes of Christs descent to hell 666 Desâ—…ending to hell was a part of Christs exaltation 671 The descent of Christ to hell confessed by the Catechisme 677 The Lawes of this land doe binde all to beleeue Christs descent to hell 678 Desperation in hell is no sinne 71 Desperation is the sorest torment in this life 238 A small Difference of wordes may quite alter the sense 199 Difference of Christs offering and suffering 276 Difference of outward and inward temptatioÌ„s 314 Difference betwixt Gods threats iudgements 472 How the Diuell may discerne and incense our affections 192 The Diuell tormented not Christes soule on the Crosse. 295 Christ suffered as deepe paines but not as deepe Doubts as we may 321 E. ELect Who is enemie to Gods Elect. 233 The Elect are neuer truely accursed 252 The Elect cannot perish 364 Erasmus fouly mistaken by the defendor 653 Foure notable Errors grounded by the defendor vpon the facts of Moses and Paul 363 The first 363 The second 365 The third 367 The fourth 368 What impressions Euill maketh in the soule of man 341 Euill past present or to come worketh sorrow paine and feare in the soule of man 341 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it importeth 485 Is contrarie to feare 501 Esay doth not touch the death of Christes soule 526. 527 Esay 14. Shcol for hell 559. 560 Eusebius report of Thaddeus allowed by the best historiographers 660 F FAthers their iudgements may be called Authorities 83 The Fathers may be left in some priuate opinions 84 I leaue not the Fathers in the grounds of faith 85 The Fathers doc not teach that Christ suffered all which we should haue suffered 138. 139 The Fathers disclaime all necessitie in the death of Christ. 285 The Fathers determine not the exact cause of Christs Agonie 371 Wherein we should follow the Fathers 415 Some Fathers expound me in Christs wordes for my members 416 No Father auoucheth the death of Christs Soule 142. 143 Diuerse Fathers euidently corrupted for the death of Christs Soule 428. 429 By the iudgement of the Fathers Christ died
no death of the Soule 519 The Fathers professe true fire to be in hell 46 The Fathers plainly remoue the death of Christs Soule from the worke of our redemption 330. 331 All Christs Feares were holy 215 Feare and sorrow in Christ were sufferings for sinne 345 Christs Feare in the Garden was religious 371 Christs â—…eare and sorrow were painfull but religious sufferings 372 What Feare and sorrow Christ was to yeelde vnto God when he offered the ransome of our sinnes 374 What things Christ might iustly and greatly feare in the Garden 380 â—…eare may be intellectâ—…ue or sensitiue 383 Christ might feare many thinges besides hell paines 385 Why Christ feared more then Mattyrs doe 395 Christ might iustly feare the pâ—…wer of Gods wrath 380 Figuratiuely the Soule may be said to be crucified 80 Fire in hell is not allegoâ—…icall 40. 41. 42. 43 The Fathers professe tâ—…ue fire to be in hell 46 It is possible that brimstone may bee mingled with fire in hell 47 The same fire punishâ—…th the wiâ—…ked both bâ—…fore and after iudgeâ—…ent 55 What fire did signifie in sacrifices 112. 113 What fire might note in the holocaust 116 How Christ was Forsaken on the crosse 409 How farre and wherein Christ was Forsaken are the things questioned 414 What forsaking could not be found in Christ 414 We were forsaken of God till Christ 〈◊〉 vs by his death 417 Christ neuer forsaken of hope and comfoâ—…t â—…7 God shewed by the present euent that he had not forsaken hâ—…s sâ—…nne 419 We stâ—…iue not for the word but for the sense and maner of forsaâ—…ing 431 G GEhenna was not vsed in speaking to the Gentiles 618 God can doc more then he will 23 Gods loue to Christ appeared euen in his death 20. 21 Gods purpose in the death and crosse of Christ. 154. 155. 156 God vseth meanes and instruments in punishing 33 God tempereth loue and iustice in punishing his elect 147. 255 God worketh good by euill 254 God is iust as well in forgiuing as in punishing sin 262 God was able to saue vs otherwise then by Christs death 287 God was the author of all Christes afflictions but not with his immediate hand 298. 299 God vieth his creatures to performe his iudgements 302 God is the principal agent in all our sufferings but not with his immediate hand 302 Gods hand worketh whatsoeuer meanes he vseth 300. 301 Gods loue to his sonne ouerswaied his hatred to our sinnes 268 Gods iustice in subiecting Satans kingdome to Christs manhood 230 The Gospell differeth much from the Law 264 How the Graue is aâ—… habitation for the godly 575 God would not haue our flesh as yet freed from the Graue 670 Christ was not Guilâ—…y of our sinne though he took our punishment on him 162. 163 The whole man is guilty of all sinne 185. 186 187. 208 Guilty stretcheth as well to the punishment as to the fact .266 A mediator not guilty of the sinne for which he doth mediate 276 H HAdes what it signifiâ—…th with the Greeke Fathers 589. 590. 591. 592. 593 Hades what it is with Chrylostom 589 Athâ—…nasius taketh Hades for hell 599. 6â—…0 Hades in Athanasius Creed is not the graue 659 Hades with Ignatius is not the graue 657 The soules of the godly are not in Hadâ—…s 602 Hades is a place of darkenesse 609 How Hades is vsed in the new Testament 629 Hades with new writers is the graue or hell 609. 610 611 Hades is a place vnder the earth 613 Hades an vnseene and darke place 618 Hades in the Creed must signifie hell 649 Hades is not the ignominie of the graue 651 Hades was first the name of the diuell 615 Hades is hell or the diuell in the new Testament 619 Hades is hell in the new Testament without any figure 621 Why Hades signifieth hell in the new Tâ—…stament 647 Hades with the Pagans was the place not the state of the dead 616 The whole created world is Hades with the Defâ—…nder 615 Hades in effect is nothing but death with the Defender 624 How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Inferi concurre in signification 579 How the Defender wauereth about Hades 619 How Hades is vsed in the Reuelation 642 How Hades shall be cast into hell fire 644 S. Luke maketh Hades a place of torment 621 What Hades Matth. 11. 23. is threatned to Capernaum 630 Many Greeke copies haue Act. 2. 24. the sorrowes of Hades 625 Hades in the Scriptures opposed to the highest heauens 635 Christ loosed the sorrowes of Hades 625. 626 The wall of Hades not broken but by Christ. 657 Hades hath not all the dead 646 Hades followeth after death 643 Hades taken for the rulers or persons in hell 647 The soules of the godly are not in Hades 602 Hanging on a tree was not the whole curse of the law 236 Hanging on the crosse a cursed kind of death 237 Innocents and penitents not truely accursed though Hanged on a tree 238 Hard speeches should rather bee qualified then strained to the highest 271 All affections make sensible alterations in the Heart 1â—…3 194 The heart is the seat of mans affections and actions 2â—…3 The Hâ—…art suggesting euill sinneth 311 The ioyes of Heauen are proper to the place 455 456 The sight of God in this life â—…uch differeth from the sight of his face in Heauen 456 The Saints of God had some sight of God in earth but not comparable to that in Heauen 460 The soules â—…re not yet in the same height of Heauen where Christ is 5â—…0 541 How many Heauens the Scriptures make 541. 542 The graces of God in earth are not the ioyes of Heauen 461 Why the Heauens are compared with hell in the Scriptures 634 God is not the immediate and principall inâ—…cter of Hell paines 2â—… 29 The sentence of the iudge containeth the essence of Hell paines 35 Christ suffered not the substance of hell paines 36 Reiection from Gods kingdome essentiall to Hell paines 37. 38 Malediction essentiall to Hell paines 38 Hell fire is not allegoricall 40. 41 42. 43. 49. 53 54 I neuer said Hell fire was materiall 44 The Fathers professe tâ—…ue fire to be in Hell 46 51. 52 So doe later Diuines 49. 50 It is possible that brimstone may be mingled with fire in Hell 47 Chaines there are in Hell though not of iron â—…7 Whether there be true fire in hel before the iudgment is not the question 54 Christ suffered not the essentiall part of hell paines 56 Hell paines not the cause of Christs agonie 58. 59 The sharpnesse of Hell paines 60 The foretast of iudgement in Hell is neither full finall perpetuall nor genâ—…rall 210 Positiue punishment now in Hell 214 The suffering of Hell paines no way necessarie to our saluation 220 Men may feare but not feele the truâ—… paines of hel in this life 320 The paines of hell are no naturall affections 383 Christ might feele somewhat extraordinarie yet not the paines of hell 391 The vehemencie of hell