of it The end and vse of parables which are allegoricall similitudes ouâ—… Sauiour confessed when his disciples asked him Why speakest thou to them in parables Who answered because it is giuen to you to know the secrets of the kingdome of heauen but to them it is not giuen To them that are without all things are done in parables that seeing they may see and not discerne and hearing they may heare and not vnderstand Then serue parables and allegories which are both one to hide the meaning of the speaker and to darken the vnderstanding of the hearer But the Iudgement of Christ hath cleane contrarie purposes and must haue plaine and proper speech that the whole world may heare it with their eares vnderstand it with their hearts and see it executed with their eyes For how should allegories or metaphores be executed by Gods Angels who shall be the ministers in that iudgement or how shall all the elect concurre with Christ in iudgement if he vse metaphores and allegories knowen onely to himselfe It is euident therefore the generall and finall sentence by which the wicked shall be adiudged to euerlasting fire must haue in it no figures nor allegories but onely plaine and proper speech which must be heard and vnderstood of all good and bad and be presently put in execution by the ministers that attend that Iudgement A third is that where parables by reason of their darknesse must be expounded before they can be conceiued when Christ doth declare the meaning of them his exposition of necessitie must be in plaine and proper words lest a darke and doubtfull exposition breed a further confusion in the mindes of the hearers than the parable it selfe The parable of the good seed sowed by the owner of the ground and of tares sowed by the enemie as also of the haruest and reapers when the Disciples of Christ prayed him to declare vnto them he expounded it in these words The sower of the good seed is the sonne of man the field is the world the good seed are the children of the kingdome the tares are the children of the wicked the enemie that soweth them is the diuell the haruest is the end of the world and the Reapers be the Angels As then the tares are gathered and burned in the fire so shall it be in the end of the world The Sonne of man shall send forth his Angels and they shall gather out of his kingdome all offences and the workers of iniquitie and shall cast them into a furnace of fire there shal be wailing and gnashing of teeth And vpon occasion of the parable of the draw-net cast into the sea and gathering all kinds of men and after seuering the good from the bad our Sauiour repeating the same exposition in the same words So shall it be in the end of the world the angels shall go forth and seuer the bad from among the iust and shall cast them into a fornace of fire sayd to his Disciples Vnderstand ye all these things and they sayd to him Yea Lord. The parable they vnderstood not but this they vnderstood The fire therefore into which the wicked shall be cast is no parabolicall but a plaine and proper speech Againe Christ expoundeth the parable by it it is therefore no allegorie but a true and proper speech by which Christ opened the obscuritie of the parable and his Disciples presently conceiued his meaning by the proprietie and perspicuitie of his words Then that the Angels of God in the end of the world shall seuer the wicked and cast them into a furnace of fire is an euident plaine and proper speech easie to be vnderstood of euerie Christian by the verie hearing of the words vttered without recourse to you Sir Deuiser to helpe allegorize them or to bring in stead of them the immediat soules suffering which you still auouch but neuer take the paines to proue or vse the meanes to vnfold Fourthly your new conceit hath no coherence with the sense or words of the Holy ghost but either he must correct his speech wheresoeuer he mentioneth the fire of hell or you must recall your fansie who suppose an inward paine in the soule from the immediat hand of God to be hell fire For if that which you call hell fire be only within the soules of the wicked how can they DEPART GO or BE CAST INTO HELL FIRE which by your imagination is cast into them not they into it And therefore when our Sauiour so often affirmeth that the wicked shall be cast into hell fire and iudicially willeth them to depart from him into euerlasting fire you must set him to schoole and teach him to speake righter and according to your opinion to say that hell fire shal be cast into them But if these be fooleries most vnfit for any Christian man to controll the sonne of God in his speech and to condemne him of open and childish ignorance as not knowing the difference betwixt an externall and internall fire then learne to reuerence the veritie and grauitie of the word of God and to confesse that he which seeth and setleth all things in heauen earth and hell cannot so forget himselfe as to mistake the one for the other For if the fire be a violent externall and locall agent into which the wicked shal be cast then are the words of our Sauiour and of the Prophets and Apostles most proper and pertinent to the matter but if that fire which shall torment the damned be nothing but an internall paine rising within the soule by the immediat hand of God then are all the speeches of the Holy ghost expressing their punishment wide from the sense and dissonant from the truth of that which you suppose they would deliuer Dauid describing the vengeance that God at the last will execute on the wicked sayth Vpon the wicked God will raine snares fire and brimstone This raining vpon them sheweth that the meanes and matter of their torment shall be without them and not an anguish onely rising within them as you imagine of hell fire The diuell that deceiued them was cast sayth S. Iohn into a lake of fire and brimstone and whosoeuer was not found written in the booke of life was cast into the lake of fire The Holy ghost by your direction must haue sayd the lake of fire was cast into the diuell and into euery one that was not found written in the booke of life It is better sayth our Sauiour to enter into life maimed than hauing two hands to goe into hell into the fire that neuer shall be quenched Our Sauiour by your doctrine is not well aduised so to speake when he should haue sayd It is better to enter into life maymed than hell fire to goe into you And when Christ foretelleth that the Angels shall seuer the badde and cast them into a furnace of fire he committeth two great ouersights by your new Diuinity the first
which he so much denieth The death of the body which the godly doe suffer is to this day an euill of it selfe and the punishment of sinne but God of his mercie towards his hath giuen such grace not to death but to their faith that by suffering death patiently they shal be the more plentifully rewarded But as no wise man will say the Law is euill when the wicked abuse it to kindle their lusts so may no sober man say that the death of the faithfull is good in it selfe though by Gods goodnesse it bee made to them a triall of their patience and a passage to a better life You say the nature of death is changed and not to the faithfull any longer an euill or part of the punishment and curse which was laide oâ—… sinne S. Austen saith the contrarie It is still an euill as it was and the nature thereof is not changed though the vse thereof be changed by faith and the consequents altered by Gods goodnesse Now things must bee esteemed by their nature and not by their vse as Austen teacheth For euill men vse good things euilly yet that maketh not good to bee euill because their vse is inuerted and euen so saith Austen good men haue a good vse of death which is euill yet that maketh not the death which they suffer to be good in it selfe or in nature to bee such as by Gods fauour it is to them When the death therefore of the faithfull is said by Saint Austen or any others to be good they meane the vse and not the nature thereof and when they say it is euill or a curse they meane the nature and not the vse For touching the nature thereof the Apostle who must be heard saith fully and resolutely Death is an enemie that must be destroyed euen in the godly And touching the vse thereof the same Apostle saith To mee Christ is life and to die is gaine Against this you neither doe nor can bring ought besides waste words and places either not vnderstood of you or wrested by you as spoken of the nature of death when they meane the vse of death which the faithfull haue by Gods abundant blessing Your selfe doe say The vengeance of the Law once executed on the suertie can no more in Gods iustice be executed on vs. In the vengeance of the law is comprised corporall spirituall and eternall death The whole Christ neither did nor could taste and bee a Sauiour A part he therefore tasted which was the death of his body and thereby freed vs from the rest which was due to our sinnes From the death of the body he hath not as yet wholly deliuered vs but hee will and in the meane time hee hath broken the linckes of death whereby those three were coupled together first in his owne person who suffered the first kinde of death and neither of the other and by vertue thereof hath done the like in all his Saints leauing their bodies for a season vnto death as his was that he may raise them after with greater power and glorie then if they had neuer died What doeth this hinder but death may truely bee called a Curse as in Christ so in his members and though execution of vengeance be restrained from vs yet imitation of Christ is not excluded neither is the generall sentence pronounced against the sinne of all mankinde To dust thou shalt returne reuoked but by the resurrection from the dead how then was it vengeance on Christ if it were due to mans nature Death was due to mans nature for sinne and consequently not due to Christ that had not sinned When therefore it was laide on him that deserued it not it must be taken as the wages of our sinne in his person and so was a wound to him though a medicine to vs because hee was wounded for our transgressions and wee were healed by his stripes Our publike doctrine in England set foorth by Master Nowel confirmeth as much To the faithfull death is now not a destruction but a changing of life and a very sure and short passage to heauen Euery thing that is licensed or liked as profitable to bee publikely read or taught is not by and by authorised in all things nor made the publike doctrine of this Realme You would faine oppose Master Nowel to Saint Austen who if hee were liuing would giue you no thanks therefore Saint Austens Faith hath beene allowed and receiued by all Synods and Councels since his time and by the whole Church of Christ as fit to guide and leade not onely learners but makers of Catechismes and therefore the match if they were repugnant is somewhat vnequall but indeede you haue neede to bee taught how to vnderstand your Catechisme That death is a destruction to the godly can you tell who saith so except it bee your selfe That it is a changing of life and short passage to heauen if you meane to the soules of the faithfull as the Caâ—…echisme doth no man doubteth thereof if you meane to their bodies that they by death change life and so haue a short passage to heauen it is a notable falsitie and heresie gainsaying the verie grounds of the Christian faith For priuation of sense and corruption to dust is no life much lesse an heauen except you will multiplie heauens as you do helles without reason or trueth It is most true which the Catechisine intendeth that death is this to the souls of the faithful but not to their bodies as yet till the generall day of resurrection and then the destruction of death in their bodies shall bring them to the full possession of heauenly glory prouided both for soule and bodie till that time their bodies lie vnder the dominion or power of death which is not yet destroied in euery part of vs because of sinne dwelling in our bodies though it throughly be conquered in the person of Christ and shall be likewise in vs at his appointed time As little to the purpose is that which you cite next out of the Catechisme that Death which before was a punishment is now become a vantage For he meaneth that death before had nothing in it nor after it but punishment and so was wholly and onely punishment which now by Christ is altered and made an aduantage to vs as well in respect of the manifold miseries and offences of this life from which we are deliuered as in regard of the felicitie and securitie which the soules of the Saints decâ—…ased enioy but this is nothing to their bodies which lie depriued of life and corrupted to dust till the finall restitution Neither is this a comparison with our condition before sinne in which we were created when soule and bodie should iointly haue beene translated to the kingdome of heauen without any sense or touch of death if we had stood fast in obedience but this noteth what death is after sinne committed without Christ and rightly saith that when
impressed in them by Gods power and will though whiles strength and memorie dure they may be so confirmed in their good or euill purposes that they doe not yeeld so long as they can make resistance This naturall horror of death which mans soule hath impressed in her by Gods owne doing if Christ would admit in the Garden priuately before his Father as obedient to his ordinance not openly before his enemies to whom he would shew nothing but patience and constance aboue all malefactors and martyrs what force haue your examples to refute this since Christ voluntarily shewed that in the Garden which the soules of all men naturally doe when the feare or force of death falleth on them k Petri Martyris loci communes class 2. loco 1. sect 51. Omnes pij statuunt in morte irâ—… diuinae sensum esse ideoque sua natura dolorem horrorem incutit quod Christus ipse dum or aret in horto alij multi sancti viri declarauerunt All the godly saith Peter Martyr resolue there is a sense of Gods wrath in bodily death and therefore by the nature thereof it striketh a feare and terrour into vs which Christ himselfe when he prayed in the Garden and many other holy men haue declared To let you farther see that your Malefactors and Martyrs doe not prooue that Christ might not shew himselfe afrayd of death in the Garden though in patience and constancie he exceeded all mankinde when he came to the present feeling of his paines you shall heare the iudgement of S. Austen affirming that Christ by this voluntarie Christ would be like the weake to comfort the weake feare would of mercie conforme himselfe to his weake members for their comfort lest they should despaire when they feele the feare of death oppressing them l August in Iohannem tract 60. Firmissimi quidem Christiani si qui sunt qui nequaquam morte imminente turbantur Sed numquid Christo fortiores Quis hoc insanissimus dixerit Quid est ergo quod ille turbatus est nisi quia infirmos in suo corpore hoc est in sua Ecclesia suâ—… infirmitatis voluntaria similitudine consolatus est c. They are indeed most setled Christians if there be any such which are not troubled when death approcheth But are they stronger than Christ Who will so say though he were neuer so madde What is it then that Christ was troubled therewith but because by the voluntarie shew of his weaknesse he did comfort those that were weake in his bodie which is his Church that if any of his were troubled with the approching of death they should in spirit beholde him lest thinking themselues by this fearefulnesse to be reprobates they should be swallowed vp with a woorse death of desperation And elswhere with admiration of Christes goodnesse for this verie cause m Idem in Iohannem tract 52. O Lord sayth he God aboue vs Man for vs I acknowledge thy mercy for in that thou being so great wouldest of thy loue be voluntarily troubled by n Ibidem taking the affection of thy members thou doest comfort many in thy bodie the Church which are necessarily troubled with this their infirmitie lest by despairing they should perish So that neither of these wayes Martyrs nor Malefactours are stronger than Christ though he feared death which you imagine they do not but Christ either in respect of his Fathers ordinance against sinne shewed that conflict with death in himselfe which the soules of all men haue naturally be they Martyrs or Malefactors before they depart their bodies or els of mercie towards vs he would voluntarily assume our weaknesse in the Garden lest we should despaire when we feele the stroke and terrour of death as by his example on the crosse he ledde vs to immooueable patience and confidence in all our afflictions Some Malefactors you say despise death often smile in their torments Being hardened in their sinnes and obstinate against God they may haue either stupefaction of sense by Satans meanes to encourage others to the like wickednesse by their contempt of death or els obduration in their mischiefe till the time of repentance be past but their soules that so stifly contemne Gods iudgements haue another maner of terror before they forsake their bodies when indeed it is too late for want of sense and memorie to call for grace And the Martyrs themselues as all good Christians that are resolued not only quietly to suffer but to desire death that they may be with Christ are by Gods grace preserued in that minde so long as vnderstanding and faith preuaile but when the powers of the soule are ouerwhelmed by the violent paines and pangues of death she is by Gods ordinance in all mankinde and euen in the All feele the sting of death which Christ expressed before 〈◊〉 aied faithfull suffered to feele the touch and sting of bodily death which is fully knowen to none but to God that ordained it and to herselfe that feeleth it though this agonie of death be shortened or succoured as pleaseth God of his mercie to dispose in euery man and in Gods elect this anguish though it be very sharpe for the time turneth to their good and his glorie God supporting and comforting the soules of his Saints with hope of a better life Your reasons therefore are all idle and impertinent which you draw from the patience of Martyrs or stifnesse of Malefactors For admitting all that to be true which Martyrs by grace and Malefactors of pertinacie performe in their torments whiles strength and memorie serue them yet haue they both their conflicts with death when they can neither speake nor expresse what they feele and malefactors a most fearefull confusion when repentance being past which they neglected their soules are now suffered to see the terrours and torments of hell into which they shall presently depart And this naturall anguish of death which assaulteth all men when the soule feeleth the strangenesse and bitternesse of her diuorce from the bodie Christ might purposely â—…uffer to arise in himselfe in the Garden that tasting it with perfect sense and memorie he might sustaine it with greater patience and obedience though it were very painfull than all mankinde besides o Defenc. pag. 101. li. 20. All your answeare is malefactours are no fit comparison for the sonne of God for they are desperate not hauing any feare or care of God till they feele the force of his wrath in hell fire What an answeare is this The answeare is â—…itter and fuller then your wit serueth you to vnderstand or your learning to refute For this ignorant or desperate contempt of Gods iudgment which you alleage in malefactors Christ might not follow since he rightly discerned and religiously feared Gods displeasure against sinne euen in the death inflicted on the body of man So that Christ shewed an humble regard of Gods punishment with due feare and sorow which
doubtlesse he went not thither You profere vs reasons very seldome but when you push them forth they want all things that should support them Your maior heere hath no force in it your minor hath no trueth and so your conclusion is like a forward bud that shrincketh before it bloweth That Christ should triumph ouer powers and principalâ—…ies and all knees of those in heauen earth and hell bow vnto him was aswell for his soueraignty as for our safety Your maior then must haue both those parts in it that if Christs descent thither were neither for his glory not our good then was it needlesse But it was both He was to rise superiour to all his and our enemies that as in the crosse he submitted his life to the rage fury of Satan his members so when he rose he might be made Lord ouer heauen earth and hell It was therefore his right to haue the keyes of death and hell wherby Satans kingdom aswell in hell as in earth should be subiected to the power of his humane nature which could not be but beneficiall for vs whose redeemer and Sauiour he was Againe what need is there that you should know the depth of Gods counsels and reason of Christs doings in euery thing as though you were to take an account of him what cause he had to doe as he did If the Scripture beare witnesse that Christs soule was not left in hell though we could not discerne the precise purpose of his descent thither we may not therefore reiect it as superfluous But what say you to those two maine points expressed in Scripture the destroying of Satan and deliuering of vs from feare of death which Christ performed by his death The benefits all and euery one which you euery where rehearse I most vnfeinedly and religiously beleeue but what is this to his locall being in hell You acknowledge the words but not the deeds of Christs destroying and spoiling Satan through but not after his death and so in name but not in proofe you make him Lord ouer hell as where he neuer shewed the power and prerogatiue of his humane nature but onely by taking his body from the graue Now this doth not answere the reall and actuall subduing of Satans strength and kingdome mentioned in the Scriptures with so magnificent and euident words as the Apostle vseth that Christ led captiuity captiue and made an open shew of powers and principalities and triumphed ouer them in his owne person You call these blasts of vanity because I say they were performed on euery part of Satans kingdome and euen in the place where his chiefest strength and power was which was hell but your replies are rather beesoms of infidelity which would sweepe away whatsoeuer the Apostle saith of Christs most glorious triumph ouer Satan and his whole kingdome with the taking of his flesh out of the graue where it lay dead and ascribe no more to Christs conquest ouer death and hell then you doe to all the faithfull when they shal be raised from the earth to the fruition of eternall life This I say is not sufficient in Christs person For he must not onelie be free himselfe and the freer of all his from death and hell but all infernall places and powers were to stoope to him as Lord of all when God would bring him to the glory of his resurrection This conquest you say Christ purchased by his Passion but hee did not execute it till his resurrection If hee executed nothing till his resurrection and purchased all by his Passion then he did nothing in hell For his resurrection was distinctly after his supposed being in hell The Apostles wordes are plaine that Christes crosse was his humiliation Christ humbled himselfe being obedient to death euen the death of the crosse Then Christes Passion and death were parts of his debasing and not his triumphing ouer death or hell After death must his triumph beginne and not before nor at the time of his breathing out his soule but when the time of his resurrection came God loosed the sorrowes of death before his humane soule which was not left destitute of glory soueraintie in hell and raised his bodie from the graue restoring him to life as the subduer and Lord of all his enemies that is as well of hell as of death You would calculate the minutes and see what distance of time there was betwixt the returne of Christes soule from hell and the raising of his bodie from the graue but this is like the rest of your vanities to be more then audacious in blasing your owne deuises and curious in searching Gods secrets reserued to himselfe What time the soule of Christ ascended to Paradise or descended to hell we doe not know we must leaue that to God it sufficeth vs that Christes Soule by the witnesse of holy Scripture was not lest in hell nor his flesh in the graue but both restored to life as conquerers of death and hell Christes resurrection therefore containeth the bringing of hissoule from hell and the ioyning of it to his bodie that both might be restored to celestâ—…all and perpetuall glory and consequently the subduing of hell as his soule returned to his bodie is iustly reputed a part of the glorie of his resurrection I would willingly beleeue you but alas who sayth so besides your selfe or onely such as can tell no better then you If auncient Fathers and later writers if prouinciall generall Councels did not professe the same that I doe you might beleeue as you list but if they all concurre that this is testified in the Scriptures which you labour to elude with phrases and figures then pitie your selfe as stretching and shrinking the Scriptures at your pleasure pitie not me who haue the maine consent of all ages and Christian assemblies from the Apostles to this very time wherein we liue to interpret the wordes of the holy Ghost as I doe and to make Christes subduing of hell consequent to his death and precedent to his resurrection Neither can the Apostles wordes that Châ—…ist through death destroyed him that had power of death and deliuered all them which for feare of death were all their life long subiect to bondage haue any full or effectuall performance if Christ after death and before the raising vp of his bodie did not in that part of his humane nature which lay not in the graue shew himselfe the conquerer of Satan and his Infernall kingdome that by Christes subduing eternall death and taking the whole power thereof into his hands we might be assured of our deliuerance from that which we most feared which was not the death of the bodie but the destruction of bodie and soule in hell fire This Conquest we both beleue neither may we much differ about the time since it must be through his death and so after he was dead and before his resurrection the manner is all that is
ordained to be damned for vs. 364 Dauid neuer felt the true paines of hell 453 Dauids feare vnlike to Christs 442 What Death Christ died 19 A threefold death the wages of sinne 13â—… Corporall death in all men is the punishment of sinne 149. 150. 151. 176 Death in Christ was the satisfaction for sinne 176 Euerlasting death the wages of sinne which Christ could not suffer 226 The death of the body is euill in it selfe though God to his make it a passage to life 244. 245 The consequenâ—…s after death doe not proue death to be good 246 The nature of death not changed in the godly 252 God so hâ—…teth death that he will destroy it as an enemie 254 Naturall death came not by the sentence of Mosâ—… Law 261 Thâ—…e is no death of the Soule without sinne 366 All feele the sting of death which Christ expressed before he died 389 The death and life of the soule here on earth mistaken by the Defender 430 What the second death is in the Scriptures 492 Eight pâ—…es of Scripture abused for the death of Christs Soule 493 By one lande of death Christ freed vs from all kinds of death 504 To be vtterly forsaken of God is the death of the Soule 517. 518 The extreamest degree of pains where grace doth not faile is no death of the Soule 524 What things the death of the body doth import 649 The Defender grosly peruerteth my words 44. 45 The Defender contâ—…adicteth himselfe 56. 57 The Defender contemneth the Fathers and their iudgements 82 The Defender deuiseth shifts to decline Scriptures and Fathers against him 94 The Defender would make the maner of Christes dying onely vnusuall 95 The Dâ—…fender doth grossely mistake the reiection of the Iewes to be the meaning of Christes complaint on the crosse 98 The Dâ—…fender not able to support his errors doth quarrell with the question 99 The Defender eludeth the Scriptures with his termes of single and meere 125. 126. 127 The Defender clouteth one conclusion out of diuers places 146 The Defender maketh the sufferings of Christs flesh needlesse to our redemption 168. 169 The Defender peruerteth the doctrine of the Homilies 224. 225 The Defender maketh Christ sinfull accursed and defiled 265 The Defender would not faile to cite Fathers if he had them 273 The Defender compareth Christ in want of comfort with the damned 291 The Defender vainly presumeth all places of his vnanswered to be granted 319 The Defender hath deuised torments for Christs soule 323 The Defender controleth the words of the holy Ghost by his new phrases 413 The Defender in steed of proouing falleth to granting his owne positions 5â—…3 The Defender misciteth S. Iohns words and on that error groundeth all his reasons 644 The Defender giuing a reason of nâ—…thing asketh a reason of all things 415 The Defender claimeth like reuerence to his words as to the Scripture 325 The Defender saith the Scriptures are ordinarilie true that is sometimes false 367 The Defender doth euery where mistake and misapply what is said 384 The Defender forgeth a pace new parts of the Christian faith 393 The Defender taketh the parts of Christs agonie for the causes thereof 401 The Defender is somewhat pleasureable 528 The Defender corrupteth S. Luke 402. 403 The Defender ascribeth a liuely affection to Christs dead flesh 422 The Defender vttereth a flat contradiction to his owne doctrine 422. 423 The Defender confesseth the Fathers prooue my meaning 425 The Defender is driuen to contrarieties 431 The Defender taketh from Christ inward sense and memory in his sufferings 440 The Defender yeeldeth perfect knowledge to Christ in his amazednesse 481 The Defender foolishly prooueth the death of Christs soule 495. 496 The Defender abuseth the Scriptures 534. 535 The Defender cannot discerne a conclusion from a quotation 568 The Defendours foure restraints of hell paines 4 The Defendours disdaine of the fathers 98 The Defendours vaine shifts 114. 115 The Defendours skill in framing arguments 327 The Defendours absurd deuises 490 The Defendours manner of reasoning as illogicall as his matter is false 336 Dereliction in the Scriptures neuer implieth the paines of the damned 415 Deepe what it signifieth 566 To what Deepe Christ descended after death 565 567 The true sense of Paul and Moses words Rom. 10. concerning the Deepe 568 The whoâ—…e church taught that Christ after death descended to hell 544. 545 New Writers teach Christs descent to hell 546. 547 Christ needed no long time to descend to hell 551 Of Christs descending and ascending 553 Christ aescended and ascended to be Lord ouer all 563 To what deepe Christ descended after death 565 567 Descending is to places below 569 How long this clause of Christs descent to hell hath been in the Creed 653. 654 What Ruffinus meaneth by Christs descent to hell 655 Descending to hades was not the buriall of Christs body 556. 557. 558 The causes of Christs descent to hell 666 Desâ—…ending to hell was a part of Christs exaltation 671 The descent of Christ to hell confessed by the Catechisme 677 The Lawes of this land doe binde all to beleeue Christs descent to hell 678 Desperation in hell is no sinne 71 Desperation is the sorest torment in this life 238 A small Difference of wordes may quite alter the sense 199 Difference of Christs offering and suffering 276 Difference of outward and inward temptatioÌ„s 314 Difference betwixt Gods threats iudgements 472 How the Diuell may discerne and incense our affections 192 The Diuell tormented not Christes soule on the Crosse. 295 Christ suffered as deepe paines but not as deepe Doubts as we may 321 E. ELect Who is enemie to Gods Elect. 233 The Elect are neuer truely accursed 252 The Elect cannot perish 364 Erasmus fouly mistaken by the defendor 653 Foure notable Errors grounded by the defendor vpon the facts of Moses and Paul 363 The first 363 The second 365 The third 367 The fourth 368 What impressions Euill maketh in the soule of man 341 Euill past present or to come worketh sorrow paine and feare in the soule of man 341 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it importeth 485 Is contrarie to feare 501 Esay doth not touch the death of Christes soule 526. 527 Esay 14. Shcol for hell 559. 560 Eusebius report of Thaddeus allowed by the best historiographers 660 F FAthers their iudgements may be called Authorities 83 The Fathers may be left in some priuate opinions 84 I leaue not the Fathers in the grounds of faith 85 The Fathers doc not teach that Christ suffered all which we should haue suffered 138. 139 The Fathers disclaime all necessitie in the death of Christ. 285 The Fathers determine not the exact cause of Christs Agonie 371 Wherein we should follow the Fathers 415 Some Fathers expound me in Christs wordes for my members 416 No Father auoucheth the death of Christs Soule 142. 143 Diuerse Fathers euidently corrupted for the death of Christs Soule 428. 429 By the iudgement of the Fathers Christ died