you once denie it For where you affirme that certaine Sacrifices of the Iewes set foorth those sufferings of Christs soule which you meane and I vtterly denied that any sacrifices of the Iewes did shew the suffering of hell paines in Christs soule or any other kind of death besides the death of the body only you take not the paines to make any proofe of that you aâ—…rme but stand in your state and say you deny my assumption As if the negatiue being mine and the affirmatiue yours you were not by all rules of Râ—…ason to prooue your aâ—…atiue and it sufficed me to stand on the negatiue till you made iust proofe of the contrary Here you will say you doe bring proofe for your assertion Here indeed you spend three leaues in talking of it as your manner is howbeit your word is here as throughout your writings the best warrant you offer vs for this cause But let vs heare your examples and proofes First that sacrifice consisting of two goats a slaine and a scape-goat You obiect heere against first that I abuse the Text. That were a great fault but let vs view the Text. Against your instance of the Scape-goat figuring as you would haue it the suffeâ—…ings of Christs soule I made three exceptions First that the Scripture did not call the Scape-goat a Sacrifice for sinne Secondly that no proofe was or could be made that the Scapegoat signified the soule of Christ Thirdly that if both those were granted which were no way proued the Scape-goat suffering nothing but being let loose into the wildernesse did rather inferre that Christes soule was freed from all such sufferings as you would force vpon it To the last which is the chiefest you take the paines to say little and so giue the Reader to vnderstand that your bolde assertion is the best foundation of your proofe for if you can not shew as you neither doe nor can that the Scape-goat by the Scriptures suffered any thing how will you bring it about that the Scape-goat figured the sufferings of Christes soule shall no suffering be a figure of suffering such may your figures be but the wisdome of God maketh figures for similitude and resemblance to the trueth and not for contrarietie to it as you do The chiefest point then you cleane slide from and take holde on some words in Moses text about which you thinke you may wrangle with some more likelihood The verie expresse wâ—…rds of the text you say are these Aaron shall take of the people two goats for a sinne offering And verie good reason must I bring to frustrate so plâ—… a speech I am farre from bringing any thing to frustrate the Scriptures but if the Scripture expresse it selfe I preferre that before your misapplying the words to your will Aaron shal take of the congregation of the children of Israel two goats for sinne So stand the words if you will needs appeale precisely to the text Here is a taking of two goats and an intent for sinne declared in generall but the particular maner of vsing and ordering either of them according to Gods appointment followeth in distinct and direct wâ—…ds Aaron shall take the two goats and make them stand before the Lord at the doore of the Tabernacle And Aaron shall giue lots vpon both goats one lot for the Lord and another for the Scape-goat And Aaron shall make the goat on which the lâ—… fell for the Lord to draw neere and shall make him reddie or sacrifice him for sinne For here is AASA'HV added which in the Scriptures vsually signifieth to make readie a Sacrifice And he shall kill the goat that is for sinne for the people and bring his bloud within the vaiâ—…e In as plaine words as the former be or any can be that goat on which the lot fell for the Lord must be made readie that is sacrificed for sinne of which he spake at first and that which was the peoples sinne-offering must be slaine and his blood brought within the vaile But neither of these agree to the Scape-goat therefore the Scape-goat was not the sinne offering for the people which the Scripture in that place mentioneth These words you say proue not that the Scape-goat was no sinne-offering at all These particular circumstances doe plainly proue which of the two goats was made the peoples sinne-offering and so conuince that you inlargc the words of Moses without any iust ground to serue your owne conceit Two sinne-offerings were not taken from the people but two goats were taken for sinne and one of them sacrificed for the people as was after prescribed and performed and Aaron commanded for him and his house to offer a bullocke for his sinne-offering So that where the Scripture mentioneth no moe sinne-offerings for the people but one neither vseth the word AASA but to one of them that one was prepared and slaine by Gods commandement as a sinne-offering for the people where the Scape-goat was preserued aliue and sent away into the wildernesse to shew the force of the former sacrifice by carying with it the sinnes of the people I take a sacrifice and offering in the largest sense as signifying any consecrated thing giuen to God to appease him for sinne And such vnbloudie sinne-offerings very manie we shall finde in Moses Law Wherefore the Scape-goat may be a sinne-offering though it were not slaine or bloudie That the word Sacrifice may be diuersly taken and applied to things vnbloudie and ghostly I haue no doubt but that one and the same word in one and the same place should import both a bloudie and vnbloudie sacrifice for sinne is a shift of yours without all sense it hath no shew in the sacred Scriptures Againe the sacrifices for sinne were they bloudie or vnbloudie which are mentioned in Moses law and namely in all those places which you quote in your margin they were all without exception OFFERED to God by FIRE the things liuing suffered first death by effusion of bloud the things without life as flowre oyle wine and such like were cast into the fire where the bloudie sacrifices were burned and so without bloud or fire no sacrifice for sinne is appointed in Moses law Since then the Scape-goat was neither slaine nor touched with fire but sent forth aliue into the wildernesse what do those examples of things vnbloudie yet offered by fire helpe you to proue that the Scape-goat liuing was such a sinne offering as many are found in Moses law Can there be any thing in the world more full and strong to prooue that the Scape-goat also was a true sinne-offering or rather a true part of this whole and entire sinne-offering consisting and being compleat in both these goats the slaine and the Scape-goat For as the slaine so the Scape-goat we see was CONSECRATED to the Lord and here OFFERED to make reconciliation by him and separated from men and barâ—… vpon him all the sinnes of the
THE SVRVEY OF CHRISTS SVFFERINGS FOR MANS redemption AND OF HIS DESCENT TO HADES OR HEL for our deliuerance By THOMAS BILSON Bishop of Winchester The Contents whereof may be seene in certaine Resolutions before the Booke in the Titles ouer the Pages and in a Table made to that end ROM 6. v. 10. In that Christ died he died to sinne ONCE ROM 10. v. 6. 7. Say not in thine heart Who shall descend to the bottomlesse deepe That is to bring Christ backe from the dead AVGVST Epist. 99. Quod fuerit anima mortificatus Iesus quis audeat dicere That Iesus was dead in soule who dare auouch Quis nisi Infidelis negauerit fuisse apud Inferos Christum Who but an Infidell will denie Christ was in Hell Perused and allowed by publike Authoritie LONDON Printed by Melchisedech Bradwood for Iohn Bill M. DC IIII. TO THE HIGH AND MIGHTY VVISE AND RELIGIOVS PRINCE IAMES by the grace of God King of Great Brittaine France and Ireland Defender of the true and Christian Faith c. MOst religious and renowned Prince if the Heathen reaching no farther than the light of Nature could leade them sawe those Common-weales would soone flourish whose Gouernors were giuen to the study of Philosophy how much rather must Christians ascribe that to heauenlie Wisdome which they did to earthly and confesse those Realms to be blessed indeed where the chiefe Rulers are carefull to seeke first the Kingdome of God to prefer the loue of true pietie before all respect of humane policie For since Gods purpose and promise is to honour them that honour him and no good thing can be wanting to those that rightly worship him according to his will how liberall benedictions mercifull protections may those Princes hope for at Gods hands who set their hearts wholly to seeke him and make all their wayes straight in his sight This fauour from heauen to be guided by good and godly Princes the Realme of England hath tasted a long time to their no small comfort whiles for these 45 yeeres by the Christian care of a most milde and gratious Queene now with God they haue beene directed to the trueth of the Gospell of Christ and defended in peace from the violence of all impeachers and impugners of either And after her decease though our vnthankfulnesse had prouoked the wrath of God and our vnfruitfulnesse well deserued the Kingdome of God should be taken from vs yet he that is rich in mercie towards all that call on him respecting more the glory of his name lest his enemies should blaspheme than any worthinesse of ours not onely continued but increased his accustomed goodnesse to vs and gaue your Maiestie being the lineall and rightfull heire to the Crowne of this Realme a present and peaceable entrance with the greatest applause of all states sorts and sides that hath beene seene these many ages and specially of the godlie who saw the happinesse of the former gouernment would be doubled by the manifolde gifts and graces of your Christian and Princely integrity clemency bounty wisdome and piety And surely their hope hath not deceiued them for who so hath rightly discerned and duely considered your beâ—…ignesse of nature your ripenesse of iudgement your deepnesse of wisdome your vprightnesse of iustice your readinesse to mercie your bounteousnesse to the best your euennesse to all your desire of peace your care of your people your fauour to your Cleargie and respect to your Church your promptnesse in professing and stedfastnesse in establishing the true seruice of God amongst vs which your Highnesse hath constantly shewed since you came to the Crowne can not but acknowledge that to be iustly applied to your Maiestie which was first sayd of Salomon Blessed be the Lord your God which loued you to set you on the Throne of all Britaine because the Lord loued this land made you King to doe equitie and iustice happie are those your seruants which stand euer before you and heare your wisdome Whereof because it pleased God and your Maiestie I should attend you aswell at your Table in your first Progresse into these Countries of Surrey and Hampshire as at your conference for matters of Religion and assemblie of States for the welfare of this Realme I can beare certaine and assured witnesse as likewise can the rest of your Nobles and Bishops then present who all with no lesse admiration than contentation heard with what sharpnesse of vnderstanding maturenesse of knowledge soundnesse of reason firmnesse of memorie and aptnesse of speech your Highnesse entred debated and resolued the greatest and hardest points of diuine and humane wisdome shewing in euery of them such dexteritie perspicuitie and sufficiencie as I professe before God without flattery I haue not obserued the like in any man liuing As therefore I iudge the whole Realme blessed and beloued of God for giuing them a Prince of such rare prudence intelligence and experience so doe I after the example of the Apostle thinke my selfe happy that I shall this day bring these matters in question before so learned religious and iudicious a King no lesse skilfull in the sacred Scriptures than carefull to continue the true Christian faith thorowout his Dominions without dissenting from the will of God reuealed in his Word or departing from the primitiue Church of Christ in her best and purest times May it then please your excellent Maiestie to be enformed that vpon some mens too much forwardnesse to innouate as well the doctrine as the discipline of the Church of England they thinking those deuices alwayes best which are newest it was rife in Pulpits and vsuall in Catechismes that the death of Christ Iesus on the Crosse and his bloudshed for the remission of our sinnes were the least cause and meane of our redemption but he did and must suffer the death of the soule and the very same paines which the damned doe in hell before we could be ransomed from the wrath of God and this was that descent of Christ to hell which we are taught by the Creed to beleeue This opinion began to preuaile so fast that children were trained to it and the people led to controle the Scriptures as not rightly deliuering the true cause of our redemption by Christ in that they mention no meane to ransome vs from death and hell but the bloud of his crosse and death admitted in the bodie of his flesh and therefore in all such places we must as they say by a kinde of Synecdoche conceiue the death of the damned to haue beene suffered for a season in the soule of Christ and that to be the full and perfect price of our redemption I was much grieued I confesse to your sacred Maiestie to finde this so often in Catechismes and frequent in Pulpits and without iust ground in the Word of God to be so confidently blazed whiles the doctrine of this Realme proposed by publike authoritie to the people in the Booke of Homilies
because it is neuer inflicted but after the first death and likewise wrath to come for that the state of this present life is not capable of thâ—…se extreame torments which are reserued for another world And least I should seeme to make degrees and parts of eternall death out of mine owne head let vs briefly view whether the word of God do not witnesse the same There shall be weeping and gnashing of teeth sayth Christ when you shall see Abraham Isaac and Iacob and aâ—… the Prophets in the kingdome of God and your selues thrust out at doores Many of those that sleepe in the dust of the earth shall awake sayth Daniel to perpetuall shame and reproch Their worme shall neuer die sayth Esay The Lord that willed his good and faithfull seruants to enter into their masters ioy when he came to the slouthfull and vnprofitable seruant commanded to be taken from him euen that he had and to cast him into vtter darkenesse The Iudge himselfe forwarneth he will giue this sentence on the wicked in the last day Depart from â—…e ye cursed into euerlasting â—…ire prepared for the diuell and his angels They shall be tormented in fire and brimstone sayth Iohn and the smoke of their torments shall ascâ—…nd euermore and they shall haue no rest night nor day This is that euerlasting perdition and vengeance of eternall fire which the wicked shall suffer in hell and this is the full and complete punishment and wages of sinne repaying the reprobate according to their deserts when their sinnes come once to that ripenesse and fulnesse that they may no longer be endured by Gods iustice the two former kinds of deaths in this world being such as are either despised or desired by the wicked For nothing is more acceptable to them than without all feare or care of God to follow their willes and pursue their lusts which iâ—… the death of the soule and the death of the bodie which they can not decline they labour to neglect and though they murmuâ—… at God for it as if man had beene framed at first mortall yet finde they no great hurt in it because they know not the sequel of it and perceiue it to be common to good and badde and to leaue no sense of paine behinde it And indeed the outward punishments of this life are by Gods bountie and patience so tempered not only with comfort to the godly but with moderation to the wicked that they warne all men to feare and flie the wrath to come and giue time and place for amendment The old inhabitants of the holy land thou Lord diddest hâ—…te sayth the Wiseman for they committed abominable works as sorceries and wicked sacrifices neuerthelesse thou sparedst them also as men and didst send the forerunners of thine host euen hornets to root them out not that thou couldest not destroy them with one rough word but in punishing them by little and little thou gauest them space to repent The Apostle sayth the same Despisest thou the riches of Gods bountie and patience and long suffering not knowing that the bountie of God leadeth thee to repentance but thou after thine hardnesse and heart that can not repent heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God who will reward euery man according to his works The wrath of God is also diuersly taken in the Scriptures sometimes for the inward dislike and hatred that God in his holinesse hath of all iniquitie sometimes for his iudgements threatned or executed against sinne whether they be tempered with loue or patience to worke or expect repentance as in his owne and in this life or proportioned to the deserts of wicked and impenitent sinners for substraction of grace as to the reprobate in this world or infliction of vengeance as to the danmed in hell Such is the holinesse of God that he can loue no wickednesse but by nature and of necessity doth and must hate all vnrighteousnesse in whomsoeuer Thou art not a God that loueth wickednesse sayth Dauid neither shall euill dwell with thee What fellowship hath righteousnesse with vnrighteousnesse or what communion hath light and darknesse What fauour then and allowance should iniquitie finde with God that is the very fountaine and flaming fire of all holinesse To declare Gods perfect hatred against all sinne as well of the faithfull as faithlesse the Scripture witnesseth not only that his soule abhorreth the outrages of the wicked which are an abomination vnto him but also that he is displeased and grieued with the sinnes euen of his elect These things the Lord hateth sayth Salomon yea his soule abhorreth them All these are the things that I hate saith the Lord by the Prophet Zacharie The foolish shall not stand in thy sight thou hatest all them that worke iâ—…iquitie sayth Dauid to God The Lord will abhorre the cruell and deceitfull man Yea God is displeased and grieued with his owne when they sinne against him The Lord saw it sayth Moses and was stirred to anger with the prouocation of his sonnes and his daughters When Dauid had slaine Vriah and taken home his wife the thing displeased the eies of the Lord sayth the Scripture Likewise when he numbred the people God was displeased with that deed Esay remembring the mercies of the Lord towards the house of Israel sayth hee was their Sauiour in all their troubles he was troubled and the angell of his presence saned them but they rebelled and grieued the spirit of his holinesse The Apostle confirmeth the same Grieue not the Holy spirit by whom ye are sealed vnto the day of Redemption Then as the loue of all righteousnesse is a naturall and necessarie consequent to Gods holinesse so the dislike and hatred of all sinne is rightly and properly appertinent to his diuine puritie neither must the godly take it for an improper kinde of speech but fully beleeue and plainely confesse that God is truely and greatly displeased with their sinnes lest in their hearts they bring him within compasse of liking or allowing their vncleannesse and when they repent they must not onely tremble at the prouoking of so righteous and fearefull a Iudge but chiefly sorrow for the displeasing and offending the holinesse of so gratious and louing a father This dislike and detestation of disobedience euen in his owne children which God of his holinesse hath the Scripture often expresseth by the name of Anger though no punishment follow The Lord was very angrie with Moses sayth the Scripture when he so long refused to goe at Gods appointment to deliuer the children of Israel out of Aegypt God was likewise verie angrie with Aaron and Miriam his sister for speaking against Moses though Aaron was not punished for it and Miriam quickely healed of her leprosie So God himselfe professed to Eliphaz the Temanite saying My wrath is
of the liuing sacrifices what needed the burning of the same after it was dead and senselesse obscurely to intimate if not falsely that the fire of affliction as you would haue it should consume the Messias God had therefore another meaning as I take it in commanding ech sacrifice after it was slaine to be offered to him by fire Forwhere of all creatures subiect to mans sight and sense fire was the fittest for the light heate force and motion thereof to designe vnto the people the brightnesse of Gods glorie the zeale of his holinesse the grace of his Spirit and seate of his habitation in the heauens God gaue the Iewes fire from heauen to burne perpetually on his Altar which did teach them with what cleannesse of hands and feruentnesse of heart the things which hee required should bee offered vnto him and did separate the sacrifices dedicated vnto God from all prophane abuse and humane vse and made them ascend towardes the place of his glorious presence that he might accept them with fauour and be pleased with them All which significations of heauenly fire were most perfectly accomplished in the sacrifice of Christ Iesus For neuer man nor Angel offered vnto God any seruice with like puritie and charitie as the Lord Iesus offered himselfe to his Fathers will and that his oblation did not onely clense his body from all corruption of mortalitie and infirmitie as appeared by his resurrection but pearced the heauens with admirable celeritie and efficacie and preuailed in the presence of God to bee a sweete smelling sauour for all the sonnes of God Some of these things you seeme to acknowledge As fire to signifie the Acceptation of Christs death in that it was a sacrifice of a sweete sauour ascending vp to God What reason then haue you that fire should note the wrath of God powred out on Christes soule and body before he died Shall one and the same fire in one and the same sacrifice import both gracious acceptance with God and terrible vengeance from God These be contraries in mine eyes whatsoeuer they be in yours That fire in sacrifices did shew Gods fauour and not his anger the sacrifices of Gedeon Salomon and Elias doe plainly prooue which God with fire from heauen consumed not in token of any displeasure against them or dislike of their offerings but in signe of very fauorable acceptations both of their persons and sacrifices Euen so at the first offerings of Aaron the glory of the Lord appeared to all the people and there came a fire from the Lord and consumed the burnt offering vpon the Altar which when all the people saw they gaue a shout for ioy and fell on their faces This fire descending from God and consuming that sacrifice God commaunded to keepe burning for euer on his Altar and none might approch to him with any other fire in incense or offering in so much that when Nadab and Abihu the sonnes of Aaron tooke strange â—…ire to offer before the Lord and not of that which alwaies burned on the Altar God destroyed them with fire The fire then which consumed the sacrifices of the Iewes was miraculously deliuered them by God and ioyfully receaued of all the people and therefore did not argue to them any wrath or vengeance on their sacrifices but rather the fauour and good liking of God which the Scripture noteth by the sweete odour of the sacrifice As when Noah made his burnt offerings to ascend by fire the Scripture saith the Lord smelled a sauour of rest that is he shewed himselfe to be appeased and his anger to rest So when Aaron and his sonnes were to be consecrated Priests God said to Moses Thou shalt make to smell by fier that is thou shalt burne the whole Ram as a burnt offering it shall be to the Lord a sauour of rest that is a pleasing sacrifice And for that cause God willed the Iewes in their peace offerings whereby they gaue thanks for their safetie and prosperitie to vse fire and saith of it ISSHE this burning by fire or this sacrifice made by fire is a sauour of rest vnto the Lord. And so in incense which Saint Iohn resembleth to the prayers of the Saints fire was likewise required to teach them that their prayers went vp before God as the smoke of sweete odours and were accepted of him Then not affliction or indignation on the Sacrifice was declared by the fire which God commaunded to be vsed in all kinds of sacrifices but rather an ascending vp to the presence of God and an accepting thereof in the sight of God which is farre from your suffering of hell paines in the soule of Christ for which you bable so much in both your bookes But the Apostle sayth as the bodies of beasts were burnt without the campe so Christ suffered without the gate Were it granted that fire in Sacrifices did signifie probation or affliction which is no way proued you are no whit the neerer to your suffering of hell paines in the soule of Christ. For the bodies of beasts sayth the Apostle were burnt which can by no pretense of these wordes be stretched farder than the afflictions of Christes bodie when he was carried to be crucified without the gate And the chopping of the holocaust in pieces that it might the more conueniently be layed on the wood to burne maketh as slender proofe that Christes soule suffered the paines of hell notwithstanding your graue deuice that Christes soule was chopt in pieces and not his bodie which conceits of yours declare your follie but helpe not your cause Those Sacrifices whereof part was burnt by fire and the rest reserued for the Priest and sometimes for the owner that brought them to feast before the Lord had their bloud shed at the doore of the Tabernacle as well as the other and so resembled the death of Christ no lesse than the other though God would haue no part of the one to be eaten by the Priests or people as the other were but to be wholly consumed by fire because they were wholly reserued or dedicated vnto him And this the Apostle respecteth in that comparison which he maketh of the bodies of beasts burnt without the campe whereof the Priests that serued in the Tabernacle could not be partakers They were consumed by fire because the Priests should not eat thereof to foreshew as the Apostle noteth that such as were addicted to the seruice and ceremonies of the Law and the outward Temple could not be partakers of the trueth which is in Christ except they did leaue those elements of the Law which seemed so glorious in their eyes and followed Christ out of the gate bearing his reproch whose bloud was most holy and most sufficient to sanctifie the people though hee were cast out of the citie to suffer as a malefactour and wicked person Neither were the dead bodies of those beasts consumed by fire out
any certaine measure of Christes paines felt in his bodie or soule by which his soule might easily be afflicted as farre as his humane strength could stretch but the matching and euening of it with hell fire I take to be a presumptuous and irreligious deuice of this Dreamer for the reasons which I haue formerly shewed to wit that hell paines are not executed in this life where Christ suffered nor sufferable to the bodie which is mortall nor tolerable to the strength of men or angels Now though the gifts and graces of Gods Spirit in the soule of Christ exceeded the measure of angels as well for himselfe who is Lord and Iudge ouer all as for vs that receiue of his fulnesse yet in his crucifying the Scriptures note his infirmitie not his infinitie and auouch him by the suffering of death to be inferiour to the angels and not in strength of flesh to be superiour vnto them who are not able to endure hell paines with patience as we finde by triall in diuels Wherefore assure thy selfe Christian Reader they are more than follies which this man fableth of Christes paines equall and euen to hell fire it selfe and such is his constancie in his new Diuinitie that sometimes Christ suffered the verie paines of hell themselues and the same which the damned doe sometimes Christes paine was equall to it and as hot as hell fire and so not the verie same that the damned do suffer who feele indeed the true force of hell fire though not in that heat and heigth which they shall feele it at and after the day of iudgement It is most necessarie and most comfortable to be vnderstood of all men how the Lord assigned to his Sonne in the worke of redemption two persons as it were or countenances or conditions His owne naturally which God euer deerely loued and our countenance or person or condition which the Lord truely accursed and punished His owne Nature felt the sorrow and paine of the curse and hatred but the hatred and curse was bent against the load of our sinne wherein he stood foorth as guiltie before God and appeared as it were clothed therewith The taking of our Nature person and cause by the Sonne of God for our saluation is a key of Christian pietie that most concerneth and most profiteth vs if it be rightly vnderstood But as Waspes out of sweete flowres gather sharpe and hote liquors so out of the wholsome mysteries of true religion you labour to encrease the tartnesse of your vnholsome humour The eternall and true Sonne of God by the determinate counsell of his Father tooke our humane nature that is both the bodie and soule of man into one and the same person with his diuine glorie that by the sanctitie power and dignitie of the one the basenesse and weakenesse of the other might with more certaintie securitie and facilitie performe the worke of our redemption For by the neere and inseparable knitting of those two natures together not onely the person was able by his owne power to destroy sinne death and Satan and of his owne right to giue the spirit of trueth and grace and euerlasting righteousnesse and happinesse to all that beleeue in him but his birth life and death that is his humilitie obedience and patience were of infinite price and value with God by reason the same person that so humbled himselfe to obey the will and suffer the hand of his Father was also God though he could not suffer in his diuine but onely in his humane nature And to assure vs of his mercies towards vs by making vs partakers of his graces and merits with him he tooke all his elect into one and the same bodie with him ioyning himselfe vnto them by the power of his spirit as the head to the members that from him they might draw the strength hope and ioy of eternall life and all his meritorious passions and victorious actions be fully theirs as performed in their names and to their vses by him that for their sakes became their like and their leader I meane their head and their Sauiour And because sinne was the thing which seuered vs from Gods holinesse and prouoked his iustice against vs subiecting vs to death and damnation Christ therefore tooke vpon him the recompence of his Fathers holines by his obedience the preseruance of his Fathers iustice by his patience admitting into his humane soule and bodie not the infection or pollution of our sinne much lesse the confusion or destruction due to vs for sinne since he could neither be defiled with our sinne nor damned for our sinne but the purgation and satisfaction of our sinnes To which end by his obedience he abolished our disobedience that as by one mans disobedience which was Adam many were made sinners so by the obedience of one which is Christ manie should be made righteous and through death suffered in the bodie of his flesh for the redemption of our transgressions he reconciled vs to God and set at peace by the blood of his Crosse things in earth and things in heauen bearing our finnes in his bodie on the tree that we might be healed by his stripes We then were in our selues defiled hated accursed reiected and condemned for sinne yet Christ our Redeemer and Sauiour tooke vs into himselfe and our cause vpon himselfe not to partake with vs in our spirituall filthinesse and eternall wretchednesse but to clense vs from the one and to free vs from the other So that we did neither defile nor endanger him But his blood washed vs from all our sinnes and by his death he destroyed him that had power ouer death euen the deuill You speake then not onely without booke but without trueth when you say that Christ was euer deerely loued of God for his owne condition yet in or for our condition he was truely accursed and hated You might with as much faith and religion haue said That Christ by or with our condition was truely polluted with sinne and truely reiected confounded and damned for sinne For so were we and if his taking our cause vpon him doe truely and necessarily subiect him to our deserts and dangers then can none of these things be auoided which you so much abhorre as blasphemies All those things were due to vs in the highest degree euen when Christ tooke vs and our cause vnto him and were not released vnto vs but in Christ and for Christ and consequently if your two countenances and conditions in Christ be such as you make you may aswell affirme the last as the first that is as well pollution of sinne and damnation for sinne as malediction and hatred for sinne But who is so foolish amongst men as to thinke or call him a Theefe and a Felon that vpon repentance of the partie and recompense for the fact intreateth and obteineth pardon for one that was a Theefe and a Felon or so childish to say that
not speeches Of this opinion with me haue beene the best learned of all Ages in the Church of Christ. Ignatius p How wast thou not afraid saith he ô thou the worst of all wicked spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vtter such a voice against the Lord if thou wilt fall downe on earth and worship me Irenaeus citing the words of Christ Depart Satan saith q Irenaeus lib. 5. ca. 18. The Angell that fell from God is destroyed by that voice detected who he is and conquered by the Sonne of Man Tertullian maketh the diuell to bragge of this tentation in this sort r Tertullianus aduersus Praâ—…eam Ego ad ipsum Deum accessi ipsum cominus tentaui I came to God himselfe and tempted him hand to hand Athanasius The Lord conuicted the diuell first in the Mountaine pulling from him the folds or couerts of his brest and shewing that he was the diuell reproouing him to be none of the Saints but Satan the Tempter in saying goe behind me Satan Vincentius Lirinensis t Vincentius de Haeresibus câ—… 37. Sicut tunc caput capiti ita nunc quoque membra membris loquuntur As then in the Wildernesse the head spake to the head so now the members of the diuell speake to the members of Christ. Ambrose u Ambros. in â—…ucam â—…i 4. de 2 tentatione Christ. Christus quia fortior facie ad faciem tentatur Christ as the stronger was tempted face to face Austen x August de consens Euang. li 2 ca. 6. Incertum quid prius factum sit nihil tamen ad rem dum omnia facta esse manifestum sit It is vncertaine which of the two last Tentations was first done but that skilleth not so long as it is manifest they were all done Gregorie y Gregorius in Euangel homâ—… 16. Omnis Diabolica illa tentatio foris non intus fuit All that Tentation of Christ by the diuell was without not within Christ. And so againe z Moralium in Ioâ—… 3. ca. 11. Sic dignatus est haec exteriùs cuncta suscipere vt mens eius interiùs inconcussa maneret So the Lord vouchsafed to receaue all these tentations outwardly that his minde inwardly stoode vnshaken Beda followeth Gregorie a Beda in 4 ca. Matth. All that Temptation of the diuell saith he was not inward but outward Damascene b Damasce 〈◊〉 fiâ—…es li 3 ca. 20. Christ was tempted and did ouercome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked spirit then suggested from without as he did vnto Adam not by thoughts For Adams Tentation was not by thoughts but by the Serpent Theophylact. c Theophylact. in Matth ca. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The diuell appeared to Christ in the Wildernesse by some sensible shape For Thoughts the Lord would not admit God forbid we should so thinke Sensibly therefore the diuell shewed Christ on the Hill all the kingdomes proposing them before his eyes by some shew or appearance The very ordinary Gloze could say d 〈◊〉 ordinaâ—… in Matt. ca 4. Nota haec omnia corporeis sensibus esse completa Nec mirum si se permiserit circumferri qui permisit se crucifigi Note that all these tentations were accomplished to the senses of the Body Neither is it a marueile that Christ suffered himselfe to be caried about of the diuell when he suffered himselfe to be crucified by him The best learned of the new Writers dissent not from these though in one point Christ not tempteâ—… by his owne heart some make a doubt whether that were done by inspection or vision Zanchius Christ e 〈◊〉 in â—… ca. â—… Philip. Was not tempted by prouocation of flesh within as we are which Tentation is not without some sinne for so much as Concupiscence is sin This Christ had not Sed tentatus à tentatore externo hoc est à Satana But he was tempted by an externall Tempter who was Satan WHICH MIGHT BE VVITHOVT SINNE Caluin saith it is no absurditie that Christ should be tempted of Satan f Caluini harâ—… in Matth. 4. Modo ne intus hoc est in mente anima quic quam putemus passum fuisse so as we doe not thinke that Christ suffered any thing within the mind or Soule Gualter g Gualterâ—…s in Lucae 4 hom 38. Neque aliquis putare debet illum cogitationibus eiusmodi quae etsi nihil aliud accedat per se peccati nomine censentur vel momento indulsisse Externis tamen sensibus ista obiecit Satan No Man ought to thinke that Christ suffered or admitted these cogitations not a moment because though nothing else be added besides thought yet of themselues they are within the compasse of sinne HOVVBEIT SATAN proposed these things to Christs senses Yea of the sight of all the kingdomes of the world in a point of time which some thinke was a vision he saith h Ibidem Non nuda modo imaginatione factum existimo Ista enim simplici narratione vt rem veram gestam Euangelistae exponunt tam diligens loci at que temporis notatio id omnino innuere videtur I doe not thinke that this was done by imagination only For the Euangelists report these things with a simple narration as a matter of fact and their exact noting of place and time seemeth vtterly to confirme the same Vitus Theodorus i Vitus Theodorus in Matt. ca. 4. Historia est quomodo Iesus post baptismum à Diabolo tentatus sit It is an Historie and neither Vision nor Cogitation how Iesus after Baptisme was tempted of the diuell Aretius k Aretius in câ—… 4. Matth. Manifestum est presentem corporali specie cum Christo egisse Nam incessum illi tribuit congressum cum Christo pronomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphaticé declarat preterea sermonem habet loquitur proponit cit at Scripturam quae corporalem praesentiam Satanae arguunt It is euident that the diuell tempted Christ in some corporall shape For the Scripture giueth him an accesse to Christ and the Pronoune to him declareth emphatically his congresse with Christ besides he talketh and vttereth words proposeth and citeth the Scriptures which argue the corporall presence of Satan In Erasmus Bullinger Musculus and others it likewise appeareth that this Tentation was externall which for length I omit Yea the Reasons which leade you to make it an Imagination and spirituall Cogitation of Christs are so childish that they will rather euert then any way establish your conceite l Defenc. pag. 83 li. 18. Christ fasted but fortie daies and fortie nights and so long he was in the Wildernesse Seeing then Christ was in the Wildernesse all the while that he was tempted how could he be Really and Actually on a Pinnacle of the Temple at Ierusalem Learne first to vnderstand Christ was tempted after fortie daâ—…es the Scriptures before you charge them with
sorow necessarie in the sacrifice for sinne of his sanctitie with godly sorrow which was despised with our iniquitie the mitigating of his anger with humble and earnest praier which was prouoked with our contempts were they not three different effects euen in Christ himselfe and so might stirre vp three religious affections of feare sorrow and prayer Why then should they be confounded in Christ whose humane nature might yeeld all three to God as well in respect of pietie to God and of charitie to men as in regard of his office for the satisfaction of our sinnes for he might not approch the presence of God as a Priest with our person and cause who were sinnefull though he were innocent and holy to make intercession and sacrifice for our sinnes but he must giue God his due glorie haue compassion on our miserie and mediate for our safetie As therefore I see no cause to exclude these affections and actions from the satisfaction for sin so I see greater reason to include them in the sacrifice for sin except we make Christ a Priest onely by his SVFFERINGS leaue him neither any honor of OFFERING nor right of PRAYING for vs in the purgation of our sins which were a strange kind of Priesthood no way answerable to the Leuiticall in that wherin the apostle compareth them For in the Law the Priest was to present the sacrifice to God and to pray for the trespasser which if you thinke needlesse in the true sacrifice that should propitiate the sinnes of the world you must correct the Apostle that maketh the Law a figure of the Gospell though the person of the Priest and the price of the sacrifice farre excell all that was vnder the Law b Defenc. pag. 99. li. 20. Furthermore you knit in within this foure other seuer all causes of Christes agonie as you recken them pa. 27. First his taking of our infirmities in his flesh to cure them Secondly his breaking the knot betwixt bodily death and hell which none but hee was able to doe Thirdly Gods anger which might be executed on his bodie but was mitigated by him Fourthly the desire he had to continue the feeling and enioying of Gods presence with his bodie As there is no one thing in the Scriptures that receiueth and hath more diuers opinions of it than Christes agonie in the Garden so I proposed as many as had any coherence with trueth and left the Reader to make his choise which he liked best Howbeit I did not pag. 27. recken foure seuerall causes of Christes agonie as you mistake but of the c Serm. pag. 27. li. 23. feare which Christ had and shewed of his bodily death His agony had other parts and affections besides feare and astonishment as sorow zeale submissiue and intentiue prayer and a bloudie sweat the obiects and ends whereof might be as different as the things themselues For example Christes feare in the Garden might haue many respects and causes as well as his sorow He might feare the glory of God now sitting in iudgement to receiue recompense for the sinnes of his elect For as Christ himselfe who best knew it confirmeth it by saying d Iohn 12. Christes manhood might feare the glorie of Gods iudgement Now at hand is the iudgement of this world now shall the Prince of this world be cast on t so wee must not thinke so mightie and weightie matters as the iudgement of the world and the casting out of Satan the accuser of his brethren and the admitting the Redeemer to present himselfe here on earth for our cause to the face of God in iudgement were decreed and setled by God without some reuelation of his glorie and maiestie meet for those persons and purposes For this is a rule which may euery where be obserued in the Scriptures that when God is described as a Iudge he is sayd to sit in a Throne and all the host of heauen to stand before him to resemble the glory of his iudgement as we finde in Daniel 7. vers 9 10. Esa. 6. vers 1 2. 1. Kings 22. vers 19. Wherefore Dauid sayth e Psal. 9. v. 7. The Lord hath prepared his throne for iudgement This Michaiah and Esay the Prophets say they SAW which whether it were by sight as Steuen f Act. 7 v. 55. looked stedfastly into heauen and with his eyes saw the glory of God and Iesus standing at the right hand of God or in spirit as Ezechiel waking and g Ezech. 8. sitting in his house with the Elders of Iudah before him was by a diuine vision brought to Ierusalem to see all the abominations there committed I dare not determine Christ himselfe sayth I saw Satan fall downe from heauen like lightning Which way soeuer Gods glory in iudgement was reuealed vnto Christ and beheld of Christ in the Garden it was able for the time of his humilitie to impresse a religious feare and trembling into his humane nature since Christ came now by iudgement to haue the burden of our sinnes taken from vs and layed vpon him that he might make satisfaction for them Another thing that Christ might iustly and yet religiously feare in the Garden offering now to ransome man from the wrath of God was the POWER of Gods wrath Hâ—… might feare 〈◊〉 pâ—…wer of Goâ—…s wrath 〈◊〉 our sinne whiâ—…h hâ—… was to â—…eare which is fully infinite and so farre exceedeth the strength and reach of mans nature that our earthly infirmitie to which Christ submitted himselfe for our sakes can not comprehend the greatnesse thereof nor thinke on the power thereof without feare and trembling h Psal. 90. v. 11 Who knoweth saith Dauid to God the power of thy wrath for according to thy feare that is as thou art feared so is thine anger Contempt and carelessenesse kindle and increase the wrath of God against vs feare and submission asswage it And when I name feare I meane not a dreadfull distrust of Gods purpose towards vs which is desperation but a perswasion and confession of his power ouer vs whereby we feare to displease him and tremble before him withall submission when we haue displeased him This feare Christ teacheth his disciples when he saith I will shew you Luc. 12. whom you shall feare feare him which after he hath killed hath power to cast into hell yeâ—… I say feare him not meaning they should firmely beleeue God would euerlastingly condemne them but that thinking on his power preuailing here and in hell they should beware to prouoke him and with all humilitie prostrate themselues before him when they had offended him to preuent his anger Christ you will say needed not thus to feare since he was no sinner For himselfe he needed not because he was innocent and obedient in all thinges to the vttermost but since he was at this time now to beare the burthen of our sinnes in his body and to haue the chasticement of our peace laid
you must bring stronger stuffe then such wordes as besides their diuers significations haue manie figuratiue translations and applications which will not serue you to conclude any thing for your hell paines suffered in this life These are the mightie proofes that were vnanswered which indeed I neglected as prouing nothing and so would yet haue donne had not you so mouthly called for an answeare as if the things had beene verie materiall which in truth are weake and faint u Defenc. pag. 119. li. 31. The confession and behauior of the reprobate do sundry times in this life testifie so much What is their confession in things which they know not euen as much as your assertion That they are somtimes inwardly and fearefully either tormented by satan or by their owne consciences I easily admit but what is the feare of hell either in the elect or in the reprobate to the true paines thereof which the wicked after this life shall feele that they feele an horror confounding them I neuer denied as also the godly may feele a terror pursuing them but if you determine this to be all the torment the wicked shal find in hell you were best take heed of deluding Gods iudgments against sinne and playing with fiery words in steed of euerlasting fire It is another manner of torment that there abideth the damned then this guilt of conscience remorse of sinne and a fearefull expectation of iudgement and fire in which the wicked sometimes lead their liues with horror and confusion and yet it is open blasphemy to ascribe any of these horrors or feares of the reprobate vnto Christ since they vtterly quench all persuasion of Gods fauour loue and patience towards them which if we affirme of him we wrap him within their reprobation x Defenc pag. 119. li. 32. The Diuels are many times out of the locall hell as when they are in this world But Diuels are neuer released of hell sorrowes Therefore the true sorrowes of hell are euen in this world and then possibly may be inflicted on wicked men as they are on Diuels which are sometimes out of the locall hell We speake of men here liuing on earth and you runne to Diuels ranging in the aire or compassing the earth for proofe of your hell-paines Which is as much as if you did plainely confesse you can find no Scripture to prooue that mortall men in this life may endure the torments of hell For the example of Diuels inferreth no more the paines of hell to be suffered of men in this life then the presence of elect Angels here on earth doth prooue that men in this life may enioy the perfection of Gods heauenly ioies and glory since the angels of God whithersoeuer they goe or wheresoeuer they are cannot be depriued or diminished of that inward power and light blessednesse and glory in which they are confirmed for euer With Angels elect or reprobate men after this life shall haue a resemblance and conuenience the faithfull saith Christ shall be a Matth. 22. as the Angels of God in heauen and the cursed are cast b Matth. 25. into euerlasting fire prepared for the diuell and his angels But in this life except we will waxe mad we must make no equiualence betwixt their estates and ours So that from the diuels condition to mans in this life there is no consequent more then the imitation and communion of his wickednesse in the reprobate whose children they are because they fulfill his desires and an expectation and feare of his punishment Otherwise as the earth is neither heauen nor hell no more is mans life on earth matchable with the ioyes of the good or paines of the bad Angels which haue the place of their abode determined and assigned them in heauen or in hell saue when they are sent or loosed by God to attend the execution of his will And yet if the place of hell had no greater nor other paines then the diuels alwayes carrie with them and in them why should they so much feare to be a Luc. 8. v. 31. sent into the deepe or b Iudae epla v. 6. be reserued vnto the iugdement of the great day and c Peter 2. ca. 2. kept vnto damnation feare they without cause or are they kept and reserued to no more nor worse paines then already they feele That is no reseruation where there is nothing but a continuation of the very same that was besore It is certaine therefore howsoeuer you presume the contrarie that the place of hell hath greater paines euen for the diuels then they feele any heere on earth or before the last day and howsoeuer their inward confusion and desperation doe horribly persue them in all places since their fall yet a more fearefull torment abideth them in hell and especially when the last iudgement commeth which is the set time that shall torment them by addicting and fastning them to eternall and intolerable fire Yet the sorrowes of hell are in the world By such logicke you may prooue the paines of hell to be in heauen and the ioyes of heauen to be in hell and so make a full confusion of all things which well becommeth your newe found faith For the Scriptures beare witnesse that Satan not only c Luc. 10. fell from heauen but made his d Reuel 12. battell or rebellion in heauen and after his fall e Iob 1. stoode among the children of God and euen with f 1. King 22. the host of heauen g Reuel 12. There was a battaile in heauen saith Iohn Michael and his Angels fought against the Dragon and the Dragon fought and his Angels But they preuailed not neither was their place found any more in heauen And the great Dragon called the diuell was cast into the earth Therefore reioyce ye heauens and ye that dwell in them Woe to the inhabitants of the earth and of the sea for the diuell is come downe vnto you with great wrath knowing that his time is short h 1. King 22. I saw the Lord sit on his throne saith Michaiah the Prophet and all the host of heauen stoode about him on his right hand and on his left hand Then there came foorth a lying spirit and stoode before the Lord of whom the booke of Iob testifieth that i Iob 1. v. 6. when the children of God came and stoode before the Lord Satan came also among them Certaine it is that Satan and his angels sinned euen in heauen and were cast out of heauen after their defection from God carrying alwayes with them and within them the losse of their originall brightnesse and the chaines of inward and fearefull darknesse whereby they find themselues reiected from Gods sauour despoyled of their former light and glory and reserued for the iudgement of the great day at which they tremble as well as at the place of their perpetuall imprisonment where their torments are and shal be increased though
they be neuer freed from that horrible confusion in which they lie And therefore they scare the place prouided for them and besought Christ neither k Luc. 8. to send them into the deepe and bottomlesse pit nor to l Matth. 8. torment them besore their time Neither was there onely transgression reprobation and confusion in the place of heauen where the Angels sinned and whence they were cast but of the blessed Angels S. Iohn saith that one of them m Reuel 20. came downe from heauen hauing the key of the bottomlesse pit and a great chaine in his hand who tooke the Dragon which is the diuell and bound him and cast him into the bottomlesse pit and shut him vp and sealed vpon him And were it doubtfull of Angels how they could retaine the measure of their brightnesse and blessednesse in the place of hell yet heare we Dauid confesse of God himselfe and of his spirit If I ascend to heauen thou art there if I get downe to hell thou art there So that the very fountaine of all holinesse and happinesse is in heauen earth and hell and yet the states of these three places are not confounded because the perfection of all goodnesse is present in euery of them The goodnesse and glory of God is not so fastned vnto places that either Paradise or heauen did priuilege men or Angels from sinne as heauen did not the diuels nor hell it selfe can hinder the happinesse of the blessed Angels when they are sent with power from God to execute his pleasure And yet this doth not confound the distinction of places or states in heauen or hell but that heauen is now the place where the brightnesse of Gods glory is reuealed to his Saints besides their internall and continuall vision of God which maketh them most happie and neuer leaueth them whethersoeuer they goe And therefore the Angels that sinned were cast thence that they should not defile the place of Gods presence with their wickednesse and hell is likewise the prepared mansion for the diuels where vengeance from God is powred on them and greater shall be when after iudgement they shall be closed in perpetuall prison though till that day some of them be suffered to beare rule in the aire and to worke in the children of disobedience for the triall of the saints and farder setting forth os Gods most glorious wisedome power and rightcousnesse n Defenc. pag. 119. li. â—…7 Lastly the true ioyes of heauen may be out of the locall heauen as when the glorious Angels haue bene and tarried some while here on earth with men Yet did they neuer for a moment want the toyes and glory of heauen From Angels endued with inward and heauenly light power holinesse and happinesse and by grace euerlastingly confirmed therein no argument can be drawen to our weake sinfull and variable condition neither doe we dispute of Gods power what he can doe but of his will and ordinance whereby he hath appointed heauen to be his seat that is the place where his glory is 〈◊〉 〈◊〉 and eternall and perfect blessednesse bestowed on all the inhabitants thereof be they men or Angels And though the Angels whethersoeuer they goe or whatsoeuer they doe retaine the cleere sight of God and the perfection of their 〈◊〉 all happinesse yet that is no proofe that we liuing here in mortall and miserable flesh can haue that on earth which they haue For example take some parts or consequents of that heauenly ioy and blisse which the Angels being heere on earth keep immutable and you shall soone see how grossely you erre in communicating their glory to men yet dwelling in houses of clay The Angels of God 〈◊〉 here on earth can neither erre sinne nor die they can feele no necessity infirmity nor miserie they need not eat sleepe nor rest they are indued with light that cannot be obscured with holinesse that cannot be defiled with ioy that cannot be diminished with power that cannot be resisted by men or Diuels Can these things be attributed to mortall men here on earth without open and palpable heresie Wherefore it is an erroneous and presumptuous inference that o Defenc pa. 120. 〈◊〉 2. If Angels may enioy heauen really being in the world that men heere liuing may doe the like p Defenc. pag. 120. 3. It is possible for Gods goodnesse to communicate some reall foretasie thereof vnto some blessed men also A taste of glory which neither continueth nor satisfieth can not be called heauen which is the perfect and perpetuall fulnesse of all kinde of blisse and want of all kinde of miserie S. Peter teacheth vs that God q 1. Pet. 1. begetieth vs into a liuely hope to an inheritance incorruptible vndefiled and vnchangeable reserued in the heauens for vs who are by the power of God kept by faith vnto saluation readie to le shewed in the last time If the taste of glory which you talke of be not immortall immutable vndefiled with any defect or miserie it may not be called heauen nor be sayd to be the inheritance reserued for vs in heauen And therefore though some blessed men haue had a sight of some glory which you call a taste thereof as Moses Esay Steuen and others yet that doth not proue them to haue beene really in the ioyes of heauen How osten is it written of the Israelites that they saw the glory of the Lord and yet they were ouerthrowen in the wildernesse r Exodus 24. ver 16. 〈◊〉 17. The glory of the Lord saith Moses abode vpon mount Sinai and the sight of the glory of the Lord was like a consuming fire on the top of the mountaine in the eies of the children of Israel So when Aaron offered his first offering for his Priesthood and blessed the people t Leu t. 9. v. 23 The glorie of the Lord appeared to all the people of whom God saith u Numb 14. vers 22. All these men which haue seene my glory my miracles which I did in Egypt and in the wildernesse and haue tempted me these ten times certainly they shall not see the land whereof I sware to their Fathers When Salomon had builded and consecrated the temple with praier and sacrifice x 〈◊〉 〈◊〉 The glory of the Lord 〈◊〉 house so that the Priests could not enter into the house of the Lord because the glory 〈◊〉 〈◊〉 Lord had filled the Lords house And when all the children of Israel saw the fire and the glory of the Lord come downe vpon the house they bowed themselues with their faces to the earth vpon the pauement and worshipped and praised the Lord. I trust the King the Priests and the People were not all in the ioies of heauen and yet they all with their eies saw the glory of God there presented before them and such as were religious and obedient saw it to their exceeding ioy y Defenc. pag. 120. li. 5. That God doth