earth with his bloud it was declared not to him who knewe it but vnto vs that he had obtained the effect of his praier with his bloud to purge the faith of his Disciples which earth lie frailtie did weaken and whatsoeuer offence the earth had taken at his death al that he dying should abolish yea with his innocent death he should raise vnto an heauenlie life the whole world then dead in their sinnes Bernard taketh hold on S. Pauls wordes where hee calleth Christes sweate by the name of teares and â—aith Ventum est adorationem vsque tertiò factus in Agoâ—ia orabat vbi quidem non solis oculis sed quasi omnibus membris sleuisse videtur vt totuÌ„ corpus eius quod est ecclesia totius corporis lachrymis purgaretur Christ came to praier and being in an agony he praied thrise where he seemed to weepe not onelie with his cies but with all the parts of his body that the whole body of his Church might bee purged with the teares of his whole body S. Paul alleageth the cries and teares of Christ in the garden as a proofe of his priesthood saith that not onlie He offered praiers supplications which was one part of y e priests office wherein hee was heard for the reuerence had of him But also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sanctified to offer sacrifice for so the word doth often signifie or else consummated by the offering of himselfe on the crosse which was the other part of his priestlie function was made authour of eternall saluation to all that obey him being thus called and allowed of God to bee an high priest after the order of Melchizedec Christ readie to enter the garden saith Proâ—eis sanctifico meipsum for their sakes I sanctifie my selfe and sanctification properlie belonged to the priestes person before hee might appeare in Gods presence to offer for the sinnes of the people and by the rite of Moses lawe the priestes when they were sanctified vnto God had their bodies sprinkled with the bloud of their sacrifice from top to toe Christ then being the truth of all their figures as well in the sanctification as oblation of himselfe might miraculouslie sprinkle his whole bodie with his own bloud for it was aboue nature as Hilarie noteth and so consceraâ—e his person as approoued of God to be the true priest after the order of Melchizedec and voluntarilie dedicate his bloud to be shed for the remission of our sinnes which hee did of his owne accord yeeld to be disposed of at his fathers pleasure before the Iewes or Gentiles wounded his bodie that his whole passion which followed might bee a willing sacrifice and no forced violence by the handes or weapons of the wicked Christes agonie then being alleaged by the Apostle to demonstrate Christs priesthood must not rise from the terror of his own death but rather from the vehemencie of his praier for vs that it might bee aswell an intercession for sinners as a sanctification of himselfe to offer the sacrifice auaileable for the sinnes of the world To which if anie will adde the signification of the martyrs bloud which Austen speaketh of as if Christ in the garden did not onelie present his owne bloud to be the true propitiation of our sinnes but also the bloud of his martyrs to make their death acceptable to God that willinglie laide downe their liues for the witnes of his truth I can be well content to admit that exposition considering Christ must offer both the liues and deathes of all his saintes to God his father before they can be holie or precious in his sight But since Christes feare as they expound the Apostles words Hebre. 5. is made the groundworke of this conceipt let vs see whether their owne foundation wil not ouerthrow their owne building The paines of hell did Christ when hee praied in the garden feare them or no if hee did not feare them hee did not féele them for they are fearefull yea the verie expectation of them is verie dreadful as the Apostle saith Hebre. 10 and if he feared them not howe could they bee the cause of his agonie which these men so stiflie maintaine If he feared them he was fréed from them as they themselues interprete the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hee was heard in that he feared His praier was to haue that cup passe from him and God neuer denied whatsoeuer he asked I know saith Christ to his father that thou hearest me alwaies Whence they conclude he feared hell paines thence I infer hee suffered them not for being deliuered from the feare of hell approching he could not be left vnder the burden of hell abiding Againe if the suffering of hell were the cause of Christs agony the cause continuing the effect could not cease But his agonie ended in the garden how then could the paines of hell endure on the crosse and be lengthened almost to the end of his life Ierome saith vpon these wordes of Christ to his disciples Arise let vs go least they finde vs as though we were fearefull and drawing backe let vs of our owne accorde goe towardes them vt considentiam gaudium passuri videant that they may see the confidence and gladnesse of Christ going to his passion The continuance of Christes agonie they proue by his complaint on the crosse where not long before he yeelded vp his spirit he cried My God my God why hast thou forsaken me and these words they saie do plainelie conuince that Christ felt himselfe forsaken of God and that this was the true cause of his agonie whatsoeuer pretences are inuented by others to excuse or colour his feare Indeede this place must beare the burden of the whole frame for the rest are onlie signes of sorrowe and zeale the scriptures not expressing the cause but here are manifest wordes if wee mistake not their reference My father is greater then I am were words as cleare as daie light but the referring that to the diuine which hee spake of his humane nature bred the Arrian heresie My God my God why hast thou forsaken mee are not so plaine for the saints of God haue often complained vnto God that they were forsaken of him when he withdrew neither his fauour grace nor spirit from them but onelie withhelde his helpe or comfort for the time to make them more earnest to séeke and flie to him But were they neuer so pregnant if we applie them to the wrong part which God neuer forsooke we may incurre as grosse an errour as euer did Arrius And yet if we straine them to the vttermost they will neuer proue that Christ on the crosse suffered the paines of hell For if we should grant which were diuelish impietie to thinke that God forsooke Christes soule as verelie as euer hee did anie of the wicked heere on earth Cain Saul Iudas not excepted yet that doth not
obedient to the death euen to the death of the crosse By his humilitie obedience and charity hee purged the pride rebellion and selfe-loue which our first father shewed when he fell and we all expresse in our sinnes and therefore as wee all died in Adams transgression so we are all iustified that is absolued from our sinnes and receaued into fauour by the obedience of Christ. Yea the obedience of Christ did in farre higher degrée please God the Father then the rebellion of Adam did displease him For there the vassall rebelled here the equall obeied there earth presumed to be like vnto God here God vouchsafed to bee the lowest amongst men there the creature neglected his maker here the creator so loued his enemies euen his persecutors that hee tooke the burthen from their shoulders and laid it on his owne contentedly giuing his life for them who cruellie tooke his life from him to conclude those were the sinnes of men these are the vertues of God which doe infinitelie counteruaile the other and for that cause the iustice of God is farre better satisfied with the obedience of Christ then with the vengeance it might iustlie haue executed on the sinnes of men For God hath no pleasure in the death of the wicked neither doth hee delight in mans destruction but with the obedience of his sonne he is well pleased and therein euen his soule delighteth This is my beloued sonne in whom I am well pleased Loe my chosen my soule taketh pleasure in him In which words God doth not onlie note the naturall loue betwixt his sonne and himselfe but he giueth full approbation of his obedience as being thereby throughlie satisfied for the sinne of man By Christs obedience I doe not meane the holinesse of his life or performance of the lawe but the obedience of the person vnto death euen the death of the Crosse which was voluntarilie offered by him not necessarily imposed on him aboue and besides the lawe and no way required in the lawe For it could be no dutie to God or man but onelie mercie and pitie towardes vs that caused the sonne of God to take our mortall and weake flesh vnto him and therein and therby to pay the ransome of our sinnes and to purchase eternall life for vs. He must be a Sauiour no debter a redéemer no prisoner Lord of all euen when hee humbled himselfe to be the seruant of all his diuine glorie power and maiestie make his sufferings to be of infinite force and value And from this dignitie and vnitie of his person which is the maine pillar of our redemption if we cast our eies on any other cause or deuise any new help to strengthen the merits of Christ wee dishonour and disable his diuinitie as if the sonne of God were not a full and sufficient price to ransome the bodies and soules of all mankind On this foundation doe the scriptures build the whole frame of mans redemption GOD purchased his church saith Paule WITH HIS OVVNE BLOVD GOD noting the dignitie HIS OVVNE the vnitie of his person and both importing a price far worthier then the thing purchased God spared not his owne sonne but gaue him for vs all In that he was the sonne of God al nations are counted vnto him or in ballance with him lesse thē nothing and vanitie in that he was giuen for vs the ransome excelleth the prisoner as much as God doth man We are reconciled to God by the death of his sonne Maruell we to sée Christs death of that power price with God that it appeased his wrath when he was angrie with vs as with his enemies when as his owne son being equall with him in the forme of God humbled himselfe to the death of the crosse for our sakes Fairer or fuller causes of our redemption we neede not aske the holie Ghost doth not expresse God cannot haue If the son of God be not able with his bloud to redeeme vs wee must giue ouer all hope and despaire For heauen cannot yéeld vs a greater value and the earth hath none like Wherfore if any man be disposed to seale his own condemnation with his own heart let him distrust the merits of Christs death but all that will be saued must acknowledge the infinite price of his death and bloud aboue our worth and we must learne being sinfull and wretched creatures not to amend the wordes of God in the mysterie of our redemption but suffer him that is trueth to be the guider of our faith and not by figures to frustrate all that is written in the word of God touching our saluation purchased by the death and bloud of Christ Iesus I am not the first that obserued or vrged this doctrine it is auncient and Catholike Cum super omnes esset Dei verbum merito suum ipsius templum corporale instrumentum pro omniū ammis pretium offerens id quod morti debebatur persoluit Where as the word or sonne of God saith Athanasius was aboue al worthily then by offering his owne temple bodily instrument as a price for the soules of all men did he pay that was due vnto death Cyril Si non esset deus quomodo ipse solus sufficeret ad hoc vt sit pretiū Sed sufficit solus pro omnibus mortuus quia super omnes est deus igitur est morte suae carnis à mundo mortē depellens If Christ were not God how could he alone suffice to be the ransome for al but he alone dead sufficeth for all because he is aboue all he is therefore God by the death of his flesh driuing away death from the worlde And againe Redempti sumus Christo proprium corpus dante pro nobis Sed si vt communis homo intelligeretur Christus quomodo corpus eius ad rependendum omnium vitam sufficeret At si deus fuit in carne qui dignissimus sufficiens ad redemptionem totius mundi per suum sanguinē merito fuit We are redeemed Christ giuing his own body for vs. But if Christ be taken to be no more then a man how should his body be sufficient to restore life to al men but if he were God in our flesh worthily thē did he suffice to redeem the whole world with his bloud Austen Si propter hominē mortuus est deus nō est victurus homo cum deo quomodo mortuus est deus accepit ex te vnde moreretur pro te nōposset mori nisi caro nōposset mori nisi mortale corpus If god died for mā shall not mā liue with god but how died god he took of thine wherin to die for thee There could nothing die but flesh there could die nothing but a mortal body And elsewhere an anciēt writer vnder his name if not himselfe Indubitanter credamus quod totum mundum redemit qui plus dedit quā totus mundus valeret
euerie man according to his works our sauior for warneth vs not in vaine that hel fâ—er is VNQVENCHABLE EVERLASTING Since then neither the remorse reiection malediction nor desperation of the damned nor the darkenes destruction death fire of hel can without euident impiety be attributed to the soule of Christ I am farre from admitting into anie part of the Créed this ambiguous if not dangerous assertion that Christ in his soule on the crosse felt the verie paines and torments of the damned but I preferre the simple and plaine doctrine of the holie Ghost which teacheth vs that Christ died for our sinnes according to the scriptures and that he was buried and that hee rose againe the thirde daie according to the scriptures and by Christs so doing death was swallowed vp into victory and we may ioifully saie O death where is thy sting O hell where is thy victory thanking God which hath giuen this victorie through our Lorde Iesus Christ as it was forespoken by the prophet Esay The Lorde will destroy death for euer and by Osee O death I will bee thy death O hell I will bee thy destruction The manner of Christes offering is the second effect of Christs crosse which must be bloudie before it can be propitiatorie In this part I will deliuer you thrée thinges worthie to be obserued with what Sacrifice God was pleased for our sinnes with what price the Diuell was concluded for our ransome with what Seale the newe couenant of grace and mercie was confirmed vnto vs for our safetie These three depend eache on other God as the Iudge offended was to haue a sacrifice for our sinne that might content him the Diuell as the Iailour was to haue a ransome for vs that were by Gods Iustice deliuered into his handes Our selues as prisoners were to bee restored by GODS pardon and to be assured of his protection that the like miserie might not the second time preuaile against vs which is performed by the newe Testament of mercie forgiuing and grace repressing sinne that wee relapse not into the pit of perdition whence wee were deliuered What was the true propitiatorie sacrifice which God accepted for the sinnes of the world if the new testament did not plainelie declare the olde testament would sufficientlie witnesse vnto vs. For as well Patriarks as Prophets yea all the godlie from Abel to Christ did by their sacrifices and seruice of God professe and confirme their faith to be this that they looked for the Seede of the woman who by his death and bloud should purge their sinnes and make peace betwéene God and them This was the promise of grace which God made in Paradise to our first parents threatning the serpent with the séede of the woman in these words He shall crush thine heade and thou shalt bruise his heele As the heele of man is the basest part of his bodie and nearest the earth so the Serpent shoulde bruise the weakest and earthliest part of Christ but euen that bruized heele should bee of force enough to crush the Serpentes head For by the flesh of Christ wounded and bloud shed the power pride of satan should be conquered and confounded This sence of Gods promise made to his parents Abell the first martyr by faith accepted by sacrifice adored and in that respect his bodilie and bloudie offering was preferred before his brothers This faith did all the Patriarkes testifie by their bloudie sacrifices that they expected the bodie of the Messias to be bruized and his bloud to be shed for the remission of their sinnes And as they receiued it from their fathers so they deliuered it to their children for the shoot anchor of all their hope This God did ratifie by his lawe written suffering his people to haue no sacrifices for sinne but such as represented the bloudie offering of Christ on the crosse So that all the sacrifices and sacraments of Moses lawe were nothing else but figures and examples of better thinges as the Apostle calleth them namelie of Christes bodie once to bee offered and his bloud once to bee shed for the abolishing of sinne The FIGVRES of Christ before and vnder the lawe what else doe they point but to the death bloud and crosse of Christ to be the redemption and saluation of all mankinde Abrahams readinesse to offer vp Isaac for which the blessing was annexed to him with an othe what doth it import but the loue of God Not sparing his owne sonne but giuing him for vs all The blâ—â—d of the passeouer sprinkled on the postes of the Israelites fâ—â—uert the destroier doth it not represent the bloud of that immaculate lambe which saueth vs from the fiercenesse of Gods wrath The lifting vp the brasen serpent to cure the people that were stung with fierie Serpents doth it not foreshewe Christ hanging on the crosse to cure our soules from the poison of sinne which is the sting of that deadlie serpent The strength of Sampson pulling the house on his owne and his enemies heades doth it not declare the voluntarie death of Christ to be the destruction of death and hell which insulted at him on the crosse When the truth came expressed by all these sacrifices and resembled in all these figures what offering made he on the altar of the crosse Did he yeelde his soule to the paines of hell or his bodie to be crucified of the Iewes both they will saie for so they must saie except they will haue their supposall of hell paines cleane excluded from the sacrifice for sin But which of these two was beleeued of the Patriarks witnessed by the sacrifices shadowed in the figures of the law expected of the faithfull from the foundation of the worlde The bloudie sacrifice of Christes bodie is so plainelie proclaimed by them all that there can bee no question of their faith and expectation And were they deceiued in the obiect of their faith and hope Did they all mistake the true sacrifice for their sinnes and did God by his lawe confirme them in that errour And doeth the Apostle falselie conclude from the sacrifices of the lawe that Christes offering before it coulde take awaie sinne must of force bee bloudie These were verie strange positions in Christian religion and yet I sée not howe wee shall auoide them if we strictlie maintaine the suffering of hell paines to bee the chiefer and principaller part of our redemption without which the rest is nothing If their faith fastened on the death and bloud of Christ for the remission of their sinnes did saue them then was the death of Christ of force enough without the paines of Hell to release them from their sinnes and bring them vnto God And if it wrought that effect in them it is still of the same power and strength to worke the like in vs. If it were insufficient to release them from the rigour of GODS wrath then are the
like manner shalt thou finde all the passions of our flesh to haue beene stirred in Christ but without sinne that beeing stirred they might be repressed by the power of the godheade dwelling in him and our nature by that meanes reduced to a better temper Ambrose in other wordes saieth as much Sequestrata deloctatione diuinitatis aeternae taedio meae infirmitatis afficitur Suscepit enim tristitiam meam vt mihi suam laetitiam largiretur vestigijs nostris descendit vsque admortis aerumnam vt nos suis vestigijs reuocaret advitam Debuit ergo dolorem suscipere vt vinceret tristitiam non excluderet nos disceremus in Christo quemadmodum futurae mortis maestitiam vinceremus And so he concludeth Hic alto operatur effectu vt quia in carne sua peccata nostra perimebat maerorem quoque animae nostrae suae animae maerore aboleret Laying aside the delight of his aeternall deitie Christ is affected with the tediousnesse of my infirmity and deiected himselfe to feele the griefe of death as we doe that by following his steps he might reduce vs to life hee was therefore to admit sorrowe that he might conquer sorrowe and not keepe it off and wee to learne in Christ howe we should ouercome the feare of death approching In his agonie hee wrought with a deepe effect that because in his flesh hee killed our sinnes he might also with the sorrow of his soule extinguish the sorrowe of our soules So the sorrowe and feare of death which it pleased our sauiour to féele in our nature came not for want of strength but of purpose to quench and abolish those affections and passions in vs that the faithfull for euer might bee fréed from them through his grace working in their hearts And therefore we haue no cause to excuse much lesse to reproch Christes weakenesse but rather to admire his power and praise his mercie that woulde submit himselfe to these infirmities of our nature thereby to cure them in vs and to strengthen vs against them and to make vs partakers of his wonderfull courage and patience the steps wherof we may dailie find not in martyrs onelie but in all his members when they are tried with anie kinde of outwarde or inward affliction Howbeit I may not omit how great an ouersight it is to conclude that Christ if he feared death in his agony was far fâ—ebler then martyrs which ioifullie die yea then malefactors which oftentimes go to their death verie resolutely The desratenesse of the wicked which haue neither feare nor care of God till they féele the force of his wrath in hell fire is no fit comparison for the sonne of God no more then the sinke of sinne is to swéeten the fountaine of grace I will therefore skippe that ouer with silence But if death bee not fearefull to the seruants of Christ as indéede it is not they are the more bound to their Lord and master who in his owne person to make the waie easie for them with the losse of his life disarmed death for euer and brake the chaines in sunder wherewith death and hell were coupled together For Christ was the first that by seuering death from the terror and power of hell made the stroke of death contemptible to all the godlie which otherwise was and would haue béene the harbinger of hell So that when death presented it selfe to the sight of our sauiour purposing to redeeme the world it came so fast clasped with hell that none but the sonne of God could dissolue the band wherewith they were linked And therfore Christ had far greater cause then anie of his members to feare and with earnest praier to decline the â—aile of death which did wound both bodie and soule with euerlasting destruction if he did not take awaie the sting thereof and by his sundring the one from the other which was the hope of all his saints before he died and faith of al the godlie since death was and is to all beléeuers no cause of feare but rest from their labors and passage to a better life The feare then which Christ had and shewed of death was either the curing of our infirmities in his flesh or the breaking the knot betwixt death and hell which none but he was able to doe or the mitigating of Gods anger which might be executed on his bodie or lastlie the desire hee had to continue the féeling and enioying of Gods presence and coherence with bodie and soule in the vnitie of his person and if in anie of these wee charge Christ with nicenesse wee knowe not what we saie except we will bee guiltie in a worse issue which I perswade my selfe was no part of their meaning that first broched this matter The last cause of Christs agony might be the sanctifying of himselfe to praie for trangressors and the voluntarie dedicating of his bloud to bee shed for the redemption of mankind for where some coniecture Christ did sweate bloud for feare Hilarie plainâ—lie denieth it and saieth Sudoremnemo audebit infirmitati deputare quia contra naturam est sudare sanguinem nec infirmitas est quod pot estas non secundum naturae consuetudinem gessit No man shoulde dare attribute Christs bloudy sweate to infirmitie because it is against nature to sweat bloud and can bee no weakenes which power did aboue the course of nature Austen maketh it a signification of the martyrs bloud that should willinglie bee shedde throughout the church for the testimonie of the trueth Ideo toto corpore sanguineÌ„ sudaâ—it quia in corpore suo id est Ecclesia Martyrum sanguinem ostendit Christ sweat bloud along all his bodie to this ende that he might shew the bloud of martyrs in his bodie which is the church Prosper agréeth with S. Augustine in iudgement and saith Oranscum sudore sanguineo dominus Iesus significabat de toto corpore quod est Ecclesia emanaturas martyrum passiones The Lorde Iesus praying with a bloudy sweat signified the sufferings of the martyrs that should be in his whole body which is the church Bede thereby noteth that Christes praier made for his Apostles was hearde and that by his bloud he should not onelie redresse the frailtie of his disciples but quicken the whole earth being dead in their sinnes Nemo sudorem hunc infirmitati deputet sed intelligat per irrigatam sacratamque eius sanguine terram non sibi qui nouerat sed nobis apertè declaratum quod effectum suae precis iam obtineret vt fidem discipulorum quam terrena adhuc fragilitas arguebat suo sanguine purgaret quicquidilla scandali de eius morte pertulisset hoc toruÌ„ ipse moriendo deleret immo vniuer sum latè terrarum orbem pâ—ccatis mortuum sua innoxia morte caelestem resuscitaret ad vitam Let no man attribute Christs bloudie sweat to infirmitie but rather learne that by sprinkling and hallowing the
our sinnes that whom the Diuell iustlie held as guiltie of sinne and obnoxious to death those hee might woorthilie loose through him whome hee wrongfullie slue beeing guiltie of no sinne with this iustice the Diuell was conquered and with this band was hee bound that his goods might bee spoyled And so Saint Austen concludeth in expresse wordes that THE BLOVD OF CHRIST which the Diuell was permitted to shedde by the handes of the wicked VVAS GIVEN AS A PRICE IN OVR REDEMPTION Which when the Diuell had spilt it was reckoned to him as a ransom for vs since Christ owed none for himself so were we dismissed out of his power In hac redeÌ„ptione tanquaÌ„ pretiuÌ„ pro nobis datus est Christi sanguis quo accepto diabolus non ditatus sed ligatus est vt nos ab eius nexibus solueremur In this redemption the bloud of Christ was giuen as a ransome for vs which being receiued the diuell was not inriched but concluded that wee might bee loosed from his snares S. Ambrose affirmeth as much Si redempti sumus non corruptibilibus argento auro sed precioso sanguine domini nostri Iesu Christi quo vtique vendente NISI EO qui nostruÌ„ iam peccatricis successionis are quaesitum seruitium possidedat Sine dubio IPSE flagitabat pretium vt seruitio exueret quos tenebat obstrictos PretiuÌ„ autem nostrae liberationis erat sanguis domini Iesu quod necessario soluendum erat EI CVI peccatis nostris venditi eramus If we bee redeemed not with corruptible things as siluer and golde but with the precious bloud of our Lorde Iesus Christ who selling vs BVT HE that possessed vs as his seruants by reason of our sinfull succession doubtlesse euen HE required a ransome to dismisse vs from the seruitude which he had ouer vs. Now the price of our deliuerance was the bloud of the Lord Iesus which price was necessarilie to bee payde to HIM TO WHOM we were sold through our sinnes They which traduce this doctrine as inclining to Manicheisme had more neede of Elleborus to furge their braines then of authorities to perswade their hearts For since Christ paid no ransome for himselâ—e but for vs and his innocent bloud could not be shed but by the hands of the wicked what touch of vntruth can it haue that God accounted the bloud of Christ to bee of more value then all the sonnes of men and consequentlie that which the diuell eagerlie thirsted and wrongfullie shed to be reputed as mans ransome and a price most sufficient for all the world Yea the scripture which is the word of truth doth not onely teach vs who redeemed vs and with what price as God bought his Church with his owne bloud but in manifest words from whom we were redéemed euen from the power of DARKNES DEATH and HEL that being deliuered out of the hands of our enemies wee should serue God without feare in holines and righteousnes all the daies of our life Whether therefore wee resemble the bodie and bloud of Christ to a PRAY that brake the téeth of the deuourer to a BAITE that held fast the swallower to a PRICE that concluded the challenger to a RANSOME that fréed the prisoner or to a CONQVEST that ouerthrew the infulter in effect it is all one Satan by killing him that was the authour of life lost both him and all his members the Lorde rising againe by his owne power and raising them all that could not bee seuered from him by the might and merite of his death and suffering And so the godlie which now liue on the earth are not their OVVNE but his that bought them with a price being before solde vnder sinne whose seruants they were till Christ with his bloud redeemed them vnto GOD and made them kinges and priestes to God his father Venit redemptor dedit pretium fudit sanguinem suum emit orbem terrarum Videte quid dederit inuenite quid emerit Sanguis Christi pretium est tanti quid valet quid nisi totus orbis quid nisi omnes gentes The redeemer came saith Austen and paied the price hee shed his bloud and purchased the worlde Consider what he gaue and marke what he bought The bloud of Christ was y e price what was valued at so great a price What but the whole world what but al the nations of the earth Hic sanguis effusus omnem terrarum orbenâ— abluit hic sanguis antea semper praesignabatur in sacrificijs in iustorum caedibus Hic orbis terrarum est pretiuÌ„ Hoc Christus emit ecclesiam Hoc eam omâ—em adornauit This bloud saith Chrysostom being shed washed the whole world This bloud was euer before figured in the sacrifices and martyrdomes of the righteous This bloud is the price of the world with this Christ bought his Church with this he wholy adorned it Christus non esset condignum pretiuÌ„ totius creaturae redimendae neque sufficeret ad bene redimendam mundi vitam etiamsi suam deponeret animam vt pretium pro nobis ac etiam pretiosum sanguinem nisi vere esset filius tanquam ex deo deus Christ had not beene a iust price saith Cyril to redeeme all creatures nor sufficient to purchase the life of the world though he would haue laid down his life and his precious bloud as a ransome for vs if he had not beene the true sonne of God as it were God of God Where as now Vnus dignitate vniuersos superans pro omnibus mortuus est quaecunque sub coâ—lo sunt sanguine suo redemit deoque patrivniuersae terrae habitatores acquisiuit He alone exceeding al other in worth valew died for al by his bloud redeemed all things vnder heauen purchased to God his father the inhabitants of the whole earth But our sauior saith the son of man came dare animaÌ„ suaÌ„ redemptionem pro multis to giue his soule a ransome for many And Esay foretold as much that he should make his soule an offering for sin It is no great masterie to cite places of scripture in shew repugnant one to the other howbeit in trueth these are not contrarieties but coÌ„sequents to the former authorities For where the soule of man is the life of his bodie Christ could not die for our sinnes but he must laie down his soule to death that it might be separated from his bodie so giue HIS SOVLE that is his LIFE a ransome for many an offering for sin And so she very traÌ„slators y t otherwise fauor this opinion of hel paines do interprete those words The son of man came not to be serued but to serue to giue HIS LIFE a ransome for many And the like elsewhere Bonus pastor dat animaÌ„ pro ouibus The good shepheard giueth HIS LIFE for his sheep AnimaÌ„ meaÌ„