soules of the dead are receaued to corruption or destruction so called for that they are neuer satisfied but alwaies expect more euer since man was adiudged to death for sin and though in the great conceit of your owne skill you tell me that my not considering or not caring for the vse and manner of the Hebrew tongue causeth my mistaking as in these places so likewise in all or most of the rest and causeth mine error in this maine question Yet I hope I shall let the Reader see in the end that proud ignorance leadeth you so rashly to resolue as you doe both of the words and places in question and likewise of my positions Mercerâ—… a man of no meane skill in the hebrew tongue as appeareth by his paines therein taken in his additions to Pagnines Lexicon perused and published by Ceallere and Betrame two learned hebricians of our age obserueth that hoc nomine generaliter locasubterranea tendendo centrum versus appellantur the places vnder the earth euen to the middle or center thereof are generally called by this name Sheol as by another name of the same signification it is elswhere called Erets tachtith the lower or lowest earth Ezechiel 31 and often with an adiect sheôl tachtijah for explanations sake Proprie insernum dixeris ita vt locum significes Hinc cum verbo descendendi passiâ—… iungitur Properly you may call it hell or the place below for which cause it is euery where ioined with a Verb of descending Forstere in his hebrew Dictionary repeating what others thought of the sense of the word Sheol as that some tooke it for the pit others for the graue some for death it selfe some for the state of the dead plurimi vero inferum id est locum damnatorum and the most tooke it for hell euen the very place of the damned addeth in the end I am of this opinion that I thinke it importeth in the Scripture most often the place where the dead are vnder the earth so called for that it cannot be satisfied as Lactantius in certaine verses of his seemeth to render that Etymologie of the word Inferus insatiabiliter caâ—…a guttura pandit Hell opcneth wide his vnsatiable throat Et aliter verti commodè non potest quà m nomine infernus and cannot be otherwise conueniently translated then by the name of Infernus hell or the places below Deuter. 32 A fire is kindled in my wrath and hath burned to the nethermost hell So doth Ezechiel vse another word of the same signification ca. 31. Thou shalt be cast downe erets tachtith to the lower earth Pagnine vnknowen to no man that is learned for his labours in the hebrew tongue saith Sheôl sepulchrum infernus Gehenna Sheol signifieth the graue hell Gehenna Munstere Sheolidem quod sepulchrum fonea infernus Sheol is as much as the graue the pit and hell Auenarius Sheol sepulchrum item infernus id est locus inferior sub terra St de impijs dicitur significat perditionem Sheol is the graue also hell that is the lower place vnder the earth When it is spoken of the wicked it signifieth perdition Lauater Sheol non tantum significat locum damnatoruÌ„ sed etiam foueâ—…m vel sepulchrum Sheol doth not only signisie the place of the damned but also the pit or graue And before them all Lyra well learned in the Hebrew tongue if not a Iew borne sayd Accipitur infernus in Scriptura dupliciter infernus which is the Latin translation of Sheôl is taken two waâ—…es in the Scripture one for the pit where the Carcasses of the dead are put the other for the place whither the soules of the damned descend The trueth of their iudgements that Sheol signifieth the places vnder the earth where the bodies and soules of the dead are receaued will appeare by the very confession of the Rabbins themselues as well as by the direction of the Scriptures Touching the situation of Sheol Rabbi Abraham saith Sheol mâ—…kom aamakhephec bashamaijm shehu marom Sheol is a deepe place opposed to heauen which is on hie And againe Sheol is the lowest place of the whole earth opposite to heauen Rabbi Leui. Sheol hi mattah bemuchalat vehi markez Sheol is absolutely below is the center of the earth And that with them it importeth hell I meane Gehenna the place appointed to torment the soules of the wicked there can be no question Rabbi Iehosuas the sonne of Leui deliuering the names of hel that are occurrent in the Scripture saith there be seuen names of Gehenna and these they are Sheol Abadon destruction Bor Shachath the pit of perdition Bor Sheon the lake of ruine or roaring Tith haiauen the bottom of the myre Zal-maueth the shadow of death Erets tachtith the lower earth In the exposition of the 11 Psalme there are repeated as places of abode for the wicked in Gehenna Sheol Abadon Erets tachtith Dauid Kimchi commenting on these wordes of the 9. Psalme sinners shall be turned to Sheol saith Vuederash lishola hu gehinnam and in derash Sheol is Gehenna Elias the Leuite in his Caldaie Lexicon sayth Veiesh Sheol Methurgemim gehinnam Sheol with the Translators or Interpreters is Gehenna The Caldaie paraphrase expressing those wordes of Dauid The shape or beautie of the wicked shall consume in Sheol but God will redeeme my soule from the hand of Sheol thus rendereth them Their bodies shall wax olde in Gehenna but the Lord will redeeme my soule from gehenna Rabbi Salomon likewise expoundeth Sheol in that place by Gehinnam So in the sixth Psalme it is sayd Whosoeuer is not circumcised iored Gehinnam goeth to Gehenna as Esay threateneth Sheôl hath enlarged it selfe Rabbi Moses Hadarsan vpon the first of Genesis Gehenna is sayd to be deepe as it is in the ninth of the Prouerbs In the deepe of sheôl are the ghests of an harlot The Hebrew glosse vpon those wordes of God vttered by Moses A fire is kindled in my wrath and shall burne to the nethermost Sheol sayth In my wrath that is in the midst of Gehenna as it afterward followeth and shall burne to the lowest sheôl Rabbi Ioden expounding the wordes of Dauid Thou hast deliuered my soule from the nethermost Sheol sayth The way of Adulterers leadeth to the deepe of hell and therefore he sayth Thou hast deliuered my soule from the nethermost sheôl With whom Rabbi Selomo concordeth The way of Adulterers is to be in the deepe of hell and thence hast thou delinered me sayd Dauid when Nathan sayd vnto me The Lord also hath taken away thy sinne And lest we should doubt what they meane by Gehinnam Elias the Leuite sayth Kareü Rabbothenu mekom ônesh hareshaim achar motham gehinnam Our Rabbins call the place of punishment for the wicked after their deaths Gehenna Neither want these Iewes that auouch Sheol
call it they labour more to impeach my proofes than to iustifie his former reasons and as it were slipping their owne necks out of the coller they inuade my Sermons with their whole might making the world beleeue I haue not only proued nothing but vttered such strange positions as no Diuinitie will endure Howbeit in their hoatest onsets I might soone perceiue they still wrested my words from their right sense as they did both Scriptures and Fathers and shrouded themselues vnder certaine generall and ambiguous phrases as That Christ suffered the proper wrath and meere iustice of God and full punishment of sinne in substance though not in circumstance with which they seeke to blinde the Reader and intangle the Opponent that he should neuer finde their exact and particular Assertion but they would alwayes be sure to haue a refuge to their large and vnknowen couerts from which they step not an inch and without which they say nothing for feare to be taken tardie with heresie or open impietie To waste time and enter brabbles about words my manifolde businesses and publike seruices did not suffer me and had not my late Soueraigne now with God at her last being at the Castle of Farnham taken knowledge of the things questioned betwixt me and them and directly commanded mee neither to desert the doctrine nor to let the calling which I beare in the Church of God to be trampled vnder foot by such vnquiet Refusers of trueth and authoritie I confesse to your excellent Maiestie I had made farre shorter worke with them and not spent a quarter of the paper which now is bestowed on the cause Vpon her appointment which was sacred to me notwithstanding my sicknesse which detained me two yeeres from studie whiles I was forced to seeke the recouerie of my health and many other affaires and attendances which continually called me away I beganne to reuiew the whole and since there was neither order nor method in their writing to trace them in their confusion which hath beene most tedious and in the end to let them see That neither for themselues nor against me in that whole Defence they haue vttered one true sentence though the waightiest and most of their matters besides their darke and deceitfull generalities be proposed with as it were in a sense it seemeth after a sort and such like wauering and perplexed speech I haue openâ—…d to your most sacred Maiestie most prudent Prince the cause and course of this large Suruey which it hath pleased God to reserue to your Princely view my late Soueraigne being taken out of this life the beginning of that Summer wherein I meant to commit it to the Presse and so had I done the first yeere of your Maiesties entring into this Realme had not the infection of your principall citie and my attendance on your Maiestie as my duetie bound me here in this countrey stayed me The points handled in the former Sermons and iustified in this later Suruey are many and those very materiall the chiefe heads whereof though they appeare aswell in the Titles ouer â—…ch Page as in the Table prepared of purpose to helpe the confusion of their Defence yet I will summarily contract and annex to these presents that your Princely wisdome may with more ease perceiue in euery of these things controuersed what I defend and censure the same when it hath pleased your Highnesse at your leasure to view the particular parts and proofs as it seemeth best to your learned and religious iudgement My only desire and humble petition to your most sacred Maiestic as becommeth a Christian Bishop is That in the foundations of our faith I meane the worke and meane of our Redemption and Reconciliation to God by Iesus Christ men be not suffered vnder your godly gouernment to preach or publish their vnwritten fansies and by their continuall Synecdoches which are manifest additions to the Word of God to alter and inuert the Trueth so plainly fully and frequently deliuered by the Apostles of Christ in the sacred Scriptures lest if they get this liberty with vnnecessary figures where they list to interlace the Word of God in these maine points of Saluation they leaue neither doctrine nor discipline sound in the end And as in the first question they adde to Christes sufferings the death of the soule and of the damned though there be no such thing warranted or witnessed in the Scriptures so in the second they outface Christes Descent to Hell with phrases and figures when it is plainly professed in the Creed where not phrases of speech but Articles of faith are deliuered and expressed in the Scriptures That Christes soule was not left or forsaken in hell and that very place alleaged by Peter as properly pertaining to Christ and no way common to him with Dauid who being a Prophet knew that God had sworne with an oath to raise vp Christ to set him vpon his Throne to make him Lord of all and Christ that is the anointed Sauiour of his people from Sinne Death and Hell And though all the Fathers Greeke and Latine from the Apostles times haue receiued beleeued and deliuered that to be the sense of Peters words as likewise of Pauls That Christ who ascended on high descended first to the lower parts of the earth yet they sticke neither at Scriptures Creeds nor Fathers but wrench and wrangle with them all subiecting euery thing to their sleights and shifts that they may raigne as they will in the Word of God Where likewise they shame not to condemne all the Fathers Greeke and Latine as conspiring against the Trueth and peruerting the Scriptures by altering the authentike vse of words for which they appeale to Plato and prophane Poets This the Treatiser blusheth not to write This Iaffirme It is only the Fathers abusiue speaking and altering the ancient sense of Hades that hath bred this â—…rrour of Christes descending into Hell their vnapt and perilous translating it into Latine Inferi and our naughtie and corrupt translating in English Hell hath confirmed the same And note heere this first It is a thing too rife with the Fathers yea with some of the ancientest of them to alter and change the authentike vse of words whereby consequently it is easie for errours and grosse mistakings to creepe in This lowd and lewd Proclamation he maketh against all Christian Writers Greeke Latine and English since the first foundation of the Church and yet therein erreth most absurdly and shamefully For the Greeke Fathers vse the word Hades as the Apostles and Euangelists did for the place where torments after this life are prepared for the wicked and the prophane Graecians one conceit of Socrates excepted did alwayes take it for a place of darkenesse vnder the earth whither they thought good and bad descended the wicked to punishment the better sort to such delights as carnall men dreampt of after death in their Elysian fields In both these questions I haue not spared most
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
terrible cracks of that flaming fire to haue their eyes blinded with the bitter smoke of that fuming gulfe to be drowned in the deepe lake of Gehenna and to be torne eternally with most greedie wormes to thinke on these things and many such like is a sure way to renounce all vice and refraine all allurements of the flesh Apparently then the fire of hell by the confession of all these ancient aud Christian writers is locall as kept vnder the earth externall as inclosing the damned both men and diuels and sensible to the eyes with obscure flames tormenting all the parts of the body with an horrible paine of burning but not consuming them And that the fire of hell shal be an externall and true fire what proofe can be fairer or fuller than that Scriptures and Fathers with one voice professe that Christ shall come to iudge the world in flaming fire which shall melt the elements with heat and dissolue the heauens and threfore without question must needs be a true substantiall externall fire and that the same fire with which he shall come to iudge shall deuoure his aduersaries Behold sayth Esay the Lord will come with fire that he may render his indignation with the flame of fire for the Lord will iudge with fire There shall goe a fire before him when he commeth to iudge sayth Dauid and burne vp his enemies roâ—…nd about The Lord Iesus sayth Paul shall shew himselfe from heauen in flaming fire rendring vengeance to them that know not God and obey not the Gospel For to such remaineth no sacrifice for sin but a fearefull expectation of iudgement and a violence of fire which shall deuoure the aduersaries Fire sayth Arnobius shall go before Christ comming to iudgement euen fire which shall performe two offices with one and the same aspect it shall lighten the friends and inflame the enemies of God for the fire which shall burne the sinfull shal be made brightnesse to the iust The end of this present world saith Iustine Martyr is the iudgement of the wicked by fire as the scriptures of the Prophets Apostlesdeclare and likewise thâ—… writings of Sibylle so blessed Clemens that liued with the Apostles in his Epistle to the Corinths affirmeth Christ shall come sayth Ambrose with his heauenly army and with fire as his minister to giue vengeance â—…or the sire of iudgement shall serue him to reuenge the reprobate sayth Gregorie Paul sheweth sayth Theodoret that iudgement shal be full of terror noting first the Iudge comming from heauen then their power which minister vnto him who are the angels lastly thâ—… kinde of punishment for the wicked shall be deliuered to the flame of fire There are two properties in fire to burne and to shine the shining propertie the assembly of Saints shall enioy by the other shall wicked men be punished So Basil There are two forces in fire one to burne the other to shine the sharpnesse of â—…ire which punisheth is layed vp for those that deserue burning the light and shining thereof is allotted to the ioy of the blessed And Athanasius Fire hath two forces the one of shining which shall be giuen to the iust the other of burning which shall be diuided to sinners Ierom likewise Fire shal be light to the faithfull and punish the vnbeleeuers And Theophylact Christs comming shall be in flaming fire as Dauid professeth of him A fire shall goe before him and shall burne his enemies round about For this fire shall offer burning to sinners and no shining but to the iust it shall giue light and shining and no heat or burning The fire I trust which hath these two properties to lighten the iust and torment the wicked is an externall and sensible fire and with that fire Christ shall come to dissolue the heauens melt the elements and punish the wicked neither shall the spirituall and internall paine of the soule which the Discourser maketh his hell fire come neere the Saints or be ioyous and comfortable to any as the fire of iudgement shal be to the saints of God Then all sorts of writers Prophets Euangelists Apostles and Diuines of all ages Yea Philosophers Poets and Sibyls haue taught the wicked shall â—…e punished with true fire and not with metaphores and the Sonne of God in person hath confirmed the same and all sectes Iewes Pagans and Christians haue beleeued it God taking speciall care as well by deeds as words that the truth and terror of his vengeance vpon sinne should not be vnknowen to all the world For which cause he hath not only made the earth in many places as Aetna Vesuuis and else where to burne with perpetuall fire but hath often destroyed sinfull persons and places with fire from heauen to let all men see and know that the vengeance decreed threatned and executed on the wicked is sensible and true fire from God which he hath made of all senseles creatures the most violent potent and fearefull meanes to punish Therefore did he raine fire and brimstone vpon Sodome and Gomorre when their sinnes were at full punished the people that murmured at him with fire calling the name of the place THABHERAH because the fire of the Lord burnt amongst them as likewise he sent Firie serpents to bite them when they spake against him So Fire came out from the Lord and consumed the two hundred and fiftie men of Corahs company that presumed to offer incence vnto the Lord as before it had destroyed Nadab and Abihu for offering strange fire before the Lord. And at Eliahs word Fire came downe from heauen twice and deuoured two Captaines with their two bands of an hundred men Insomuch that when Satan would haue Iob beleeue he was punished by Gods owne hand he gate fire to fall from heauen vpon Iobs sheepe and seruants the messenger making this report The fire of God is fallen from heauen and hath burnt vp thy sheepe and seruants and deuoured them Which kind of vengeance Iames and Iohn the Disciples of Christ desired when their master was repelled by the Samaritans and denyed lodging as willing to haue that inhumanitie punished to the example of all others but that they were repressed by him who came to saue and not to destroy Thus hath God often by true and sensible fire from heauen declared and verified the certaintie of his generall and finall iudgement when his Sonne shall appeare in flaming fire to render vengeance to all that know not God and obey not the Gospell and that fire of Iudgement which shall burne heauen and earth shall shine to the Saints with ioy and comfort and punish the wicked by tormenting them for euer This you thinke is not against you for you deny that Now there is corporall fire in hell whatsoeuer there shall be hereafter when bodies also shal be there vnited and tormented with the soules and this
with both parts as well with bodie as with soule and so Christ if your proportion were any thing needfull which I wholly reiect as needlesse in the Sonne of God by this reason of yours needed no proper sufferings of the soule without and besides the bodie Paul vnderstoode Rom. 7. vers 7. when hee became a Christian that the desiring of euill is sinne before the outward act bee consummate You alleage Saint Paul as you doe the rest for matters that he neuer meant Paul speaketh not there of the actuall desire of euill when the will hath thereto consented such as was in Adam when hee resolued to eate the forbidden fruite but of the naturall inclination and first motions to sinne which are in vs after Adams disobedience but were not in him before his fall For that precept thou shalt not lust conuinceth and condemneth our nature to be corrupt and sinfull to which originall concupiscence the roote and spring of all sinne in vs cleaueth so fast that euen in our cradles this corruption excludeth vs from the kingdome of God if we be not regenerate in Christ by water and the holy Ghost In Adam besore sinne there was no such thing his nature was vpright and sincere as it was first created and voide of all concupiscence intended by this precept as the best learned of our time teach till by his transgression sinne entred and infected both body and soule Neither doe you conceiue right of Paul as he was a Pharisee when you suppose he tooke the outward fact of sinne onely to bee sinne Neuer read he thinke you when he was a Pharisee the words of Esay Aram hath taken wicked counsell against thee but it shall not stand Nor of Salomon The thoughts of the wicked are an abomination to the Lord and the euill thought of a foole is sinne Could hee not tell what to iudge of Hamans thoughts against the Iewes or of Achitophels purpose against Dauid or of Balams counsell against the Israelites The very heathen Philosophers placed vertues and vices in the minds of men and the prophane Poets would haue mens enterprises measured by the intent not by the euent The Pharisees were neuer so blinde as to thinke all counsels thoughts desires and lusts to bee lawfull against the manifest and expresse words of the law and Prophets but they blindly mistooke the law of God as forbidding externall facts onely which are hurtfull to others vpon paine of malediction and damnation They rather stood vpon the Popish opinion of veniall and mortall sinnes and did not thinke that veniall sinnes did exclude them from the righteousnesse of the Law nor from the kingdome of heauen Of that opinion was Paul when he was a Pharisee but vpon his conuersion and better instruction by the spirit of Christ hee vnderstoode that not onely euill desires and thoughts were forbidden by the seueral precepts of Gods law as deadly sinnes which the Pharisees would not admit to vphold their owne righteousnesse but that euen the secret tentation to sinne and the inward propension and corruption of our hearts are interdicted and condemned by this precept thou shalt not lust as sinne sufficient to exclude vs from the kingdome of God Your doctrine is very strange where you teach that the soule properly committeth no sin but by with the body that is the soule in it selfe by it selfe alone sinneth not You say all prouocations and pleasures of sin the soule taketh from her body all acts of sin she committeth by her body which speeches are exceeding vntrue and hurtfull To him that either fully can not or rightly will not vnderstand what is said all things seeme strange otherwise set aside your olde ordinarie phrases of proper and meere without which you can say nothing and the matter which you so much maruaileat is very plaine as well by the rules of Scripture as proofes of nature Is it so strange a doctrine with you that the whole man and not this or that part of man is by the word of God charged with the committing of euery sinne and guiltie thereof in such sort that the whole person is defiled therewith and shal be condemned therefore Depart from me Lord saith Peter to Christ for I am a sinfull man Blessed is the man saith Dauid to whom the Lord imputeth no sinne O God be mercifull vnto me a sinner saith the Publicane Tribulation and anguish vpon the soule of euery man that worketh euill saith the Apostle By which as by infinite other places of Scripture wee are taught that the whole person which is man himselfe is the sinner by which part so euer he sinneth Euery one that committeth sinne is the seruant of sinne saith our Sauiour Can the soule be in bondage for sinne and the body bee free Cursed is the man saith Moses that keepeth not all the words of the law to doe them Can the soule bee accursed for sinning and the body be blessed as not sinning The wages of sinne is death saith the Apostle Shall death preuaile against the Soule for sin and the Body escape death as voyd of sinne Surely no. Sinne defileth the whole Man by what part soeuer it is committed yea the very thoughts of the hart coinquinate the whole man When the Pharisees held opinion that meate eaten with vnwashen hands defiled the Body our Sauiour reprooueth that error in them and teacheth his Disciples that nothing without a man can defile him when it entreth into him but the things which come foorth of him are they that defile the Man For from within out of the hart of Man come foorth euill thoughts couetousnesse wantonnesse a wicked eye pride foolishness All these euils come from within and defile a Man Where we see that enuie which Christ noteth by a wicked eye and pride and such like inward sinnes yea and euill thoughts defile the Man that is as well the Body which the Pharisees tooke to be defiled with vncleane hands as the Soule The Apostle stretcheth the infection of sinne farder euen to the meates them selues that are eaten of the wicked All things saith he speaking of meates which the Iewes counted vncleane are cleane to the cleane but to the vncleane and vnbeleeuers nothing is cleane but euen their minde and conscience is vncleane So that the vncleannesse of the inward Man defileth the outward Man and all things which the outward Man vseth This is so true that not onely the guiltinesse and filthinesse of sinne is in this life communicated from the Soule to the Body but both shal be therefore condemned in the righteous iudgement of God to euerlasting fire We must all appeare before the tribunal of Christ euery man to receiue the things done by his Body Where all sorts of sinnes in thought word or deede are by the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things done
content the Reader nor conclude the gaine-sayer I must haue leaue in larger maner as occasion serueth both to repell the Defenders bold presumptions and to confirme those things which I take to be safer Resolutions in Christian Religion The principall things which you would haue noted Sir Discourser are either defectiue in their diuisions or coincident in their partes or repugnant to your purpose All suffering of paines in man you say is from God either properly from his Iustice or from his holy loue either from himselfe alone or also from his instruments and inferiour meanes and that for sinne either inherent or imputed either as Correction or as punishment either immediatly or mediatly as anon we shall further see Not one of these foure partitions which you make the fortresse of your cause is sound and sufficient and the fift is the selfe-same with the second it onely varieth in words In these two diuisions all suffering of paines in man is from Gods Iustice or from his holy loue either as correction or as punishment you roue obscurely but absurdly at the ground the measure the purpose of all paines and punishments as they come from God on all men be they wicked or godly Christ himselfe not excepted either in this world or the next For the GROVND of them you say they proceed from Gods iustice properly or from his holy loue The MEASVRE and PVRPOSE of them you confound in saying either as correction or as punishment which you should distinguish From Gods iustice properly on men infected with sinne commeth nothing but punishment that is their due which the iust Iudge awardeth them From Gods loue of it selfe commeth nothing but grace and blisse for which cause he is the fountaine of Grace and father of Mercy to such as he loueth In the reprobate God hateth their sinnes and so their persons being the committers or inheriters of sinne still abiding In the elect Gods holinesse disliketh their sinnes as much as the others but their persons he loueth and fauoureth for Christ his sonne in whom they are chosen And though the full and due punishment of their sinne which is spirituall and eternall death be translated from them and abolished in Christ yet when men redeemed and freed from the heauie burden of their sinnes doe not earnestly repent them or eftsoones frequent them God for the conseruation of his holinesle and demonstration of his righteous iudgement to all the world doth sooner and sharper visit and punish with the corporall and temporall scourges of this life his owne children neglecting or resuming their sinnes than his enemies whom with longer patience he suffereth to heape vp wrath against the day of wrath A iudgement mercilesse therfore as S. Iames calleth it is and shall be to the wicked whereas in the godly mercy reioyceth against iudgement but not without iustice For iudgement which in God can neuer be without iustice since he is the righteous Iudge of the world must begin at the house of God and when we are iudged we are chastened with a mercifull iudgement that we should not be condemned with the world And though in the afflictions of the godly there be many things added of fauour as the measure which is tolerable not ouerwhelming their patience the purpose which is holy to recall them from the delight and custome of sinne and to perfit the graces of God in them the comfort which is great that God loueth their persons when he pursueth their sinnes the promise which is sure that if they suffer with Christ they shall reigne with Christ and such like yet the smart of Gods rod and sharpnesse of his whip wherewith he awaketh the negligent and tameth the vnruly proceed from his iust iudgement and commend his holinesse which hateth all sinne in whomsoeuer and declare his iustice to the whole world that he wincketh not either at the waiwardnesse or at the carelesnesse of his owne children The places in Scripture witnessing thus much are infinite and easie for euery childe to obserue and therefore one shall suffice for all To his Church God sayth by the mouth of Ieremie Though I vtterly destroy all the Nations where I haue scattred thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off I haue stricken thee with the wound of an enemie and with a cruell chastisement for the multitude of thine iniquities thy sinnes were increased Thy sorrow is incurable for the number of thine offences ‖ because ‖ thy sinnes were increased I haue done these things vnto thee ‖ But ‖ I will restore health to thee and heale thee of thy wounds The godly in this world doe suffer paines for their sinnes but these whatsoeuer they be yea though death it selfe are improperly called punishments they are chasticements of sinne This new Grammer doth best become your newe doctrine All paines for sinnes whatsoeuer suffered by any of the elect in this life are chasticements but in no wise you may indure to haue them called punishments except very improperly What is a chasticement properly but a punishment moderated with loue and mercy And since you be so precise that no paine suffered by any of Gods children may properly be called a punishment whence I pray you is the word punishment deriued not from the Latine word punire to punish and punio from Poena which our English tongue resembling the Latine calleth paine so that paine and punishment are wordes of one deriuation and so properly of one signification and by force of the wordes properly all paine for sinne is punishment for sinne And therefore in all mens iudgements sauing yours chasticement is a punishment tempered with fauor and not a paine excluding all punishment as you make it in your dissolute diuision Read either the text or notes of the Geneuian Translation of the Bible which you would seeme so much to follow or whose translation you will and see whether they doe not contradict your childish conceite that the Chasticement of Gods children is no punishment Moses was punished for their sakes and againe God doth not punish with the hart the Wiseman speaking vnto God with how great circumspection saith he wilt thou punish thine owne children And vpon those words of Ieremie O Lord correct me but with iudgement not in thine anger they of Geneua note He onely prayeth that God would PVNISH THEM with mercie which Esay calleth in measure ca. 27. for here by iudgement is ment not onely the PVNISHMENT but also the MERCIFVLL MODERATION of the same So that Chastisement noteth the measure of the punishment which God fauourably inflicteth on his children not according to their sinnes nor exceding their strength He hath not dealt with us saith Dauid after our sinnes nor rewarded vs according to our iniquities There hath no tentation taken you saith Paul but such as belongeth to men and God is faithfull
which will not suffer you to be tempted aboue that you be able but will giue the issue with the tentation that you may be able to beare it Yea to his enimies God mitigateth the heauinesse of his hand at first and giueth them time and place to amend before he destroyeth them I gaue her space to repent saith Christ but she repented not and therefore when the measure of their sinnes waxeth full God repaieth them the fulnes of vengeance which is puuishment proportioned to their sinnes and this is the due and proper punishments of those that are wilfull and doe not repent their wickednesse The paines of the godly are partly remembrances to cause repentance partly Chasticements to humble vs and mortifie sinne in vs but these whatsoeuer they be yea though death it selfe are improperly called punishments Here you touch after your loose maner the purpose of God in afflicting his seruants which you say is to reforme them but in no wise to punish them If God had none other meaning in afflicting the faithfull but to reforme their sins nor none other meanes to doe that but by paines your speech had some truth but because God hath diuers purposes in so doing and diuers waies without paines to amend his children this that here you bring as the rest else-where is a blind groping besides the truth and a bold presuming that you are in the truth God many times lodeth the best and chiefest of his Saintes with oftner and greater troubles then he doth the meaner sort not because their sinnes are more then others or they neede more amendment then the rest but to TRIE their faith as in Abraham and Iob or to shew the perfection of his grace as in Paul or to prepare them to glory as in Lazarus or to conforme them to Christ whose steps they must follow and often to declare his iustice as he did in striking Dauids child when the sinne was both repented and pardoned in the Father In the sicknesse and death of which child as of all other infants regenerate by Baptisme there neither was nor can be any vse of Repentance humiliation or mortification for themselues and consequently by your owne diuision since to them it can be NO CORRECTION it must in them be a punishment of sinne not actually committed by them but naturally deriued to them by the guilt and corruption of their Parents Yea the generall paine laid on Adam and all mankinde as dissolution by death priuation of originall light and grace corruption of sinne infection of soule which declare vs all to be the children of wrath by nature were they corrections or punishments of Adams sinne since after death there is no repentance nor amendment of life and the rest are neither barres to sinne nor retraits from sinne but either parts effects or causes of sinne which sticke so fast and beare such rule in many euen of the elect that no gentle or fatherly admonitions reprehensions or comminations will preuaile with them but they must be ouerruled and wearied with sharp and pearcing scourges before they will see or forsake the loathsomnesse of their sinne Wherein though it be a great fauour of God rather to persue them with all temporall plagues vnto their conuersion then to let them run headlong to euerlasting perdition yet the meanes which he vseth are mixed with iustice and mercie and are rightly beleeued to be punishments fully deserued by their sinnes though not fully proportioned to their sinnes the iust and full wages whereof in sinfull men can be none other but death corporall spirituall and eternall So that your diuision all paine from God is either correction or punishment and your position no paine in the godly is punishment are not onely friuolous and false but repugnant each to the other for so much as paine commeth from God for probation of faith perfection of grace assurance of saluation encouraging of others by example as well as for correction and death and correction in Infants where correction hath no place must by your owne partition be a punishment of sinne inflicted on the first Man and all his posteritie The which because we all inherite from our Parents and had it in vs at our birth when there was no vse of correction for vs it was then in vs all and so still remaineth a punishment of our first Parents sinne though by the grace and price of Christs death we are and shall be freed from it But come to your purpose and apply this to Christ for thither you bend and thereat you shoote is your diuision true in the sufferings of Christ then since by your owne assertion chastisements and remembrances which are the branches that you make of Correction belonged nothing at all to Christ and indeede there could be no cause to correct any sinfull corruption or affection in him where no sinne was it is a plaine confession that the bodily death and paines which Christ suffered on the Crosse were the punishment of our sinnes in his body and consequently a part of that curse which was imposed on the first mans sinne which you so stifly denied in your Treatise where you said Therefore Christs dying simply as the godly die that is a bodily death may in no sort be called a curse or cursed And if to shift of this contradiction and confession of the truth of my answere to the place of S. Paule Christ was made a curse for vs you referre these words as the godly doe not to the same kinde of death which is bodily in both but to the same cause of death which was different in Christ and his members Remember good Sir the words are not mine but your owne I put many differences betwixt the death of Christ and his Saints as namely the cause the manner and force of his death which I haue touched before but the kind of death which was bodily and not Ghostly is all one in Christ and the godly For Christ died not the death of the Soule no more doe the godly when they depart this life albeit they may oftentimes whiles here they liue draw neere to the death of the Soule by sinning which Christ could not And if you begin now to be better aduised I am not displeased with it it shall suffice that mine answere did and doth stand true that Christ in suffering bodyly paines and death for vs suffered a part of the same punishment and curse which was laid on all mankind for the sinne of Adam We must note especially that to suffer as the godly doe Chasticements and corrections is not to suffer or feele Gods wrath nor the punishment of sinne except it be in a very improper speech To suffer the true punishment satisfaction proper payment and wages of sinne onely that is to suffer properly and truely the wrath of God now then seeing the paines which Christ for vs did feele were indeede properly the
howbeit euen their externall punishments in this life are not voide of Gods bountie and patience diuersly blessing them with earthly things often warning and sparing them by giuing them time and place to mislike and leaue their sinnes and length-fully expecting their submission and amendment which the Apostle calleth the riches of Gods bountie patience and long sufferance leading euen the obstinate and hard harted to repentance The doubt is of the godly whether their afflictions which are corrections and chasticements for sinne rise only from Gods loue or rather from his iustice mixed with loue I affirme the Scriptures doe directly and distinctly propose in the chasticements of the elect as well iudgement and wrath as mercy and loue and that not by abusing the words but by reseruing to either their naturall proprieties and seuerall consequents the one for the commendation of Gods iustice the other for the demonstration of his mercy and consolation of the afflicted For his wicked couetousnesse I was angry saith God and did smite him ‖ but ‖ I will heale him and restore comfort vnto him He must be more then absurd that will imagine God would or could say for his wicked couetousnesse I loued him that were to make God the abettour and embracer of wickednesse which is wholy repugnant to his Diuine sanctitie and glory the words therefore must stand as they doe without any euasion of improper speech and Gods anger in this place must plainely differ from his loue which cannot be added to these words without euident impietie Since then the cause was sinne which God doth perfectly hate in whomsoeuer euen in his owne and the smiting came for sinne and from anger it is not possible this chasticement should spring onely from loue but ioyntly both must worke together I meane Gods anger against sinne and his loue towards the person to make the punishment tolerable and comfortable to the bearer The like rule God giueth for all that belong to the true seed and sonne of Dauid which is Christ. If his children forsake my law and walke not in my iudgements I will visue their transgressions with the Rod and their iniquitie with sâ—…ripes but my mercy will I not take from him God threatneth no loue to sinne he threatneth anger the stripes here mentioned are not the loue of a father but mitigated by loue the mercy here promised is not adioyned as the onely cause of this correction which is ascribed to the transgressions and iniquities of the children but it serueth for a salue to heale the wound which Gods iustice prouoked by their sinnes should formerly make For he is the God that woundeth and healeth killeth and quickneth casteth downe to hell and rayseth vp againe not working contraries by one and the selfe same loue but when he hath iustly done the one for our offences he gratiously doth the other for his mercies sake in wrath remembring mercy least we should be consumed He then despouseth the Church vnto himselfe in iudgement and mercy not in iudgement forgetting mercy nor by mercy excluding iudgement for iudgement beginneth at the house of God but retaining both that the whole Church may sing mercy and iudgement vnto him as Dauid did yet with this difference that he doth not punish with the hart as the Prophet testifieth but his delight is in mercie Which plainly prooueth the Rod is not all one with loue as the Apostle noteth when he opposeth the one against the other saying Shall I come to you with a rodde or in loue but is guided by loue lest in displeasure God should shut vp his mercies These two therefore in God iust anger against the sinnes and tender loue towards the persons of his children together with their effects which are iudgement and mercy may not be confounded the one with the other but as they haue different causes and proprieties in God so haue they different effects and consequents in vs the Scriptures bearing witnesse that Gods anger riseth for our sinnes his loue for his owne names sake his anger he threatneth his loue he promiseth he hath no pleasure in punishing he delighteth in mercie he repenteth him often of the euill which he denounceth his gifts and calling are without repentance when we call vpon him he deliuereth vs out of all our troubles his mercy will he neuer take from his nor frustrate his truth Yea the godly haue a different feeling of his anger towards them from his loue they feare they faint they grieue and grone vnder the burden of affliction they waxe weary of it they pray against it they giue him thankes when they are freed from it none of which affections may with any sense of godlinesse agree to his loue But these are no effects of Gods proper wrath you thinke Christ onely hauing wholy suffered that for vs all What you meane by Gods proper wrath is knowen onely to your selfe you neuer expresse nor expound the word but with more obscure and doubtfull termes then the former At first you affirme Gods wrath towards his children was a most improper speech I haue now shewed that if you looke to the words vsed in the sacred Scriptures Gods wrath towards his enemies is as improper a speech as the other Your second wrench was that all chastisements for sinne are inflicted on Gods children properly by his loue I haue prooued that they proceede properly from Gods iustice tempered with mercie and not from his onely loue Your third shift is now they are no effects of Gods proper wrath which Christ did wholy suffer for vs all If you vnderstand by Gods proper wrath that which is only wrath and hath no admixture of his loue fauour or mercie then is your position ridiculous in your first maine point and blasphemous in the second For who euer auouched that God punished his children and his enemies with the same degrees and effects of wrath or who euer dreamed that God chastising the sinnes of his elect in wrath remembred not his mercie you doe indeede affirme of Christ that he suffered all Gods proper wrath which if you now interpret to be without all respect of loue or fauour towards him you light on a greater blasphemie then you are ware of Wherefore looke well to your new found phrases of Gods meere iustice and proper wrath with which you thinke to colour your conceits they will else proue you a weake Scholer and a worse Christian. The word proper applyed to Gods wrath may signifie either that which is not figuratiue or that which is not common to others or that which hath no mixture of loue or mercie to mitigate wrath but is wholy and onely wrath In God nothing is figuratiue he is naturally and wholy truth itselfe The words applyed to him are often improper and figuratiue because we can hardly speake or vnderstand many things that are in him but by such words as are knowen and familiar to
for the sinnes of the world But you after your slight and slippery manner though euen here you deny it very stifly when you be pressed with reasons or authorities conuey your selfe presently to your ambiguous and deceitfull termes of meere bodily sufferings and the proper sufferings of the soule and from thence you make your aduantage But what are meere bodily sufferings such as haue no communion neither with the sense nor grace of the soule can a liuing body die a shamefull and cruell death as Christ did and the soule neither like or mislike it nor so much as feele it This you inferre vpon the word onely when I conclude that Christ died a bodily death onely If the sacrifice say you As it is onely bodily and bloudy doe wholy purge sinne ‖ it followeth that no action or passion of the soule neither by Sympathie nor any other I say none at all As being in the soule was regarded as propitiatorie and meritorious Graunt first your owne termes to be true which are neither my words nor my meaning that Christs MEERE bodily sufferings without any proper sufferings of the soule were the whole Ransom for sinne how exclude you the sense affections and actions of Christs soule not to be meritorious Had Christ any sufferings in his body which his soule felt not and when his soule felt them did he not patiently obediently and willingly endure them for our sakes Or was not the patience obedience and loue of Christ meritorious How then will it follow that if Christs sufferings were MEERE BODILY without any proper sufferings of the soule no affection nor action of Christs soule was meritorious But you adde â—…f the Sacrifice As it is onely bodily bloudy and deadly doth wholy purge sinne thâ—…n no action nor passion of the soule was propitiatorie and meritorious If you meane that Christs body as it was onely dead for that is your word did without soule or life wholy purge sinne then indeed your consequent is good that neither action nor passion of the soule could be propitiatorie because the soule was not present when the body was dead But who maketh that blockish Antecedent besides your selfe Or who euer excluded Christs innocence obedience patience charitie and digniâ—…e from his bodily and bloody sacrifice before you will you seuer the manner of offering from the thing offered and call it a perfect and propitiatorie sacrifice As it was only bodily and bloudy it had no communion with any action or passion of Christs soule As being in the soule Why entangle you the Reader with an As and an As of your owne adding which no where are found in my words What sense can any wise man pike out of this The sacrifice As it is only bodily excludeth all actions and passions of the soule As being in the soule Is it so strange a kind of speech to say that Christ died only a bodily death which so many learned and auncient Fathers haue so frequently vâ—…ed before me that you should bring in your As and your As thus to kicke at it In death as in death if thereby you meane the priuation and want of soule and life there is neither paine nor sense and in the body As in the body if you take the body for a dead corps there is no absolute necessitie of a soule otherwise no body could be dead What then Had therefore Christs body no soule nor his death no paine when he suffered for our sinnes Or are you of late so souced in Sophistrie that when you heare of a body you will inferre there is neither action nor paâ—…sion of the soule in that body as in a body or whâ—…n you are told of a man tormented to death you will assure vs that in his death as death he had neither paine nor sense All men besides you conceaue in the sufferings of the body the soule as the soule must haue the sense and feeling thereof and is thereby vrged by Gods ordinance to seeke for the cause and ease thereof In their affliction saith God by his Prophet they will seeke me And Dauid sill their faces with shame that the may seeke thy name And likewise by the suffering of death they vnderstand the paine and sting of death approching and lastly separating the soule from the body And therefore Christs sacrifice for sinne though it were only bodily because no part of Christ died but only the body yet the soule endured the paine and discerned the cause thereof And though it were deadly because it ended in death and was finished by death yet the actions and affections of Christs soule as well from her selfe as from his body at the time of his passion impressed or stirred either by the cause smart author or manner of his sufferings were meritorious and made way for the satisfaction of sinne which was not accomplished but by that death of Christs body that God had determined Let therefore the Reader iudge how well you impugne my conclusion that Christ died for our sinnes the death of the body only and not the death of the soule nor of the damned and how vainly you vouch Christs death and sacrifice as they were bodily had neither paines nor patience obedience nor charitie nor any other action or passion of his soule in them Else-where I see in you manifest contrarietie hereunto for sundry times you teach that Christ did suffer peculiarly and seuerally some proper punishments which I hope were propitiatorie and meritorious in his soule besides his bodily suffering yea that this was a part of his crosse and an effect of God wrath on his soule as well as the suffering in his body I pray thee Christian Reader obserue that this Discourser plainly and fully here confesâ—…eth that I SVNDRY times teach that Christ BESIDES his bodely sufferings did suffer peculiarly and seuerally some PROPER punishments in his soule and that this was a part of his Crosse as well as the sufferings of his bodie Now iudge whether it be not a meere shift for him to beare thee in hand that the question betwixt vs is whether Christs meere bodily sufferings without anie proper sufferings of the soule be all that Christ suffered for our sinnes and the whole ransom for sinne or whether that be or can be my meaning as he outfaced thee the next Page before the contrary whereof I sundry times teach as he now confesseth But I crosse my selfe he thinketh write I know not what Sir Trifler if I contradict my selfe shew me my words my writing is extant If you will be priuie to my meaning against my words you are a strange if not a sturdie Prophet But indeede I haue neither meaning nor words sounding that way I auouch that Christ for our sinnes suffered the death of the body only and not of the soule or no death but only the death of the body Vpon these words the death of the bodie onlie if it may be inferred by
that is whole quem fractum comminutum vidimus in Passione which wee saw broken and bruized in his Passion Of this bread the Lord himselfe sayd The bread which I will giue is my flesh And indeed whosoeuer shall duely consider the violence done to euerie part of Christes bodie before and on the crosse shall find a farre sharper and soâ—…er kind of breaking than if his legges had beene knapt in sunder as the theeues were and see iust cause why Paul compared the breaking of Christes bodie to the breaking of the bread though you idlely or falsely say it was ONELIE PIERCED or boared thorow For if by piercing you meane all kinde of violence that impressed any paine in the bodie then is piercing farre larger and grieuouser than your kinde of breaking which is of bones and more than such piercing Christes bodie needed not to answer the similitude of breaking the bread But if by piercing you meane boaring thorow as you seeme to expound it then did Christes bodie suffer manie violences as buffeting striking whipping piercing with thornes and such like which were no borings thorow And so there is either no weight or no truth in your words that Christes bodie was only pierced and boared thorow Vainly you charge me I know not how often against my expresse words that I call hell heauen and descending ascending but here it is no wrong to charge you with such an absurditie indeed who expresly do make that which you say is FIGVRATIVE to be a proper denomination If I charge you falslie when you come to the place conceale it not in the meanetime if there were any inconuenience in this as there is none it was the tracing of you in your owne termes For you argued that Christes bodie could not be sayd properly to be broken because no bone of his was broken and consequentlie it is your collection that if a bone which is but a part of Christes bodie had beene broken the bodie of Christ which is the whole might be sayd to haue beene properly broken Mine answer was that since Christs bodie had other parts besides his bones which by his owne words are conteined vnder the name of his flesh if any parts of his flesh were truelie broken the whole body might be sayd to be properlie broken as well in respect of his flesh as of his bones What absurditie find you in this that first proceeded not from your selfe But were the words mine owne when I speake as a Diuine of the proprietie of signification calling that proper which is not metaphoricall and affirme that as the sense of the word BROKEN was proper in a part of Christes bodie so must it likewise be proper and not metaphoricall in the whole because the whole which taketh his denomination from a part must retaine the same signification of the word which was verified in that part what boyes play is it in you to come from metaphors to other kinds of figures and to trifle with termes of proper and siguratiue when I opposed proper to metaphoricall and childâ—…shlie to charge me that I speake contraries with a breath As if one and the same speech might not be figuratiue in expressing the whole for a part which is Synecdoche and yet reteine his proper signification and be no metaphor Except therefore your Grammar be so great that euerie Synecdoche must needs be a metaphor and your Logicke so little that you can not distinguish a subiect from a predicate I see no cause but one and the same speech or proposition may be figuratiue in the subiect by vnderstanding the whole for a part and yet proper in the predicate by reason the sense thereof is not metaphoricall For these be figurae dictionum not orationum figures of words not of sentences As in our case whether Christes bodie were properly broken or no if the bodie which is the subiect in that proposition by Synecdoche be taken for a part then broken which is the predicate must the rather be properlie and not metaphoricallie affirmed of that part which was truelie broken how beit as I thinke since the proper sense of breaking was verified of all or the most parts of Christes bodie it must likewise be verified of the whole bodie But omit these Grammaticall and Logicall points wherewith manie Readers are not acquainted and come to the verie pitch of my words I doe not affirme that the whole for a part is a proper speech as you conceiue me but that the whole from a part may properly and not metaphorically take his denomination That a man speaketh writeth heareth seeth tasteth smelleth and such like are they proper or figuratiue speeches in your censure Proper I thinke and yet no part in mans bodie is the instrument of speech besides the tongue of writing besides the hand of hearing besides the care of seeing besides the eye of tasting besides the mouth of smelling besides the nose Infinite are the actions of the bodie naturallie executed by certaine parts as eating drinking sleeping spetting coughing weeping and other such which no man in his right wits will affirme to be figuratiue actions or speeches in man and yet in them all a part doth denominate the whole In the vertues and vices of the mind as for men to be wise sober diligent patient liberall learned mindfull watchfull and such like or the contrarie shall we say that men be figuratiuely and not properly and truely such because these are gifts of the minde and not of the bodie The verie essentiall parts of man as vnderstanding will reason sense and appetite shall they likewise make figuratiue speeches in men because none of them are common to all the parts and powers of bodie and soule but in euerie of them a part doth denominate the whole It may be you will not greatlie sticke to turne Porphyries predicables and Aristotles predicaments into Mosellanes tropes and make figures of them all what say you then to the branches of Christian faith and trueth are they also figuratiue and improper speeches That Christ is the sonne of God and the sonne of Dauid that he was borne of a virgine and circumcised in the eight day that he fasted hungred and was tempted that he eat and slept wept and waxed weary that he was buffeted whipped and crucified that he died for our sinnes and rose for our righteousnesse that he ascended into heauen and thence shall come to iudge the quicke and the dead and an infinite number of the like are all these figuratiue speeches in your conceit I hope you be not so fastened to figures that you will make vs a figuratiue faith and a figuratiue Sauiour and yet in all these a part doth denominate the whole Your eyes therefore were somewhat close or your wits wandering when you could not see the difference betwixt taking the whole for a part and denominating the whole by a part which is so common and constant both in Diuinitie and Philosophie that in all naturall
ioyntedst me Lo here the conception and formation of mans bodie in his mothers wombe most excellently described It followeth now in Ieb touching the soule Life and mercie thou hast giuen me and thy visitation hath kept my spirit Beholde life that is the soule infused of God into the bodie alreadie framed Therefore rightly and according to the Scriptures do we holde that mens soules are created of God and infâ—…nded into their bodies perfectlie framed before in the wombe Caluine God is the Father as well of the soule as of the bodie and the only Father if we speake properly yet because in creating soules he vseth not the seruice or worke of man after a peculiar maner by a kinde of excellencie he is called the Father of spirits Beza I thinke not good to dissemble this that the doctrine of traducing the soule from the parents seemeth to me verie absurd because either the whole or a part must be traduced If the whole the fathers of force must presently dic hauing whollie lost their soules If a part how can a part be cut off from a simple and spirituall substance Vrsinus We grant the soules of all men are created of God when they beginne to liue for they at one time are created and vnited to the bodie Zanchius That the whole soule is created by God I beleeue confesse and teach with the whole Church and auouch it may be prooued by firme reasons His reasons are largely deliuered in the fift chapter of the same booke and all that can be sayd for generation and propagation of soules against their creation by the immediate worke of God without any humane meanes is there learnedly and sufficiently refuted So that in respect of Austens doubt whether God deriue the soule from the soules of the parents when he putteth it into the bodie being first finished or createth it of nothing as he did Adams soule I did relinquish that in question but as for the soules rising in and by generation from Adam which you now catch holde of I neuer meant to fauor that fansie so much as to make it any question in matters of faith since with one consent Philosophie Physicke euident experience and the Scriptures themselues conuince that to be an erroneous and manifest vntruth I haue shewed before at large that your Minor is nothing true for pollution that is sinne and reall iniquitie is not in our flesh without a soule You said so much in effect before in your Treatise and if your word bee a proofe you haue shewed it but other proofe you bring none saue that which inclineth rather to heresie then Christianitie if you speake to the purpose and stand to your words as they lie either in your Treatise or in your Defence In your Treatise you say Let vs not bee curious in this hard point holding this most euident trueth that sinne is a proper and vnseparable qualitie of the soule and can not be found being in any thing where a reasonable soule is wanting If you take the word sinne in his right sense as you ought to doe speaking of the propagation of sinne and so comprise in it as well originall as actuall sinne here are two grosse errors euen against the Christian faith For if sinne can not be found in any thing where a reasonable soule is wanting then can no sinne bee found in the deuils for they haue no soules Angels to haue soules I doe not remember that euer I read in the deuine and canonicall Scriptures saith Austen If Angels haue not soules then deuils haue none for they were holy and now are reprobate but still Angels as Christ calleth the deuill and his Angels Againe sinne being either actual or originall children in their mothers wombe haue not actuall sinne neither dispute we of actuall sinne when we talke of deriuing and inheriting sinne for actuall sinne is neither deriued nor inherited If then that which is conceiued haue no originall sinne so long as the soule wanteth since you content your selfe as you say with the opinion of the most at this present that the soule doth not passe together with the seede of our generation and conception most euidently you denie original sinne till the soule come to quicken the body and so contradict the expresse words of Dauid who saith Hee was begotten in sinne and conceiued in iniquitie No maruell then you stumble at Ambroses words that wee are defiled before we hauâ—… life as repugnant to your purpose when you spare not Dauids words who saith as much if not more then Ambrose I pray omit mens Authorities in this case and prooue by sound reason that which you would For pollution that is sinne and reall iniquitie is not in our flesh without a soule We were best to omit all learning experience and trueth that onely your conceits may stand vpright It hath pleased God in things naturall by sight and experience to leade Philosophers and Physitians to the trueth of his workes as farre as mans wit can reach and with one consent they resolue that the reasonable soule of man neither riseth in the body nor commeth to the body presently with the conception Mothers and midwiues doe certainely distinguish the time of quickning from the time of conceiuing and hee that would perswade them that the child quickneth immediately vpon the conception might as easily bring them to beleeue that the moone is made of a greene cheese But sound reason you require As if trueth of experience were not the soundest reason men can giue till God doe speake That the body is not straight way framed vpon the conception many thousand scapes in all femals and namely in women doe perfectly prooue The Physitians and Philosophers interpose many monthes betweene the conception and perfection of the body Iob himselfe declareth that we were first as milke when we were in seede then condensed as curds when we turned to bloud and after that clothed with skinne and flesh and lastly compacted with bones and synewes before we receiued life and soule from God The new Testament noteth these three degrees in forming our bodies to wit seede bloud and flesh and calleth our parents the fathers of our bodies but not of our spirits which God alone is If then nothing can be defiled with sinne as by your doctrine you resolue except it haue a reasonable soule of necessitie wee either had reasonable soules at the instant of our conception which is a most famous falsehood repugnant to al learning experience and to the words of Iob or else we were not conceiued in sinne which is a flat heresie dissenting from the plaine words of the sacred Scriptures and from the Christian faith Choose which of these issues you will you either way shew your selfe to haue little sense and lesse trueth But I must adde the word onely or else I say nothing against you No good Sir that shall not need
doth directly inferre that either we were not begotten and conceiued in sinne which is an euident heresie repugnant to Dauids wordes or els the vntimely fruites and scapes of women haue reasonable soules at the very instant of their conception when sinne is found in them by Dauids words which is this grosse absurd and false conceite that now you would shunne If you flie for helpe to actuall sinne haue children actuall sinne in their mothers wombes or as soone as they haue reasonable soules Or is actuall sinne traduced and inherited from Adam or spake I of actuall sinne when I said we inherite pollution from Adams flesh before the soule commeth Will you sticke to it and say originall pollution is no sinne Dauid conuinceth you who saith he was begotten in sinnes and conceaued in iniquitie and Paul affirmeth that death went ouer all men infants not excepted for so much as all men haue sinned and euen ouer them also who sinned not after the likenesse of Adams transgression that is who did not commit sinne as Adam did actually and voluntarily but naturally inherited sinne from Adam which dwelleth in them from the houre of their conception to the time of their dissolution and worketh the euill in them that they would not leading them captiue to the law of sinne which is in their members But how could Dauid say he was conceiued in sinne when at the time of his conception he had neither bodie nor soule Howsoeuer mans reason iudge thereof which yet often giueth the name of the whole to a part and the titles of things represented to their images with God nothing is more frequent than to call those things which are not as though they were because he not only made all things of nothing but quickeneth the dead and hath things past and to come present before him Leui is sayd by the Scripture to haue payed tithes to Melchisedech by Abraham as being then in Abrahams loines when Leuies grandfather was not yet borne So God by his Prophet spake to Cyrus many yeeres before Cyrus was borne calling him his anointed and saying to him by name thou art my shepheard So certaine is the counsell of God and his purpose so immutable that he speaketh in the Scriptures of things to come as if they were past or present Out of this infallible decree of God Dauid and Iob call that seed which was prepared to be the matter of their bodies by the names of themselues because it could not be altered what God had appointed But the void conceptions of women which miscarie before the bodie be framed neuer had either life or soule and so neither name nor kinde but perish as other superfluous burdens and repletions of the bodie which God hath appointed to no vse saue to ease the bodie In satisfaction for sinne you runne the same course that you do in the rest for neither vnderstanding my words nor almost any mans els rightly you fight with your owne fansies as if they were parts of my faith I sayd the Scripture acknowledgeth no satisfaction for sinne but by death I did and do so say what then Still we must note that by death you meane onlie the bodilie death In Christes person I alwayes meane by the death which he suffered the death of the bodie though you would include the death of the soule which I do not In the wicked I take death for all kinds of death corporall spirituall and eternall What can you hence distill Then surely the wicked should satisfie easily for their sinnes Farre be it from me to vtter such a sentence Doe the wicked with any kinde of death satisfie for their sinnes or is their condemnation to hell paines therefore eternall because by no death they can satisfie for their sinnes Were the iustice of God once satisfied by any thing the wicked could suffer their torments should cease but their punishments euerlastingly continue for that no satisfaction can be made to God by them suffer they neuer so much or neuer so long Whose follie then is it to pronounce that the wicked may satisfie for their sinnes mine or yours I sayd no such word I directly auouched the contrary The paines of hell haue neither worth nor weight sufficient in themselues to satisfie the anger or to procure the fauor of God Satisfaction for sinne I ascribe to none but onlie to Christ and in him to no death but onlie to that of his body Will it thence follow the Scripture acknowledgeth no satisfaction but by some kind of death ergo the wicked may satisfie for their sinnes by the deaths which they suffer Be it farre from all wise men to make such consequents and from all Christian men to make such conclusions The antecedent in effect is confessed by your selfe The Scriptures you say do shew indeed that Christ should not satisfie without death I sayd the same By satisfaction I meant full satisfaction when no more could be exacted as the word importeth and not the concurrents or precedents to satisfaction when the chiefest is vnpayed Why then doth your absurd and leud conclusion folow more vpon my words than vpon your owne My proofs are not good with those you finde fault If yours were no worse they would go more currantly The Apostle sayth Christ is the Mediator of the new Testament that through death which was for the redemption of transgressions we might receiue the promise Heere death is auouched to be the redemption which is all one with satisfaction for sinne for wherewith we are redeemed therewith God is satisfied Christes bodily death meerely and alone you say without any thing else together therewith which is my intent is not heere mentioned You will not tell where your shoo wringeth Death was for the redemption or satisfaction for sin sayth the Scripture Now the death of Christes bodie or of his soule or of both must here be contained The death of Christes soule you dare not openly professe and therefore all this while you carrie it couertly vnder the sufferings of Christes soule But you must come plainly to it for these assertions of the Apostle Death was the redemption of our transgressions and we are reconciled to God by the death of his Sonne will make this to be the question as I first set it whether the death of Christes soule or the death of the damned which is the true paines of hell be a necessary part of Christs satisfaction and our Redemption Other sufferings of the Soule are meere shifts to harbor your folly if you striue in words or your impietie if you striue indeede for the death of Christs Soule as requisite by the Scriptures to our Saluation That Christ did not die the death of the Soule I doe not prooue there is no cause I should it is your assertion that he did and must be prooued by you which you be so farre from comming neere that you purposely
apprehension with inflamed and vehement affection of prayer to direct the course and strengthen the force of all his sufferings that receauing comfort and courage from aboue he might wade through the worke of our redemption with greater assurance and confidence in the eyes of all his enemies to whom he would shew neither feare nor sorrow but silent and constant patience r Defenc. pag. 98. li. 1. If you vrge that these Fathers are so resolute for these causes as their words pretend then you your selfe abuse them more than euer I did or meane to doe where you say it is curiositie to examine presumption to determine impossibilitie to conclude as these doe what was the true cause of Christes agonie A wise answere forsooth and woorthy the vigor of your wit to say their words are so resolute that I condemne them more than you when they with all inoderation temper their speech and by the generalitie or diuersitie of occasions that might engender feare to Christ in the Garden shew they meane nothing lesse than to conclude any direct or particular cause of that agonie Ambroses words are s Ambros. in Luc. lib. 10. de tristitia dolore Christi Nec illud distat a vero Neither is that dissonant from the trueth And againe s Ambros. in Luc. lib. 10. de tristitia dolore Christi Et fortasse ideo tristis est And perhaps he was therefore sorowfull And so Augustine t August in Psal. 87. Non incongruè nos dicere aestimo I thinke we speake not without some reason The rest admonish in generall that Christ sorowed not for himselfe but for vs. Doth this conclude any speciall and certaine cause of that agonie But when you can not otherwise decline them you thinke it enough to shift them off with such a iest as this is Indeed they touch your free holde somewhat neerely when they say Christ sorowed not for any sufferings of his owne this you impugne for life and if their assertion in this be true they turne your hell paines cleane out of Christes passion For if Christ suffered as you dreame the death of the damned he had good cause to feare and grieue at that which he felt but with one consent Hilarie Ambrose Ierome and Bede reiect that as false that Christ did thus feare and grieue for any sufferings of his owne Whether therefore you or I most abuse these Fathers let the Reader iudge And howsoeuer your helpers haue somewhat haltered your headlong humours not long since as I haue sormerly shewed you flung off these Fathers in this very case as u Trea. pa. 67. fond absurd and voide of likelihood reason and sense which whether it be an abuse to so graue and godly writers I leaue the Reader to censure as he seeth cause x Defenc pag. 98. li. 6. Fourthly you alleage his inward sorow and zealous griefe for the sinnes of the world to be the maine and chiefe cause of this agonie Surely euen to rehearse these your arguments is refutation of them enough Your peâ—…uish peruerting of my reasons and clapping a The fourth cause concurring to Christs agonie conclusion vnto them against my expresse purpose and premonition is indeed as soone refuted as rehearsed but referre them to that for which I bring them and then your bragges are more than boyish I plainly professed in my Sermons that since the Scriptures expressed no particular cause of Christes agonie in the Garden it was impossible certainly to conclude any direct or determinate cause thereof What follie then is it in you to suppose that I goe about to inferre that which precisely I forwarned was impossible to be concluded Of the causes which I produced I professed no more but that they were consonant to the rules of pietie and might concurre in Christes agonie which you do grant after your nice maner by confessing these wanted not and when you haue yeelded as much as I vrged then you runne backe to your sillie shift and say they were not the maine or chiefe causes of that agonie your hell paines are left out which must haue a place as you thinke in that perplexitie of Christs in the Garden But sir first prooue your hell paines were then and there inflicted on Christs soule and then you shall haue leaue to couple that to the causes of Christs agonie Till you so doe in vaine you denie the rest for want of this It sufficeth me to shew religious and zealous respects of pietie and charitie which might mooue Christ to those affections and other proofe of voluntarie actions and inward affections can none be brought And yet you may remember sir Defensor though you dissemble it that when you trample so readily but yet so rudely on my reasons you wrong the ancient fathers whence I collected them more then you doe mee Hilarie and Ambrose doe peremptorily teach that Christs sorow in the Garden was not for himselfe nor his owne sufferings but for our sinnes and woundes And though you refute me with breathing out more absurdities then sentences in this your defence yet the sober Reader will not suffer you so soone to deface their iudgements and opinions whom I follow But we shall heare some doubtie dispute to mainetaine this matter y Defenc. pag. 98. li. 9. All these are proper parts of his holinesse and righteousnesse as I haue said but no proper parts or causes of his bloody and most dreadfull agonie that is of his sacrifice satisfying for sin Onely his paines were which then he fâ—…lt and feared All these were religious respects of feare and sorow which wanted not in Christs agonie as you grant now whether they were painfull or no a man would thinke should be no great doubt but with one that hath lost both witte and sense Saint Iohn saith z 1. Iohn 4. Feare hath painfullnesse a August de verâ—…is Domini secundum Iohannem Sermone 42. Sunt duo tortores animae timor et dolor There are two tormentors of the soule feare and sorow saith Austen And who that hath but his fiue witts doth not feele that feare and sorow are afflictions and vexations of the soule Wherfore your excluding them from the sacrifice for sinne because they are no paines is a learned peece of worke which neuer a Morter-maker in England would stumble at besides you Let shame if not sense teach you that feare and sorow are very painfull afflictions of the soule and rather comprised then exempted in Christs sufferings by that text of Scripture which you pretend and therefore necessarie respects and pertinences to the sacrifice for sin b Psal. 51. The sacrifice of God is a troubled spirit saith Dauid Why then should not the affliction of Christs spirit with feare and sorow be properly a part of his sacrifice and suffering for sin They were proper parts you say of his holinesse And might they not also when they grew vehement grieuous be parts
without measure holy yet now at his death did not so expresly breake out and shew themselues as they did at diuers times before You receaue a iust reward of your error that whiles you labour to impugne the trueth your lucke is not to light on one true sentence to your purpose That extreame feare and sorrow were at all houres and seasons in him which yet were holy and righteous affections in Christ is a notable vntrueth and that they did not breake out so expresly in the garden as at diuers times before is another as false as the former and but that it is no newes in you to fasten on fancies a man would maruell to see so many falshoods couched so closely together Christes quiet and constant affections of pietie to God and mercy to men were alwaies in him but these were not at all houres and seasons painfull vnto him comming now to make What feare and sorrow Christ was to yeelâ—… to God when â—…e offered the ransome of our sinnes satisfaction for our sinnes as the head for the members and the Redeemer for his prisoners Christ was to yeeld vnto God as much feare of his iustice prouoked and sorrow for his holinesse displeased by our sinnes as his humane nature could admit without losse of those gifts or decay of those graces which the fulnesse of the holie Ghost had rooted and established in him Wherefore damnation and desperation excepted and all dubitation excluded as well of his person as of his function hee might yeeld to God for vs and as part of our ransome the lowest degree of submission and deepest impression of feare and sorrow that mans nature could feele without doubting or distrusting the fauour and goodnesse of God towards him or his Wherein he did not onely religiously giue vnto God that which was due vnto the holinesse and Iustice of God but he set vs a patterne how we should approch to God when we finde our selues loaden with sinne euen in all feare and trembling of so great power and maiestie and with inward griefe and groanes of heart for displeasing so admirable holinesse that we may receaue comfort from God when we doe not spare truely to acknowledge his goodnesse and earnestly to lament our owne wickednesse These verie painefull but yet very holy impressions of feare and sorrow with teares and sighes vnspeakeable Christ shewed and sanctified in his owne person as an acceptable sacrifice to God not for any blemish of his owne who was the cleane and vndefiled lambe of God but for our haynous and enormous sinnes the excesse whereof could neuer be matched or purged but by the infinite dignitie and humilitie of him that owing nothing paid all and forced to none of these freely offered his obedience to the honour and glorie of his father n Defenc. pâ—…g 98. li. 21. It standeth not with his piâ—…tie to wish that his strong and vehement affections of holinesse should passe from him or be weakned in him for my part I can see no sense nor sappe in these assertions You see sense and sappe in that which hath neither trueth proofe nor vse in the word of God and in the plaine principles of pietie so vnsauerie is your palate you finde no taste Those words Let this cuppe passe from me most men referre to the death of the crosse which Christ was after to suffer Will you thence inferre that the feare and sorrow which he felt in the garden before his apprehension were not grieuous because they were religious And what if Christ spake of the present impressions of feare and sorrow which he wished to be mitigated with comfort from God as they were within a while by the sending of an Angell from heauen did he therefore wish the holinesse of his obedience and humilitie to be changed because he praied the burden thereof might be eased o Psal. 51. Restore to me saith Dauid the ioy of thy saluation Doth that prooue Dauid praied against the godlinesse of sorrow for sinne because he would haue the sharpenesse of it turned into ioy no more is it consequent when Christ weakened himselfe with exceeding susception of feare and sorrow though both religious that he wished the holinesse of either might cease when he would haue the painefulnesse of either asâ—…waged A damned or desperate feare and sorrow you would better digest in the soule of Christ though Christian pietie doe detest it but a vehement affection of godly feare or sorrow you endure not because it hath no concurrence with your hell paines p Defenc. pag. 98. li. 24. Where you ascribe to this his deepe sorrow of zeale for mens sinnes his sweating bloud in his agonie aboue Nature after a strange and maruelous manner I dare say you deliuer strange maruailes in Diuinitie Christ sweating bloud if it were naturall I doe not ascribe to feare or sorrow but rather to vehement intention of prayer which the Euangelist mentioneth in that place if it were aboue nature as q 〈◊〉 〈◊〉 28 29. Hilarie Augustine Prosper Bede and Bernard doe thinke there can be no reason required of his voluntarie affections besides his will the cause whereof is secret to vs though some ancient writers coniecture at the significations of it But why it should not be maruelous haue you any reason for admit your owne conceite were true which as yet is no way iustifiable by the sacred Scriptures euer read you there that any man before or besides Christ had sweate like droppes of bloud falling from him for all their complaints Christs 〈◊〉 sweatâ—… was not onely 〈◊〉 〈◊〉 proper to Christ. as you pretend of hellish feare sorrowes and paines It must then be maruelous which no man else but onely Christ did euer performe whatsoeuer the cause thereof were and in your fansie most maruelous since you dreame that all the members of Christ suffer the like paines as due to mankind for sin and yet you can produce none of them that euer did sweate bloud but Christ alone And where you make the paines of hell to take hold of Christs Soule till the time of his death yet did he not after this shew any such thing but onely in the Garden How could it then be but maruelous that so violent a cause continuing and increasing as you imagine the effect which in your fansie was this bloudie sweate should cease and not appeare but when Christ would but whether of vs deliuereth strangest maruailes in Diuinitie you that hold the death of the damned and the true paines of hell were here inflicted on Christs Soule by Gods immediate hand and must likewise by your supposall on all Christes members or I that teach Christ as our head in the worke of our redemption for the satisfaction of our sin offered as much sacred feare of Gods power and inward sorrow for our displeasing the holinesse of God as mans nature without despairing or doubting was capable of let all the faithfull iudge and examine
Both these Christ affirmeth in the garden k Matth. 26. vers 53. Thinkest thou saith he to Peter that I cannot now pray to my Father and he will giue me more then twelue Legions of Angels how then should the Scriptures be fulfilled that it must be so And at the second time of his returne to praier l Ibid. vers 42. O my Father if this cup cannot paesse away from me but that I must drinke it that is thereof thy will be donne So that by the first frame of Christs praiers m Ibid. ver 39. O my Father IF IT BE POSSIBLE let this cup passe from me If we vnderstand either Christs purpose to make it appeare that his death reuealed in the Scriptures was now by Gods counsell necessarily required for our redemption and that it was no want of power nor neglect of his safetie that put him into the hands of his enemies but his owne good will obeying the wisedome of his Father for our saluation or els that he desired the sharpenesse of the Cuppe might passe from him so farre as was possible that it might not ouerpresse his strength and patience in either of these two senses the words stand well and haue no touch of declining or disliking the counsell and determination of God to ransome and reconcile the world to himselfe by the death of his Sonne If with Chrysostom Cyril Damascene and others we like to make it the voice of mans weake flesh in Christ but still subiected to the will of God there is no repugnance to the will of God which is alwayes preferred though there be a declining of his hand if it were possible to stand with his will For so long as obedience ouerruleth the sense of nature and nature sheweth nothing but that which is ingraffed in it by Gods power and will I doe not see what aduantage you can take Sir Defender at this third sense of Christes words though we grant the flesh of man to be so created that it shrinketh at the weight of Gods hand and would decline it if it might stand with Gods will Els were it not lawfull to pray that affliction might be ended or eased if we might desire nothing that were possible to be contrary to Gods will since we know not his particular will touching our temporall troubles but by the euent n Defenc. pag. 126. li. 16. Thus Dauids and Christs were not onely possible to be contrarie but contrarie in deede as the sequell shewed You may as well inferre that God himselfe had contrary willes when he repented that he made man when he threatned destruction to Niniâ—…eh and death to King Ezechiah and yet vpon their prayers spared both howbeit it were blasphemie to say that God hath willes indeede contrary one to the other as the sequell sheweth He hath an absolute will working and perfourming in heauen and earth whatsoeuer pleaseth him which cannot be resisted nor frustrated by any means He hath a conditionall will by iustice threatning and punishing vs when we are sinfull and carelesse and by mercy sparing vs when we repent and turne vnto him And this will in him though it worke contrary effects in vs yet it is in him onâ—… and the same will wherewith he giueth his owne as he best liketh pardoneth the penitent and reuengeth the obstinate the one agrâ—…eing with his mercie the other with his iustice So Christ had two willes the one proportioned to Gods creation whereby the flesh shrinketh and shunneth paine the other measured by Gods determination which declared his obedience and in either of these he accorded with the will of God who ment not onely to strike but to haue the stroke felt with paine and griefe to mans nature in Christ. o Defenc. pag. 126. li. 17. Howbeit both their desires were neuerthelesse holy made in faith assured to receiue as conditionall desires may be directed aright prepared sufficiently yet only for this cause seeing Dauid simply knew not Gods contrarie will Christ knew it not at this instant Dauid repented his sin with which God was displeased the more earnestly instantly because he saw the dislike which God had of his fact was the cause of death denounced to his child So that Dauids desire to please and pacifie God with most humble and inward submission the rather if it were possible to auert the wrath of God threatned to his child for his offence had in it pietie charitie humilitie and other good points of godly repentance and his prayer for his child was pardonable because he knew not Gods certaine resolution to the contrarie though he heard the Prophet in Gods name denounce p 2. Sam. 12. the child should surely die which Dauid tooke to be conditionall as other Gods threats are oftentimes the rather to reduce sinners to more zealous and hartie conuersion vnto God But in Christes prayers no such thing can be pretended His not remembring what he knew most assuredly and beleeued most stedfastly could not make his prayers to be prepared sufficiently directed aright and assured to receiue For neither preparation direction faith nor assurance could be in the soule of Christ without vnderstanding and memorie since neither forgetfulnesse nor ignorance of that which we should know doe warrant our prayers to be holy much lesse to be perfect and such as are assured to be heard And if all these conditions of faithfull and Godly prayer were found in Christs petition in the Garden as you confesse shew vs how they could be indeed contrary to Gods knowen will I haue no doubt of all Christes prayers and speaches but they were well aduised rightly prepared and throughly assured to be heard that is perfectly holy as he intended them but Christes not remembring the will of God reuealed to him could not performe or effect these things in his prayer but rather contrariwise his full knowledge and present remembrance of Gods will with exact obedience and submission thereunto Otherwise not remembring that which he well knew might excuse from sinne if hee were so amazed that vnderstanding and memorie failed him but it could not make him assured to receiue since God doth graunt their desires to such as dewly remember and not in such as in part or wholy forget his will Againe not remembring the trueth of Gods will reuealed is not faith in any man since faith is the sure and full perswasion of Gods will and promises toward vs which if we remember not how may we be said to be fully assured and firmely perswaded of them Wherefore you make out this matter with emptie words as your manner is least you should be taken tardie with a plaine error and haue peeced together very vntowardly diuers mens places the head not agreeing with the hâ—…eles since you first defended that Christ was forgetfull and all confounded in all the powers of his soule and senses of his bodie or else he had sinned in praying against Gods knowen will and now you
towards a trueth but this is cleane kam to that you said before Your former speach was these paines doe alwayes accompanie the wicked and now you turne the cake in the pan as if that side were not burnt and tell vs they are alwayes wicked whom those paines doe accompanie ordinarily Forsooth this is not How handsomly the defender shifteth hands that you said before and if you be ashamed of your follie and falsehood I am not against repentance But it were plaine dealing to confesse the fault and not to bring in an ape for an owle and say it is the same Creature And yet forsooth whether this position be true or not is without the compasse of your skill For first what is ordinarie with you once a weeke once a moneth or once in seuen yeeres you haue gotten a word that you may winde at your will and limite as you like best and yet without all proofe you resolue that these paines doe ordinarily accompanie the wicked experience I trust you will take none vpon you for then by your owne rule you must be alwayes wicked to sift other mens souls what paines they feele though they be wicked I win you haue no way but by report or conâ—…ecture which are both vncertaine Warrant in the word you haue none that such paines doe alwayes or ordinarily accompany the wicked the contrarie may rather be thence collected For when the wicked shall say q 1. Thess. 5. Peace and safetie then shall suddaine destruction come vpon them Peace and safetie in the paines of hell I suppose they haue nor cause nor will to say In Peace then safety not in the pains of the damned are many if not most of the wicked till destruction come vpon them which is not alwaies nor ordinary since they can be destroyed but once and vntill that time their ease and abundance make them forget God r Defenc. pag. 141. li. 18. Againe you pretend to haue much against me where I say the feeling of the sorrwes of Gods wrath due to sinne in a broken and contrite heart is indeede the onely true and perfectly accepted sacrifie to God True so I said and againe I say it What see you annsse in it Then vnhappie men are the godlâ—…e say you which are at any time free from the paines of the damned to what purpose is this I speake of Christs sacrifice Thus your triumphs before the victorie come to nothing but blasts of vanitie If I mistooke your meaning you are the more beholding to me the sense which you now expresse is worse then that I charged you with and yet I tooke your words as they lay which because they were namely applied neither to Christ nor to vs by you I pressed you with the lesser absurditie of the twaine Why your words might not be referred to the faithfull I saw no cause Dauid confessing that the s Psal. 51. v. 17. sacrifices of God he meaneth esteemed and required of God are a troubled spirit and a contrite and broken heart causeth the sacrifice of righteousnesse to be accepted I strained your words no farder then Dauids but sayd you miâ—…construed the wordes of the holy Ghost if you tooke a broken and contrite heart repenting his former sinnes for the paines of hell suffered in the soule You now say you ment this of Christ that his broken and contrite heart feeling the most vehement paines of the damned was the onely true and perfectly accepted sacrifice to God and aske me what I see amisse in this I will soone tell you Where I would haue charged you with a single error against the Godly by reason your wordes are indistinct and doubtfull you loade your selfe with a double iniurie against God and his Sonne For first the sacrifice of Christes bodie by which we are sanctified as saith the Apostle is excluded from being a true and perfectly accepted sacrifice if the paines of hell in his soule be onely the true sacrifice Secondly a false sacrifice deuised by your selfe and neuer offered by Christ is obtruded by you vnto God as the onely true sacrifice which he must perfectly accept and so where before you blazed an vntrueth you be now come to bolster it vp with impietie For where no Scripture doth witnesse that Christ suffered any such sorrowes and paines of hell as you surmise you now openly professe that all sorrowes and sacrifices besides this were neither true nor acceptable vnto God and that this your deuice surpasâ—…eth all the merits and obedience of Christ whatsoeuer t Defenc. pag. 141. li. 30. Where Austen seemeth to denie that Christes soule might die he denieth that Christ suffered any paines of damation locally in hell after his death as it seemeth some held about his time whom heere he laboureth to confute If your ignorance were not euery where patent some man perhaps would stumble at your report but you are growen to such a trade of outfacing that almost you can doe nothing else That any such opinion was held in Austens time as you talke of and that he laboured there to confute the same is a maske of your making to hide your owne blemishes Austen refelleth that as a fable in exact words when he saith Quis audeat dicere who dare say so Now if some had so held he must haue said some doe say so but who dare say so is as much as no man dareth say so If no man durst so to say then no man was so wicked or irreligious in Austens time as to dare say that Christs soule died which now is become the greatest pillar of your pater noster As for suffering in hell locally it is a fiction of yours fastened to S. Austen he hath no such words and therefore no such meaning u Defenc. pag 141. li. 37. He had no necessary cause â—…o speake of the second sense thereof how the soule may be sayd to suffer death extraordinarily for sinne imputed onely neither doth he speake against that in Christ. S. Austen a man would thinke had cause to know how we wâ—…re râ—…d by Christ and surely if he were ignorant thereof you would not iudge him worthy to be a Curate in your Conuenticles but shew that he who taught so much and wrote so much as his works declare euer spake word of your new-found redemption by the paines of hell suffered in the soule of Christ or by the second death Against it he often speaketh when he so soundly and sincerely collecteth out of the Scriptures that Christ died for vs the death of the body onely and not the death of the soule And this how could it be a true or tolerable assertion if the Scriptures did auouch or the church in his time had professed the death of Christs soule to be the chiefest part of our redemption for sinne and reconciliation to God Wherefore neuer dreame he had no necessarie cause to speake of your sense if your sense had beene a part
God Esay saith p Esa. 53. v. 4. We did iudge him as plagued and smitten of God but he was wounded for our transgressions And S. Marke when the Iewes had crucified Christ amidst two theeues saith q Mark 15. vers 28. Thus the Scripture was fulsilled which saith he was counted among the wicked Thereby noting their errour not Christs desert Besides it is somewhat saucily said that Christ was accounted wicked in the righteous iudgement of God not by the malitious error of the Iewes Such pleasure you take against both Scriptures and Fathers to auouch what you list yea though it draw with it an iniurious slander to the sonne of God The words of the Prophet he t vers 9. made his graue with the wicked compared with those that solow though he did no wickednesse clearely conuince that Christ was an innocent though he were counted and vsed with malefactours and that the Prophet neuer ment to correct Gods iudgement as corrupt but to shew the wisedome and goodnesse of God deliuering his Sonne to be esteemed and vsed as wicked by the wicked and not by himselfe Howbeit there is no necessity to referre these words to the person of God the Father but they more fittely expresse the humility of Christ himselfe who made his graue that is was content to die in the midst of two Theeues and to be buried as they were considering the coherence with the words precedent which out of all question must be vnderstood of Christ himselfe For thus they stand s vers 8. He was cut out of the land of the liuing he was plagued for the transgression of my people t vers 9. He made his graue with the wicked Where no reason forceth any change of persons and so the same person of Christ who was cut from the land of the liuing made his graue with the wicked u Defenc. pag. 143. li. 11. But chiefly considering withall that also before he made his soule a sinne offering Therefore you must needs graunt that Gods word maketh Christs soule to be sacrificed for our sinne And we desire no other death of the soule It is maruaile you doe not out of this place inferre that Christs soule was made sinne for the words are when he shall make his soule sinne But an offering for sinne is the vsuall signification of that word in the Scriptures and therefore you did well in confessing so much to saue me that labour Christ then made his soule an offering for sinne what deduce you out of those words we desire no other death of the soule In faith you be a sillie sacrificer that know not a dead soule A dead soule is no sacrifice for sinne to be no sacrifice for sinne A dead soule is void of all things which should please God and so can be no sacrifice accepted for sinne x Psal. 51. A troubled spirit sorrowing for sinne is a sacrifice to God saith Dauid But doth repentance kill or quicken the soule God y Acts 11. giueth repentance vnto life that is he raiseth the soule first dead in sinne by repentance vnto life z 2. Cor 7. Worldly sorrow causeth death but Godly sorrow causeth repentance vnto saluation Now saluation is not the death but life of the soule a Hebr. 11. Without faith it is impossible to please God And the sacrifice that shall abolish sinne must needs please God It must then not want faith by which the righteous liue Wherefore by your leaue I make the cleane contrarie conclusion out of those wordes The soule of Christ was a sacrifice for sinne but a dead soule is no sacrfice for sinne the soule of Christ therefore was not dead Without death you will say there is no redemption for sinne Without bloud which noteth the death of the bodie there is no redemption for sinne but the soule I trust hath no bloud to be shed And so much the bodies of beasts offered did prefigure I meane the death of the bodie but not of the soule Willing obedience constant patience and assured confidence in the soule of Christ submitting it selfe to the counsell and will of his Father was the spirituall and inward sacrifice which Christ ioyned with the externall and bloudie sacrifice of his bodie For hauing two parts as all men haâ—…e a soule and a bodie neither part might be withdrawen from this sacrifice but his bodie must be yeelded vnto death and his soule must yeeld her selfe pure vndefiled and void of all spot yet feeling and enduring withall meekenesse and humblenesse of heart the paine of death separating her from her bodie And graunt the soule were heere taken for life what so great improper or vnused speach is that since the soule is truely and properly the life of the body b Defenc. pag. 143. li. 16. We denie not but this phrase Animam ponere is to lay downe the life and in diuers placâ—…s signifieth no more then simply to die both concerning Christ and other men yet this is no necessarie reason that heere in I say the soule should be taken figuratiuely for the life onely the rather seeing heere the text precisely setteth downe the great worke of our redemption and to take it as we doe literally impugneth no ground at all of faith or charitie The words to lay downe or power forth the soule import as you confesse not the death of the soule but the death of the bodie And since in the words of Esai Christ powred forth his soule vnto death there can by no learning bee more concluded out of that place but that Christ willingly layd downe his soule to depart from that bodie which is no way the death of the soule as you fansie but a plaine description of the death of Christs body And where for your pleasure you will take it litterally that is no proofe for the death of Christs soule because the word soule may bee properly taken when it is powred forth of the bodie by death but it noteth a willing submission to death where otherwise our soules are taken from vs or we loose them whether we will or no when we are left or put to death against our wils c Defenc. pag. 143. li. 27. Austen hath not a word against vs in that great place which you cite his whole argument being to an other purpose Austins wordes in that place be pregnant against you for all your dissembling d August in Iohannem tractat 47. Quid fecit passio quid fecit mors nisi corpus ab anima separauit What did Christs passion what did death but separate his bodie from his soule If the death and passion of Christ did nothing but separate Christs soule from his body then neither Christs death nor passion preuailed to the death of his soule And if his soule were not touched by death then was it neuer dead and so much Saint Austen witnesseth in the very same tractate e Ibidem Verbum non
not that his soule should be subiect to any infernall power but that subduing the gates of hell he might deliuer our souls from that tyrannie Of the article of Christs descent to hel I am not ignorant how diuersly learned men doe thinke It is somewhat obscure indeed and subiect to many disputations but yet no godly man vpon that occasion will resist or offer force to the Apostles words thou wilt not leaue my soule in hell but will desire of God the vnderstanding therof and in the meane time with a single faith cleaue to the word of trueth although he can not cleerely perceaue the maner how that was performed Of this Article see Austâ—…n Epistle 99. Vrbanus Regius The Church deliuereth vs out of the Scriptures that Christ after he was dead on the crosse descended also to hell to suppresse Satan and hell to the which we were condemned by the iust iudgement of God and to spoile and destroy the kingdome of death Zacharias Scilterus The descent of Christ to hell whereof mention is made in the Apostles Creede after the death and buriall of Christ is to be vnderstood simply according to the letter and without allegorie of the ostension and declaration of Christes victorie no lesse glorious then terrible as Luther writeth to Philip Melancthon indeed made to the diuels in hell or in the place of the damned and of Christes expugning disarming spoyling and captiuating the power of Satan and of his destroying hell and euerting the whole kingdome of Satan and of his deliuering vs from the power of death and eternall damnation and out of the iawes of hell Dauid Chytreus The Article of the Creede let vs retaine simply as the words sound and let vs resolue that the Sonne of God truely descended to hell to deliuer vs from hell to which we were condemned for sinne in Adam and from the power and tyrannie of the diuell by which we were held captiue Of which effect and fruit of Christs descent the Fathers speake as Ierom Christ descended to hell that we might ascend to heauen And Fulgentius The man which God assumed descended thither whither man separated from God by defert of sinne fell that is to hell where the soule of a sinner vsed to be tormented And Augustine Dying for thee I descended to hell to bring thee to Paradise Tartara adij vt tu in caelo regnares I went to the place of the damned that thou mightest raigne in heauen Georgius Mylius in his explication of the Augustane confession The true and proper sense of this Article is that no metaphoricall but a reall descent of Christ to hell must be vnderstood whereby he descended to the lower parts of the earth Eph. 4. vers 9. Et ipsas Damnatorum sedes adijt and went to the very place of the damned The second point is that this Article is no part of his passion and humiliation but of his victorie and triumph I omit infinite others not onely priuate writers but Vniuersities Cities and Countries that haue publikely approoued the same doctrine admitting and allowing the Augustane confession exhibited by the States of Germanie to Charles the Emperour which thus they declare in their booke of Concord With one consent we aduise this matter not to be disputed but this Article of Christs descent to hell to be most simply beleeued and taught It ought to suffice vs if we know that Christ descended into hell destroied hell to all beleeuers and by him or his descent thither we were taken out of the power of death and Satan from euerlasting damnation and euen out of the iawes of hell The maner how this was done let vs not curiously search but referre the exact knowledge heereof to an other worlde where not onely this mysterie but many others simply beleeued of vs in this life shall be reuealed which passe the reach of our blinde reason And where some would so moderate this Article as if it ment no more but that the force and effect of Christes death was manifested as well to the damned to exclude them from all hope as to the faithfull to encrease their comfort Luther sharpely but truely thus refuteth that fansie Thou wilt not leaue my soule in hell The sense heereof is most plaine so plentifully and diligently deliuered by the Apostles But euen here haue men presuming all things of their wittes begun to dispute whether Christ were in hell as touching his soule and the substance thereof and what this meaneth that he was in hell And a great number haue dared to contradict the spirit of God that Christs soule was not in hell but by effect being for sooth handsome glozers of the word of God Thou wilt not leaue my soule that is the effect of my soule in hell Christ descended to hell that is he effected somewhat in hell but despising these friuolous and impious trifles let vs simply vnderstand the wordes of the Prophet as they are simply spoken and if we can not vnderstand them let vs faithfully beleeue them Greater is the authoritie of this Scripture then the capacitie of all mens wittes as Augustine saith For the soule of Christ according to her substance truely descended to hell To like purpose might exceeding many new writers be brought all confessing the descent of Christes soule to the very place of the damned and of the diuels that the trueth force and glory of his humane soule might appeere as well to the reprobate angels and spirits vnder earth as to the elect aboue the earth God making the humane nature of his Sonne this recompence that as he was despised and reproched by Satan in his instruments so he should be adored and feared euen of all the powers of darckenesse and wholy despose of them and their kingdome but these may suffice the sober Reader to let him see that I deliuer none other sense of that Article then hath beene formerly receaued in the church of Christ with full consent and to this day is continued in the same by many great and graue Diuines whose iudgements I need not be ashamed to follow though I confesse I depend not on their wordes farder then they conforme their writings to the word of God which in this case I take to be plaine enough howsoeuer some quarrell be made to the diuers significations of Sheol and Hades which is as easily done in other Articles of the Creed as in this if it were the part of a Christian to wrangle with euerie worde that hath sundry senses or vses in the holy Scriptures To my purpose other Scriptures doe make very much as where Christ saith Father into thine hands I commend my soule and to the thiefe that hung by him This day shalt thou be with me in Paradise You bring Scriptures rather for shew then substance since they inferre no such thing as you would enforce on them The soules of the Saints liuing and dead are in the hands of
is into hell Euthymius After death they shall descend to hell Lyra. Into the lower parts that is to Gehenna which is in the lower parts of the earth So Pellican They that seeke me to death shall fall on destruction and be rather thrust downe to hell Pomerane These things shew that all the endeuours of such as be enemies to godlinesse shal be frustrate and they shall descend to hell to euerlasting death Westhmerus followeth Pomerane word for word Bucer Dauid denounceth destruction to his enemies seeking his soâ—…le to death as that they should be cast downe to hell which he meaneth by the lower parts of the earth The verse ensuing fortelleth the reiection of their carcaâ—…es to be meat for Foxes Felinus insisteth on the very same words Mollerus They shall goe to the lowest parts of the earth that is they shall vtterly perish and descend to hell and their carcasses be cast abroad in the fields to be torne and deâ—…oured of wild Beasts Hauing now found by the circumstances of the Scriptures themselues as also by the iudgement of so many Iewish Rabbins Christian writers old and new expositors that your heaping vp of Hebrew phrases is but the vaine broching of your owne fansies and consequently that there is no cause for you to controle the full consent of so many learned Fathers as haue applied the Apostles wordes to Christs descent to the lower parts of the earth that is to hell which the Scriptures place vnder the earth Let vs see which of these two senses yours or mine best fitteth the apostles purpose Of yours I may safely say it hath no coherence with the wordes nor intent of the Apostle For these two verses the ninth and the tenth interposed wiâ—…h a parenthesis apparantly pertaine to the verifying of Dauids wordes cited immediately before in the eight verse that Christ ascending on high lead captiuitie captiue Before Christes ascending by way of relation the Apostle putteth Christes descending and because descending and ascending must haue contrary extreames from which and to which the motion is made therefore to the highest heauens aboue which Christ ascended Paul opposeth the lowest parts of the earth to which Christ first descended The end of his descending is comprised in Dauids wordes to leade Captiuitie Captiue which must be from the place of their chiefest strength euen as the end of his ascending after hee had led captiuitie Captiue was to giue gifts to men Now these two are the greatest blessings that Christ in this life bestoweth on his Church and in order follow one the other as Dauid first and after him the Apostle setteth them For we were first to be deliuered from our enemies and from the hands of all that hate vs I meane the enemies of our soules as Zacharie filled with the holy Ghost did prophesie we should before we could serue him without feare in holinesse and righteousnesse as wee ought to doe â—…ll the dayes of our life Deliuerance from the power of our enemies we had none but by Christs conquering them and leading them Captiue And full conquest ouer them Christ had none but by rising from the dead and treading vnder his feet all their power and strength not onely against himselfe but against all his And no place fitter to dissolue and breake all their force and might then in the chiefe castle of their kingdome which is hell seated in the lower parts of the earth So that this exposition of the learned and auncient Fathers which I before abundantly deliuered in their owne wordâ—…s is so farre from any iust challenge that it orderly and plainely lightneth and iustifieth the wordes of Dauid which the Apostle there taketh vpon him to illustrate Now in your exposition there is no such thing For first the graue is not in the lower parts of the earth nor opposite to the height of heauen whither Christ ascended according to the Apostles wordes Next Christ descending to his graue was rather lead captiue of death then shewed any conquest ouer death Thirdly before Christ many rose from the graue as well aunciently raised by Elias and Elizeus as then newly by Christ himselfe But this conquest which Dauid heere celebrateth was not ouer the graue onely but ouer hell Satan sinne death and all the power and feare of the enemie which Christ led Captiue leauing none vnconquered and made an open shew of them triumphing ouer them in his owne person as the same Apostle elsewhere deliuereth Therefore this place must stand for good till you or your friends bring better helpes to vnioynt it then your and their idle phrasiologie gainsaying the whole Church of Christ for your priuate nouelties and vanities Where you expound the text and say he descended to the lowest and ascended to the highest that he might fill all places with the presence of his manhood you speake both inconueniently and farre from the Apostles meaning You adde to it with his presence very deceitfully in a differing letter like the text and together with the text What censure this deserueth the godly doe know What censure deserue you that cannot speake three lines without an open iniurie or manifest folly You first confesse I expound the text and then you charge me with adding to the text as if any man could possibly expound any place of Scripture and adde nothing to the wordes Then were plaine reading of the text the best expounding of it and so should all exposition be superfluous and iniurious as most of your expositions are And who besides you so deepely doteth as to charge an expositour with saying somewhat besides the text but I adde it in a different letter like the text and together with the text I cannot expound any place of Scripture but I must insert the wordes of the text which I expound and ioyne them together with mine owne The text I cite not three lines before exactly as it lieth in the apostles writings and set by the side the quotation of the place Ephes. 4. with a direction to the wordes alleaged by me out of the apostle I then reason from the true meaning of the apostles wordes who saith that Christ first descended to the lower parts of the earth and ascending on high lead captiuitie captiue Whence did Christ lead captiuitie captiue but from the lower parts of the earth If that were the purpose of his descending the lower parts of the earth were the place whence he lead captiuitie euen all his our enemies captiue And so I made the conclusion of mine owne and not a fresh allegation as you absurdly mistake of the Apostles words Christ then descended into the lower parts of the earth and thence lead captiuitie captiue that he might fill all places with his presence Where if your eies were not more then dimme you might soone see I quoted no text as I did before but declared by mine owne wordes inserted what I gathered out of the
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