The Sufferings and Victory of Christ in the Work of Redemption, Part 1

The Sufferings and Victory of Christ in the Work of Redemption · Part 1

A TREATISE OF THE SVFFERINGS AND VICTORY OF CHRIST, IN THE work of our redemption: Declaclaring by the Scripturs theſe two queſtions: That Christ ſuffered for vsus the wrath of God, which we may well terme the paynes of Hell, or Helliſh ſorrowes. That Christ after his death on the croſſe, went not into Hell in his Soule. Contrarie to certaine errours in theſe points publiklie preached in London: Anno 1597.

1598.

p. 3That Chriſt ſuffered for vsus the wrath of God: which we may well terme the paines of Hell, or Helliſh ſorrowes.

TO declare faithfully the ſufferings of Chriſt our Sauior which for vsus he endured, & how he cōquered the power of Hell & Sathan to free vsus theref…ō, is a matter for all Chriſtians (if any other) moſt worthy of handling, and neceſſarie to be known: Eſpecially now ſeing of late great iniury hath bene done by no meane Prelate, to this poinct of chriſt…ā veritie, in ſuch wiſe as no Proteſtant hath euer done the like heretofore, neither hath brought more offence to the godly, or diſquietnes to the Churches in England. Therefore I could not forbeare, though all other, who are meeter then my ſelf, keepe ſilēce, but imploye my poore talent in this profitable ſeruice for the church of Chriſt, committing the whole ſucceſſe vntounto God, whoſe holy cauſe I labour to cleare from all the corrupt fancies & vaine imaginations of men in this behalfe.

p. 4The whole cōtrouerſie hath in it 2. points 1. That Christ ſuffered for vsus the wrath of God. 2. That after his death on the croſſe, he went n…t into Hell in his ſoule.

The former of theſe is proued moſt ſoundly & euidently diuers wayes. Firſt by a generall reaſon takē from the ſuffrings of the ſoule of Chriſt, then by other ſp…l and more immediat arguments, as afterward by Gods grace ſhall well appeare.

Now then for the former thus we ſay & conſtantlie auowe: Christ Ieſus did ſuffer in his whole manhoode for the red…mption and a… faction of our ſinnes: A generall reaſon that Chriſt ſuffered the wrath of God.yea hee ſuffered proper…e and immediat…e in his ſoule, and not in his fl…he onelyonly.

Therefore he ſuffered for vsus the wrath of …OD. This conſequent heere is manifeſt and can not bee denied. For what could tou…he the ſoule of Chriſte immediatlie and prope…ly as he ſuffered and ſatisfied for our ſinnes, but the diſpleaſure and …uſt anger of God alone? What els can Chriſts ſoule bee ſubiect vntounto properly and immediatly in regard of ſorrowe and affliction, and that …r ſinne? But this ſequele is not doubted of, or if it be, we shal hauehave occaſiō afterward to declare it further, The antecedent, or firſte part of the former generall rea…on is denied & confidently reiected: yet …ve falſly by Gods helpe, by that whiche followeth, ſhall eaſilie appeare.

Wherein it behoueth, that firſt we conſider, how we meane and holde this aſſertion, p. 5which is namely thus: That Chriſt ſuffered in his ſoule not onelyonly by Sympathy or ioint feeling with his body and ariſing from his body.Howe wee meane that Christ ſuffered in his ſoule. It is true in deede that ſo he ſuffered in his ſoule, as alſo mutuallie in his body by Sympathy from his ſoule, for his body els had bene ſenſele. & dull, and without all feeling. But heere we meane that his ſoule had further ſome ſufferings that were proper and immediatlie riſinge in and from the ſoule: Such as the fleſh of Chriſt no vvayes cauſed, neither coulde fully apprehend. As feare, ſorrow, temptatiō, anguiſh of minde, a bitter ſenſe of Gods …uſt and ſeuere wrath, & all theſe directly for ſinne which he vndertooke on him ſelf for vsus.

1The antecedent o… the generall reaſon proued.And this firſt God willing, ſhalbe proued. Then after, the contrarie reaſons refuted. This then is proued in Mat. 26.28. My ſoule is eueryevery way ſorrowfull perilypos vntounto death, or compaſſed with ſo…wes vntounto death. None will denie but my Soule heere is properlie the very humane ſoule of Chriſt. Alſo it is plaine, this grieuous paſſion was in his ſoule immediatlie and properly, not growing by any hurt of his flesh, ſeeing then his bodye was not touched with anie ſmart. And laſtly that this was for the bitter puniſhment of our ſinnes which hee nowe directlie ſuſteined in his ſoule, and yet was further to ſuſteyne, we ought not by anie reaſon to doubt. For lette vsus mark: the whole text here, and in all the p. 6Euangeliſts doth ſhew that the only matter he was nowe going about, and eſpeciallie troubled withall, was the verie ſufferings of him ſelfe as man for vsus, the full ſacrifice & ſinne offring of our redemption. Nothing els nowe appeareth in the text to hauehave diſquieted him. Wherfore alſo he ſaith, Father, ſaue me from this hower. Lett this cuppe paſſe from me: if it be poſsible lett this cuppe paſſe from me. What if hee alſo had care and compaſsion for his countreymen the Iewes? What, if he forgot not his Apoſtles and poore Church, now to be left behinde as ſheepe amongſt Wolfes? Doeth that hinder or diminiſhe this his paſſion for ſinne? Or doe not theſe wordes and other circūſtances of the text declare, that now chiefly, yea only, he was troubled about his ſuffering for our ſinne. His care of his Apoſtles and Church he vnburthened him ſelfe of, Iohn 17 a little before he entred into this conflict of his paſſion Iohn 18.1. That for Ieruſalem and the Iewes he was particularlie touched withall not longe before, Mat. 23 37. & cap. 24. So that thoſe affections do ſeme there to hauehave their proper place. And the time after appeareth, namely in the garden & on the croſſe to be leſt chieflie, yea only, for his ſorrowes & ſufferings for the redemptiō of ſinnes. Thus then let no man thinke it preſumption to ſay expreſly what did nowe in this ſort greeue the Lorde, and cauſe in him this heauines. Him ſelfe we ſee telleth vsus expreſlie, p. 7therefore we may expreſlie ſay it: This his hower of ſuffring for ſinne, This cuppe of affliction and ſorrowe which nowe he felt and was to feele yet further, cauſed him ſo to mourne and feare. Obiection. If you ſay, It was a paſſion in deede of the ſoule, it was ſorrow, it was feare, and much heauines, & that for our ſins, but yet it was directlie becauſe of his bodilie death & torments which were nowe neere at hand. Or els he feared in deede Gods wrath towards him for ſins, but he felt it not. I anſwer, 1. That former is not ſo:Aunſwere. It is no leſſe then impious to affirme that only his bodilie death and outward paines ſhould ſo terrifie and diſmay him: as in the next more ſpeciall arguments we ſhall further declare.2. Againe, he both feared and felt Gods anger for the ſinne of the worlde: as alſo in the ſaid ſpeciall argumentes we ſhall ſee further. But his obſerue nowe: yet this firſt general reaſon is graunted. If this in deed were feare of Gods wrath, then Chriſt ſuffered for our ſinnes properlie and immediatlie in his ſoule, not in his fleſhe onelyonly. **I…p…, per… p…s, …etaracta…, …ambe… …tha…, ademone…, &c.He feared, he had ſorrow, aſtoniſhment, miſerie, and much anguiſhe of minde, & that for our ſinnes. Nowe whether this were onelyonly Feare or what ſo euer more, this is cleare and certen, Chriſt had theſe ſufferinges in his ſoule properly, and from his ſoule immediatlie, as being the ſufferings for our ſinnes.

But for all this there is doubt hereof p. 8in ſome, becauſe it is written,**1. Pet. 2.24.1 Pet 2:24 Hee bare our ſinnes in his body on the tree. ††Col. 1.20.Col 1:20He reconciled vsus by the bl…d of his croſſe. **verſe 22.He reconciled vsus in the body of his fleſh through death. ††Rom 7.4.Rom 7:4We are dead to the law by the body of Christ. **Reuel 5.9.Rev 5:9He redemed vsus to God by his blood. ††1. Iohn 1.7.1 John 1:7The bloud of Christ cleanſ…th vsus from all our ſinnes. This is a cōſtant phraſe throughout the ſcriptures, attributing our whole remiſſion of ſinnes to the bodily ſufferinges of Chriſt only and to his bloodſhed, and not to anie thing of the ſoule. If all theſe pla…es of ſcripture ſhould bee figuratiue, noting but the parte for the while, Christes body, when therein meant his ſoule too, they are ſtrange figures that runne alwayes ſo, Gods worde neuer yeelding anye one ſuch proper ſpeech thoroughout the ſcripture, that Chriſt ſuffred for vsus in his ſoule. Anſwere. I anſwer: Firſt, the meaning of thoſe places is to aſcribe our whole remiſſion of ſinne, only to Chriſt & his ſufferings: and to exclude all other means without or beſides Chriſt, but not to exclude any parte of Chriſte, though only ſome parte be mentioned. 2. Therfore vve ſay further: Theſe places of ſcripture are not proper and literal, but figuratiue in deede: they doe note but the parte for the whole, ſometimes Chriſtes body, ſometimes his fleſh, ſometimes his blood, when the whole man Chriſt is plainlie vnderſtoode conſiſting both of a body hauinge flesh and blood, and alſo of a ſoule. Otherwiſe we muſt ſaye, Theſe very ſcriptures before mētioned, are at open iarre in thē ſelues, if we take them literally. Some ſay p. 9his body, ſome his blood cleanſeth vsus from all ſin. Againe, his body on the tree only did beare our ſinnes, and his ſufferings of all his life before were not meritorious nor helpfull at all for vsus, not his pouertie, not his ſhame, not his being rayled vppon, nor any his perſecutions before his very death on the tree. For ſo theſe places found being literally & ſtrictly vnderſtood: which how falſe it is. I need not, I hope to de…lare. In like ſort it is ſaid, The figure that ſaueth vsus is Baptiſme. What? Therfore doth baptiſme ſaue v… only? Doth not the …rd …per▪ Doth not the word prea…hed alſo▪ Th… …d was made fleſh: was it onelyonly made fleſh and not a humane ſoule to? In the dayes of his fl…ſh … …ffr… …p prayers and ſupplicationes with ſt…nge cryes. Was it not in the dayes when he had both fleſh & ſoule alſo? He too…e not the …le of Angels b…t he tooke the ſ… of Abiah▪ He tooke humane fleſh & ſoule to, … he n… ▪ I … ſinne ra…gne in your mor…all b…yes. I hope he me…neth … ther in our ſoule… nor bodyes … o…fering thou woul…eſt not h…ue▪ but a b…d, thou …dayned me: yea both a bo… and a ſoule too. The ſ…rn…ator …ed … our body, & no leſſe ſu…ely againſt his ſoule alſo. It were infinit to …hew you the phraſes of ſcripture, whiche in ſpeaking of the outward parte onelyonly, yet alwayes they ſignifie the …re & whole m… ̄. The reaſō wherof, eſpecially in Chriſts ſuff…ng, doth ſeeme to be this▪ becauſe the woūds of his b…dy & ſheading forth of his blood, are moſt aparant & euident to ſenſe: p. 10and therefore are they ſo commonly named in ſtead of the whole ſufferinges, the reſt whereof were not open to our ſenſes. Againe, becauſe his bodily death on the croſſe, and his ſheading of bloud there, was the finall accompliſhment of all his ſufferings what ſoeuer. Therefore this in ſtead of all the reſt is vſuallie named, and yet the reſt neuer excluded. Howbeit for all this, note further, that we read the verie phraſe literallie further, that we read the verie phraſe literallie and expreſlie Iſa… 53.10. He made his ſoule ſinne, or a ſacrifice for ſinne: The full meaning whereof ſhalbe more declared by & by in the next proofe of this general reaſon. Alſo where it is ſaid, He was ““Moducea.broken for our ſinnes: it can not be properlie meant of Chriſtes body, his fleſh and bones. For it is written, not a bone of his was broken: Wherfore the meaning is, The ſorrowes & torments of his ſoule did bruſe and breake him to pieces, as the truth ſheweth he was, and became for vsus in deede. If any reply, The nayles and ſpeares did breake him: Nay, they pearced him. But in no ſort can that be called breaking or bruſing to pieces, as the former word doth plainlie ſignifie.

Further it is obiected, Obiection. The old ſacrifices of the Iewes were figures of our whole & abſolute redemption by Chriſt. But they ſignified no more but his bodily ſuffrings onelyonly. Therefore Chriſtes ſufferinges for our redemption were only bodily.

I anſwere,Aunſwere. Firſt the propoſition is falſe, taking p. 11it generallie. The carnall ſacrifices of the Iewes ſignified that which they were apt to teach and ſignifie: but not any further. Therefore they ſignified that the redemption of men ſhould hauehave a true bodily ſacrifice with the ſheading of blood: yea what ſoeuer was carnall & ſenſible in it might be ſignified by them. But not the inward and inviſible thinges that did neceſſarily concurre in and with this bodily ſacrifice: for the which thoſe carnal types were altogither vnfit, neither had they anie reſemblance together. As firſt the meritorious ſacrifice muſt hauehave of neceſſitie the Deitie comoyned in perſon with it. This ſacrifice muſt bee the body & blood of God: or els it could neuer ſatisfie, nor deſerue the fauour of God for the worlde. But the ſacrifices of beaſts could not prefigure this perſonall vnion of God and man in the true ſacrifice together. Therefore they ſignified not all the neceſſarie pointes in the meritorious ſacrifice. Againe thoſe beaſts ſacrifices could not prefigure the immortall & reaſonable ſoule of Chriſt: whiche it was neceſſarie hee ſhould hauehave to be our redeemer. Thirdly it was neceſſarie that this ſacrifice of our full redemption, should not only dye, but alſo reuiue again: euen the victorious reſurrection of his fleſh from death was neceſſarie. As it is written, He died for our ſinns, and roſe againe for our iustification. But the ſacrificed p. 12beaſtes neither could nor did ſignifie any ſuch thing. Therfore the propoſitiō before is falſe, The olde ſacrifices of the lewes were not reſemblances & figures of our whole and abſolute redemption by Christ. They ſerued only to repreſent ſuch partes therof as they were apt and fit to teach and ſignifie. Secondly, I deny the aſſumption before going alſo. The Iewes ſacrifices, that is certaine of them, did ſignifie more then the bodily ſufferings onelyonly, they ſet forth the ſufferinges of the ſoule of Chriſt alſo. In the 16. chapt. … … uit. verſe 5. we hauehave a ſinne offering conſiſting of Two Goates, the one ſlayne, the other the ſcape goate: yet both of them a … for ſinne, as the text ſpeaketh. What doeth the ſlayne Goate figure but the body of Chriſt ſlayne, the ſcape goate the ſoule which alſo bare our ſinnes, and was a ſinne offeringe, but yet ſuruiued and dyed not as the body of Chriſt did. The ſcape-Goate heere ſurelie muſte of neceſſiue ſignifie the Soule or the Deitie of Chriſt. The Deitie it can not ſignifie, becauſe that can not bee a ſinne offering. Therefore it ſignifieth that the immortall Soule of Chriſt was a ſinne offersage: and being a ſinne offering, or a ſacrifice for ſinne, it did properlie beare our ſinns, and ſuffer for our ſinnes.

If any ſaye, This ſcape-goate ſuffered not as the ſlayne goate did, but was ſent away free and vntouched. Thus then the Soule of p. 13Chriſt muſt ſcape and not ſuffer when his body ſuffered.

I aunſwere. The ſcaping of this Goate may ſignifie the Soules immortalitie, whiche died not when the body dyed. But that it ſuffered in that kinde which the ſoule can ſuffer, it is manifeſt by this, that it was an offering or ſacrifice for ſinne, and bare our ſinnes as well as the body, which is like the ſlain Goate, whiche ſenſibly and apparauntlie died. Againe, the ſacrifice in Leuit. chap. 6 called the Holocaust, or whole burnt offeringe, doeth liuelie prefigure the ſufferinge of the whole Manhood of Chriſt for our ſinnes, that is both in his ſoule and bodye. For in other ſacrifices certen partes of the ſacrifices were reſerued and not burnt. But in this the whole, and eueryevery whit being chopt and cut into pieces, it was altogither put into the fire, and burnt: and ſo it was by a ſpeciall name called The whole burnt offering. Euen ſo, not the body onelyonly, but alſo the Soule of Chriſt, euen eueryevery whitt, of his humanitie, was burnt and conſumed in the fier of affliction, as a perfect Holocaust and a whole burnt offeringe for our ſinnes.

By this we may eaſely ſee the anſwere to a like obiection of the Sacramentes of the newe Teſtament: Obiection. When they ſaye, In them, like as in the Iewes ſacrifices, nothing elſe is repreſented and ſignified, p. 14but the bodily ſufferinges of Chriſt: Wee are to anſwere as we did before. Theſe are giuen of God to the Church to teach and repreſent that which they are apte and fit by their nature for, They are bodily and earthlie elementes: and therefore fit to ſet forth bodilie and aparant effectes in Chriſt: they can not ſet out the ſpirituall and inuiſible effectes in him. And yet the ceremonie of breaking the bread. which is to ſhewe forth how Chriſtes body was bro… ſor vsus, it can not belong properlie to the body, but to the ſoule, and to the body by ſympathy with the ſoule, as is before declared.

2I proceed further to the ſecond proofe of this generall reaſon: Iſay 53.10. The Lord will breake him and make him ſubiect to infirmities, when he ſhall make his ſoule ſinne, that is to ſay, a ſacrifice for ſinne. Here firſt we may note a plaine expreſſe phraſe, the verie letter ſounding that his ſoule was made ſinne, or a ſacrifice for ſinne: Neither is there anie vrgent reaſon why ſoule heere should be ſo figured or disfigured rather, that the humane ſoule ſhould bee wholy excluded. I denie not but his ſoule heere doeth ſignifie him ſelfe, that is his humane nature intierlie and wholy. And that may bee notably ſhewed by comparinge the phraſe in the Apoſtle to the very ſame purpoſe, 2. Cor. 5.21. He hath made him ſinne for vsus whiche knewe no ſinne, that we might bee made the righteouſnes of God in him. Heere that whiche the Prophet p. 15meaneth ſaying, He made his ſoule ſinne, the ſame the Apoſtle meaneth ſayinge, God made Him ſinne for vsus. That is to ſay, him ſelfe wholy as man, not any one parte of him onelie. And this is literall. If any yet doubt, howe Chriſt was made ſinne for vsus in his ſoule, you may plainlie ſee heere in Paule. For he compareth Christes being ſinne for vsus who knewe no ſinne, and our being the righteouſnes of God in him, No iuſtifying righteouſnes.who hauehave * no righteouſnes in our ſelues. As if he should ſay In like manner, He hath borne our ſinnes, as we hauehave receyued his righteouſnes. But wee attaine the righteouſnes of GOD by him both in our ſoules and bodyes: So likewiſe then, He was made ſinne for vsus, both in his ſoule & body. Otherwiſe this ſimilitude or compariſon were vneuen, and namely short on his parte, whiche ought not to be. Therefore ſurely, he was made ſinne for vsus (here in Paule) and his ſoule was made ſinne (in Eſaie,) ſignifieth Hee himſelfe was, that is intirelie in both partes he was a ſacrifice for ſinne, euen his ſoule and body. 3As alſo the other phraſe here in Eſay, He was broken, doeth likewiſe prooue, as I hauehave enough declared thereof before.

Thirdlie, I proue this generall reaſon from††14. Becauſe the children tooke parte of fleſh & blood, he alſo himſelf likewiſe tooke part with thē, that he might deſtroy through death him that had the power of death, that is the Diuell. 15. And that he might deliuer all them, which for feate of death were all their life time ſubiect to bondage. 16. I or he in no forte tooke on him the Angels, but he tooke the ſeed of Abraham. 17 Wherfore it behoued him in all things to be made like his brethren, &c. Heb. 2. where the ende & reaſon why p. 16Chriſt tooke on him the nature of man, i… plainlie opened. He is ſaid verſe 16. not … hauehave taken the Angels nature, but mans: euen for this very cauſe & purpoſe, that he might ſuffer in that nature which he aſſumed. & by ſuffring in it he might ſaue it. Now he aſſumed (all men know) our humane ſoule aſwell as our fleſh, and he ſaued our ſoule aſwell as our fleſh, ergo he ſuffered both in ſoule and in fleſh: and the Angels nature hee would not aſſume nor ſuffer in it, becauſe he would not ſaue it. This reaſon is better concluded thus: If he aſſumed our whole humane nature to this very end & purpoſe that he might ſuffer in it, and by ſuffering in it, ſaue it: then he alſo ſuffred both in body and in ſoule. But this is true, Hee aſſumed our whole humane nature to this verie end and purpoſe, that he might ſuffer in it, and by ſuffering in it, ſaue it. Ergo this is true alſo, that hee ſuffered both in ſoule and fleſhe. Heere onelyonly the aſſumption can be doubted. It conteyneth in it three points.

1. He aſſumed our whole humane nature.

2. That which he aſſumed he did aſſume to this very end & purpoſe▪ that he might ſuffer in it.

3. That by ſuffring in it, he might ſaue it.

Theſe three pointes being proued, the whole Aſſumption before is euident and firme. But they are all prooued in theſe verſes of Heb. 2. as the Firſt, verſe, 14, 16; 17. p. 17Neither doeth this let, that he ſpeaketh, namely but of fleſhe and blood, verſ. 14. and of the ſeede of Abraham verſe 16. It can not be doubted but theſe phraſes are ſet downe ſynecdochicos, the part for the whole: and ſo the Author meaneth here, he affirmed the whole humane nature. The ſeconde is proued verſe 14, 15, 17, 18. The thirde is proued verſe 14, 15, 16, 17, 18.

Obiection. If anie reply here, it is true no man euer doubted, but Chriſt ſuffered in his ſoule: that is by ſympathy or ioint feeling frō his body, according to the courſe of nature in him: but not as properly making to mans redemption, & ſo this to the Hebrewes here is to be vnderſtoode.

Nay: that hath no reaſon in it. Anſwere. Chriſt aſſumed not our nature, nor any parte of it, but onelyonly to ſuffer in it properly and immediatlie, euen for the very purchaſing of our redemption thereby. Otherwiſe hee had no neede to aſſume both, but either the one parte or the other. I ſay aſ the proper and immediate ſuffering in one part of our nature onelyonly, had bene ſufficient to ſaue vsus wholy, then there was no ſimple neceſſitie that Chriſt ſhould aſſume both parts. For if God ſo would, and nothing but natures perfection and ſufficiencie had bin reſpected, then the aſſuming of one parte onelyonly and the ſuffering in it, by this pretended reaſon, might hauehave bene able to hauehave ſaued vsus wholy thorough the infinite p. 18excellencie of that perſon hauing the Diuine nature conioyned with it to ſupplie the vnſufficiencie of the Humane ſingle parte, either in doing or ſuffring. Thus Apollinaris hereſie will enter at this gap.Apollinaris Hereſie. Hee held that Chriſt aſſumed humane fleſhe in deed, but not any humane ſoule. For it needed not, ſaid he: His Deitie being ſufficient to be in ſteed of a ſoule in ſupplyinge vntounto it all efficacie for naturall operations, and conſequentlie ſo farre to giuegive aſſiſtance to the Fleſh that it might be able to doe all things for our redemptiō without the ſoule, only through the helpe of the Godlie power ioyned therewith: As namely it could quicken it, and make it mooue, and liue, and hauehave knowledge, and feeling, &c. Therefore his fleſh onelyonly thorough the quickening and mouing of his Godhead might do the workes of righteouſnes, & ſuffer feelinglie the paynes ſufficient for our iuſtifying and ſauinge: and all this without a humane ſoule. So that the ſoule ſhould bee ſuperfluous & needles, which should properlie doe nothing in the worke of our redemption. And if it were ſuperfluous and needles in Chriſt, how shall we hold that he had anie at all. Whiche blaſphemie God forbid. Therefore it is vaine to replie, and very falſe,Heb. 2.14 &c.Heb 2:14 that here * is meant, that Chriſt ſuffered in ſoule by ſympathie only, or a naturall ſuffering, when as this ſuffering properlie did not make to our redemptiō, nor p. 19was abſolutely neceſſarie to make Chriſts Fleſh to hauehave life and ſenſe: the Soules immediat and proper ſuffring was neceſſarie to make it a ranſome for ſinne, and therefore we conclude that here this is ſpeciallie ſignified.

Moreouer they obiect: Obiect. That wherby Adam propagated ſin into vsus, by the ſame hath Chriſt procured ſatisfaction for vsus. But Adam propagated ſinne into vsus not by our ſoules but only by our fleſh which only wee deriue frō him: Therfore Chriſt only by his fleſh and not by his ſoule hath procured ſatiſfaction for vsus. Anſ. To this we anſwere ſimply by denying the propoſition. By the ſame inſtrumēt Adam did not propagate ſinne into vsus by whiche Chriſt ſatisfied for vsus. For Adam propagated and deriued ſinne into vsus, only by the fleſh (ſuppoſing now that our ſoules are immediatly infuſed by God, & come not from our parents.) But Chriſt ſatisfied for vsus both in his ſoule & fleſh. Wherfore in this ſenſe we denie the ꝓpoſitiō as being vtterly falſe. And in ſteed of this falſe argument I returne againſt it this reaſon better grounded and of certen trueth. That whereby Adam firſte and wee euer ſince doe most properly commit ſinne, by the ſame hath Christ our ſecond Adam made ſatisfaction for our ſinne. But Adam firſt & we euer ſince m…ſt properly commit ſinne in our ſoules, our bodyes beinge but the instrumentes of our Soules, and folowing the ſoules direction and will.

p. 20Therefore Chriſt in his ſoule chiefly and moſt properly made ſatisfaction for vsus. Againſt this cō cluſion there can not by any reaſon, be anie deniall All which as in it ſelf it is moſt certen, ſo alſo it may wel be gathered and groūded on the Apoſtle:Rom. 5.19.Rom 5:19 Like as by one man… diſobedience many were made ſinners: ſo by the obedience of one ſhall many alſo be made righteous. Where though chieflie the Apoſtle compareth Adams diſodedience with Chriſts obedience as both doe reach vntounto vsus: yet it is plaine he doeth jointlie ſignifie the Subiect alſo of their diſobeying and obeying, that is their ſoule, wherein they properlie wrought theſe thinges whiche did reach euen vntounto vsus. So that hence wereaſon thus: Wherein Adam diſobeyed and Christ obeyed, by the ſame hee ſatisfied for vsus and made vsus righteous. But Adam diſobeyed God and Christ obeyed principally in the ſoule. Therefore principallie and chieflie in his ſoule Chriſt ſatisfied for vsus, & made vsus righteous. The propoſition onelyonly is in queſtion, which here is plainlie gathered from the Apoſtle: and ſo both our Aſſertion is proued, and their propoſition before confuted. Now all this we anſwere graū ting that mens ſoules are not deriued by propagation from their parentes. Which yet if any affirmed, there could follow no impietie nor abſurditie: neither reaſon nor religion can well ouerthrowe it. And thus alſo their aſſumption before is flatlie denied. Howbeit for my parte I will not p. 21fall into this queſtiō here, being very difficult and not ſimply neceſſarie, Whether our ſoules come by generation, as the body d…eth, or no. Becauſe I content my ſelfe with the opiniō of the moſt at this preſent, who being excellent learned and godly men denie this point, and yet notwithſtandinge for all that the former aſſumption may bee denied alſo. For who knoweth not that the ſoule is the proper and perperual Subiect of ſinne? So that where there is no liuing ſoule, there neuer was nor cā be any ſinne or diſobedience at all. The fleſhe therefore being not capable of ſinne and diſobedience, but by the ſoule and frō the ſoule (in the which alwayes it is properlie inhaeren…, if it be at all:) And ſinne beeing properly a ſpirituall qualitie alwayes, and no corporall pollution: it wil follow that Adam propagated ſin into vsus † by our ſoules and not by our fleſh onelyonly,Zanchius de Oper. D…. whether our ſoules come by propagation, or infuſion, or howe ſo euer. Yet if any ſticke at this, howe ſinne can be deriued in propagatiō by and in the ſoule, if the ſoule be not deriued alſo. Lett vsus not bee curious in this harde point, which needeth more Philoſophie then Diuinitie to declare it: holdinge faſt this moſt euident trueth, that ſinne is a proper and vnſeparable qualitie of the ſoule, and can not be found being in anie thing where a reaſonable ſoule is wāting. And therefore it is not deriued from our p. 22parents in Flesh onelyonly but in a Soule alſo, the Soule beeing euer vnited to the fleſh when ſo euer it is ſinfull. As for the fleſhes ſinne, wee denie that it ſinneth properlie: but onelyonly it partaketh of ſinne frō the ſoule by ioyning with it and depending on it.

Further it is ſayed, Obiect. If Chriſtes bodilie death ſatisfie not for the ſinne of our ſoules, then we hauehave no good by Chriſtes bodily death. For our bodyes, ſaye ſome, hauehave no good at all by Christes death, no more then the bodyes of Infidels: ſeeing we dye ſtill as well as they. But wee hauehave much good no doubt by Chriſtes bloodſhed and meere bodilie death. Therefore the ſinne of our Soules is purged thereby. And if ſo, then that his ſoule ſhould alſo ſuffer for vsus, is ſuperfluous.

The anſwere is: Anſwer. Firſt that is preſumed which is moſt falſe, That we preciſely ſay that Chriſtes body ſatisfied for our bodyes and his ſoule for our ſoules, yea each of thē in a ſeuerall and diſtinct kinde of ſatisfying: ſo that the ſufferings of the one profited not at all for the other, but his body for our bodyes and his ſoule for our ſoules. Whiche thing we neuer meant: but acknowledge the ſufferinges of the whole man Christ doe ſatisfie for vsus wholy, without any ſuch preciſe partition. Neuertheles we knowe by Gods worde, and doe affirme, that God in his iuſtice regarded this proportion, that p. 23as we hauehave ſinned both in our Bodyes & Soules, ſo he that was made our propitiation did purpoſelie and aunſwerably ſuffer both in his Body and Soule. I ſay anſwerablie to the††Yea ſo farre forth a proportion was held in all respectes as the poſsibilitie of thinges could admit: as anon after i… further ſhewed pag. 26. 27. proportion of our ſinning. Now if anie with reſpect to this proportion do ſay, Chriſts Body ſuffered for our bodyes, his Soule for our ſoules, then is it a godlie and wholeſome ſaying, neither giueth it anie euill ſequele at all. But further then ſo, we meane not, we allowe not. Secondly the proofe of the firſte propoſition what Paradoxe is it, yea what impietie? HaueHave our Bodyes no good at all by Christes death, no more then the bodyes of Infidells, becauſe wee Dye ſtill as well as they? What good our very Bodyes hauehave by Chriſts death.Lett vsus conſider this poinct: our Bodyes hauehave manifolde benefites by Chriſtes death. 1. Sinne is not imputed againſt vsus at all, yea wee are clothed with Chriſtes righteouſneſſe both in our bodyes and ſoules, when we are once iuſtified by faith in his death. 2. Sinne is abated and mortified in vsus day lie, and righteouſneſſe is begunne and increaſed euen in our bodyes, by the vertue of his Death and reſurrection apprehended & applyed by faith. 3 Our bodyes now hauehave aſſurance of a glorious reſurrection through his death and reſurrection. 4. Our bodyes are made the true owners of our bodily food, clothing, ritches, and other comforts, whereof the Wicked are but vſurpers. Yet you will ſay, Wee dye ſtill, as well as the Infidels. p. 24The ſcripture ſaieth Nay: if you meane Death the curſe of the lawe and the puniſhment of ſinne. He was made ſinne for vsus, that is, Hee tooke the puniſhmēt of ſinne for vsus. And Chriſt redeemed vsus from the curſe of the Lawe, being made a Curſe for vsus. 5. Therefore death, yea bodily death, as it is the ſtipend of ſinne, as the puniſhment of ſinne. So**The proper puniſhmēt for ſinne is not layd vpō two: not vponupon Chriſt, and vsus alſo. Hee hath taken it from vsus, and vsus from it, and we are freed by his death: yea vntounto vsus it is nowe cleane changed, & not the ſame in it own nature as it was. It is to vsus the paſſinge to heauen, and a thinge to bee prayed for. whiche the puniſhment of ſinne can not be. I deſire to be diſſolued and to bee with Chriſte, ſayeth the Apoſtle. And therefore the ſcripture taketh the name of death from this departure of the godly: He that beleeueth in me ſhall not ſee death: and hee hath nowe paſſed from death to life. Thus then, hauehave not our bodyes any good at all, any more thē the bodyes of infidels? God forbid: This is a moſte vnchriſtian ſpeech. 3Laſtly to anſwere to the former reaſon directlie. It is ſaid, If Christes bodily death ſatisfie not for the ſinne of our ſoules, then hauehave we no good by it. Firſt let vsus know diſtinctlie what is meant here by Chriſtes bodily death. Wee meane his meere bodily death, and that ſay we, beeing but a parte of his moſte meritorious paſſion ſatisfied not for our ſinnes. The whole aboūdantlie ſatisfied, no one parte or piece thereof doeth ſatisfie: becauſe what GOD p. 25hath ioyned togither, let no man ſo wickedlie ſeparate.

But you will replie, his onelyonly bloodſhed, his bodily death meerely was ſufficient, yea one drop of his blood, beeing the blood of the ſonne of God, was ſufficiēt to redeeme a thouſande worldes.

That we denie: howbeit we reaſon not what it might hauehave bene, if GOD had ſo appointed: we ſpeake not thereof. We ſay onelyonly what it was, and is. That only is ſufficient in deed, which God hath appointed to ſuffice for the ſatisfaction of our ſinns. God hath appointed both the ſufferings of his ſoule and alſo of his body. Likewiſe all thoſe ſufferinges in his life, aſwell as at his death. Therefore all theſe ioinetlie are ſufficient, but no parte of them ſeuerallie. So that††One onelyonly drop of Chriſt bloud in deed not ſufficient for the redemption of the world. to ſaye one drop only of Chriſtes bloud was ſimply ſufficient for all our ſinnes: I holde it a preſumptuous & vngodly ſpeech, whiche ſo mainlie croſſeth the appointmēt of God, and his reuealed will. As is partlie before declared, and ſhalbe hereafter more fully. Further it doeth flatlie croſſe the moſte perfect iuſtice and the louelove of God: both which together, that is, iuſtice with louelove, and louelove with iuſtice muſt needes ſtand intire & ſounde, and not a whitt impayred in the myſterie of our redemption. 1. Iuſtice requireth that the ſame nature ſhoulde ſatisfie for ſinne. whiche properly committed the ſin. But our ſoule properlie, chieflie p. 26and immediatlie ſinned. Therefore Chriſtes Soule ſhould properlie, chieflie, and immediatlie paye the price thereof.2. note. It is not proportionable with Iustice, that an eaſier puniſhment ſhould ſatisfie for a greater ſinne, where it is poſſible that it may bee had. But the Soule of Chriſt poſſibly might hauehave ſuffered properlie and immediatlie. Therefore in iustice it muſt and did ſuffer, and not his bodye onelyonly.

If anie ſaye, Obiect. Chriſtes verie bod…lie ſufferinges were ſo grieuous and vehement, as that they were comparable to the Soules ſufferinges, if it had properlie indured any. Anſwer. Nay, that hath no reaſon: the fleſh is not capable, neither of like righteouſnes nor ſinne, neither of ſuch ioyes nor puniſhements according to the capacitie of the ſoule: there is no equall meaſure betweene theſe. Nowe this priſe equally in iu…tice muſt be kept ſo farre as it is poſſible in all ſatisfactions. Therfore here in this it was kept: and how in this it was kept in deed, we ſhall more cleerely perceiue in the other more ſpeciall arguments hereafter following. Therfore it behoued Chriſtes ſoule to ſuffer for vsus properlie, aſwell as his body. If any ſay, Obiect. It was Gods ſingular louelove to his moſt deare ſōne to quit him of thoſe extremeſt torments the ſuffrings of his ſoule, and to admit a Diſpēſation in ſteed of Cōpenſation, that is to be ſatisfied with leſſe then God might hauehave exacted of Christ, & leſſe then p. 27he could hauehave yeelded. Anſwere. 1. This belonges properly to the ſifting of our more ſpecial arguments hereafter, where we ſhall ſee into it further.2. Gods louelove muſt not impaire his iustice, but both muſt ſtande intire and perfect togither in our redemption, as is aboue ſaid, or els we deſtroy the nature of God. But by this deuiſe gods iustice which might be executed by Chriſts ſuffering in his ſoule, ſhrinketh, and is ſhortned not a litle, by reaſon of his louelove to Chriſt which inflicteth not al the puniſhmēt (ſay they) which being due to our ſins, Chriſt alſo as man might feele, & his Father might laye vponupon him. Nay this, in this caſe is no louelove but partialitie. But††Gods louelove in ordeyninge Chriſtes ſufferings, what it is in trueth. this is the louelove of God in this myſterie, euē that which he ſheweth vntounto vsus, his iuſtice being layd vponupon Chriſt. I ſay his louelove is to vsus: in that he hath tranſlated our guiltines frō vsus vponupon Chriſt his own ſonnes perſon, & beaten our fault vpō his back. This is the moſt gracious & heauenly louelove of God to be bleſſed & magnified for euer: & not that he ſpared his ſonn in paying our ranſome more thē the poſſibilitie of iuſtice would that he ſhould. For ſo a leſſe and a farre lighter humiliatiō of Chriſt then his bodily death alſo, might as well hauehave ſatisfied God for vsus. I ſay, what needed thoſe moſte pitiefull and wofull bodily woundes, & ſmarting ſtripes, ſo much bloodſhed being ſo precious, yea that vndeſerued ſundring of body & ſoule by cruell death? Nay more then this, what neded al p. 28thoſe penuries, ignominies, perſecutions and other miſeries in his life time, which he plenteouſlie ſuſteined? When as ſome one or fewe ſuch as Chriſt ſuffred, yea hi… incarnation only might hauehave bin enough & enough meritorious in that diuine perſon to appeaſe his fathers wrath, if in his fatherlie louelove he meant to diſpenſe and laye leſſe then the ful waight & burden of our ſinnes on him. All thoſe**Yea: Neither the LoueLove nor Iustice of God could lay more …n Chriſte then was ſufficient. But God laide more on him then the ſheading of one drop of bloud: Therfore one drop was not ſufficient. ſuperfluities of ſufferinges which Chriſt did moſt painfullie endure, howe ſtande they with this infinite louelove of God towardes his moſte deare and tenderly beloued ſonne, if they needed not at all, if this his louelove might diſpenſe with his iuſtice? We can neuer auoyd this abſurde and irreligious conſequent.

Now then will you reply and ſay. Obiection. Thus wee doe make the meere bodily death and bloodſhead of Chriſt not profitable, nor meritorious, if we will not yeeld them to ſatisfie for ſinne. Anſwere. That is vntrue: We know and profeſſe they are moſt profitable and meritorious, yea leſſer ſufferings then thoſe, as his pouertie, his hatred, his ſhame, and ignominie, &c. theſe were all most profitable and meritorious and ſatisfactorie alſo to our ſaluatiō. But as an Armie of ſouldiours doe all together gette the victorie and not any one of them aſunder, and yet for all that each one ſingly is profitable in fight for the attainment of victorie: euen ſo theſe Suffrings of Chriſt both of his body and of his ſoule p. 29all togeather do ſufficientlie merite, but …ach one in ſeuerall is profitable and helpeth therevnto.

4To theſe proofes before handled, let vsus adde one or two more briefly in this wiſe. If Chriſt were emptyed & abaſed to the vttermost that might be, then he was afflicted in his ſoule properlie and immediatlie as well as in h… bodye. But he was in deed emptied and abaſed, ex…anited, to the vtmoſt that might be. Therefore he was affl…cted properly and immediatlie, yea most bitterly in his ſoule. Where this worde in the Apoſtle, he††He … on c…e…. P…l. ….…. empt…ed him ſelfe, doth teſtifie, he was ſo farre caſt downe in his humiliation, that he was cleane voyde of all comfort and dignitie, before his exaltation to ioy & glorie: Which by no meanes can be poſſiblie true in plaines of ſpeech, (that he was emptyed) if the ſoule were vntouched, and felte not ſuch humiliatiō at Gods hand wherof it was properlie capable. And as for an hyperb…de or phraſe larger thē the meaning is in this place, ther is no cauſe for any to dreame thereof.

5Againe thus I reaſon: He Offered him ſelfe thorough the Eternali Spirit. Hebt. 9.15.What ſignifieth Him ſelfe here but his whole Humanitie, euen his body and ſoule, to bee the Sacrifice of redemption which hee offered to GOD through the vertue of his De…tie? Therefore ſeing his ſoule alſo was the ſacrifi…e, his ſoule ſuffered alſo as w…ll as his body.

6Laſtly, If both the body & ſoule of Christ were p. 30the Tabernacle of his Deitie wherein hee performed his ſacrifice for ſinne, Then hee ſuffered properly as well in his ſoule as in his body.

But the Tabernacle of Christes Deitie wherein hee performed his ſacrifice, was both **Heb. 8. & 9. Col. 2.9.Heb 8Col 2:9his ſoule and body. Therefore hee ſuffered properly both in ſoule and in body.

Where we hauehave to cōſider theſe points: 1. Touchinge the Iewiſh Tabernacle, Moſes ſheweth that the typicall Prieſtes offered vp therin their ſacrifices for recō …l…ation to God. 2. Chriſtes manhood is**Heb. 8.2. and 9.11.Heb 8:2Heb 9:11 called by the holy ghoſt the Tabernacle of his godhead: that is, he maketh it anſwerable in Chriſt in trueth to the typicall Tabernacle, wherin the Iewiſh prieſthood ſacrificed. 3. His manhood here is meant his whole & intire manhood, not any one part therof, but both his ſoule and body iointly, & the ſame to be††Heb. 9.11.Heb 9:11 this Tabernacle of his Deitie,**Col. 2.9.Col 2:9 wherin the Godhead dwelt bodily. 4. That Chriſt offred vp his ſacrifice of redemptiō in this Tabernacle, y^t is, in his whol & intire māhood

So that hence our reaſon is good: If all theſe poincts be true, & if Chriſt thus offred his ſacrifice for ſin both in his ſoule and body, then he ſuffered properly both in his ſoule & body, & not in one part only. But al theſe points are true, as our aſſumption importeth, and are manifeſtly proued by Cōparing Moſes inſtitution of that Iewiſh Tabernacle with this ſpirituall application thereof, not to the fleſh onelie p. 31but to the††Heb. 8. & 9.Heb 8 whole humanitie of Chriſt.

Therfore the Concluſion is firme: Neither can any thing be ſtood at vnles ſome will ſaye, Chriſtes fleſh onelyonly and not his Soule alſo is the true Tabernacle of the Godhead. Which amongſt all wiſe Chriſtians is to abſurde.

Yet that of the Apoſtle is alleadged & obiected earneſtly: Obiection. **Gal. 6, 1…Gal 6:1God forbid that I ſhould reioyce but in the Croſſe of Chriſt Ieſus. Here euē all and the whole Sufferings of Chriſt are ſignified, for in nothing els would Paule reioice, but euē herein. Howbeit the Croſſe conteyneth not any ſufferings of Chriſts Soule, his Soule was not crucified but his body onelyonly. Therefore his Body onelyonly ſuffered, and not his Soule. I anſwere, Anſwer. It is true, this is not only an obiection, but euen a foundation and principall ground of this errour: but ſo miſtaken & forced, as nothing may be more. So that by ouerthrowing this, the whole Concluſion will fail. 1. If Paul had here meant the very perſonall ſufferinges of Chriſt, why might not the Croſſe conteyne his Soules ſufferinges, yea al the Suffrings of Chriſts whole life? What letteth but his Soule might be ſayd to be Crucified, & not the Fleſh only? Any bitter anguiſh & ſharp affliction is commonly called, a Croſſe. And though Chriſts Croſſe properly & ſtrictly taken was ſenſible & outward in deed, yet who ſeeth not but it is moſt familiarly & often vſed in a p. 32larger meaning, to conteyne all Chriſtes grieuous Sufferinges what ſo euer, when ſo euer, & how ſo euer: euen like as is obſerued before††pag. 8. 9. againſt the firſt obiection againſt vsus in the beginninge.2. Neuertheles I take it to be cleare, that this Text is further miſtaken. The Apoſtle heere ſpeaketh not of the perſonall ſufferinges of Chriſt, but of the godly, Chriſts members which they ſuffer for Chriſts trueth ſake, which are alſo called**Col. 1.24.Col 1:24 the afflictions of Chriſt. For hauing a litle††Gal. 6.12.Gal 6:12 before noted the Falie teachers, whiche mingled and corrupted Gods trueth, becauſe ſo they might better ſcape perſecution, which they were loth to ſuffer for the Croſſe of Chriſte, that is, for the ſincere doctrine whiche commonlie**Crux comos E…angely. bringeth the Croſſe with it: Now††Gal. 6.14.Gal 6:14 here he preſentlie Oppoſeth his owne vpright and faithfull affection, ſayinge, Nay, God forbid, that we who are the true Miniſters of God, ſhould ioy in anie thing but in this that theſe men doe abhorre, that is, euen …n afflictions for Christ and for his ſincere trueth, when God calleth vsus therevnto: Whiche in deed is a ſingular**Act. 3.41.Acts 3:41 note of the true Miniſters of God. Alſo that which followeth doeth ſhew it further: for here by nothing but the††Gal. 6.15, 16. The world is crucified, &cGal 6:15Gal 6:16 old man is Crucified in him, & dyeth more & more, and he groweth and increaſeth forward in being a new creature, which verely is all in all. Here then is no occaſion to ſpeake preciſelie of the perſonall p. 33ſuffrings of Chriſt. but he ſpeaketh of Chriſts ſufferings in his Members. Wherfore this is cleane miſtaken.

Thus we ſee hitherto nothing letteth, but our Generall Reaſon is euident by the Scripture, That Chriſt ſuffered properly & immediatly in his ſoule: and conſequentlie the Wrath of God for ſinne. Nowe it remayneh that we proceede to the reſt of our Argumentes for this point.

More Speciall reaſons, that Chriſt ſuffered the wrath of God.The more Speciall Reaſons proouing that Chriſt ſuffered for vsus the Wrath of God, and euen ſo the paynes of Hell or Helliſh ſorrowes, are nowe here to be next conſidered.

But firſt it is good to mark theſe names Hell & Helliſh ſorrowes. Becauſe all the aduā tage is picked againſt this moſt chriſtian & cōfortable doctrine by them that louelove cōtention, only through the ambiguity & doubtfulnes of this word Hell. We meane not that Chriſt ſuffred Hell properlie,What …mea… by Chriſtes ſuffering of Hell, or H…lliſh ſorrowes. that is hell torments in the verie place & condition of the damned. God fordid. This groſſe cogitation neuer came into our mindes, but only he ſuffred for our-ſinnes Gods ſeuere Wrath and …st vengeance, or rather the very Effects of his iuſt wrath & vengeance: which we affirme is equal to Hell it ſelfe and all the tormentes thereof in ſharpnes and vehemen…ic of payne. And thus we ſay Christ ſuffered Hell or Helliſh ſorrowes for vsus, and no otherwiſe. Which vve proue by many reaſons.

p. 341Firſt thu…: We ſhould hauehave ſuffred ſuch paine… are the effectes of the intollerable wrath of God … our ſinne. But Christ ſuffred the ſorrowes & pay… for ſinne which we ſhould. Therfore Chriſt ſuffer… for vsus ſuch ſorrowes & paynes, as are the effecte… the intollerable wrath of God for ſin. The aſſumption only can be doubted. But the prophet Eſay affirmeth it in playn words: He ba…e … iniquities, and ſusteyned our ſorrowes. He ſayeth not only, He ſuſteyned ſorrowes, but he ſuſteyned Our ſorrowes: yea the text hath it more ſignificantlie.††Macobhenu ſebhalam. He ſusteyned f…ur very ſorrowes, or our ſoroowes theſelues, that i…, thoſe which els we ſhould hauehave borne. This cō cluſion can no wayes be auoyded.

The like to this is proued**2. Tim. 2.6.2 Tim 2:6 He gaue himſelfe ††Antilytron hyper panton.a price of redemption for vsus, which wee els ſhould hauehave payed. For note that antilytron is the price which whē a Captiue can not him ſelf pay, then his Prince o… ſome other friend payes it for him, to redeeme him withall. Now the cuſtome and vſe is, we know, that the enimy taketh the ſame price for his Captiue of an other, which he would take els of the Captiue him ſelf, if he were able to pay it. Euen ſo the ſcripture here ſpeaking after the commō vſe and cuſtome of re ſeeming Captiues takē in warre, doeth meane that Chriſtes price of redemptiō which he payed for vsus, was the ſame which els we ſhould hauehave payed.

2Secondly I proue it thus:**Gal. 3.13.Gal 3:13 Chriſt redeemed vsus frō the curſe of the Lawe, when he was made a p. 35Curſe for vsus. What curſe was he made for vsus? It is opened ver. 10. That curſe which is cō priſed in**Deut. 27.26.Deut 27:26 Moſes: Curſed is eueryevery man that continueth not in all things written in the Law to doe them. And more particularly in this verie††Gal. 3.13.Gal 3:13 verſe it is called the Curſe of the Lawe. What is that? Surely the feeling of Gods wrath for the trāſgreſſion of the Law. This curſe therfore ſaith Paule Chriſt was made for vsus: y^t is, he ſuſteyned for vsus euen the feeling of Gods wrath for our trāſgreſſions imputed to him. Obiection. If any thinke, this curſe here which Chriſt was made, is not the ſame curſe whiche is here called the curſe of the law, and is deſcribed in the wordes of Deut: Curſed is eueryevery one, &c: But this to be another curſe, a leſſer & lighter, which Chriſt is here affirmed to be made for vsus. Anſwere. It is vaine and ſenſeles to think the Apoſtle here ſpeakes of two ſeuerall kinds of curſes: the cohaerēce ſheweth that he ſpeaketh & treateth all of one maner of curſe. And if Chriſt ſuſteyned any curſe for vsus, what curſe could it be? Not the curſe of the law? or what was it? Not the curſe of God? If it were, then that is it which wee ſpeake of, and vvhichwhich els vve ſhould hauehave borne.

Obiection. If it be ſaid, It cānot be that Chriſt bare our curſe, or paid the price y^t we els ſhould hauehave paid, or ſuſteined the very ſorrowes that we ſhould hauehave ſuſteined: for thē he muſt hauehave ſuffred perpetually as the dāned do, & as we ſhould to, had we not bin redeemed by Chriſt.

p. 36I anſwere. Anſwere. 1. The ſcripture it ſelfe affirmeth, Hee did all that for vsus: Therefore who dareth den…e it? Who either man or Angel ſhall preſume to ſay, Nay?2. This followeth not (if wee no…e well) this maketh not at all, that therefore Chriſt ſuffered perpetually. if he ſuffered our puniſhment and had the iuſt ſentence of our cō demnation (I meane the full ſha…p…e… and vehemencie of it) tranſlated & executed vponupon him.In ſha…pneſſe Chriſt ſuffered as the Damned doe, but not in continuance of ſorrow. That which he ſuffered might be for y^e time incomparably ſharpe and terrible, though induring but a while and not perpetuall. Wherefore this muſt be noted, we cō …are not the ſufferinges of Chriſt for vsus with the paynes of the Damned in regarde of continuance: therein we neuer doubted n…r any Chriſtian, but that Chriſt ſuffered leſſer, that is ſhorter time then we ſhould, & the damned doe. Obiection. If anie aske howe maye this be, if Gods iustice muſt ſtande? We anſwere. Yes: it may bee, becauſe his perpetuall ſufferinges needed not. Anſwer. The infinite excellēcie of his perſon that ſuffered, being the Sonne of God, countervayleth in merit and worthines the infinit continuance of puniſhmēt, which els he should, but now needed not to in lure. 2 Becauſe this abridgment & ſhortning of the time needes muſt be.It was ſimply impoſsible that Chriſt ſhould ſuffer perpetually: for 2. reaſons. I ſay it muſt needes hauehave bene ſo: becauſe ſimply it was impoſſible to be otherwiſe. Which is moſt certen for 1two cauſes: 1. No fleſh els could poſſiblie p. 37hauehave bene ſaued, vnleſſe the Sauiour and redeemer had ended his payment for vsus. But God had decreed to ſaue ſome, whom he gaue his ſonne to ſuffer for. Therefore it was impoſſible abſolutly, but our Sauiours payment muſt end.2. He was verie God himſelf that ſuffered: therfore it was ſimply impoſſible, but he muſt ouercome, and finiſh, and obteine his purchaſe. Thus then in this one point of continuance in puniſhment our Sauiour ſatisfied Gods iuſtice, not by ſuffering ſtrictlie and exactlie that which wee ſhould, but by ſuffering y^t which in his perſon was fully worth … anſwerable to y^e perpetual cōtinuance therof, which in vsus els ſhould hauehave ben done. And al becauſe of the ſimple neceſſity for which it muſt be ſo. If any ask, Obiect. why were not Chriſts paines alſo leſſened as well as y^e perpetuitie abridged, by the infinit merit of his perſon. Anſwer. I anſwere, Becauſe there was no impoſſibilitie, no neceſſitie, no neede, but he might feele the full ſmart of our ſinnes, as there was, for him not to feele the full continuance thereof. Seeing therefore it was poſſible for him to feele all our ſmart, and ſeeing Gods ſtrict iustice requireth it ſo, therefore it was ſo, and it muſt be ſo. He ſuffered for vsus the full ſmart of our ſinnes, which els wee ſhould hauehave ſuffered both in ſoule and body.Chriſt ſols the Curſe of God vponupon for him vsus.

I vrge then, Let it be here noted. Chriſt is ſaid to be made a curſe for vsus: then he felt p. 36duplicate page p. 37duplicate page p. 38this curſe. And before I ſhewed this curſe was Gods curſe: and what is that, but Gods wrath for ſinne. So then Chriſt is heere proued to hauehave felt Gods wrath for ſinne.

If you replie: Obiection. This curſe is not Gods curſe, nor his vvrath for ſinne: but only a ſhame and ignominy amongeſt men for his bodilie hanging on the tree: it vvas an ignominious death, and that was all which is here meant, becauſe eueryevery one els is not curſed by God, that is opēly executed: as here the Apoſtle expreſly hath it. Anſwere. I anſwere, 1. It is more then abſurd to ſaye, The curſe heere which Chriſt bare for vsus, was only & meerely but the opinion of the people, holding it a ſham to be executed to death openly. Will any man of common reaſon ſay, that this is all the curſe that Chriſt bare for vsus, or that here is meant? Nothing but y^e ſhame of the world? and no other thing between God & him? To name this opinion is cōfutatiō enough. Obiection. Further where your reaſon is, Becauſe eueryevery one is ſaide to be curſed which hangeth on the tree. Anſwere. Knovve you that the meaning is, EueryEvery one that ſo hangeth by the iuſt ſentence of the Lawe: wherefore it is heere called the curſe of the lawe. Nowe then not eueryevery one that is hanged is curſed: for many innocentes & martyrs are hanged, who are moſt bleſſed. But euerie▪ one that is iuſtly hanged, is curſed. And ſo vvas Chriſt heere. You p. 39will aske: What, vvas Chriſt iustly hanged on the tree? Yea verily,Howe Christ was in our perſon iuſtly curſed of God and executed for vsus. by the iust ſentence of the Law vvas he put to death: neither let this be ſtrange to any Chriſtian. Is not the Suretie by the iuſt ſentence of the Lavve condemned to pay his debt, for whom he hath vvillingly & aduiſedly vndertaken? Is it wronge, is it violence for the Lawe to lay the penaltie on the Suretie, when the debtor can not diſcharge it? But if it bee meere and true Iuſtice, and no vvronge, then was Chriſt by the iuſt ſentence of the Law hanged on the tree, & ſo he bare in deed the true Curſe of the Lawe. Not in reſpect that he was an innocent man, nor as the Iewes Magiſtrates had to doe with him, for ſo they did him moſt foule wronge that Crucified him: but as he took on him our perſon as he was made ſinne for vsus, and as he ſtood forth in our name to aunſvvere Gods iuſtice, So was the iuſt ſentence of our condemnation according to the iuſtice of the Lavve inflicted on him, albeit the Ievves ſavve it not.

Some vvill ſaye, Obiection. This Curſe heere vvas only bodily: For ſo it is proued by††He that hangeth on a tree. thoſe vvordes of the Lawe, that ſpeake only of a bodily executiō. So it may aſwell be cō cluded, Anſwere. That the**Pſal. 40.6.Ps 40:6 Pſal. proueth not Chriſtes taking of a perfect body, but only of a Mans eares, becauſe there is mention of no more; Eares thou haſt prepared me. p. 40Yet the * holy Ghoſt ſheweth therby that he had a perfect body, Heb. 10.5.Heb 10:5A body thou hast or dayned me: yea in deed both a body and a ſoule. Therfore both here and there & in many other ſuch like places the Scripture noteth a part for the whole: and ſo heere in out text a parte of the iuſt curſe of the Lawe, thereby meaning the whole: that is, hanging on the tree for the whole executiō of the Lawes ſentence againſt ſin. For this bodily Hanging was a part of the Lawes Curſe: & the Soules ſuff…ing is alſo by the Curſe of the Lawe as well as this of the body, and conteyneth the feeling of Gods wrath too, as well as the ſimple Dying, the diſſolution of the ſoule from the body: and is it ſelfe††Rom. 5.12. & 6.23. Gen. 3.3.Rom 5:12Rom 6:23Gen 3:3 the wages of ſinne no leſſe, yea more in deed, then the bodily death, though the bodily death be alſo. The which meaning is here eaſie & neceſſarie to be gathered, ſeeing ſuch a terme is giuen to this haging on the tree which cōpriſeth the whole effect of al that I ſay, which alſo the holy Ghoſt ſayeth, He was Curſed by it, yea made a curſe. What doeth this els but ſignifie the wrath of God, the curſe of God felt by him that was ſo hāged, as is aboue ſhewed: yea felt in his ſoule, ſeeinge this alwayes lighteth more properly on the Soule then on the Body. Therefore this hanging is here ſet as a part for the whole execution of Gods iuſt Curſe. & argueth the whole to be on him that was executed, that is on Chriſt.

p. 41If it bee obiected, It is not poſſible that Chriſt the moſt holy and obedient ſonne, the moſt perfectly beloued of God, yea perſonally one with God him ſelfe, that he in his Soule could feele Gods wrath. It is not poſſible, but God muſt hate him on whom his wrath lighted▪ and in him muſt be found a conſcience of ſinne, but Christ knew no ſinne, neither in his mouth was found anie guile. And ſpeciallie he, whō God is wroth withall, can not be one perſon with God himſelfe. Seeing then a twofolde ſeparation followeth, 1 of the Deitie from the Humanitie, 2 of Gods louelove and protection from Chriſt, and nothing remayneth but hatred, horrour of conſcience, and vtter darknes vponupon him, if he felt Gods wrath & helliſh tormentes: Therefore it is abſurd, impious, haereticall and blaſphemous ſo to holde and maintaine.

God defend: This curſe cauſeles ſhall not come. Anſwer. But rather the contrarie ſaying wil proue ſuch: For they digge a pit for others and fall into it them ſelues. But I anſwer, howe could**The wages of ſinne. Death poſſeſſe the body of Chriſte three dayes yea howe could his body here be accurſed and made a Curſe, which is a thing confeſſed? And yet I hope all this whyle his body was not ſeparated from his Godhead perſonally: euen ſo neither was his ſoule, neither need it to be diſioyned from the Godhead, when it was accurſed for vsus, and ſuſteyned Gods wrath. And as the very p. 42body of Chriſt was then not hated of God neither out of his protection for all that extreame humiliation: Euen ſo neithe… was his ſoule. Therfore God alwayes louelove… Chriſt, he alwayes imbraced him, hee always was knit to him in regard of his ow… innocent perſon: and yet wee may ſay … another regard, that is of our perſon which he ſuſteyned being all ſinfull and rebellious, God curſed him, God hated him God puniſhed him iuſtly, or rather ou… ſinne vponupon him, til by his ſacrifice accompliſhed, he tooke it all away. So then … muſt well note, in Chriſt were two perſon… or conditions. 1. his own, wherin he w… moſt holy,In Chriſt were a eſtates or conditions, or he ſuſtayned … perſons: ours, and his owne. moſt innocent, moſt beloued moſt bleſſed.2. Hee tooke our perſon on him, and preſented himſelfe therein before his Father, and ſo he became by ou… ſinnes, ſinfull, defiled, hatefull, and accurſed. The Surety though he bee vtterly cleere and obnoxious to none, yet by his ſuretyſhip hee is a debtor and obnoxious to the Creditour & the Law. If a tender ladye… only child ſhould by ſome caſualtie be all tombled in blood, or mire, & moſt ſtine-king filth: The child ſo berayed and loth-ſome would breed greate abhorring and lothing in the delicate eyes of the dainty lady: yet the childs own perſon ſhould be neuer the leſſe beloued of the mother, but rather the more if it may bee. So p. 43ſuch two perſons or conditions are found in Chriſt: according to one hee was alwayes beloued, according to the other which he tooke vponupon him (whilſt hee had not finiſhed that office) hee was iuſtly accurſed. And if we ſee not how this may be in his ſoule, conſider howe it was in his body, (which neither is nor can be denyed) and then it will appeare howe his ſoule alſo might ſuſteyne for vsus the curſe of God, and yet no ſeparation to follow.

But ſome will ſay: Obiect. this curſe here is nothing els but ſimply to dye, the diſſolution of the body and ſoule: which the**Gen. 3.3.Gen 3:3 ſcripture ſaith is a curſe in deed: [In the day that thow ſhall cate of the forbidden fruite thou ſhalt dye the death.] Nowe this death be falleth to the decreſt children of God ſtill: that is, to dye. Therefore they alſo beare this curſe though they bee cleere from the vengance and wrath of God. Euen ſo and no otherwiſe is Chriſt heere ſaide to be accurſed, only becauſe he dyed.

Heere wee deny that the death of the righteous is properly a curſe or a puniſhment for ſinne. Anſwer. For ſo the Godly are forgiuen the fault but not the puniſhment of ſinne. Note. Which is one of the Popiſh hereſies.††See alſo pag. 24. Therefore death in the Godly is not properly a puniſhement of ſin, nor properlie a curſe of the Lawe. Indeed in it ſelfe and of it owne nature it is ſo, as it was firſt inflicted by the reuenger of p. 44finne for ſinne: but in the godly & faithfull childe of God it is not …o: the na…u… and propertie of it is cleane changed … plainly a good thing and to be deſired, 2. Paule ſayeth, Death is to me a gaine… de…reto… diſſolued & to be with Chriſt. Which he ought not to ſaye if death were properly a cu… to him. And Chriſt ſayeth ſuch men ſha… not dye but paſſe from death to life. Where he… denyeth flat he the name of Death vntounto i… euen becauſe the nature of it is change… to the godly. Neither cā it be ſtrange th… the ſelfe ſame thing may be cleane changed & of a diuers nature in diuers perſō …. To kil a mans ſelf, in Achitophel, was a foul: and monſtruous ſinne: but in Sampſon … was a moſt glorious vertue, when he pulled the houſe vponupon his owne and the Philistims heades. Here the ſelfe ſame act To kill ones ſelfe is of a diuers nature in diuers men, good in Sampſon, but moſt wicked in Achitophell. And euen as ſome Phyſike in a… ſound mans ſtomach is poyſon, which in a ſicke man is medicinable: and riches to the wicked are vniuſt poſſeſſions increaſing their iudgement, but to the godly they are true bleſſings. So the ſelfe ſame thing in diuers perſons may be cleane of diuers and contrary natures. And euen ſo death is to the wicked a curſe for ſin: yet to the godly it is not death, but a paſſage to l…fe: no Curſe properly, nor puniſhment of ſinne, but a benefit and aduantage. Therefore p. 45Chriſtes dying ſimply as the godly dye, may in no ſorte heere be called a curſe, or curſed. But ſeeing the text ſayeth, Hee was made a Curſe for vsus, or accurſed in his death: Therefore he dyed not ſimply as the godly dye, He indured the Curſe and wrath of God truely.

3I proceed nowe to another profe Col. 2.…. Chriſt on the croſſe ſpoyled principalities and powers, and made a ſhewe of them openly, triumphing ouer them. Theſe principalities are the Diuells and powers of darknes: the inſtruments of Gods iuſtice & wrath, the tempters which aſſault & * wraſtle with al good men.Eph. ….1….16. Euen ſo heere they aſſault and conflict with Chriſt whom they did chieflie deſire to ouerthrow, being the head of all the reſt: but here is ſhewed his glorious victory and conqueſt vponupon them. Therfore it is certaine they on the Croſſe moſte furiouſly attempted him, & he felt them. that is to ſay, the very inſtrumentes that wrought the very effectes of Gods ſeueritie and wrath vponupon him: but he at the laſt moſt gloriouſly conquered them & trode them vnderunder††Heero ſome ſay, that Chriſt payed the pric… and did ſatiſfaction to the Diuill properlie, and not to God. But it cā not want both abſurdity and impietie ſo to ſay. Hoe payed it to Gods iuſtice, to his holy ſeuerity, wherof the Diuell was but executioner. feete in that place. If any doubt that theſe wordes are not to be referred to the croſſe of Chriſt, it ſhalbe made moſt manifeſt that they are, and vndenyable (God willing) in the next question.

4The Godly ſomtime taſte of Helliſh ſorrows in this life.Further this reaſon will prooue the ſame, taken from the leſſe to the more. The members of Chriſt doe**Eph. 6.12, 16Eph 6:12Eph 6:16 wraſtle with the p. 46powers of darknes, and indure the fyrie dartes of i… Diuell. And Iob cryeth out**Iob. 6.4.Job 6:4 The arrowes… the Almightie are in me, the venome whereof d… drinke vp my ſpirit, and the terrours of God ſig… against me. The like terrours doeth††Ion. 2.2.Jonah 2:2 Ion. ſeme to feele in the fiſhes b…lly. Wh… hee cryed to the Lorde out of the bottome of he… And Dauid wanted not the like in h… manifolde and fearefull agonies man… times. Thus doe the member… of Chri… ſuffer. Therefore of neceſſitie Chriſt o… Heade ſuffered the like: yea much rather, and fa…re greater terrours of GOD and aſſaultes of the Diuell. For therer hauehave we**Rom. 8.29.Rom 8:29 conformitie with him, euen in a… kindes of ſufferinges. Therefore in ſufferinges Chriſt Ieſus hath matched vsus … leaſt, yea ſurelie hath gonne beyonde vsus This is the††Math. 20.23Matt 20:23 Cuppe and the Baptiſme which: Chriſt affirmed ſhould be common with his Diſciples and him ſelfe, though hee dronke this Cup deeper then any cls. And it is ſaide,**Heb. 4.15. and 2.17.Heb 4:15Heb 2:17 He was like vsus in all pointes, the… he was like vsus in ſufferings, and ſpecially in the maineſt ſufferings, which are the terrours and the wrath of God, which as is proued, the godly are not exempted from in this life, and yet neuer are, not can be touched deeper, then was Chriſt. Yea further, in theſ… places to the Hebrewes hee ſheweth a reaſon which can neuer be refuted by the witt of man. Hee p. 47ſuccoured vsus not, but wherein he hath had experience of our temptations and infirmities. But hee ſuccoureth vsus euen in theſe our temptations of feeling the terrours of God and the ſorrowes of Hell. Therefore he him ſelfe had experience of the ſame. This heere the very Scripture ſayeth. Wherefore in all thinges it behooued him, ††Heb. 2.17, 18.Heb 2:17Heb 2:18or he ought to be made like vntounto his Brethren, that hee might bee mercifull and a faithfull high priest in thinges concerning God. Loe, he was made like vsus, that he might be mercifull and faithfull towardes vsus.

Againe hothen ôphile. Wherfore he ought, it behoued him ſo to be. Therefore hee could not hauehave bene mercifull and faithfull to vsus, vnleſſe hee had bene like vsus. Which alſo more fully appeareth in the wordes moſt ſignificant followinge, En ho gar pepon hen autos petrast he…s, dynatas te… peiraz omenois boethesai: For in that which him ſelfe ſuffered and vvas tempted in, hee is able to ſuccour them that are tempted: Or that are (ſo) tempted. Here he giueth the reaſon why hee ſuccoureth vsus beeing tempted, becauſe him ſelfe alſo hath likewiſe ſuffered. Alſo he ſayeth, thereby Chriſt is able to ſuccour vsus: as if els hee had not bene able to bee rightlie mercifull. And heere me thinkes …n ho hath a ſingular force more then is commonlie obſerued: Euen to note the particular matter wherein Chriſt is able to ſuccour, namely in that which him ſelfe hath ſuffered before.

p. 48So that if Chriſt hauehave not ſuffered it, o… the like, then he is not able to ſuccour… in ſuch ſuffering…s and temptations. Fo… ſurely otherwiſe he can not ſay heere if he doth, that Chriſt was made like his brethren in temptations and ſufferings. An… all this he ſheweth further Cha 4 14, 15, … Let vsus hold fast our profeſsion, for wee hauehave not … high priest that can not bee touched with our infirmities, but was in all thinges tempted in like ſorte yet without ſinne. He cloſely meeteth heere with an obiection. Some might think Chri… being ſo high & heauenly could not hau… ſufficient compaſſion towardes our miſ… ries. Nay ſayth he We hauehave not an high prie…t which cānot be touched with the feeling of our infirmities, but hee was in all things tempted in li…e ſorte, Therefore let vsus hold faste our profeſsion: and therefore let vsus goe boldlie to the throne of grace, that we may receyue mercy and finde grace in due time, or in time of need. Which is as much as to ſay, If he were not like vsus in all temptations and ſufferings, hee could not miniſter helpe to vsus in time of need: but now he is one that hath felt all our feelings, or the like in eueryevery point. Therfore he can help vsus in all need, and wee are not to doubt. And thus by all theſe Scriptures it is proued that Chriſt ſuffered the wrath of God and the ſorrowes of Hell, which the godlie in this life ſometimes doe taſte alſo. Adde herevnto, that of all Abſurdities,Abſurdity. this is the greateſt, y^t meere Men ſhould ſuffer more p. 49deepely & more bitterly then Chriſt did. And yet they doe ſo, if Chriſt ſuffred not at all any ſenſe of Gods wrath nor y^e ſor…owes of hell: which many meere men hauehave & doe ſuffer many times, as is aboue declared, and ſhall further appeare hereafter.

5Nowe an other reaſon, from Heb. 5.7. where thus it is written of Chriſt: In the dayes of his fleſh he offered vp prayer, and ſupplications with ſtronge crying and teares vntounto him that was able to ſaue him from death, and was heard in that which he feared, or, being deliuered from his feare. Here firſt it may be aſked, What prayers and ſupplications with ſtronge crying and teares for feare of death, were theſe which he poured foorth to God in the dayes of his fleſh? And where may vve learne them? Wee may learne what theſe were in the ſtorie of Chriſtes life and death expreſſed in the Euangeliſtes in three places. Firſt,Ioh. 12.27.John 12:27 where he lifteth vp his voyce, ſayinge: Nowe is my ſoule troubled: And what ſhall I ſaye? Father, ſaue me frō this hower. But therefore came I into this hower. The ſeconde place: where after he had mourned in the garden, ſaying, My ſoule is**Math. 26.32.Matt 26:32 eueryevery way compaſſed with ſorrowes to death. He goeth a little further & falling on his face, he prayeth ſaying: O my Father if it be poſsible let this cuppe paſſe from me. Neuertheleſſe not as I will, but as thou wilt. which hee prayeth three ſeuerall times,ver. 44. with ſuch feare & terror of minde p. 50that his body, as yet without all harme**Luke 22.44Luke 22:44 trickled downe with clots of blood in ſteede o… ſweate: and††ver. 43. an Angell appeared to him comforting him. His ſorrowe alſo and troub… of minde moſt terrible beeing expreſſed where he is ſaid to**ekthambeīsthat kas aacmonein. Mar. 14.33, 34.Mark 14:33Mark 14:34 be affrighted, as it were, and miſerably distreſſed becauſe of this bitter cuppe. The third place, where now ha… ging on the croſſe before he dyed the cr…es with a loude voyce, My God, my God, why haſt th… forſaken me. To theſe places doubtles th…s text in Heb. 5.7. hath relation, ſaying. That in the dayes of his fleſh hee did offer vp prayers and ſupplications, with ſtronge crying and teares vntounto him that was able to ſaue him from death, & was heard in that which hee feared. Nowe theſe things being thus conſidered, I make this argument: In all theſe places it is mo…t certaine Christ ſuffered in his ſoule the wrath of God due… our ſinnes. Therefore he ſuffered the wrath of God, and not his bodily ſtripes only. The Antecedent I proue by 3. reaſons, gathered from theſe Scriptures. Firſt becauſe hee nowe ſuffered in his ſoule properly and immediatlie: My ſoule is eueryevery way compaſſed with ſorrowes. Therefore this was the wrath of GOD for our ſinnes which he now ſuffered: as I hauehave plainlie ſhewed in the †††Mat. 27.46.Matt 27:46 beginning of this treatiſe.Pag. 4. 5. 6. 2. Becauſe he ſo feared & ſhunned this conflict, which yet he knew he deſerued not, and was alſo accordinge to the will of God for him to ſuffer. It is not poſſible but hee ſuffred more then p. 51the bodily death only, it muſt needs be the vnſpeakeable & intollerable wrath of God in that he ſo feareth it & deſireth to ſhunne it. His Diſciples he had**Math. 10.28Matt 10:28 taught carefullie of that point before, ſayinge: Feare not them that kill the body, but are not able to kill the the ſoule: but feare him that can kill both ſoule & body in Hell Which generally alſo he††1 Pet. 3.14, 15 & 4.13, 16.1 Pet 3:141 Pet 3:151 Pet 4:131 Pet 4:16 commaundeth all the Godly euermore. How can this be that him ſelf ſhould doe contrarie to that, that he commādeth others? Such folly in the Son of God, far be it frō vsus once to imagine, as that he ſhold ſtagger, & ſhrink, & fayle in that w^c he ſo earneſtlie warned others of, and ſo ſtraightlie commaunded: viz. not to feare the bodily, giltles, vndeſerued death, & allotted thē of God: but therfore rather to be glad & reioyce. And accordingly hauehave infinite manie Martyrs, as their expreſſe ſtories doe witneſſe:**The Theeues Cru…ified with Chriſt ſuffered as great bodilie violence as hee did, Luk 23.40 They were all togither in one and the ſame condemnation Ex…ept they ſuffered more then he did, becauſe they continued longer. Ioh. 19.32, 3….Luke 23:40John 19:32John 19:3 yea wicked and vngodly men, indured with boldnes and great ioy farre more exquiſite and barbarous tormentes & ſharper tortures, as touching the body, then Chriſt could endure? or then can with reaſon be affirmed and attributed to that which Chriſt endured, if we view his paſſion? HaueHave infinit many meere men don this? And ſhal this I yō of the tribe of Iuda, & Lābe of God, that is the prince of patience and of all fortitude be ſo heauy, ſo fearfull, ſo miſerably afflicted & diſmayed afore hand, as the ſtorie declareth, only for feare of his bodily p. 52death? Which alſo he foreknewe a… could not be ignorant of, that he vvas o… dained of God to ſuffer it, and that by … hands of moſt malicious and furious en… mies? Cā it be thought that Chriſt wou… through feare pray againſt this meere … dily death, and his ſoule be ſo troubled, … frighted, diſtracted therwith, that the … rie anguiſh and torment of mind ſhou… vvring out of his body ſweat of cl…tted blou… which neuer vvas heard of in any oth… man beſide, & that he ſhould deſire ſo earneſtly and ſo often to auoid it cleane, and being in it, to cry out with much weping that he was forſaken of God? It can not be, I ſa… it can not be, but Chriſt ſhould ſinne in ſo praying againſt the knowne will of God, & againſt his owne moſt willing purp…ſ… except vve ſaye it vvas a greater horro… of punishment that lighted on his ve…ſe ſoule, which partlie by the feeling & partlie by the feare thereof did expreſſe ſu…h tokens, and did ſo ſtoniſh and amaze and ouervvhelme his humane weakenes (… in very nature ſuch caſes doe & will bring to paſſe) eſpeciallie novve the Diuine aſſiſtaunce of purpoſe withdrawing it ſelfe. For a man in ſuch amazednes, doeth eaſilie on a ſuddaine become forgetfull of himſelfe. And being forgetfull and astoniſhed (which an infinit payne preſent, and feare of more cominge, will quicklie driue vsus p. 53into) no maruell if Chriſt, as a very man, let fall in this caſe words nowe and then, vvhichwhich in his good remembraunce hee knevve well enough were as contrarie to Gods will, as they were ſuteable with natures instinst in him. Now then, it was ſurelie the horrour of Gods wrath that oppreſſed him, ſeeing it is vaine and ſenſeleſſe to think his meere bodily torments, yea the ſtare of them did it, or that meere bodilie he ſuffered††See the contrarie pag. …1. more sharpe and vehement things then anie man euer did. All the deuices and amplifications of ſome men are but shiftes and trifles to prooue that. Note. And here a fine fable is offered vsus withal: that vve should beleeue Chriſtes bodilye paynes though ſo violēt, yet haſtened they no whit his death at all, neither vvas hee the neerer it at the laſt, then at the firſte for all his payne. Which is a paradox in nature, and contrarie to Scripture, whiche ſaith, He was like vsus in all thinges, ſinne only excepted. But ſome will ſaye, He deſired this thing three tymes in the Garden, Obiection. and once††Ioh. 12.97.John 12:97 before. If this were to the ende that he might eſcape the feeling of Gods wrath aſſigned vntounto him as the ſpeciall parte of his paſſion, howe could he be ſo forgetful ſo oft of that which he knew full wel, and regarded diligentlie. How could he? Anſwere. Nay how could he not, but be affrighted, aſtoniſhed, forgetfull, & all confoūded in his wholl humanity, both in all y^t powers of his ſoule, p. 54and ſenſes of his bodye, not three tymes only, but three skore tymes three tymes, yea cō tinuallie and without interchāgeable reſpiration, if Gods wrath for ſinne had bit ſtill, and continually reuealed vponupon him For as it pleaſed God to open to his manhood the touche and ſenſe of his wrath ſometymes more, ſometymes leſſe, and ſometymes ſtaying it, So hee was agayn… and againe ſometymes more, ſometymes leſſe confounded therewith, and ſometymes a whyle refreſhed. And if this had returned 300. tymes vponupon him, verelie hee could not but hauehave ſunke vnderunder the ſame 300. tymes alſo. Alas, we litle thinke what the bitternes of Gods wrath is, and what the waight of his indignation is to the feeling of mans ſoule & body. The want of due knowledge and cōſideration whereof, I feare, is one chiefe cauſe of broching this moſte ſhamefull quaeſtion. Rather vvee may beeholde and ſee heere as in a glaſſe, the vnſupportable heauines and intollerable ſmart of Gods anger for our ſinnes, which Chriſt put vponupon him ſelfe for our deliuerance: And agayne, that Chriſt became in deed a man for vsus, when as againe and againe hee could not but ſhrinke and be confounded vnderunder that burden. If the waight of Paules Churche were layed on the backe of anie Gyant in the worlde many and ſundry tymes, were it anie maruell if eueryevery time it cruſhed p. 55him ſtill to pieces? Much leſſe is it, if the burthen of Gods wrath, farre heauier thē the whole earth oftentymes touchinge a man, he be confounded with it continuallie. Thus then it can not be ſtraunge if often tymes Chriſt fell amazed, confounded, and forgetfull of him ſelfe for feare and griefe, when the agonie was on him, it being euen the ſenſe of Gods wrath, & of the curſe of the Lawe for vsus.

If anie ſay, Obiection Chriſt as man being a finite creature could not feele infinite wrath.

I anſwere, Anſwere. The wrath of God due to ſinne, as it commeth from God, is infinite, as his iuſtice, and as hee him ſelfe is infinite. And though Chriſt as a Creature, could not comprehende the infinitneſſe of it, yet he could, being not capable of it, nor able to ſuſteyne it, bee ouerwhelmed and confounded, and aſtoniſhed withit.

If you ſaye, Obiect. this were to make Chriſt to ſinne if he were ſo diſturbed and ſo diſtracted, and ſo confounded with feare & horrour. Where was his faith, where vvas his patience, vvhere vvas his obedience to God, where was his louelove to his church, if nowe he deſired not to drinke this Cup for them? I aunſvvere: Anſwere. All this might bee in Chriſt, and in deede ſo it was, without anie touch of ſinne or defect of grace at all. Nay, vnleſſe this had bene in him, he had ſinned in deede, which blaſphemy God forbid.

p. 56Touching the firſte, Notwithſtanding all this amazednes and feare in Chriſt,Christ though amazed and cōfounded with ſorrowes and feares, yet remained ſtill ſinneleſſe. he ſinned not. I graunt wee could not but hauehave ſinned in the like, but he did not. Becauſe, euen as if you ſet two glaſſes filled, the one with muddy water, and the other with cleere Chriſtall water, and firſte lett them ſtande till all the muddines in the one be ſettled at the bottome, then ſhake both theſe glaſſes, in the one the mudde ariſeth ſtraightway, and defileth all the water there: in the other, although you ſhake it neuer ſo much, yet the cleere water, though troubled likewiſe, remayneth ſtill all cleere as chriſtal: Euen ſo if anie of vsus bee ſhaken and diſquieted with anie trouble, our Muddy affections ariſinge doe preſentlie defile vsus all ouer: but Chriſt (in whom was Mans true Nature, but not anie the leaſt defilement of Nature) being likewiſe ſhaken, hee remayned ſtill cleere from anie the leaſt ſpott of ſinne at all. For to ſhunne griefe is natural in what we may: and being amazed & forgetfull, Then to ſhunne that which els we should and would ſuffer, is no ſinne neither, but Natures inſtinct. And on occaſion to bee forgetfull, (euen as ſome**Marc. 13.32.Mark 13:32 ignorance, is not ſinne) it is Natures infirmitie, but no ſinne. If a man indiſtreſſe fall a ſleepe, and then lift not vp his heart to God, he ſinneth not, p. 57nor be that being amazed with ſome violent blowe on the head, calleth not vponupon God: becauſe nature is oppreſſed, and can not doe that whiche hee would and ſhould doe. Alſo in this man ſo aſtoniſhed, or in him a ſleepe, we can not ſaye, there is any leſſe grace: There is no decay of faith, nor of obedience, nor of patience, nor of louelove. Euen ſo in Chriſt nowe in this caſe, there was no defect of grace, but an infirmitie of nature, which euen by creatiō can not indure the diſpleaſure of God, but by it owns confuſion withall.

Nowe touching the next poinct, That vnleſſe Chriſt were ſo, that is, ſo a…toniſhed, and forgetfull by reaſon of the intollerable ſorrowe and horrour which confounded his humane Nature, he had ſinned by theſe requeſtes: whiche blaſphemie God forbid. That is moſt true: and firſt I proue it: and then will anſwere the exceptions againſt it. It is proued manifeſtlie, becauſe if Chriſt had prayed aduiſedlie, and with good memorie againſt the knowne will of God, hee had ſinned. As to pray againſt the taſting of his bitter paſſion, was againſt Gods will known vntounto him. Howe appeareth that, euen his knowing thereof? Firſt him ſelfe expreſly††Ioh. 12.17.John 12:17 ſaieth it: Therefore I came into this hower. Secondlie, hee could not els hauehave corrected and reprooued (as he did) his owne wordes preſentlie goinge before.

p. 58What ſhall I ſay? Father ſaue me from this howe but therefore I came into this hower. And,**Math. 26.39Matt 26:39 O… Father if it be poſsible let this Cup paſſe from … neuertheleſſe not as I will, but as thow wilt. A… ††ver. 42.O my Father if this Cup cannot paſſe away … me, but that I muſt drinke it: thy will be d… Marke hath it thus:**Cha. 14.36. Father, all thinge… poſsible vntounto thee: take away this Cup from me Neuertheleſſe not as I will, but as thou wilt Therefore Chriſt prayed and deſired, a… plainly corrected his will by Gods w… And in correcting it, it was contrary, y… and he knew it ſo to be. This place ha… bin chiefly vſed of the Ancients, & it is … ſinguler, againſt the hereſie of the Mo… thelits, Monothelites.who held that Chriſte had in hi… but one will. This now hurteth not the… heretiks, if it ſerue not vsus alſo in this queſtion. This place therefore ſheweth he had a naturall humane will at this time contrary to his diuine will, deſiring to ſhunt: paine which he knew hee was to ſuffer while through aſtoniſhment he be though, not himſelfe. Through aſtoniſhment I ſay for els this contrarines of his humane w… to his diuine, could not hauehave wanted ſinne becauſe remembring himſelfe ſuddain… he knew and acknowledged Gods will to be that he ſhould ſuffer, which immediatly before he had ſpoken againſt. Thirdlie, this proueth that he knew it was Gods determinate will, in that hee termeth it**Ioh. 12.27. Mat. 14.42John 12:27Matt 14:42 an hower, that is a time ſet of God for this p. 59his ſuffering, which he deſired to eſcape. Fourthly, becauſe hee ſo mightely feared it, therefore doubtleſſe he knew that he was appointed to ſuffer it. Thus it is manifeſt in plaine words he prayed contrary to Gods knowne will: which vnleſſe it were in aſtomiſhment, and nature beeing opreſſed with the horror of his paine and feare, hee could not hauehave wanted ſinne, which God forbid.

Obiection. As for the exceptiones againſt this 1. They ſay all theſe prayers and requeſtes of his may be that his bodily death might not hauehave dominion ouer him. And ſo hee might pray and not againſt the knowne will of God. Anſwere. This is abſurd to ſay that he prayed in ſuch feare and horror and terror of minde againſt that which hee**Mat. 10.34.Matt 10:34 perfectly knew ſhould neuer come to him: namely, that the dominion of death ſhould hold him. Therefore this could not trouble him. Obiection. Secondly ſome ſay, this in††Ioh. 12.27.John 12:27 Iohn, concernes not his paſſion, but his appearance in Gods preſence onelyonly to receiue ſentence againſt Satan the Prince of this world: as it ſemeth ver. 31. I anſwer, Anſwer. Who euer doubted but Chriſte receiued ſentence againſt Satan by his paſſion accompliſhed, the houre wherof now neere approched, & wherof now preſently he had, it ſeemeth, a ſtrong foretaſt: hee heere cleered his people from the power of the Deuill, & Satan himſelfe he vtterly ouerthrew; p. 60which was done ſo abſolutly at hi… death that not only him ſelfe cryed out it is finiſhed, but alſo the Apoſtle ſayeth, euen then he triumphed ouer Sathan: Col. 2.15.Col 2:15which … the next queſtion we ſhall ſhewe f… the… It is true then, Chriſt now received … againſt Satan: but therefore had he now no feeling of his paſſion? Would hee … out, that his ſoule was ſo troubled, that he w… not what to ſay? And yet ſaid then, …ath … ſaue me from this hower? Would he bee th… greeued, afflicted, and diſtracted to recei… ſentence againſt his enemy? What ſence is then in this? Doe men vſe to be terrified or to reioyce and triumph when before a… iudge they hauehave ſentence giuen with the… againſt their enemy. If you ſay, only the preſence of Gods Maieſtie terrified and aſtoniſhed Chriſtes humane infirm… though he receiued a benefit. If it we… ſo with him in receiuing an honor and dignity from God, would it not bee ſo with him much rather in bearing hi… curſe for our ſinnes? interpret this … how you will. When hee bare it as from GOD, would not Gods preſence then much more terrefie and affright him? But the trueth is, the preſence of Gods Maieſtie neuer did ſo grieue, amaze, and aſtoniſh Chriſtes manhood in ſuch caſes: who not onelyonly was his decreſt Sonne but alſo perſonally knit and ioyned with God himſelf, whereby it could not be that the p. 61Maieſtie ſo amazed him, which was ſo vnited to him, and alwayes ſuſteyned him. As alſo examples moſt frequent in the Goſpel doe declare. How often did Chriſt pray vntounto his Father: he always then preſented himſelf before Gods Maieſty. And doe we read that euer he was vexed, terrefied, and amazed in ſo doing? namely in Ioh: 17. appeareth there any ſuch paſſion in all that longe, moſt earneſt, and effectuall prayer? Nothingh leſſe verely, nor any where els, where he appeareth before Gods maieſty for this end to receaue LoueLove and Honor from GOD. OnelyOnly in caſe of his paſſion, when hee appeared to receiue iuſtice and ſeueritie at his hand, then in deed his Maieſty and the ſenſe of his ſeuere iuſtice proceeding from him might well aſtoniſh & cōfound any creature, ſpecially a guilty creature, as Chriſt man was, namely in the perſon and contenance wherin now he appeared. Therefore hee ſpake theſe wordes,**Ioh. 1….….John 1 in reſpect of his paſsion now drawing neere: which alſo the ver. 33. plainly declareth: Nowe this he ſayed, ſignifi…ng what death he ſhould dye. For it hangeth with the ver. 32. next before, And I, if I were lift vp frō the earth would draw all men vntounto me. And this moſt plainly hath reference to this verſe 27. whereof it is in parte an opening or expoſition. Thirdly, Obiection. Some except further againſt this††Math. 26.3… 44.Matt 26:3 threefolde prayer, If it bee poſsible lett this Cuppe paſſe from me: that p. 62this was for feare indeed of feeling the wrath of God, but hee felt it not. For a… the**Heb. 5.7.Heb 5:7 Apoſtle ſheweth, He prayed vehemently againſt it, and was heard and ſo deuered from it. Chriſt both feared and felt Gods wrath for ſinne.Anſwer. I anſwere, indeed this were a poinct of high wiſedome and ſingular wit to ſhew that Chriſt in this ſort as the Scripture telleth feared Gods wrath, & ye… felt it neuer a whit. Firſte it is well yow graunt that Chriſt came ſo neere it that he feared it, yea hee ſo feared it that with ſtrong cryes and teares he prayed againſt it, yea and with the agony thereof he ſwea… bloud which muſt proceed of ſuch grief of the minde, (ſeing the body was not touched) as was neuer heard of in any man els: & was thus affrighted and diſtreſſed therwith out of meaſure. If he were thus neere it, then I hope it is neither impious, hereticall, nor blaſphemous, for a man to ſay hee felt it. For in good ſooth, if to feare it bee not to feele it any whit at all, ſpecially ſuch a feare as this is deſcribed in the Scripture to be, I know not what feeling is. Beſides Luke ſayeth,Cha. 22.44. † He was now in the agony: then he felt, yea moſt bitterly, that which he ſo ſtroue withall. What is that but the Cuppe there mentioned, euen of Gods wrath, that hee prayed might paſſe from him. Againe howe could he ſo deeply feare it, but knowing it was ordayned for him? Shewe me this how he could poſſibly ſo feare it but that, he knew Gods will was that hee ſhould p. 63drinke of it. And indeed that it was ſo, I hauehave proued before already. If then hee was ordayned to it, moſt certenly he taſted it, he felt it, he indured it. Obiection. Some will ſay how could he feare it if he felt it? For feare is an expectation of euill to come: and it is written, He was heard in that which he feared and was deliuered from it. I anſwer, Anſwer. indeede he both felt and feared it. Hee felt it intollerably: but yet feared it more: in the diſtresfull agony and the very confuſion of the powers of his nature he conſidered not how long it might hold him, and how infinitly more it might yet increaſe vponupon him, ſeeing he was not come to the greateſt of his paſſion. This he might feare, and yet preſently feele ſorrow vnſpeakable to. Herevpon after the inſtinct of nature abhorring frō paine, he deſired to be releaſed, yet ſuddenly reproueth his nature herein: Not as I will Father, but thy will be done. Howbeit his Father heard him and deliuered him out of that which hee feared. Apo…t… … be….Not from feeling it, but from beeing forſaken in it. For the very word ſemeth to ſay▪ He was in it: eiſakoustheis, Hee was heard being in it. Obiection. You will reply, Chriſt feared not to bee forſaken in Gods wrath: he could not feare that. Therfore it was not … which in this place God deliuered him from. Anſwer. I anſwere two things: Though Chriſt feared not to be forſaken finally in the feeling of Gods wrath, though he could not feare that, p. 64neither directly prayed againſt y^t poinct yet Gods wrath may be it which here he… felt & feared, and was deliuered from. Fo… he may be truely ſaide to bee heard in h… prayer vvhen the Lorde letteth him tal… of the Cup for all that, & ſuſteyneth hi… in taſting it, and in due ſeaſon deliuere… him out of it. As Paule vvas heard in th… he prayed for, vvhen**2. Cor. 12.8.2 Cor 12:8 he beſought the Lord Chriſt to take away from him the meſſenger of Sa… than buffitting him. He vvas hearde, I ſaye herein, not that this prick in the fleſh was taken away cleane from him.**verſ 9. But in that h… receyued grace ſufficient to beare it, and in due ſeaſon to be eaſed of it. But further I affirme Chriſts nature in y^t moſt dreadfull agonie and diſtemper of al the powers of his ſoule and body might feare a kinde of forſaking, …l…we Chriſt … forſaken in his paſsion.that is, leaſt his humane nature ſhould for a time be left alone and naked from al comfortable feeling of aſſiſtance of the Godhead. This kinde of forſaking he might and did feare, yea he††Math. 24.46.Matt 24:46 felt it aftervvard to moſt certainly, vvhen he cryed, My God my God, why hast thou forſaken me. I ſay a kinde of forſaking this is: for there is another kinde of forſaking, which in deede it were blaſphemie to ſav that Chriſt either felt or feared it. Namely, to be caſt away and forſaken vtterly vvith hatred of his Father. This were in deed deſperation in Chriſt, if he had but feared it, which God forbid we ſhould once dreame of. His expreſſe p. 65wordes euen then confute that, in calling him Father, and in crying earneſtly to him my God, my God. This he could not doe but that he was farre from deſperation, or feare of a finall forſaking. Yet this letteth nothing at all but he might feare the other forſaking, that is touching the payne and ſorrow to be left al comfortles and alone ſome while, the Godhead as it were withdrawing and hyding it ſelfe frō him for the ſeaſon of his paſſion, he being in the ſenſe & feeling thereof: which thing he perceyued his meere manhood was not poſſibly able to endure. And therfore a little before he felt the extremitie of it, he prayed that it might paſſe from him, yet preſentlie ſubmitted him ſelfe to it: and after in this very extremitie, when he did not feare it, but felt it, hee cryed vnderunder the burthen pitiouſlie, & complayned to his Father of it, why hast thou forſakē me. Thus he might feare it, and feele it, and crying to be comforted he might be heard in it, & deliuered out from it, according to the**Heb. 5.7.Heb 5:7 ſcripture. I knowe our Contraries doe fancy other ſenſes of this††Math. 27.46.Matt 27:46 text, My God my God, why hast thou forſaken me? Obiect. Sometime they ſpeake as if Chriſt did then but ſinge the Pſalme 22. whiche beginneth with thoſe wordes, My God my God, why hast thou forſaken me? Did he ſinge? Wherefore? Anſwere. To ſhewe his patience, his ioye, and triumphe there on the croſſe, ouer all the malice of his enimies? p. 66Naye theſe wordes are contrai… to ſuch ioye, and triumph: why hast … forſaken me. It is a token of great deiection of minde & of rare miſerie to complay… to be forſaken of God: Therefore he ſung n… then to triumph ouer his enimies. Wherfore then? Did he ſinge a mournefull and dolorous lamētation to be ſo abandone… and left to the deſpite and rage of the Iewes all helpleſſe? God forbid we ſhou… thinke he did ſo pitiouſlie complayne … that, wherevnto he knewe well he was ordayned of God, & of his owne moſt willing purpoſe he offered him ſelfe: yea that he ſhould be ſo deiected in mind only for his bodily ſtripes inflicted by the Iewes, God forbid we ſhould think him ſo faint harted, as before I hauehave proued. Neither did he amplifie or paint out his ſuffrings poetically: ††Pag. 51.this were vanity in him, & madnes in vsus to think. Therfore it is certē, he nether ſung nor ſaid theſe words to any ſuch me… ning at all. Obiection. Sometime they think, he here meant to anſwer the Iewes moſt diſdainfull mockes & ſkornes, in telling thē that all this their indignity towards him, vvas propheſied of before, namely in y^e pſal. 22. whoſe beginning he repeated to them, as it were to ſende them thither, where they ſhould ſee thē ſelues & their doings painted out long before. Anſwere. Which ſenſe is moſt abſurd. As if when they had mocked and reuiled him at noone, or before, he would p. 67then 3. whole houres after tell them of ſuch an anſwer in y^e prophet. This is to fond to be ſpoken. But it**Mar. 15.33.34.Mark 15:33Mark 15:34 appeareth to be euē ſo; three whole hours, if not more, after their mocks it was, that he cryed my God, my God, why haſt thou forſaken me. Obiection. Sometime againe they thinke he ſpake not this of his owne perſon, but of his myſticall body the Church, complayning that nowe his Apoſtles and the reſt ſhould be forſaken, as it were, being bereft of him. This is no leſſe abſurde then the former. Anſwere. There is no neceſſitie, nay no cauſe, nor likelihoode in the world, that [mee] here ſhould be taken figuratiuelie for his Church. Therefore it muſt††Signifying the perſon of himſelfe. be literal Againe, he can not complaine ſo dolefullie that his church ſhould be now forſaken, viz. for his bodily want, ſeing he had armed them for that before, & told them that it ſhould be**Ioh. 16.7.John 16:7 better for them that he went, then to tarrie. Whereby they ſhould receyue a greater comfort then his bodilie preſence could yeelde them. And laſtlie, hee had thoroughlie††Ioh. 17.1. &c.John 17:1 commended them to the protection of his Father, that it may ſeeme altogeather vnſeaſonable novve, in an other more waightie buſines to bee thus diſquieted with this care. There is no reaſon or likelyhood for it. Obiection. Sometyme they thinke, it maye ſignifie compaſsion for his Countrie-men the Iewes: who did now to him, they knew not vvhat, and vvere ſhortlie after p. 68to be all vtterly rooted out and deſtroy for ſlaying the Lord of glory. Anſwere. This is no l… but rather more fond & abſurd, then … other. For though hee had no doubt; wayes a moſte tender compaſsion euen … wards his enemies, and ſpecially towa… his whole natiō, yet that [me] here thou… ſignifie my whole nation there is no ſenſe reaſon in it. Neither had hee forgotten that care perticularly in††Math. 23 37Matt 23:37 another place as it were wholy appointed for it, when hee moſt tenderly wept about it: but neither there, nor any where complayned… God why hee would now caſt of his pe… ple, ſeeing he knewe perfectly Gods w… in this poinct, that it ſhould be ſo.

Laſtly they thinke thoſe words are … expreſſe Chriſtes ſorrow for our ſinning Let vsus ſee: Obiection. how could Chriſt conceiue due ſorrow for our ſinning but by meaſuring it by the wrath of God againſt ſinne? Anſwere. If he thus meaſured his ſorrowe, then hee mu… know exactly Gods wrath due to ſinne, … due to ſinne, then due to himſelfe, for h… was made ſinne for vsus. And ſo hee could no… conceaue due ſorrowe for our ſinnes, but he muſt knowe, and feele it, proceeding from the wrath of God for ſinne vponupon him. And ſuch a ſorrow indeed of a broken and contrarie hart is the onelyonly true and perfectly accepted ſacrifice to God: and in effect it is nothing but what wee affirme. If they meane nothing els but a religious p. 69and voluntary griefe in Chriſt ariſing at the cogitation of our ſecure and wanton ſinning, without any feeling in himſelfe of Gods iuſt wrath due to the ſame, which might bee as it were a zeale in Chriſt and nothing els, then certenly this pertaineth nothing to the ſacrifice of Chriſts paſsion, which he hath heere in hand, but only to the other parte his morall obedience and fulfilling the righteouſnes of the lawe in affection of minde, aſwel as in action of bodie. So that this ought not to hauehave any place heere: ſeeing queſtionleſſe theſe wordes my God my God, why haſt thou forſaken me, doe directly and immediatly expreſſe ſome notable parte of his paſsion and not of his righteouſnes and holy minde. Againe how could theſe words hange togeather, when he meaneth to tell his Father howe zealous he is for his glory to ſay my God my God, why hast thou forſaken me. Surely there is no faſhion in them, thus ſignifying.

Therefore it reſteth they muſt needs ſignifie ſimply and plainly (as they doe) that nowe Chriſt felt him ſelfe forſaken in the bearing of his intollerable ſorrowes for ſinne: that is not ſuccored at this inſtant by the comfortable aſſiſtance of his Godhead, which of purpoſe withheld it ſelfe for a ſeaſon in his paſſion, that hee might: throughly accompliſh this perfit ſacrifice anſwerable to the ſeuere iuſtice of God, which thereby he turned away from vsus.

p. 70Obiection. Neither let anie ſaye, This forſaking … not be without Gods hatred, and ſepara… from God. Anſwere. It may verie eaſilie: As a te… der and moſt louing Father will ſometimes ſharpelie puniſh his childe, and ſh… nothing but a bitter countenance to h… and ſo hide his louelove that there ſhall appeare to the child no token of fauor, n… good wil, and yet in deede he neuer me… neth to caſt away his childe, but in d… time wil cheriſh him againe. Euen ſo w… it betweene Chriſt and his Father. Which his Manhood was not able to endure, … therefore euen by a meere naturall deſi… prayed that it might ceaſe; and p…tiouſ…: complained when it ceaſed not. I ſay … a meere naturall deſire, not ſinfull: Becauſe when his minde was astoniſhed at the fu… ous violence of this vnſpeakeable ho… rour, then in the inſtant he leaned to natures instinst, deſiring (without ſinne) reſt, and being to it ſelfe, and not deſtruction. The like alſo was his feare before in the Garden, and in the**Ioh. 12.27.John 12:27 foretaſt of his paſſion. This was, I ſaye, a naturall feare, not a religious feare, nor a miſtruſtfull feare, no… damned feare, but properly a very natural feare, which well may be vvithout ſinne, as is aforeſaid. Obiection. Nay the ſcripture denieth this††Act. 2.25. out of Pſal. 16 18.Acts 2:25Ps 16:18 feare in Chriſt, as ſome thinke. I behelde the Lorde alwayes before mee, for he is at my right hande that I ſhould not ſtagger, or be ſhaken. Heere it is expreſſie ſaide, Chriſt did not p. 71ſo much as ſhake or ſtagger, no not at anie time. Therefore he had no ſuch doubtfull feare, or fearfull doubting when his paſſion appo…hed: neither in deede could it be without ſome diminution of faith, patience, and obedience in Chriſt, whiche God forbid. In deede God forbid that: Farre be it from vsus to think any the leaſt diminution in Chriſt of his faith, patience or obedience to God. Anſwer. But I ſaye againe, there are two kindes of ſhakinge and wauering: either in truſt and confidence of Gods louelove and protection towardes him: Herein we affirme Chriſt was not touched. Another ſhaking there is meere naturall, a confounding of the powers of the minde and the ſenſes of the body: with a naturall effect following thereon, that is, abhorring of payne, ſpeciallie being furious and extreame. This was in Chriſt in aſmuch as he had true nature, & was paſſible like vsus. I ſay, thus the powers of nature in him might bee confounded, when an infinite burthen of ſorrowe lay vponupon him, and his memorie might be diſturbed, and then nature deſiring and wiſhing ſuddenlie eaſe and reſt, hee might ſuddenlie vtter ſomewhat, which els reaſon in him would hauehave controuled: whiche quicklie it did agayne, we ſee in ſaying: Yet not my will, but thine bee done, as it were, ſuddenlie comming to him ſelfe agayne. If yet anie ſtande vppon this, p. 72Obiection. That he behold the Lorde alwayes, not ſometime only or for the moſt parte, but always before him, and therefore could neuer be ſo aſtoniſhed. It is ridiculous to ſtretch that alwayes ſo farre: Anſwer. it being meant, that Chriſt neuer loſt his confidence in God. Whi… they doe not, who by ſome violence are ſtriken into aſtoniſhement, or naturally fall on ſleepe. Their faith, patience, louelove obedience, decreaſeth not in them for a… that. Euen ſo, neither in Chriſt, his aſſurance in God, could neuer decay: albeit his ſinleſſe nature might and did feare the paine, & being aſtoniſhed with exceſſive paine might and did ſuddēly deſire caſe. Obiection. But this is great curioſitie, yea preſumption to affirme what Chriſt nowe feared, and what he felt: as if one ſhould take vponupon him to tell what Moſes and Elias ſaid to Chriſt in his tranſſiguration. Anſwer. Surely, yea, it is curioſitie alike in deed. For when Luke telleth vsus, we may preſume to tell it againe,Luk. 9.31.Luke 9:31 and affirme what it was. * They ſpake of his departure which he ſhould accompliſhe at Ieruſalem. Elegon ten exod…n autou hen emelle pleroun en HieruſalemEuen ſo when all the Euangeliſtes tell vsus by Chriſtes owne wordes what hee feared, and what he felt, we may well preſume to aſſirme it. Mathewe and Luke tell vsus, that it was to drinke of his Fathers Cuppe, which he feared, & in fearing felt: yea further it is††Math 27.46Matt 27:46 expreſſed that God forſooke him. Marke and Iohn doe call it an hower. What is that hower, but this his††And therefore knowen to himſelfe. appointed ſuffering p. 73for ſinne? This was it then, without all queſtion, that draue him into theſe his moſt wonderfull and pitious agonies, feares, ſorrowes, miſeries, outcryes, teares, astoniſhment, forgetfulnes, and confuſion of the powers of nature, as before is declared out of the verie Scripture. Therefore this Cuppe, and this hower, this forſaking of God, can not bee only a bodily death, but a more intollerable ſuffering that ſo afflicted him, euen the verie ſenſe of the wrath of GOD due to our ſinnes which he ſuſteyned. And this we neede not feare to ſay. And ſo much for the**See pag. 4…. ſecond argument, out of theſe wordes, des, touching his fearing and ſhunning his paſſion in ſuch ſorte, as we ſee he did.

An other Argument is taken hence alſo: Becauſe he was heard in his ſuffering, whiche 3he feared, and was deliuered from it. But he was not deliuered from his bodilye death, but he felt it indeed: Neither was it the dominion of death which he feared: for he knew perfectly that he ſhould riſe againe. Therfore it was none of all theſe that heere is meant which hee fearing and feeling was deliuered from. But needes it was the ſence of Gods curſe for ſinne and his wrath when he forſooke him, wherin he was heard, and deliuered out, as before is declared.

I know the contrarie is vrged euen from this place thus. Obiection. That wherin he was heard and deliuered from by prayer, he ſeared, but p. 74felt not. But Chriſt was heard and deliuered by prayer from the wrath which he feared. Anſwer. Therfore he felt it not. Nay euen therefore he felt it. We denie therefore the firſt propoſition. For he was in ſome ſen… of it, when he prayed againſt it and wa… heard: he had thē ſome foretaſtes, but th… extremitie came after, which he before feared. And finally he being in al this, wa… heard (as the**Eiſakouſtheis Alſo Luk. 22.44.Luke 22:44 very worde ſeemeth to import) and deliuered from it, that is at leaſt not before he had felt it. Againe the very fearing of Gods wrath is a true feeling, To feare Gods …ath is indeed to feele it in parte.I ſaye not a full feeling, but a true feeling. But it is graunted that nowe in this Agome he… feared the wrath of God: Therefore he… truelie felt it. Therefore the quaeſtion … graunted.

Obiection. Here the††Rhem. Teſt. Annot at. in Hebr. 5.7.Heb 5:7 Papiſts doe denie our tranſlation, not yeelding that we ſhould reade**Apo tes eulaheias. from [his] feara. Anſwer. But let them alſo conſider that this verie worde not only in other Authours, but in the††Act. 23.10.Acts 23:10 Scripture, is vſed for a**Sulahetheis. perplexed feare. Alſo the Greeke Praepoſition apo ſignified naturally from o… Out of, as we turne it. Finallie the circumſtaunces of this text are moſt ſutable to this meaning, viz. to ſet out Chriſtes ſorrowes and feares in his paſsion. Therfore our tranſlation is true and ſounde. But as I ſayde, this is not nowe called in queſtion among our ſelues.

p. 75Other Obiections are lett fall, as this: Obiection. The ſufferinge of Hell tormentes, is not meritorious:Ezec. 33.11.Ezek 33:11 † neither is GOD pleaſed with any mans death. Anſwer. Therefore Chriſt ſuffred no ſuch torments. This is as good againſt his bodily paines. Bodily paynes ſimplie merit not, neither doeth God ſimplie delite in his creatures bodily death. But God is delighted with the execution of iustice both on our bodyes and ſoules. And further, Chriſts ſufferings are not as the ſufferings of other creatures. All that he ſuffered was truely and properlie meritorious, yea his ſufferinge of Helliſh torments proceeding from the wrath of his iuſt Father. No other creatures ſuch ſuffering can be, but his was infinitelie meritorious, becauſe of the infinite excellency of his Godhead, being one perſon with his manhood. Thus farre hereof.

6Now to goe on: I proue theſe ſuffrings of Chriſt further in theſe wordes:**Heb. 2.14.Heb 2:14 Thorough death he aboliſhed him that had the power of death, that is the Diuell. I ſay, If this death here ſpoken of bee ſpeciallie the death of the ſoule, then Christ ſuffered the death of his ſoule, whereby hee destroyed him that had the power of death, that is, the Diuell. But death heere is ſpeciallie taken for the death of the ſoule: Therefore Christ ſuffered the death of his ſoule, that is the wrath of God. This reaſon will ſeeme altogeather vnreaſonable, and harſhe in the eares p. 76of ſome, to ſay the leaſt of it. But let then ſoberly conſider it, and it is moſt true a… euident. Firſt we meane not that his ſo… was mortall and periſhed, or came to nothing, as the ſoules of beaſtes doe, ſuch▪ death is not meant, when wee ſpe…ke … the ſoules death: But the death which ſo… les immortall can ſuffer. Note therefo… the bodily death is taken two wayes, … accordinglie the††The Soules death of a furles. ſoules death is take … wayes alſo. Firſt, death ſtrictlie, and properlie taken, is the verie ſeparation of the ſoule from the body: and ſo the ſoules death is the ſeparation of Gods fauour … grace from it. Thus Chriſtes ſoule … not: it were impious in deede, and … phemous ſo to ſay, yea it was imp…ſtice ſo to be. But beſides this ſenſe, death is often vſed otherwiſe, as when we ſaye, lie… ſuffered a bitter death, a painfull death, wee meane not now the verie ſeparation wh… che is death in deed. For death in deede…s ſenſſeleſſe, quiet, and without paine: the body beeing dead in deede hath no more griefe: What then is this bitter death paynefull death? Surelie it is the feelinge of the paines and pangs of death, which do procure and bring on, and foreſhewe death inſuing. Yea men liuing being ſurpriſed with grieuous ſorrowes and paynes, vvill faye**Terent: Occidi: porij: inte…ij. they dye, they periſh, &c. And further, that is called death ſometymes whiche is ſuch a ſuffering of hurt and payne, as maketh p. 77a body ſeeme††Act. 20.9.10Acts 20:9Acts 20:10 quite dead, and yet is not. So likewiſe the death of the ſoule ſometimes may be vnderſtood, and that moſt fitlie for the paynes and ſufferinges of Gods wrath whiche alwayes accompanie them that are ſeparated from the grace and louelove of God.**Alwayes ordinarily. Now this death of the ſoule we affirme††Extraordinarily. Chriſt ſuffered, that is, the wrath of God, and the horrour of his ſeuere iuſtice, like them who be ſeparated in deede from the grace and louelove of God, yet him ſelfe neuer ſeparated, but alwayes moſt intirelie beloued, as is before declared.

Obiection. Some will ſay, death heere in this text may ſignifie Chriſtes bodily death, wherby he aboliſhed the Diuell & all his power ouer vsus. Anſwer. That can not be here ſeeing death being twice heere named, the latter with a referēce to the former, ſurelie this word death hath the ſame meaning in both places: verie fonde it were to take it here otherwiſe. Nowe it is queſtionleſſe in this latter place death ſignifieth the death of the ſoule, the tormentes and ſorrowes of the damned, whiche are ſeparated from the life of God: of which death the Diuell is ſaide to hauehave the power and execution, and we (in the next verſe) to be in the feare of this death before our deliuerance. Ver. 15.Therefore in the former place death ſignifieth ſo too, euen the death of the ſoule, that is,What death of the ſoule Chriſt ſuffered. the tormentes and ſorrowes due to the p. 78damned proceeding from the iuſtice are wrath of God: by which death Chriſt … deed aboliſhed him that had the powe… of the ſame death, that is the Diuell.

7Laſtely in 1. Pet. 3.18. That Chriſt his ſuffering for vsus was††Thanat otheis …en ſark… ſ…ôopoietheis de tô pneumati. done to death vain fleſh, but made aliue by the Spirite. In this pla… the Spirite ſignifieth the almighty Spirite God whereby, hee that was done to death w… made aliue againe, according to theſe Scrpturs:**2. Cor. 13.4.2 Cor 13:4 He was crucified concerning his infirmitie but liueth through the power of God, ††Act. 2.24.Acts 2:24and When God rayſed vp looſing the ſorrowes of death, **Rom. 1.3.4.Rom 1:3Rom 1:4and According to the ſleſhe hee was made of the ſeed… Dauid, but according to the Spirite by the re… rection from the dead hee was mightely made … nifeſt to bee the Sonne of God. And thus the Spirite heere in Peter alſo ſignifieth the Godhead, whereby Chriſt putt to death, was raiſed to life againe. Yet for al this ſome take Spirit heere to be Chriſtes humane Soule, which certainly can not bee: ſeeing then Peter muſt ſay, He was made a liue either … his ſoule, or els by his ſoule. But both theſe are abſurd, and moſt falſe, that Chriſt was made aliue either in his humane Soule, or by the ſame. Therefore the Spirite heere is his Deity, by the which after his death hee was made a liue indeede. Againe, when ſoeuer in Scripture the Fleſhe and the Spirite are oppoſed togeather, the Spirite is neuer for a Humane Soule: and in Chriſt it is alwayes his Deitie. And then the p. 79Fleſh alſo is alwayes Chriſtes whole Humanitie: I ſay not his Body only, but his Soule alſo, euen his intire and whole humanitie. As alſo that word††2. Cor. 13.4.2 Cor 13:4 Infirmitie before noted, doth likewiſe ſignifie. From hence now it followeth, that Chriſts Soule alſo dyed and was crucified according to the death and crucifying. Which ſoules are ſubiect vntounto and capable of, that is the feeling of Gods wrath, as I ſhewed a little before. I ſay the reaſon is, becauſe not one parte of Chriſtes manhood but both parts euen his whole and intire manhood is heere manifeſtly meant, where it is ſaid, He was done to death, or made to dy in the Fleſh. If yet there be any doubt againſt this ſenſe, we ſhal hauehave fitter place afterward, in our next queſtion to confirme it better. Obiection. Some other friuolous obiections are made as Hell is not in this life, Therefore Chriſt ſuffered not Hell. Hell is the burning of Material ſire, Chriſt ſuffered no materiall fire. Therefore Chriſt ſuffered not the paines of Hell. If Chriſt were in Hell, then holines, faith, patience, and all goodnes may be in Hell: But only the contrary is there. Therefore Chriſt ſuffered not the paines of Hell.

Anſwer. I anſwer firſt††Pag. 33. as in the entrance I noted. If we ſpeake of Hell in the vſuall and proper ſenſe as it is the very ſett place for the tormenting of the damned, or the verie estate and condition of the damned: So none of vsus euer meant that Chriſt was p. 80there, or felt any thing therein. But vn…derſtanding thereby the ſeuere wrath of G…due to ſinne, which may well bee calle… Hell by compariſon, ſeeing the ſorrow… and horrors of Gods firie wrath are equ… to Hell: So wee affirme, Chriſt was in He… euen in this life, he ſuffered Hell for vsus, … rather Helliſh ſorrows. Otherwiſe then … we neuer thought. Therefore it is grea… iniquitie, yea plaine ſophiſtry to amplifie a…gainſt vsus, & to make this moſt holy tru… odious with the people, onelyonly by the an… biguitie of the word Hell. Know therfor… Hell as we take it, (that is the ſenſe of God… wrath) is euen in this life, found ſometyme. As Heauen is likewiſe, that is, ſome vnſpeakeable foretaſte of the inſin… … prepared for the Godly hereafter: as††1 Cor. 2.9.101 Cor 2:91 Cor 2:10 ap…peareth: The thinges which eye hath not ſeene, not eare hath heard, neither came into mans har…, which God hath prepared for them that louelove him, the ſame hath God reuealed vntounto vsus by his Spirit…, for the Spirite teacheth all thinges, yea the deept things of God. Thus you ſee, as there is Heauen euen in this life in ſome meaſure: euen ſo there may bee Hell. Yea wee hauehave ſhewed it**Pag. 4.5. before in Iob and Ionah & Dauid, &c. And as for the wicked, they many tymes finde it farre more intollerable, as only Cain for the reſt, will ſerue to teſtifie. Oh ſaieth he,††Gen. 4.Gen 4 my ſinnes, that is my horror for my ſinnes, is heauier then I can beare.

Now, Chriſt I doubt not, as touching the p. 81vehemency of paine, was as ſharply touched euen as the reprobates themſelues, yea if it may bee more extraordinarily, ſeing herevnto he was ordayned of God, and the Godhead as it were layed it vponupon him, euen to the ſatisfactiō of his ſeuere iuſtice. Further as touching materiall ſire in Hell what a toyiſh fable is that: then ſay aſwell there is a materiall worme in the conſcience that dyeth not, materiall b…mſlone and much wood which the fire burneth vponupon: All which the Scripture affirmeth like as it doeth the ſire. But who ſeeth not that the ſcriptures, as their vſe is, do here vnderunder materiall and known things, teach vsus inuiſible and ſpirituall matters, which … their effects are like to them, euen as horrible and intollerable as they, and ſo moſt fitly reſembled by them. And …ls I pray how may the Soules of the damned ſuffer by materiall ſire ſeing they are Spirits, and therefore with them and ſire materiall there can be no communion. But let it b… as it may be. The locall Hell of the damned we ſpeake not of, neither I truſt ſhall we euer knowe it. And therefore conſequentlie here is no preiuctice to the heauenlie vertues of Chriſt.

And thus there is nothing worth naming againſt the ſufferings of Chriſt to be equall to the verie Helliſh torments in vehemencie of paine and ſharpenes. The excellencie of which moſt Chriſtian doctrine may be p. 82further noted by theſe conſequences.

1Firſt it were a mightie terrifying of and a ſtrong pulbacke from ſuffering martyrdome for Chriſtes trueth.Chriſtian reaſons according to Godlyneſſe, which require alſo that Chriſt ſhould ſuffer the wrath of God. See… by the ſtorie of his paſſion in the Goſp… there appeareth no ſuch barbarous a… exquiſite tormentes inſ…icted on Chri… bodye when hee ſuffered for me, as no… my furious and beaſtlie aduerſaties, a… like to inuent and inſlict on me for h… Alſo if he, feeling nothing but body ſmart, yet was ſo diſmayed and ſo … full, yea ſo confounded as it were…ing howe ſhall I, moſt weake wretch, hope… ſuſteyne and ſuffer victoriouſlie the… dreadfull torments inuented for me, yea… know not whether Sathan peraduentu… withal will conflict with my coſ…ien… the middeſt of myne intollerable paine… which if Chriſt taſted not of, how ſhall wretch, be ſo venturous, as to put my … into them, and hope to out ſtande them And ſo by this meanes what couragious Chriſtian, entering into theſe thoughts, would not vtterlie ſhrink, & ceaſe to ſuffer for Chriſt. 2Further, we could not ſo well hauehave knowne howe extreamelie the Lord hateth and puniſheth ſin, as now he ſheweth vsus. Seeing his own Sonne could not ſcape, but in that hee would deriue our ſinns from vsus to him ſelf, euen therefore he ſhould ſmart for it in the higheſt degree: and the Fathers iuſtice ſhould be p. 83as ſeuere on him, as on anie reprobate. But if it were not ſo, then it might come into our mindes, the Lorde can and will qualifie his iuſtice where he loues: & then he may pittie mee, and ſo manie inſinite thouſandes mo, who all of vsus euen of nature cōmit ſins, yet are his own creatures.

3Againe, hereby his victorie & triumph ouer ſinne & death, is infinitely the more glorious, in hauing ſuffered firſt, ſuch extreame humiliation, rather then if he …ad had but a light & eaſie combat. 4Alſo the exceeding louelove of God towardes vsus is the notablier ſet out. For the more he debaſed & puniſhed his owne moſt deare Sōne for vsus, the more wonderfully & vnſpeakablie he loued vsus. 5Laſtlie, heerein a farre greater comfort and aſſurance remaineth for vsus, conſidering what great thinges he hath done and ſuffered for our ſakes, rather then if he had endured none ſuch. For thus we neede not feare that any …o…t can nowe remavne vnpayd by Chriſt, but we are aſſured that all is finiſhed, and that no whit ſhall henceforth be layed to our charge, being by his grace acquired from ſuch extremities.

Nowe whereas ſome ſaye, Obiection. The littlenes of Chriſtes ſuffering doeth more ſett out the power and vertue thereof, when as onlie by his bodye, both our Soules and Bodyes are fullie ranſomed: that is ſo much with ſo little. p. 84I anſwere, it is nothing ſo: for then th… might more hauehave appeared, if only he… had ſhed a drop or two of his blood, a… not ſo much, and had felt a ſtripe or tw… and not ſo many woundes, and but ſo… one croſſe and that for a ſhort while, bu… not a liſe of miſeries, & a death of inco… parable ſorrows, as the wiſedome of Go… appointed that he ſhould and he did ſu…fer. Therefore this reaſon is but vanitie, and all ſuch like againſt our aſſertion.

And hitherto it ſufficeth to hauehave taught from the Scriptures That Chriſt ſuffered ſ… vsus both in his ſoule and hody the wrath of God a Helliſh torments, to ranſome vsus from the ſame.

Obiection. Now becauſe it is ſtoutly ſaid that the contrarie hath alwayes bene beleeued in the Church, and our opinion neuer known this 1400. yeares, It ſhall not be amiſſe to confute this notorious vntruth by the teſtimony of Godly men in ſundry ages ſince. Anſwere. Firſt taking this by the way, that if they they ſomewhere ſeeme variable herein, Note. they doe but ſhew what they are, that is indeed no… fit to be brought as the vmpieres of cauſes in controuerſie, no… iudges of the Scriptures ſenſe, howſoeuer yet they are proffitable to helpe vsus in the way, if we leane not to them wholy, no… yet deſpiſe them wholy. Note. Noting this withall, that it is no meruayle if this doctrine were not ſo plainly vttered nor ſo fully ſet downe in former times, as nowe p. 85of late it hath bin, becauſe we neuer ſinde it to hauehave bin directly in queſtiō, as lately we hauehave ſeene it to bee. And therefore in theſe later times doubtles it hath bin better ſifted, and more perſitlie taught, then euer heeretofore ſince the Apoſtles age.

Teſtimonies of the Anciens Writers.Howe ſo euer it be, thus ſaieth**Com. in Iſ…. cap. 53. Ierom: Quod (maledictum) nos pro nostris debebamus ſceleribus ſuſtinere, ille pro nobis paſſus eſt, pacificans, &c. The ſame (Curſe) he ſuffered for vsus, which we ſhould hauehave borne for our owne ſinnes.

††Do Paſtio…Cyprian: Dicendo. Quare derelictus ſum indieat anxietates illius quarimonie verba eſſe delictorum ſuorum, quorum perſonam & cauſam aſſumpſit. Per Moſen & Apostolum ſustinuit vocari Peccatum & Maledictum, pro ſimilitudine poenae, non culpae: quod pro eis voluit intelligi, qui deſeri à Deo propter peccata meruerant. In ſaying, Why haſt thou forſaken me, hee ſheweth the ſorrowes of that his complayning to be the wordes of his ſinnes, whoſe perſon and cate he tooke vponupon him. He was content to be called by Moſes and the Apoſtle, Sinne and a Curſe, becauſe of the likenes of the puniſhment, not of the fault. And this he would hauehave vsus to knowe that it was for them, or in their ſteede, who by reaſon of their ſinnes, deferued to be forſaken of God.

**Com. in Lu…. …. D… triſti…. dolor. &c.Ambroſe: Ego autem non ſolum excuſandum non puto, ſed etiam nuſquam magis p…etatem e…tis maieſtatem que demiror. Minus enim cotulerat mihi, niſimeum ſuſceyiſſet aſſectum. Ergo pro me dolui… qui pro ſe nihil habuit quod doleret: Et ſequeſtrata… delectatione Diusnitatis aternae, taedio meae infimitatis afficitur. Moerorem animae nostrae, ſuae animae maeroie aboleuit. I doe eſteeme Chriſt (in this his ſuffering) not only not to be excuſed, but alſo in deed I doe no where more admire his gracious louelove and his Maieſtie. p. 86For he had done leſſe for me, if he had not““Or, taken on him my affections. b… affected as I ſhould hauehave bene. Therefore he ſorrowed me, as hauing nothing to be grieued at for him ſelfe. A the love of his eternall Godhead being ſett a ſide, hee …o…bled with the tediouſnes of my infirmitie. Hee … ſhed the ſorrowe of our ſoule by the ſorrowe of his ſo…

And**In Cap 23. de cōmendatione Spiritûs, &c. againe, Deus, Deus meus quare … liquisti me? Clamanuit hoxio Diuinitatis ſep… ratione moriturus. O God, my God, why haſt … forſaken me? The Man Chriſt did crye, his Go…thea … departed away, & he about to dye. He meaneth… Godhead was departed frō him, not vuerly indeed, … touching any comfort or ſtrength that he ſelt of it the, when he was left in his moſt gricuous ſorroves.

Againe††De incarnationis Sacramento. Cap. 6. he ſaieth, Hoc in ſe obtulit Chr… ſtus, quodinduit: Et induit quod ante non habu… Chriſt offered that in ſacrifice which he aſſumed & he … med all that, which before he had not. That is to ſa… his Soule was offered as a ſacrifice, and not his body only.

Tertullian likewiſe ſaith,**Contra Praxcam. Quid de eſto quaris? Habes ipſum exclamantem in paſsione, De…meus, Deus m…us, vt quid me dereliquisti? Em Filius pat…ebatur à Patre derelistus: haec vox ca… nis & animae, id eſt Hominis, non Sermonis n… Spiritûs eſt. What inquire you of him? You hearch… crying out in his paſſion, My God, my God, why haſt th… forſaken me? The Sonne therfore ſuffered, being forſake… of his Father: but this is meant of the Fleſh and of the Soul, that is, of the Manhood, not of the Godhead. If any boiect, that which followeth, Relinqui à Patre, moriſail Filio. This forſaking of the Father, is but that the Sonr… dyed. Hee meaneth heere that death which was awarded for ſinn: that is, both of the Soule and Fleſh.

††Derectifid. ad Theodos.Cyrill alſo, Carnem quidem ſuam in redemptionis precium pro carne omnium impendens, & animam ſuam ſimiliter ꝓ omnium animâ redemptionis precium conſtituens. He beſtowed his Fleſh as a ranſome for our fleſh: likewiſe he made his Soule a price of redemption for our Soules.

p. 87Thus much hauehave we of the ancient Writers, and much more no doubt, as they know who are better conuerſant in them …hen my ſelfe. Howbeit this ſufficeth to …hewe that they held, Chriſt to hauehave ſuffered properly in his Soule for our ſinnes, and that his Soule was made an Offering and price of redemption, & not his flesh only. Yea that his Soule …elt the ſeparatio of the Godhead in his perſon, and that he withdrew at that time all comfort from the ſame, and ſo ſuſteyned the ſame Curſe, the like puniſhmēt, which we ſhould hauehave done. Wherfore ſurelie the ancient times ſince the Apoſtles hauehave alſo known and taught and beleeued euen that which we teache, and beleeue in this behalfe. There are alſo ſome of the modeſteſt**Cuſanus in Pſ. 30. Perus in Ma…. …6.Ps 30 Papiſtes that here doe ioine with vsus likewiſe. But to come to the Proteſtant Writers, lett this be chieflic noted: Note. I doe not ſay ſome of them, or the moſt, or the beſt, but all & eueryevery one both Churches and Waters in the world, who are Proteſtantes, teache as we do. Neuer was there any voyce heard any where openly to the cōtrarie, before nowe in Lōdon of††Anno 1597. late. Except only the whoteſt and cunningeſt Papiſtes, Ieſuiſts, Prieſtes, and Fryars, who in deed alwayes vntil this day, hauehave had this controuerſie with all Proteſtantes, & all Proteſtants againſt them. As““Tom. 1. Con. 2. L…b. 4. cap. 8 Bellarmine, &††Rat. 8. Campian, principall Ieſuites, doe teſtifie,**De Chriſto Patient. Dialog. 5. Feuardentu… the Fryar, and our““Annotat. in Mat. 27.46. Heb. ….7.Matt 27:46 Rhemiſh Seminarie Prieſtes p. 88In whom, and ſpecially in Bellarmine and Feu ardentius we finde the very argument and reaſons, or rather the ſilly ſophiſmes which it hath pleaſed ſome among vsus to gather togither, & to paint thē with faire colours, and to ſcatter them in England as precious ſtuffe. Now laſtly if we look: to our ſelues in England, al our worthy Preachers & Writers hitherto hauehave bin cleare contrary always Mr““Anſwere to the Rhem. Teſtam. in Mat. 27 46. and Heb. 5.7.Matt 27:46Heb 5:7 Fulk in his anſwer to y^e Rhemists: ††Lectur. in Hebr.Mr Deering, whoſe name is ſtil reuerend in London: Mr Whitakers, a noble light in our Churches of late,**Contr. Durae. pag. 558. ſaith thus: Erat Deus nobis propter peccatū …ratiſumus, Chriſtus ſe interpoſuit, ciuſ que irae vim omnem in ſe vnum effuſam ſuſtinuit. Qui ergo Chriſtam nihil huiuſmodi) ſenſiſſe putat, & peccati magnitudinem & Dei iuſtitiam, & Chriſti meritum …lli…. Quod non fuerit abſorptus. Deitati tribuendum est God was moſt wrathfull with vsus for ſinne: Chriſt put him …-tweene, and ſuſteyned all alone the whole vehemēcie of his wrath poured vponupon him. He therefore that thinketh Chriſt felt not (any ſuch thine) doeth take away the grieuouſnes of ſinne, the iuſtice of God, & the merit of Chriſt. It was becauſe of his Godheads aſſiſtance, that he was not ouerwhelmed and ſwallowed vp quite.

And beſides theſe, many other moſt excellent men, and namely Mr Nowell in his““On the article of the Creed He deſcended into Hell. Catechiſme is ſo pregnant in this point, as no mā liuing is more. This Catechiſme is authoriſed in a whole††Syn. Lond. Anno 1578. Synode, and commanded to be taught to all our youth in England. Alſo our great**Annotat. in Luke 22.44.Luke 22:44 Bible appointed by Authority to be read in publike Churches expreſlie ſaieth as much. Is not this p. 89now our Engliſh Churches expreſſe & cōſtant doctrine, it beeing neuer repealed ſince? Yes verily. Cōſidering alſo that the now††In the Admonit. to the people of Engl. pag. 66. Archiſhop of Canterbury with 3. other great Bb. hauehave expreſly giuen it this allowance. Howſoeuer of late he hath by his letters**As it is cortainly reported allowed Mr Bilſons cōtrary doctrine that it might be printed, albeit yet it proceded not. To conclude, I will adde now finallie the conſent not of one or two, nor of our Churches in England ſimply, but of our publike Lawes of the Realme, that it may throughly appeare our doctrine to be the publike authorized doctrine of England. The booke of Homilies, eſtabliſhed by††Eliz. An. 13 cap. 12. Act of Parliament hath thus:““Homil. 1. of the Paſsion. In the beginning of the Homil, of the Paſſion, or preſently after, ſetting down certaine partes & degrees of Chriſts paſsion, firſt how he deliuered him ſelf of his heauēly glorie, and debaſed him ſelf to the condition of a man, yea of ſuch a man as was ſubiect to many infirmities & diſgraces, by & by he cōmeth to his death on the Croſſe, as the laſt and greateſt part of his ſuffring The which he expreſſeth thus, He put him ſelf betweene Gods deſerued wrath & our ſinne. Where this††Euen as alſo M. Whitak: vſeth this phraſe pag. 11. putting him ſelf betweene Gods deſerued wrath & our ſinn being expreſly made a part and degree of Chriſts ſuffring for vsus, it followeth that the Homelie expreſly teacheth Chriſt ſuffered the wrath of God for vsus as a parte of his Paſsion & price of redemption. Againe it ſaith,**Homil. 2. of the Paſsion. He p. 90tooke vponupon him the iuſt reward of ſinne. Then reward is that which Gods law appo… againſt ſinne: which is the††Gen. 2.17.Gen 2:17 death of… Soule (as it is called) in deede the fee of the fierce wrath of God, & not the… dily death only. Thus ſeeing alſo by Hom, ſentence, Chriſt tooke vponupon him th… reward of ſinne: Surely the doctrine of … Churches publiklie allowed by Law… England, doth plainly auouch that Ch… ſuffred the wrath of God for vsus. And … ſoeuer ſaith nay, he reſiſteth, yea h… praueth**In ſaying it is hereticall, impious, and blaſphemous. the doctrine of Chriſt authou… in Englande.

And here is it likely (Chriſtian broth… that all the late holy men of God ſho… hitherto vniverſally erre, and only theſe piſtes, their Ieſuites, their. Fryars, & tra… terous Prieſtes, hauehave the trueth herein: gainſt vsus? In this ſo greate a light of the Goſpel, as lately hath ſhined out of da… nes, and in this ſo waightie, & religious… cauſe? I ſay, is this likely by anie mean. Neither hath this point ben couered in … lence, but namely and particularly ſiſte… and tried to the quick, and alwayes noubly approued & determined eueryevery when againſt the Papiſtes. What iniurie then this to Gods Church, for one that profeſeth himſelf a friend, to agree with non: in ſuch a caſe, but with the enimies there of? But let it be poſſible that all Protestant… hitherto hauehave herein erred, & now ſome p. 91one or two of them beginne to ſpy the trueth out of Bellarmine: I will not ſimply denie, but this is poſſible to be, although nothing more vnlikelie. Yet is this likely that only the authour of this cōceit with vsus, a man of wealth, plenty, and worldlie honour, ſhould hauehave this ſingular trueth reuealed vntounto him, before all the reſt of our moſt worthy laborers in Gods church this many yeares, who were certainlie, in all mens reaſon, farre likelier for diuers reſpects to diſcerne of the feelings of cō ſcience, & of the wrath of God for ſinne: & ſo conſequentlie might he or they ſee better, how needful it was that the Sonne of God ſhould taſt thereof, or not, to free vsus therfrom? Surely I muſt needes ſaye, to think him the likelieſt of all other which hauehave gone before, and yet are, moſt ſingular lightes, to finde out this doctrine for vsus, that point verily I can neuer admit, albeit I iudge him not, nor any man. Only I hope, I hauehave ſufficientlie cleered this our firſt quaeſtion, and proued it by the Scriptures, that Chriſt hath ſuffered for vsus the wrath of God to redeeme vsus from it. The which I wholy ſubmit to the iudgement of the Godly, deſiring them only to conſider, what I hauehave before written: which alſo moſt gladlie I doe in all other thinges, whatſoeuer hereafter I do, or ſhall write.