by the power of his life heé might take from vs the feare of death whiles here wee liue and change the curse of death making it nowe a rest from all labours which before was an entrance into perpetuall paine This enemie because he doth least harme shall bée last destroied euen at the daie of the generall resurrection and not before and serueth now rather to represse sinne then to reuenge sinne the godlie being by death deliuered from the committing louing or fearing sinne and the wisedome of God prouiding that as sinne brought death into the world so death should abolish sinne out of the worlde This is brieflie the victorie that Christ obtained against sinne and death by his dying and rising from the dead His conquest ouer hell as it is more questioned and more expected so will I not refuse to shew you what I thinke maie be safelie beleeued and must not rashlie be reiected of any christian The conquest of Christ ouer hell and Satan may bee no way doubted by any diuine that rightly handleth the mysterie of our saluation In vaine do we speake of releasing sinne or despising death if the right of hell to vs and power of hell ouer vs doe still remaine And therefore the verie ground of Christs conquering sinne and death is his subduing of hell and Satan that they should lay no chalenge to nor haue no force against the faithful It is then on all sides accorded that hell and Satan must be fullie conquered by Christ before the worke of our redemption can be perfectlie setled or assured but as well the time when as the maner how are somewhat questioned and that maketh the whole matter the more néedfull to he discussed To refute euerie mans fansie that speaketh hereof were an infinite labour to search out a truth in this case that maie safelie be receiued and comfortablie embraced if not necessarilie vrged is the summe of mine intention and should bee the ende of your expectation with this prouiso that no man carpe before hee righlie conceiue nor pronounce before hee well examine that which shall be spoken least hee checke the Scriptures before he beware and condemne the whole Church of God without anie cause In expressing Christes conquest ouer hell and Satan I thinke best to obserue these thrée things VVHAT hee did vnto Satan and his kingdome VVHEN and with VVHICH PART OF HIMSELFE hee did execute this triumph VVHAT HE DID vnto Satan wee shall learne by seeing what he suffered at Satans hands Proportionable to Christs humiliation was his exaltation and for the violence which he endured he receiued full satisfaction As then on the crosse Christ suffered at Satans hands and by Satans meanes REPROCHE RAGE VVRONG so in his resurrection he reaped a triple recompence from Satan SVBMISSION whereby his pride was subiected vnder Christ CAPTIVATION whereby his rage was restrained and himselfe chained by Christ RESTITVTION whereby his spoiles were diuided and deliuered vnto Christ. When I say that Satan was SVBDVED TIED and SPOILED by Christ rising from the dead let no vnsetled braine imagine this is superstitious and popish as I mean them and as the scriptures deliuer them they are propheticall and Apostolicall And least you should thinke I delude you with wordes I will shewe you whence I take them first iointlie all in one sentence then seuerallie from sundrie places of the holie scriptures Our Sauiour in the Gospell doth purposelie make this comparison or vtter this parable concerning himself and the kingdom of Satan How can a man ENTER into a strong mans house and spoile his goods except he first BIND the strong man and then SPOILE his house Christ then ENTERED vpon Satans house as a CONQVERER TIED him as the STRONGER SPOILED him as the right OVVNER of that which Satan vniustlie detained from him And albeit it maie not bee denied but Christ whiles hee liued on earth made some proofe of his right and power to dissolue the workes and displace the force of Satan from the bodies and soules of men yet it is euident that the full demonstration of his victorie and perfection of his glorie were reserued to the time of his resurrection when he brake the 〈◊〉 and sorrowes of death and hell and ascended to his father not onelie clothed with honour and immortalitie but armed with power and principalitie all knees bowing vnto him in heauen earth and hell and all tongues confessing that Iesus was the Lord to the glorie of God These verie parts of Christs conquest ouer Satan the Apostle doth comprise in one sentence to the Colossians saying Christ SPOILED powers and principalities and made A SHEVV of them openlie TRIVMPHING ouer them in his owne person That powers and principalities in this place doe signifie wicked and sinfull spirites there can bee no question those names in the scriptures are proper to Angels bee they good or badde as Roman 8 vers 38. Ephes. 3. vers 10. 6. vers 12. Colos. 1. vers 16 1. Peter 3. vers 22. And heere must needes import euill Angels because Christ had no cause to conquere or spoile the elect Angels which serued him and ministred vnto him but the badde that impugned his trueth and enuied his glorie Ouer those then Christ TRIVMPHED as a conquerer those hee OPENLIE SHEVVED as captiues bounde with chains those he STRIPT OR SPOILED of the goodes which they had vnlawfullie gotten And this the Apostle saith he did execute in his owne person as a triumph fit for the sonne of God all things being subiected vnder his feete yea Angels powers and mights subdued vnto him when he ascended into heauen And though some late translators to decline the descent of Christ to hell after death doe imagine that the wicked Angels were CONQVERED SHEVVED and SPOILED by Christ in his suffering the paines of hell on the crosse and to that ende doe alter the ancient and constant reading of the text putting in steade of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same crosse yet since both scriptures and fathers with one consent doe contradict that daungerous speculation I maie not admitte it as consonant either to the faith or truth of the Scriptures For the conquest which Christ had ouer Satan and his Kingdome was not by RESISTING much lesse by SVFFERING the assaults of hell He is no conquerer that with much adoe saueth himselfe and his from the furie of his enemies but hee that subdueth and treadeth his aduersaries vnder his féete and so maistreth them that hee may dispose of them at his will he is truly called a conquerer And since the Apostle saith Christ SPOILED the powers of darknes and made AN OPEN SHEVV of them and TRIVMPHED ouer them it is an euident wrong to Christ to thinke that all the conquest hee had ouer them was at length to REPELL them with mightie feares and cries TO SCAPE their force Yea
the redemption of mankind is altogither vncertain and vnsufficient if our head being God and man could doe no more but by long struggling wind himselfe out of Satans clawes We must confesse an other kind of conquest before the kingdome of Christ can ouerrule all as it must and his Church bee secure from the gates of hell to wit that ALL POVVER in heauen and earth was giuen vnto him that EVERIE KNEE in heauen and earth and hell bowed vnto him that he had and hath THE KEIES of death and OF HELL and could RVLE his enemies with a rodde of yron and breake them like a potters vessell that by his death hee DESTROIED him that was the ruler of death euen the diuell This conquest Christ purchased by his passion but he did not execute it till his resurrection otherwise he could not haue died if death on the crosse had beene throughlie conquered But hee was humbled and exinanited on the crosse euen vnto death that he might after in his resurrection bee exalted and replenished with all honour power and principalitie in heauen earth and hell Howbeit of the time VVHEN hee triumphed wee shall afterwarde speake we nowe obserue VVHAT hee did in his triumph ouer hell and Satan and by the Scriptures wee finde that Christ ENTERED Satans house TIED him and SPOILED his goodes or as the Apostle expresseth it hee SPOILED POVVERS PRINCIPALITIES MADE AN OPEN SHEVV of them and TRIVMPHED OVER THEM IN HIS OVVNE PERSON And least I be thought to pretend an ancient and vniforme reading of Paules wordes in this place without iust proofe let vs see what ancient fathers haue followed the same The Siriacke translation of the newe Testament which is of no small antiquitie readeth IN SEMETIPSO IN HIS OVVNE PERSON as I doe So do Origen in Epistola ad Romanos lib. 5. cap. 5. Epiphanius in Anchorato contra Pneumatomacheos haeres 74. Chrysostome homili 6. in 2. ca. ad Colos and Theodorete likewise in 2. cap. ad Colos. Of the Latine Fathers in whome it maie better bee distinguished the booke de Trinitate vnder Tertullians name Augustine contra Faustum lib. 16. cap. 29. Epistola 59. a Hilarius de Trinitate lib. 1. lib. 9. Fulgentius ad Thrasimundum lib. 3. Hieronymus in cap. 2. ad Colos. Ambrose vpon the same place Ruffinus in Symbolum Apostolicum and so throughout the Latine Church without anie dissenting Onelie the Greeke collections vnder Oâ—cumenius name referre that triumph which saint Paul here speaketh of to the Crosse saying that Christ shamed and confounded the diuell on the crosse in that he was openlie crucified in the eies of all the people And although I condemne not the sense as false that Christ wrestled with Satan on the crosse and euen there ouermaistred his power yet that Christ had no further or greater triumph ouer hell and Satan then by dying on the crosse in the sight of men doth vtterlie abolish the glorie of his resurrection and contradicteth the whole course of the scriptures By his suffering and dying on the crosse hee deserued and purchased the exaltation and triumph which he had afterwards when he rose from the dead and euen before he died he was fullie assured that neither his soule should be left in hell nor his flesh see corruption but that God would raise him again and giue him all power in heauen and earth and make all knees in heauen earth and hell to bow vnto him and place him at his right hand in the brightnesse of eternall glorie It may therefore be confessed beléeued that Christ ouerthrew Satan on the crosse and so triumphed in spirit against him or had a spirituall triumph ouer him as Dauid foretolde when he said in the person of Christ Mine heart was glad and my tongue ioyfull yea my flesh shall rest in hope but that the glorie of his resurrection did not farre excell the shame of his passion and that his rising from the deade was no more victorious and triumphant then his yeelding himselfe vnto death is directlie repugnant to the truth of the scriptures Though he were CRVCIFIED THROVGH INFIRMITIE yet liueth he saith Paul through THE POVVER of God So that to die euen in Christ was infirmitie though voluntarie to liue againe as hee liueth in the height of celestiall glorie was a cleare demonstration of the power of God in him He was declared to be the son of God in power by the resurrection from the dead Insomuch that if Christ had died and not risen againe his conquest had not beene woorth the speaking of If Christ bee not raised your faith is in vaine saith Paule and ye are yet in your sinnes Christes death then without his resurrection had béene a full conquest of Satan ouer Christ and all his members That which Paule sayeth is true as well in Christ as in vs It is sowen in dishonour it is raised in glorie it is sowen in VVEAKENESSE it is raised in power Since then in the death and crosse of Christ the holie ghost noteth reproach shame and weakenesse wee do foulie erre if wee ascribe no greater nor other triumph to Christ ouer death and hell then his crosse and passion These things Christ was to suffer and so to enter into his glorie but we must make as great difference betwixt his dying and his rising againe as wee woulde betwixt his weakenesse and his power his conflict and his conquest his depression and his exaltation his suffering in reproch and his raigning in glorie For the better euidence whereof you shall see the holie scriptures at large expresse the verie same parts and the verie same time which I obserued vnto you Christ humbled himselfe and became obedient vnto the death euen the death of the crosse WHEREFORE God also highly EXALTED him and gaue him a name aboue euery name that at the name of Iesus euery KNEE SHOVLD BOVV of things IN HEAVEN IN EARTH AND BENEATH THE EARTH Under the earth are no reasonable creatures to kneele to Christs person and scepter but the damned spirits and soules in hell except we take holde of Purgatorie or Limbus patrum the elect in heauen doe willinglie serue him such as liue on earth doe endure his iustice or loue his mercie the spirits beneath doe finde his truth and feele his hand the most aduerse acknowledge his name and feare his force This exaltation of Christ to raigne ouer heauen earth and hell came after his death as being the rewarde and effect of his obedience vnto death So saith the Apostle He humbled himselfe and became obedient to the death euen the death of the Crosse. WHEREFORE or for which cause God highlie exalted him that in the name of Iesus all knees in heauen earth and hell should bowe Then on the crosse or afore his death the time was not yet come that Christ should be thus exalted but there rather was the time
CVRSE is powred vpon vs written in the law of Moses because of our sinnes Ierusalem and thy people are a REPROCH to all about vs. If the scriptures were not cleare that shame and reproch is a chiefe part of Gods curse against sinne howe manie wise men and good men choose death before shame What generous nature doth not more decline slandering then wounding In common reason to which you appeale howe can it bee lesse wrong or griefe to whippe the soule with reproches then the bodie with scourges Uerily our Sauiour who best knoweth the waight of both giueth like reward to both Blessed are you when men reuile you and speake all maner of euill against you for my sake falselie reioice and be glad for great is your reward in heauen As you shuffle with the shame which our Sauiour suffered on the Crosse so you doe with his death affirming that Death may in no sort heere be called a curse because death to the godlie is no curse properlie nor punishment of sinne but a benefite and aduantage You are too yoong a Doctor to controll Saint Austen whose wordes I haue alledged in the Treatise at large His resolution is that when Paule saieth Christ was made a curse for vs he meant Christ died for vs. Idem est mortuus quod maledictus quoniam mors ipsa ex maledicto est It is all one to saie Christ died for vs and hee was accursed for vs because death came from the curse This you denie for that the godlie after death goe to heauen which is rather a benefite then a curse to them Good Sir it is no benefite of death it selfe but Christes blessing after death that departing this life wee goe to heauen Did you incourage men to die since of force for sinne dwelling in their bodies they must die it were well said that death is rest from their labours and an entrance into blisse for so Christ hath prouided for his when they goe hence but if you will reason what death is in it selfe you must resolue it to be a part of Gods curse inflicted on Adam for sinne and from him naturallie deriued to all his posterity from which though our soules be exempted and our bodies shall be restored yet it remaineth to this day a part of Adams punishment which can not bee auoided though it must not bee feared because Christ hath ouerthrowne the force and feare therof with his death By one man saith Paul meaning Adam sinne entred into the world and by sin death I hope it entered not as a blessing God doâ—h not vse to blesse sinne but it entered as a part of the wages of sinne or curse for sinne and so it doth and shall continue to the ende The last enemie that shall be destroied saith Paul is death when this mortall hath put on immortalitie then is death swallowed vp in victorie till then the sting of death is sinne If the death of the bodie be an enemie and must be destroied by Christs second comming then is it no blessing for those shall increase when hee appeareth in glorie If Christ be in you saith Paul the spirit is life for righteousnes sake the bodie is deade because of sinne If sinne bee the cause of death yet seazing on our bodies it can bee no blessing that riseth from so badde a cause neither could the resurrection of our bodies which Christ hath promised and we expect at the last day bee so great a ioy as it is if the corruption of our bodies in the meane time were a blessing Gods blessings be not contrarie one to the other S. Austen learnedlie resolueth this question in this sort Boni benè moriuntur quamuis mors sit malum The godlie die well though death be euill Mors hominis ex poena peccati est quia ex peccato factum est vt moriatur The death of mans body commeth from the punishment of sinne because sinne brought it to passe that man dieth This conclusion in exact wordes Prosper collecteth out of saint Austen Mors etiam pâ—orum poena peccati est The corporall death euen of the godlie is the punishment of sinne This collection to bee true S. Austen himselfe confirmeth Si vero quom mouet cur velipsam patiantur si ipsa poenapeccati est quorum per gratiam reatus aboletur tam ista quaestio in alio nostro opere quod inscripsimus de Baptismo paruulorum tractata ac soluta est If it moue any man why they whose sinne is abolished by grace doe yet suffer the death of the bodie if that death bee a punishment of sinne that Question I haue handled and resolued in another worke of mine intituled of the baptisme of infants The effect of his resolution here is this Per ineffabilem dei misericordiam ipsa poena vitiorum transit in arma virtâ—tis sit merituÌ„ iusti etiam suppliciuÌ„ peccatoris NON QVIA MORS BONVM ALIQVOD FACTA EST QVAE ANTEA MALVM FVIT sed tantam deus fidei praestitit gratiam vt mors instrumentum fieret per quod transiretur in vitam By the vnspeakeable mercie of God the verie wages of vice becommeth an instrument of vertue and the punishment of a sinner is made the merite of the righteous not that death VVHICH BEFORE VVAS EVILL IS NOVV BECOME ANIE GOOD THING but God hath shewed so great fauour to our faith that death is the waie or meane by which wee shall passe to life And so concludeth that Pie fideliterque tolerando auget meritum patientiae non aufert vocabulum poenae By induring the death of the bodie religiouslie and faithfullie the merite of patience is increased but the name of the punishment is not altered And if death were nowe no part of the punishment of our sinnes but a gaine to the godlie as you woulde haue it by what meanes I praie you came it so to bee Not by the resurrection of Christ conquering death and changing the nature of it Then till Christ was risen death was a punishment to the faithfull themselues and consequentlie when Christ died for our sinnes hee tooke vpon him a part of our curse which after he turned as you saie into a blessing Primus parens propter transgressionem mortis poenam intulit verum superceniens Christus haec omnia abstulit Neque enim mors vltra mors est sed nomen tantum habet mortis Our first parent by his transgression brought in the punishment of death But Christ comming after tooke all away For death is no longer death but hath onelie the name of death Ipsam mortem quamuis esset poena peccati pro nobis tamen sine peccato Christus per soluit Death it selfe saieth Austen though it were the punishment of sinne yet Christ that was without sinne vndertooke it for our sakes And so for anie thing you haue yet said or shall euer be able to say
The effect of certaine Sermons TOVCHING THE FVLL REDEMPTION of mankind by the death and bloud of CHRIST IESVS WHEREIN Besides the merite of Christs suffering the manner of his offering the power of his death the comfort of his Crosse the glorie of his resurrection Are handled What paines Christ suffered in his soule on the Crosse Together With the place and purpose of his descent to hel after death Preached at Paules Crosse and else where in London by the right Reuerend Father Thomas Bilson Bishop of Winchester With a conclusion to the Reader for the cleering of certaine obiections made against the said doctrine 1. Corinth 3. I esteeme not to knowe any thing saue Christ Iesus and him crucified Athanasius de Incarnatione verbi dei Therefore the sonne of God tooke to him a bodie that might die that enduing it with a reasonable soule it might suffice for a full satisfaction to Death for all Imprinted at London by Peter Short for Walter Burre and are to be sold in Paules Churchyard at the signe of the Flower deluce 1599. To the Christian Reader IT is some time since good Christian Reader that lying in London and preaching at Paules Crosse as the feast of Easter drawing neer did admonish mee I made choice to speake of the redemption of mankinde by the death and bloud of Christ Iesus And because that Citie then had and yet hath as manie learned and religious preachers so some conceited and too much addicted to nouelties who spared not in their Catechisings and readings to vrge the suffering of the verie paines of hell in the soul of Christ on the crosse as the chiefest part and maine ground of our Redemption by Christ I finding how fast that opinion had increased since it was first deuised and doubting where it would end thought it my dutie publikelie to warne them that were forward in defending this fansie to take heed how farre they waded in that late sprong speculation For as these words of Dauid The sorrowes of hell besieged me and these of Ionas Out of the belly of hel I cried thou heardest my voice may be tolerablie applied to Christ if they be metaphorically interpreted of Christ as the scriptures meane them in Dauid and Ionas so if wee grow from the figuratiue vse of the worde HELL to the proper signification thereof and rise from the degrees of sorrowes and feares which pursue the Saints in this life to the highest sense and suffering of ALL and THE VERIE SAME paines and punishments which the damned do and shall endure for euer freeing Christ from nothing but from the place and continuance of hell vve make not a curious and superfluous but an erroneous and daungerous addition to the mysterie of our Saluation The better to slacke their inconsiderate heate I laboured to prooue these foure pointes vnto them First that it was no where recorded in the holie Scriptures nor iustlie to bee concluded by the Scriptures that Christ suffered the true paines of hell and so the Consciences of the faythfull coulde not iustlie bee forced to the necessarie beleeuing of anie such strange assertion Secondlie that as the Scriptures describe to vs the paines of the damned and of hell there are manie terrors and torments which without euident impietie cannot be ascribed to the Sonne of God as namely extreame Darkenesse Desperation Confusion vtter separation reiection and exclusion from the grace fauour and kingdome of God remembrance of sinne gnawing the conscience horrour of Diuels tormented and tormenting and flame of fire intolerablie burning both bodie and soule Thirdlie that the death and bloud of Christ Iesus were euidentlie frequentlie constantlie set downe in the writinges of the Apostles as the sufficient price of our Redemption and true meane of our reconciliation to God and the verie same proposed in the figures resembled in the sacrifices of the Lawe and sealed with the Sacraments of the new Testament as the verie grounde worke of our saluation by Christ and so haue beene receaued and beleeued in the Church of God fourteene hundred yeares before anie man euer made mention of hell paines to bee suffered in the soule of Christ. Lastlie where the Scriptures are plaine and pregnant that Christ DIED for our sinnes and by his DEATH destroied him that had power of death euen the Diuell and reconciled vs when we were strangers and enemies IN THE BODIE OF HIS FLESH THROVGH DEATH for wee are reconciled to God by the DEATH of his sonne and sanctified by THE OFFERING OF THE BODIE of Iesus Christ once who himselfe bare our sinnes in his BODIE on the Tree where hee was put to death concerning the FLESH Besides that the holie Ghost in these places by expresse wordes nameth the bodilie death of Christ as the meane of our redemption and reconciliation to God no considerate diuine might affirme or imagine Christ suffered the Death of the soule for so much as the Death of the soule must exclude Christ from the grace spirit and life of God and leaue in him neither faith hope nor loue sanctitie nor innocencie which God forbid anie Christian man shoulde so much as dreame Wee shoulde therefore do well to reuerence the manifest wordes of Gods Spirit in so high a pointe of Religion and suffer our selues as schollers to bee taught by the leader into all trueth what to beleeue and confesse in the mystery of our redemption and not to controle or correct the doctrine so cleerelie deliuered in the Scriptures so consonantlie retained of all learned and vnlearned in the Church of Christ for so many hundred yeares And if anie man to maintaine his deuise woulde inuent a newe hell and another death of the soule then either scriptures or fathers euer heard or spake of they shoulde keepe their inuentions to themselues it sufficed me to beleeue what I read and consequently not to beleeue what I did not read in the word of God which is and ought to be the foundation of our faith Thus farre I purposed when I first entered by Gods grace to proceede in this cause according to y e simple vnderstanding wherwith god hath endued me for the good of his Church The article of the Creed Christ DESCENDED INTO HELL I meant not to meddle with choosing rather to leaue y t vntouched then to presse any sense as a point of faith for vvhich I had not so full and faire warrant as for the redemption of man by the death and blood of Christ Iesus but the vehemencie of some contradicting that I taught and the importunitie of others requesting to knowe what they might safelie beleeue of that article made mee to alter my minde For whē some vrged others doubted that if Christ did not suffer the paines of hell whiles he hung on the Crosse that part of the Creed was added in vaine and the wordes of Dauid Thou wilt not leaue my soule in hell applied by Peter vnto Christ in
shift or other To make the easier conquest of that I preached hee cleane changeth the state of the first Question hee offereth to prooue that which I neuer denied hee confuteth that which I neuer affirmed hee runneth at Random no man can tell whither hee peruerteth my wordes hee maymeth my reasons hee skippeth all my authorities hee scornefullie reiecteth the iudgement of the Fathers when I alleage them the Scriptures hee turneth and windeth at his pleasure he wadeth desperately through thicke and thinne in matters of most importance his best reason is euerie where his own opinion outfacing the world with his ignorance in summe he sheweth vs by his example what it is for a man in matters of faith to despise both authoritie and antiquity and trust onely to his own fancie Such an opponent the wiser sort will thinke I were better neglect then encounter which resolution I my selfe do retayne onely lest my silence should augment his boldnes I thought it not amisse in the conclusion seuered from the treatise to giue thee a tast of the rashnes and weaknes of his enterprise intreating thee in the meane time to reade aduisedly and iudge indifferently for that the cause is weighty and toucheth thee as neere as mee For if we suffer the mayne foundation of our faith and hope in Christ to be wrenched neuer so little awrie the whole building is more endangered then wee are ware of In Gods causes let Gods booke teach vs what to beleeue and what to professe If thou thinke it thy duetie in matters of faith to beware of vnwritten verities in the greatest point of all which is our redemption by Christ take heede thou easilie admit not vnwritten absurdities This matter began in more generall and more tolerable tearmes if they might bee rather soberly mitigated then too vehemently pressed but as when we runne downe an hill we can hardly staie so in matters of religion when we fal to inuenting beyond the scriptures we quickly misse and seldome recouer the truth Farewell gentle Reader and pray that our thoughts and wits may be subiected to the truth of Gods word and that wee loath not the simplicitie which is in Christ. THE FVLL REDEMPtion of mankind by the death and bloud of Christ. GALATH. 6. verse 14. Be it far from me to reioice but in the Crosse of Christ. AS the naturall man no where liketh nor alloweth the thinges of God because they seeme foolishnes vnto him so of all the waies and workes of God there is none that more displeaseth and offendeth the vnbeléeuer then the Crosse of Christ. Wee preach Christ crucified saith the Apostle to the Iewes a stumbling blocke to the Grecians foolishnesse The Grecians â—auoring nothing but worldlie wisedome and fleshlie reason counted it a méere folly for the sonne of God to leaue his Throne of glorie in the heauens and as a man amongst men to taste of maâ—â—e miseries and to suffer a cruell and shamefull death at the handes of his enemies The priâ—â— of our Redemption for whose sakes hee died and the power of his resurrection by which hee raised vs to the imitation and expectation of a better life they did neither conceiue nor beléeue and therefore they reiected his birth and speciallie his death as a dreame of simple and vnlearned men such as they tooke the Apostles to be The Iewes hauing their eares full of those excellent promises which God made by his prophets concerning the kingdome of the Messias and referring them to an earthlie king that should sit on the throne of Dauid brusing his enemies with a rod of Iron and ruling the world with iustice and equitie when they sawe the weake and base condition of our Sauiour in outward shew promising nothing but reproch and penurie they so disdained and detested him that they could not bee quiet till they had crucified him being then and euer since ashamed and gréeued that anie should saie or thinke he was the Messias so much spoken of in the prophets Thus the Iewes looking for wonders and the Grecians for Wisedome did both condemne the crosse of Christ the one of weakenesse the other of foolishnesse and for that cause fell at the stone of offence but such as were called both Iewes and Gentiles to bee heires of the promise did plainelie perceaue and fullie confesse Christ crucified to be the mightie power and manifold wisedome of God for their euerlasting ioie and blisse and were so far from being ashamed of Christs sufferings that they were willing partakers and open reioicers in the crosse of Christ as the Apostle here saieth of himselfe Be it farre from mee to reioice but in the Crosse of Christ by which the world is crucified to me and I to the world And indéede if we beholde Christ crucified with carnall eies as did the Iewes wee shall see nothing in him but earthlie weakenesse and deadlie woundes as they sawe but if we bende the eies of our faith to the trâ—th of his person and to the force and fruite of his death as must all his saints we shall finde the power and wisedome iustice and mercie of God so tempered in the crosse of Christ for our good that by his paines we are eased by his stripes we are healed his weakenesse is our strength his shame is our glorie and his death our life worthely therefore doth the Apostle professe that he did and we should not reioice but in the crosse of Christ. And where hee saith he did reioyce in nothing but in the crosse of Christ he thereby teacheth vs to repose all our faith and hope aswell as our ioy in the fauour of God which Christ hath purchased for vs by his death and bloud Reioice in hope saith the Apostle that is in the expectation not in the present fruition of heauenlie thinges which God hath prepared for all that loue him Now hope without faith there can bee none Faith is the ground worke of that wee hope for howe can we with patience looke for that which we doe not beléeue wee shall receiue The doubting of Gods promises is the plaine distrâ—sting of them and bréedeth rather a feare we shall misse them then an hope to enioie them and in feare there is PAINE as saint Iohn saith and no IOIE Then as there is no perfect ioie but in hope assured by faith so if we must not reioice but in the crosse of Christ our faith and hope must wholie depende on that peace and attonement which Christ hath made betwixt God and vs by the sheading of his precious bloud for our sakes that is by his crosse Since therefore Christ crucified is the wisedome and power of God to saue all that beléeue and the crosse of Christ is the ful support of all our faith hope and ioie there is no one point in christian religion that more mainelie concerneth and neerelie toucheth the saluation of our soules then the right vnderstanding and only relying on the crosse
part which moderation I wish in you all What I reade in the word of God that I beleeue what I do not reade that I doe not beleeue In Gods causes wee maie not easily leaue Gods words and with a new kind of speach make way for a new kinde of faith We must learne from God what to beléeue and not by correcting or inuerting his words teach him how to speake Since therefore redemption and remission of sinnes are euerie where in the scriptures referred to the death and bloud of Christ I dare not so much as thinke the words of the holie ghost in one of the greatest mysteries of our christian faith to be improper or imperfect And that you may the better perceaue how plainelie and fullie this doctrine is deliuered in the propheticall apostolical scriptures I thinke it good to go forwardes with the effects of Christes crosse by which it shall appeare howe sufficient the price of our redemption is in the bloud of Christ without anie supplie of hell paines to be suffered in y e soule of Christ. The effectes of Christs crosse though I might recken manie yet to keep my selfe within some compasse I restraine to fiue chiefe branches the MERITE of his suffering which was INFINITE the MANER of his offering which was BLOVDY The POVVER of his DEATH which was mighty the COMFORT of his CROSSE which was NECESSARIE the GLORY of his RESVRRECTION which was heauenly These fiue will direct vs not onely what to beléeue but what to refuse in the person and passion of our Sauiour I will therefore take them as they lie in order The merite of Christs suffering must be simply infinite that it may worke two things for vs to wit redeeme vs from Sathan and reconcile vs vnto God cleere vs from hell and bring vs to heauen in either respect it must be infinite The wages of sinne is death both of bodie and soule héere and for euer With the Iudge of the world is no vnrighteousnesse He therefore punisheth no man without cause or aboue desert Since the reuenge of each mans sinne is eternall y t is infinite in time the waight of each mans sinne must needs be infinite as being rewarded with euerlasting death It may séeme much to carnal men that God should requite sin with euer during reuenge but if we seriouslie bethinke our selues what it is for earth and ashes to waxe proud against God after so manifold abundant blessings to cast off his yoake readily yea gréedily to prefer euerie vanitie and fansie before his heauenlie truth glory we shall presently perceiue how iust cause God hath infinitely to hate our vncleannes eternally to pursue the pride contempt rebellion of wicked and wilfull men against his diuine maiestie howsoeuer we digest it it is a thing determined with God and no doubt balāced in his vpright and sincere iudgment The soule that sinneth that soule shal die Death life are both eternall y t is infinite in length though not in weight in durance though not in degree and sence of ioy or paine Then in either respect to counteruaile our deliuerance from hell our inheritance in heauen she merit of Christs suffering must be infinite An infinite purchase cannot be made but with an infinite price For this infinite price whither shall we seeke to the paines of hell or to the powers of heauen◠y e paines of hel are neither meritorious nor infinite What thanks with God to be separated from God and the soule being alienated from God what other part of man can merite his fauor If any man fal away my soule shall haue no pleasure in him Hel paines therefore are accursed not accepted of God and hee that suffereth them is hated and no way beloued Depart from me ye cursed into euerlasting fire As they are not meritorious no more are they infinite I meane in waight but they must euerlastingly be suffered before they can be infinite For not only diuels but men of all sorts shal suffer them who cannot endure any infinite sence of paine All creatures are finite both in force to do strength to suffer Infinit is as much as God himself hath therefore God alone is infinite So that neither hel fire is of infinite force to punish nor men nor angels of infinite strength to suffer but the vengeance of sinne continueth for euer by reason no creature is able to beare an infinite waight of punishment Since then the paines of hel haue neither worth nor waight sufficient in themselues to satisfie the anger procure the fauor of God we must séeke to heauen euen to God himselfe for the true ransome for our sinnes and redemption of our soules which we no where find but in the person of Christ Iesus who being true God tooke our nature vnto him and by the infinite price of his bloud bought vs from y e power of hel brought vs vnto God For neither y e vertues of Christs humane soule though they were many nor the sufferings of his flesh though they were painful are simply infinite til we looke to his person then shall we find that God vouchsafed with his own bloud to purchase his Church that we were reconciled to God by the death of his sonne when we were his enemies Bernarde expressing the infinite merite of Christes death and passion saith Incomprehensibilis deus voluit comprehendi summus humiliari potentissimus despici pulcherrimus deformari sapientissimus vt iumentū fieri immortalis mori vt compendio absoluam deus fieri voluit vermiculus quid excelsius deo quid inferius vermiculo The incomprehensible God woulde be comprehended the highest humbled the most mighty despised the most beautifull deformed the most wise bee like a beast the immortall would suffer death to speake all in fewe wordes God would become a Worme what is higher then God what is baser then a Worme If betwéene the Creator and the best of his creatures there be an infinite distance what thinke yee then was there betwixt the throne of God in heauen and the crosse of Christ on earth not an infinite distance and so infinite that neither men nor Angels can comprehend it The ground of our saluation then is the obedience humility and charitie of the sonne of God yeelding himselfe not onelie to serue in our stéed but to die for our sinnes For when he was equall with God in nature power and glory hee refused not to take the shape of a seruant vpon him and to humble himselfe to the death of the crosse not onelie obeying his fathers will which we had despised but abiding his hand for the chastisement of our peace The Apostle noteth these thrée vertues in the person of Christ Let the SAME AFFECTION of loue bee in you which was in Christ Iesus vvho being in the forme of God emptied and humbled himselfe and became
obedient to the death euen to the death of the crosse By his humilitie obedience and charity hee purged the pride rebellion and selfe-loue which our first father shewed when he fell and we all expresse in our sinnes and therefore as wee all died in Adams transgression so we are all iustified that is absolued from our sinnes and receaued into fauour by the obedience of Christ. Yea the obedience of Christ did in farre higher degrée please God the Father then the rebellion of Adam did displease him For there the vassall rebelled here the equall obeied there earth presumed to be like vnto God here God vouchsafed to bee the lowest amongst men there the creature neglected his maker here the creator so loued his enemies euen his persecutors that hee tooke the burthen from their shoulders and laid it on his owne contentedly giuing his life for them who cruellie tooke his life from him to conclude those were the sinnes of men these are the vertues of God which doe infinitelie counteruaile the other and for that cause the iustice of God is farre better satisfied with the obedience of Christ then with the vengeance it might iustlie haue executed on the sinnes of men For God hath no pleasure in the death of the wicked neither doth hee delight in mans destruction but with the obedience of his sonne he is well pleased and therein euen his soule delighteth This is my beloued sonne in whom I am well pleased Loe my chosen my soule taketh pleasure in him In which words God doth not onlie note the naturall loue betwixt his sonne and himselfe but he giueth full approbation of his obedience as being thereby throughlie satisfied for the sinne of man By Christs obedience I doe not meane the holinesse of his life or performance of the lawe but the obedience of the person vnto death euen the death of the Crosse which was voluntarilie offered by him not necessarily imposed on him aboue and besides the lawe and no way required in the lawe For it could be no dutie to God or man but onelie mercie and pitie towardes vs that caused the sonne of God to take our mortall and weake flesh vnto him and therein and therby to pay the ransome of our sinnes and to purchase eternall life for vs. He must be a Sauiour no debter a redéemer no prisoner Lord of all euen when hee humbled himselfe to be the seruant of all his diuine glorie power and maiestie make his sufferings to be of infinite force and value And from this dignitie and vnitie of his person which is the maine pillar of our redemption if we cast our eies on any other cause or deuise any new help to strengthen the merits of Christ wee dishonour and disable his diuinitie as if the sonne of God were not a full and sufficient price to ransome the bodies and soules of all mankind On this foundation doe the scriptures build the whole frame of mans redemption GOD purchased his church saith Paule WITH HIS OVVNE BLOVD GOD noting the dignitie HIS OVVNE the vnitie of his person and both importing a price far worthier then the thing purchased God spared not his owne sonne but gaue him for vs all In that he was the sonne of God al nations are counted vnto him or in ballance with him lesse thē nothing and vanitie in that he was giuen for vs the ransome excelleth the prisoner as much as God doth man We are reconciled to God by the death of his sonne Maruell we to sée Christs death of that power price with God that it appeased his wrath when he was angrie with vs as with his enemies when as his owne son being equall with him in the forme of God humbled himselfe to the death of the crosse for our sakes Fairer or fuller causes of our redemption we neede not aske the holie Ghost doth not expresse God cannot haue If the son of God be not able with his bloud to redeeme vs wee must giue ouer all hope and despaire For heauen cannot yéeld vs a greater value and the earth hath none like Wherfore if any man be disposed to seale his own condemnation with his own heart let him distrust the merits of Christs death but all that will be saued must acknowledge the infinite price of his death and bloud aboue our worth and we must learne being sinfull and wretched creatures not to amend the wordes of God in the mysterie of our redemption but suffer him that is trueth to be the guider of our faith and not by figures to frustrate all that is written in the word of God touching our saluation purchased by the death and bloud of Christ Iesus I am not the first that obserued or vrged this doctrine it is auncient and Catholike Cum super omnes esset Dei verbum merito suum ipsius templum corporale instrumentum pro omniū ammis pretium offerens id quod morti debebatur persoluit Where as the word or sonne of God saith Athanasius was aboue al worthily then by offering his owne temple bodily instrument as a price for the soules of all men did he pay that was due vnto death Cyril Si non esset deus quomodo ipse solus sufficeret ad hoc vt sit pretiū Sed sufficit solus pro omnibus mortuus quia super omnes est deus igitur est morte suae carnis à mundo mortē depellens If Christ were not God how could he alone suffice to be the ransome for al but he alone dead sufficeth for all because he is aboue all he is therefore God by the death of his flesh driuing away death from the worlde And againe Redempti sumus Christo proprium corpus dante pro nobis Sed si vt communis homo intelligeretur Christus quomodo corpus eius ad rependendum omnium vitam sufficeret At si deus fuit in carne qui dignissimus sufficiens ad redemptionem totius mundi per suum sanguinē merito fuit We are redeemed Christ giuing his own body for vs. But if Christ be taken to be no more then a man how should his body be sufficient to restore life to al men but if he were God in our flesh worthily thē did he suffice to redeem the whole world with his bloud Austen Si propter hominē mortuus est deus nō est victurus homo cum deo quomodo mortuus est deus accepit ex te vnde moreretur pro te nōposset mori nisi caro nōposset mori nisi mortale corpus If god died for mā shall not mā liue with god but how died god he took of thine wherin to die for thee There could nothing die but flesh there could die nothing but a mortal body And elsewhere an anciēt writer vnder his name if not himselfe Indubitanter credamus quod totum mundum redemit qui plus dedit quā totus mundus valeret
our sinnes that whom the Diuell iustlie held as guiltie of sinne and obnoxious to death those hee might woorthilie loose through him whome hee wrongfullie slue beeing guiltie of no sinne with this iustice the Diuell was conquered and with this band was hee bound that his goods might bee spoyled And so Saint Austen concludeth in expresse wordes that THE BLOVD OF CHRIST which the Diuell was permitted to shedde by the handes of the wicked VVAS GIVEN AS A PRICE IN OVR REDEMPTION Which when the Diuell had spilt it was reckoned to him as a ransom for vs since Christ owed none for himself so were we dismissed out of his power In hac redeÌ„ptione tanquaÌ„ pretiuÌ„ pro nobis datus est Christi sanguis quo accepto diabolus non ditatus sed ligatus est vt nos ab eius nexibus solueremur In this redemption the bloud of Christ was giuen as a ransome for vs which being receiued the diuell was not inriched but concluded that wee might bee loosed from his snares S. Ambrose affirmeth as much Si redempti sumus non corruptibilibus argento auro sed precioso sanguine domini nostri Iesu Christi quo vtique vendente NISI EO qui nostruÌ„ iam peccatricis successionis are quaesitum seruitium possidedat Sine dubio IPSE flagitabat pretium vt seruitio exueret quos tenebat obstrictos PretiuÌ„ autem nostrae liberationis erat sanguis domini Iesu quod necessario soluendum erat EI CVI peccatis nostris venditi eramus If we bee redeemed not with corruptible things as siluer and golde but with the precious bloud of our Lorde Iesus Christ who selling vs BVT HE that possessed vs as his seruants by reason of our sinfull succession doubtlesse euen HE required a ransome to dismisse vs from the seruitude which he had ouer vs. Now the price of our deliuerance was the bloud of the Lord Iesus which price was necessarilie to bee payde to HIM TO WHOM we were sold through our sinnes They which traduce this doctrine as inclining to Manicheisme had more neede of Elleborus to furge their braines then of authorities to perswade their hearts For since Christ paid no ransome for himselâ—e but for vs and his innocent bloud could not be shed but by the hands of the wicked what touch of vntruth can it haue that God accounted the bloud of Christ to bee of more value then all the sonnes of men and consequentlie that which the diuell eagerlie thirsted and wrongfullie shed to be reputed as mans ransome and a price most sufficient for all the world Yea the scripture which is the word of truth doth not onely teach vs who redeemed vs and with what price as God bought his Church with his owne bloud but in manifest words from whom we were redéemed euen from the power of DARKNES DEATH and HEL that being deliuered out of the hands of our enemies wee should serue God without feare in holines and righteousnes all the daies of our life Whether therefore wee resemble the bodie and bloud of Christ to a PRAY that brake the téeth of the deuourer to a BAITE that held fast the swallower to a PRICE that concluded the challenger to a RANSOME that fréed the prisoner or to a CONQVEST that ouerthrew the infulter in effect it is all one Satan by killing him that was the authour of life lost both him and all his members the Lorde rising againe by his owne power and raising them all that could not bee seuered from him by the might and merite of his death and suffering And so the godlie which now liue on the earth are not their OVVNE but his that bought them with a price being before solde vnder sinne whose seruants they were till Christ with his bloud redeemed them vnto GOD and made them kinges and priestes to God his father Venit redemptor dedit pretium fudit sanguinem suum emit orbem terrarum Videte quid dederit inuenite quid emerit Sanguis Christi pretium est tanti quid valet quid nisi totus orbis quid nisi omnes gentes The redeemer came saith Austen and paied the price hee shed his bloud and purchased the worlde Consider what he gaue and marke what he bought The bloud of Christ was y e price what was valued at so great a price What but the whole world what but al the nations of the earth Hic sanguis effusus omnem terrarum orbenâ— abluit hic sanguis antea semper praesignabatur in sacrificijs in iustorum caedibus Hic orbis terrarum est pretiuÌ„ Hoc Christus emit ecclesiam Hoc eam omâ—em adornauit This bloud saith Chrysostom being shed washed the whole world This bloud was euer before figured in the sacrifices and martyrdomes of the righteous This bloud is the price of the world with this Christ bought his Church with this he wholy adorned it Christus non esset condignum pretiuÌ„ totius creaturae redimendae neque sufficeret ad bene redimendam mundi vitam etiamsi suam deponeret animam vt pretium pro nobis ac etiam pretiosum sanguinem nisi vere esset filius tanquam ex deo deus Christ had not beene a iust price saith Cyril to redeeme all creatures nor sufficient to purchase the life of the world though he would haue laid down his life and his precious bloud as a ransome for vs if he had not beene the true sonne of God as it were God of God Where as now Vnus dignitate vniuersos superans pro omnibus mortuus est quaecunque sub coâ—lo sunt sanguine suo redemit deoque patrivniuersae terrae habitatores acquisiuit He alone exceeding al other in worth valew died for al by his bloud redeemed all things vnder heauen purchased to God his father the inhabitants of the whole earth But our sauior saith the son of man came dare animaÌ„ suaÌ„ redemptionem pro multis to giue his soule a ransome for many And Esay foretold as much that he should make his soule an offering for sin It is no great masterie to cite places of scripture in shew repugnant one to the other howbeit in trueth these are not contrarieties but coÌ„sequents to the former authorities For where the soule of man is the life of his bodie Christ could not die for our sinnes but he must laie down his soule to death that it might be separated from his bodie so giue HIS SOVLE that is his LIFE a ransome for many an offering for sin And so she very traÌ„slators y t otherwise fauor this opinion of hel paines do interprete those words The son of man came not to be serued but to serue to giue HIS LIFE a ransome for many And the like elsewhere Bonus pastor dat animaÌ„ pro ouibus The good shepheard giueth HIS LIFE for his sheep AnimaÌ„ meaÌ„
pono pro ouibus meis I lay down my LIFE for my sheep Diligit me pater quia pono animaÌ„ meaÌ„ vt iteruÌ„ sumaÌ„ eam My father loueth me because I lay downe my life to take it againe And indéed that phrase PONTRE ANIMAM in the Scriptures doth alwaies note a voluntary yeelding of the life which is A LAYING ASIDE OF THE SOVLE for y e loue of others as where Peter saith Ponam animam meaÌ„ pro te he did not meane he would go to hel for his master there was no cause nor néede thereof but I wil lay down MY LIFE for thee And when S. Iohn telleth vs Quoniam ille animaÌ„ suaÌ„ posuit pro nobis nos debemus animas ponere pro fratribus hee doth not charge vs to hazard our soules by sin or hel for others but insomuch as Christ gaue HIS LIFE for vs wee ought to GIVE OVR LIVES for our brethren So that for Christ to LAY ASIDE HIS SOVLE or to POVRE IT OVT VNTO DEATH was not to suffer hell paines for our sakes but to die for our sins al those places are rather coherent theÌ„ dissident to the rest of y e scriptures which I alleaged And yet because the ancient fathers some times saie that Christ gaue his soule for our soules as hee did his flesh for our flesh the scriptures often affirme hee gaue himselfe I will come to the third effect of Christs crosse which is the MIGHTY POVVER OF HIS DEATH and there examine what part of Christ died for our sinnes and howe by his death the guilt of sinne the curse of the lawe the sting of death and the strength of Satan are not onelie weakened and wasted but extinguished and abolished that they shal neuer preuaile against him or his elect That the Sonne of God loued vs gaue himselfe for vs making the purgatioÌ„ of our sinnes in his own person by the sacrifice of himself to put away sinne is a case so cléere that it néed not to be prooued much lesse may be doubted without apparant subuersion of the christian faith but whether Christ suffered the death of the whole man his soule tasting for the time an inwarde and spirituall death in satisfaction of our sinnes as his flesh did an externall corporall dissolution of nature this by some men is questioned in our daies That for our sakes he humbled himself was obedient vnto death euen the death of y e crosse is out of al doubt the Euangelists describe the maner of his death the apostles the cause to wit the REDEMPTION of our sins the CONFIRMATION of the new testament the RECONCILIATION of man to God the DESTRVCTION of him that was ruler of death the IMITATION of his obedience who suffered for vs leauing an exaÌ„ple y t we should follow his steps Al this he performed with y e death of his flesh the Scriptures no where mentioning anie other kinde of death that I can read Where a testament is there must be the death of him that made the testament r For the testameÌ„t is confirmed when men are dead Christ is the mediator of the new Testament that through death which was for the redemption of the trespasses in the former Testament they which are called might receiue the promise of eternall inheritance This plainelie expresseth the death of the bodie For God forbid mens Testaments should be frustrate till their soules haue tasted the second death but from the death of the bodie all testaments take their force Wherefore the new testament is confirmed by the bodilie death of Christ and there neede no paines of hell before it can be good You y â— in times past were strangers and enemies in mind by euill works hath he nowe reconciled in the body of his flesh through death to make you holie vndefiled and faultlesse before him Paul thought it not enough to saie Wee were reconciled vnto God by the death of his sonne but that death he addeth was IN THE BODY OF HIS FLESH to exclude all supposals of the death of the soule since THE BLOVD OF CHRISTS CROSSE did PACIFY thinges in earth and in heauen For so much as the children were partakers of flesh and bloud hee also did therein partake with them that through death hee might destroy him that had power of death euen the deuill The death of the spirit maie bee without fâ—esh and bloud as we see in the Deuils who are dead in spirite But Christ tooke flesh and bloud that by the death of his flesh hee might destroie the deuill that insulted and raigned ouer the weakenesse of mans flesh Wee are buried with Christ by baptisme into his death and if we bee grafted with him into the similitude of his death we shalbe likewise into his resurrection knowing this that our old man is crucified with him that the body of sinne might bee destroied that henceforth wee shoulde not serue sinne for hee that is dead is freed from sinne So manie wordes so manie reasons to prooue that Christ died not for vs the death of the soule but onelie of the bodie Wee are buried with him by Baptisme his bodie not his soule was buried Wee are grafted into the similitude of his death not the soule but sinne dieth in vs when we are grafted into Christ for hee quickeneth our spirits Our olde man was crucified with him his soule was not crucified but his flesh that the body of sinne might be destroied by the death of the soule the body of sinne is strengthned and encreased That henceforth we should not serue sinne they must needes serue sinne whose soules are deade with sinne He that is dead is freed from sinne but he that is deade in spirit is subiected to the force furie of sinne The death of Christ then is mentioned no where in the Scriptures but the verie words or circumstances doe cléerely confirme that they speake of the death which he suffered for vs on the crosse IN THE BODY OF HIS FLESH That Christ did or could suffer the death of the soule is a position far from the words but farther from the groundes of the sacred scriptures For in God there is no death and without God there is no life of the soule So that it is neither possible for the soule ioyned with God to die nor for the soule separated from God to liue Then if Christs soule were at anie time deade it lost all coniunction and communion with God and consequentlie the personall vnion of God and man in Christ was for that time dissolued and the grace and presence of Gods spirit were vtterlie taken from him and so during that space there coulde bee in Christ neither obedience humility patieÌ„ce holines nor loue which are the fruits of Gods spirit yea the soule of Christ if it were but for an houre depriued of Gods grace and spirit must néedes for that time be subiected to all
secundum caeteraruÌ„ naturam sed etiam nullo mortificata peccato vel damnatione punita est quibus duabus causis mors animae intelligi potest Surely the soule of Christ saith Austen was not only immortall in nature as the rest but was NEITHER DEAD WITH ANY SIN nor PVNISHED WITH DAMNATION which two wayes the death of the soule may be vnderstood If then neither transgression nor damnation may be ascribed to the soul of Christ it is euident he suffered not the death of the soule yea to subiect the soule of Christ to either of these two deaths which onelie are the deaths of the soule were more horrible blasphemie then I hope anie Christian man meaneth to incurre But I mistake the death of the soule I must confesse I therein followe the sacred Scriptures and ancient fathers other kinde of death of the soule I know none because I reade none iustlie prooued These two are manifest in the scriptures That sinne killeth the soule besides manie other places before cited Saint Paule shortly sheweth in these words SIN REVIVED BVT I DIED for sinne deceiued me and slue me And likewise our sauiour except you beleeue you shall die in your sinnes That euerlasting death is the wages of sinne I take it to be as cleare a case as the former These shal go into euerlasting punishmeÌ„t saith Christ to the wicked They shall be punished with euerlasting perdition saith Paule of the ignorant and disobedient The smoke of their torments shal ascend euermore saith Iohn in his Reuelation The lake burning with fire and brimstone this is the second death Howe the ancient fathers define the death of the soule is soone séene by their writings Dicam audacter fratres sed tamem verum Duae vitae sunt vna corporis altera animae sicut vita corporis anima sic vita animae deus Quomodo si anima deserat moritur corpus sic moritur anima si deserat Deus I wil speake boldlie saith Austen but trulie There are two sortes of life one of the bodie another of the soule As the soule is the life of the body so God is the life of the soule as if the soule depart the body dieth so dieth the soule if God forsake it Mors proprie non est â—a quae animam à corpore sed quae animam à Deo separat â— Deus vita est quia Deo separatur mortuus est That is not properly death saieth Cyrill which seuereth the soule from the bodie but that which seuereth the soule from God God is life and therefore hee that is separated from God is dead Anima quae peccat moritur non vtique aliqua sui dissolutione sed merito moritur Deo quia viuit peccato Ergo quae non peccat non moritur The soule which sinneth dieth sayeth Ambrose not by anie dissolution of her substaunce but worthilie dieth shee vnto God because shee liueth vnto sinne The soule then which sinneth not dieth not Anima in corpore vita est carnis Deus vero qui viuificat omnia vita est animarum Sicut mors exterior ab anima diuidit carnem ita mors interior à Deo separat animam The soule in the bodie saith Gregorie is the life of the flesh but God that quickeneth all things is the life of the soule as the outwarde death diuideth the bodye from the soule so the inward death diuideth the soule from God Sicut anima vita est corporis ita Deus vita est animae Mors animae separatio à Deo mors corporis separatio animae à corpore As the soule is the life of the bodie so God is the life of the soule saith Bernard The death of the soule is to be separated from God the death of the bodie is the departure of the soule from the bodie Neither doe I sée howe this definition of the death of the soule can be auoyded or amended For can there be life from any other but onelie from God If it bee good it must come from the fountaine of all goodnesse andâ— none is good but onelie God Then the soule which is partaker of God is partaker of life and to be seuered from God is to be seuered from life which is the true description of death Rightly therefore do the auncient Fathers teach that Christ dying for our sinnes suffered ONLY THE DEATH OF THE BODIE but not of the soule and the scriptures wheresoeuer they mention the death of Christ must haue the like construction For the soule of Christ could not die so long as it had the presence and assistance of Gods spirit yea we leaue him neither faith nor hope loue nor ioy obedience nor patience nor any other merites or vertues if wee subiect him to the death of the soule for these are the buds and fruits of life From which if we cannot exclude the soule of Christ no not for a moment without sacrilegious impietie it remaineth that Christ neither suffered nor tasted the death of the soule but onelie the death of the bodie In his bodie he bare our sinnes on the tree and reconciled vs vnto God in the BODY OF HIS FLESH THROVGH DEATH when we were straungers and enemyes in heart by reason of our euill workes Quid est enim quod viniâ—icatus est spiritu nisi quod eudem caro QVA SOLA FVERAT MORTIFICATVS viuificante spiritu resurrexit Nam QVOD ANIMA FVERAT MORTIFICATVS IESVS hoc est eo spiritu qui hominis est QVIS AVDEAT DICERE cum mors animae non sit nisi peccatum à quo ille omnino immunis fuit Mortificatus ergo carne dictus est quia secundum SOLAM CARNEM mortuus est What is meant by this that Christ was quickened in spirite but that the same flesh IN WHICH ONELIE HE DIED rose againe quickened by the spirite For that Iesus was DEAD IN SPIRIT WHO DARE AVOVCH I meane in his humane spirite since as the death of the soule is nothing but sinne from which hee was altogither free And least wee shoulde thinke this slipte his penne elsewhere hee largelie and learnedlie handleth the same matter Diabolus per impietatem MORTVVS EST IN SPIRITV carne vtique mortuus non est nobis autem impietatem persuasit per hanc vt in mortem carnis venire mereremur effecit Quô ergo nos Mediator mortis transmisit ipse NON VENIT hoc est ad MORTEM CARNIS ibi nobis Dominus Deus noster medicinam emendationis inseruit quam ille non meruit By sinne the Diuell DIED IN SPIRIT in flesh he died not but to vs hee perswaded sinne and thereby brought vs to deserue the death of the flesh Whither then the mediator of death cast vs and came not himselfe that is to the death of the bodie euen there the Lord our God appointed a medicine to cure vs which the Diuell neuer
world is the DEATH OF HIS FLESH ONLY nor thereby take occasion to defend that his bloud is not able to iustifie or sanctifie the beléeuers Sanguine suo hoc est SVAE CARNIS SANGVINE iustificat omnes in se credentes With his bloud that is with THE BLOVD OF HIS FLESH he iustifieth all that beleeue in him SI NON ALIO MODO SALVANDVS ERAT mundus nisi in SANGVINE ET CORPORE morti VTILITER derelicto quo pacto non necessarius verbo incarnationis modus vt iustificet in saÌ„guine suo credeÌ„tes in se conciliet patri per morteÌ„ sui corporis If the world MIGHT NONE OTHER VVAY BE SAVED but by Christes leauing his BODIE AND BLOVD VNTO DEATH for our good howe was not the taking of flesh necessarie for the sonne of God that by his bloud hee might iustifie such as beleeued in him and BY THE DEATH OF HIS BODIE reconcile them to God his father Quomodo sanguis communis hominis nos sanctos efficeret sed sanctificauit sanguis Christi Deus igitur non simpliciter homo deus enim erat in carne SVO SANGVINE nos purificans How could the bloud of a common man make vs holie BVT THE BLOVD OF CHRIST DID SANCTIFIE VS He was therefore God and not simplie a man For he was God in FLESH THAT CLENSED VS VVITH HIS BLOVD When the ancient fathers affirme that Christ died for vs THE DEATH OF THE BODY ONLY and that the BLOVD OF HIS FLESH doth saue and sanctifie the beleeuers we must not like children imagine they speake of insensible flesh or that in those wordes they exclude the vnion operation or passion of the soule whiles Christes bodie suffered and died that were to make Christ a stocke not a man and to giue him carrion and not humane flesh quickened and coupled with life and soule but in the death of his bodie shedding of his bloud they include all those afflictions and passions of the soule which naturally necessarily follow paine accompany death For these sufferings of Christs soule confirme his obedience witnes his patience only their intent is by all meanes to frée Christ from THE DEATH OF THE SOVLE and then to propose the death which hee suffered in the bodie of his flesh on the crosse with all painefull but no sinneful câ—â—comitants and consequents as the propitiation for our sinnes redemption of our soules and reconciliation vnto God by which al y e aduersaries of our saluation the law sinne death and Satan are vtterlie conquered and abolished And thus farre forth they haue the scriptures expresselie concurring with them The bloud of Iesus Christ his sonne clenseth vs from all sinne It must clense then our soules as wel as our bodies for they are the chiefe agents in sin Much more shall the bloud of Christ purge your consciences from dead works Conscience is a part of the soule not of the bodie Thou hast redeemed vs to God by thy bloud saie the saintes in heauen whose bodies lie in the dust of the earth Redemption remission of sinnes iustification sanctification and such like effectes of the bloud of Christ are PRINCIPALLY and PRIMARILY in the soule and by consequent in the bodie And therefore there can be no question but the bodilie death of Christ is the redemption of our soules as well as of our bodies in as much as the whole maÌ„ in Christ died the death of the crosse to redéeme the whole man in vs both partes in him ioyntlie féeling but with admirable patience enduring the bitter and sharpe paines antecedent and annexed to the death of his bodie Cum caro in doloribus est in poenis profecto anima tunc habet maximum agonem patientiae When the flesh is in anguish and paine saith Austen then the soule certainly hath the greatest triall of patience For the soule is so created and ordained that shee feeleth the pleasure and paine of her bodie and howsoeuer the flesh bee subiected to violence the sence and grieuance thereof is in the soule both in this life and in the next As the bodilie death of Christ paieth the price of our redemption so it remoueth all the impediments of our saluation which are manie and mightilie linked together For by the CORRVPTION of nature descending from our parents and dwelling within vs wee are solde vnder sinne fulfilling the will of the flesh and louing pleasures more then God whereby we neglect and breake the LAVV of God and so incurre the CVRSE pronounced against the transgressours of the law and by that obligation are liable to ETERNAL DEATH This is the chaine of originall infection actuall transgression legall malediction and eternal damnation which draweth vs from God and bindeth vs as prisoners and captiues to death and hell If then the DEATH of Christ suffered IN THE BODY OF HIS FLESH loosed euery linke of this chaine and not onelie cleered vs from all these enemies and exactors but reconciled vs to God and made peace for vs by the bloud of his crosse it is a wrong to the death bloud of Christ either to disable theÌ„ as not sufficient to redéem vs or to supplie them with anie better or other addition which the holie ghost doth not mention Examine these particularlie and see whether the power of Christes death doe not perfectlie dissolue them all Our olde man is crucified with him that the bodie of sinne might bee destroied that henceforth we should not serue sinne Let not sinne raigne therefore in your mortall bodie saieth the Apostle that you should obey it in the lustes thereof The force and strength of originall sinne and corruption in all the faithfull is crucified and dead with Christ except they reuiue it by voluntarie obeying the lustes thereof For they which are Christes haue crucified the flesh with the affections and lustes by reason not onelie the guilt but also the life and power of sinne died in Christes flesh when it was crucified So that sinne nowe hath no dominion ouer them because they are not vnder the lawe but vnder grace And likewise for actuall sinne by Christ we haue redemption through his bloud that is the forgiuenes of sinnes For God hath proposed him to be a reconciliation through faith in his bloud by the forgiuenesse of the sinnes that are passed through the patience of God The bloud therefore of Christ Iesus his sonne clenseth vs from all sinne since he is the mediator of the new Testament whose death was for the redemption of the transgressions that were in the former testament If the death of Christ on the crosse and the shedding of his bloud were the iust and full redemption of all our sinnes then apparentlie it eased and ended the curse which the lawe inflictedâ— for sinne For where he is accursed that continueth not in al things written in the book OF
power and steadfast fauour of God for their perpetuall defence and eternall recompence So that in all thinges wee are more then conquerours through him that loued vs and gaue himselfe for vs who will tread downe Satan vnder our feete that God may bee all in all Uerie mightie then is the power of Christes death by whose BLOVD the Saintes OVER COME the greate Dragon that olde Serpent called the Diuell and his ouerthrow prooueth all the enemies of mans saluation to bee vanquished and impediments remooued since he was the first perswader and procurer and is the Prince and ruler of them all We haue seene the power of Christs death in subduing sin and Satan as likewise in ending abolishing the curse of the lawe which obliged man for his vncleannesse and vnrighteousnesse to euerlasting condemnation and find that hee which bare our sinnes in his bodie on the tree did in that mortall part which hee tooke of vs crucifie as well the flesh and sinne of man as the curse and death that raigned ouer man and so much hee performed in the bodie of his flesh through death by which hee reconciled vs vnto God to make vs holie and blamelesse in his sight let vs nowe see whether the death of the spirite and the curse of the soule will anie thing helpe the woorke of our redemption or whether the death of Christes bodie doe not more fullie demonstrate the mercies of God and merits of Christ then if the paines of hell had beene ioyned with it And where some men thinke it woulde much commende the TRVTH POVVER and IVSTICE of God and more amplie declare the OBEDIENCE PATIENCE and LOVE of Christ if hee refused not the verie torments of hell for our sakes shunning no part of the burthen that pressed vs I must confesse I am rather of a contrarie minde that the bodilie death of Christ on the crosse doth more plainlie expresse the vertues of God and Christ his sonne then if the terror and horror of hell were therewith coupled And first for the TRVTH of god his threatning Adam in this wise Thou shalt die the death or thou shalt certainely die was truelie performed in the bodie of Christ in the soule of Christ it could not without sinne or damnation neither of which with anie truth can be ascribed vnto Christ. That the mouth of God lied or the soule of Christ died is a choâ—se so hard that I wish all men that haue anie care of Christian religion to refraine either Next touching the POVVER of God the weaker the instrument which God vseth to ouerthrowe his enemies the greater is both his glory and their shame Then for flesh which was the feeblest part of Christ after it was deade and voide of all hope in shew to rise againe into a blessed and heauenlie life and to foile both death and Satan by recouering it selfe into the full possession and all his members into the ioyfull expectation of euerlasting glorie was farre a mightier conquest then for his soule with much adoe at length to escape and resist the assaultes of hell From the depth of hell here on earth manie sinnefull soules haue by grace struggeled and cléered themselues from the graue neuer rose none into an immortall incorruptible life before the flesh of Christ. Déeper in desperation and al other temptations of hel haue others been that yet were saued then anie man dare affirme of Christ déeper in death without corruption then the bodie of Christ neuer was nor euer shall be anie of the sonnes of men It was therefore an harder thing for the bodie of Christ past all sense to rise from death to immortalitie then for his soule voide of sinne and full of grace to repell the force of Satan and yet to repell it sheweth greater power then to suffer it to conquere it sheweth greatest of all But to beare the burden of Gods wrath due to our sinnes and to frée vs from it néeded greater strength they will saie then Christes flesh could haue To support and auert Gods iust indignation from vs the humane bodie or soule of Christ of themselues were not able but the DIGNITIE and VNITIE of his person must be placed in the gap to quench the flame of Gods iust vengeaÌ„ce against our sinnes which was euerlasting destruction both of bodie and soule yet for so much as the sincerity and sanctitie of Christes soule personallie ioyned quickened and blessed with the perpetual vnion communion and fruition of his deitie could feele no want of grace no lacke of spirit no losse of fauour with God in which thinges consist the inwarde death and curse of the soule the wrath of God was executed on the flesh of his sonne which hee tooke of purpose from Adam that the rein he might beare the sinne and curse of Adam and so by his death might satisfie the sentence and pacifie the displeasure of God against our vnrighteousnesse And this is more agréeable to Gods iustice then if Christs soule had suffered the death and curse of the soule For to take life from the soule must be Gods proper and peculiar action No creature can giue the grace or spirit of God to the soule of man which is the life of the soule but onelie God Therefore no creature can take it from the soule but God alone that GIVETH it must TAKE IT AVVAY Since then Christ might suffer nothing iustlie but as the iust for the vniust that is willinglie but vniustlie his death must come by the handes of the wicked who might wrongfullie take his life from him but not touch his soule and not by the immediate hande of GOD who will doe no wrong and can kill the soule I haue sinned saith Iudas in betraying the INNOCENT bloud You denied the HOLIE AND IVST and killed the Lorde of life saith Peter to the Iewes warning them howe great a sinne they had committed in putting Christ to death If hee were an INNOCENT and deserued no punishment if hee were HOLIE and IVST and could not bee persecuted or put to death without haynous impietie and iniurie wee may doe well to remember that the death of his soule had beene a farre greater wrong then the death of his bodie was And therefore if the iustice of God would not farther interpose it selfe in killing his bodie then by deliuering him into the handes of the wicked permitting them to shed his blond which hee woulde accept for the sinnes of the worlde much lesse woulde God with his owne mouth accurse or with his owne hande slea the soule of his sonne whome hee sent to restore and quicken those that were accursed and dead in their sinnes Againe corporallie or temporallie God punisheth one for anothers fault bicause he can recompence them eternally that thereby repent and turne from their sinnes but eternally or spiritually he punisheth no man but for his owne vncleannes either naturally sticking in him or
then descended Next that neither paradise nor Abrahams bosome which was the receptacle for y e soules of all the sonnes of Abraham that held the faith and did the works of Abraham was anie part or member of hell So that CHRISTS DESCENDING INTO HELL cannot be expounded of his conuersing with the spirites of the iust and perfect men after his death nor of his enduring the state of the deade since the place where their soules doe rest after death is no where in the scriptures called HELL or SHEOL or as S. Austen speaketh INFERI And this I take to be so cleere that neither Iewish Rabbines with their grammaticall obseruations nor Gréeke poets with their fantasticall imaginations may be suffered to contradict it Howe easie it is to wrangle with the words NEPHESH SHEOL and HADES a meane scholar maie soon perceiue but I hold it no sound course to fetch the explication of the mysteries of christian religion either from such impudent impugners of it as were the Rabbines or from such ignorant deluders of it as were the prophane poets who talke euerie where of heauen and hell according to the false and lewde perswasion of their own hearts And therfore they may spare their paines that promise vs so manie thousand deponentes both Iewish and heathen that Sheol and Hades do not signifie hell It wil trouble them more then they thinke to bring vs but one good proofe out of the scripture that the soules of the righteous before Christs comming were in Sheol or Hades and till they doe I rest on Saint Austens collection out of the wordes of Christ that Abrahams bosome is no péece nor part of Hades or Inferi which the hebrew calleth Sheol as being deuided from it with a mightie distance and that the soules of the iust departing this life before Christs death were CARIED VP BY THE ANGELS INTO ABRAHAMS BOSOME So that as yet wee haue not the true meaning of these words of our creed he was CRVCIFIED DEAD BVRIED HE DESCENDED INTO HEL neither doeth anie of the precedent opinions come nére the plaine and true exposition thereof For in my iudgement they must haue a sense both DIFFERENT in matter and CONSEQVENT in order euen as they lie before we can rightlie vnderstand thē First he must be DEAD then BVRIED in body which was laid in y e earth lastlie the soule after it was seuered by death from the bodie DESCENDED INTO HEL this third point he descended into hell must neither be ALLEGORIZED which in matters of faith is verie dangerous so long as the proper sense containeth a truth nor CONFOVNDED VVITH THE FORMER for so the Créed shal not shortly touch mysteries of religion but darckly trouble vs with phrases of variation And therefore for my part I retaine in expounding this Article 3. things DISTINCTION of matter CONSEQVENCE of order PROPRIETY of words and those thrée considered the sense of the Article maie must be that Christ after his BODY was BVRIED in SOVLE DESCENDED VNTO that place which the scripture properly calleth HEL this sense I find to be so far from any falsity or absurdity that it is more honorable to Christ and more comfortable to christians then any of the rest that we haue yet examined Which that you may the better perceiue giue me leaue somewhat farther to repeat the fruit and force of his glorious resurrection Christ is called the first fruits of them that slept not that neuer none before Christ was restored from the deade to liue héere on earth but though many were so reuiued againe yet from the foundation of the worlde not one was euer raised vnto a blessed and immortall life before Christ. Elias raised the widow of Sareptas sonne Elizeus the Sunamites Christ himselfe restored to life the daughter of Iairus the widowes onlie sonne of Naim and Lazarus yet all these after their returne to life were still subiect to sinne and death as they were before but he whom the scripture nameth the first begotten of the dead was indéede the first that euer rose from the deade into an happy and heauenly life For where man here on earth is beset with thrée dangers with SINNE during life with DEATH shortning life with HEL tormenting after life the iust vengeance of sinne deliuering the body to death the soule to hel the resurrection of Christ being the ful conquest of all his our enemies that impugne either his glory or our safety must ouerthrowe sinne death hel not in his own person onlie to whom no such thing was due but in our stéed for our good y t we might bee likewise fréed from the power of those foes and as members be ioyned vnto our head wholy without any hinderance euerlastingly without anie disturbance and ioyfully without any gréeuance Wherfore Christ rising into a SPIRITVAL IMMORTAL CELESTIAL life fréed vs from the dominion of sinne feare of death and fury of Satan and by quickening vs raising vs vp and setting vs together with himselfe in heauenly places hath not only giuen vs the victorie against sinne and death but euen trodden down Satan vnder our féet Of Christs conquest against sinne death I shall not néed to say much things not impugned require lesse paines to be defended his conquest ouerhel as in himself it shewed most power purchased most honor so from vs it deserueth greatest thanks as bringing vs greatest comfort that though sinne remaine death preuaile against our bodies there is yet no cause to feare or doubt the fulnesse and surenesse of our redemption since the strength of hell is altogether conquered abolished from the faithfull which before was the very sting of sinne and death As therfore Christ was deliuered to death for our sinnes and is risen againe for our iustification so by MERCY REMITTING and GRACE REPRESSING he pareth the branches and drieth the roote of sinne till the bodie of sinne and death turning to dust withering in the graue be restored againe after Christs example to perpetuall celestial life and blisse Insomuch that by lamenting sinne past and resisting sinne to come sin daily dieth in vs and the inward man of the heart being lightened and renewed by grace doth daily more and more by desire and delight of heauenly thinges aspire to the imitation and participation of Christes resurrection The force of sinne then being quenched by Christes dying vnto sinne and his rising againe vnto righteousnesse the power of death is abolished by the pardoning and decreasing of our sinnes that being nowe the passage to glorie for all repenters which before was the gate to hell for all transgressors In his owne person Christ shewed his conquest ouer death not by kéeping his flesh from death which he could easilie haue done but by sauing it from rotting in the sepulchre and by raising it againe into an immortall and glorious state that death being swallowed vp
and place of his humiliation and when he rose againe all power in heauen and earth was giuen vnto him I was dead saith hee himselfe and behold I am aliue for euermore and I HAVE THE KEIES OF HELL AND OF DEATH that is all power ouer death and hell to shut and no man may open to open and no man may shut The Prophet Esay pointeth to the verie same CAVSE and TIME of Christes exaltation BECAVSE he hath powred out his soule vnto death THEREFORE will I giue him his portion with the great and hee shall diuide the spoiles with the mightie If FOR THAT CAVSE then AFTER THAT TIME Christ diuided the spoyles of the mightie or as the Apostle speaketh hee spoyled powers and principalities And noting exactlie the TIME of Christes triumph the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ASCENDING ON HIGH HE LED CAPTIVITIE CAPTIVE This that hee ascended what meaneth it but that hee first descended into the lower partes of the earth Christ did not leade captiuitie captiue when hee descended into the lower partes of the earth but when hee ascended from thence The Diuels then which helde vs in captiuitie were themselues leade captiue when Christ ascended from the lower partes of the earth and then were powers and principalities SPOILED and openlie SHEVVED Christ TRIVMPHING OVER THEM not on the Crosse at the time of his passion but IN HIS OVVNE PERSON at the time of his resurrection and ascension An effect of this triumph is this that an Angell was sent in the Reuelation of Saint Iohn from heauen hauing the key of the bottomlesse pit and a great chaine in his hand And hee tooke the Dragon that olde Serpent which is the diuel Satan and bound him a thousand yeares And cast him into the bottomles pit and shut him vp and sealed vpō him that he should deceiue the people no more If a messenger from Christ had this power ouer Satan to binde him and shut him vp what commaund then had Christ himselfe ouer hell and Satan And how wholesome and gladsome a thing is it for vs to beléeue and confesse that Christ Iesus our Lord and sauiour hath Satan and all the pawers of hell chained at his will and by his conquest ouer them so ruleth and restraineth them that they can not stirre but by his leaue and appointment and thus shall he hold them captiue till hee deliuer the kingdome to God his father and throughly tread both death and Satan vnder our feete This doctrine I trust maintaineth no superstition but sound and true religion as well touching the partes as the time of Christs conquest and triumph ouer death and hell It resteth now to search what part of Christ had this triumph ouer hell for so much as Christ consisted of two natures diuine and humane his manhood by death was then diuided into two places the bodie being separate from the soule and lying in the dust of the earth but without corruption And first we must not referre this triumph to his diuine nature by reason it was no maisterie for god to conquer his vassall The seede of the woman must bruize the serpents heade and not the maker of heauen and earth with his almightie power maiestie Besides the godhead of Christ coulde neither truly DESCEND nor ASCEND as being euery where present nor be EXALTED as being equall with the highest nor RECEIVE GIFT as hauing all fulnes in it but that nature which led captiuity captiue did first DESCEND into y e lower parts of the earth after ASCENDED was EXALTED and RECEAVED this power and honour as a GIFT from God in respect of his obedience patience and humilitie The places are before alleaged there is no néede to repeat them It was then Christes humane nature which God so highlie EXALTED for his former obedience vnto death and to which all power was giuen in heauen and earth his diuine was euer in euen degree with his father full of maiestie power and glorie It is not to be neglected that Ireneus saith Si homo non vicisset inimicum hominis non iusté victus esset inimicus If a man had not ouercome the enemy of man the enemie had not lawfully beene ouercome Which proportion of iustice the Apostle vrgeth when he saith as by a man came death so by a man came the resurrection of the dead Since then the humane nature of Christ by condition might and by desert must bee exalted aboue all creatures and by the rule of iustice had the conquest of satan and his kingdome it is no harde matter to discerne which part of Christs manhood must ouerthrow death and which must triumph ouer hell The bodie of man whiles the first death lasteth is not due to hell it must lie dead and senselesse in the earth and so can neither liue nor feele the paines of hell Christes bodie then lying in the graue without SENSE MOTION OR LIFE could haue no conquest ouer hell ouer death it had being preserued in the graue without all corruption and raised from the deade to a blessed and immortall state without all imperfection Ouer hel it had none because that part of Christ which did conquere hel must haue as well MOTION TO DESCEND thither and POVVER TO REPRESSE there the rage of satā as also LIFE AND SENSE TO SPOILE powers and principalities and by leading them captiue to make an open shewe of them from al which the first death kept the bodie of Christ till the time that his soule ascending with triumph from hell tooke his body from death and so made a perfect conquest ouer hell and death not onlie for his owne person to whome all power was giuen in heauen and earth but for his members also for whose safety he tooke from Satan the keyes of hell and of death that he himselfe might be Lord of the dead the liuing So that now the power of hell is destroied and Satan restrained and the faithfull freed from all feare assured that the gates of hel shal not preuaile against them And this is that victorie which God threatened to death and hell by his prophet saying I will redeeme them from THE POVVER OF HEL I will deliuer them from death O death I will be thy death O HEL I VVIL BE THY DESTRVCTION repentance is hid from mine eyes So agréeable is this doctrine to the christian faith so comfortable to all the godly that few would refuse it except such as are waspishlie wedded to their owne fansies if it might appeare where this is written in the scriptures The which desire of religious mindes whiles I labor to satisfie I must forwarne them how easie it is for cōtentious spirits to frustrate the strength of all that God saith if they may be suffered with diuerse significations figuratiue interpretations to elude when they list the words of the holie ghost decline the literall
some men is counted fabulous for y t the letters sent to Christ and receaued from him by the ruler of that city are no where remembred in the Euangelists but by their leaues that reason is rather friuolous for so much as S. Iohn saith There are also many other thinges which Iesus did the which if they should be writteÌ„ euery one I suppose the world could not containe the bookes that should be written Since then this is no sure ground to reiect a storie for that it is not contained in the scriptures I sée no cause either to preiudice the publike and ancient records of the citie of Edessa remaining at that verie time when this report was made or to mistrust the credite of Eusebius as if he had impudentlie forged the olde monuments of that citie where he might so easilie bee reprooued His words are Habes harum rerum testimonium scriptis comprehensum ex Grammatophylacio vrbis Edessae tunc regiae de sumptum Nam in ipsis publicis chartis quae res prisâ—as continent ista ad hunâ— vsque diem ex eo tempore seruata reperiuntur Nihil autem impedit quo minus literas ipsas quae nobis ex Archiuis desumptae e Syrorum lingua his verbis translatae sunt audiamus Thou hast the testimonie of these thinges comprised in writing and taken out of the chamber of Edessa that then was a princely Citie For in the publike recordes of things aunciently past thus much is there extant TO THIS VERIE DAY preserued from the time wherein these things were done And I thinke it best to set downe the letters which I my selfe COPIED out of the Authentick records and TRANSLATED from the Syrian tongue in these wordes How the report of a writer y t is not canonical should haue more credite then this hath I know not The records were auncient and publique and then extant to be viewed by euerie man when Eusebius did exemplifie them If wee discredite all antiquitie and testimonie which wee sée not with our owne eies wee must looke to receiue the like rewarde from our posteritie Ignatius that liued with and after the Apostles in his Epistle to the Church of Trallis consesseth the same Article almost in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ descended into Hell alone and returned or rose againe with a greate number and brake downe the rampiere that had stoode from the beginning and ouerthrewe the mid-wall thereof Athanasius present at the great councell of Nice as a Cleargie man though not then a Bishop in his short recapitulation of the Catholike faith addeth this Article as necessarie to be beléeued of all Christians Passus est pro salute nostra descendit ad inferos tertia die resurrexit a mortuis haec est fides Catholica quam nisi quis firmiter fideliterque crediderit saluus esse non poterit Christ suffered for our saluation descended into hell rose againe the third day from the dead This is the Catholike faith which except a man doe firmelie and fastlie beleeue he cannot bee saued Saint Austen doth so presse it that hee pronounceth it infidelitie to denie it Secundum animam Christum apud inferos fuisse aperté scriptura declarat per Prophetam praemissa per Apostolicum intellectum satis exposita qua dictum est non derelinques animam meam in inferno That Christ according to his soule was in hell the Scripture plainelie declareth forespoken by the Prophet Dauid and sufficientlie expounded by the Apostles application where it was saide Thou wilt not leaue my soule in hell Quis ergo nisi infidelis negauerit fuisse apud inferos Christum Who then but an infidell will denie that Christ was in Hell Hilarius maketh it a necessarie cause of our redemption Crux mors inferi salus nostra est Christes Crosse death and beeing in Hell are the meanes of our saluation For as hee died that wee might liue so hee went to hell by Hilaries assertion that wee might goe to heauen Christus Dei filius moritur sed omnis caro viuificatur in Christo. Dei filius in inferis est sed homo refertur ad coelum Christ the sonne of God dieth but all flesh is quickened in Christ. The sonne of God is in Hell but man is restored to Heauen And least wee shoulde thinke that Hilarie dreamed of Christes suffering hell paines on the Crosse as some haue alledged him his wordes are plaine else where that Christs soule after death descended into hell Humanae istae lex necessitatis est vt sepultis corporibus ad inferos animae descendant Quam descensionem Dominus ad consummationem veri hominis non recusauit This is the lawe of mans miserie that their bodies goe to the graue their soules to hell WHICH DESCENT the Lorde did not refuse to prooue himselfe in euerie point to bee a true man This necessitie was the wages of mans sinne the strength whereof coulde none abolish but onelie Christ. Hic vnus est â—duersantes nobis iniâ—â—â—icasque virtutes ligno passionis affigens mortem in inferno perimens spei nostrae fidem resurrectione confirmans corruptionem humanae carnis gloria corporis sui perimens Christ alone was hee that fastened to the wood of his passion the powers which were aduersaries and enemies to vs that vanquished death euen in hell that confirmed the stedfastnesâ—e of our hope with his resurrection and abolished the corruption of mans flesh with the glorie of his bodie Leo likewise Resurrectio saluatoris nec animam in inferno nec carnem diu morata est in sepulchro quoniam deitas quae ab vtraque suscepti hominis substantia non recessit quod potestate diuisit potestate coniunxit The resurrection of our Sauiour neither stayed his soule long in hell nor his flesh in the graue because his Godhead which did not depart from either part of his manhoode mightilie conioyned what it mightilie seuered But no man hath more pishilie or more soundlie deliuered the full course and cause of Christes descent to Hell then Fulgentius which I muste repeate at large because euerie woorde is woorth the marking Restabat ad plenum nostrae redemptionis effectum vt illuc vsque homo sine peccato à Deo susceptus descenderet quousque homo separatus à Deo peccati merito cecidisset id est ad inferâ—um vbi solebat peccatoris anima torqueri ad sepulchrum vbi consueuerat peccatoris caro corrumpi sic tamen vt nec Christi caro in sepulchro corrumperetur nec inferni doloribus anima torqueretur Quoniam anima immunis à peccato non erat subdenda supplicio carnem sine peccato non debuit vitiare corruptio Nam quia peceans homo meâ—uit in seipso per supplicium diuidi quia maluit à Deo praeuaricationis reatu disiungi propterea factum est vt peccatoris mors â—arnem peccati ad
shalbe verified of any man we must no more deny y t he descended into the bottomles pit which is hell then y t he ascended into y e heauens both are necessary partes of our redemption euident proofes of his mighty operatioÌ„ We must be fréed froÌ„ hel before we can be placed in heauen and if Christ haue omitted either he hath performed neither What maruaile then if the ancient fathers with one consent make Christs descent to hel a material point of our redemption and presse it as an appendix to faith since it hath so good ground and iust proofe in the scriptures howsoeuer they or we doubt where the soules of the righteous were before Christs suffering Crux mors inferi salus nostra est saith Hilary The crosse death and descent of Christ to hell are our saluation Diuinitas neque corpus in monumento neque animaÌ„ in inferno destituit hoc est enim quod dictuÌ„ est per prophetaÌ„ non relinques animaÌ„ meaÌ„ apud inferos neque dabis sanctuÌ„ tuuÌ„ videre corruptionem Quocâ—rcain ANIMA quideÌ„ CHRISTI MORS DEVICTA EST resurrectioque ab inferis deprompta spiritibus annunciata est in corpore vero dei corruptio abolita est et incorruptibilitas é sepulchro emicuit Christs deity neither forsooke his body in the sepulchre nor his soule in hel For y t is y e meaning of the Prophet wheÌ„ he saith Thou wilt not leaue my soule in hel nor suffer thine holy one to see corruptioÌ„ Wherfore in THE SOVLE OF CHRIST DEATH VVAS CONQVERED and the rerurrection from hell performed and signified to the spirits that rose with him In the body of him that was God corruption was abolished incorruption shined out of the graue Yea Austen himself putteth great difference betwixt the certainly of Christes descent to hell and the vncertainty of deliuering of some soules thence which he found there as he imagineth Teneamus firmissimé Quod fides habet fundatissimâ auctoritate firmata quia Christus mortuus est secundum scripturas et caetera quae de illo testante veritate conscripta sunt in quibus etiam hoc est quod apud Inferos fuit solutis eoruÌ„ doloribus quibus euÌ„ erat impossibile teneri Let vs hold most firmly y t which y e faith containeth confirmed with most assured authority that Christ died according to the scriptures the rest y t is written of him by the testimony of the truth amongst y e which this is also to be nuÌ„bred y t he was in hel dissoluing y e pains therof Of which it was impossible he shuld be held Thus far doth Austen vrge the very articles of our faith confirmed by the scriptures that maketh him infer who then but an infidel wil deny that Christ was in hell But when he commeth to the second point of deliuering some from hel that were in the paines thereof he tempereth his stile and saith à quibus recte intelligitur soluisse liberasse quos voluit from which paines Christ may well be conceaued to haue loosed and deliuered whom he would that which Peter saith loosing the sorrowes of hel accipi potest in quibusdaÌ„ may be vnderstood of some whom he thought worthy to be deliuered For which since there can bee no sure proofe brought out of the worde of trueth we shall doe best to giue eare to his owne aduise in the like case Ergo fratres siue illud siue istud sit hîc me scrutatorem verbi dei non temerarium affirmatorem teneatis Therefore brethren whether this or that bee it heere take me as a searcher of the word of God and not as a rash affirmer All the defence that may be made out of the Scriptures that Christ deliuered some of the saints out of the present possession and power of hell is that which is written in the gospell of Saint Matthew touching the bodies of the saintes rising from death When Iesus yéelded vp the ghost Behold the vaile of the temple rent in twaine and the earth did quake and the stones did cleaue and the graues did open themselues and many bodies of the Saints which slept arose and came out of the graues after his resurrection and went into the holy cittie and appeared to many The death of the bodie as it is parte of the wages of sinne so is it the gate of hell and the Diuell is saide in the scriptures to haue the power thereof So that howsoeuer the soules of the iust were in the handes of God and at rest in Abrahams bosom their bodies lying dead in the graue rotten with corruption were within Satans walke and when Christ raised them out of their sepulchers to an happie life he tooke them from the power of darknes and translated them into the kingdome of light Death is an enemie though the last that shall be destroied and death as well as hell shall be cast into the lake of fire and therefore Christ tooke the keyes both of death and of hell and by his rising from the dead insulted against both ô death where is thy sting ô hell where is thy victory It is the force of sinne that killeth the bodie and likewise the force of sinne that rotteth the bodie sinne being the strength of hell against bodie and soule As then our soules are freed from the power of hell when our sinnes are remitted so our bodies are deliuered from the handfast of hel when corruption the consequent of sinne is abolished In this sense it may bee saide that Christ deliuered some from the power of hell that is their bodies from the sepulchers where they laie turned into dust For by death and corruption the sinnefull flesh of man is till the resurrection subiected to the range of Satan hee beeing the Prince of the ayre and gouernour of darknesse and ruler of death Saint Austen doubteth whether those bodies of the saints were wholie freed from corruption or laie down againe in death after they had giuen witnesse to Christs resurrection Scio quibusdam videri morte domini Christi iam talem resurrectionem praestitaÌ„ iustis qualis nobis in fine promittitur Qui vtique si non iterum repositis corporibus dormierunt videndum est quemadmodum Christus intelligatur primogenitus a mortuis si eum in illa resurrectione tot praecesserunt I know saith Austen some thinke that at the death of the Lord Christ the same kind of resurrection was performed to the iust which is promised to vs in the ende of the worlde but if they slept not againe by laying downe their bodies we must looke howe Christ can be vnderstood to be the first borne of the dead if so many went before him in that resurrection But his reasons are of no such force as to perswade that the bodies of the saintes which rose with Christ slept
Sâ— enim mortuus est dominus immo quia mortuus est Dominus mortuus est enim pro nobis in cruce sine dubio caro ipsius expirauit animam Hoc est ergo ponere animam quod est mori Cum ergo exit anima a carne et remanet caro sine anima tunc homo ponerâ— animam dicitur Carni hoc tribue caro ponit animam suam caro iterum sumit eam Caro ponit animam suam expirando Ipse Dominus Christus dictus est sola caro Audeo dicere et sola caro Christi dictus est Christus Confiteris illud quod habet fides in eum Christum te credere qui crucifixus est sepulâ—ns Ergo sepultum Christum esse non negas tamen sola caro sepulta est Ergo Christus erat etiam caro sine anima quia non est sepulta nisi caro Disce hoc etiam in Apostolicis verbis Humiliauit scmetipsum factus obediens vsque ad mortem Iam in morte SOLA CARO a Iudaeis est occisa tamen carne occisa Christus occisus est Ita cum caro animam posuit Christus animam posuit cum caro vt resurgeret animam sumpsit Christus animam sumpsit What did the Passion what did the death of Christ but separate his bodie from his soule If the Lord died for vs yea rather because indeede the Lord did die for vs for hee died for vs on the crosse doubtlesse his flesh did breath out his soule Soe that to laie downe his soule and to die is all one When the soule departeth from the flesh the flesh remaineth any soule then a man is said to lay downe his soule VnderstaÌ„d this of the flesh for the flesh laieth down her soule taketh it againeâ— the flesh laieth down her soule by breathing it forth The Lord Iesus is called his flesh alone I dare be bold to auouch it THE ONLY FLESH of Christ is called Christ. Thou confessest as it is in thy Creede that thou beleeuest in that Christ which was crucified buried Then thou acknowledgest Christ to be buried yet only his flesh was buried Therefore flesh without a soule was Christ because nothing of him but his flesh was buried Learne the selfe same in the Apostles words Christ humbled himselfe was obedient vnto Death Now in his death ONLY HIS flesh was killed of the Iewes and yet the flesh being slaine Christ was slaine So when the flesh laid downe her soule Christ laid downe his soule and when the flesh tooke her soule againe to rise Christ tooke his soule againe To men that do not wilfullie blind themselues these words are cleare enough and they haue for their warrant the full consent of Scriptures Councels Fathers for 1400 yeares without dissenting from it Christ suffered for you saith Peter leauing you an ensample that you should follow his steppes who himselfe bare our sinnes in his bodie on the Tree that we being dead to sinne should liue in righteousnes Then when Christ died to sin his body died on the tree his soul liued in righteousnes So must we do for so did he when he left vs an example how to follow his steppes Our soules must not die before we can resemble his death they must liue in righteousnes as he did Euery where saith Paul we beare about in our bodie the dying of the Lord Iesus that the life of Iesus might also be made manifest in our bodies which he thus expoundeth afterward Therefore we faint not but though our outward man perish yet the inward man is daily renewed Then in our bodies we carrie about the death of Christ who for our example died in his bodie vnto sinne that we should follow his steppes And why doubt we hereof since the same apostle doth in as plain expresse words as might be spoken testifie that Christ when we were enimies reconciled VS IN THE BODY OF HIS FLESH THROVGH DEATH to make vs holy and without fault in his sight grounded and stablished in faith and not mooued awaie from the hope of the Gospell What could the hart of Paul inuent or his toong vtter more effectuall then this that Christ THROVGH DEATH IN THE BODIE OF HIS FLESH reconcileth vs to God and maketh vs holie and without fault in his sight If you can quarrell with these words Sir Refuter you maie do what you will with the Scriptures No words will bind you that take bodie for soule life for death faith for amazed feare hope for intolerable horror descending for ascending and hell for heauen What is this els but to make a confusion of all Religion and giue open defiance to the trueth by taking one contrarie for the other You do not so you will saie Leaue so doing and these Questions will soone be determined I prooue there was alwaies in Christ euidence of faith assurance of hope Ioy of loue euen in the midst of his paines on the crosse and you graunt there was not anie the least diminution in Christ of his faith patience or obedience to God neither was Christ so much as touched with anie wauering much lesse fearing in his trust and confidence of Gods loue and protection towards him How then can the horrour of Gods seuere iustice and wrath like them that indeed be separated from the grace and loue of God bee in Christ Or how can the sorrowes of the damned which are separated from the life of God bee found in Christ how could Christ suffer the same terrours of Gods wrath and assaults of the Deuill yea far greater then the godlie féele in their consciences for want of faith and feare of Gods displeasure What are these but plaine contrarieties Againe in Christ you saie was no defect of grace how then could the soule of Christ replenished with the spirite of life and liuing in all fulnes of grace and trueth bee dead can you make one and the same part of Christ both aliue and dead Soe likewise if Christ had but feared to bee vtterly forsaken with the hatred of his Father that indéed you saie were desperation which God forbid And yet you doe not doubt but Christ was as deepelie touched with the vnspeakeable horror of Gods seuere wrath due to sinne as the Reprobates themselues A number of these hogepots you haue made vs speaking of things which your selfe cannot or dare not expresse Sometimes you would faine affirme it in generall words and when you come to particulars you renounce it againe In the verie case that gaue vs occasion of this rehearsall when the Apostle saith we are reconciled to God by the death of his sonne and explaining himselfe saith the death that reconciled vs to God was the death which Christ suffered in the bodie of his flesh Is it not as cleare as daie light that the bodilie death of Christ which he suffered on the crosse is by
these be your best exceptions against Christs triumphing ouer hell all the world will know that you are a worthie man to weare a woodden dagger The Apostle made it a part of Christs high exaltation that euerie knee as well of things vnder the earth as of things in heauen should bow vnto him and euerie toong confesse that Iesus Christ is the Lord and do you thinke it a méete matter to be mocked and derided Paul saith Christ spoyled principalities and powers of hell darknes and made a shew of them openlie and triumphed ouer them in his owne person for so I must reade till you shew me better authoritie against it then I haue brought for it your selfe both sée and sate that whyles Christ suffered and whyles he died it was a miserable triumph yea a piteous triumph it was indeede where himselfe remayned in such woful tormeÌ„ts where appeared no shew of conquest but rather of being conquered stil he suffered til he gaue vp the ghost What letteth them I praie you since these words were not verified on the Crosse but they did take place in his resurrection as I teach and therein as by the effects it was most euident and apparant to the eies of all men he did spoyle powers and principalities made a shew of them openly and triumphed ouer them in his owne person Doth the holy ghost attribute this as a great honour to the humane nature of Christ that ascending on high he led captiuitie captiue and doe you make a merriment of it appealing to the whole world for their censure on your side Your strongest sort is this There can bee no commoditie nor benefit to the godlie by it For what good is there so much as pretended The generall redemption of all Gods elect and chosen people was wrought and fullie finished on the Crosse what could his going downe to hell adde more Is the subduing of hell powers and the treading on all their force and the restraining of all their furie so small a matter with you that it doth no good to the godlie Hee hath triumphed and spoyled them to frée vs from feare and hath taken the keyes of death and of hell into his owne hands to shew that all power is giuen him in heauen earth hell and that he can restrayne and bind Satan at his will and pleasure Is the performance and assurance of these things no coÌ„modity nor benefit to the godlie The redemption of Gods elect was you say fully finished on the Crosse. Deserued and obtained it was on the Crosse and by the crosse but not there executed There were our sinnes pardoned and our selues reconciled to God but as Christ died for our sinnes so he rose for our iusâ—ification His resurrectioÌ„ in that glorious manner which I haue mentioned in the treatise his ascension are necessary parts of our Saluation and therefore vse not the force of Christs crosse to exclude but to induce the rest For so doth the Apostle when he saith Christ humbled himselfe became obedient vnto y e death of the crosse Wherfore that is euen for that his humility obedience God hath highly exalted him giuen him a name aboue euerie name that at the name of Iesus should euery knee bow of things in heauen in earth vnder the earth So that his descending rising and ascending added nothing to the force of his death but shewed the fruite thereof and tend all to our good since wee are presentlie secured from the power of hell and Satan and shall be certainelie raysed and receaued to glorie Christes death without his resurrection and ascension had beene our confusion and no redemption for if sinne had slaine him without rising it must needes haue damned vs without hoping now in his Resurrection as euery Enemie was most mighty so was there most néed he should be subdued But hereof I haue spoken so largelie before that I shall not néede to rehearse it againe with turning the page it maie soone bee seene But The Scriptures you tell vs are clearely against Christs going to Hell For this daie sayd Christ to the theefe thou shâ—lt bee with mee in Paradise All this must needes be of his humane soule verelie without all question There is none can consider herein his Deitie If anie thinke his soule might goe to hell first and presentlie goe thence to heauen yer night also that is ridiculous and toyish You haue so manie toyes in your head Syr Refuter that a coloured cap would well become it when you come to a non plus in your proofes then you crie this is ridiculous and toyifh Go like your selfe and looke to the ridiculous toyes that you bring vs in euery page almost You would prooue forsooth that the SCRIPTVRES ARE CLEARE against Christs being in hell at anie time betwéene his death and his Resurrection for your warrant you bring his words to the theefe on the crosse this daie thou shalt bee with mee in Paradise and at his death when he sayd Father into thy hands I commend my spirite And when the places conclude no such thing as you would haue them nor anie thing néere it then you helpe it with outcries and saie There is no man of sense considering these circumstances that can iudge otherwise But will your wisdome remember that S. Austen in his 57. Epistle discussing this place of purpose to day thou shalt bee with mee in Paradise saith the word MEE maie verie readily and easily bee referred to Christs Godhead promising the thiefe Paradise that present daie and all the childish amplifications that you haue brought vs to the contrarie are not worth a nut-shell to conteruaile S. Austens iudgement But graunt it were ment of Christs soule are you so perfect in the length of the waie from hell to Paradise and the wearines of Christs soule in going to both that you be sure he could not do both that daie You thinke belike Christ would not goe thither but to view the deuils one by one and call their names to sée who were absent You haue forgotten that with his presence or with his word whiles hee liued here on earth hee could torment the diuels and therefore if it pleased him but to shewe himselfe who hee was whom they had so despitefullie pursued by the handes and tongues of the wicked on the Crosse all hell must not onelie bende and bowe vnto him but feare and fall before him Againe what coulde hinder though he did not descende that daie which hee died but hee might so doe the daie that hee rose and euen when hee was to rise to loose all the strength of hell before him and to let Satan see that his kingdome was ouerthrowne by that death at which hee so much insulted and reioyced The time I doe not determine though I thinke it pertained rather to the glorie of his resurrection then otherwise as I
Colos. 1. k Mat. 10. l 1 Iohn â—â— m Apoc. 20. n An 〈◊〉 ciuiâ— deâ— lib 13 cap. â— o Apoc. 6. p Maâ—k 9. q Hebr. 7. Hebr. 2. Mat. 25. t Gen. 22. u Acts 3â— x Luke 16. y Reuel 21. z Dan. 7. Heb. 10. Deut. 32. Reuel 1â— d 2. Thes. 1. e 2. Peter 2. f Iud. epist. g Mark 9. h Acts. 2. i Ephes 5. k Matth 12. l Luke 11 The paines of hel are eternal m Matth. 25. n Iames. 1. o Heb. 6. p Mark 9. q 1. Corinth 15 q Ibidem q Ibidem r Esay 25. s Ose. 13. The sacrifice for sinne must be bloudy before it could be propitiatorie The true sacrifice for sinne was shadowed in the figures and sacrifices of the former testament t Genes 32 u Hebre 9 x Rom. 8 The Patriarks and prophets did not mistake the true sacrifice for sinne y Reuel 13 Three properties of the true sacrifice for sinne vrged by the Apostle z Hebre. 9 a Hebre. 10. b Hebre. 9 c Hebre. 9 d Ibidem e Hebre. 13 f Matth. 26 The sacrifice for sinne was bodily bloudy and deadly g Luke 22 h 1. Corinth 11 i Mark 14 The force of Christs bloud expressed in the scriptures k 1 Pet. 1. l Hebr. 9. m 1 Iohn 1. n Reuel x o Rom. 5. p Heb. 13. q Ephes. 1. r Ephes. 2. s Colos. 1. t Rom. 3. u Mat. 26. x Heb. 12. y Heb. 13. z Heb. 8. z Heb. 8. a Heb. 10. Whether the paines of hell be comprised in the bloud of Christ. b Rom. â— c 1. Cor. 11. d 1. Cor. 10. e Ephes 5. Christs bloud the verie price of our redemption h 1. Pet. 1. i Reuel 5. How the price of our redemption was paid k Nezianzen â—ras 42. in Pasâ—haâ—â— 2. l Gene. 2. m Mark 14. n Basilâ— oratioâ— in sine epistâ— larum o Symbolum Ruffini tomo Hicronymi 4. p Gregor Moralium lib. 3. ca. 11 q Ibidem r August de trinitate li. 13 cap. 13. s Ibidem t Ibidem cap. â—â— u Ibidem cap. 15 o Ambros lib. 9 Epist. 77. x Acts. 20. y Colos. 1. z Osee. 13. a Luke 1. b 1. Corinth 6. c Rom 7. d Rom 6 e Reuelat. 5. e Reuelat. 5. f August in Psal. 95. g Chrysost. ad popul Antioch homil 61. h Cyril dialog de trinitat lib. 4. i Cyril tom 2 epistola 1. k Matth. 20. l Esay 53. Howe Christ gaue his soule a ransome for many m Matth. 20. n Iohn 10 n Iohn 10 n Iohn 10 o Iohn 13. p 1. Iohn 3. The power of Christs death q Galat. 2 r Hebre. 1 s Hebre. 9 By Christes death the scriptures meane the death of his body t 1. Peter 2. x Colos. 1 y Hebre. 2 z Rom. 6 Christ could not die the death of the soule a Psal. 36. b Psal 30. Iohn 6 c â— Corinth 3. d Rom. â— e Rom. 8. f Iohn 14 g Iohn 6. h Iohn 11 i Colos. 3. k Iohn 1â— l 1. Corinth 15 m Iohn â— n Iohn 6 n Iohn 6 The death of the soule is either sinne oâ— damnation o Ezech. 1â—â— p Matth. â— q 1. Timoth. â— r Ephes. 2 s Coloss. 2 t 1. Pet. 1. u 1. Peter 2. x Philip. â— y Psal. 1â— z August epi. 66. The death of the soule is a separation froÌ„ God a Rom. 7. b Iohn 8. c Mat. 25. d 2. Thes. 1. e Reuel 14. f Reuel 20. g August in Psal. 70. h Câ—â—il homil 〈…〉 i Ambros. de hoâ—o mortis ca 9 k Gregor in Ezech. homil 17. l Idem moraâ—â— lib. 9. Cap. 38. m Bernard serm paru 3. aliis ser. paru num 7 Luc. 18. The fathers mainely teach that christ died the death of y e flesh ONELY o 1 Pet. â— p Colos. 1. q August epist. 99. r Idem de trinitate lib. 4 ca. 1â— s Ibidem t Ibidem cap. 13 n Augustâ— de Trinitate lib. 1â— cap. 15. x Idem de tempore Serm. 16. y Cyrilâ— de rectâ— fide ad reginaâ— lib. 2. z Greg. moraâ— lib. 9. cap. 15. a Idem moralium lib. 4. cap. 17. Bernard ad mili◠〈◊〉 cap. 1â— How Christ gaue himselfe wholy for vs. b 1. Tim 2 c Heb. 4. d Bernard in ramis palmarum Serm. 3. e Irenaeus lib. 5. â—ap â— f Fulgentius ad Trasimundum lib. 3. g Fulgentius ad Trasimundum lib. 3. h Ibidem i Ibidem k Ibidem l Nazianzen in tract 49. ad Cledonium m Cyril de recta fide ad Theodosium n Cyril de recta fide ad reginas lib. 2. o Idem de recta fide ad reginas lib. 1 p Ibidem q Ibidem The death of Christs flesh redeemeth as well soule as bodie r 1. Iohn 1 s Hebre. 9 t Reuelat. 5. u August epist. 120. The bodilie death of christ ouerthrew all the enemies of our saluation x Rom. 7. y Ephes 2. z 2. Timoth 3 a Colos. â— b Ibidem c Rom. 6. d Galat. 5 e Rom. 6. f Ephes. 1. Colos. 1. g Rom. 3. h 1. Iohn 1 i Hebre. 9 The death of Christ on the crosse quencheth y e curse of the law k Galat 3. l Ephes. 1 m Galat. 3 n Genes 22 How Christ was made a curse for vs. o Deuter. 21 p Matth 27 Marke 15 Luke 23. q Deutero â—â— r Galat. 3. Christ was not accursed in soule s August contra â—austum Manâ—â—hâ—uÌ„ lib. 14. ca 4 Christ was in that part accursed in which he died t Ibid in cap 6 u Ibid. cap. 1â— x Chrysost. in cap. 3 epit ad Galatoâ— The kinde of Christs death was accâ—â—sed so the force of the lawe dissolued y Ibidem x Theodoret. in cap. 3. epist. ad Galat. a Cyril de recâ—â—â— fide ad reginaâ— lib. 1. b Ambros. epist. lib. 5. oration in Auxentium de 〈…〉 c Hierom. la. cap. 3. epist. ad Gala. d Oeâ—umeniâ—â—â— in cap. 3. â—pistâ— ad â—alâ—â— e Cyril desens in Anathematismâ—â—â—â—imum f Epiphanius contra Maâ—ciâ—â—â—itas heres 42. These three wayes Christ is said to be accursed for vs. g Galat. 3. g Deut. 21. h 1. Peter 2. i August in exposition epist. ad Galat. k Ibidem l Rom. 7. We are dead to the law in the bodie of Christ. m Rom. 6. n Rom. 8. o Hebr. â— p Rom. 8. q Galat. 2. r Rom. 16. s 1. Cor. 15. t Reuel 12. The bodilie death of christ doth more expresse Gods mercies and Christs mâ—â—its then if the paines of hell were ioyned with it u Gen. 2. As namely the truth of God The power God To auert Gods wrath from vs the dignity of Christs person was necâ—ssary The iustice of God x 1. Pet. 3 y Matth. 27 z Actes 3. The death of Christs soule could neither proceed from God nor be acceptable vnto God a Ezechiel 18 b Matth. 22. c Colos. â— Christes flesh must be as able to quicken vs as Adams flesh was to kill vs. c 1.