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for
our
deliuerance
The
Contents
whereof
may
be
seene
in
certaine
Resolutions
before
the
Booke
,
in
the
Titles
ouer
the
Pages
,
and
in
a
Table
made
to
that
end
.
ROM. 6. v. 10. In that ( Christ ) died , he died to sinne ONCE .
ROM. 10. v. 6. & 7. Say not in thine heart , Who shall descend to the bottomlesse deepe ? That is to bring Christ backe from the dead .
AVGVST . Epist. 99.
Quod fuerit anima mortificatus Iesus , quis audeat dicere ?
That Iesus was dead in soule , who dare auouch ?
Quis nisi Infidelis negauerit fuisse apud Inferos Christum ?
Who but an Infidell will denie Christ was in Hell ?
Perused
and
allowed
by
publike
Authoritie
.
Melchisedech
Bradwood
Iohn
Bill
honour
them
that
honour
him
Blessed
be
the
Lord
your
God
,
which
loued
you
to
set
you
on
the
Throne
because
the
Lord
loued
this
land
,
&
made
you
King
to
doe
equitie
and
iustice
:
happie
are
those
your
seruants
,
which
stand
euer
before
you
,
and
heare
your
wisdome
.
thinke
my selfe
happy
the
death
of
the
soule
,
and
the
very
same
paines
which
the
damned
doe
in
hell
,
Be
it
far
from
me
to
reioyce
,
but
in
the
Crosse
of
Christ
,
the
death
of
Christs
soule
the
paines
of
the
damned
Praedictions
,
Causes
merits
of
Christes
suffering
maner
of
his
offering
to
be
bloudie
paines
of
Sheol
found
him
out
or
compassed
him
,
Christ
descended
to
Hell
of
death
and
hell
in
heauen
,
earth
,
and
hell
is
none
other
thing
,
that
can
be
named
vnder
heauen
,
to
saue
our
soules
,
but
this
only
worke
of
Christes
precious
offering
his
bodie
vpon
the
Altar
of
the
Crosse.
For
so
great
was
Gods
wrath
and
displeasure
towards
sinne
,
that
he
could
be
pacified
by
no
other
meanes
,
but
only
by
the
sweet
and
precious
bloud
of
his
deere
Sonne
.
And
so
pleasant
was
this
sacrifice
and
oblation
of
his
Sonnes
death
,
which
he
so
obediently
and
innocently
suffered
,
that
God
would
take
it
for
the
onely
and
full
amends
for
all
the
sinnes
of
the
world
.
Christes
death
destroyed
death
,
and
ouercame
the
Diuell
.
His
death
destroyed
hell
with
all
the
damnation
thereof
.
Christ
passed
thorow
death
and
hell
,
to
the
intent
to
put
vs
in
good
hope
,
that
by
his
strength
we
shall
do
the
same
.
He
destroyed
the
Diuell
,
and
all
his
tyrannie
,
and
openly
triumphed
ouer
him
,
and
tooke
away
from
him
all
his
Captiues
and
hath
raised
,
and
set
them
with
himselfe
amongst
the
heauenly
Citizens
aboue
.
wrath
to
come
the
proper
wrath
and
meere
iustice
of
God
,
and
full
punishment
of
sinne
,
in
substance
,
though
not
in
circumstance
as
it
were
,
in
a
sense
,
it
seemeth
,
after
a
sort
,
vnwritten
fansies
Descent
to
Hell
soule
was
not
left
(
or
forsaken
)
in
hell
a
Prophet
,
knew
that
God
had
sworne
with
an
oath
to
raise
vp
Christ
,
to
set
him
vpon
his
Throne
,
&
to
make
him
Lord
and
Christ
who
ascended
on
high
,
descended
first
to
the
lower
parts
of
the
earth
This
Iaffirme
;
It
is
only
the
Fathers
abusiue
speaking
,
and
altering
the
ancient
sense
of
Hades
,
that
hath
bred
this
●…rrour
of
Christes
descending
into
Hell
;
their
vnapt
and
perilous
translating
it
into
Latine
,
Inferi
;
and
our
naughtie
and
corrupt
translating
in
English
,
Hell
,
hath
confirmed
the
same
.
And
note
heere
this
first
;
It
is
a
thing
too
rife
with
the
Fathers
,
yea
with
some
of
the
ancientest
of
them
,
to
alter
and
change
the
authentike
vse
of
words
,
whereby
consequently
it
is
easie
for
errours
and
grosse
mistakings
to
creepe
in
.
Christ
died
for
our
sinnes
according
to
the
Scriptures
,
and
was
buried
,
and
rose
the
third
day
;
according
to
the
Scriptures
.
redeemed
by
the
bloud
of
Christ
,
and
God
proposed
him
a
Reconciliation
through
faith
in
his
bloud
,
which
was
shed
for
the
remission
of
sinnes
his
crosse
Christ
hath
pacified
both
the
things
in
earth
,
and
things
in
heauen
;
and
the
bloud
of
Iesus
Christ
cleanseth
vs
from
all
sinne
.
the
Spirit
doe
quicken
,
and
the
iust
liue
by
faith
,
and
he
that
abideth
in
loue
,
abideth
in
God
,
impressed
on
condemning
sinne
in
in
which
hee
bare
our
sinnes
,
vnderstanding
,
will
,
affections
meere
and
proper
wrath
maner
,
measure
vnderstanding
,
will
Et
tristitia
de
nobis
est
,
&
oratio
pro
nobis
est
.
Christ
sorrowed
for
vs
,
and
De
Trinitate
li.
10.
prayed
for
vs
.
and
despised
the
shame
beheld
God
at
his
right
hand
,
that
he
should
not
be
shaken
therefore
his
heart
reioyced
,
and
his
tongue
was
glad
,
and
his
flesh
rested
in
hope
,
because
his
soule
should
not
be
forsaken
in
hell
,
nor
his
flesh
see
corruption
.
we
were
healed
by
his
stripes
,
and
he
gaue
himselfe
for
vs
a
sacrifice
of
a
sweet
smell
to
God
.
the
iust
for
the
vniust
Christes
soule
should
not
be
left
in
Hades
,
descended
to
the
lower
parts
of
the
earth
,
and
to
the
(
bottomlesse
)
deepe
flesh
could
not
see
corruption
,
nor
his
soule
be
forsaken
in
hell
ascending
to
heauen
,
and
sitting
at
the
right
hand
of
God
.
O
Death
,
I
will
be
thy
death
:
O
Hell
,
I
will
be
thy
destruction
.
the
Keyes
of
Death
and
Hell
,
Heauen
,
Earth
,
and
Hell
.
He
descended
to
hell
Who
but
an
Infidell
will
denie
,
that
Christ
was
in
Epistola
.
99.
hell
?
no
part
,
nor
Epistola
.
99.
member
of
hell
.
H.
I.
cleane
changing
the
state
of
the
first
Question
:
The
whole
controuersie
hath
in
it
two
points
;
the
first
,
That
Christ
suffered
for
vs
the
wrath
of
God
,
&c
,
It
was
too
much
boldnesse
to
outface
the
world
in
print
,
that
this
was
the
position
which
I
impugned
.
There
were
too
many
witnesses
there
,
for
me
to
denie
,
or
for
him
to
belie
the
Question
,
he
knew
it
well
enough
,
but
he
could
not
tell
how
to
proue
that
which
I
then
reproued
,
and
therefore
he
shranke
from
it
,
and
dallied
with
generall
and
doubtfull
termes
.
ambiguities
,
fallacies
I
laboured
to
prooue
these
foure
points
:
First
,
That
it
was
no
where
recorded
in
holy
Scriptures
,
nor
iustly
to
be
concluded
by
the
Scriptures
,
that
Christ
suffered
the
true
paines
of
Hell
.
Secondly
,
That
as
the
Scriptures
describe
to
vs
the
paines
of
the
Damned
and
of
hell
;
there
are
manie
terrors
and
torments
,
which
without
euident
impietie
can
not
be
ascribed
to
the
Sonne
of
God
.
Thirdly
,
That
the
death
and
bloud
of
Christ
Iesus
were
euidently
,
frequently
,
constantly
set
downe
in
the
writings
of
the
Apostles
,
as
the
sufficient
price
of
our
Redemption
,
and
true
meane
of
our
Reconciliation
to
God
,
and
the
verie
same
proposed
in
the
figures
resembled
in
the
sacrifices
of
the
Law
,
and
sealed
with
the
Sacraments
of
the
New
testament
,
as
the
verie
ground-worke
of
our
saluation
by
Christ
;
and
so
haue
beene
receiued
,
and
beleeued
in
the
Church
of
God
,
foureteene
hundred
yeeres
,
before
any
man
euer
made
mention
of
hell-paines
to
be
suffered
in
the
soule
of
Christ
.
Lastly
,
where
the
Scriptures
are
plaine
and
pregnant
,
That
Christ
died
for
our
sinnes
,
and
by
his
death
destroyed
him
that
had
power
of
death
,
euen
the
diuell
,
and
reconciled
vs
when
we
were
strangers
and
enemies
in
the
body
of
his
flesh
through
death
:
besides
,
That
the
Holie
ghost
in
these
places
by
expresse
words
nameth
the
bodily
death
of
Christ
,
as
the
meane
of
our
Redemption
&
Reconciliation
to
God
;
no
considerate
Diuine
might
affirme
or
imagine
Christ
suffered
the
death
of
the
soule
;
for
somuch
as
the
death
of
the
soule
must
exclude
Christ
from
the
grace
,
spirit
,
and
life
of
God
,
and
leaue
in
him
neither
faith
,
hope
,
nor
loue
,
sanctitie
,
nor
innocencie
,
which
God
forbid
any
Christian
man
should
so
much
as
dreame
.
And
if
any
man
to
mainteine
his
deuice
,
would
inuent
a
new
hell
,
and
another
death
of
the
soule
,
then
either
Scriptures
or
Fathers
euer
heard
,
or
spake
of
,
they
should
keepe
their
inuentions
to
themselues
:
it
sufficed
me
to
beleeue
what
I
read
,
and
consequently
,
not
to
beleeue
what
I
did
not
reade
in
the
Word
of
God
,
which
is
and
ought
to
be
the
foundation
of
our
faith
.
Then
are
there
in
the
sacred
Scriptures
neither
any
praedictions
that
Christ
should
suffer
the
paines
of
hell
in
his
soule
heere
on
earth
;
nor
causes
why
he
must
suffer
them
;
nor
signes
that
he
did
suffer
them
;
and
consequently
,
what
soeuer
is
pretended
,
no
proofe
,
that
these
sufferings
must
be
added
to
the
Crosse
of
Christ
,
before
the
worke
of
our
saluation
can
be
perfect
.
whole
controuersie
had
in
it
two
points
:
wrath
of
God
against
our
sinnes
was
verie
great
in
the
Crosse
of
Christ
?
a
double
sense
of
Gods
wrath
:
the
first
pursuing
our
suretie
being
innocent
and
obedient
,
and
euen
his
owne
and
onelie
sonne
with
all
maner
of
corporall
and
temporall
scourges
vnto
death
,
before
it
could
be
pacified
?
serious
contemplation
of
that
eternall
and
intolerable
v●…ngeance
,
which
the
Iustice
of
God
had
in
store
for
vs
,
by
reason
of
our
manifolde
sinnes
,
whose
danger
and
destruction
touched
him
as
neere
,
through
the
tendernesse
of
his
loue
and
pitie
,
as
if
it
had
beene
imminent
ouer
his
owne
head
?
suffered
for
vs
the
wrath
of
God
,
suffered
for
vs
the
wrath
of
God
,
which
suffereth
Gods
wrath
,
must
needs
suffer
the
paines
of
hell
.
Christ
suffered
for
vs
the
wratb
of
God
Christ
suffered
all
Gods
wrath
all
Gods
be
a
punishment
for
sinne
,
and
no
sinne
as
touching
the
essence
and
nature
thereof
was
due
generally
for
all
mankinde
to
suffer
.
Christ
suffered
for
vs
all
Gods
wrath
tooke
our
infimities
and
bare
our
sorrowes
which
was
spoken
by
Esaias
the
Prophet
,
he
tooke
our
infirmities
and
bare
our
sicknesses
,
he
tooke
himselfe
bare
our
sinnes
in
his
body
on
the
tree
.
We
haue
not
an
high
Priest
that
can
not
be
touched
with
the
feeling
of
our
infirmities
,
but
was
in
tempted
in
like
sort
without
sinne
like
to
his
brethren
for
he
must
be
like
to
his
brethren
in
all
things
in
this
life
,
and
but
for
a
time
,
and
without
sinne
bare
our
sinnes
in
his
bodie
on
the
tree
.
on
the
tree
in
his
body
.
He
must
be
like
his
brethren
in
all
things
without
sinne
is
my
grosse
imagination
of
hell
,
the
fire
there
is
a
toyish
fable
;
the
greatest
paine
in
hell
is
the
sense
of
Gods
fierie
wrath
,
which
he
inflicteth
with
his
immediate
hand
vpon
the
soule
lyable
to
sinne
without
any
meanes
or
instruments
;
the
substance
whereof
because
Christ
suffered
for
a
time
in
this
life
,
though
not
in
hell
nor
for
euer
,
he
suffered
the
verie
same
paines
of
hell
as
touching
the
essence
and
nature
thereof
,
which
the
damned
doe
;
though
in
circumstances
of
time
and
place
his
sufferings
somewhat
differed
from
theirs
.
we
conceaue
thus
,
that
Christ
suffered
for
our
sinnes
nothing
else
,
but
simply
and
meerely
a
bodily
death
altogether
like
as
the
godly
doe
often
suffer
at
the
hands
of
persecutors
,
sauing
onely
that
God
accepted
the
death
of
his
sonne
,
as
a
ransome
for
sin
,
but
the
death
of
his
seruants
he
doth
not
.
that
Christ
suffered
no
death
saue
on●…ly
the
death
of
the
bodie
,
by
the
verdit
of
holy
Scripture
Where
the
Scriptures
are
plaine
and
pregnant
,
that
Christ
died
for
our
sinnes
,
and
by
his
death
destroyed
him
that
had
power
ouer
death
,
euen
the
Deuill
,
and
reconciled
vs
when
we
were
strangers
,
and
enemies
in
the
body
of
his
flesh
:
besides
,
that
the
holy
Ghost
in
these
places
by
expresse
words
nameth
the
bodily
death
of
Christ
,
as
the
meane
of
our
redemption
and
reconciliation
to
God
:
no
considerate
Diuine
may
affirme
or
imagine
Christ
suffered
the
death
of
the
soule
.
That
Christ
did
or
could
suffer
the
death
of
the
soule
,
is
a
position
farre
from
the
words
,
but
farther
from
the
groundes
of
sacred
Scriptures
.
Rightly
therefore
doe
the
Ancient
Fat●…ers
teach
,
that
Christ
dying
for
our
sinnes
suffered
I
hope
to
all
men
learned
or
well
aduised
it
will
seeme
no
Iesuiticall
phrenzie
,
but
rather
Christian
and
Catholike
doctrine
,
that
the
Sonne
of
God
dying
for
our
sinnes
suffered
The
opening
of
the
whole
state
of
the
Question
.
For
the
better
vnderstanding
whereof
we
must
note
these
principall
things
.
from
what
ground
whom
he
executeth
with
what
measure
what
purpose
he
directeth
it
prooue
obedience
wages
of
sinne
what
part
how
farre
suffered
,
feared
All
suffering
of
paines
in
man
is
from
God
,
either
properly
from
his
Iustice
,
or
from
his
holy
loue
;
either
from
himselfe
alone
,
or
also
from
his
instruments
and
inferiour
meanes
:
and
that
for
sinne
either
inherent
,
or
imputed
;
either
as
Correction
or
as
punishment
;
either
immediatly
or
mediatly
as
anon
we
shall
further
see
.
all
suffering
of
paines
in
man
is
from
Gods
Iustice
,
or
from
his
holy
loue
;
either
as
correction
or
as
punishment
proceed
from
Gods
iustice
properly
,
or
from
his
holy
loue
.
either
as
correction
,
or
as
punishment
,
From
Gods
iustice
properly
Gods
loue
reprobate
God
hateth
the
elect
iudgement
mercilesse
mercy
reioyceth
must
begin
at
the
house
of
God
,
and
when
we
are
iudged
,
we
are
chastened
,
that
we
should
not
be
condemned
with
the
world
.
Though
I
vtterly
destroy
all
the
Nations
,
where
I
haue
scattred
thee
,
yet
will
I
not
vtterly
destroy
thee
;
but
I
will
correct
thee
by
iudgement
,
and
not
vtterly
cut
thee
off
.
I
haue
stricken
thee
with
the
wound
of
an
enemie
,
and
with
a
cruell
chastisement
for
the
multitude
of
thine
iniquities
,
thy
sinnes
were
increased
.
Thy
sorrow
is
incurable
for
the
number
of
thine
offences
,
‖
because
‖
thy
sinnes
were
increased
,
I
haue
done
these
things
vnto
thee
:
‖
But
‖
I
will
restore
health
to
thee
,
and
heale
thee
of
thy
wounds
.
The
godly
in
this
world
doe
suffer
paines
for
their
sinnes
;
but
these
whatsoeuer
they
be
,
yea
though
death
it selfe
are
improperly
called
punishments
,
they
are
chasticements
of
sinne
.
Moses
was
punished
for
their
sakes
doth
not
punish
with
the
hart
with
how
great
circumspection
wilt
thou
punish
thine
owne
children
.
O
Lord
correct
me
,
but
with
iudgement
,
not
in
thine
anger
He
onely
prayeth
that
God
would
with
mercie
in
measure
for
here
by
iudgement
is
ment
,
not
onely
the
but
also
the
of
the
same
He
hath
not
dealt
with
us
after
our
sinnes
,
nor
rewarded
vs
according
to
our
iniquities
.
There
hath
no
tentation
taken
you
but
such
as
belongeth
to
men
;
and
God
is
faithfull
which
will
not
suffer
you
to
be
tempted
,
aboue
that
you
be
able
,
but
will
giue
the
issue
with
the
tentation
,
that
you
may
be
able
to
beare
it
.
I
gaue
her
space
to
repent
but
she
repented
not
The
paines
of
the
godly
are
partly
remembrances
to
cause
repentance
,
partly
Chasticements
to
humble
vs
and
mortifie
sinne
in
vs
;
but
these
whatsoeuer
they
be
are
improperly
called
punishments
all
paine
from
God
is
either
correction
,
or
punishment
no
paine
in
the
godly
is
punishment
,
chastisements
and
remembrances
Therefore
Christs
dying
simply
as
the
godly
die
(
that
is
a
bodily
death
)
may
in
no
sort
be
called
a
curse
or
cursed
.
Paule
,
Christ
was
made
a
curse
for
vs
,
as
the
godly
doe
We
must
note
especially
that
to
suffer
(
as
the
godly
doe
)
Chasticements
and
corrections
,
is
not
to
suffer
or
feele
Gods
wrath
,
nor
the
punishment
of
sinne
:
except
it
be
in
a
very
improper
speech
.
To
suffer
the
true
punishment
,
satisfaction
,
proper
payment
and
wages
of
sinne
,
onely
that
is
to
suffer
properly
and
truely
the
wrath
of
God
:
now
then
seeing
the
paines
which
Christ
for
vs
did
feele
,
were
indeede
properly
the
punishment
,
and
payment
and
vengeance
for
sinne
,
such
as
the
godly
doe
in
no
wise
suffer
,
Christ
onely
hauing
wholy
suffered
that
for
vs
all
:
Therefore
indeede
his
sufferings
proceded
from
Gods
proper
wrath
,
and
were
the
true
effects
of
Gods
meere
Iustice
,
bent
to
take
recompence
on
him
for
our
offences
.
All
paine
in
man
is
from
God
,
either
as
correction
of
sinne
or
as
punishment
for
sinne
.
In
Christ
there
was
no
(
‖
cause
and
so
no
neede
of
‖
)
correction
:
his
sufferings
therefore
were
the
punishments
of
sinne
.
were
the
true
punishment
,
proper
payment
,
wages
and
vengeance
of
sinne
,
which
proceeded
from
Gods
proper
wrath
,
and
were
the
true
effects
of
Gods
m●…ere
iustice
,
bent
to
take
recompence
on
him
for
our
offences
.
wages
of
sinne
The
wages
of
sinne
is
death
,
Whensoeuer
thou
catest
thou
shalt
die
the
death
seeke
a
mans
Soule
,
tolay
downe
his
owne
Soule
powre
out
Soule
vnto
death
increasing
I
will
increase
thy
sorrow
,
In
sorrow
shalt
thou
eate
all
the
daies
of
thy
life
,
mortalitie
,
mutabilitie
,
miserie
Worldly
sorrow
causeth
death
broken
hart
drieth
the
bones
sorrow
hath
slaine
maxy
The
ti●…e
of
this
life
is
nothing
els●…
but
a
race
to
death
,
and
truely
after
a
m●…n
begi●…th
to
be
in
this
b●…dy
,
he
is
in
death
.
s●…cond
death
wrath
to
come
There
shall
be
weeping
and
gnashing
of
teeth
when
you
shall
see
Abraham
,
Isaac
,
and
Iacob
,
and
a●…
the
Prophets
in
the
kingdome
of
God
,
and
your selues
thrust
out
at
doores
.
Many
of
those
that
sleepe
in
the
dust
of
the
earth
shall
awake
to
perpetuall
shame
and
reproch
Their
worme
shall
neuer
die
masters
ioy
taken
from
him
euen
that
he
had
,
to
cast
him
into
vtter
darkenesse
.
Depart
from
●…e
,
ye
cursed
,
into
euerlasting
●…ire
,
prepared
for
the
diuell
and
his
angels
.
They
shall
be
tormented
in
fire
and
brimstone
and
the
smoke
of
their
torments
shall
asc●…nd
euermore
,
and
they
shall
haue
no
rest
night
nor
day
.
euerlasting
perdition
vengeance
of
eternall
fire
The
old
inhabitants
of
the
holy
land
,
thou
(
Lord
)
diddest
h●…te
for
they
committed
abominable
works
,
as
sorceries
,
and
wicked
sacrifices
;
neuerthelesse
thou
sparedst
them
also
,
as
men
,
and
didst
send
the
forerunners
of
thine
host
,
euen
hornets
to
root
them
out
;
not
that
thou
couldest
not
destroy
them
with
one
rough
word
,
but
in
punishing
them
by
little
and
little
,
thou
gauest
them
space
to
repent
.
Despisest
thou
the
riches
of
Gods
bountie
,
and
patience
,
and
long
suffering
,
not
knowing
that
the
bountie
of
God
leadeth
thee
to
repentance
?
but
thou
after
thine
hardnesse
,
and
heart
that
can
not
repent
,
heapest
vnto
thy selfe
wrath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
,
who
will
reward
euery
man
according
to
his
works
.
inward
dislike
iudgements
threatned
,
or
executed
against
sinne
,
Thou
art
not
a
God
,
that
loueth
wickednesse
neither
shall
euill
dwell
with
thee
.
What
fellowship
hath
righteousnesse
with
vnrighteousnesse
?
or
what
communion
hath
light
and
darknesse
his
soule
abhorreth
abomination
vnto
him
These
things
the
Lord
hateth
yea
his
soule
abhorreth
them
All
these
are
the
things
that
I
hate
saith
the
Lord
,
The
foolish
shall
not
stand
in
thy
sight
,
thou
hatest
all
them
that
worke
i●…iquitie
,
The
Lord
will
abhorre
the
cruell
and
deceitfull
man
.
The
Lord
saw
it
and
was
stirred
to
anger
,
with
the
prouocation
of
his
sonnes
and
his
daughters
.
thing
displeased
the
eies
of
the
Lord
,
God
was
displeased
with
that
deed
.
hee
was
their
Sauiour
in
all
their
troubles
,
he
was
troubled
,
and
the
angell
of
his
presence
saned
them
:
but
they
rebelled
and
grieued
the
spirit
of
his
holinesse
.
Grieue
not
the
Holy
spirit
,
by
whom
ye
are
sealed
vnto
the
day
of
Redemption
.
The
Lord
was
very
angrie
with
Moses
verie
angrie
with
Aaron
and
Miriam
My
wrath
is
kindled
against
thee
,
and
against
thy
two
friends
,
I
sware
in
my
wrath
,
they
shall
not
enter
into
my
rest
,
In
mi●…e
indignation
,
●…d
in
the
fire
of
my
wrath
haue
I
spoken
it
surely
at
that
time
there
shall
be
a
great
shaking
in
the
land
of
Israel
.
Then
shall
speake
to
them
in
his
wrath
,
and
terrifie
them
in
his
sore
displeasure
.
O
Lord
reprooue
me
not
in
thine
anger
awaking
the
negligent
,
scourging
the
disobedient
,
obdurating
the
impenitent
renenging
the
Reprobate
To
suffer
chastisements
and
corrections
as
the
godly
doe
,
is
not
to
suffer
,
or
feele
Gods
wrath
,
except
it
be
in
a
very
improper
speech
.
I
affirme
Christ
suffered
Gods
proper
wrath
and
vengeance
:
You
thinke
,
all
afflictions
whatsoeuer
,
small
or
great
,
and
towards
whomsoeuer
,
are
the
effects
of
Gods
wrath
:
but
that
is
not
so
,
except
in
a
most
improper
speech
.
To
the
godly
their
afflictions
both
small
and
great
,
are
Gods
fatherly
and
gracious
chastisements
,
and
no
effects
of
his
properwrath
.
That
Christ
suffered
the
wrath
of
God
for
vs
;
which
he
affirmed
to
be
equall
to
hell
it selfe
,
and
all
the
torments
thereof
.
I
did
not
see
Christ
suffered
for
vs
the
wrath
of
God
,
For
the
wrath
of
God
extended
to
all
paines
and
punishments
,
aswell
corporall
as
spirituall
,
in
this
life
and
the
next
,
were
they
temporall
or
eternall
.
So
that
no
paine
or
punishment
,
small
or
great
,
could
befall
the
bodie
or
soule
of
Christ
,
but
it
must
needs
proceed
from
the
wrath
of
God
.
suffer
(
as
the
godly
do
)
chastisements
and
corrections
,
is
not
to
suffer
or
feele
Gods
wrath
,
nor
indeed
the
punishment
of
sinne
;
except
it
be
in
a
very
improper
speech
.
as
the
godly
do
all
the
miseries
of
mans
life
what
soeuer
they
be
,
came
first
from
the
wrath
of
God
reuenging
the
sinne
sorrow
,
paine
verie
improperlie
wrath
of
God
suffer
Gods
proper
wrath
properly
taken
properly
so
called
wrath
,
indignation
,
and
furie
the
riches
of
Gods
bountie
,
patience
,
and
long
sufferance
,
leading
to
repentance
For
his
wicked
couetousnesse
I
was
angry
,
and
did
smite
him
I
will
heale
him
,
and
restore
comfort
vnto
him
.
for
his
wicked
couetousnesse
his
children
forsake
my
law
,
and
walke
not
in
my
iudgements
;
I
will
visue
their
transgressions
with
the
Rod
,
and
their
iniquitie
with
s●…ripes
;
but
my
mercy
will
I
not
take
from
him
.
healeth
;
killeth
casteth
downe
to
hell
,
and
rayseth
vp
againe
wrath
remembring
mercy
iudgement
and
mercy
iudgement
beginneth
at
the
house
of
God
sing
mercy
and
iudgement
doth
not
punish
with
the
hart
delight
is
in
mercie
Shall
I
come
to
you
with
a
rodde
or
in
loue
?
displeasure
God
should
shut
vp
his
mercies
repenteth
him
often
of
the
euill
his
gifts
and
calling
are
without
repentance
deliuereth
vs
mercy
will
he
neuer
take
frustrate
his
truth
no
effects
of
Gods
proper
wrath
,
Christ
onely
hauing
wholy
suffered
that
for
vs
all
.
a
most
improper
speech
no
effects
of
Gods
proper
wrath
,
meere
iustice
proper
wrath
not
common
to
others
hath
no
mixture
iudgeth
no
way
inferior
to
the
best
of
the
Auncients
,
a
Thesis
Ira
,
eo
sensu
,
quo
scripturae
dant
illam
deo
,
veré
,
&
proprié
,
ei
attribuitur
:
Anger
,
in
that
sense
in
which
the
Scriptures
giue
it
to
God
,
is
truely
and
properly
ascribed
vnto
him
.
God
is
truely
and
properly
with
all
sinners
as
well
elect
,
as
reprobate
maior
&
grauior
est
ira
dei
aduersus
homines
etiam
electos
,
propter
peccata
,
quam
existimari
possit
ab
ipsis
hominibus
.
The
anger
of
God
against
his
elect
for
sinne
,
is
greater
and
greeuouser
,
then
they
can
conceiue
.
proper
wrath
smoke
of
their
torment
shall
ascend
for
euer
,
and
they
shal
haue
no
rest
day
nor
night
.
iudgement
shall
be
mercilesse
,
their
worme
neuer
dying
,
and
the
fire
neuer
quenching
.
Iacob
haue
I
loued
and
Esau
haue
I
hated
.
Thou
all
those
that
worke
wickednesse
the
wrath
of
God
is
reuealed
from
heauen
against
all
vngodlinesse
and
vnrighteousnesse
of
men
.
For
as
they
regarded
not
to
know
God
,
so
God
deliuered
them
vp
into
a
reprobate
minde
to
doe
vnseemely
things
.
that
they
may
be
full
of
all
vnrighteousnesse
,
wickednesse
,
maliciousnesse
,
haters
of
God
,
inuenters
of
euill
,
voyde
of
all
loue
,
fidelitie
,
and
mercie
,
and
here
receiue
in
themselues
a
meete
reward
of
their
errour
,
all
Gods
proper
wrath
loue
,
fauour
full
of
grace
and
trueth
the
spirit
by
measure
of
his
fulnesse
we
all
haue
receiued
.
It
is
my
father
that
honoureth
me
,
whom
ye
say
to
be
your
God
;
yet
haue
ye
not
knowen
him
,
but
I
know
him
;
and
if
I
should
say
I
know
him
not
,
I
should
be
a
liar
like
vnto
you
:
but
I
know
him
,
and
keepe
his
word
,
and
do
alwayes
the
things
that
please
him
.
second
death
,
which
is
the
lake
burning
with
fire
and
brimstone
.
So
God
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
life
euerlasting
:
adopted
vs
through
Christ
Iesus
vnto
himselfe
,
and
made
vs
accepted
in
his
beloued
make
the
world
by
his
sonne
,
send
him
into
the
world
,
that
the
world
through
him
might
be
saued
,
had
made
heire
of
all
things
all
his
sufferings
were
the
true
and
proper
punishment
,
or
iust
vengeance
of
God
for
sinne
the
chastisment
of
our
peace
was
vpon
him
Chastise
thy
sonne
while
there
is
hope
As
a
father
chasteneth
his
sonne
,
the
Lord
chasteneth
thee
My
Sonne
refuse
not
the
chastening
of
the
Lord
.
Blessed
is
the
man
whom
thou
Lord
doest
chasten
.
Though
he
were
the
sonne
,
yet
learned
he
obedience
by
the
things
which
he
suffered
.
Therefore
the
Father
loueth
me
because
I
lay
downe
my
soule
to
take
it
againe
Therefore
will
I
giue
him
a
part
in
many
things
,
and
he
shall
diuide
the
spoile
of
the
mightie
,
because
he
poured
out
his
soule
vnto
death
He
humbled
himselfe
,
being
obedient
,
vnto
the
death
,
euen
the
death
of
the
Crosse.
Wherefore
God
also
highly
exalted
him
,
and
gaue
him
a
name
aboue
euery
name
,
that
in
the
name
of
Iesu
euery
knee
should
bow
;
of
things
celestiall
,
terrestrial
,
and
infernall
,
&
euery
tongue
confesse
,
that
Iesus
Christ
is
the
Lord
,
to
the
glory
of
God
the
father
.
because
he
h●…bled
himselfe
,
and
was
obedient
to
his
father
vnto
death
,
euen
the
death
of
the
Crosse.
deceit
nor
mistaking
to
the
Reader
through
the
ambiguitie
of
this
word
,
Gods
proper
improper
wrath
,
〈◊〉
meere
iustice
,
particularize
or
to
specifie
the
parts
of
Gods
wrath
,
which
Christ
felt
,
as
I
will
you
to
doe
,
what
madnesse
were
it
in
men
to
attempt
,
and
what
folly
is
it
in
any
to
require
.
shame
,
sorrow
,
paine
most
improperly
chastisements
of
a
Father
,
then
the
rigour
of
a
Iudge
that
this
is
not
literally
and
expresly
applyed
to
Christs
sufferings
in
the
Scriptures
the
wrath
of
God
he
was
wounded
for
our
transgressions
,
and
torne
for
our
iniquities
,
and
we
healed
by
his
stripes
that
he
was
afflicted
oppressed
,
and
bare
our
iniquities
,
and
poured
out
his
soule
vnto
death
,
dranke
of
the
Cup
,
which
his
Father
gaue
him
,
he
was
deliuered
,
and
died
for
our
sinnes
according
to
the
Scriptures
he
gaue
himselfe
for
vs
to
be
the
sacrifice
,
the
bloud
,
this
ransome
We
are
sanctified
by
the
offering
of
the
body
of
Iesus
once
‖
made
‖
.
yee
were
redcemed
with
the
precious
blood
of
Christ
,
we
haue
redemption
in
him
by
his
blood
he
is
the
mediatour
of
the
new
testament
,
through
death
,
for
the
ransome
of
the
transgressions
in
the
former
testament
,
recompence
,
satisfaction
,
and
redemption
when
he
bare
our
sinnes
in
his
body
on
the
tree
,
spirituall
,
corporall
eternall
death
eternall
death
affirme
that
Christ
suffered
all
gods
proper
wrath
,
and
vengeance
for
sinne
,
I
say
all
that
the
very
damned
do
suffer
,
namely
so
described
and
limited
as
is
aboue
said
.
He
suffered
from
Gods
hand
euen
as
the
damned
doe
;
namely
in
these
points
which
are
both
possible
and
reasonable
.
Christ
must
suffer
all
Gods
proper
wrath
,
euen
all
that
the
damned
do
suffer
by
Gods
immediate
hand
properly
,
ye
a
only
in
the
verie
soule
of
Christ
,
which
Gods
owne
infinite
wrathfull
power
and
iustice
can
inflict
for
satisfaction
,
where
and
how
it
pleaseth
him
.
By
the
law
of
our
creation
as
we
are
men
,
hauing
a
soule
besides
our
bodie
,
so
our
soule
hath
in
it
a
threefolde
facultie
of
suffering
paines
.
First
that
which
is
proper
and
immediate
iustly
so
called
:
proper
,
because
it
is
proper
only
to
reasonable
and
immortall
spirits
.
Immediate
two
wayes
;
First
,
because
it
can
and
doth
receiue
an
impression
of
sorrow
and
paines
made
from
God
only
by
and
in
it selfe
,
without
any
outward
bodily
meanes
thereunto
.
Secondly
,
it
is
also
an
immediate
punishment
or
els
correction
of
sinne
:
it
commeth
not
for
any
other
cause
at
all
.
So
that
thus
we
meane
,
when
we
speake
of
the
soules
proper
and
immediate
suffering
.
The
soules
second
facultie
of
suffering
paines
,
is
not
proper
,
but
common
to
vs
with
beasts
:
namely
,
that
which
is
by
sympathie
and
communion
with
and
from
the
body
.
A
third
kinde
of
painfull
suffering
the
soule
hath
:
namely
,
her
vehement
and
strong
affections
are
painfull
,
whether
they
be
good
or
euill
,
as
zeale
,
loue
,
compassion
,
pitie
,
care
,
&c.
neither
are
these
immediatly
for
sinne
,
whether
punishments
or
corrections
:
neither
are
they
punishments
,
or
corrections
at
all
properly
in
themselues
:
accidentally
they
may
be
,
when
they
grow
so
strong
that
they
paine
and
grieue
the
soule
.
The
soule
by
the
law
of
our
creation
hath
in
it
a
threefold
facultie
of
suffering
paine
.
know
God
loue
God
enioy
God
affections
,
vnderstanding
sympathie
with
and
from
the
bodie
,
and
vehement
and
strong
affections
,
of
zeale
,
loue
,
compassion
,
pitie
,
and
care
,
vnderstanding
,
remembrance
,
conscience
besides
the
losse
of
glory
,
sting
of
conscience
,
and
shame
of
sinne
,
vtter
darkenesse
,
ruthfullwailing
,
horror
of
diuels
,
torment
of
fire
,
despaire
of
case
sympathie
and
communion
with
and
from
the
bodie
,
common
to
vs
with
beasts
How
long
will
you
vexe
my
soule
,
The
●…on
entred
into
his
soule
,
All
is
vanitie
,
and
affliction
of
the
spirit
,
A
sword
shall
pierce
thy
soule
,
proper
and
immediate
suffering
vnsalted
and
vnsetled
easie
to
be
vnderstood
Angelos
habere
animas
,
nusquam
me
legisse
in
diuinis
eloquijs
canonicisque
recolo
.
That
Angels
haue
soules
I
do
not
remember
I
haue
any
where
read
in
the
diuine
and
canonicall
Scriptures
.
A
third
kinde
of
painfull
suffering
the
soule
hath
:
namely
her
vehe●…ent
and
strong
affections
are
painfull
,
whether
they
be
good
or
euill
,
as
zeale
,
loue
,
&c.
loue
,
when
they
be
good
,
There
is
no
feare
in
loue
for
feare
hath
painfulnesse
loue
hath
no
paine
Perfect
loue
casteth
out
feare
loue
the
Lord
God
,
with
all
heart
,
with
all
soule
,
with
all
strength
,
and
neighbour
as
compassion
,
and
pitie
accidentally
they
may
be
punishments
when
they
grow
so
strong
that
they
grieue
the
soule
.
compassion
or
pitie
Thirdly
,
we
must
also
note
,
that
God
himselfe
is
alwayes
and
euermore
the
principall
and
proper
punisher
when
the
soule
suffereth
paines
after
the
first
maner
,
that
is
in
her
proper
and
immediate
facultie
of
suffering
.
And
that
is
alwayes
immediatly
for
sinne
also
,
not
for
anie
other
cause
at
all
.
Fourthly
,
God
himselfe
therefore
was
thus
the
principall
,
and
only
proper
punisher
of
Christ
,
as
he
sustained
the
punishment
of
our
sinnes
.
The
diuels
and
wicked
men
his
persecuters
did
their
parts
also
indeed
for
other
ends
,
but
yet
they
were
all
as
instruments
onely
,
and
vsed
by
God
vnto
his
owne
end
,
namely
that
Christ
might
pay
heereby
a
iust
price
and
full
satisfaction
for
our
sinnes
.
It
was
then
the
Almightie
and
most
iust
God
himselfe
in
his
seuere
wrath
against
our
sinne
,
that
principally
and
properly
inflicted
on
Christ
the
paines
and
punishments
,
which
he
as
our
suretie
suffered
for
the
paying
of
our
ransome
.
As
it
is
written
,
The
Lord
All
suffering
of
paine
,
is
from
God
,
either
from
him
alone
,
or
also
from
his
instruments
and
inferiour
meanes
.
immediatly
or
mediatly
from
God
only
without
all
instruments
or
inferiour
meanes
outward
bodily
meanes
It
is
iustly
called
immediate
,
because
it
can
and
doth
receiue
an
impression
of
sorrow
and
paine
made
from
God
,
only
by
and
in
it selfe
without
any
outward
bodily
meanes
thereunto
.
without
any
outward
bodily
meanes
God
himselfe
is
alwayes
and
euermore
the
principall
and
proper
punisher
,
when
the
soule
suffereth
paines
after
the
first
maner
,
that
is
in
her
proper
and
immediate
facultie
of
suffering
.
proper
wrath
proper
facultie
proper
punisher
see
,
honour
The
Saints
shall
iudge
the
worlde
we
shall
iudge
the
Angels
immediatly
for
sinne
,
nor
punishments
at
all
properly
in
themselues
:
not
proper
,
but
common
to
vs
with
beasts
:
is
the
proper
and
principall
humane
suffering
for
sinne
man
made
of
God
to
suffer
for
all
our
sinnes
.
neither
punishments
nor
corrections
at
all
properly
in
themselues
to
vs
with
beasts
proper
humane
suffering
of
suffering
the
proper
humane
suffering
proper
and
immediate
suffering
left
to
the
desires
of
their
owne
hearts
,
and
to
be
giuen
ouer
to
vile
affections
reward
of
their
error
,
and
euen
the
fulnesse
of
all
vnrighteousnesse
:
lusts
,
and
diuers
pleasures
,
which
fight
against
the
soule
,
by
leading
it
captiue
vnto
the
law
of
sinne
,
which
is
in
the
members
.
Anger
,
disdaine
,
despaire
,
dislike
,
detestation
,
feare
,
sorrow
,
rag●…
,
furie
loue
,
desire
Quod
sine
illiciente
amore
non
habuit
,
sine
vrente
dolore
non
perdet
.
He
that
kept
them
not
without
alluring
loue
,
loseth
them
with
afflicting
griefe
.
Horse
and
Mule
in
whom
is
no
vnderstanding
:
correction
,
probation
,
perfection
,
preparation
to
glorie
,
God
scourgeth
euerie
sonne
whom
he
receiueth
,
All
that
will
liue
godlie
in
Christ
Iesus
shall
suffer
persecution
,
Count
it
an
exceeding
ioy
when
you
fall
into
diuers
tentations
,
knowing
that
the
triall
of
your
faith
bringeth
foorth
patience
.
Blessed
are
they
that
suffer
persecution
for
righteousnesse
sake
,
for
theirs
is
the
kingdome
of
heauen
.
If
any
suffer
as
a
Christian
,
let
him
not
be
ashamed
.
The
same
afflictions
are
accomplished
in
your
brethren
,
which
are
in
the
world
.
There
hath
no
tentation
taken
you
but
such
as
is
humane
chastised
,
prooued
,
perfected
is
the
proper
and
principall
humane
suffering
ordereth
▪
strengtheneth
,
sharpeneth
,
continueth
,
and
worketh
,
A
man
can
receiue
nothing
except
it
be
giuen
him
from
heauen
from
the
Father
of
lights
commeth
euery
good
and
perfect
gift
.
God
of
all
grace
,
working
all
in
all
the
Spirit
of
grace
distributing
to
euery
man
,
as
pleaseth
him
prudence
,
courage
,
magnanimitie
faith
,
hope
,
loue
vncleannesse
,
and
worketh
in
the
children
of
disobedience
,
blind
the
mindes
of
vnbeleeuers
,
distract
their
the
Lord
layed
vpon
him
the
punishment
of
vs
all
to
be
crooked
to
go
a●…rie
the
Lord
layd
vpon
him
the
iniquitie
of
vs
all
.
Himselfe
bare
our
sinnes
in
his
bodie
on
the
tree
.
reiection
,
desperation
,
and
eternall
damnation
the
substance
of
hell-paines
not
the
circumstances
of
place
and
time
,
they
are
not
of
the
nature
and
essence
of
hell
.
the
Lord
●…ayd
vpon
him
the
iniquitie
of
vs
all
:
Depart
from
me
ye
cursed
unto
euerlasting
fire
,
prepared
fire
euerlasting
It
is
better
to
enter
into
life
m●…imed
than
hauing
two
hands
(
or
two
feet
)
to
be
cast
their
worme
neuer
dieth
from
me
ye
cursed
to
hell
for
euer
place
of
torment
a
●…
place
of
substance
and
circumstance
Depart
from
me
ye
cursed
into
euerlasting
fire
,
neuer
tasted
meere
circumstances
onely
sire
in
hell
vtterly
denie
reiection
,
malediction
eternall
torment
of
fire
substance
and
essence
Reiection
,
malediction
,
vengeance
of
fire
,
continuance
therein
for
euer
in
Christ
there
could
vtterly
be
none
of
these
,
desperation
,
dereliction
,
nor
sting
of
conscience
.
malediction
of
bodie
neuer
tasted
these
There
shal
be
weeping
and
gnashing
of
teeth
,
when
ye
shall
see
Abraham
,
Isaac
,
and
Iacob
,
and
all
the
Prophets
in
the
kingdome
of
God
,
and
your selues
thrust
out
at
doores
.
Losse
of
heauen
,
and
sense
of
euill
There
are
some
of
an
absurd
iudgement
to
escape
hell
:
contra
ego
,
multo
durius
esse
tormentum
quoddam
assero
,
quàm
gehenna
est
:
hoc
est
,
non
assecutum
esse
tantam
gloriam
,
&
illinc
elapsum
esse
.
But
I
on
the
contrarie
a●…firme
there
is
a
farre
worse
torment
than
hell
it selfe
is
,
to
wit
,
the
losse
of
so
great
glory
,
and
the
falling
there-from
.
Neither
doe
I
thinke
that
we
ought
so
much
to
grieue
at
the
euils
in
hell
,
as
at
the
losse
whereby
we
fall
from
heauen
,
qui
nimirum
est
cruciatus
omnium
durissimus
,
which
doubtlesse
is
the
bitterest
anguish
of
all
the
rest
.
To
perish
from
the
kingdome
of
God
,
to
be
banished
from
the
citie
of
God
,
to
want
so
plentifull
abundance
of
the
sweetnesse
of
God
,
as
he
hath
layd
vp
in
store
for
those
that
feare
him
,
tam
grandis
est
p●…a
,
vt
ei
nulla
possint
tormenta
quae
nouimus
comparari
,
is
so
grieuous
a
punishment
,
that
no
torments
which
we
know
may
be
compared
vnto
it
.
this
amongst
other
,
or
rather
other
punishments
shall
torment
them
,
that
they
are
reiected
of
God
.
The
estranging
and
reiecting
from
God
,
is
an
euill
more
intolerable
,
than
all
that
is
expected
in
hell
Depart
from
me
ye
cursed
shame
,
sorrow
shame
,
remorse
Quae
p●…na
grauior
quàm
interioris
vulnus
conscientiae
?
What
paine
more
grieuous
,
then
the
wound
of
the
conscience
within
?
Amongst
all
the
afflictions
of
mans
soule
,
there
is
none
greater
,
then
the
conscience
of
sinne
Howe
thinkest
thou
shall
our
consciences
be
bitten
?
and
is
not
this
worse
then
any
torment
what
soeuer
?
The
most
grieuous
torment
of
all
shall
be
that
reproch
and
eternall
shame
.
Omni
tormento
atrociùs
desperatio
condemnatos
affliget
.
Worse
then
all
other
torments
shall
desperation
afflict
the
condemned
.
Giue
them
griefe
of
heart
,
euen
thy
curse
vpon
them
,
Torments
and
sorrowes
shall
take
holde
on
them
(
in
the
day
of
iudgement
or
of
death
)
and
they
shall
be
pained
as
a
woman
in
labour
with
child
.
By
which
it
appeareth
they
are
tormented
with
their
owne
conscience
.
is
pricked
and
pierced
with
her
owne
goades
and
stinges
.
Magna
paena
est
impiorum
conscientia
.
The
conscience
of
the
wicked
,
is
a
great
paine
or
punishment
prepared
for
the
diuell
and
his
Angels
.
and
displeased
and
offended
with
sinne
against
the
trueth
of
faith
,
or
honestie
of
manners
,
when
the
mind
is
possessed
with
any
errour
,
whatsoeuer
the
Scriptures
auouch
to
the
contrarie
,
men
thinke
it
to
be
figuratiue
I
like
well
that
no
figure
is
to
be
admitted
in
Scripture
,
where
there
is
no
ill
or
hurtfull
sense
following
litterally
.
euerlasting
fire
,
prepared
for
the
deuill
and
his
angels
.
Why
speakest
thou
to
them
in
parables
.
because
it
is
giuen
to
you
to
know
the
secrets
of
the
kingdome
of
heauen
,
but
to
them
it
is
not
giuen
.
To
them
that
are
without
,
all
things
are
done
in
parables
,
that
seeing
they
may
see
and
not
discerne
,
and
hearing
they
may
heare
and
not
vnderstand
.
euerlasting
fire
good
seed
The
sower
of
the
good
seed
is
the
sonne
of
man
,
the
field
is
the
world
;
the
good
seed
are
the
children
of
the
kingdome
;
the
tares
are
the
children
of
the
wicked
;
the
enemie
that
soweth
them
,
is
the
diuell
;
the
haruest
is
the
end
of
the
world
;
and
the
Reapers
be
the
Angels
.
As
then
the
tares
are
gathered
and
burned
in
the
fire
,
so
shall
it
be
in
the
end
of
the
world
.
The
Sonne
of
man
shall
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
kingdome
all
offences
and
the
workers
of
iniquitie
,
and
shall
cast
them
into
a
furnace
of
fire
,
there
shal
be
wailing
and
gnashing
of
teeth
.
(
So
shall
it
be
in
the
end
of
the
world
;
the
angels
shall
go
forth
,
and
seuer
the
bad
from
among
the
iust
,
and
shall
cast
them
into
a
fornace
of
fire
)
Vnderstand
ye
all
these
things
they
sayd
to
him
,
Yea
Lord
.
the
Angels
of
God
in
the
end
of
the
world
shall
seuer
the
wicked
;
and
cast
them
into
a
furnace
of
fire
,
cast
into
hell
fire
depart
from
him
into
euerlasting
fire
Vpon
the
wicked
God
will
raine
snares
,
fire
,
and
brimstone
.
The
diuell
that
deceiued
them
,
was
cast
into
a
lake
of
fire
and
brimstone
;
and
whosoeuer
was
not
found
written
in
the
booke
of
life
,
was
cast
into
the
lake
of
fire
.
It
is
better
to
enter
into
life
maimed
,
than
hauing
two
hands
to
goe
into
hell
,
that
neuer
shall
be
quenched
It
is
better
to
enter
into
life
maymed
,
than
hell
fire
to
goe
into
you
.
the
Angels
shall
seuer
the
badde
,
and
cast
them
into
a
furnace
of
fire
the
Angels
shall
cast
the
badde
into
a
furnace
of
fire
the
furnace
of
fire
shal
be
cast
into
the
badde
:
the
Angels
shall
cast
them
into
the
fire
built
the
place
of
Topheth
in
the
valley
of
the
sonne
of
Hinnom
to
burne
their
sonnes
&
daughters
in
the
fire
First
that
being
a
valley
,
to
wit
,
a
lowe
bottome
,
it
resembled
hell
,
which
is
beleeued
to
be
beneath
the
earth
.
Secondly
,
for
the
fire
,
wherewith
the
wicked
are
tormented
(
in
hell
)
euen
as
the
children
were
in
that
valley
burnt
with
fire
.
Lastly
,
the
place
was
vncleane
and
detestable
,
whither
all
vile
and
lothsome
things
were
cast
out
of
the
citie
of
Ierusalem
,
euen
as
defiled
and
wicked
soules
are
cast
out
of
the
kingdome
of
heauen
into
hell
.
Whosoeuer
shall
say
foole
shal
be
worthy
of
the
Gehenne
that
is
,
of
the
vale
of
fire
,
It
is
better
for
thee
to
enter
into
life
with
one
eye
,
than
hauing
two
eyes
to
be
cast
into
the
Gehenne
of
fire
,
vale
or
lake
of
fire
is
better
to
goe
halting
into
life
than
hauing
two
feet
to
be
cast
into
into
the
fire
that
neuer
shal
be
quenched
.
Austen
,
Ambrose
,
Chrysostome
,
Eusebius
,
Tertullian
,
Lact●…ntius
,
Cyprian
,
Minutius
,
Pacianus
,
You
set
your
s●…lfe
to
prooue
that
in
hell
there
is
materiall
fire
.
But
it
seemeth
you
are
now
almost
afraid
so
to
call
it
:
yet
you
call
it
true
fire
,
which
also
wee
vtterly
denie
.
All
your
proofes
,
(
such
as
they
ar●…
)
runne
to
prooue
corporall
and
materiall
fire
yet
eternall
,
except
your
Scriptures
,
which
vtterly
prooue
nothing
at
all
.
And
me
thinkes
you
should
not
care
for
corpor●…ll
fire
now
in
hell
,
seeing
you
seeme
to
beleeue
no
torments
for
damned
soules
,
saue
on
ly
at
the
resurr●…ction
.
For
thus
you
reason
,
as
the
bodie
hath
beene
the
instrument
of
the
soules
pleasure
in
sinne
,
so
it
shall
be
of
her
paine
.
But
all
prouocations
and
pleasures
of
sinne
,
the
soule
taketh
from
her
bodie
,
all
actes
of
sinne
she
committeth
by
her
bodie
.
Therefore
the
iustice
of
God
both
temporally
and
eternally
punisheth
the
soule
by
the
bodie
:
Or
therefore
all
the
soules
paine
for
sinne
,
both
temporally
and
eternally
is
by
the
body
.
This
is
your
owne
reason
:
which
being
true
,
why
should
you
care
for
corporall
fire
in
hell
,
before
the
last
iudgem●…nt
?
Doe
I
set
my selfe
to
prooue
,
that
in
hell
there
is
materiall
fire
;
and
yet
am
I
now
almost
afraid
so
to
call
it
?
set
I
my selfe
to
prooue
materiall
fire
in
hell
,
It
burneth
of
it selfe
without
any
nourishment
.
It
is
neither
kindled
with
mans
industrie
,
nor
nourished
with
wood
it
consumeth
not
what
it
burneth
,
but
rather
repaireth
what
it
eateth
,
S.
Austen
long
since
hath
plainly
resolued
,
the
fire
of
hell
is
not
only
a
true
fire
,
which
were
my
words
,
but
a
corporall
fire
,
that
shall
punish
both
men
and
diuels
.
a
point
of
Christian
doctrine
deliuered
by
the
Prophets
and
Apostles
,
and
receiued
by
the
Fathers
of
all
ages
in
Christs
church
,
that
the
fire
of
hell
shall
be
visible
and
sensible
to
the
bodies
of
the
wicked
,
and
shall
eternally
and
corporally
punish
the
damned
according
to
their
deserts
.
therefore
the
iustice
of
God
both
temporally
and
eternally
punisheth
the
soule
by
the
bodie
:
Therefore
the
iustice
of
God
both
temporally
and
eternally
punisheth
the
soule
by
the
bodie
all
prouocations
and
pleasures
of
sinne
the
soule
taketh
from
her
bodie
,
all
acts
of
sinne
she
committeth
by
her
bodie
the
soules
paines
for
sinne
both
temporally
and
eternally
is
by
the
bodie
.
Nothing
is
more
proportionable
to
Gods
iustice
,
than
to
ioyne
them
in
paine
that
were
ioyned
in
sinne
;
and
to
retaine
the
same
order
in
punishing
,
which
they
kept
in
offending
.
But
all
prouocations
and
pleasures
of
sinne
the
soule
taketh
from
the
bodie
,
all
acts
of
sinne
shee
committeth
by
the
bodie
.
therefore
nothing
is
more
proportionable
to
Gods
iustice
than
both
temporally
and
eternally
to
ioyne
bodie
and
soule
in
paine
which
were
ioyned
in
sinne
;
and
to
make
the
bodie
the
instrument
of
her
paine
,
as
it
hath
beene
of
her
pleasure
.
the
iustice
of
God
both
temporally
and
eternally
punisheth
the
soule
by
the
bodie
,
that
as
it
hath
beene
the
instrument
of
her
pleasure
,
so
it
shal
be
of
her
paine
.
that
God
temporally
and
eternally
punisheth
the
soule
by
the
bodie
Cyprian
,
Ierom
Do
I
then
denie
that
the
soule
hath
any
sufferings
in
this
life
&
the
next
,
which
come
not
by
the
body
?
For
though
those
conioyned
sufferings
be
most
answerable
to
sinnes
committed
;
yet
the
soule
hath
some
proper
punishments
in
this
life
,
as
sorrow
,
and
feare
,
when
the
bodie
hath
no
hurt
:
from
which
Christ
was
not
free
,
as
appeareth
by
his
agonie
:
and
so
in
the
next
,
the
soules
of
the
wicked
haue
griefe
and
remorse
,
besides
the
paine
of
fire
.
God
temporally
and
eternally
punisheth
the
soule
by
the
bodie
,
or
that
the
soules
paine
for
sinne
is
from
the
bodie
,
All
my
proofs
runne
to
prooue
corporall
and
materiall
fire
,
except
the
Scriptures
which
vtterly
prooue
nothing
at
all
.
For
his
part
he
seeth
no
reason
to
beleeue
,
that
now
there
is
corporall
fire
in
hell
whatsoeuer
shal
be
heereafter
,
when
the
bodies
shal
be
tormented
with
their
soules
.
Lastly
,
Austen
here
doth
not
proue
there
shal
be
such
sire
be
only
sheweth
the
maner
how
it
may
be
so
heereafter
,
if
God
will
.
Now
if
the
power
of
God
only
be
all
our
reason
,
we
may
as
well
proue
the
skie
is
fallen
.
All
the
rest
of
the
Fathers
say
nothing
further
,
nor
indeed
,
so
farre
as
Austen
.
H.
I.
Twenty
Places
Austen
doth
not
proue
there
shal
be
such
a
fire
;
he
only
sheweth
the
maner
how
it
may
be
so
heereafter
,
if
God
will
.
Now
if
Gods
power
onely
be
all
our
reason
,
we
may
prooue
aswell
the
skie
is
fallen
.
shew
no
more
any
corporall
,
or
materiall
,
or
true
fire
to
be
now
in
hell
,
than
a
corporall
worme
,
materiall
brimstone
,
much
wood
,
and
true
chaines
:
which
I
What
is
meant
by
the
worme
that
neuer
dieth
.
called
a
sleeuelesse
obiection
;
but
neither
I
,
nor
Austen
whom
I
cite
against
it
,
doth
any
where
answere
it
.
(
their
worme
neuer
dieth
I
heare
the
Scripture
affirme
,
that
the
damned
shal
be
punished
with
a
fire
,
darknesse
,
and
worme
;
quae
omnia
compositorum
ac
materialium
corporum
,
poenae
cruciatúsque
sunt
;
all
which
are
the
punishments
and
torments
of
materiall
and
compounded
bodies
.
darkish
fire
,
that
hath
lost
his
brightnesse
,
but
kept
his
burning
and
a
venimous
kinde
of
worme
feeding
on
flesh
,
and
raising
intolerable
torments
with
his
biting
.
There
remaineth
for
the
louers
of
wickednesse
an
vnquenchable
and
neuer
ending
fire
,
and
a
firy
worme
not
dying
,
nor
destroying
the
bodie
,
but
breaking
forth
of
the
bodie
with
vnceasing
anguish
.
so
that
by
no
meanes
he
thinke
the
bodies
in
hell
shall
not
be
touched
with
the
paine
of
fire
tormented
in
fire
and
brimstone
before
the
holy
Angels
,
and
before
the
Lambe
was
cast
into
a
lake
of
fire
and
brimstone
:
are
set
forth
for
an
ensample
,
(
by
)
suffering
the
vengeance
of
eternall
fire
.
rained
brimstone
and
fire
out
of
heauen
raine
fire
and
brimstone
vpon
the
wicked
,
true
chaines
and
much
wood
sword
,
cup
,
bow
,
booke
,
sootestoole
,
furnace
,
Cutler
,
Goldsmith
,
Fl●…tcher
,
Stationer
,
Carpenter
,
Mason
chaines
of
darkenesse
kept
vnto
damnation
shew
no
more
any
true
fire
in
hell
,
then
true
chaines
and
much
wood
.
Behold
I
will
lay
in
Sion
a
stone
,
a
tried
stone
,
a
precious
corner
stone
.
I
am
the
true
Vine
true
God
true
Stone
true
Vine
I
will
lay
thy
foundation
with
Saphires
,
and
will
make
thy
windowes
of
Emeraudes
,
and
thy
gates
shining
stones
.
All
thy
children
shall
bee
taught
of
God
,
and
much
peace
shall
be
to
thy
children
:
in
righteousnesse
shalt
thou
be
established
.
I
appoint
you
a
kingdome
as
my
Father
hath
appointed
to
mee
,
that
you
may
eate
and
drinke
at
my
table
in
my
kingdome
.
the
Scriptures
shewe
no
more
true
fire
in
hell
,
then
much
wood
,
The
Lord
shall
cause
the
glorie
of
his
voice
to
be
heard
,
and
shall
shew
the
stroke
of
his
arme
with
the
anger
of
his
countenance
,
and
flame
of
deuouring
fire
,
with
scattering
and
tempest
.
For
Tophet
is
prouided
of
olde
,
it
is
euen
readie
for
the
King
:
hath
made
it
deepe
and
wide
,
the
burning
thereof
is
fire
and
much
wood
:
the
breath
of
the
Lord
doth
kindle
it
as
a
current
of
brimstone
Tophet
was
prouided
of
olde
,
and
readie
for
the
King
deepe
and
wide
the
burning
thereof
the
fire
much
wood
,
the
breath
of
the
Lord
kindling
it
as
a
flood
of
brimstone
.
to
burne
children
in
the
fire
,
The
burning
thereof
is
fire
and
much
wood
,
the
breath
of
the
Lord
as
a
Riuer
of
brimstone
kindling
it
:
the
fire
of
much
wood
A
flame
of
sire
is
there
in
much
wood
Caph
the
note
of
similitude
Flie
to
your
mountaine
a
bird
,
a
bird
Zion
shall
be
plowed
a
field
a
field
A
Lyons
whelpe
Iudah
from
the
pray
shalt
thou
ascend
a
Lyons
whelpe
All
flesh
is
grasse
,
and
the
glory
thereof
is
as
the
flower
of
the
field
all
flesh
is
the
breath
of
the
Lord
a
streame
of
brimstone
,
doth
kindle
it
:
burning
thereof
is
a
fire
of
much
wood
the
Scriptures
shew
no
more
true
fire
in
hell
then
much
wood
like
the
fire
of
much
wood
,
as
a
torrent
of
brimstone
sinnes
,
soules
sitting
at
the
right
hand
of
God
Peter
Martyrs
Esaie
in
his
Chapter
calleth
that
place
Tophet
,
and
fire
vnquenchable
,
as
hauing
much
wood
and
brimstone
to
nourish
it
.
The
Prophet
also
setteth
downe
the
breath
wherewith
the
fire
is
blowne
,
that
it
may
flame
the
more
siercely
.
Gehenna
is
here
called
Tophet
.
Dicit
habitaculum
illud
esse
ig●…eum
;
That
habitacle
the
Prophet
saith
is
all
fierie
,
to
let
thee
vnderstand
,
that
the
torment
there
is
euerlasting
.
For
the
vncleane
lustes
of
the
mind
,
which
here
are
not
purged
by
faith
,
shall
be
the
nourishment
of
that
eternall
flame
of
wood
and
coales
.
And
also
the
conscience
shall
afflict
the
wicked
as
a
kind
of
fire
.
Hell
is
perpetuall
because
the
Spirite
and
will
of
the
Lord
giue
euerlasting
force
of
fire
to
it
.
Our
Prophet
calleth
hell
Tophet
,
as
our
Sauiour
called
it
Gehenna
.
And
indeede
Tophet
or
Gehenna
did
burne
and
flame
with
perpetuall
fires
deuouring
their
children
,
which
seduced
with
a
diuelish
error
,
thought
they
offered
them
vnto
God
,
when
they
offered
them
vnto
the
diuell
.
As
then
in
Tophet
wretched
men
were
skorched
with
fire
,
so
in
hell
all
the
wicked
are
tormented
with
euerlasting
fire
.
Therefore
hell
is
rightly
called
Tophet
and
Gehenna
whose
inside
or
burning
is
fire
;
that
is
,
if
thou
aske
what
is
in
hell
,
there
is
fire
and
burning
,
or
,
whatsoeuer
is
within
hell
is
nothing
but
fire
.
God
perfourmeth
that
hell
shall
flame
with
perpetuall
fire
,
euen
as
in
many
places
and
hilles
of
the
earth
an
unwasted
store
of
brimstone
is
found
that
euen
thence
we
may
gather
there
may
be
Riuers
and
lakes
of
brimstone
in
hell
.
All
these
things
the
Almightie
knoweth
how
to
prepare
,
that
these
torments
may
●…itte
both
Soules
and
bodies
,
so
that
we
haue
no
neede
to
dispute
whether
this
fire
and
brimstone
be
corporall
,
and
if
it
be
corporall
,
how
it
worketh
vpon
spirituall
substances
.
The
Lord
as
I
now
said
,
can
fit
all
these
to
either
part
that
in
truth
they
may
be
inflicted
as
well
on
the
bodies
,
as
on
the
spirits
of
the
damned
,
which
here
the
Prophet
foretelleth
.
If
thou
hadst
rather
dispute
against
them
,
and
wilt
not
now
beleeue
these
things
,
doubtles
thou
shalt
one
day
trie
them
by
experience
.
teacheth
what
hell
is
.
The
inside
thereof
is
fire
;
that
is
how
deepe
and
wide
soeuer
hell
is
,
it
is
all
fire
and
burneth
euerlastingly
.
For
so
he
describeth
the
sharpnes
of
the
punishment
,
which
the
wicked
shall
there
suffer
.
And
lest
any
should
aske
,
what
matter
can
suffice
to
maintaine
such
a
fire
,
the
Prophet
saith
,
there
is
great
store
of
wood
.
He
that
made
hell
hath
plentifully
prouided
,
that
the
fire
there
shall
neuer
goe
out
.
For
filthie
lustes
and
lewd
actes
not
purged
by
●…aith
,
and
guiltie
mindes
yeeld
perpetuall
matter
and
maintenance
to
those
flames
.
Yea
and
the
bodies
also
of
the
wicked
shall
be
incorruptible
that
they
may
suffer
continuall
fire
and
flame
,
and
dure
therein
.
He
mentioneth
also
a
streame
of
brimstone
,
whereof
the
Apocalypse
speaketh
,
that
we
should
remember
and
consider
those
things
which
are
in
nature
;
For
so
many
ages
hath
the
fire
of
Aetna
continued
and
still
doth
,
casting
vp
flames
of
brimstone
.
He
then
that
kindleth
these
things
without
the
helpe
or
assistance
of
men
,
he
also
can
kindle
and
maintaine
the
fire
of
hell
,
that
it
shall
neuer
faile
.
Those
who
measure
all
things
by
the
rule
of
reason
,
and
thinke
nothing
firme
that
cannot
be
comprehended
by
mans
witte
,
dispute
how
it
is
possible
,
that
the
body
should
alwaies
burne
and
not
consume
,
which
is
repugnant
to
the
nature
of
the
body
.
They
likewise
dispute
how
fire
can
burne
not
onely
bodies
,
but
also
wicked
spirits
which
haue
no
bodies
.
These
curious
men
thinke
that
to
be
against
nature
,
which
is
done
by
Gods
will
,
neither
doe
they
consider
,
the
nature
of
all
creatures
to
haue
and
be
that
,
which
they
haue
and
are
by
Gods
commandement
.
Others
quarrell
with
the
qualitie
of
the
fire
,
and
thinke
it
no
corporall
but
a
metaphoricall
fire
,
which
they
take
●…or
an
exceeding
paine
and
sorrow
of
minde
.
This
they
gather
out
of
the
of
Marke
,
where
Christ
saith
,
their
worme
dieth
not
,
and
the
sire
quencheth
not
.
Here
as
by
the
name
of
worme
no
corporall
worme
is
to
be
vnderstood
,
but
a
great
and
continuall
remorse
of
mind
;
so
they
thinke
by
the
word
fire
no
corporall
fire
,
but
a
metaphoricall
must
be
conceaued
.
I
take
it
to
be
rashnes
and
not
the
part
of
a
christian
man
to
dispute
of
the
qualitie
of
this
fire
,
but
rather
leauing
the
certaine
knowledge
thereof
to
the
Iudge
,
to
prouide
that
we
trie
it
not
one
day
,
what
manner
of
sire
it
is
.
It
is
certaine
the
diuels
together
with
all
the
wicked
shall
be
in
euerlasting
fire
,
and
therein
tormented
.
Christ
plainely
professeth
he
will
say
to
the
wicked
depart
into
euerlasting
fire
prepared
for
the
diuell
and
his
Angels
.
What
manner
of
fire
it
shall
be
I
dispute
not
because
the
Scripture
doth
not
expresse
it
;
but
this
is
without
question
,
that
not
onely
the
soules
of
the
wicked
,
but
also
their
bodies
shall
suffer
torment
and
therefore
the
fire
such
as
may
worke
vpon
their
bodies
,
and
inflict
on
them
a
farre
greater
paine
,
then
our
materiall
fire
doth
impresse
on
vs
.
What
qualitie
soeuer
it
shall
be
of
,
it
seemeth
it
shall
be
altogether
a
corporall
creature
,
which
may
worke
vpon
bodies
and
torment
them
.
Which
being
so
the
diuell
shall
suffer
paine
and
torment
from
a
corporall
thing
,
I
meane
from
this
sire
,
and
that
euerlastingly
;
therefore
it
is
called
eternall
and
vnquenchable
fire
.
How
is
it
possible
,
that
spirituall
substances
should
suffer
from
corporall
,
We
haue
an
example
in
our selues
in
whom
the
soule
suffereth
many
things
from
the
body
by
her
coniunction
with
it
.
Againe
,
what
can
resist
the
power
and
will
of
God
?
Let
this
doubt
therefore
depart
from
the
minds
of
the
faithfull
.
With
no
speech
can
any
man
expresse
it
here
,
but
els
where
we
shal
see
it
most
plainely
.
Set
now
before
thine
eyes
that
horrible
way
,
which
shal
carrie
headlong
to
the
fire
,
and
the
readie
with
torments
,
and
the
persons
deliuered
to
such
cruel
tormentors
.
These
things
shal
be
in
that
day
.
Let
vs
alwayes
thinke
on
these
things
lest
it
repent
vs
too
late
,
when
we
come
to
the
sight
of
eternal
fire
.
For
the
burning
pit
of
hell
shal
be
laid
open
,
there
shal
be
a
descent
,
but
no
ascent
.
Call
to
minde
that
terrible
tribunal
of
Christ
,
which
no
creature
may
indure
;
there
must
euery
one
of
vs
be
presented
to
render
an
account
of
his
life
.
About
those
that
haue
liued
wickedly
shal
stand
fearefull
and
grisly
angels
beholding
the
sire
and
kindling
it
.
Then
shall
they
see
a
deepe
gulfe
,
and
darkenes
that
no
eyes
can
pierce
through
,
and
an
obscure
fire
that
with
blackenesse
hath
lost
his
shining
,
but
kept
his
burning
.
what
a
place
is
that
where
is
weeping
and
gnashing
of
teeth
,
which
is
called
hell
,
which
the
deuil
himselfe
abhorreth
?
Alas
what
a
Gehenne
of
vnquenched
sire
is
that
,
which
burneth
and
shineth
not
?
how
venemous
is
that
worme
,
which
neuer
resteth
?
how
terrible
is
that
deepe
and
euerduring
darkenesse
?
how
cruel
in
their
torments
are
those
mercilesse
Angels
?
woe
to
the
guiltie
;
when
the
innocent
shal
be
rewarded
with
honour
,
and
they
with
shame
.
The
innocent
shal
goe
to
Paradise
,
the
nocent
into
fire
vnquenchable
.
The
sight
of
God
shal
cherish
the
innocent
,
the
sight
of
fire
shal
torment
the
wicked
.
Scias
detestanda
tibi
in
cis
esse
quàm
plurima
,
&
iuxta
sermonem
Domini
,
inter
scorpiones
&
colubros
incedendum
.
This
know
,
that
there
are
very
many
things
in
them
to
be
detested
by
thee
;
and
as
God
speaketh
,
Thou
must
walke
amongst
Scorpions
and
Serpents
.
of
sinners
;
when
as
by
the
vertue
and
power
of
God
the
remembrance
of
all
our
sinnes
is
set
before
our
eyes
,
and
the
minde
beholding
her
pleasures
past
,
is
punished
with
the
fire
of
conscience
,
and
pierced
with
the
stings
of
punishments
for
sinne
,
nor
but
that
sinne
it selfe
,
and
the
conscience
thereof
is
punishment
,
whiles
the
worme
doth
not
die
in
the
heart
,
and
a
fire
is
kindled
in
the
soule
after
the
fashion
of
a
feuer
,
which
doth
not
outwardly
torment
the
sicke
,
but
possessing
the
bodie
ve●…th
●…t
without
any
forr●…gne
inflicting
of
paine
:
these
perswasions
and
deceitfull
deuices
,
the
Apostle
calleth
void
and
emptie
words
,
which
seeme
to
flatter
sinners
,
but
indeed
hasten
them
to
eternall
punishment
.
deceitfull
and
detestable
error
,
hastning
men
to
eternall
torments
.
Quos
flamma
Gehennae
deuor
at
,
à
visione
veri
luminis
coecat
,
vt
for
is
eos
dolor
combustionis
cruciet
,
&
intus
poena
caecitatis
obscuret
,
quatenus
qui
authori
suo
corde
&
corpore
deliquerunt
,
simul
corde
&
corpore
p●…iantur
.
Whom
the
flame
of
hell
deuoureth
,
it
blindeth
from
seeing
the
true
light
;
that
paine
of
burning
may
outwardly
torment
them
,
and
punishment
of
blindnesse
inwardly
obscure
them
,
that
as
they
sinned
against
their
maker
with
heart
and
body
,
so
they
may
be
punished
both
in
soule
and
body
.
Duplex
damnatorum
poena
est
in
Gehenna
,
quorum
&
mentem
vrit
tristitia
,
&
corpus
flamma
.
There
is
a
double
punishment
of
the
damned
in
hell
,
whose
minds
burne
with
sorow
,
and
their
bodies
with
flame
;
by
a
iust
rcward
,
that
as
they
debated
with
their
mindes
what
they
might
performe
with
their
bodies
,
so
they
should
be
punished
both
in
soule
and
bodie
.
By
the
noteth
the
rottennesse
,
as
by
fire
the
burning
of
hell
;
or
cls
the
worme
signifieth
the
ouer-late
repentance
of
sinne
,
which
shall
neuer
cease
to
bite
the
conscience
of
the
damned
in
their
torments
;
vt
ignis
sit
poena
extrinsecus
s●…iens
,
vermis
dolor
interi●…s
accusans
;
that
the
fire
should
be
a
torment
raging
,
and
the
worme
a
griefe
inwardly
accusing
.
Timor
co●…turbabit
te
,
cùm
terra
aperietur
cor
am
te
,
&
iurues
&
caedes
in
stagnum
sulfuris
ardent
is
&
foetentis
.
Ignis
exteriùs
carnem
tuam
comburet
,
vermis
interiùs
conscientiam
corrodet
.
Feare
shall
amaze
thee
,
when
the
earth
shall
open
before
thee
,
and
thou
fall
and
light
in
the
lake
of
brimstone
burning
and
st●…king
.
Fire
shall
thy
flesh
,
and
a
worme
shall
inwardly
gnaw
thy
conscience
.
Gehenna
est
ignis
arcani
subterraneus
ad
poenam
the
saurus
.
Hell
is
a
treasure
of
secret
fire
kept
vnder
the
earth
to
punish
withall
.
The
diuels
shall
suffer
punishment
and
vengeance
inclosed
in
euerlasting
fire
admonished
by
the
books
of
best
learned
men
,
and
verses
of
Poets
,
of
that
firie
flood
and
infernall
lake
of
flames
often
compassing
which
being
prepared
for
eternall
torments
,
they
deliuered
as
knowen
,
both
by
the
demonstration
of
diuels
,
and
by
the
oracles
of
the
Prophets
.
As
the
flashes
of
lightning
touch
mens
bodies
,
but
consume
them
not
,
and
as
the
fires
of
Aetna
and
Vesuuius
and
of
other
places
of
the
earth
doe
burne
,
and
not
spend
;
so
that
flame
appointed
to
punish
is
not
fed
with
the
decayes
of
those
that
burne
,
but
nourished
with
parching
their
bodies
that
waste
not
.
heare
and
reade
these
things
,
and
to
beleeue
they
shall
come
to
passe
;
to
thinke
how
great
an
euill
it
is
to
be
excluded
from
the
ioy
of
beholding
God
;
to
be
banished
from
heauen
,
and
cast
into
euerlasting
fire
with
the
diuell
and
his
angels
;
to
see
no
light
in
that
fire
,
but
to
feele
that
it
burneth
;
to
suffer
the
terrible
cracks
of
that
flaming
fire
;
to
haue
their
eyes
blinded
with
the
bitter
smoke
of
that
fuming
gulfe
;
to
be
drowned
in
the
deepe
lake
of
Gehenna
,
and
to
be
torne
eternally
with
most
greedie
wormes
;
to
thinke
on
these
things
and
many
such
like
,
is
a
sure
way
to
renounce
all
vice
,
and
refraine
all
allurements
of
the
flesh
.
vnder
the
earth
;
externall
melt
the
elements
with
heat
,
and
dissolue
the
heauens
true
,
substantiall
externall
fire
shall
deuoure
his
aduersaries
the
Lord
will
come
with
fire
,
that
he
may
render
his
indignation
with
the
flame
of
fire
:
for
the
Lord
will
iudge
with
fire
.
There
shall
goe
a
fire
before
him
,
and
burne
vp
his
enemies
ro●…nd
about
.
The
Lord
Iesus
shall
shew
himselfe
from
heauen
in
flaming
fire
,
rendring
vengeance
to
them
that
know
not
God
,
and
obey
not
the
Gospel
.
For
remaineth
no
sacrifice
for
sin
,
but
a
fearefull
expectation
of
iudgement
,
and
a
violence
of
fire
which
shall
deuoure
the
aduersaries
.
Fire
euen
fire
which
shall
performe
two
offices
:
with
one
and
the
same
aspect
it
shall
lighten
the
friends
,
and
inflame
the
enemies
of
God
:
for
the
fire
which
shall
burne
the
sinfull
,
shal
be
made
brightnesse
to
the
iust
.
The
end
of
this
present
world
is
the
iudgement
of
the
wicked
by
fire
as
the
scriptures
of
the
Prophets
&
Apostlesdeclare
,
and
likewise
th●…
writings
of
Sibylle
:
so
blessed
Clemens
in
his
Epistle
to
the
Corinths
affirmeth
.
with
his
heauenly
army
,
and
with
fire
as
his
minister
to
giue
vengeance
.
●…or
the
sire
of
iudgement
shall
serue
him
to
reuenge
the
reprobate
,
iudgement
shal
be
full
of
terror
,
noting
first
the
Iudge
comming
from
heauen
;
then
their
power
which
minister
vnto
him
,
who
are
the
angels
;
lastly
,
th●…
kinde
of
punishment
:
for
shall
be
deliuered
to
the
flame
of
fire
.
There
are
two
properties
in
fire
;
to
burne
,
and
to
shine
:
the
shining
propertie
the
assembly
of
Saints
shall
enioy
;
by
the
other
shall
wicked
men
be
punished
.
There
are
two
forces
in
fire
;
one
to
burne
,
the
other
to
shine
:
the
sharpnesse
of
●…ire
which
punisheth
,
is
layed
vp
for
those
that
deserue
burning
;
the
light
and
shining
thereof
is
allotted
to
the
ioy
of
the
blessed
.
Fire
hath
two
forces
;
the
one
of
shining
,
which
shall
be
giuen
to
the
iust
.
the
other
of
burning
,
which
shall
be
diuided
to
sinners
.
Fire
shal
be
light
to
the
faithfull
,
and
punish
the
vnbeleeuers
.
comming
shall
be
in
flaming
fire
,
as
Dauid
professeth
A
fire
shall
goe
before
him
,
and
shall
burne
his
enemies
round
about
.
offer
burning
to
sinners
,
and
no
shining
;
but
to
the
iust
it
shall
giue
light
and
shining
and
no
heat
or
burning
.
Iewes
,
Pagans
,
and
Christians
Aetna
,
Vesuuis
raine
fire
and
brimstone
with
fire
because
the
fire
of
the
Lord
burnt
amongst
them
Firie
serpents
Fire
came
out
from
the
Lord
,
and
consumed
the
two
hundred
and
fiftie
men
of
Corahs
strange
fire
Fire
came
downe
from
heauen
twice
and
deuoured
The
fire
of
God
is
fallen
from
heauen
,
and
hath
burnt
vp
sheepe
and
seruants
and
deuoured
them
.
Now
there
is
corporall
fire
in
hell
,
whatsoeuer
there
shall
be
hereafter
,
when
bodies
also
shal
be
there
vnited
and
tormented
with
the
soules
,
and
this
only
is
your
question
,
or
nothing
.
or
nothing
full
waight
and
burden
of
our
sinnes
,
proper
payment
and
wages
which
else
we
should
haue
payed
.
full
burden
,
nor
iust
vages
of
their
sinnes
terror
of
Iudgement
taking
of
their
bodies
Reserued
vnder
darknes
vnto
the
iudgement
of
the
great
day
sleepeth
not
all
Gods
proper
wrath
and
vengeance
,
so
farre
as
was
due
generally
for
all
mankinde
to
suffer
.
Depart
from
me
ye
cursed
euerlasting
fire
,
which
is
prepared
for
the
diuell
and
his
angels
.
prepared
for
the
diuels
shall
serue
for
the
punishing
of
men
and
Diuels
,
Christ
saying
,
Depart
from
me
ye
cursed
into
the
fire
euerlasting
,
which
is
prepared
for
the
Diuell
and
his
Angels
.
One
fire
shal
be
to
both
,
as
the
trueth
hath
spoken
.
Tophet
is
prepared
of
old
the
burning
thereofis
much
wood
;
the
breath
of
the
Lord
,
like
a
riuer
of
brimstone
,
doth
kindle
it
.
I
am
tormented
in
this
flame
.
are
set
foorth
for
an
example
,
suffering
the
punishment
of
euerlasting
fire
.
to
suffer
euerlasting
sire
prepared
long
since
substance
and
accidence
darkenes●…
,
destruction
,
confusion
,
remorse
of
sinne
from
malediction
,
dereaction
,
and
desperation
their
consequents
;
and
from
the
torment
of
hell
●…ire
,
either
We
doe
not
contend
to
expresse
what
iust
measure
of
Gods
wrath
.
nor
precisely
in
what
manner
it
was
reuealed
,
and
executed
on
Christ
.
Onely
we
knowe
that
whatsoeuer
it
were
,
Gods
very
wrath
and
proper
vengeance
for
sinnes
,
though
outwardly
executed
on
the
bodie
,
yet
it
could
not
but
sinke
in
deeper
,
euen
into
the
depth
of
the
soule
a●…d
be
discerned
by
Christ
,
and
conceaued
to
be
such
,
and
so
sustained
as
proceeding
from
God
,
and
so
wound
the
Soule
properly
.
yea
chiefly
,
though
the
anguish
thereof
bruised
his
bodie
ioyntly
also
.
properly
,
yea
onely
in
his
very
soule
,
from
the
immediat
hand
of
God
,
euen
as
the
damned
do
.
all
Gods
proper
wrath
and
vengeance
for
sinne
,
yea
the
selfe
same
paines
for
their
nature
which
are
in
hell
.
and
which
are
extreamest
and
sharpest
in
hell
.
These
paines
then
in
this
very
manner
inflicted
Christ
felt
;
indeede
not
being
in
the
locall
hell
;
yet
those
being
the
selfe
same
paines
for
their
nature
which
are
in
hell
,
yea
which
are
in
hell
.
And
he
discerned
and
receaued
them
properly
,
yea
in
his
very
soule
not
contend
to
expresse
what
iust
measure
of
Gods
wrath
,
nor
precisely
in
what
manner
it
was
reuealed
and
executed
on
Christ
.
Onely
you
know
that
what
soeuer
it
was
,
Gods
very
wrath
and
proper
vengeance
for
sinnes
,
though
outwardly
executed
on
the
bodie
,
could
not
but
sinke
in
deeper
,
and
so
wound
the
soule
properly
yea
chiefly
.
maketh
not
properly
to
our
redemption
.
the
iust
measure
,
nor
precise
maner
the
wrath
of
God
.
you
know
that
whatsoeuer
it
were
Gods
very
wrath
and
proper
vengeance
for
sinne
,
though
outwardly
executed
on
the
body
,
could
not
but
sinke
deeper
into
the
Soule
,
and
wound
the
soule
properly
yea
chiefly
,
though
the
anguish
thereof
bruised
the
bodie
ioyntly
also
.
Gods
very
wrath
and
proper
vengeance
for
sinne
,
though
outwardly
executed
on
the
body
could
not
but
sinke
deeper
into
the
soule
,
and
wound
the
soule
properly
,
yea
chiefly
,
though
the
anguish
thereof
bruized
his
bodie
also
.
very
wrath
and
proper
vengeance
seas
,
windes
wicked
spirits
power
ouer
them
Deliuered
him
into
the
hands
of
sinners
,
whatsoeuer
the
hand
and
counsell
had
determined
before
to
be
done
.
For
those
things
which
God
before
had
shewed
by
the
mouthes
of
all
his
Prophets
that
Christ
should
suffer
,
he
thus
fulfilled
,
determinate
counsell
and
foreknowledge
of
God
the
Cup
which
father
gaue
to
drinke
houre
,
and
power
of
darknes
,
the
Prince
of
the
world
came
could
haue
any
power
at
all
against
him
,
but
what
was
giuen
from
aboue
fell
downe
as
dead
afraid
and
fell
vpon
his
face
,
was
stricken
and
sicke
certaine
daies
being
astonished
at
the
vision
.
fell
on
their
faces
to
the
ground
we
shall
surely
die
,
because
we
haue
seene
the
Lord
.
a
light
from
heauen
suddainly
shined
round
about
fell
to
the
earth
trembling
and
amazed
.
he
was
stricken
with
an
exceeding
great
they
were
amazed
and
sore
astonished
I
am
sore
vexed
for
the
hurt
of
the
daughter
of
my
people
,
I
am
heauie
,
and
astonishment
hath
taken
me
.
I
speake
the
trueth
in
Christ
,
and
lie
not
;
I
haue
great
heauinesse
and
continuall
sorow
in
mine
heart
,
for
my
brethren
that
are
my
kinsmen
according
to
the
flesh
.
voice
and
iudgements
Ad●…uius
vocem
Archangeli
&
Angeli
tremunt
:
At
whose
voice
the
Angels
and
Archangels
doe
tremble
Maiestatem
tuam
tremunt
potestates
:
The
powers
of
heauen
do
tremble
at
thy
Maiesty
.
Christ
comming
from
the
heauens
euery
creature
shall
tremble
the
Angels
themselues
shall
not
be
without
feare
.
for
they
also
shall
be
present
,
though
they
shall
giue
no
account
to
God
.
At
that
day
all
things
shall
be
full
of
astonishment
,
horror
and
feare
.
A
great
feare
shall
then
possesse
euen
the
Angels
,
and
not
the
Angels
only
,
but
the
Archangels
,
and
Thrones
,
and
powers
of
heauen
,
because
their
fellow
seruants
must
vndergoe
iudgement
for
their
liues
led
in
this
world
.
felt
as
extreame
sharpnes
of
paine
,
as
may
by
any
possibilitie
be
endured
yea
though
in
hell
it selfe
incomprehensible
,
vnspeakeable
,
infinite
and
intolerable
liue
,
eate
So
is
the
soule
conioyned
with
this
body
,
that
to
th●…
paines
which
are
exceeding
great
,
it
yeeldeth
and
departeth
:
because
the
very
frame
of
the
members
and
vitall
parts
is
so
weake
,
that
they
are
not
able
to
sustaine
the
force
which
bringeth
great
or
most
sharpe
paine
.
Name
fi●…e
if
thou
wilt
,
the
sword
,
or
wilde
beasts
,
and
if
any
thing
be
more
grieuous
than
these
:
yet
are
these
scant
a
shadow
to
the
torments
of
hell
.
And
these
when
they
grow
vehement
,
are
easiest
,
and
soonest
dispatch
men
,
the
body
not
sufficing
to
suffer
a
sharpe
paine
any
long
while
.
Gods
very
wrath
and
proper
vengeance
for
sinne
,
and
that
only
you
know
,
though
you
c●…n
not
expresse
the
maner
or
measure
of
his
feeling
it
.
And
it
was
discerned
and
concei●…ed
by
Christ
to
be
such
,
and
so
did
wound
the
soule
properly
,
yea
chiefly
;
though
it
were
outwardly
executed
on
his
bodic
.
spirituall
corporall
eternall
death
hardnesse
of
heart
working
all
vncle●…nnesse
euen
with
greedinesse
to
be
strangers
from
the
life
of
God
,
and
〈◊〉
〈◊〉
,
second
death
●…euereth
the
soule
from
the
bod●…e
.
Yee
vipers
bro●…d
who
hath
taught
you
to
fl●…e
from
the
wrath
to
come
?
Iesus
deliuereth
vs
from
the
wrath
to
come
.
fearefull
expectation
day
of
●…rath
reuelation
of
the
●…st
iudgement
of
God
,
and
a
violent
fire
shall
d●…uoure
the
aduersaries
.
wrath
of
God
reuealed
from
heauen
against
all
vngodlinesse
and
vnrighteousnesse
wisdome
,
will
This
is
my
beloued
sonne
in
whom
I
am
well
pleased
Beholde
m●…e
elect
my
soule
delighteth
For
wee
were
adopted
through
Iesus
Christ
,
and
made
accepted
in
beloued
;
by
whom
wee
haue
redemption
through
his
blood
,
the
forgiuenesse
of
sinnes
,
according
to
the
riches
of
his
grace
.
wrath
,
and
vengeance
for
sinne
nature
,
office
,
or
action
him
into
the
hands
of
sinners
,
Our
sinnes
●…e
bare
in
his
body
on
the
tree
,
feare
sorrow
,
〈◊〉
,
derision
,
and
temptation
,
〈◊〉
d●…liuered
into
the
hands
of
sinners
.
Priestes
,
Scribes
,
and
Gentils
should
doe
vnto
him
●…oreshewed
by
his
Prophets
,
that
Christ
should
suffer
.
knowing
him
,
●…or
the
word●…
of
the
Prophets
,
fulfilled
them
in
condemning
him
fulfilled
all
things
which
were
written
of
him
.
he
was
wounded
for
our
transgressions
and
broken
for
our
iniquities
,
and
with
his
stripes
we
are
healed
.
layed
vpon
him
the
iniquitie
of
all
vs
,
and
he
bare
our
sinnes
in
his
body
on
the
tree
strained
out
from
Christ
much
sweat
of
clotted
blood
.
strained
out
from
Christ
much
sweat
of
clotted
blood
:
sweat
was
like
drops
of
blood
trickling
downe
to
the
ground
.
with
plentifull
drops
of
sweat
clotted
blood
congealed
or
cooled
blood
strained
out
from
him
blood
,
and
then
of
water
Christ
was
comforted
by
an
Angell
from
heauen
,
he
prayed
more
earnestly
his
sweate
like
drops
of
blood
trickling
downe
to
the
ground
.
I
hold
that
Christ
suffered
no
more
but
meere
bodily
paines
,
that
is
in
his
soule
from
and
by
his
bodie
.
Neuerthelesse
contr●…riwise
I
seeme
somewhere
to
yeelde
wholely
so
much
as
you
affirme
.
a
sort
very
,
proper
feare
,
sorrow
,
shame
Crosse
,
death
humilitie
,
obedience
,
and
charitie
integritie
,
innocencie
corporall
,
spirituall
grace
,
trueth
What
maruell
then
if
sinne
,
which
should
haue
wrought
in
vs
an
eternal
destruction
both
of
bodie
and
soule
,
could
not
farther
preuaile
in
him
but
to
the
wounding
of
his
flesh
and
shedding
of
his
blood
,
for
the
iust
and
full
satisfaction
of
all
our
sinnes
,
euen
in
the
righteous
and
sincere
iudgement
of
God
?
eternall
destruction
or
death
of
bodie
and
soule
,
the
rest
that
went
b●…fore
,
not
being
excluded
as
superfluous
,
but
continued
and
increased
by
that
sharpe
and
●…xtreame
martyrdome
,
which
he
endured
on
the
cross●…
,
the
same
part
might
and
did
suffer
in
Christ
which
sinned
in
man
the
soule
,
(
though
)
by
no
meanes
it
could
receiue
the
same
wages
which
we
should
haue
receiued
.
full
redemption
of
mankinde
by
the
death
and
blood
of
Christ
j●…ce
and
fruit
of
his
bodily
death
as
most
sufficient
we
haue
redemption
by
his
blood
euen
the
remission
of
our
sinnes
.
full
and
most
sufficient
There
is
no
saluation
in
any
other
.
blood
of
Iesus
Christ
clenseth
vs
from
all
sinne
.
Clensing
from
all
sinne
his
owne
entred
once
into
the
holy
place
hauing
purchased
eternall
red●…mption
.
eternall
redemption
ioynt
sufferings
of
Christ
(
the
soule
feeling
what
the
body
suffered
)
are
most
auailable
for
our
saluation
;
and
that
(
besides
the
sacrifice
of
Christes
body
)
there
is
no
other
sacrifice
of
his
soule
,
which
can
be
neither
bodily
nor
bloody
.
in
the
end
of
the
world
once
to
put
away
sinne
by
the
sacrifice
of
himselfe
Priest
after
the
order
of
Melchisedech
,
and
a
Minister
of
the
true
Tabernacle
and
Sanctuarie
,
it
was
of
necessitie
he
should
haue
somewhat
also
to
offer
,
Wherefore
when
he
commeth
into
the
world
,
he
saith
Sacrifice
and
offering
thou
wouldest
not
,
but
a
bodie
hast
thou
ordained
me
.
It
is
written
of
me
that
I
should
doe
thy
will
O
God
by
the
which
will
we
are
sanctified
euen
by
the
offering
of
the
body
of
Iesus
Christ
once
.
Who
after
he
had
offered
one
sacrifice
for
sinne
sitteth
for
euer
at
the
right
hand
of
God
.
For
with
one
offering
hath
he
made
perfect
for
euer
them
that
are
sanctified
.
effusion
of
blood
there
is
no
remission
,
Christ
with
his
owne
blood
entred
in
once
vnto
the
holy
place
,
and
obtained
eternall
redemption
death
of
the
testator
must
be
,
where
a
testament
is
A
spirit
hath
no
flesh
and
bones
,
as
ye
see
me
haue
.
proper
and
immediate
facultie
The
true
sacrifice
for
sinne
which
Christ
offered
,
must
haue
the
body
,
the
blood
,
and
the
death
of
the
offerer
;
none
of
which
agree
to
the
soule
of
Christ
,
though
the
body
without
a
soule
could
be
no
reasonable
sacrifice
;
and
therefore
I
exclude
not
the
soule
,
whose
obedience
,
innocence
,
and
patience
concurred
to
sanctifie
this
sacrifice
,
but
I
note
the
parts
of
the
sacrifice
for
sinne
by
the
Apostles
doctrine
were
those
,
which
I
named
,
the
blood
and
death
of
the
Sacrificer
,
both
which
must
needs
be
found
in
his
bodie
,
and
not
in
his
soule
.
somewhere
I
seeme
to
yeeld
wholy
as
much
as
you
affirme
;
as
where
I
say
,
the
same
part
indeede
might
suffer
in
Christ
which
sinned
in
man
,
I
meane
the
soule
.
I
meane
as
I
ought
Christs
soule
might
suffer
for
sinne
:
Feare
,
griefe
,
and
sorrow
the
soule
of
Christ
might
suffer
for
sinne
,
yet
by
no
meanes
could
it
receiue
the
same
wages
which
we
should
haue
receiued
no
meanes
could
suffer
the
same
wages
which
we
should
haue
suffered
suffered
the
selfe
same
which
we
should
haue
suffered
,
allow
in
Christ
all
those
afflictions
and
passions
of
the
Soule
which
naturally
and
necessarily
follow
paine
;
and
this
reacheth
vnto
moe
then
meere
bodily
paines
;
it
includeth
the
soules
proper
and
immediate
paines
also
.
naturally
and
necessarily
follow
paine
all
those
afflictions
and
passions
of
the
soule
,
which
naturally
and
necessarily
follow
paine
,
When
the
auncient
fathers
affirme
that
Christ
dyed
for
vs
the
death
of
the
body
only
,
we
must
not
like
children
imagine
,
they
exclude
the
vnion
,
operation
,
or
passion
of
the
soule
:
but
in
the
death
of
his
body
and
shedding
of
his
blood
,
they
include
all
those
afflictions
and
passions
of
the
soule
which
naturally
and
necessarily
follow
paine
,
and
accompany
death
.
afflictions
●…nd
passions
of
the
soule
as
naturally
and
necessarily
follow
paine
and
accomp●…ny
de●…th
,
Yet
plai●…er
〈◊〉
,
paine
,
&
griefe
of
body
or
mind
be
it
neuer
so
great
,
will
commend
Christs
obedie●…ce
&
patience
;
And
the
punishment
of
sinne
,
which
proceedeth
from
the
ius●…ice
of
God
,
and
〈◊〉
〈◊〉
that
Christ
might
and
did
beare
.
Yea
he
suffered
death
,
with
all
painf●…●…ut
no
sinfull
〈◊〉
or
●…onsequents
.
refuse
as
〈◊〉
Christ
there
could
be●…
no
apprehension
of
h●…ll
paines
as
due
to
him
or
determi●…
for
him
,
but
●…e
m●…st
〈◊〉
〈◊〉
●…are
that
God
would
be
inconstant
or
v●…st
,
which
are
more
then
〈◊〉
〈◊〉
sense
of
damnation
or
separat●…n
from
God
,
or
the
feare
or
doubt
thereof
in
Chr●…t
as
they
quench
faith
and
abolish
grace
,
so
they
dissolue
the
vnion
and
commu●…on
of
●…ath
〈◊〉
natures
,
or
else
breed
a
false
persuasion
and
sinfull
temptation
in
the
soule
of
Christ
.
Smart
,
〈◊〉
and
g●…fe
of
body
and
mind
damnation
or
separation
from
God
in
this
li●…e
in
●…
like
to
vs
Thus
doe
the
members
of
Chri●…
〈◊〉
the
terrors
〈◊〉
God
and
sorrowes
of
h●…ll
.
)
therefore
of
necessitie
Christ
suffered
the
lik●…
.
the
pu●…shment
〈◊〉
s●…nne
,
which
proceedeth
from
the
iustice
of
God
and
is
no
sinne
,
Christ
might
and
did
beare
;
but
in
no
wi●…e
those
terrors
and
feares
of
consci●…nce
,
which
proc●…
from
sinne
,
and
a●…gment
sinne
.
〈◊〉
〈◊〉
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
We
say
not
Christ
suffered
simply
all
the
paines
of
the
damned
;
he
felt
not
such
as
are
by
their
very
nature
sinnes
,
as
well
as
paines
;
as
indeede
desperation
is
.
the
iustice
of
God
both
temporally
and
eternally
punisheth
the
soule
by
the
bodie
that
Christ
did
beare
punishment
of
sinne
,
proceeding
from
the
iustice
of
God
,
yet
being
no
sinne
the
crosse
of
Christ
Crosse
of
Christ
renouncing
of
all
ioy
saue
in
the
Crosse
of
Christ
,
ioyned
circumcision
least
they
should
suffer
persecution
for
it
crosse
of
Christ
here
signifieth
I
grant
Christ
crucified
,
not
in
his
owne
person
onely
,
but
also
in
his
members
.
I
take
it
to
be
cleare
,
the
Apostle
of
the
personall
sufferings
of
Christ
,
but
of
the
godly
:
doth
here
ioyntly
together
vnderstand
by
Christs
crosse
,
the
afflictions
of
the
whole
mysticall
bodie
,
both
head
and
members
.
ioyntly
together
new
Redemptions
,
new
hels
,
and
new
heauens
new
Crosse
of
Christ
If
any
will
come
after
me
,
let
him
denie
himselfe
,
and
take
vp
his
Crosse
and
follow
me
my
Crosse
Crosse
of
Christ
his
Crosse
markes
,
afflictions
,
and
I
beare
the
markes
of
the
Lord
Iesus
,
I
fulfill
the
rest
of
the
afflictions
of
Christ
we
beare
about
the
dying
of
the
Lord
Iesus
.
in
my
bodie
in
my
flesh
markes
,
afflictions
dying
of
the
Lord
resemblance
to
the
personall
as
Christ
did
Christs
cause
Crosse
of
Christ
fellowship
with
Christs
afflictions
and
made
conformable
to
his
death
:
with
them
that
reioyce
,
and
weepe
with
them
that
weepe
.
It
is
manifest
the
Apostle
here
reprooueth
the
false
teachers
for
mingling
the
pure
doctrine
,
because
they
were
loth
to
taste
persecution
for
the
Crosse
of
Christ
Christs
death
We
preach
Christ
crucified
,
vnto
the
Iewes
a
scandall
and
vnto
the
Grecians
foolishnesse
but
vnto
them
which
are
called
both
of
the
Iewes
and
Greekes
,
Christ
the
power
of
God
,
and
wisedome
of
God
,
Christ
is
made
of
God
to
vs
righteousnesse
,
redemption
,
and
sanctification
That
he
which
reioyceth
might
reioyce
in
the
Lord
.
I
esteemed
not
to
know
any
thing
among
you
saue
Iesus
Christ
,
and
him
crucified
.
Christ
crucified
,
the
Crosse
of
Christ
,
the
preaching
of
the
Crosse
,
and
the
Gospell
of
Iesu
Christ
Christ
sent
me
to
preach
not
with
wisedome
of
words
,
least
should
be
frustrate
.
For
the
is
to
them
that
perish
foolishnesse
,
but
to
vs
that
are
saued
,
it
is
the
power
of
God
.
power
of
God
to
saue
all
that
beleeue
owne
hand
Behold
I
Paul
say
vnto
you
,
that
if
yee
be
circumcised
,
Christ
shall
profit
you
nothing
.
Ye
are
abandoned
from
Christ
,
whosoeuer
are
iustified
by
the
law
:
ye
are
fallen
from
grace
.
If
righteousnesse
by
the
law
,
then
Christ
died
in
vaine
.
And
that
no
man
is
iustified
by
the
law
in
the
sight
of
God
,
it
is
plaine
;
for
the
iust
shall
liue
by
faith
;
now
the
law
is
not
of
faith
.
For
all
haue
sinned
,
and
are
iustified
freely
by
grace
through
the
Redemption
that
is
in
Christ
Iesus
,
whom
God
hath
set
foorth
,
to
be
a
Reconciliation
in
his
blood
,
to
declare
his
righteousnesse
by
the
forgiuenes
of
sinnes
.
As
many
as
are
of
the
works
of
the
law
,
are
vnder
the
curse
;
but
Christ
hath
redeemed
vs
from
the
curse
of
the
law
being
made
a
curse
for
vs
;
(
as
it
is
written
,
cursed
is
euery
one
that
hangeth
on
a
tree
)
that
the
blessing
of
Abraham
might
come
on
the
Gentils
through
Iesus
Christ
.
O
foolish
Galathians
who
hath
bewitched
you
not
to
obey
the
truth
;
to
whom
Iesus
Christ
was
before
your
eyes
described
crucified
among
you
?
Redemption
,
righteousnesse
,
blessednesse
,
adoption
,
freedome
and
sanctification
gaue
himselfe
for
our
sinnes
that
he
might
tast
death
for
all
wrote
so
long
a
letter
vnto
them
with
his
owne
hand
,
not
that
they
themselues
kept
the
law
only
because
they
would
not
suffer
persecution
for
preaching
the
Crosse
of
Christ
,
reioyced
in
the
flesh
God
forbid
should
reioyce
but
in
the
crosse
of
Christ
,
which
he
was
crucified
to
the
world
,
and
the
world
to
him
,
in
Christ
Iesus
neither
circum●…sion
an●…leth
any
thing
,
nor
vncircumcision
,
but
a
new
creature
as
many
as
walke
according
to
this
Rule
for
many
of
whom
I
haue
often
told
you
,
the
enimies
of
the
crosse
of
Christ
)
peace
be
vpon
them
and
mercy
,
and
vpon
the
Israell
of
God
,
praise
is
not
of
men
but
of
God
.
And
therefore
from
hence
forth
let
no
man
put
me
to
businesse
circumcision
,
why
doe
I
yet
suffer
persecution
?
the
sl●…inder
of
the
Crosse
is
abolished
,
of
the
Iewes
fiue
times
receiued
I
fortie
lashes
,
sane
one
;
I
was
thrise
beaten
with
rods
,
I
was
once
stoned
,
I
haue
beene
in
stripes
aboue
measure
,
in
prison
frequent
,
in
death
often
.
I
beare
in
my
body
the
markes
of
the
Lord
Iesus
,
but
God
.
For
if
I
would
please
●…en
,
I
were
not
the
seruant
of
Christ
.
They
vrge
you
to
be
circumcised
,
onely
least
they
should
suffer
persecution
for
the
crosse
of
Christ
,
he
may
be
vnderstood
to
say
,
that
he
would
not
suffer
persecution
for
commending
the
afflictions
and
shame
of
good
Christians
for
Christs
sake
.
would
not
suffer
persecution
doth
ioyntly
together
vnderstand
by
Christs
crosse
,
the
afflictions
of
the
whole
mysticall
body
of
Christ
both
head
and
members
.
commending
the
afflictions
taught
all
men
euery
where
against
the
people
,
the
Law
and
the
Temple
circumcision
auayled
any
thing
nor
vncircumcision
,
ouerthrow
not
your
sense
,
they
rather
iustifie
it
.
Christ
was
crucified
vnder
Pontius
Pilate
.
we
beleeue
,
and
we
so
beleeue
it
,
that
we
reioyce
in
it
.
Be
it
farre
from
me
to
reioyce
but
in
the
crosse
of
Christ
.
Happily
some
man
beholding
the
Lord
and
Sauiour
to
be
condemned
of
Pilate
and
crucified
of
the
Iewes
,
will
cast
downe
his
head
for
shame
.
But
if
we
learne
the
cause
why
the
Lord
suffered
,
wee
shall
cease
to
blush
,
and
rather
reioyce
as
Paul
did
in
the
Lords
crosse
.
Holde
it
for
most
certaine
,
that
the
Lord
Iesus
was
truely
crucified
,
(
for
Paul
sayth
,
Be
it
farre
from
me
to
reioyce
but
in
the
crosse
of
our
Lord
Iesus
)
and
truly
suffered
and
died
.
Be
it
farre
from
me
to
reioyce
but
in
the
crosse
of
the
Lord
Iesus
.
Paul
sayth
,
he
reioyceth
in
the
death
of
Christ
:
he
knew
Christ
therefore
to
be
God
,
and
to
haue
suffered
for
vs
in
the
flesh
.
Ego
autem
propter
solam
salutarem
crucem
me
iacto
&
mihi
placeo
.
I
onely
boast
my selfe
on
that
crosse
which
bringeth
saluation
,
and
therewith
I
content
my selfe
.
count
circumcision
a
glorie
,
farre
be
it
from
me
to
boast
in
other
things
.
It
is
lawfull
for
me
thorowly
to
reioyce
only
in
the
crosse
and
d●…ath
of
Christ
Iesus
.
Some
will
aske
,
How
or
why
doest
thou
reioyce
in
the
Lords
crosse
?
For
that
he
was
crucified
for
my
sake
,
which
a●…
no
bodie
,
and
loued
me
so
deerely
,
that
he
offered
himselfe
to
death
What
is
this
reioycing
That
for
vs
who
were
vnworthy
would
be
crucified
;
for
that
is
the
cause
we
haue
to
glorie
.
I
will
not
reioyce
in
the
riches
and
dignities
of
this
world
,
but
in
the
crosse
of
Christ
;
that
is
,
I
will
reioyce
in
his
passion
which
was
celebrated
on
the
crosse
,
whence
is
my
redemption
and
saluation
.
Paul
might
haue
vsed
a
simple
kinde
of
affirmation
,
is
sufficient
for
me
to
saluation
,
he
chose
rather
to
expresse
it
by
the
way
of
detestation
,
and
to
say
;
Farre
be
it
from
me
to
reioyce
,
but
in
the
crosse
of
our
Lord
Iesus
Christ
.
Where
againe
the
second
time
,
by
the
crosse
he
meaneth
the
death
,
sacrifice
,
and
expiation
of
the
Lord
Christ
and
the
whole
worke
of
our
redemption
.
Paul
opposeth
himselfe
to
those
false
teachers
declaring
how
he
himselfe
is
affected
,
and
vpon
that
occasion
repeateth
the
Summe
of
his
doctrine
,
touching
the
redemption
and
saluation
of
mankind
?
,
in
these
words
;
Be
it
farre
from
me
to
reioyce
,
but
in
the
crosse
of
our
Lord
Iesus
Christ
.
He
might
haue
sayd
simply
;
I
reioyce
only
in
Christ
crucified
,
in
whose
crosse
I
know
there
is
reposed
for
me
life
and
saluation
.
But
he
vseth
such
a
kind
of
speech
as
teacheth
vs
their
insolencie
was
an
abominable
and
capitall
offence
.
To
reioyce
in
Christs
crosse
,
is
as
much
as
in
Christ
crucified
,
but
that
it
expresseth
more
:
signifieth
that
death
of
Christs
which
was
full
of
reproch
and
shame
,
and
was
accursed
of
God
.
That
death
then
which
men
abhorre
,
and
whereof
they
are
ashamed
,
in
that
death
Paul
sayth
he
reioyceth
,
because
he
hath
perfect
blessednesse
therein
.
for
the
crosse
of
Christ
,
that
is
,
for
the
doctrine
of
the
Gospell
teaching
saluation
to
be
purchased
by
the
crosse
of
Christ
only
.
was
crucified
to
the
world
,
and
the
world
to
him
,
from
the
ioyntly
together
was
to
take
occasion
from
the
text
to
speake
of
any
thing
,
the
faithfullest
and
wisest
handlers
of
Scripture
which
conclude
euen
from
their
text
firmly
and
first
of
all
what
soeuer
they
afterwards
teach
thereupon
.
handling
of
texts
as
is
vsuall
in
these
dayes
,
but
no
good
nor
commendable
vse
,
I
tooke
occasion
from
my
text
to
lay
downe
first
the
contents
,
then
the
effects
of
Christs
crosse
,
Christes
crosse
afflictions
of
Christ
and
his
members
.
what
Christ
suffered
what
end
the
Scriptures
such
an
instrument
as
they
ought
not
to
be
.
Giue
vnto
God
the
things
which
are
Gods
,
firmely
conclude
what
things
are
Gods
,
I
my selfe
by
my
very
text
ouerthrow
my selfe
,
in
the
first
entrance
as
all
men
may
see
:
grant
,
the
proper
sufferings
of
Christes
minde
may
rightly
be
in
the
contents
of
his
crosse
,
my
maine
opinion
,
that
Christs
bodily
sufferings
were
the
full
price
of
our
redemption
.
Christs
soule
in
a
large
sense
may
be
sayd
to
be
crucified
,
suppose
my
text
to
signifie
the
whole
contents
of
Christs
crosse
,
a
detestable
thing
to
reioyce
but
in
the
crosse
of
Christ
,
These
iarres
in
my selfe
I
must
reconcile
,
els
men
will
thinke
,
I
haue
not
handled
my
text
indeed
very
rightly
.
apprehension
,
accusation
,
illusion
,
flagellation
,
condemnation
proper
sufferings
of
the
minde
care
and
feare
,
shame
and
sorrow
,
proper
sufferings
of
the
soule
the
suffering
of
hell
paines
the
death
of
the
soule
from
the
immediate
hand
of
God
,
How
then
can
my
maine
opinion
be
true
that
Christs
bodily
sufferings
were
the
full
price
of
our
Redemption
,
which
I
would
also
ground
on
all
the
Fathers
though
very
vntruely
?
sense
,
consideration
,
or
affection
of
the
Soule
,
death
of
the
Soule
and
paines
of
hell
in
Christs
sufferings
death
of
the
bodie
onely
vnion
,
operation
,
or
passion
full
price
The
crosse
,
blood
,
and
death
of
Christ
are
euery
where
mentioned
in
the
Scriptures
,
as
the
very
ground-worke
,
and
pillars
of
our
Redemption
.
And
the
things
which
are
named
in
the
Scriptures
as
they
were
the
last
,
so
are
they
the
chiefest
parts
of
Christs
sufferings
;
the
rest
being
vnderstood
as
antecedent
to
them
,
and
not
eminent
aboue
them
.
not
eminent
aboue
sufferings
of
the
mind
to
the
sufferings
of
the
body
,
But
Christs
soule
in
a
large
sense
may
be
said
to
be
crucified
if
we
suppose
this
text
to
signifie
the
whole
contents
of
Christs
crosse
;
which
I
reprooue
in
you
with
may
be
said
in
a
large
sense
hell
paines
in
Christs
soule
and
the
death
of
Christs
soule
,
a
large
sense
soule
of
man
Sonne
of
God
may
be
said
Lord
of
glory
was
once
crucified
by
there
are
that
crucifie
againe
to
themselues
the
Sonne
of
God
,
They
which
are
Christs
,
haue
crucified
the
flesh
with
the
affections
and
lusts
mortifying
their
earthly
members
,
as
inordinate
affection
,
euill
concupiscence
,
couetousnes
,
The
world
is
crucified
to
me
,
and
I
to
the
world
,
Christs
soule
dead
and
crucisied
God
of
this
world
à
Coniugatis
Patients
,
instruments
consequent
circumstances
being
crucified
I
quite
ouerthrow
my
second
question
,
Christ
after
this
went
downe
into
Hell
.
either
Christ
got
vs
no
purchase
in
hell
,
or
else
I
must
extend
the
crosse
of
Christ
,
and
his
bitter
sufferings
,
euen
vnto
his
being
in
hell
,
among
the
deuils
and
damned
spirits
,
thing
detestable
Chrysostome
,
O●…cumenius
,
Theophylact
,
Bullinger
,
Gualter
crosse
of
Christ
Redemption
,
iustification
,
and
sanctification
Resurrection
,
ascension
,
sitting
at
the
iustification
,
mortification
,
sanctification
,
and
saluation
,
Proceeding
forward
,
I
still
shew
a
badde
minde
towards
you
,
seeking
foorthwith
euen
in
the
entrance
to
draw
you
without
cause
into
hatred
for
disdaining
the
Fathers
.
What
then
is
your
contempt
and
disdaine
of
the
Fathers
,
which
I
so
often
report
in
sundry
places
,
and
as
odiously
as
is
possible
?
Surely
you
beleeue
I
can
not
tell
,
happily
it
is
because
you
follow
not
their
authorities
in
some
opinions
of
religion
,
nor
in
diuers
expositions
of
Scripture
.
What
is
your
insolent
dealing
against
the
Fathers
?
the
death
of
the
body
only
,
by
no
meanes
the
death
of
the
soule
:
properly
did
not
make
to
our
redemption
.
Who
dare
auouch
that
Christ
died
in
soule
,
in
his
humane
spirit
eternall
punishment
the
death
of
the
bodie
as
a
punishment
of
sinne
I
affirme
it
is
only
the
Fathers
abusiue
speaking
and
altering
the
vsuall
and
ancient
sense
of
Hades
that
bredde
this
error
of
Christs
descending
into
hell
:
their
vnapt
and
perillous
translating
into
Latine
Inferi
.
And
note
heere
first
,
it
is
a
thing
too
rife
with
the
Fathers
,
yea
with
some
of
the
ancientest
of
them
,
to
alter
and
change
the
authentike
vse
of
words
;
whereby
consequently
it
is
easie
for
errours
and
grosse
mistakings
to
creepe
in
.
this
sense
is
most
absurd
absurd
than
the
former
,
there
is
no
reason
,
nor
likelihood
for
it
.
This
is
more
fond
and
absurd
than
the
other
.
I
call
the
Fathers
iudgements
many
times
the
world
might
conceiue
their
words
to
be
warrants
vnto
vs
,
and
good
authorities
to
rest
on
in
matters
of
Religion
.
If
I
had
not
this
drift
in
my
minde
,
why
giue
I
them
such
a
title
,
which
to
you
seemeth
somewhat
insolent
indeed
.
humbly
,
truely
,
and
fully
Authorities
.
We
vpon
the
Scriptures
of
God
,
vpon
the
Authoritie
of
the
ancient
Doctours
and
Councels
.
reckon
vp
the
authorities
of
it
would
be
infinite
.
The
halfe
communion
by
the
authoritie
of
Gelasuis
may
well
be
called
open
sacriledge
.
I
grant
you
haue
alledged
authorities
sundrie
and
many
such
as
I
knew
long
before
.
Verely
I
neuer
denied
but
you
were
able
to
bring
vs
the
names
and
shadowes
of
m●…ny
Fathers
.
You
haue
defended
the
open
abomination
of
your
stewes
by
the
name
and
of
S.
Augustine
.
You
haue
sought
vp
a
companie
of
new
petite
Doctors
Authors
void
of
Authoritie
,
full
of
vanities
.
my
Authorities
of
Doctors
and
Councels
as
you
haue
vsed
them
,
are
few
enough
.
What
meant
you
in
fauour
of
open
Stewes
to
shew
vs
the
name
and
of
S.
Augustine
In
iudging
of
things
obscure
,
we
must
haue
two
waies
or
meanes
to
direct
vs
;
one
i●…ward
which
is
the
Spirit
,
the
other
outward
which
is
the
word
of
God
.
Tum
si
ad
haec
patrum
etiam
authoritas
accesserit
,
valebit
plurimum
;
to
these
if
the
authoritie
of
Fathers
be
ioyned
,
it
is
of
great
force
.
Quod
de
patrum
authoritate
sentimus
,
etiam
ab
ipsis
Patribus
didicimus
.
That
which
we
hold
touching
the
authoritie
of
the
Fathers
,
we
learned
of
the
Fathers
themselues
.
Sentimus
etiam
nullum
dogma
in
ecclesia
no●…m
,
&
cum
t●…ta
antiquitate
pugnans
recipiendum
.
We
also
confesse
that
no
point
of
Doctrine
which
is
new
to
the
Church
,
and
repugnant
to
all
antiquitie
,
is
to
be
receiued
.
may
be
giuen
me
by
your
letters
to
vse
or
refuse
the
word
hypostases
.
Here
some
perchaunce
will
aske
,
where
as
the
Canon
of
the
Scripture
is
perfect
,
and
abundantly
sufficient
in
it selfe
for
all
things
,
quid
opus
est
vt
ei
ecclesiasticae
intelligentiae
iungatur
authoritas
;
what
neede
is
there
that
the
authoritie
of
the
ecclesiasticall
interpretation
should
be
ioyned
with
it
?
is
most
wholsome
in
the
Church
.
Hoc
probauimus
Catholicorum
authoritate
sanctorum
;
this
haue
we
prooued
by
the
authoritie
of
Godly
Catholike
men
;
vt
vestra
fragilis
&
quasi
argutula
nouitas
sola
authoritate
conteratur
illorum
;
that
your
weake
and
sleigh
noueltie
might
be
ouerwhelmed
with
their
onely
authoritie
.
For
your
contumacie
is
first
to
be
repressed
by
their
authoritie
.
With
these
testimonies
and
so
great
authoritie
of
holy
men
,
thou
must
either
by
Gods
mercy
be
healed
,
must
accuse
the
egregious
and
holy
Doctors
of
the
Catholike
truth
;
against
which
miserable
madnes
I
must
so
answere
,
that
their
faith
may
be
defended
against
thee
,
euen
as
the
Gospell
it selfe
is
defended
against
the
wicked
and
professed
enimies
of
Christ
.
I
trust
no
aduised
Christian
will
challenge
more
authoritie
to
the
Fathers
then
was
giuen
,
to
the
Apostle
,
nor
deny
indeede
to
any
priuate
man
,
much
lesse
to
a
Minister
to
iudge
and
discerne
in
themselues
not
onely
the
words
of
men
,
euen
of
the
sense
and
meaning
of
the
Scripture
by
the
Scripture
it selfe
,
which
thing
the
Beraeans
did
,
and
are
commended
by
the
holy
Ghost
for
it
.
necessitie
to
beleeue
,
not
with
libertie
to
iudge
.
bookes
of
the
Prophets
and
Apostles
quos
omnino
indicare
non
audeamus
we
may
not
dare
at
all
to
iudge
.
Ber●…ans
are
commended
by
the
holy
Ghost
for
not
beleeuing
that
Paul
spake
touching
Religion
,
till
they
had
examined
by
the
Scriptures
and
seene
whether
the
truth
were
so
as
he
vttered
Behold
,
I
paul
say
vnto
you
,
an
Angel
from
heauen
preach
otherwise
hold
him
accursed
De
quorum
scriptis
,
quòd
omni
errore
careant
,
dubitare
nefarium
est
.
Of
whose
writings
to
doubt
whether
they
be
free
from
all
error
,
is
plaine
wickednesse
.
Neuerthelesse
I
well
perceiue
that
all
this
great
shew
of
cleauing
to
the
Fathers
iudgements
is
but
coloured
in
you
.
For
in
other
points
againe
we
see
when
they
speake
not
to
yoúr
liking
,
the
case
is
altered
.
I
see
in
this
booke
where
you
forsake
the
ancient
and
learned
Fathers
,
that
is
,
as
you
speake
in
my
case
,
you
con●…mne
&
despise
them
.
equall
authoritie
wauering
and
slipperie
I
am
for
the
most
part
therein
,
In
Gods
causes
Gods
booke
must
teach
vs
what
to
beleeue
,
and
what
to
professe
;
and
therefore
what
I
reade
in
the
word
of
God
,
that
I
beleeue
;
what
I
reade
not
,
that
I
doe
not
beleeue
.
If
all
that
is
not
of
faith
,
be
sinne
,
as
the
Apostle
sayth
;
and
faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
;
all
that
is
without
the
Scripture
inspired
from
God
,
as
not
being
of
faith
,
is
sinne
.
I
doe
reiect
Austens
opinion
in
three
speciall
points
,
and
diuers
Fathers
in
two
other
cases
,
I
affirme
against
all
the
Fathers
,
and
almost
against
all
the
Church
fond
absurd
without
reason
or
likelihood
,
and
paradoxes
in
nature
,
absurd
,
fond
,
and
foolish
,
auncient
consent
of
Godly
Fathers
is
with
great
care
to
be
searched
and
followed
of
vs
,
not
in
all
the
questions
of
the
Diuine
Law
,
but
onely
or
chiefly
in
the
Rule
of
Faith
.
this
day
shalt
thou
be
with
me
in
Paradise
,
Ego
quidem
non
video
,
explicent
qui
possunt
,
nondum
intelligo
,
nulla
causa
occurrit
,
nondum
mu●…
.
I
see
not
how
,
let
them
declare
it
that
can
,
as
yet
I
vnderstand
it
not
,
I
conceaue
presently
no
cause
,
as
yet
I
find
it
not
cleere
.
contemning
or
despising
where
you
say
out
of
certaine
Fathers
,
that
Christ
in
his
dying
gaue
vp
his
spirit
miraculously
,
no
violence
of
death
wresting
it
from
him
,
as
it
doth
ours
,
but
when
he
saw
his
time
,
he
euen
at
an
instant
laid
it
downe
of
himselfe
;
Contrarie
to
this
I
alleaged
the
Scripture
,
sinne
onely
excepted
.
To
answere
this
you
reply
,
was
he
like
vs
in
his
birth
?
Can
we
lie
in
the
graue
without
corruption
as
he
lay
?
Or
raise
our selues
from
death
as
he
did
?
Which
poore
answere
I
wonder
to
see
comming
from
you
.
As
well
you
might
shew
farder
,
he
was
not
like
vs
in
that
he
walked
on
the
water
,
nor
in
that
he
fasted
fortie
d●…s
,
nor
in
that
he
knew
the
secrets
of
mens
harts
,
nor
in
that
he
turned
water
into
wine
,
and
with
a
word
healed
all
diseases
.
These
things
done
by
his
manhood
,
yet
were
they
the
proper
effects
of
his
Godhead
:
they
were
no
naturall
but
spirituall
things
.
Here
a
fine
fable
is
offered
vs
,
a
Paradoxe
in
nature
,
and
contrary
to
the
Scripture
sinne
onely
excepted
Was
Christ
like
vs
in
his
birth
?
his
resurrection
naturall
humane
properties
,
and
infirmities
,
Diuine
effects
are
iustly
beleeued
to
haue
beene
in
Christ
because
of
the
expresse
Scripture
that
witnesseth
the
same
.
he
was
like
vs
in
all
things
,
not
when
we
will
owne
power
he
was
like
vs
in
all
things
▪
euery
part
euery
kind
wisdome
,
grace
and
power
He
was
like
vs
in
all
things
,
none
taketh
my
soule
from
me
,
but
I
lay
it
downe
of
my selfe
.
Si
nemo
,
vtique
nec
mors
.
If
none
then
surely
neither
death
.
expresse
words
in
the
Text
that
Christ
died
,
as
I
say
,
not
naturally
,
but
miraculously
,
and
then
you
will
beleeue
it
.
kinds
of
speeches
large
senses
Synecdoches
,
Allegories
Animam
meam
pro
te
ponam
.
I
will
lay
downe
my
life
for
thy
sake
.
Nos
debemus
profratribus
animas
ponere
.
We
ought
to
lay
downe
our
liues
for
our
brethren
.
Propter
hoc
Pater
me
diligit
,
quoniam
ego
pono
animam
meam
,
vt
iterum
sumam
eam
.
Therefore
the
Father
loueth
me
,
because
I
lay
downe
my
soule
to
take
it
againe
.
to
lay
downe
life
or
soule
willingly
take
our
take
away
my
soule
desired
to
die
None
taketh
from
me
,
but
I
lay
it
downe
of
my selfe
,
pono
animam
,
I
lay
downe
my
soule
,
I
lay
it
downe
mine
owne
accord
by
mine
owne
power
None
taketh
from
me
of
his
power
I
haue
power
to
lay
it
downe
and
haue
power
to
take
it
againe
:
this
commandement
haue
I
receiued
of
my
Father
.
power
and
commandement
from
his
Father
to
lay
it
downe
of
himselfe
,
As
for
Chrysostom
whom
you
cite
hereupon
,
he
hath
nothing
for
this
point
.
He
was
like
vs
in
all
things
both
these
were
strong
,
and
besides
the
common
I
haue
power
to
lay
downe
my
soule
,
that
is
.
I
alone
haue
this
power
,
which
you
haue
not
.
like
vs
in
all
things
If
it
were
new
and
not
ordinarie
that
Christ
should
haue
power
to
lay
downe
his
life
,
yet
why
may
not
his
manhood
dye
naturally
notwithstanding
?
none
tooke
his
soule
from
him
,
layed
it
downe
of
himselfe
Ita
mori
vires
humanas
excedit
;
So
to
dye
passeth
the
power
of
man
solus
erat
vitam
ponendi
dominus
the
(
Ruler
or
)
master
of
laying
downe
his
life
.
I
will
conclude
this
better
.
You
must
remember
what
God
himselfe
saith
;
O
foole
this
night
they
shall
fetch
away
thy
soule
from
thee
.
I
remember
it
well
,
what
then
?
ergo
,
Christ
saying
none
taketh
my
life
from
me
,
ment
he
would
dye
miraculously
,
and
not
by
the
fayling
of
nature
in
him
?
If
this
be
the
reason
,
verely
I
graunt
it
is
marueylous
subtill
and
past
my
reach
.
will
we
,
nill
we
,
they
are
taken
from
vs
.
none
tooke
his
soule
from
him
,
but
he
laid
is
downe
of
himselfe
,
which
we
cannot
doe
.
All
mens
soules
are
taken
from
them
when
they
dye
:
Christs
soule
was
not
taken
from
him
when
he
dyed
:
ergo
,
Christ
dyed
not
in
the
same
manner
miraculously
not
naturally
.
That
at
last
after
long
and
sore
anguish
of
mind
,
&
bodily
torments
his
natural
strength
failed
him
,
&
therfore
he
bowed
his
head
and
gaue
vp
the
ghost
;
what
miracle
is
there
in
this
?
sense
,
speach
Iesus
knowing
all
things
were
fulfilled
said
,
I
thirst
:
and
when
he
had
tasted
the
vineger
he
said
,
it
is
finished
:
and
inclining
his
head
gaue
vp
the
ghost
.
exact
memorie
Plaine
speach
,
and
voluntarie
motion
crying
with
a
lowde
voyce
Father
into
thine
hands
I
will
commend
my
Spirit
And
speaking
these
words
hee
breathed
out
his
soule
.
Anone
after
he
might
die
none
tooke
his
soule
from
him
,
laied
it
downe
of
himselfe
remembring
all
things
,
calling
for
drinke
with
a
lowde
prayer
he
would
lay
downe
his
soule
into
his
Fathers
hands
.
accord
he
forthwith
breathed
out
his
soule
.
Anone
after
,
memorie
,
sense
Iesus
crying
with
a
lowde
voyce
,
gaue
vp
the
ghost
,
and
the
Centurion
that
stoode
ouerright
him
,
seeing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
crying
in
such
sort
hee
breathed
out
his
soule
,
said
;
Surely
this
man
was
the
Sonne
of
God
.
he
was
the
Sonne
of
God
.
Centurion
hearing
Christ
say
to
his
Father
,
Into
thy
hands
I
commend
my
spirit
,
foorthwith
of
his
owne
accord
to
haue
giuen
vp
the
ghost
,
mooued
with
the
greatnesse
of
this
wonder
,
said
,
truely
this
man
was
the
Sonne
of
God
?
vrge
Ierom
against
the
plaine
text
in
an
other
place
:
which
saith
;
When
the
Centurion
s●…w
the
Earthquake
&
the
things
which
were
done
,
he
said
,
truly
this
man
was
the
Sonne
of
God
.
And
speaking
those
words
Christ
gaue
vp
the
ghost
Centurion
seeing
,
that
crying
in
such
sort
,
Christ
gaue
vp
the
ghost
,
Surely
this
man
was
the
Sonne
of
God
.
expresly
noted
that
the
Earthquake
chi●…ly
did
mooue
the
Centurion
so
to
thinke
,
and
speake
.
The
Centurion
that
stoode
ouer-right
Christ
,
hee
cried
,
and
died
his
Souldiers
shaking
of
the
earth
cleauing
of
the
rockes
opening
of
the
graues
Centurion
and
those
that
were
with
him
watching
Iesus
greatly
to
feare
,
Truely
this
was
the
Sonne
of
God
.
the
Centurion
and
those
that
were
with
him
greatly
feared
,
saying
,
Truely
this
man
was
the
Sonne
of
God
.
the
people
that
came
to
that
sight
,
beholding
the
things
which
were
done
,
smote
their
brests
and
returned
.
seeing
what
was
done
Beholding
the
sundry
things
that
were
done
to
die
was
a
great
infirmitie
,
but
so
to
die
,
was
a
great
Christs
tasting
the
vineger
,
or
his
saying
it
is
finished
,
or
his
bowing
the
head
,
or
his
giuing
vp
the
ghost
?
Solus
potestatem
habuit
ponendi
animam
suam
,
nemo
●…am
abstulit
ab
eo
&
inc●…to
capite
(
factus
obediens
vsque
admortem
)
tradidit
spiritum
.
Quis
tam
facile
quando
vult
dormit
?
magna
quidem
infirmit
as
mori
,
sed
planè
sic
mori
virtus
immensa
.
Solus
potestatem
habuit
ponendi
,
qui
solus
facultatem
aeqne
habuit
liberam
resumendi
;
imperium
habens
vitae
&
mort
is
.
Christ
alone
had
power
to
lay
downe
his
soule
,
none
tooke
it
from
him
.
Bowing
his
head
,
(
being
obedient
vnto
death
)
he
gaue
vp
the
ghost
.
Who
can
so
easily
sleepe
,
when
he
will
?
To
dic
was
a
great
infirmitie
,
but
so
to
die
was
plainely
an
exceeding
power
.
H●…e
onely
had
power
to
lay
downe
his
soule
,
who
onely
had
like
free
power
to
take
it
againe
;
hauing
the
rule
of
life
and
death
.
words
you
say
,
being
granted
,
necessarily
conclude
nothing
for
my
purpose
.
They
shew
nothing
but
Christs
voluntarie
dying
,
and
that
at
his
death
he
sh●…ed
great
power
,
which
you
denie
not
.
quia
voluit
,
quando
voluit
,
quomodo
voluit
;
because
he
would
,
when
he
would
,
as
hee
would
.
Where
the
spirit
is
farre
better
then
the
bodie
,
and
it
is
the
death
of
the
spirit
to
be
forsaken
of
God
;
as
it
is
the
death
of
the
bodie
to
be
forsaken
of
the
spirit
:
and
this
is
the
punishment
in
the
death
of
the
bodie
,
that
the
spirit
because
it
willingly
forsooke
God
,
shall
vnwillingly
leaue
the
bodie
;
neither
can
the
spirit
leaue
the
bodie
when
it
will
,
vnlesse
it
offer
some
violent
death
to
the
bodie
;
the
Spirit
of
the
mediatour
did
plainely
prooue
that
he
came
to
the
death
of
his
flesh
by
no
punishment
of
sinne
,
in
that
he
forsooke
not
his
flesh
by
any
meanes
against
his
wil
,
but
Therefore
he
said
,
I
haue
power
to
lay
downe
my
soule
,
and
haue
power
to
take
it
againe
.
None
taketh
it
from
me
,
but
I
lay
it
downe
of
my selfe
.
And
this
those
that
were
present
as
the
Gospell
obserueth
,
when
after
that
voyce
he
presently
gaue
vp
the
ghost
.
For
they
that
were
fastned
to
the
tree
were
tormented
with
a
long
death
.
Wherefore
the
theeues
had
their
legs
broken
,
that
they
might
die
.
But
Christ
was
because
he
was
found
dead
;
which
thing
we
read
Pilate
marueiled
at
,
when
Christs
bodie
was
asked
of
him
to
be
buried
.
as
Christ
died
when
he
would
so
put
off
his
vesture
put
off
his
flesh
place
where
he
standeth
left
his
life
when
he
would
.
And
if
so
great
power
appeared
in
him
dying
,
desired
to
be
dissolued
memori●…
,
sense
,
and
speech
,
To
haue
power
to
lay
downe
his
soule
when
he
would
,
and
to
take
it
againe
;
this
is
not
the
propertie
of
men
,
but
it
is
the
power
of
the
Sonne
of
God
.
For
man
dieth
not
by
his
owne
power
,
but
by
necessiti●…
of
nature
and
that
against
his
will
:
but
Christ
being
God
●…ad
it
in
his
own
power
to
separate
himselfe
from
his
bodie
,
and
to
resume
the
same
againe
,
when
he
would
.
An
non
Dominus
singulare
quiddam
prae
omnibus
,
qui
in
corpus
aduenerint
,
de
seipso
dicit
?
doth
not
the
Lord
affirme
a
thing
that
was
(
peculiar
or
)
singular
to
him
aboue
all
that
euer
were
in
the
flesh
;
when
he
saith
,
None
taketh
my
soule
from
me
,
but
I
lay
it
downe
of
my selfe
,
and
haue
power
to
lay
it
downe
and
power
to
take
it
againe
?
Let
vs
consider
what
he
meaneth
,
who
left
his
bodie
,
and
departed
from
it
without
any
way
leading
to
death
.
This
neither
Moses
,
nor
any
of
the
Patriarkes
,
Prophets
,
or
Apostles
did
say
besides
Iesus
.
For
if
Christ
had
died
as
the
theeues
did
that
were
crucified
with
him
;
we
could
not
haue
said
,
that
he
layd
downe
his
soule
of
himselfe
,
but
after
the
maner
of
such
as
die
.
But
now
Iesus
crying
with
a
strong
voyce
,
gaue
vp
the
ghost
,
and
as
a
King
left
his
bodie
.
His
power
greatly
appeared
in
this
,
that
at
his
owne
free
power
and
will
leauing
his
bodie
he
died
.
Memento
Dominici
dicti
,
quid
de
seipso
pronunciet
is
,
a
quo
pendet
rerum
omnium
vis
&
potentia
;
quomodo
ex
plena
summáque
potestate
,
ac
non
ex
naturae
necessitate
animam
à
corpore
seiungit
.
Remember
the
Lords
words
,
what
he
pronounceth
of
himselfe
,
of
whom
dependeth
all
power
;
how
with
full
and
soueraigne
power
,
and
not
by
necessitie
of
nature
he
seuered
his
soule
from
his
bodie
;
as
he
sayd
,
None
taketh
my
soule
from
me
,
but
I
lay
it
downe
of
my selfe
.
I
haue
power
to
lay
it
downe
,
and
power
to
take
it
againe
.
Comming
I
heard
thy
voice
vnto
thy
father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
thou
suddenly
departedst
as
leauing
it
willingly
With
a
faint
voice
speechlesse
we
die
,
that
are
of
the
earth
;
but
he
which
came
from
heauen
breathed
out
his
soule
with
a
loud
voice
.
We
must
say
it
was
a
shew
of
his
diuine
power
to
lay
downe
his
soule
when
he
would
,
and
to
take
it
againe
.
Yea
,
the
Centurio
hearing
him
say
to
hi●…
Father
,
Into
thine
hands
I
commend
my
spirit
,
&
statim
sponte
spiritum
dimisisse
,
and
straightway
of
his
own
accord
to
send
forth
his
spirit
,
mooued
with
the
of
this
said
,
Truly
this
was
the
Sonne
of
God
.
Iesus
crying
with
a
loud
voice
gaue
vp
the
ghost
,
Idcirco
magna
voce
clamauit
,
vt
ostendat
haec
sua
potestate
fieri
.
Therefore
Christ
cried
with
a
loud
voice
,
that
he
might
shew
this
to
be
done
by
his
owne
power
.
Pilate
maru●…lled
if
he
were
alreadie
dead
.
And
the
Centurion
also
beleeued
,
because
he
saw
Christ
die
of
his
owne
accord
and
power
.
By
so
doing
the
Lord
Iesus
doth
plainly
declare
,
that
he
had
his
whole
life
and
death
in
his
owne
free
power
.
that
Pilate
not
without
admiration
asked
if
Christ
were
yet
dead
;
addidit
item
ea
potissimum
de
causa
Centurionem
credidisse
;
he
added
likewise
that
the
Centurion
chiefly
for
that
reason
beleeued
,
because
he
saw
Christ
giue
vp
the
ghost
with
a
loud
crie
,
and
signification
of
great
power
.
Quae
illic
vitae
intercessio
sentienda
est
,
vbi
anima
&
potestate
est
emissa
&
potestate
reuocata
?
What
intreatie
for
life
shall
we
thinke
there
was
,
where
the
soule
was
both
sent
out
with
power
,
and
recalled
with
power
.
Cum
ergo
homo
Christus
tantam
accep●…rit
potestatem
,
vt
cum
vellet
animam
poneret
,
&
cum
vellet
denuò
resumeret
,
quantam
potuit
habere
Christi
diuinitas
potestatem
?
Ideo
autem
ille
homo
potestatem
animae
habuit
,
quia
cum
diuina
potestas
in
vnitatem
personae
suscepit
.
Where
then
the
man
Christ
receiued
so
much
power
;
that
he
might
lay
downe
his
soule
when
he
would
,
and
take
it
againe
when
he
would
,
how
great
power
might
the
Godhead
of
Christ
haue
?
and
therefore
the
manhood
of
Christ
had
power
to
lay
downe
his
soule
,
because
the
diuine
power
admitted
him
into
the
vinitie
of
person
.
himselfe
forthwith
willingly
layd
off
his
sacred
soule
from
his
bodie
.
No
birth-law
taketh
my
soule
from
me
,
no
incroching
time
that
tameth
all
things
;
nor
Necessitie
which
is
vnchangeable
counsell
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
ruler
of
my selfe
,
I
of
mine
owne
accord
yeeld
vp
my
willing
soule
.
And
Iesus
crying
with
a
loud
voice
,
sent
out
his
spirit
Christ
sent
out
his
spirit
,
he
sheweth
it
is
a
point
of
Diuine
power
to
send
out
the
soule
,
as
Christ
himselfe
sayd
,
None
can
take
my
soule
from
me
.
Nullus
enim
habet
potestatem
emittendi
spiritum
nisi
qui
animarum
conditor
est
.
For
none
hath
power
to
send
out
the
soule
,
but
he
that
is
Creator
of
soules
.
dismissed
or
sent
his
soule
from
him
.
Iesus
crieth
with
a
loud
voice
,
that
we
should
know
it
was
true
which
he
sayd
,
I
haue
power
to
lay
downe
my
soule
:
for
not
constrained
but
of
his
own
accord
he
dismissed
his
soule
.
And
the
Centurion
seeing
that
he
breathed
out
his
soule
so
like
a
Commander
of
death
,
and
confessed
him
for
he
died
not
like
other
men
,
but
as
the
Master
of
death
.
Iesus
againe
crying
with
a
loude
voice
,
sent
forth
his
soule
.
Whereby
it
appeareth
that
voice
was
not
naturall
,
but
because
a
man
afflicted
with
great
and
long
torment
,
and
through
such
affliction
neere
to
death
could
not
so
cry
by
any
strength
of
nature
.
Iesus
when
with
a
mighty
cry
he
had
said
,
Father
into
thy
hands
I
commend
my
spirit
,
breathed
out
his
soule
:
to
make
it
manifest
to
all
,
that
he
did
not
faint
as
others
doe
,
the
strengh
of
the
body
by
little
and
little
decaying
,
but
straightway
vpon
a
strong
cry
,
and
words
distinctly
pronounced
,
laid
downe
his
life
as
of
his
owne
accord
.
And
the
Centurion
who
stood
ouerright
as
a
Minister
and
witnesse
of
his
death
,
and
had
seene
many
dye
with
punishment
,
when
he
saw
Iesus
besides
the
manner
of
other
men
,
after
a
strong
cry
presently
to
breath
out
his
soule
said
;
truely
this
man
was
the
Sonne
of
God
.
That
Christ
sent
foorth
hi●…
soule
with
aloude
voice
is
a
proofe
of
greater
power
,
then
may
be
found
in
a
man
dying
.
Whereby
he
shewed
that
he
layed
of
his
soule
of
his
owne
accord
;
answerable
to
that
,
I
haue
power
to
lay
downe
my
soule
and
to
take
it
againe
.
To
which
end
Iohn
saith
,
that
bowing
his
head
he
gaue
vp
the
Ghost
.
Others
first
dye
,
and
then
their
heads
fall
;
but
he
first
layeth
downe
his
head
,
and
then
of
his
owne
accord
deliuereth
his
soule
vp
to
his
Father
.
But
let
vs
see
the
manner
of
Christs
death
,
who
as
Iohn
writeth
with
bowing
downe
his
head
yelded
his
Spirit
.
Luke
saith
,
he
cryed
with
a
loude
voice
,
Father
into
thy
hands
I
commend
my
Spirite
.
Concurrunt
h●…c
non
obscura
Diuinitatis
argumenta
;
Here
find
we
manifest
arguments
of
his
Diuinitie
,
which
the
Centurion
and
others
obserued
as
some
of
the
Euangelists
witnesse
.
First
this
cry
and
distinct
pronouncing
of
his
last
words
sheweth
a
power
and
vertue
For
we
know
that
men
dying
so
faint
,
that
the
most
of
them
cannot
speake
be
it
neuer
so
softly
.
Againe
,
he
dyeth
when
he
will
himselfe
,
yea
and
layeth
of
his
soule
with
authoritie
,
to
shew
himselfe
Lord
of
life
and
death
,
which
is
an
euident
proofe
of
his
Diuine
power
.
It
is
profitable
for
vs
diligently
to
marke
the
Diuine
power
of
Christ
,
which
shewed
it selfe
so
plainly
in
his
death
.
and
Iesus
crying
againe
with
a
loud
voyce
sent
foorth
his
spirit
,
Declarat
hic
Christus
maiestatem
suam
,
Christ
declareth
here
his
Maiestie
,
that
he
layeth
downe
his
soule
,
not
when
men
constraine
him
,
but
when
he
himselfe
will
.
Whereupon
Pilat
maruailed
that
Christ
was
so
soone
dead
.
And
the
Lord
himselfe
said
,
None
taketh
my
soule
from
me
but
I
lay
it
downe
of
my selfe
.
I
haue
power
to
lay
it
downe
,
and
power
to
take
it
againe
.
To
which
it
pertaineth
that
is
written
,
he
bowing
downe
his
head
gaue
vp
his
spirit
;
for
other
men
first
dye
,
and
then
their
heads
hang
;
but
Christ
first
laid
downe
his
head
,
and
then
voluntarily
rendered
his
soule
to
his
Father
.
I
deny
not
but
Christ
might
shew
some
strange
vnusuall
thing
apparantly
to
the
beholders
in
vttering
his
last
voice
,
which
might
very
much
mooue
the
beholders
and
h●…arers
.
Adde
hereunto
that
experience
sheweth
,
(
as
Phisitians
say
,
)
how
some
diseases
in
the
body
bring
death
presently
after
most
strong
and
violent
crying
:
Namely
in
some
excessiue
torments
,
as
of
the
stone
.
speech
,
sense
,
memory
,
nor
motion
began
to
faile
,
is
diligently
and
speaking
these
words
he
breat
hed
out
his
soule
:
and
crying
with
a
loud
voice
he
dismissed
his
spirit
:
and
sending
a
strong
voice
from
him
he
blew
out
his
Soule
.
None
taking
his
soule
from
him
,
memorie
,
sense
,
motion
,
and
speach
Christ
was
a
sine
fable
,
a
Paradoxe
in
Nature
,
and
contrarie
to
Scripture
.
distempered
,
ouerwhelmed
,
and
all
confounded
both
in
all
the
powers
of
his
soule
and
senses
of
his
body
.
proceedeth
to
shew
my
disdaine
to
the
Fathers
for
insolent
reiecting
all
their
opinions
touching
the
causes
of
Christs
Agonie
in
the
Garden
,
and
of
his
complaint
on
the
Crosse.
For
answere
,
first
I
desire
to
know
whether
you
allow
of
all
these
causes
,
or
no
;
you
seeme
to
refuse
them
here
:
for
herein
you
shewed
not
your
own
opinion
,
but
the
Iudgement
of
the
Fathers
.
Elsewhere
your selfe
are
resolute
for
some
of
those
causes
,
and
against
other
some
.
And
yet
before
;
all
these
interpretations
you
say
are
sound
,
&
stand
well
with
the
rules
of
Christian
pietie
;
thus
variable
you
are
in
that
wherin
you
seeme
most
resolute
.
know
whether
I
these
causes
,
or
no.
and
godly
Else
where
I
am
for
some
of
these
causes
,
and
against
other
some
.
And
yet
before
I
said
,
all
th●…se
interpretations
are
sound
and
stand
well
with
the
rules
of
Christian
pictie
.
God
with
whom
Man
for
whom
resolute
against
s●…me
My
God
,
my
God
,
why
hast
thou
forsaken
mee
All
these
interpretations
are
so●…d
an●…
stand
with
the
rules
of
Christian
pietie
:
Yet
these
agree
not
with
any
circumstance
of
the
Passion
,
and
on●…
of
them
crosseth
and
ouerthroweth
an
other
.
His
sorow
my
s●…le
euery
way
(
grieued
afflicted
with
sorrow
euen
vnto
death
.
His
sweate
,
An
Angel
appeared
to
him
from
heauen
comforting
him
.
And
being
in
an
Agonie
he
prayed
more
earnestly
,
and
his
sweate
fell
on
the
earth
like
drops
of
blood
.
intention
of
bodie
or
minde
whereby
wee
labour
to
performe
on
euery
side
oppressed
with
sorow
.
I
seeme
to
refuse
them
as
I
shewed
not
mine
owne
opinion
but
the
iudgements
of
the
Fathers
?
doctrine
is
not
but
his
that
sent
me
mine
is
not
mine
his
that
sent
me
My
doctrine
is
not
mine
but
his
that
sent
me
opinion
,
but
the
iudgements
of
the
Fathers
.
which
is
properly
mine
wherein
no
man
partaketh
fond
and
absurd
The
Fathers
you
say
,
I
call
not
so
.
Such
I
meant
and
tooke
for
absurd
gatherers
,
as
commonly
●…le
regard
the
sound
doctrine
of
the
Fathers
,
but
onely
admire
their
faults
:
whome
here
I
noted
by
the
name
of
our
Contraries
.
I
am
in
the
best
opinion
,
when
I
denie
these
to
be
mine
opinions
:
fond
and
absurd
(
that
)
these
your
words
are
purposely
meant
of
those
in
these
dayes
,
that
delight
to
vaunt
of
the
Fathers
,
and
chiefly
in
their
errors
.
fond
and
absurd
r●…fuse
them
I
know
our
contraries
do
fansie
other
senses
of
this
Text
,
My
God
,
my
God
why
hast
thou
forsaken
me
which
sense
is
most
absurd
;
and
this
is
too
fond
to
be
spoken
.
Athanasius
,
Austen
this
is
no
lesse
absurd
than
the
former
;
there
is
no
cause
nor
likelihood
in
the
world
for
it
.
Ambrose
,
Austen
,
Ierom
this
is
more
fond
and
absurd
than
the
other
;
there
is
no
sense
nor
reason
in
it
.
this
sense
is
most
absurd
,
this
is
too
fond
to
be
spoken
?
be
so
fond
and
absurd
fond
and
absurd
senses
cast
a
needlesse
rebuke
vpon
you
for
confounding
the
causes
of
the
agonie
and
the
complaint
together
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
Ambrose
,
Ierom
,
Austen
(
why
hast
thou
forsaken
me
)
my
whole
Nation
stood
too
long
on
these
irifles
,
That
the
true
sacrifice
for
sinne
must
be
indeed
we
doubt
not
;
we
vnfainedly
and
heartily
embrace
it
.
The
Patriarks
beleeued
it
,
the
Iewes
sacrifices
of
beasts
figured
it
,
the
New
Testament
confirmeth
it
.
But
what
will
follow
then
?
Christes
bodilie
death
only
and
meerely
was
the
whole
ransome
and
price
of
our
sinne
?
for
we
must
note
that
this
is
the
very
question
indeed
;
this
is
the
point
of
our
controuersie
.
the
rest
which
went
b●…fore
,
not
being
excluded
as
superfluous
,
but
continued
and
increased
by
that
sharpe
and
extreme
martyrdome
which
he
endured
on
the
crosse
.
Some
men
in
our
dayes
stretch
(
the
crosse
of
Christ
)
a
great
deale
farther
,
to
the
death
both
of
bodie
and
soule
,
and
vnto
the
whole
paines
of
the
damned
in
hell
:
but
vpon
how
iust
grounds
,
when
you
heare
,
you
m●…y
iudge
as
you
see
cause
.
great
and
intolerable
paines
a
wrestling
with
the
very
powers
of
hell
,
or
trembling
at
the
terrour
of
Gods
vengeance
prouoked
by
our
sinnes
,
firme
faith
alwayes
fixed
on
God
:
some
men
in
our
dayes
will
no
nay
,
but
that
Christ
on
the
crosse
suffered
the
selfe
same
paines
in
soule
,
which
the
damned
do
in
hell
,
and
endured
euen
the
death
of
the
soule
.
I
meane
the
death
of
the
soule
,
the
selfe
same
paines
which
the
damned
Your
meere
bodily
sufferings
without
any
proper
sufferings
of
the
soule
the
death
of
the
soule
and
the
selfe
same
paines
the
damned
doe
suffer
second
death
or
the
death
of
the
damned
,
will
vnderstand
my
meaning
bodily
and
bloody
death
Erg●…
Christs
bodily
death
onely
and
meerely
was
the
whole
ransome
and
price
of
sinne
?
proper
and
meere
The
death
which
the
Mediator
must
dye
for
the
sinnes
of
the
world
must
be
bodily
and
bloody
.
The
death
of
the
soule
,
and
the
death
of
the
damned
could
not
be
bodily
and
bloody
.
neither
of
them
was
the
death
which
the
Mediator
must
or
did
die
for
the
sinnes
of
the
world
.
If
I
meane
that
the
bodily
sufferings
of
Christ
without
any
proper
sufferings
of
his
soule
are
the
intire
and
whole
Ransome
for
sinne
,
then
you
affirme
expreslie
,
there
is
no
peece
of
reason
in
these
words
.
in
my
words
This
is
not
your
Contro●…ersie
the
very
question
indeede
is
as
you
haue
set
it
.
the
death
of
the
soule
,
and
the
death
of
the
dam●…d
,
meere
bodily
sufferings
proper
sufferings
of
the
soule
If
the
sacrifice
it
is
onely
bodily
and
bloudy
doe
wholy
purge
sinne
it
followeth
that
no
action
or
passion
of
the
soule
,
neither
by
Sympathie
nor
any
other
,
I
say
none
at
all
being
in
the
soule
,
was
regarded
as
propitiatorie
and
meritorious
.
bodily
sufferings
without
any
proper
sufferings
of
the
soule
were
the
whole
Ransom
for
sinne
patiently
,
obediently
,
and
willingly
patience
,
obedience
,
and
loue
without
any
proper
sufferings
of
the
soule
,
●…f
the
Sacrifice
it
is
onely
bodily
bloudy
and
deadly
doth
wholy
purge
sinne
,
th●…n
no
action
nor
passion
of
the
soule
was
propitiatorie
and
meritorious
.
as
it
was
onely
dead
innocence
,
obedience
,
patience
,
charitie
,
it
was
only
bodily
and
bloudy
,
it
had
no
communion
with
any
action
or
passion
of
Christs
soule
,
being
in
the
soule
The
sacrifice
it
is
only
bodily
,
excludeth
all
actions
and
passions
of
the
soule
,
being
in
the
soule
Christ
died
only
a
bodily
death
,
as
in
a
body
as
death
as
the
soule
In
their
affliction
they
will
seeke
me
fill
their
faces
with
shame
,
that
the
may
seeke
thy
name
.
paines
nor
patience
,
obedience
nor
charitie
,
Else-where
I
see
in
you
manifest
contrarietie
hereunto
;
for
sundry
times
you
teach
that
Christ
did
suffer
peculiarly
and
seuerally
some
proper
punishments
,
(
which
I
hope
were
propitiatorie
and
meritorious
)
in
his
soule
,
besides
his
bodily
suffering
;
yea
that
this
was
a
part
of
his
crosse
and
an
effect
of
God
wrath
on
his
soule
,
as
well
as
the
suffering
in
his
body
.
times
teach
,
that
Christ
his
bodely
sufferings
did
suffer
peculiarly
and
seuerally
some
punishments
in
his
soule
;
and
that
this
was
a
part
of
his
Crosse
,
as
well
as
the
sufferings
of
his
bodie
.
whether
Christs
meere
bodily
sufferings
without
anie
proper
sufferings
of
the
soule
Page
before
write
I
know
not
what
the
death
of
the
bodie
onlie
,
Christs
dead
bodie
depriued
of
soule
and
sense
was
the
whole
Ransom
for
our
sinnes
,
no
action
,
nor
passion
of
Christs
soule
before
or
on
his
crosse
was
meritorious
:
my
speach
How
then
can
that
which
I
sundrie
times
teach
sufferings
in
his
soule
be
true
if
our
whole
ran●…om
and
propitiation
be
bodily
bloudy
and
deadly
,
only
which
is
the
point
●…here
stand
on
?
as
feare
,
sorrow
,
and
affliction
of
minde
Only
a
bodily
death
Yet
this
●…as
not
our
whole
r●…some
the
sufferings
of
his
soule
must
be
added
vnto
it
.
obedience
vnto
death
But
you
haue
reasons
,
you
say
,
to
confirme
your
maine
matter
;
among
manie
,
these
two
:
the
first
,
the
Iewish
sacrifices
shadowing
and
foreshewing
;
the
second
,
the
sacraments
of
Christians
testifying
and
confirming
,
that
the
true
sacrifice
for
sinne
was
bodily
and
bloudy
.
Still
what
trifling
is
this
?
doth
any
in
the
world
denie
,
that
the
true
sacrifice
for
sinne
was
the
bodie
,
bloud
,
and
death
of
the
Redeemer
?
Wherefore
the
proposition
must
be
,
as
I
did
set
it
in
your
behalfe
:
the
Iewish
sacrifices
were
shadowes
or
figures
,
and
our
sacraments
were
signes
of
our
whole
and
absolute
redemption
by
Christ
,
I
say
of
the
whole
and
entire
propitiatorie
sacrifice
,
or
els
you
shrinke
and
leaue
the
question
.
set
propositions
in
my
behalfe
sacri●…ice
propitiatorie
whole
person
all
that
in
Christ
was
deuoted
and
deliuered
vnto
death
We
haue
redemption
through
Christes
bloud
,
the
forgiuenesse
of
sinnes
absolute
redemption
lift
vp
your
heads
for
your
redemption
draweth
neere
You
are
sealed
vnto
the
day
of
redemption
God
shall
redeeme
their
soules
from
deceit
and
violence
were
racked
,
and
would
admit
no
redemption
to
obtaine
a
better
resurrection
God
hath
visited
and
sent
redemption
to
his
people
from
our
enemies
,
and
from
the
hands
of
all
that
hate
vs
,
to
serue
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
.
whole
and
absolute
redemption
The
whole
propitiatorie
sacrifice
by
his
eternall
spirit
offered
himselfe
vnspotted
to
God
,
and
gaue
himselfe
for
vs
to
be
an
offering
and
sacrifice
of
a
sweet
smel
vnto
God
In
the
day
that
thou
eatest
thereof
thou
shalt
die
the
death
The
wages
of
sinne
is
death
.
irreuocab●…e
rewarded
necessarily
be
redeemed
by
death
Mediator
of
the
New
testament
through
death
for
the
redemption
of
transgressions
.
And
where
a
testament
is
,
there
the
death
of
the
testator
must
be
the
death
of
the
testator
,
taste
death
for
all
men
,
that
through
death
he
might
destroy
him
which
had
power
of
death
,
euen
the
diuell
reconciled
to
God
by
the
death
of
his
sonne
second
death
the
death
of
the
soule
death
of
the
bodie
only
sorrowfull
,
shamefull
and
painfull
death
full
and
perfect
ransome
and
price
death
,
bloud
,
and
crosse
tree
,
whereon
maner
of
his
death
It
pleased
(
God
)
by
Christ
to
reconcile
all
things
to
himselfe
to
pacifie
by
the
of
his
Crosse
through
him
,
both
things
in
earth
and
things
in
heauen
.
And
you
which
in
times
past
were
strangers
and
enemies
,
hath
he
now
reconciled
in
the
through
death
You
were
redeemed
by
the
precious
blood
of
Christ
as
a
Lambe
vndefiled
by
his
owne
blood
entered
in
once
into
the
holyplace
,
and
obtained
eternall
Redemption
.
The
blood
of
Iesus
Christ
clenseth
vs
from
all
sinne
.
We
haue
Redemption
through
his
blood
,
euen
the
Remission
of
sinnes
.
This
is
my
body
,
which
is
giuen
for
you
my
flesh
will
I
giue
for
the
life
of
the
world
:
so
are
we
sanctified
by
the
offering
of
the
body
of
Iesus
Christ
once
.
My
Father
loueth
me
because
I
lay
downe
my
soule
The
sonne
of
man
came
to
giue
his
soule
a
ransome
for
many
Because
he
powred
out
his
soule
vnto
death
,
made
it
an
offering
for
sinne
Christ
died
for
our
sinnes
according
to
the
Scriptures
,
What
death
Christ
died
for
our
sinnes
the
olde
sacrifices
must
figure
new
Sacraments
seale
whatsoeuer
death
Deitie
,
his
soule
,
nor
his
resurrection
:
charge
you
vntruely
I
say
,
you
expound
your
whole
and
absolute
Redemption
all
the
fruites
and
causes
of
our
Redemption
:
you
haue
no
such
word
nor
meaning
as
fruites
.
whole
and
absolute
Redemption
He
was
for
our
sinnes
,
and
rose
againe
for
our
iustification
.
he
shall
see
the
trauaile
of
his
soule
,
and
be
satisfied
,
Many
of
the
Iewes
sacrifices
,
yea
most
of
them
,
did
represent
and
signifie
Christs
bodily
sufferings
onely
,
yet
not
all
.
Therefore
you
may
well
deny
mine
assumption
,
as
you
did
before
;
and
affirme
that
certaine
Iewish
Sacrifices
set
forth
the
sufferings
euen
of
the
soule
of
Christ
,
and
not
of
his
body
only
.
flower
,
wine
,
and
incense
?
Euery
high
Priest
is
ordayned
for
men
to
offer
for
sinne
liuing
or
But
you
may
well
deny
my
assumption
,
that
no
sacrifices
of
the
Iewes
did
figure
the
sufferings
of
Christs
soule
.
of
the
soule
the
paines
of
hell
second
death
death
of
the
damned
second
death
the
tormenting
of
Christs
soule
by
the
immediate
hand
of
God
with
the
selfe
same
paines
which
the
damned
do
feele
in
hell
you
once
denie
it
affirme
that
certaine
Sacrifices
of
the
Iewes
set
foorth
sufferings
of
Christs
soule
First
,
that
sacrifice
consisting
of
two
goats
,
a
slaine
and
a
scape-goat
.
You
obiect
heere
against
;
first
,
that
I
abuse
the
Text.
That
were
a
great
fault
;
but
let
vs
view
the
Text.
The
verie
expresse
w●…rds
are
these
:
Aaron
shall
take
of
the
people
two
goats
for
a
sinne
offering
.
And
verie
good
reason
must
I
bring
to
frustrate
so
pl●…
a
speech
.
(
Aaron
)
shal
take
two
goats
(
for
sinne
.
)
shall
take
the
two
goats
and
make
them
stand
before
the
Lord
at
the
doore
of
the
Tabernacle
.
And
Aaron
shall
giue
lots
vpon
both
goats
,
one
lot
for
the
Lord
and
another
for
the
Scape-goat
.
Aaron
shall
make
the
goat
on
which
the
l●…
fell
for
the
Lord
to
draw
neere
,
and
shall
make
him
reddie
And
he
shall
kill
the
goat
that
is
for
sinne
,
for
the
people
,
and
bring
his
bloud
within
the
vai●…e
.
that
goat
on
which
the
lot
fell
for
the
must
be
made
readie
for
sinne
which
was
the
peoples
sinne-offering
must
be
slaine
,
These
words
proue
not
that
the
Scape-goat
was
no
sinne-offering
at
all
.
the
people
two
goats
to
offer
a
bullocke
for
his
sinne-offering
.
I
take
a
sacrifice
and
offering
in
the
largest
sense
,
as
signifying
any
consecrated
thing
giuen
to
God
to
appease
him
for
sinne
.
And
such
vnbloudie
sinne-offerings
very
manie
we
shall
finde
in
Moses
Law
.
Wherefore
the
Scape-goat
may
be
a
sinne-offering
,
though
it
were
not
slaine
or
bloudie
.
flowre
,
oyle
,
wine
Can
there
be
any
thing
in
the
world
more
full
and
strong
to
prooue
that
the
Scape-goat
also
was
a
true
sinne-offering
,
or
rather
a
true
part
of
this
whole
sinne-offering
consisting
and
being
compleat
in
both
these
goats
,
the
slaine
and
the
Scape-goat
?
For
as
the
slaine
so
the
Scape-goat
,
we
see
,
was
to
the
Lord
,
and
here
(
to
make
reconciliation
by
him
)
and
separated
from
men
,
and
bar●…
vpon
him
all
the
sinnes
of
the
people
.
to
make
reconciliation
by
him
the
goat
shal
be
brought
aliue
before
the
Lord
to
pray
ouer
him
and
to
send
him
for
the
Scape-goat
into
the
desert
.
vt
funda●…
preces
super
●…um
sinne
by
him
adrogandum
,
to
pray
Was
not
the
Scape-goat
then
a
figure
of
Christ
as
well
as
the
slaine
goat
?
designed
the
two
commings
of
Christ
;
the
first
when
the
Elders
of
the
people
and
Priests
laying
their
hands
on
him
and
putting
him
to
death
,
The
second
,
when
they
shall
acknowledge
him
,
whom
they
dishonoured
,
to
be
the
sacrifice
for
all
repentant
sinners
.
One
of
the
goats
arayed
in
redde
scarlet
,
aecurfed
and
spet
on
,
beaten
and
punched
by
the
people
,
was
cast
out
of
the
city
into
a
place
of
perdition
,
marked
with
manifest
signes
of
the
Lords
passion
.
The
other
offered
for
sinne
,
and
giuen
for
food
to
the
Priests
of
the
Temple
,
secundae
repraesentationis
argumenta
sign
bat
,
sealed
the
effects
of
his
second
appearing
.
●…laine
goat
to
represent
the
passible
nature
of
his
flesh
;
the
Scape-goat
to
shew
the
impassible
nature
of
his
Diuinitie
.
resurrection
of
Christ
man
deuoted
the
shame
There
is
heere
set
downe
doubble
way
of
cleansing
sinne
.
For
of
the
two
goats
,
one
was
offered
for
a
sacrifice
after
the
maner
of
the
Law
,
the
other
was
sent
forth
(
aliue
)
exhibited
in
Christ
,
because
he
was
the
lambe
of
God
,
whose
slaying
abolished
the
sinnes
of
the
world
;
and
that
he
might
be
all
beautie
was
quenched
in
him
,
and
he
reiected
of
men
.
There
may
be
brought
a
more
curious
speculation
,
that
the
sending
away
of
the
was
a
figure
of
Christes
resurrection
that
which
is
more
simple
and
certaine
,
that
the
goat
sent
away
aliue
and
free
was
that
by
his
departure
and
leading
away
,
the
people
might
be
assured
their
sinnes
did
vanish
,
caried
farre
out
of
sight
.
So
that
though
the
Priest
brought
one
goat
aliue
for
a
reconciliation
,
yet
God
was
not
pacified
without
bloud
,
quia
vis
expiationis
a
sacrificio
alterius
Hirci
pendebat
,
because
the
force
of
cleansing
sinne
depended
on
the
sacrifice
of
the
other
(
slaine
)
goat
.
must
needs
be
then
that
the
signified
Christ
,
yea
doubtlesse
Christ
man
.
For
the
godhead
could
be
no
sinne-offering
neither
did
it
make
reconciliation
for
sinne
,
neither
did
the
Deitie
beare
our
sinnes
vpon
him
properly
;
all
which
the
Scape-goate
did
.
If
it
were
Christ
man
,
it
could
not
be
his
body
,
for
his
body
was
slaine
bloudily
,
the
Scape-goate
was
not
slaine
.
It
must
then
be
of
necessitie
the
humane
Soule
,
which
the
Scape-goate
signified
.
Brasen
Serpent
Brasen
Serpent
must
needs
be
,
and
could
not
be
,
away
with
him
,
away
with
him
,
Quasi
arbiter
exuendi
suscipiendique
corporis
,
emisit
spiritum
non
amisit
.
As
hauing
power
in
himselfe
to
lay
aside
and
to
take
againe
his
body
,
he
sent
foorth
his
soule
,
he
lost
it
not
.
no
man
had
power
ouer
Christs
soule
he
himselfe
of
his
owne
accord
laid
it
downe
for
man
.
So
(
loosed
from
all
force
)
and
resting
free
,
him selfe
of
him selfe
made
the
departure
from
his
body
.
b●…asts
sacrifices
could
not
prefigure
the
immortall
and
reasonable
soule
of
Christ
the
sacrifices
of
beasts
could
not
prefigure
the
immortall
soule
of
Christ
,
must
be
ofnecessitie
that
the
signified
the
humane
soule
of
Christ
?
Wildernes
and
a
land
vnhabitabie
wildernes
&
a
land
not
inhabited
?
Your
meaning
is
but
to
shew
what
you
thinke
to
be
indeed
most
probable
and
likely
,
knowing
that
yet
some
such
matter
,
as
you
ayme
at
,
they
doe
signifie
without
Question
.
it
must
be
of
necessitie
reade
of
other
sacrifices
consisting
of
sacrifices
of
sundry
and
diuers
sorts
.
The
bloody
sacrifice
had
conioyned
together
with
it
,
the
vnbloody
sacrifice
of
the
meate
offering
,
and
an
other
of
the
drinke
offering
.
Which
may
very
likely
represent
vnto
vs
the
sundry
and
diuers
kinds
of
Christs
meritorious
sufferings
in
his
life
time
and
at
his
death
.
Salt
,
Flower
,
Oyle
wide
coniectures
and
palpable
mistakings
may
,
and
must
as
you
thinke
Who
but
I
would
defend
these
palpable
mistakings
of
the
auncients
,
and
not
see
the
expresse
text
against
them
Redemption
for
the
iust
the
wicked
and
the
transgressour
for
the
righteous
.
the
Scape-goate
shall
be
presented
aliue
before
the
Lord
to
make
(
Redemption
or
reconciliation
)
by
him
.
I
gaue
Egypt
to
be
thy
Redemption
counted
among
the
wicked
Scape-goate
was
sent
to
a
strong
hill
in
the
desert
,
and
there
torne
in
peeces
before
he
could
touch
the
middle
of
the
hill
extra
ciuitatem
abijciebatur
in
perditionem
was
cast
out
of
the
Citie
into
perdition
sent
Christ
away
as
the
Scape-goate
,
laying
their
hands
on
him
,
and
doing
him
to
death
.
very
like
are
your
three
reasons
brought
to
shew
that
the
Holocaust
can
not
signifie
the
sufferings
of
whole
Christ
,
and
therefore
not
of
his
soule
any
way
.
euery
whit
chopt
in
peeces
,
and
altogether
put
into
the
fire
and
burnt
.
after
the
death
of
the
sacrifice
,
wholly
consumed
selfe
same
sire
Sacrifices
of
beasts
,
could
not
prefigure
the
immortall
and
reasonable
soule
of
Christ
.
Is
there
any
Similitude
concurring
in
all
points
and
circumstances
with
the
thing
signified
?
many
figures
in
the
Law
had
as
great
disparagement
To
the
things
signified
bodies
of
beastes
first
sl●…ine
were
after
caried
out
of
the
host
.
Now
these
signified
Christs
going
out
of
Ierusalem
to
be
slaine
,
but
being
yet
aliue
.
The
burning
of
the
beasts
after
they
were
dead
,
was
a
sacrifice
of
a
sweete
sauour
vnto
God
,
which
in
trueth
is
Christs
very
death
,
and
nothing
done
by
him
afterward
,
whereby
Gods
anger
is
fully
pacified
toward
vs
.
The
shadow
of
good
things
to
come
,
a
similitude
for
the
time
present
,
light
,
heate
,
force
fire
to
signifie
the
Acceptation
of
Christs
death
a
sacrifice
of
a
sweete
sauour
the
glory
of
the
Lord
appeared
to
all
the
people
and
there
came
a
fire
from
the
Lord
,
and
consumed
the
burnt
offering
vpon
the
Altar
all
the
people
saw
,
they
gaue
a
shout
for
ioy
and
fell
on
their
faces
.
burning
for
euer
on
his
Altar
,
strange
●…ire
burnt
offerings
to
ascend
by
fire
the
Lord
smelled
a
sauour
of
rest
,
Thou
shalt
make
to
smell
the
whole
Ram
a
burnt
offering
shall
be
to
the
Lord
a
sauour
of
rest
:
peace
offerings
this
burning
by
fire
is
a
sauour
of
rest
vnto
the
Lord
.
prayers
of
the
Saints
went
vp
before
God
as
the
smoke
of
sweete
odours
,
as
the
bodies
of
beasts
were
burnt
without
the
campe
,
so
Christ
suffered
without
the
gate
the
bodies
of
beasts
were
burnt
without
the
gate
the
bodies
of
beasts
burnt
without
the
campe
,
on
the
Altar
golde
tried
in
the
fornace
much
more
precious
than
gold
tried
with
fire
.
second
exception
is
also
nothing
Why
the
burning
of
the
holocaust
should
signifie
Christs
affliction
on
the
crosse
either
in
body
or
in
soule
,
I
see
no
proofe
made
by
this
Confuter
;
and
why
they
should
not
resemble
Christs
afflictions
before
death
,
these
two
reasons
moue
me
:
First
it
was
burnt
after
it
was
dead
;
next
it
was
wholly
consumed
by
fire
:
neither
of
which
can
accord
with
Christes
sufferings
on
the
crosse
.
sufferings
of
one
and
the
same
torment
afflicted
Christes
whole
manhood
by
sympathie
.
according
to
the
proportion
of
the
holocaust
,
and
then
his
verie
soule
chopt
into
pieces
quite
consumed
in
his
firie
sorrowes
.
as
it
were
as
it
were
chopt
in
pieces
,
and
as
it
were
quite
consumed
as
it
were
as
it
were
those
sacrifices
(
of
beasts
)
could
not
prefigure
the
immortall
and
reasonable
soule
of
Christ
It
must
then
be
of
necessitie
(
I
thinke
)
the
humane
soule
of
Christ
,
which
the
Scape-goat
signified
,
which
was
a
true
sinne-offering
:
without
trifling
.
In
the
former
place
you
meant
generally
and
for
the
most
part
,
but
not
alwayes
,
nor
altogether
:
Againe
,
the
Scape-goat
and
the
holocaust
do
not
,
in
respect
as
they
are
bodily
things
,
represent
the
soule
of
Christ
or
any
matter
pertaining
to
it
;
but
the
particular
vsage
and
maner
of
action
about
them
,
doth
liuely
represent
the
sufferings
of
Christes
soule
.
those
sacrifices
(
of
beasts
)
could
not
prefigure
the
immortall
and
reasonable
soule
of
Christ
.
for
those
inward
and
inuisible
things
,
not
altogether
not
any
resemblance
some
resemblance
Scape-goat
and
the
holocaust
doe
not
in
that
respect
as
they
are
bodily
things
,
represent
the
soule
of
Christ
,
or
any
matter
pertaining
to
it
.
sacrifices
of
beasts
holie
,
rare
,
or
beneficiall
action
,
passion
,
or
propertie
Scape-goat
representeth
not
Christes
soule
,
vnlesse
onely
in
respect
of
the
escaping
of
it
,
when
the
other
goat
died
;
&
yet
not
the
body
of
the
holocaust
,
but
the
vtter
consuming
by
sire
of
the
whole
,
signifieth
the
sufferings
of
whole
Christ
?
not
escape
vtterly
consumed
as
it
were
as
it
were
incorruption
of
Christes
flesh
after
death
,
is
very
hard
and
farre
fetcht
.
Sacrifices
had
their
respect
to
Christes
death
,
not
to
any
thing
further
or
afterwards
.
The
same
substance
of
the
bodie
shall
be
changed
into
an
heauenly
qualitie
;
quod
ignis
in
sacrificio
significabat
,
velut
absorbens
mortem
in
victoriam
;
which
fire
in
sacrifice
signified
,
as
it
were
swallowing
vp
death
in
victorie
.
Ignis
in
sacrificio
id
significabat
,
velut
absorbens
mortem
in
victoriam
.
Fire
in
sacrifice
did
signifie
victorie
euen
swallowing
vp
death
.
did
heauenly
fire
consume
all
things
that
were
done
by
our
Sauiour
in
the
bodie
,
and
restored
them
all
neerer
to
the
nature
of
his
Diuinitie
:
for
rising
from
the
dead
,
he
ascended
to
heauen
:
his
passage
to
which
place
the
nature
of
fire
doth
shew
.
high
Priests
going
int●…
the
most
holy
place
with
the
blood
of
once
euery
yeere
entring
the
heauens
with
his
owne
blood
As
for
an
other
sense
out
of
Austen
,
that
it
should
signifie
our
perfection
and
burning
charitie
,
it
can
not
be
true
:
for
the
holocaust-sacrifice
out
of
question
primarily
signified
the
person
of
Christ
,
not
ours
.
Also
you
both
here
do
seeme
to
double
,
vnderstanding
by
the
holocaust
both
incorruption
after
death
,
and
a
perfect
burning
loue
in
vs
now
in
this
life
;
which
things
are
farre
distant
,
and
can
not
stand
together
.
feruent
●…esse
The
holocaust
signified
primarily
the
person
of
Christ
,
not
ours
.
sufferings
,
grace
with
his
afflictions
,
and
are
conformed
vnto
his
death
fashioned
to
(
his
)
image
.
If
we
suffer
as
he
did
may
be
glorified
as
he
was
to
the
next
reason
you
for
saying
,
Sacraments
are
earthly
Elements
,
they
can
not
set
out
the
spirituall
and
●…uisible
effects
in
Christ
vsually
represent
not
spirituall
and
in●…sible
effects
or
acts
in
Christ
him selfe
,
but
onely
the
externall
and
visible
parts
of
his
passion
.
they
represent
onely
the
externall
and
visible
parts
of
Christs
passion
?
spirituall
effects
wrought
in
vs
clense
,
quicken
,
nourish
,
and
strengthen
spirituall
effects
or
actes
in
Christ
doe
not
represent
spirituall
effects
or
acts
in
Christ
.
signifie
spirituall
effects
or
acts
in
Christ
himselfe
,
do
it
not
vsually
It
is
your selfe
indeede
that
denieth
the
very
definition
of
a
Sacrament
:
for
your
maine
assertion
is
that
neither
the
Iewish
sacrifices
,
nor
Christian
Sacraments
,
doe
signifie
any
more
then
the
bodily
and
blo●…dy
death
of
Christ
,
which
I
hope
was
a
visible
,
and
no
●…uisible
thing
.
doe
not
signifie
any
more
other
death
of
Christ
grafted
into
Christ
,
and
quick●…ed
and
nourished
vnto
life
euerlasting
,
mercie
,
grace
by
the
death
of
Christ
These
propose
vnto
vs
no
inuisible
paines
of
hell
,
but
the
body
of
Christ
wounded
,
and
his
bloud
shed
for
the
remitting
of
our
sinnes
,
and
vniting
vs
vnto
Christ
.
no
inuisible
paines
of
hell
no
more
then
a
bodily
death
,
make
me
to
crosse
the
institution
of
the
Lords
table
,
because
I
said
the
Ceremonie
of
breaking
the
bread
,
cannot
properly
belong
to
Christs
body
.
But
euen
here
doe
I
not
expressely
say
,
that
it
sheweth
forth
how
Christs
body
was
broken
for
vs
?
The
bread
,
which
wee
breake
,
is
it
not
the
communion
of
the
body
of
Christ
This
is
my
body
which
is
broken
for
you
:
breaking
of
the
bread
cannot
properly
belong
to
the
body
,
but
to
the
soule
,
and
to
the
body
by
Sympathie
with
the
soule
.
anguish
of
Christes
soule
bruising
his
body
ioyntly
also
This
grieuous
passion
was
in
his
soule
immediatly
and
properly
,
seeing
then
his
body
was
not
touched
with
any
smart
.
in
the
Prophet
(
Esay
)
is
also
broken
to
peeces
,
properly
,
or
crushed
and
beaten
to
Christes
body
was
not
properly
broken
.
That
the
breaking
of
the
bread
into
many
peeces
,
doeth
first
and
immediatly
set
out
the
breaking
of
his
soule
.
breake
,
bow
,
vnioynt
,
bruise
,
or
cut
.
frango
to
breake
straining
,
tearing
the
knees
are
bent
downe
the
hill
the
thighes
are
bent
the
straining
of
a
ioynt
the
ioynt
is
strained
The
offer
to
stretch
out
the
arme
directly
straineth
the
ioynt
at
elbow
,
to
the
out
side
Bowing
and
straining
himselfe
He
●…ychius
Suidas
,
Phauorinus
tender
branches
(
of
vines
is
cut
with
a
knife
,
which
they
call
a
launce
,
out
of
the
bread
in
euery
piece
of
the
bread
so
cut
.
Lesse
dangerous
are
any
of
the
bones
broken
,
than
where
the
bones
are
not
broken
,
but
the
vaines
and
sinewes
adioyning
are
on
euerie
side
bruized
.
the
knitting
of
the
bones
losing
and
tearing
of
the
ioynts
vsed
almost
of
euerie
man
that
is
acquainted
with
the
Greeke
tongue
.
a
part
(
may
be
)
broken
,
the
rest
being
yet
coherent
.
when
the
lower
iaw
is
broken
,
if
it
be
not
cleane
forced
a
sunder
,
but
that
the
bone
is
in
some
part
coherent
.
cutting
and
seuering
diuiding
of
that
which
was
coherent
,
the
solution
of
vnitie
or
continuitie
,
strayning
,
cutting
,
razing
,
tearing
,
or
bruizing
sinewes
tornc
skinne
cut
and
rent
in
the
Prophet
is
broken
in
peeces
properly
,
or
crushed
and
broken
to
powder
;
as
these
Scriptures
doe
vse
the
word
likewise
,
and
all
Lexicons
doe
confirme
.
to
bruize
Mercere
,
Ceuattere
Basile
Anno
oppressione
seu
depressione
contusus
est
,
to
be
bruized
by
oppression
or
depression
frangere
to
breake
conterere
,
frangere
,
contundere
,
to
beate
,
breake
,
or
bruize
,
oppressione
vel
depressione
oppressing
and
depressing
beating
to
powder
the
people
gathered
Manna
in
morters
,
and
made
cakes
of
it
differt
a
secundum
Hebreorum
Doctores
,
quod
est
minutatim
contundere
&
terere
differreth
from
according
to
the
opinion
of
the
Hebrew
Doctors
,
because
signifieth
to
beat
a
thing
small
or
to
powder
,
a
small
round
thing
small
as
the
hore
frost
on
the
earth
,
and
fell
in
the
night
with
the
dew
,
and
when
the
heate
of
the
sonne
came
.
shall
be
torne
to
powder
properly
breaking
None
wounded
with
any
contusion
●…r
abscission
of
his
secret
parts
,
shall
enter
into
the
congregation
of
the
Lord
.
properly
broken
beaten
to
powder
Hu●…us
re●…
modus
duplex
est
,
vnus
collisione
,
alter
excisione
absoluitur
:
The
way
to
do
this
is
double
,
one
by
bruising
,
the
other
by
cutting
.
beating
of
s●…aues
very
same
nature
powder
of
soules
he
was
wounded
for
our
transgressions
,
with
his
stripes
we
are
healed
,
was
bruized
for
our
iniquities
see
in
their
Messias
misiudge
of
him
did
iudge
him
as
plagued
and
smitt●…n
of
God
,
he
was
wounded
for
our
transgressions
,
and
bruized
for
our
iniquities
,
and
with
his
stripes
are
we
healed
.
None
wounded
with
any
bruizing
or
●…utting
of
his
secret
parts
,
shall
enter
into
the
Lords
congregation
Thou
hast
bruized
Rahab
,
as
one
that
is
wounded
.
nothing
sound
in
his
flesh
any
rest
in
his
bones
I
am
weakned
and
bruized
very
much
.
Bruize
not
the
poore
in
the
gate
,
oppresse
not
the
poore
in
iudgement
.
in
the
gate
,
and
none
shall
deliuer
them
.
the
soule
might
be
properly
broken
in
pieces
,
but
that
thus
it
is
neerer
and
better
applied
to
the
soule
than
to
the
bodie
;
which
was
only
pierced
and
boared
thorow
.
a
bone
of
Christes
was
not
broken
,
He
was
broken
for
our
sinnes
,
could
not
be
properly
meant
of
Christes
bodie
,
flesh
,
and
bones
:
breaking
of
the
bread
can
not
properly
belong
to
the
bodie
of
Christ
,
It
can
not
belong
properly
to
the
body
,
but
to
the
soule
.
properly
belong
to
the
soule
of
Christ
,
broken
applied
to
the
soule
is
figuratiue
This
is
my
bodie
which
is
broken
for
you
.
ioynts
,
veines
,
sinewes
,
flesh
and
skinne
is
designed
the
kind●…
of
death
;
because
,
besides
that
the
Lords
bodie
was
torne
,
bruized
,
and
euen
broken
with
most
bitter
torments
,
though
his
legges
were
not
broken
as
the
theeues
were
,
Christ
breathing
out
his
soule
with
a
most
violent
death
,
was
as
it
were
rent
in
two
parts
according
to
his
humane
Nature
.
This
word
then
hath
a
that
the
figure
should
fullie
agree
with
the
thing
it selfe
;
to
wit
,
that
the
breaking
of
the
bread
should
represent
to
our
minds
the
verie
death
of
Christ
.
heereof
I
will
not
greatly
contend
for
somuch
as
this
breaking
is
by
many
Fathers
referred
to
the
body
of
Christ
.
With
whom
the
wordes
following
doe
make
,
for
you
;
which
indeed
leadeth
me
to
consent
vnto
them
,
and
to
acknowledge
a
double
breaking
,
The
bread
is
properlie
sayd
to
be
broken
,
the
bodie
of
man
to
be
slaine
;
howbeit
,
in
the
Hebrue
tongue
to
breake
,
is
to
waste
,
to
kill
and
destroy
.
And
so
the
visible
bread
,
which
in
our
sight
is
broken
with
our
hands
,
doth
certeinly
set
before
our
eyes
that
bodie
which
was
broken
or
done
to
death
by
vs
or
for
vs
.
Christ
himselfe
brake
the
bread
,
which
he
deliuered
to
his
Disciples
,
to
shew
that
the
breaking
and
suffering
of
his
bodie
came
not
but
of
his
owne
accord
.
When
the
host
is
broken
,
and
the
bloud
is
powred
out
into
the
mouthes
of
the
faithfull
,
what
other
thing
is
designed
than
the
doing
to
death
of
the
Lords
bodie
on
the
crosse
,
and
the
shedding
of
the
bloud
out
of
his
side
?
The
table
of
thy
spouse
hath
bread
quem
fractum
&
comminutum
vidimus
in
Passione
,
which
wee
saw
broken
and
bruized
in
his
Passion
.
Of
this
bread
the
Lord
himselfe
sayd
;
The
bread
which
I
will
giue
,
is
my
flesh
.
or
boared
thorow
all
kinde
boaring
thorow
expound
it
buffeting
,
striking
,
whipping
,
piercing
with
thornes
,
only
pierced
and
boared
thorow
Vainly
you
charge
me
,
I
know
not
how
often
,
against
my
expresse
words
,
that
I
call
hell
,
heauen
,
and
descending
,
ascending
;
but
here
it
is
no
wrong
to
charge
you
with
such
an
absurditie
indeed
,
who
expresly
do
make
that
,
which
you
say
is
to
be
a
proper
denomination
were
the
words
mine
owne
orationum
;
figures
of
words
of
sentences
whether
Christes
bodie
were
properly
broken
,
whole
from
a
part
speaketh
,
writeth
,
heareth
;
seeth
,
tasteth
,
smelleth
,
eating
,
drinking
,
sleeping
,
spetting
,
coughing
,
weeping
,
wise
,
sober
,
diligent
,
patient
,
liberall
,
learned
,
mindfull
,
watchfull
,
vnderstanding
,
will
,
reason
,
sense
,
and
appetite
Porphyries
predicables
Aristotles
predicaments
Mosellanes
tropes
fasted
,
hungred
slept
,
wept
buffeted
,
whipped
buffeted
him
with
their
sistes
,
and
smote
him
with
their
S●…rieants
staues
a
crowne
of
thornes
on
his
head
,
beate
him
on
the
head
with
reedes
and
digged
his
hands
and
seete
all
his
bones
out
of
ioynt
side
was
pearced
with
a
speare
,
mockes
,
wrongs
and
taunts
not
in
any
sense
proportionable
to
the
proprietie
of
the
word
which
is
broken
for
you
the
breaking
of
the
bread
to
the
proper
sense
I
thinke
you
to
be
a
senslesse
foole
as
it
were
All
my
bones
are
sundered
thou
hast
brought
me
into
the
dust
of
death
.
what
else
doe
all
these
signifie
but
the
condition
of
dead
body
?
Wherefore
he
presently
addeth
,
and
into
the
dust
of
death
thou
hast
brought
me
.
all
his
bones
Ioynts
,
vaines
,
sinewes
,
flesh
,
and
skinne
straeined
,
rent
and
torne
any
neede
to
trouble
your selfe
hereafter
about
any
of
them
.
meere
,
single
,
and
simple
Your
aduised
and
resolute
answere
to
all
is
this
there
is
not
one
text
any
where
that
hath
any
meaning
of
my
strange
conceite
.
You
will
prooue
the
blood
of
our
Sauiour
is
the
true
price
of
our
Redemption
,
and
that
as
well
of
our
soules
as
of
our
bodies
.
Who
denieth
this
as
your
words
runne
?
But
you
know
I
meane
,
that
no
more
but
the
shedding
of
Christs
blood
is
the
iust
and
full
satisfaction
of
all
our
sinnes
.
meere
blood
,
and
single
bodie
Sundry
times
you
teach
,
that
Christ
did
suffer
peculiarly
and
seuerally
some
proper
punishments
in
his
soule
,
besides
his
bodily
sufferings
:
yea
that
this
was
a
part
of
his
crosse
,
and
the
effect
of
Gods
wrath
on
his
soule
,
as
well
as
the
suffering
in
his
body
.
no
more
but
the
shedding
of
Christs
blood
is
the
full
satisfaction
of
all
our
sinnes
;
which
of
Christ
the
Scriptures
meane
not
,
nor
onely
his
body
simple
body
Crosse
,
blood
Crosse
,
blood
died
for
our
sinnes
according
to
the
Scriptures
the
death
of
the
soule
,
and
the
paines
of
the
damned
,
suffering
Gods
wrath
the
soules
proper
suffering
bodily
sufferings
of
Christ
bloud
of
Christ
only
his
body
death
of
the
soule
,
and
the
verie
paines
of
the
damned
,
Whether
it
be
of
Christ
or
of
any
other
thing
what
soeuer
touching
the
faith
;
I
say
not
,
if
we
,
who
are
no
way
comparable
to
him
that
so
spake
,
but
that
which
followeth
,
if
an
Angell
from
heauen
teach
you
that
which
you
haue
receiued
in
the
Scriptures
,
of
the
Law
and
the
Gospell
,
holde
him
accursed
.
It
is
a
manifest
fall
from
the
faith
either
to
abrogate
any
thing
that
is
written
,
or
to
bring
in
any
thing
that
is
not
written
.
For
when
once
we
beleeue
this
we
first
beleeue
,
that
there
is
nothing
besides
,
which
we
ought
to
beleeue
.
meere
bloud
and
single
bodie
Here
you
vrge
a
reason
against
vs
:
if
then
our
soules
be
not
redeemed
by
the
blood
of
Christ
,
our
bodies
haue
no
benefite
of
Redemption
from
death
.
We
sigh
in
our selues
wayting
for
the
Redemption
of
our
body
.
you
are
sealed
by
the
holy
spirit
of
God
vnto
the
day
of
Redemption
.
powers
of
heauen
shall
be
shaken
,
and
you
see
the
sonne
of
man
come
in
a
cloud
with
power
and
great
glory
,
then
lift
vp
your
heads
;
for
your
Redemption
draweth
neere
our
vile
bodies
shall
bee
changed
made
like
to
his
glorious
body
.
The
Redemption
,
which
we
haue
in
this
life
by
the
bloud
of
Christ
,
must
needes
bee
either
of
body
or
of
soule
this
corruptible
put
on
incorruption
You
were
Redeemed
with
the
precious
bloud
of
Christ
,
Thou
hast
redeemed
vs
to
God
by
thy
bloud
,
you
haue
three
things
to
note
The
Proposition
is
vaine
and
Illogicall
,
hauing
no
consequence
in
it
at
all
.
proposition
is
vaine
,
Illogicall
,
and
vncoherent
.
what
ifs
That
our
soules
are
not
redeemed
by
the
bloud
of
Christ
,
our
bodies
haue
not
their
Redemption
in
this
life
,
If
our
soules
be
not
redeemed
by
the
bloud
of
Christ
,
our
bodies
(
by
the
haue
no
Redemption
in
this
life
.
That
wee
should
presently
haue
no
Redemption
by
the
bloud
of
Christ
is
quite
contrarie
to
the
words
of
Peter
,
Yee
are
redeemed
by
the
bloud
of
Christ
,
thou
hast
redeemed
vs
by
thy
bloud
,
their
bodies
were
rotten
in
the
earth
.
Ergo
the
Redemption
which
we
haue
in
this
life
by
the
bloud
of
Christ
,
must
bee
referred
to
our
soules
;
and
our
bodies
must
expect
the
generall
day
of
Redemption
in
the
end
of
the
world
,
what
ifs
Paradoxe
and
impietie
false
and
prophane
What
a
Pradoxe
is
it
,
yea
what
impietie
?
must
chuse
whether
I
will
speake
this
sophistically
or
absurdly
,
that
our
soules
are
redeemed
by
the
bloud
of
Christ
,
our
bodies
haue
not
redemption
in
this
life
,
till
the
time
that
all
things
be
restored
.
hope
which
is
seene
,
is
not
hope
:
Redemption
of
the
body
Si
Redemptio
corporis
nostri
secundum
Apostolum
expectatur
,
profecto
quod
expectatur
adhuc
speratur
,
nondum
tenetur
.
If
the
Redemption
of
our
body
by
the
Apostles
doctrine
must
be
wayted
for
,
that
which
is
expected
is
still
hoped
for
,
but
not
yet
obtained
.
ceasing
of
sinne
resting
from
labours
entrance
of
their
soules
into
heauen
wrath
,
curse
,
and
punishment
Quamuis
bonis
conferatur
per
mortem
plurimum
boni
(
vnde
nonnulli
etiam
de
bono
mortis
congruenter
disputaverunt
)
tamen
&
hinc
quae
praedicanda
est
nisi
misericordia
Dei
,
quòd
in
bonos
vsus
conuertitur
poena
peccati
?
Though
much
good
come
to
the
godlie
by
death
;
(
whereupon
some
haue
accordingly
written
of
the
benefits
of
death
)
yet
what
els
in
this
must
we
acknowledge
but
the
mercie
of
God
,
that
the
punishment
of
sinne
is
turned
to
good
vses
?
Vt
moriantur
homines
poena
peccati
est
,
vt
reuertantur
ad
vitam
Domini
miserantis
est
:
That
men
die
is
the
punishment
of
(
their
)
sinne
,
that
they
returne
to
life
againe
is
the
Lords
mercie
.
Before
you
depart
from
this
point
,
that
not
the
bloud
of
Christ
nor
his
flesh
without
respect
to
the
merit
of
his
whole
soule
,
was
the
full
price
of
redemption
,
you
will
shew
how
sundrie
of
the
ancient
Fathers
doe
agree
with
you
sufficiently
in
this
matter
,
though
afterwards
in
my
booke
I
seeme
to
bring
them
against
you
.
It
is
most
false
,
that
we
precisely
say
,
that
Christs
body
satisfied
for
our
bodies
,
and
his
soule
for
our
soules
,
yea
ech
of
them
in
a
seuerall
and
distinct
kinde
of
satisfying
:
which
thing
we
neuer
meant
,
but
acknowledge
the
sufferings
of
the
whole
man
Christ
do
satisfie
for
vs
wholly
,
without
any
such
precise
partition
.
gaue
his
flesh
(
to
be
a
redemption
)
for
our
flesh
,
and
his
soule
likewise
(
to
be
a
redemption
)
for
our
soules
,
the
whole
man
Christ
for
vs
wholly
.
clensed
,
redeemed
,
and
sanctified
Marke
well
how
these
Fathers
do
not
say
that
Christ
gaue
his
life
for
a
ransome
only
(
as
you
would
construe
it
)
but
euen
his
verie
soule
for
our
soules
.
They
are
dead
that
sought
the
childes
soule
Be
not
pensiue
for
your
soule
what
ye
shall
eat
or
what
ye
shall
drinke
.
Is
not
your
soule
of
more
value
then
meate
?
He
that
loseth
his
soule
for
my
sake
,
shall
saue
it
shall
be
no
losse
of
any
mans
soule
among
you
,
came
all
safe
to
land
for
the
worke
of
Christ
he
was
neere
vnto
death
,
not
regarding
his
Soule
.
The
good
sheepeheard
layeth
downe
his
soule
for
his
sheepe
.
I
am
the
good
sheepeheard
,
and
lay
downe
my
soule
for
(
the
)
sheepe
.
Therefore
the
Father
loueth
me
,
because
I
lay
downe
my
Soule
to
take
it
againe
.
No
man
taketh
it
from
me
,
but
I
lay
it
downe
of
my selfe
.
the
Sonne
of
man
came
to
serue
,
and
to
giue
his
soule
for
the
ransom
of
many
I
lay
downe
my
soule
for
‖
the
‖
sheepe
,
power
out
his
soule
vnto
death
,
and
make
it
an
offering
for
sinne
loue
of
God
we
know
by
this
,
that
he
layed
downe
his
soule
for
vs
.
bowing
his
head
the
spirite
which
was
within
his
body
,
that
is
his
soule
,
declared
whereof
he
spake
I
lay
downe
for
my
sheepe
the
Soule
is
put
for
the
life
,
as
where
it
is
said
,
he
that
hateth
not
his
soule
,
can
not
be
my
Disciple
.
And
likewise
is
not
the
soule
more
worth
then
meate
?
that
is
,
this
life
,
for
which
meate
is
needfull
.
And
(
so
)
that
which
Christ
saith
,
he
will
lay
downe
his
soule
for
his
sheepe
,
by
which
he
meaneth
his
life
,
when
he
pronounceth
that
he
will
die
for
vs
,
Christ
tooke
vpon
him
the
person
of
a
sheepeheard
,
and
said
;
a
good
sheepeheard
layeth
downe
his
soule
for
his
sheepe
.
Ideóque
pro
rationali
grege
seipsum
passioni
corporis
non
negauit
,
and
therefore
for
his
reasonable
flocke
he
yeelded
himselfe
to
the
passion
,
of
his
body
might
haue
declined
the
rage
of
the
Iewes
,
and
the
gibbet
of
the
crosse
,
he
so
loued
his
,
that
he
refused
not
to
die
for
the
life
of
all
.
And
that
this
is
most
perfect
charitie
,
I
will
cite
our
Sauiour
himselfe
for
a
witnesse
greater
loue
hath
no
man
,
then
to
lay
downe
his
soule
for
his
friends
.
By
all
this
Christ
teacheth
his
Disciples
to
be
so
farre
from
shunning
daungers
and
troubles
for
the
saluation
of
men
,
that
the
death
of
the
flesh
must
not
be
refused
;
for
euen
to
that
doth
charitie
stretch
.
The
whole
man
(
Christ
)
laid
downe
his
soule
,
when
his
soule
departed
,
his
flesh
dying
on
the
crosse
.
Christ
dying
in
the
flesh
,
laid
downe
his
Soule
deliuering
the
body
to
death
and
giuing
or
laying
downe
the
soule
,
Where
loue
is
not
,
the
body
is
said
to
be
deliuered
,
but
not
the
soule
to
be
laid
downe
;
as
the
vessell
of
election
plainly
testifieth
,
If
I
giue
my
body
to
be
burnt
,
and
haue
no
loue
,
it
auayleth
me
nothing
.
declareth
,
that
without
loue
the
body
may
be
yeelded
,
but
not
the
soule
laid
downe
.
For
where
he
purposeth
to
signifie
the
purenesse
of
his
loue
,
he
thus
writeth
to
the
Thessalonians
.
Our
goodwill
was
to
bestow
on
you
not
onely
the
Gospell
of
God
,
but
euen
our
owne
soules
;
and
to
proue
this
an
effect
of
his
loue
he
addeth
,
because
yee
were
deare
vnto
vs
.
So
that
it
is
proued
by
manifest
witnesse
of
Scripture
,
that
there
wanteth
loue
,
where
the
body
onely
is
layed
downe
to
death
,
but
there
is
charitie
,
where
the
soule
is
laid
downe
together
with
the
body
.
Beda
.
Ponere
ergo
animam
,
mori
est
.
Sic
&
Apostolus
Petrus
Domino
dixit
,
animam
pro
te
ponam
,
id
est
,
pro
te
moriar
carne
.
To
lay
downe
the
Soule
is
to
die
.
So
the
Apostle
Peter
said
to
Christ
,
I
will
lay
downe
my
Soule
for
thee
,
that
is
,
I
will
die
in
the
flesh
for
thee
.
A
good
sheepeheard
(
saith
Christ
)
layeth
downe
his
soule
for
his
sheepe
.
He
did
,
that
he
taught
;
he
performed
,
that
he
commaunded
,
he
laid
downe
his
Soule
for
his
sheepe
;
and
shewed
vs
a
way
to
contemne
death
,
which
we
must
follow
,
and
a
paterne
after
which
we
must
be
Printed
,
which
is
first
to
extend
our
outward
works
of
mercie
towards
his
sheepe
;
then
if
neede
be
to
offer
our
death
for
them
.
to
serue
,
and
to
giue
his
soule
a
ransome
for
many
;
and
I
lay
downe
my
soule
for
my
sheepe
Therefore
I
came
euen
to
serue
the
welfare
of
all
,
in
so
much
that
I
thinke
it
no
burden
to
giue
my
life
;
by
the
losse
of
one
soule
to
redeeme
many
.
Therefore
my
Father
loueth
me
singularly
as
his
Sonne
,
because
of
mine
owne
accord
I
bestowed
my
life
for
the
safetie
of
my
Fathers
flocke
.
I
came
to
serue
the
good
of
all
,
and
that
which
is
farre
greater
,
I
came
into
this
world
to
giue
my
life
for
sinners
.
I
yeeld
my selfe
to
death
,
and
euen
to
the
death
of
the
crosse
,
that
my
sheepe
beleeuing
in
me
,
may
liue
by
my
death
.
To
lay
downe
the
soule
is
to
die
.
So
Peter
the
Apostle
said
to
his
Master
;
I
will
lay
downe
my
soule
for
thee
,
that
is
I
will
die
for
thee
.
Attribute
this
to
the
flesh
,
for
when
the
soule
goeth
out
of
the
flesh
,
and
the
flesh
remaineth
without
a
soule
,
then
is
a
man
said
to
lay
downe
his
soule
.
What
saith
the
Euangelist
?
Christ
bowing
his
head
gaue
vp
the
Ghost
;
this
is
,
to
lay
downe
the
soule
.
ministerie
is
;
euen
to
redeeme
mortall
men
,
and
the
chiefest
degree
of
this
ministerie
is
;
that
he
would
giue
his
soule
(
for
them
.
)
Then
are
we
redeemed
by
the
onely
begotten
Sonne
of
God
,
and
that
dearely
,
euen
with
his
owne
death
.
For
the
Lord
of
heauen
and
earth
humbled
himselfe
vnto
death
,
and
that
vnto
a
most
shamefull
death
.
What
was
more
vile
or
more
abiect
in
the
world
,
then
the
death
of
the
crosse
?
Therefore
my
Father
loueth
me
because
I
lay
downe
my
soule
;
that
is
,
because
I
die
for
(
my
)
sheepe
.
I
came
to
giue
my
soule
a
Redemption
for
many
:
Therefore
Christ
mentioneth
his
death
,
that
he
might
withdraw
his
Disciples
from
a
peruerse
imagination
of
an
earthly
kingdome
.
In
the
meane
time
the
force
and
fruite
of
his
death
is
aptly
and
rightly
expressed
,
whiles
he
affirmeth
his
life
to
be
the
price
of
our
Redemption
.
Whence
it
followeth
that
the
price
of
our
reconciliation
with
God
,
is
no
where
found
but
in
the
death
of
Christ
affirmeth
himselfe
to
be
therefore
loued
because
he
esteemeth
our
saluation
dearer
then
his
owne
life
.
He
would
by
this
arme
his
Disciples
,
least
seeing
him
soone
after
to
be
caried
to
death
,
they
should
faint
in
hart
,
as
if
he
were
oppressed
by
his
enimies
,
but
rather
acknowledge
it
to
be
the
wonderfull
prouidence
of
God
,
that
he
should
die
to
redeeme
the
flocke
.
came
to
giue
his
soule
to
be
the
price
of
Redemption
for
many
.
This
passeth
all
offices
,
that
men
may
yeeld
one
to
another
.
For
as
him selfe
saith
,
no
man
hath
greater
loue
then
this
,
to
giue
his
soule
for
his
friends
.
But
he
vouchsafeth
to
die
for
his
enimies
.
And
dying
for
vs
he
bestowed
life
on
vs
,
because
his
death
was
a
ransome
sufficient
for
the
sinnes
of
the
world
.
A
good
sheepeheard
layeth
downe
his
soule
for
his
sheepe
.
b
As
if
he
should
haue
said
,
who
can
deny
him
to
be
a
good
sheepeheard
that
so
much
loueth
his
sheepe
,
as
not
to
refuse
to
redeeme
their
safetie
with
the
losse
of
his
owne
life
?
And
because
the
Sonne
of
God
hath
exposed
his
life
for
vs
,
who
can
doubt
,
but
he
hath
satisfied
abundantly
for
vs
?
Christ
saith
the
sonne
of
man
came
to
minister
,
and
to
giue
his
life
for
the
Redemption
of
all
.
That
surely
is
the
chiefest
and
truest
loue
and
seruice
,
when
a
man
serueth
his
enimies
with
body
and
life
.
I
alone
am
the
good
sheepeheard
and
lay
downe
my
soule
for
my
sheepe
;
that
is
,
by
my
death
men
are
deliuered
from
eternall
death
.
gaue
his
soule
our
soules
times
,
places
,
or
manners
,
striue
to
expresse
an
exact
proportion
,
so
farre
as
was
possible
betweene
Christ
and
vs
;
first
in
the
parts
that
suffered
in
Christ
,
and
are
saued
in
vs
:
Next
in
that
which
Christ
suffered
for
vs
,
and
which
we
are
saued
from
thereby
.
by
man
came
death
,
so
by
man
came
the
resurrection
of
the
dead
.
conformed
vnto
his
death
As
we
are
saued
not
in
our
bodies
onely
,
nor
onely
in
the
externall
sensitiue
part
of
our
soules
(
wherein
standeth
that
suffering
with
and
by
our
bodies
)
but
we
are
saued
,
redeemed
,
and
sanctified
in
our
whole
spirit
and
vnderstanding
also
(
by
their
verdict
)
Christ
suffered
for
vs
not
the
bodily
and
outward
sufferings
by
Sympathie
onely
,
but
he
suffered
for
vs
euen
in
his
minde
also
.
Now
this
is
directly
against
your
present
assertion
.
Feare
not
them
,
which
kill
the
bodie
,
but
can
not
kill
the
soule
;
feare
him
rather
,
that
can
destroy
soule
and
bodie
in
hell
.
Dust
goeth
to
the
earth
as
it
was
,
and
the
Spirit
returneth
to
God
that
gaue
it
,
she
careth
for
the
things
of
the
Lord
,
that
she
may
be
holy
both
in
bodie
and
spirit
;
that
is
,
in
bodie
and
soule
.
whole
Spirit
,
and
Soule
,
and
Bodie
may
be
kept
blamelesse
vnto
the
comming
of
the
Lord
Iesus
Christ
.
Chrysostome
,
Theodoret
,
Ambrose
,
Ierome
,
Oecumenius
,
Quench
not
the
spirit
Spirits
of
the
Prophets
are
subiect
to
the
Prophets
.
soule
and
his
bodie
Our
mind
(
some
say
)
is
condemned
.
And
what
our
flesh
?
is
not
that
also
condemned
?
then
either
cast
away
mans
flesh
(
from
Christ
)
for
sinne
,
or
admit
mans
mind
,
that
it
may
be
saued
.
For
if
Christ
take
the
worse
part
to
sanctific
it
by
his
incarnation
,
shall
he
not
take
the
better
part
,
that
it
may
be
sanctified
,
by
his
assuming
of
mans
nature
?
by
his
sense
●…e
bodie
,
the
externall
sensitiue
part
of
the
soule
,
the
whole
spirit
,
and
vnderstanding
whole
spirit
,
the
soule
and
the
bodie
,
vnderstanding
also
whole
spirit
vnderstanding
,
will
,
affections
,
or
sense
,
sense
,
vnderstanding
,
and
will
,
&c.
I
thinke
not
our
mind
to
be
any
substance
of
it selfe
,
neither
hath
any
of
the
children
of
the
Church
so
thought
;
but
to
be
an
effectuall
power
or
operation
giuen
of
God
,
and
abiding
in
vs
.
Anima
perinde
per
corpus
corporalia
sentit
,
quemadmodum
per
animam
incorporalia
intelligit
.
The
soule
perceiueth
corporall
things
by
the
sense
,
euen
as
she
doth
vnderstand
incorporall
things
by
the
mind
.
Sit
nunc
&
potior
sensu
intellectus
,
dummodo
&
ipse
propria
vis
animae
quod
&
sensus
.
Let
the
vnderstanding
excell
the
sense
,
so
that
it
be
a
proper
facultie
of
the
Soule
,
as
the
sense
is
.
that
the
passion
of
sorrow
,
heauinesse
,
and
loathing
of
hart
,
and
feare
pertaine
properly
to
the
substance
of
the
soule
.
the
flesh
of
it selfe
can
neither
haue
life
,
nor
sense
,
nor
sorrow
,
nor
desire
,
nor
feare
,
nor
mourning
,
he
saith
Haec
ergo
cuncta
in
anima
,
quam
susceperat
,
pertulit
Christus
,
vt
veram
totamque
in
se
cum
suis
infirmitatibus
hominis
demonstraret
accepti
substantiam
.
All
these
(
passions
)
Christ
endured
in
his
soule
which
he
tooke
,
that
he
might
shew
in
himselfe
of
a
man
with
his
infirmities
.
vnderstanding
and
will
By
the
Fathers
,
Christ
suffered
exactly
all
and
whatsoeuer
sorrowes
and
paines
,
which
we
should
haue
suffered
,
as
well
spirituall
as
corporall
,
as
well
in
all
the
powers
of
the
soule
subiect
to
suffering
,
as
in
that
which
suffered
alwaies
with
and
from
the
body
.
Omnia
Christus
perpessus
est
,
vt
nos
ab
omnibus
liberaret
.
Christ
suffered
all
things
,
that
he
might
free
vs
from
all
Christ
suffered
all
to
free
vs
from
all
all
the
naturall
infirmities
and
passions
When
thou
hearest
that
Christ
wept
,
feared
,
and
sorrowed
,
acknowledge
him
to
be
a
true
man
,
and
ascribe
these
things
to
the
nature
of
man
.
For
Christ
tooke
a
mortall
bodie
subiect
to
all
the
passions
of
our
nature
,
sinne
alwaies
excepted
.
How
commeth
it
to
passe
,
that
these
men
know
not
,
that
all
these
things
must
be
applied
to
mans
nature
(
in
Christ
)
which
he
truely
tooke
vnto
him
with
all
the
passions
thereof
,
but
still
without
sinne
.
Christ
suffered
all
to
free
vs
from
all
,
by
death
,
feare
,
and
sorrow
,
of
our
flesh
shalt
thou
finde
mooued
in
Christ
,
but
without
sinne
,
that
being
mooued
they
might
be
repressed
,
and
our
nature
reformed
to
the
better
.
Thus
I
take
Bernards
meaning
to
be
Christ
spared
not
himselfe
,
who
knoweth
how
to
spare
his
God
which
either
shortneth
,
lightneth
,
or
taketh
from
his
seruants
the
force
of
their
torments
,
did
in
nothing
ease
vnto
himselfe
the
wine-presse
of
his
passion
:
he
spared
not
himselfe
,
that
knoweth
how
to
spare
his
.
sparing
himselfe
that
Christ
suffered
and
endured
all
to
the
vttermost
with
exact
obedience
and
patience
.
which
else
we
should
haue
suffered
,
he
hath
done
all
things
well
.
did
all
things
well
The
true
light
lightneth
euerie
man
,
that
commeth
into
the
world
.
all
(
that
are
lightned
he
suffered
all
with
exact
obedience
and
patience
Tertullian
,
Ambrose
,
Ierom
,
Cyprian
,
and
Cyrill
,
sic
reliquit
,
dum
non
parcit
.
So
God
left
his
Sonne
,
whiles
he
spared
him
not
.
spared
not
his
owne
Sonne
but
deliuered
him
for
vs
all
.
not
sparing
deliuering
him
God
deliuered
his
Sonne
The
Sonne
of
man
shal
be
deliuered
into
the
hands
of
men
,
and
they
shall
kill
him
.
The
Sonne
of
man
shall
be
deliuered
to
be
crucified
Behold
the
houre
is
come
,
the
Sonne
of
man
is
deliuered
into
the
hands
of
sinners
.
This
deliuering
not
sparing
him
forsaking
whiles
he
deliuered
his
humane
nature
vnto
death
.
This
the
Apostle
meant
when
he
wrote
,
if
God
spared
not
his
Sonne
.
So
God
left
him
,
whiles
he
spared
him
not
;
so
God
left
him
,
whiles
he
deliuered
him
.
Otherwise
the
Father
forsooke
not
the
Sonne
,
into
whose
hands
the
Sonne
commended
his
spirit
.
He
laide
it
downe
and
presently
died
.
For
while
the
spirit
abideth
in
the
flesh
,
the
flesh
can
not
die
at
all
.
Then
to
bee
left
of
the
Father
,
was
as
much
in
the
Sonne
,
as
to
die
.
This
death
not
sparing
Minus
contulerat
mihi
,
nisimeum
suscepisset
affectum
.
Christ
had
done
lesse
for
me
if
hee
had
not
beene
(
altogether
)
affected
,
as
I
should
haue
beene
.
had
done
lesse
for
mee
as
I
should
haue
beene
Feare
,
griefe
,
and
sorrow
,
taedio
meae
infirmitatis
afficitur
.
Christ
therefore
sorrowed
for
me
,
who
had
nothing
in
him selfe
for
which
he
should
sorrow
;
he
is
affected
with
the
tediousnesse
of
my
infirmitie
.
The
tediousnesse
of
our
infirmitie
affected
him
,
tooke
vpon
him
not
the
shew
,
but
the
trueth
of
our
flesh
.
Hee
was
therefore
to
feele
griefe
,
that
he
might
ouercome
sorrow
not
exclude
it
Tristis
est
non
ipse
,
sed
anima
.
Suscepit
enim
animam
meam
,
suscepit
corpus
meum
.
Anima
obnoxia
passionibus
.
Christ
was
sorrowfull
not
in
person
,
but
in
soule
.
For
he
tooke
vnto
him
my
soule
,
and
my
body
.
Now
the
soule
it
is
,
that
is
subiect
to
passions
.
Tristis
videbatur
,
&
tristis
erat
,
non
pro
sua
passione
,
sed
pro
nostra
dispersione
.
Christ
seemed
sorrowfull
,
and
indeede
was
sorrowfull
,
not
for
his
owne
suffering
,
but
for
our
dispersing
.
Christ
sorrowed
not
for
his
owne
suffering
:
for
our
dispersion
;
he
sorrowed
because
he
left
vs
orphanes
,
he
sorrowed
for
his
persecutors
.
That
which
we
should
haue
borne
for
our
sinnes
,
the
same
(
Christ
)
suffered
for
vs
.
Christ
suffered
for
vs
,
whatsoeuer
we
should
haue
suffered
,
hoc
in
se
obtulit
Christus
,
quod
induit
;
Christ
offered
that
in
him selfe
,
which
he
tooke
(
of
vs
;
)
Christ
offered
in
sacrifice
that
which
he
assumed
it
is
manifest
,
that
as
Christs
body
whipt
and
torne
bare
the
printes
of
the
stripes
and
wrongs
,
so
his
soule
truely
sorrowed
for
vs
.
called
sinne
,
and
a
curse
pro
similitudine
poenae
,
non
culpae
;
for
the
likenesse
of
punishment
,
not
of
fault
:
likenesse
of
our
punishment
sed
suppliciorum
victorem
eleuatis
manibus
triumphantem
de
Amelec
.
I
admire
thee
,
ô
Lord
,
being
once
fastned
to
the
Crosse
amidst
the
condemned
to
bee
now
neither
sorrowfull
,
nor
fearefull
,
but
despising
the
punishments
with
thine
hands
lifted
vp
to
triumph
ouer
Amelec
,
Thou
diddest
Lord
professe
before
thine
Apostles
thy selfe
to
be
sorrowfull
vnto
death
,
and
for
exceeding
griefe
didst
power
foorth
a
bloudie
sweate
.
Hearing
this
I
was
vtterly
abashed
.
For
who
will
not
feare
,
if
be
feare
whom
all
things
feare
?
did
expresse
the
common
affection
of
mans
infirmitie
,
and
the
generall
state
of
all
liuing
in
the
flesh
to
be
pressed
with
this
sorrow
;
and
that
the
separation
of
body
and
soule
can
not
be
free
from
this
griefe
,
but
this
punishment
is
laide
on
all
Adams
posteritie
without
exception
,
that
the
difficultie
of
departing
this
life
should
be
feared
:
this
wofulnesse
no
man
euer
escaped
,
neither
did
euer
any
man
breath
out
his
soule
without
bitternesse
.
humane
infirmitie
and
affection
sight
of
(
God
)
his
Father
could
not
bee
formidable
,
that
it
was
his
Fathers
will
the
sacrifice
of
his
flesh
should
begin
with
feare
and
sorrow
,
sorrowed
to
heale
our
weaknesse
,
and
feared
to
make
vs
secure
,
Say
as
Fulgentius
saith
,
and
wee
aske
no
more
.
Quicquid
fuit
infirmitatis
animae
,
sine
peccato
suscepit
&
pertulit
.
Christ
tooke
vpon
him
and
suffered
whatsoeuer
infirmitie
may
bee
in
the
soule
without
sinne
.
griefe
of
hell
paines
Feare
and
sorrow
are
infirmities
;
and
Fulgentius
sayth
whatsoeuer
infirmitie
,
that
is
whatsoeuer
feare
,
or
sorow
may
be
in
the
soule
,
the
same
Christ
tooke
and
suffered
.
vnto
him
euery
infirmitie
of
the
soule
,
Animae
tristitiam
&
perturbationem
,
quam
voluntariam
in
anima
Dei
filius
habuit
sic
habuisse
credatur
,
vt
etiam
ipsas
humanae
animae
passiones
,
&
voluntate
veras
,
&
in
veritate
voluntarias
non
n●…gemus
.
The
sorrow
and
trouble
of
soule
which
the
Sonne
of
God
had
voluntarily
in
his
soule
,
he
must
be
beleeued
so
to
haue
had
,
that
we
done
them
not
to
be
true
,
because
they
were
voluntarie
;
nor
to
be
voluntarie
,
because
they
were
true
.
Quia
verum
hominem
suscepit
,
ideo
cunctas
humanae
naturae
infirmitates
veras
quidem
,
sed
voluntarias
in
eadem
veritate
naturae
duntaxat
humanae
sustinuit
.
Because
Christ
tooke
vpon
him
to
be
a
true
man
,
therefore
he
sustained
the
true
infirmities
of
mans
nature
,
but
yet
voluntarie
in
the
trueth
of
the
same
nature
onely
.
Wee
confesse
that
Christ
tooke
vnto
him
passions
.
For
he
assumed
the
whole
man
,
and
all
that
pertained
to
man
,
saue
sinne
.
Naturall
and
blamelesse
passions
are
those
,
which
are
not
in
our
power
,
and
whatsoeuer
entred
into
mans
life
,
through
the
condemnation
of
sinne
,
as
hunger
,
thirst
,
weakenesse
,
labour
,
weeping
,
corruption
,
shunning
of
death
,
feare
,
agonie
,
whence
(
came
)
sweat
and
drops
of
blood
.
These
things
are
in
all
men
by
nature
.
Christ
therefore
tooke
all
these
vnto
him
,
that
he
might
sanctifie
them
all
.
Howbeit
our
naturall
passions
were
in
Christ
according
to
nature
,
and
aboue
nature
.
According
to
nature
they
were
stirred
vp
in
Christ
,
when
he
permitted
his
flesh
to
endure
that
which
was
proper
vnto
it
.
Aboue
nature
because
nature
in
him
did
neuer
go●…
before
his
will
.
For
there
was
nothing
forced
in
him
,
but
all
things
voluntarie
.
When
he
would
he
hungred
,
when
he
would
he
thirsted
,
when
he
would
he
feared
;
when
he
would
he
died
.
death
of
the
soule
the
paines
of
hell
that
Christ
died
and
was
buried
not
in
his
diuinitie
,
but
onely
in
bodie
?
In
morte
solius
carnis
immortalis
fuit
.
Christ
was
immortall
,
nothing
dying
in
him
but
his
flesh
.
Cum
sola
caro
moreretur
&
resuscitaretur
in
Christo
,
filius
Dei
dicitur
mortuus
.
When
onely
the
flesh
died
and
was
raised
againe
in
Christ
,
yet
the
Sonne
of
God
is
said
to
haue
died
.
In
tota
(
humanitate
)
traditus
idem
Christus
,
secundum
solam
carnem
mortuus
,
secundum
solam
carnem
de
sepulcho
surrexit
.
The
same
Christ
deliuered
in
his
whole
died
in
his
flesh
onely
,
and
rose
againe
onely
in
his
flesh
.
Moriente
carne
non
solum
deitas
,
sed
nec
anima
Christi
potest
ostendi
commortua
.
When
Christ
died
in
the
flesh
,
neither
can
the
godhead
,
nor
the
soule
of
Christ
be
shewed
to
haue
bene
also
dead
.
thing
that
the
paines
of
hell
should
not
touch
that
soule
,
whom
the
seruitude
of
sinne
could
not
fasten
on
.
Cyrill
in
the
place
aboue
cited
to
acknowledge
from
which
Christ
reuiued
againe
.
But
of
that
in
due
place
hereafter
.
seeming
,
and
a
kind
of
death
,
Christ
bestowed
his
flesh
as
a
ransome
for
our
flesh
,
and
made
his
soule
likewise
the
price
of
redemption
for
our
soules
,
although
he
liued
againe
,
being
by
nature
life
it selfe
.
Without
constraint
of
any
,
Christ
of
himselfe
laide
downe
his
owne
soule
for
vs
,
that
he
might
be
Lord
of
dead
and
quicke
:
yeelding
his
flesh
in
recompence
,
as
a
gift
fully
worth
it
,
for
the
flesh
of
all
,
and
making
his
soule
(
or
life
)
a
ransome
for
the
soule
(
or
life
)
of
all
,
though
he
reuiued
againe
,
being
life
by
nature
,
in
that
he
was
God
.
Christ
layd
downe
his
soule
yeelding
in
recompence
he
reuiued
None
taketh
my
soule
from
me
,
I
lay
it
downe
of
my selfe
the
Sonne
of
man
came
to
giue
his
soule
a
ransome
for
many
Scriptures
,
Fathers
,
New
writers
,
Cyrill
himselfe
a
kind
But
he
gaue
his
flesh
to
be
a
ransome
for
our
flesh
,
and
his
soule
for
our
soules
,
and
yet
liued
againe
The
Sonne
of
man
came
to
giue
his
soule
a
ransome
for
many
.
Cyrill
doth
not
say
Christ
rose
againe
,
which
properly
belongeth
to
the
body
,
but
he
reuiued
or
liued
againe
which
seemeth
to
be
spoken
of
the
Soule
.
to
this
end
Christ
died
,
and
rose
againe
,
and
reuiued
,
that
he
might
be
Lord
of
dead
and
liuing
.
they
shall
come
forth
vnto
the
resurrection
of
life
vnto
the
resurrection
,
but
of
iudgement
and
condemnation
.
Christ
died
,
and
rose
againe
,
and
reuiued
made
Lord
ouer
dead
and
quicke
.
he
reuiued
he
reuiued
the
third
day
hauing
spoyled
hell
Christ
spoyling
death
reuiued
the
third
day
.
Christ
is
said
first
to
haue
died
as
a
man
,
and
after
that
to
haue
returned
to
life
,
by
that
which
he
was
by
Nature
.
If
then
he
died
not
in
the
flesh
according
to
the
Scriptures
,
he
was
not
quickned
by
the
Spirit
,
that
is
he
reuiued
not
againe
.
gaue
his
life
to
be
a
ransome
for
the
life
of
all
,
for
our
soules
hoc
in
se
obtulit
Christus
quod
induit
.
Christ
offered
in
Sacrifice
all
that
which
he
assumed
.
holinesse
and
obedience
vnto
God
powred
forth
his
Soule
vnto
death
:
In
quo
nisi
in
corpore
,
expiauit
populi
peceata
?
In
quo
passus
est
nisi
in
corpore
?
Wherein
did
Christ
sacrifice
for
the
sinnes
of
the
people
,
but
in
his
body
?
wherein
did
he
suffer
(
death
)
but
in
his
body
?
Christ
was
called
a
Priest
in
his
humane
nature
,
and
offered
none
other
Sacrifice
but
his
owne
body
.
The
word
of
God
that
made
all
things
,
was
afterward
made
an
hie
Priest
,
Putting
on
a
body
that
was
borne
and
made
,
which
he
might
offer
for
vs
.
Thou
art
a
sheepe
,
because
thouwast
a
Sacrifice
;
thou
art
an
hie
Priest
,
because
thou
offeredst
thy
body
.
Sacerdos
propter
victimam
,
quam
pro
nobis
offerret
,
a
nobis
acceptam
.
Christ
〈◊〉
a
Priest
,
for
the
Sacrifice
,
he
tooke
of
vs
,
that
he
might
offer
it
for
vs
.
Assumpsit
a
nobis
,
quod
offerret
Domino
;
ipsas
diximus
sanctas
primitias
carnis
ex
vtero
virginis
:
Christ
tooke
of
vs
that
he
might
offer
to
the
Lord
,
we
meane
the
holy
first
fruits
of
his
flesh
the
wombe
of
the
Virgine
A
Priest
may
by
no
meanes
be
without
a
Sacrifice
.
It
was
then
necessarie
that
should
haue
somewhat
to
offer
.
Quod
autem
offerretur
praeter
eius
corpus
nil
quidpiam
erat
;
necessariò
ergo
&
mortuus
est
.
Now
there
was
vtterly
nothing
that
he
might
offer
,
besides
his
body
;
it
was
needfull
then
he
should
die
.
Ex
segenerauit
Maria
,
Marie
conceiued
of
her selfe
,
that
what
was
conceiued
of
her
,
might
be
the
true
nature
of
a
body
.
Christ
was
made
of
the
seede
of
Dauid
according
to
the
flesh
,
made
of
a
woman
Ergo
ex
nobis
accepit
,
quod
proprium
offerret
pro
nobis
,
vt
nos
redimeret
ex
nostro
.
Then
Christ
tooke
of
vs
,
that
which
hee
might
offer
as
his
owne
for
vs
,
he
might
redeeme
vs
by
that
which
was
ours
.
Christ
offered
that
in
himselfe
which
hee
put
on
Non
igitur
diuinitatem
induit
,
sed
carnem
assumpsit
,
vt
spolium
carnis
exueret
,
Christ
put
not
on
the
nature
of
his
Diuinitie
,
but
he
tooke
flesh
that
he
might
put
off
the
spoyle
of
his
flesh
if
the
flesh
of
Christ
were
subiect
to
all
iniuries
,
how
say
you
,
that
Christs
flesh
is
of
the
same
substance
with
his
Godhead
?
What
else
doe
you
in
so
saying
,
but
compare
Adams
slime
and
our
earth
to
the
Diuine
substance
?
Christ
tooke
vnto
him
,
and
offered
for
vs
Corpus
suscepit
nostrae
mortalitatis
,
vt
pro
nobis
haberet
quid
offerret
.
Christ
assumed
our
mortall
body
,
that
he
might
haue
what
to
offer
for
vs
.
Cum
susceperit
carnem
hominis
,
consequens
est
vt
perfectionem
incarnationis
plenitudinemque
susceperit
.
Nihil
enim
in
Christo
imperfectum
.
Where
as
Christ
tooke
vnto
him
the
flesh
of
a
man
,
it
is
consequent
that
hee
tooke
vnto
him
the
perfection
and
fulnesse
of
incarnation
;
for
there
is
nothing
imperfect
in
Christ
.
And
what
neede
was
there
,
hee
should
take
flesh
without
a
Soule
,
when
as
an
insensible
flesh
,
and
an
vnreasonable
soule
was
neither
subiect
to
sinne
,
nor
capable
of
reward
?
of
that
which
the
Prophet
saith
This
that
is
testified
in
the
Gospel
they
can
not
refute
to
bee
spoken
of
the
proprietie
of
the
soule
,
when
as
it
is
spoken
of
the
Lords
death
and
resurrection
.
that
looseth
the
soule
,
and
by
loosing
it
dieth
,
so
that
the
word
,
dead
,
agreeth
to
the
body
.
Now
if
the
resurrection
be
of
that
which
was
dead
,
and
nothing
can
be
dead
besides
the
body
,
Resurrection
must
likewise
pertaine
to
the
body
.
then
by
the
death
of
the
body
,
did
Christ
breake
the
bands
of
death
?
cleane
against
me
,
and
for
you
in
the
chiefest
point
of
this
question
:
suffered
in
minde
distinctly
these
Fathers
say
,
Christ
suffered
all
these
paines
,
which
els
we
should
haue
suffered
,
Christ
suffered
all
things
els
we
should
haue
suffered
to
free
vs
from
all
,
which
els
we
should
haue
suffered
,
Christ
suffered
all
,
which
els
we
should
haue
suffered
,
Christ
suffered
that
which
we
ought
to
haue
suffered
,
suffered
,
was
due
to
vs
,
and
not
to
him
all
,
which
els
we
should
haue
suffered
.
Christ
in
his
incarnation
assumed
mans
mind
to
sanctisie
it
.
the
infirmities
and
passions
of
mans
nature
.
That
which
was
due
to
vs
for
our
sinnes
,
Christ
suffered
for
vs
.
God
spared
not
his
owne
Sonne
,
but
deliuered
him
for
vs
,
God
spared
him
not
from
deliuering
.
causes
,
ends
cleare
and
plaine
sense
of
the
Fathers
against
the
which
you
say
I
can
take
no
exception
.
of
Gods
proper
wrath
,
the
true
and
right
punishment
of
sinne
,
two
countenances
in
Christ
,
soule
and
spirit
after
a
sort
According
to
the
most
vsuall
and
common
sense
of
Gods
wrath
,
so
in
my
whole
Treatise
I
take
it
for
Gods
perfect
holinesse
,
iustice
,
and
power
properly
executing
vengeance
and
punishment
(
whether
little
or
great
)
due
to
them
on
whom
sinne
lieth
.
most
vsuall
&
common
sense
of
Gods
wrath
,
so
vse
the
phrase
as
signifying
any
punishment
of
sinne
whatsoeuer
.
It
is
altogether
an
improper
speech
,
you
say
.
It
is
true
,
all
troubles
,
paines
and
griefs
in
their
first
ordinance
were
the
effects
of
Gods
proper
wrath
:
but
in
their
state
and
condition
now
,
they
are
not
,
namely
as
the
godly
doe
suffer
them
.
all
troubles
,
paines
and
griefs
in
their
first
ordinance
were
the
effects
of
Gods
wrath
sorrow
,
and
you
say
,
they
are
so
,
specially
to
the
godlie
.
the
foundation
of
the
world
,
elected
and
adopted
bruize
the
serpents
head
sorow
,
paine
and
death
sorow
,
paine
,
and
death
if
we
suffer
with
him
,
we
shall
raigne
with
him
;
and
we
must
first
die
in
Adam
,
be
quickned
againe
in
Christ
God
worketh
all
things
for
the
good
of
those
that
loue
him
,
and
so
farre
forth
vtterly
all
things
,
that
if
any
of
them
stray
,
and
for
sake
the
right
way
,
euen
that
God
turneth
to
their
good
,
because
they
returne
more
humble
and
better
taught
.
of
sin
August
.
de
Trinitate
.
li.
Men
shunned
the
death
of
the
flesh
,
rather
than
the
death
of
the
spirit
,
that
is
,
the
punishment
rather
than
the
cause
of
the
punishment
.
We
came
vnto
death
by
sinne
,
Christ
by
righteousnesse
,
&
ideo
,
cum
sit
mors
nostra
poena
peccati
,
mors
illius
facta
est
hostia
pro
peccato
;
and
therefore
,
where
our
death
is
the
punishment
of
sinne
,
his
death
was
the
sacrifice
for
sinne
.
which
is
mort
all
sustaineth
death
,
the
soule
Theodor.
dialogo
Doest
thou
not
thinke
death
to
be
a
punishment
?
The
Diuine
Scripture
teacheth
so
much
Is
death
then
the
punishment
of
sinners
?
this
is
granted
of
all
men
,
Why
then
,
since
both
the
soule
and
bodie
sinned
,
doth
the
bodie
alone
sustaine
the
punishment
of
death
?
Fulgen.
de
incarnat
.
&
gratia
Christs
.
cap.
Nisi
praecessisset
in
peccato
mors
animae
,
nunquam
corporis
mors
in
supplicio
sequeretur
.
Except
the
death
of
the
soule
had
gone
before
by
sinne
,
the
death
of
the
bodie
had
neuer
followed
after
as
a
punishment
.
Ibid.
cap.
Nascitur
cum
poena
mortis
,
&
pollutione
peccati
:
It
is
borne
with
the
punishment
of
death
,
and
pollution
of
sinne
.
By
what
iustice
is
an
infant
subiected
to
the
wages
of
sinne
,
if
there
be
no
vncleannesse
of
sinne
in
him
?
or
how
do
we
see
him
strooken
with
death
,
if
he
felt
not
the
sting
thereof
Maxentius
in
libello
fidei
cap.
We
beleeue
that
not
only
the
death
of
the
bodie
,
which
is
the
punishment
of
sinne
,
but
also
the
sting
of
death
,
which
is
sinne
,
entred
into
the
world
;
because
we
consent
not
to
these
men
but
to
the
Apostle
,
who
testifieth
that
sinne
and
death
went
ouer
all
men
.
Prosperde
promissio
.
&
praedict.
parte
The
punishment
of
sinne
,
which
Adam
the
root
of
mankinde
receiued
by
and
transmitted
to
his
posteritie
as
to
his
branches
,
the
Apostle
sayth
,
entred
into
the
world
by
one
mans
sinne
,
and
so
ranged
ouer
all
men
.
Beda
in
Psal.
The
death
as
well
of
vs
men
,
as
of
Christ
,
is
called
sinne
,
because
it
is
the
effect
and
punishment
of
that
sinne
which
Adam
committed
.
If
any
man
affirme
,
that
only
the
death
of
the
bodie
,
which
is
the
punishment
of
sinne
,
and
not
sinne
also
,
which
is
the
death
of
the
soule
,
passed
by
one
man
to
all
mankinde
,
he
ascribeth
iniustice
to
God
,
and
contradicteth
the
Apostle
,
who
sayth
;
By
one
man
sinne
entred
into
the
world
,
and
by
sinne
death
passed
ouer
all
men
.
Of
the
euils
there
be
many
and
sundry
causes
,
but
sinne
it selfe
is
counted
to
be
the
generall
cause
.
For
by
disobedience
sinne
entred
into
the
world
,
and
by
sinne
death
,
diseases
,
and
all
the
mischiefes
in
the
world
.
The
persecutions
and
cruell
tortures
inflicted
on
the
Church
of
God
,
or
on
particular
Martyrs
,
as
they
were
offered
them
for
the
confession
and
testimony
of
the
faith
and
truth
of
the
Gospell
,
so
for
the
most
part
they
had
for
their
causes
the
offences
and
sinnes
of
the
godly
,
which
the
iustice
of
God
did
visite
in
his
seruants
,
though
for
the
good
and
welfare
of
his
Saints
.
The
people
of
Israell
sinned
against
the
Lord
in
the
desert
vnder
the
Iudges
and
Kings
very
often
,
and
very
enormously
,
and
were
grieuously
punished
by
the
Lord
;
but
againe
they
were
speedily
deliuered
as
often
as
they
acknowledged
their
sinnes
,
and
turned
vnto
the
Lord
.
If
therefore
any
man
suffer
any
euill
for
sinne
committed
,
let
him
acknowledge
the
iust
iudgement
of
God
vpon
himselfe
,
and
humble
himselfe
vnder
the
mightie
hand
of
God
,
confessing
it
vnto
God
;
and
asking
pardon
with
lowly
praier
,
let
him
patiently
beare
that
which
he
hath
so
well
deserued
to
suffer
.
It
is
certaine
that
all
the
punishments
and
miseries
,
which
we
feele
in
this
world
,
are
from
sin
,
and
inflicted
for
sinne
.
that
death
is
the
punishment
of
sinne
,
and
all
those
things
which
are
the
fruits
of
death
,
as
well
in
Soule
,
as
in
body
,
and
in
externall
state
It
is
an
argument
of
a
mind
skant
religious
wholy
to
despise
death
,
quam
per
peccatum
ingressam
,
&
peccati
poenam
esse
omnes
Scripturae
testantur
,
which
all
the
Scriptures
witnesse
came
in
by
sinne
,
and
is
the
punishment
of
sinne
.
there
are
some
things
not
agreeable
to
the
Christian
faith
,
and
to
the
sacred
Scriptures
.
For
we
say
,
that
death
must
not
be
accounted
any
good
,
but
an
euill
thing
.
Quandoquidem
Deus
illam
vti
poenam
inflixit
nostro
generi
;
For
so
much
as
God
inflicted
it
as
a
punishment
on
mankind
.
Omnes
pij
statuunt
in
morte
●…rae
diuinae
sensum
esse
,
ideoque
sua
natura
dolorem
&
horrorem
incutit
.
All
the
godly
resolue
,
that
in
death
there
is
a
sense
of
Gods
wrath
,
and
therefore
of
his
owne
nature
it
impresseth
a
griefe
and
terror
.
And
if
there
be
any
to
whom
it
is
contenting
and
acceptable
to
die
,
they
haue
that
from
some
other
fountaine
,
and
not
from
the
nature
of
death
.
There
might
be
assigned
many
kinds
of
the
wrath
of
God
,
but
for
this
present
we
content
our selues
with
a
triple
diuision
thereof
,
whereby
we
diuide
it
into
generall
,
temporall
,
and
eternall
.
The
generall
is
that
wherewith
the
whole
posteritie
of
Adam
is
enwrapped
for
originall
sinne
.
Hence
come
all
the
miseries
of
mankind
,
which
equally
follow
the
condition
of
men
,
and
cleaue
as
well
to
our
minds
,
as
to
our
flesh
.
The
temporall
wrath
of
God
is
that
(
Qua
peccat
is
non
impiorum
modò
,
sed
&
piorum
irascitur
,
ac
paenas
de
illis
sumit
in
hac
vita
,
)
whereby
God
is
angry
with
the
sinnes
not
of
the
wicked
onely
,
but
of
the
godly
also
,
and
taketh
punishment
of
them
in
this
life
.
Puta
,
si
quis
obediente
animo
eam
sube
at
,
néque
poenam
illam
reijciat
,
quam
diuina
iustitia
nos
omnes
voluerit
exoluere
:
If
a
man
submit
himselfe
vnto
it
with
an
obedient
hart
,
and
reiect
not
that
punishment
,
which
the
iustice
of
God
would
haue
vs
all
to
suffer
.
It
may
not
be
said
properly
,
that
(
Gods
)
Iustice
leadeth
him
to
inflict
these
things
on
vs
,
but
his
holinesse
and
loue
Iustice
and
Iudgement
they
had
left
God
,
and
therefore
God
would
leaue
them
in
the
hands
of
Shishak
humbled
themselues
,
and
said
,
the
Lord
is
iust
.
the
Lord
hath
afflicted
her
for
the
multitude
of
her
transgressions
:
Iust
is
the
Lord
,
for
I
haue
rebelled
against
his
mouth
.
All
Israell
haue
transgressed
thy
law
,
and
departed
from
hearkning
to
thy
voice
.
Therefore
the
curse
is
powred
vpon
vs
,
because
we
haue
sinned
against
him
.
And
the
Lord
hath
watched
ouer
this
euill
,
and
brought
it
vpon
vs
,
because
the
Lord
our
God
is
iust
in
all
that
he
doth
;
for
we
would
not
heare
his
voice
.
And
thou
are
iust
in
all
that
is
come
vpon
vs
;
because
thou
hast
kept
truth
,
and
we
haue
done
wickedly
.
If
our
iniquitie
commend
the
Iustice
of
God
,
what
shall
we
say
?
Is
God
vniust
in
punishing
?
God
forbid
.
You
know
what
Commandements
we
gaue
you
by
the
Lord
Iesus
,
that
no
man
oppresse
or
defraud
his
brother
:
for
the
Lord
is
the
Auenger
of
all
such
things
,
as
we
foretold
and
protested
vnto
you
.
He
that
doth
wrong
shall
receaue
for
the
wrong
,
which
he
hath
done
,
and
there
is
no
respect
of
persons
.
The
recompence
of
a
mans
hands
giue
vnto
him
righteous
are
repayed
on
earth
how
then
the
wicked
and
the
sinner
?
time
,
that
iudgement
beginneth
at
the
house
of
God
.
If
it
first
(
begin
)
with
vs
what
shall
be
the
end
of
them
,
who
obey
not
the
Gospell
of
God
?
Iudgement
beginneth
the
house
of
God
,
for
an
example
of
the
iust
iudgement
of
God
against
the
wicked
,
and
that
the
very
righteous
are
repayed
on
earth
be
the
Auenger
of
such
Iudgement
,
Requitall
outward
man
dayly
perish
must
raigne
till
he
haue
put
all
his
(
and
our
)
enemies
vnder
his
feete
.
The
last
enemie
,
that
shall
be
destroyed
is
death
.
put
downe
all
rule
and
all
authoritie
and
power
,
repent
and
beleeue
repentance
and
remission
of
sinnes
to
be
preached
in
his
name
among
all
nations
He
which
will
not
beleeue
,
shall
be
damned
.
Blessed
are
they
that
suffer
persecution
for
righteousnesse
sake
:
for
theirs
is
the
kingdome
of
heauen
.
When
you
doe
well
and
suffer
,
taking
it
patiently
,
this
is
acceptable
vnto
God
.
what
praise
is
it
,
if
when
yee
be
buffeted
for
your
faults
,
you
take
it
patiently
?
The
case
with
Christ
was
cleane
otherwise
.
He
needed
no
amendment
,
but
that
which
he
suffered
was
right
punishment
.
Right
and
proper
verie
,
proper
,
right
right
,
verie
correction
and
amendment
his
afflictions
euery
one
were
true
and
proper
punishments
,
and
the
effects
of
Gods
very
wrath
for
sinne
lying
vpon
him
.
in
the
wicked
to
reuenge
Christ
Iesus
Christ
crucisied
is
the
power
of
God
,
and
the
wisdome
of
God
So
God
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonne
,
to
be
an
offering
and
a
sacrifice
of
a
sweet
smelling
sauour
vnto
God
.
sanctified
by
the
oblation
of
the
bodie
of
Iesus
Christ
once
made
.
By
a
man
(
came
)
death
,
and
by
a
man
the
resurrection
from
the
dead
.
Him
that
knew
no
sinne
,
God
made
sinne
for
vs
that
wee
should
be
made
the
righteousnesse
of
God
in
him
.
it
was
expedient
,
that
one
man
should
die
for
the
people
,
and
that
the
whole
Nation
perished
not
.
He
was
wounded
for
our
transgressions
;
and
by
his
stripes
are
wee
healed
.
The
Lord
layed
vpon
him
the
iniquitie
of
vs
all
.
And
where
a
Testament
is
,
there
must
be
the
death
of
the
Testator
:
for
a
Testament
is
confirmed
,
when
men
are
dead
.
wisdome
,
power
his
holinesse
obedience
,
patience
,
humilitie
,
charitie
,
perfection
emptied
and
humbled
himselfe
,
and
became
obedient
vnto
death
,
euen
to
the
death
of
the
crosse
.
When
hee
was
reuiled
,
he
reuiled
not
againe
;
when
he
suffered
,
he
threatned
not
.
He
was
oppressed
and
afflicted
,
yet
did
he
not
open
his
mouth
.
he
loued
that
he
gaue
himselfe
and
greater
loue
than
this
hath
no
man
,
to
bestow
his
life
for
his
friends
.
God
setteth
out
his
loue
towards
vs
,
that
whiles
we
were
yet
sinners
Christ
died
for
vs
.
Once
he
suffered
,
the
iust
for
the
vniust
,
that
he
might
bring
vs
to
God
consummate
through
affliction
,
was
made
the
Prince
of
Saluation
.
For
in
that
he
suffered
and
was
tempted
,
he
is
able
to
succour
them
that
are
tempted
,
a
mercifull
and
faithfull
high
Priest
,
to
make
reconciliation
for
the
sinnes
of
the
people
.
And
therefore
he
died
and
rose
againe
,
that
he
might
be
Lord
of
the
dead
and
the
liuing
,
and
through
death
destroy
him
that
had
power
of
death
,
euen
the
diuell
.
that
we
are
bought
with
a
price
with
the
precious
bloud
of
Christ
reconciled
to
God
by
the
death
of
his
Sonne
,
left
vs
an
example
how
we
should
follow
his
steps
,
and
be
partakers
of
his
sufferings
;
that
when
his
glorie
shall
appeare
,
we
may
be
glad
and
reioyce
.
it
is
a
true
saying
,
if
we
be
dead
with
him
,
we
shall
liue
with
him
;
if
we
suffer
we
shall
raigne
with
him
We
are
buried
then
by
Baptisme
into
his
death
,
that
like
as
Christ
was
raised
from
the
dead
by
the
glorie
of
his
Father
;
so
we
should
also
walke
in
newnesse
of
life
:
knowing
this
,
that
our
olde
man
is
crucified
with
him
,
that
the
bodie
of
sinne
might
be
destroyed
,
that
hencefoorth
we
should
not
serue
sinne
.
He
died
for
all
,
that
they
which
liue
should
not
hencefoorth
liue
vnto
themselues
,
but
to
him
,
which
died
for
them
,
and
rose
againe
.
causes
,
effects
whatsoeuer
Christ
suffered
specially
at
his
death
,
was
verie
wrath
and
vengeance
from
God
properly
taken
?
verie
wrath
,
true
vengeance
proper
punishment
wisdome
,
power
obedience
,
sufficience
wrath
,
proper
vengeance
right
punishment
proper
vengeance
right
punishment
euerlasting
fire
full
payment
proper
punishment
wrath
to
come
exclusion
from
glorie
,
Malediction
the
selfe
same
deliuereth
vs
from
the
wrath
to
come
;
and
thou
heapest
vp
wrath
against
the
day
of
wrath
,
vessels
of
wrath
prepared
to
destruction
,
for
such
things
commeth
the
wrath
of
God
on
the
Children
of
vnbeliefe
the
wrath
of
God
abideth
on
him
the
wrath
of
God
is
come
vpon
them
to
the
vttermost
:
God
hath
not
appointed
vs
vnto
wrath
,
but
to
obtaine
Saluation
by
Iesus
Christ
:
kisse
the
Sonne
,
least
he
be
angry
,
and
ye
perish
in
the
way
;
when
his
wrath
shall
suddenly
burne
,
blessed
are
they
that
trust
in
him
.
O
Lord
why
doth
thy
wrath
waxe
hote
against
thy
people
?
turne
from
thy
fierce
wrath
and
desist
from
this
euill
towards
thy
People
.
I
fell
downe
fortie
daies
and
fortie
nights
before
the
Lord
,
because
of
all
your
sinnes
,
which
yee
had
sinned
,
doing
wickedly
in
the
sight
of
the
Lord
and
prouoking
him
.
For
I
was
afraid
of
the
wrath
and
indignation
,
wherewith
the
Lord
was
kindled
against
you
to
destroy
you
,
and
the
Lord
heard
me
at
that
time
also
.
iniquities
auert
hinder
good
things
from
vs
warrefare
is
accomplished
,
and
they
haue
receaued
sufficient
Correction
at
the
hands
of
God
for
all
their
sinnes
.
fellowship
and
conformed
to
his
death
He
was
tempted
in
all
things
like
without
sinne
paine
,
feare
,
or
zeale
For
the
ioy
set
before
him
,
endured
the
Crosse
,
and
despised
the
shame
To
him
that
ouercommeth
will
I
giue
to
sit
with
me
in
my
throne
,
euen
as
I
ouercame
,
and
●…it
with
my
Father
in
his
throne
.
abhorre
such
blasphemies
as
well
as
●…
doe
,
that
Christ
so
suffered
hell
paines
.
reiection
,
reprobation
,
confusion
,
malediction
diction
,
desperation
,
Your selfe
graunt
expresly
,
that
the
wrath
of
God
is
hell
;
indeede
onely
it
causeth
hell
to
be
cruell
;
yea
you
grant
it
to
be
sharper
then
hell
.
So
that
we
see
hereby
how
vainely
you
say
;
out
of
this
proposition
,
Christ
suffered
for
vs
the
wrath
of
God
for
sinne
,
I
shall
neuer
conclude
,
ergo
he
suffered
the
true
paines
of
hell
.
I
haue
here
shewed
you
I
trust
that
this
followeth
well
,
seeing
the
wrath
of
God
,
which
Christ
fel●…
in
his
spirit
,
was
his
right
and
proper
wrath
,
albeit
he
suffered
not
all
,
nor
the
whole
wrath
of
God
,
nor
euery
part
thereof
,
iust
as
the
damned
doe
.
the
true
paines
of
hell
The
death
of
Christes
soule
,
and
the
true
paines
of
hell
the
wrath
of
God
,
and
the
punishment
of
sinne
,
Here
you
haue
shewed
,
you
trust
,
that
it
followeth
well
,
seeing
the
wrath
,
that
Christ
felt
in
his
spirit
,
was
right
and
proper
wrath
.
Christ
suffered
proper
wrath
and
that
in
spirit
,
you
say
.
proper
,
verie
right
wrath
and
vengeance
all
the
●…orments
there
they
are
ᵗ
the
sharpest
effects
of
Gods
wrath
against
sinne
.
Who
can
say
how
little
or
how
small
the
paine
was
which
Christ
suffered
?
suffered
a
sense
of
Gods
wrath
equall
to
hell
it selfe
,
and
to
all
the
tor●…ents
thereof
.
Nay
,
who
can
decla●…
or
comprehend
the
infinite
greatnesse
of
it
?
equall
with
hell
anguish
might
very
well
be
,
and
was
no
doubt
infinite
,
euen
in
those
bodily
stripes
and
wounds
,
whose
paines
otherwise
were
waight
and
end
Who
can
limit
or
measure
the
furie
of
Gods
seuere
iustice
against
sinne
?
infinite
price
infinite
paine
do
you
grant
,
that
Christ
suffered
Gods
wrath
in
spirit
,
as
the
Apostle
distinguisheth
the
spirit
and
the
soule
?
sense
,
affections
,
vnderstanding
feare
,
care
feare
,
sorow
humbly
,
obediently
Who
can
say
,
but
that
this
was
as
hot
and
scorching
as
hell
fire
it selfe
?
as
hot
as
hell
fire
it selfe
.
Who
can
say
no
Who
can
say
they
were
not
as
hot
and
scorching
as
hell
fire
it selfe
?
suffering
of
death
,
to
be
inferiour
verie
paines
of
hell
as
hot
as
hell
fire
It
is
most
necessarie
and
most
comfortable
to
be
vnderstood
of
all
men
,
how
the
Lord
assigned
to
his
Sonne
in
the
worke
of
redemption
two
persons
as
it
were
,
or
countenances
or
conditions
.
His
owne
naturally
,
which
God
euer
deerely
loued
,
and
our
countenance
or
person
or
condition
,
which
the
Lord
truely
accursed
and
punished
.
His
owne
Nature
felt
the
sorrow
and
paine
of
the
curse
and
hatred
:
but
the
hatred
and
curse
was
bent
against
the
load
of
our
sinne
,
wherein
he
stood
foorth
as
guiltie
before
God
,
and
appeared
as
it
were
clothed
therewith
.
Nature
,
person
birth
,
life
,
and
death
confusion
or
destruction
purgation
and
satisfaction
as
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
manie
(
should
)
be
made
righteous
;
and
through
death
in
the
bodie
of
his
flesh
for
the
redemption
of
transgressions
he
reconciled
vs
to
God
,
and
set
at
peace
by
the
blood
of
his
Crosse
,
things
in
earth
,
and
things
in
heauen
bearing
our
finnes
in
his
bodie
on
the
tree
,
that
we
might
be
healed
by
his
stripes
,
defiled
,
hated
,
accursed
,
reiected
and
condemned
his
blood
washed
vs
from
all
our
sinnes
,
death
he
destroyed
him
that
had
power
ouer
death
,
euen
the
deuill
.
loued
of
God
truely
accursed
and
hated
reiected
,
confounded
,
and
damned
He
came
to
giue
his
flesh
for
the
life
of
the
world
;
and
to
lay
downe
his
life
for
his
sheepe
,
Could
not
Christ
stand
euer
blessed
and
beloued
in
his
owne
Nature
and
yet
be
truly
accursed
and
hated
in
our
condition
and
person
?
penurie
,
sorrow
,
shame
and
death
honor
,
comfort
,
and
vse
,
harmlesse
,
vndesiled
,
and
separate
from
sinners
:
made
a
curse
Christ
suffered
he
suffered
in
his
whole
manhood
,
This
Antecedent
,
as
you
vtter
it
,
doth
neither
good
nor
hurt
to
the
Question
.
That
Christ
suffered
in
his
whole
Manhood
for
the
Redemption
of
our
sinnes
,
is
a
thing
by
me
neuer
doubted
,
nor
denied
:
that
he
suffered
all
that
hee
suffered
in
his
whole
manhood
your selfe
doe
disclaime
in
the
next
Page
.
Christ
suffered
all
he
suffered
in
his
whole
manhood
?
all
which
he
suffered
in
his
whole
Manhood
,
Christ
to
suffer
all
that
he
suffered
in
his
whole
Manhood
,
yet
Gods
wrath
(
as
Gods
wrath
)
must
be
suffered
properly
and
immediatly
in
his
Soule
.
As
it
were
Gods
wrath
(
as
Gods
wrath
)
must
be
suffered
properly
and
immediatly
in
Christes
soule
afflictions
small
and
great
were
the
effects
of
Gods
verie
wrath
;
and
whatsoeuer
Christ
suffered
was
very
wrath
properly
taken
.
figge
tree
figge
tree
as
your
maner
is
,
with
increasing
them
,
directly
and
indirectly
,
primarily
and
secundarily
Christ
assumed
not
our
Nature
nor
any
part
of
it
,
but
only
to
suffer
in
it
properly
and
immediatly
.
All
men
may
see
it
to
be
manifest
that
heere
you
speake
of
Christes
suffering
for
our
redemption
.
assumed
our
Nature
Your
meaning
(
you
say
)
was
no
more
b●…t
to
exclude
that
which
I
affirme
,
that
Christ
tooke
hi●…
humane
soule
to
suffer
in
it
only
from
and
by
the
bodie
.
Christ
tooke
his
humane
soule
to
suffer
in
it
only
from
the
bodie
Christ
assumed
not
our
Nature
,
nor
any
part
of
it
,
but
only
to
suffer
in
it
properly
and
immediatly
.
I
grant
Christ
intended
,
that
his
humane
soule
should
suffer
by
Sympathie
;
but
yet
this
he
intended
not
in
taking
two
distinct
parts
of
our
humane
nature
,
our
soule
and
our
bodie
.
direct
and
indirect
,
primarie
and
secondari●…
:
will
and
reason
power
and
l●…ght
this
to
be
a
faithfull
saying
,
and
worthy
of
all
admitta●…
that
Christ
Iesus
came
into
the
world
to
saue
sinners
.
he
came
to
serue
,
and
to
giue
his
life
a
ransome
for
manie
.
fl●…sh
which
he
gaue
for
the
life
of
the
world
,
is
the
bre●…d
that
came
downe
from
heauen
.
things
in
earth
and
things
in
heauen
were
pacified
by
the
blood
of
his
Crosse
,
reconciled
through
death
in
the
bodie
of
his
flesh
,
in
which
he
bare
our
si●…es
on
the
tree
:
in
comparison
whereof
Christ
did
not
respect
this
sensitiue
suffering
by
Sympathie
with
and
from
the
bodie
,
which
is
common
to
vs
with
beastes
proper
to
reasonable
creatures
you
is
common
to
man
and
beast
.
see
,
smell
,
taste
There
is
no
reason
in
the
world
,
nor
likelyhood
,
that
the
naturall
facultie
in
Christs
soule
of
proper
and
immediate
suffering
for
our
sinnes
should
haue
no
vse
;
and
a
suffering
of
paines
onely
from
and
by
the
bodie
should
be
sufficient
;
when
as
in
his
doing
of
righteousnesse
for
vs
,
his
soules
ioynt
obedience
,
and
mutually
knit
together
in
and
with
his
body
was
not
alone
sufficient
.
This
must
needes
be
a
perfect
reason
for
vs
against
you
,
except
you
could
by
expresse
Scripture
disprooue
this
proportion
of
like
necessitie
betweene
the
operation
of
the
proper
faculties
of
Christs
humane
soule
,
that
is
betweene
his
doing
and
his
suffering
for
vs
,
which
you
shall
neuer
be
able
to
doe
.
except
I
can
disproue
them
by
expresse
Scripture
?
Non
recipio
,
quod
extra
Scripturam
de
tuo
infers
.
I
receiue
not
this
,
which
you
bring
of
your
owne
without
the
Scripture
.
If
you
will
babble
other
things
besides
those
which
are
written
,
why
striue
you
with
vs
,
that
are
persuaded
neither
to
heare
,
nor
to
speake
any
thing
besides
the
Scriptures
?
Shew
vs
this
proper
and
immediate
suffering
in
the
soule
of
Christ
But
there
is
no
reason
in
the
world
nor
likelyhood
doings
and
sufferings
fulfilling
those
things
,
which
God
before
had
shewed
by
the
mouth
of
all
his
Prophets
,
that
Christ
should
suffer
.
feare
,
griefe
,
and
sorrow
Father
of
mercies
Depart
from
me
yee
cursed
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
Angels
.
Christes
flesh
needlesse
to
our
redemption
,
horrible
heresie
how
it
followeth
sufferings
of
Christs
improper
wrath
improper
punishment
did
not
make
properly
to
our
Redemption
assumed
not
our
Nature
,
nor
any
part
of
it
,
but
onely
to
suffer
in
it
properly
and
immediatly
,
euen
for
the
very
purchasing
our
Redemption
therebyOtherwise
he
had
to
assume
both
,
but
either
the
one
part
or
the
other
.
he
had
to
assume
both
properly
made
not
to
our
Redemption
:
He
had
no
neede
and
expresly
Euery
high
Priest
is
ordained
to
offer
gifts
and
Sacrifices
.
Wherefore
it
was
of
that
this
Man
(
Christ
)
should
haue
somewhat
to
offer
.
he
were
not
a
Priest
.
an
high
Priest
of
good
things
to
come
,
by
his
owne
bloud
entred
in
once
into
the
holy
place
,
and
found
eternall
Redemption
for
vs
.
Wherefore
when
(
Christ
)
commeth
into
the
world
,
he
saith
;
Sacrifice
and
offering
thou
wouldest
not
,
but
a
body
hast
thou
ordained
me
;
then
said
I
,
Loe
I
come
to
doe
thy
will
,
O
God
.
By
the
which
will
we
are
sanctified
,
euen
by
the
offering
of
the
body
of
Iesus
Christ
once
.
began
to
shew
his
Disciples
,
that
he
must
suffer
many
things
of
the
Elders
,
and
of
the
high
Priests
,
and
Scribes
,
and
be
shine
,
and
rise
againe
the
third
day
.
remember
,
how
he
spake
vnto
you
saying
,
the
Sonne
of
man
deliuered
into
the
hands
of
sinfull
men
,
and
be
crucified
,
and
the
third
day
rise
againe
.
O
fooles
,
and
slow
of
hart
to
beleeue
all
,
that
the
Prophets
haue
spoken
.
Ought
not
Christ
to
haue
suffered
these
things
,
and
to
enter
into
his
glory
?
Thus
it
is
written
,
and
Gentils
and
the
people
of
Israell
gathered
themselues
together
against
Iesus
,
whatsoeuer
the
hand
and
counsell
of
God
determined
before
to
be
done
.
indirectly
and
secondarily
and
by
consequent
You
beleeue
without
the
Scriptures
,
that
you
may
beleeue
against
the
Scriptures
.
Yea
with
a
magniloquent
vanitie
you
delude
the
eares
of
the
simple
with
deceitfull
words
,
whiles
you
shunne
to
beleeue
that
of
Christ
,
which
he
hath
taught
to
be
beleeued
of
himselfe
.
hand
of
God
hath
touched
me
,
thine
hand
is
heauie
vpon
me
.
Ashdod
,
Gath
and
Ekron
his
hand
is
sore
vpon
vs
.
Behold
the
hand
of
the
Lord
is
vpon
thee
,
and
thou
shalt
be
blind
.
could
haue
no
power
at
all
against
vnlesse
it
had
been
giuen
from
aboue
Adams
sinne
was
propagated
into
vs
not
by
our
Soules
,
but
onely
by
our
flesh
,
which
onely
we
deriue
from
him
:
and
therefore
Christ
onely
by
his
flesh
and
not
by
his
Soule
procured
satisfaction
for
vs
.
If
our
Soules
arise
in
Generation
from
Adam
,
as
well
as
our
flesh
,
how
can
your
reason
be
good
by
any
possibilitie
?
Ex
nullo
homine
generantur
Animae
.
Soules
are
not
generated
from
any
man
,
The
principall
facultie
of
the
soule
,
by
which
we
haue
discourse
of
reason
,
is
not
engendered
by
proiection
of
seed
.
Anima
vtique
nunquam
ab
homine
gignentium
originibus
prebetur
.
The
soule
neuer
commeth
from
man
in
the
generation
of
men
,
Ex
quo
satis
ridendi
sunt
,
qui
putant
animas
cum
corporibus
seri
;
&
non
à
Deo
,
sed
à
corporum
parentibus
generari
.
Whereby
they
are
worthy
to
be
thorowly
derided
,
which
thinke
soules
to
be
sowen
together
with
bodies
,
and
not
to
be
from
God
,
but
to
be
generated
by
the
parents
of
bodies
.
For
since
the
flesh
returneth
to
the
earth
,
and
the
spirit
to
God
that
gaue
it
,
that
God
is
the
Father
of
our
soules
,
and
not
Man
.
come
by
propagation
,
then
the
soules
of
men
,
which
we
grant
are
eternall
,
and
the
bruit
beasts
,
which
die
with
the
bodie
,
haue
one
condition
.
And
doest
thou
maruell
that
the
brethren
are
scandalized
at
thee
,
when
thou
swearest
thou
knowest
not
that
,
which
the
Churches
of
Christ
confesse
they
know
?
The
Church
beleeuing
the
diuine
Scriptures
,
sayth
,
the
soule
was
created
as
well
as
the
bodie
,
not
hauing
any
cause
of
her
creation
from
naturall
seed
,
but
from
the
Creatours
will
,
after
the
bodie
once
perfectly
made
.
The
most
diuine
Moses
writeth
,
that
Adams
bodie
was
first
made
,
and
afterward
his
soule
inspired
into
him
,
Againe
in
his
lawes
the
same
Prophet
plainly
teacheth
vs
,
that
the
bodie
is
first
made
,
and
then
the
soule
created
and
infused
.
And
blessed
Iob
spake
thus
to
God
:
Diddest
thou
not
powre
me
forth
like
milke
,
and
thicken
me
like
curds
of
cheese
?
thou
diddest
clothe
me
with
skinne
and
flesh
;
and
compact
me
with
bones
and
sinewes
.
And
when
by
this
Iob
had
shewed
the
frame
of
his
bodie
to
be
first
made
,
he
addeth
a
thankesgiuing
for
his
soule
,
saying
;
Life
and
mercie
thou
laydst
with
me
,
and
thy
watchfulnesse
preserued
my
spirit
.
This
confession
touching
the
soule
and
bodie
of
man
,
the
Church
hath
learned
from
the
diuine
Scriptures
.
Catholike
faith
doth
constantly
and
truely
preach
,
that
the
soules
of
men
were
not
before
they
were
inspired
into
their
bodies
;
nec
ab
also
incorporentur
nisi
ab
opifice
Deo
;
neither
are
put
into
the
bodie
by
any
other
workeman
than
God
.
peruerse
and
strange
which
affirme
soules
to
be
drawen
from
the
parents
,
if
they
follow
Tertullians
opinion
,
tooke
them
to
be
bodies
,
&
corpulentis
seminibus
exoriri
,
and
to
rise
from
the
seed
of
the
bodie
;
quo
quid
peruersius
dici
potest
?
than
the
which
what
can
be
sayd
more
peruerse
?
the
state
of
the
soule
is
propagated
by
traduction
(
of
seed
)
All
those
opinions
haue
beene
refuted
with
sound
reasons
by
the
writers
Ecclesiasticall
,
and
that
receiued
and
auouched
for
the
truest
,
which
teacheth
the
soule
to
be
created
of
nothing
,
and
to
be
infunded
into
the
bodie
from
God
,
when
the
childe
hath
his
perfect
shape
in
his
mothers
womb
.
And
that
we
are
not
at
this
day
otherwise
created
of
God
,
than
by
infunding
the
soule
into
the
bodie
first
fashioned
,
Iob
is
a
most
plentifull
witnesse
,
where
he
saith
:
Thine
hands
(
o
God
)
haue
made
me
,
and
fashioned
me
wholly
.
Didst
thou
not
stroke
me
like
milke
,
and
curd
me
like
cheese
?
with
skinne
and
flesh
thou
coueredst
me
,
with
bones
and
sinewes
thou
ioyntedst
me
.
Lo
here
the
conception
and
formation
of
mans
bodie
in
his
mothers
wombe
most
excellently
described
.
It
followeth
now
in
Ieb
touching
the
soule
:
Life
and
mercie
thou
hast
giuen
me
,
and
thy
visitation
hath
kept
my
spirit
.
Beholde
life
,
that
is
the
soule
,
infused
of
God
into
the
bodie
alreadie
framed
.
Therefore
rightly
and
according
to
the
Scriptures
do
we
holde
,
that
mens
soules
are
created
of
God
,
and
inf●…nded
into
their
bodies
perfectlie
framed
before
in
the
wombe
.
God
is
the
Father
as
well
of
the
soule
as
of
the
bodie
;
and
the
only
Father
,
if
we
speake
properly
:
yet
because
in
creating
soules
he
vseth
not
the
(
seruice
,
or
)
worke
of
man
,
after
a
peculiar
maner
,
by
a
kinde
of
excellencie
,
he
is
called
the
Father
of
spirits
.
I
thinke
not
good
to
dissemble
this
,
that
the
doctrine
of
traducing
the
soule
,
seemeth
to
me
verie
absurd
,
because
either
the
whole
,
or
a
part
must
be
traduced
.
If
the
whole
,
the
fathers
of
force
must
presently
dic
,
If
a
part
,
how
can
a
part
be
cut
off
from
a
simple
We
grant
the
soules
of
all
men
are
created
of
God
,
when
they
beginne
to
liue
;
for
they
at
one
time
are
created
,
and
vnited
to
the
bodie
.
That
the
whole
soule
is
created
by
God
,
I
beleeue
,
confesse
,
and
teach
with
the
whole
Church
,
and
auouch
it
may
be
prooued
by
firme
reasons
.
soules
rising
in
and
by
generation
from
Adam
,
I
haue
shewed
before
at
large
,
that
your
Minor
is
nothing
true
:
for
pollution
that
is
sinne
and
reall
iniquitie
is
not
in
our
flesh
without
a
soule
.
Let
vs
not
bee
curious
in
this
hard
point
,
holding
this
most
euident
trueth
,
that
sinne
is
a
proper
and
vnseparable
qualitie
of
the
soule
,
and
can
not
be
found
being
in
any
thing
,
where
a
reasonable
soule
is
wanting
.
can
not
be
found
in
any
thing
,
where
a
reasonable
soule
is
wanting
Angels
to
haue
soules
I
doe
not
remember
that
euer
I
read
in
the
deuine
and
canonicall
Scriptures
,
content
your selfe
with
the
opinion
of
the
most
at
this
present
,
Hee
was
begotten
in
sinne
and
conceiued
in
iniquitie
.
wee
are
defiled
,
before
we
hau●…
life
,
pray
omit
mens
Authorities
in
this
case
,
and
prooue
by
sound
reason
,
that
which
you
would
.
For
pollution
that
is
sinne
and
reall
iniquitie
,
is
not
in
our
flesh
without
a
soule
.
sound
reason
you
require
as
milke
condensed
as
curds
clothed
with
skinne
and
flesh
compacted
with
bones
and
synewes
receiued
life
and
soule
from
God
.
seede
,
bloud
,
and
flesh
fathers
of
our
bodies
I
must
adde
the
word
onely
,
or
else
I
say
nothing
against
you
.
Who
can
make
a
cleane
thing
of
an
vncleane
?
borne
againe
not
of
corruptible
Seed
,
the
flesh
of
sinne
in
his
flesh
dwelt
no
good
thing
the
body
is
dead
because
of
sinne
,
Spirit
is
life
because
of
righteousnesse
that
is
surely
without
Question
first
in
the
body
,
and
after
by
the
body
is
deriued
into
the
Soule
.
Iob
teacheth
vs
plainly
in
his
fourteenth
Chapter
.
Who
can
make
one
cleane
,
conceaued
of
vncleane
Seede
?
Now
what
is
properly
conceaued
of
vncleane
Seede
?
Flesh.
The
common
receaued
Opinion
is
that
the
Soule
draweth
originall
sinne
by
her
coniunction
with
the
body
,
which
is
infected
and
vitiated
from
our
Parents
.
Wherefore
if
any
aske
,
what
is
the
seate
or
subiect
thereof
,
(
as
they
vse
to
speake
;
)
We
answere
,
that
originall
sinne
hath
place
in
the
flesh
as
in
the
roote
,
and
beginning
thereof
:
afterward
from
that
fountaine
,
it
occupieth
the
Soule
,
and
so
is
extended
through
the
whole
man
.
Idcirco
semen
est
instrumentum
quo
hoc
peccatum
ex
parentibus
traducitur
in
filios
.
Therefore
the
Seede
is
the
instrument
whereby
this
sinne
is
traduced
from
the
Parents
to
the
children
.
Now
reasons
are
to
be
brought
,
which
may
firmely
and
soundly
prooue
,
that
originall
sinne
is
propagated
in
men
by
Seede
and
generation
.
And
that
we
will
therefore
shew
out
of
the
Scriptures
,
because
many
reclaime
and
thinke
this
whole
matter
to
be
a
fiction
.
With
one
breath
you
ouerthrow
your selfe
.
For
you
say
we
haue
pollution
before
the
soule
commeth
,
whence
soeuer
it
commeth
.
Yea
,
whence
soeuer
?
What
if
the
soule
doe
come
in
and
by
generation
?
you
see
how
you
crosse
your selfe
.
without
intermedling
with
the
question
,
whence
,
the
soule
commeth
the
soule
is
the
life
of
the
bodie
,
Then
if
pollution
cleaue
to
the
flesh
before
life
come
,
and
consequently
before
the
soule
come
,
whence
soeuer
it
commeth
;
it
is
euident
that
Adams
flesh
defileth
,
and
so
condemneth
vs
whence
soeuer
when
soeuer
the
Catholike
faith
did
truely
and
constantly
teach
,
that
the
soules
of
men
were
not
before
they
were
inspired
into
their
bodies
:
in
and
We
all
must
appeare
before
the
Tribunall
of
Christ
,
euery
one
to
receiue
things
done
by
his
bodie
It
is
sowen
a
naturall
body
,
it
is
raised
a
spirituall
bodie
.
Your
most
euident
truth
that
sinne
cannot
be
found
being
in
any
thing
,
where
a
reasonable
soule
is
wanting
,
begotten
in
sinnes
,
and
conceaued
in
iniquitie
death
went
ouer
all
men
for
so
much
as
all
men
haue
sinned
,
and
euen
ouer
them
also
who
sinned
not
after
the
likenesse
of
Adams
transgression
worketh
the
euill
in
them
that
they
would
not
;
leading
them
captiue
to
the
law
of
sinne
which
is
in
their
members
.
to
call
those
things
which
are
not
,
as
though
they
were
payed
tithes
Abrahams
loines
his
anointed
thou
art
my
shepheard
the
Scripture
acknowledgeth
no
satisfaction
for
sinne
but
by
death
.
Still
we
must
note
,
that
by
death
you
meane
onlie
the
bodilie
death
.
corporall
,
spirituall
surely
the
wicked
should
satisfie
easily
for
their
sinnes
.
Farre
be
it
from
me
to
vtter
such
a
sentence
.
The
paines
of
hell
haue
neither
worth
nor
weight
sufficient
in
themselues
,
to
satisfie
the
anger
,
or
to
procure
the
fauor
of
God
.
Scripture
acknowledgeth
no
satisfaction
but
by
death
:
ergo
The
Scriptures
(
you
say
)
do
shew
indeed
that
Christ
should
not
satisfie
without
death
.
Christ
is
the
Mediator
of
the
new
Testament
,
that
through
death
,
which
was
for
the
redemption
of
transgressions
,
Christes
bodily
death
meerely
and
alone
(
you
say
)
else
together
therewith
(
which
is
my
intent
)
Death
was
the
redemption
of
our
transgressions
,
and
we
are
reconciled
to
God
by
the
death
of
his
Sonne
,
but
the
proper
sufferings
of
the
soule
In
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
am
I
sure
that
death
here
is
but
the
bodyly
death
onely
and
no
more
?
When
it
is
asked
,
what
death
God
threatned
to
the
first
men
,
if
they
transgressed
the
Commandement
giuen
them
,
whether
the
death
of
the
body
,
or
of
the
soule
,
or
of
the
whole
man
,
or
that
which
is
called
the
second
death
;
we
must
answere
,
When
therefore
God
said
to
the
first
man
,
what
day
soeuer
yee
eate
thereof
,
yee
shall
die
the
death
,
that
threatning
contained
what
soeuer
death
there
is
euen
vnto
the
last
,
which
is
called
the
second
death
,
and
after
which
there
is
none
other
.
In
that
which
was
said
yee
shall
die
the
death
,
because
it
was
not
said
,
deaths
;
if
we
vnderstand
that
onely
death
whereby
the
soule
is
forsaken
of
her
life
,
which
to
her
is
God
;
(
for
she
was
not
forsaken
,
that
she
might
forsake
,
but
she
did
forsake
that
she
might
be
forsaken
)
though
I
say
we
vnderstand
,
that
God
denounceth
this
death
,
when
he
said
,
what
day
yee
eate
thereof
,
yee
shall
die
the
death
;
as
if
God
had
said
,
what
day
yee
forsake
me
by
disobedience
,
I
will
forsake
you
by
iustice
;
Surely
in
that
death
were
the
rest
denounced
,
which
without
Question
were
to
follow
.
For
euen
in
that
a
disobedient
motion
rose
in
the
flesh
of
the
Soule
disobeying
,
for
which
they
couered
their
priuie
parts
,
one
death
was
perceaued
,
wherein
God
forsooke
the
Soule
.
And
when
the
Soule
forsooke
the
body
now
corrupted
with
time
,
and
wasted
with
age
,
an
other
death
was
found
by
experience
,
which
God
mentioned
to
Man
,
when
punishing
sinne
he
said
,
earth
thou
art
,
and
to
earth
shalt
thou
returne
:
that
by
these
two
deaths
that
first
death
of
the
whole
man
might
be
accomplished
,
which
the
second
death
at
last
doth
follow
,
except
man
be
deliuered
by
the
grace
of
God
.
shame
,
feare
,
and
flight
of
Gods
nine
hundred
and
thirtie
yeeres
The
sentence
of
mortalitie
God
called
Death
,
For
after
Gods
sentence
Adam
euerie
day
expected
In
what
day
soeuer
thou
shalt
eate
thereof
,
thou
shalt
die
the
Death
,
was
as
if
he
had
said
,
Morti
deputatus
eris
,
thou
shalt
be
deputed
to
death
,
not
that
he
should
that
very
day
die
,
but
be
mortall
.
In
what
d●…y
soeuer
yee
shall
eate
of
the
tree
,
yee
shall
die
the
Death
.
But
Adam
liued
still
;
how
then
died
he
?
By
the
sentence
of
God
and
the
nature
of
the
thing
it selfe
.
For
he
that
maketh
him selfe
subiect
to
punishment
,
is
vnder
pun●…shment
,
sinonre
,
tamen
sententia
;
If
not
by
deede
and
execution
,
yet
by
guiltinesse
and
sentence
pronounced
.
posteritie
with
all
kinds
subiect
as
guiltie
and
deseruing
Thou
shalt
die
the
death
Thou
shalt
die
the
death
Dust
thou
art
and
to
dust
shalt
thou
returne
.
must
not
be
forgotten
,
that
here
you
renounce
all
satisfaction
for
sinne
,
in
respect
of
merite
as
from
Christes
soule
vtterly
.
part
,
sense
,
nor
merit
the
paine
which
is
called
bodily
,
belongeth
rather
to
the
soule
,
and
that
the
paine
of
the
flesh
is
only
the
offending
the
soule
by
the
flesh
could
not
pay
the
satisfaction
for
our
sinnes
sense
,
and
merit
sute
not
affection
of
most
humane
compassion
for
the
vncomfortable
griefe
of
the
holy
women
for
the
desperation
and
dispersion
of
his
disciples
.
mens
authorities
may
be
omitted
in
this
case
That
nothing
may
satisfie
for
sinne
but
death
,
is
not
sound
;
the
Scriptures
doe
shewe
indeede
that
Christ
should
not
satisfie
without
death
:
but
they
denie
not
,
that
there
are
other
parts
of
Christs
satisfaction
,
which
differ
from
his
death
,
as
his
bloodshedding
,
his
shame
,
his
reproches
,
his
apprehension
,
his
buffeting
;
and
besides
that
,
pouertie
,
hunger
,
and
wearines
.
These
doubtlesse
,
yea
all
other
sufferings
of
Christ
what
soeuer
,
small
or
great
,
are
satisfactorie
and
meritorious
.
for
sinne
enough
for
sinne
not
requisite
did
or
paide
enough
nothing
might
satisfie
for
sinne
but
death
the
last
and
full
payment
hunger
,
wearinesse
,
pouertie
apprehension
,
buffeting
,
reproches
,
and
shame
Who
will
grant
in
proper
speech
,
that
those
are
his
death
?
the
blood
of
Christ
doth
clense
vs
from
all
our
sinnes
death
the
meane
This
is
my
bloud
which
is
shed
for
many
for
the
remission
of
sinnes
.
violence
,
iniurie
,
reproch
,
contempt
,
shame
and
paine
.
sleepe
,
hunger
and
wearinesse
Why
may
not
the
proper
sufferings
of
Christs
Soule
be
as
well
admitted
into
the
worke
of
Christs
satisfaction
,
although
his
life
and
death
,
nature
and
will
,
affections
and
punishments
,
satisfaction
and
merits
for
sinne
Whereby
Adam
first
did
,
and
we
euer
since
doe
most
properly
commit
sinne
,
by
the
same
the
second
Adam
Christ
hath
made
satisfaction
for
our
sinnes
.
But
Adam
first
did
,
and
we
euer
since
doe
most
properly
commit
sinne
in
our
Soules
,
our
bodies
being
but
the
Instrument
of
the
Soule
,
and
following
the
Soules
direction
and
will
.
Therefore
Christ
in
his
Soule
most
properly
made
satisfaction
for
vs
:
redemption
euen
the
remission
of
sinnes
through
his
blood
,
&
are
reconciled
to
God
by
the
death
of
his
Sonne
:
who
bare
our
sinnes
in
his
body
on
the
tree
,
that
we
might
be
deliuered
from
sinne
,
and
healed
with
his
stripes
.
first
,
and
we
euer
since
most
properly
committed
sin
in
our
soules
,
our
bodies
being
but
the
instruments
of
our
soules
,
&
following
the
Soules
direction
and
will
.
For
then
as
Adams
Soule
transgressed
the
Commandement
with
and
by
her
bodie
;
so
in
fatisfying
for
sinne
Christs
Soule
must
be
punished
by
and
with
her
bodie
,
which
was
the
thing
you
so
much
laboured
to
ouerthrow
.
Nay
,
the
Conclusion
will
follow
,
that
the
immortall
part
,
the
minde
,
was
punished
peculiarly
,
and
not
by
and
from
the
body
onely
:
seeing
in
all
euen
outward
sinnes
the
Soule
sinneth
both
principally
,
and
also
in
a
proper
and
peculiar
manner
by
it selfe
,
yea
before
the
body
sinneth
.
Albeit
the
body
sinneth
also
secondarily
and
in
a
manner
proper
to
it selfe
,
euen
as
the
instrument
as
you
say
.
Wherewith
a
man
sinneth
,
by
the
same
also
shall
he
be
punished
:
How
much
she
exalted
her selfe
and
liued
in
pleasure
,
so
much
torment
and
sorrow
giue
yee
to
her
.
dyed
for
our
sinnes
according
to
the
Scriptures
Redeemed
by
his
pretious
bloud
shed
for
Remission
of
sinnes
that
he
learned
obedience
by
that
which
he
suffered
,
very
same
same
punishment
in
substance
Yea
farder
I
meane
,
that
some
sinnes
the
Soule
acteth
in
and
by
it selfe
meerely
:
and
therefore
it
suffereth
likewise
some
punishments
meerely
in
it selfe
,
which
touch
not
the
body
at
all
,
vnlesse
it
be
by
Sympathie
onely
,
and
that
onely
when
they
grow
vehement
.
Adam
first
did
,
and
we
euer
since
doe
commit
sinne
most
properly
in
our
Soules
,
our
bodies
being
but
the
Instruments
of
our
Soules
.
proper
to
the
Soule
,
and
not
with
,
from
,
or
by
the
Body
,
that
Adam
first
&
we
euer
since
(
so
)
sinned
,
in
our
Soules
,
our
Bodies
being
but
the
Instruments
of
our
Soules
to
follow
the
Soules
direction
and
will
.
most
properly
in
the
Soule
most
properly
in
the
Soule
most
true
in
his
Soule
is
most
true
that
Adam
brake
the
commandement
of
God
,
not
by
his
body
properly
,
but
by
his
soule
most
properly
then
your
assumption
was
a
manifest
contradiction
to
the
fact
of
Adam
,
and
to
the
precept
of
God
.
life
,
sense
,
motion
,
nor
action
not
by
his
bodie
properly
,
as
by
an
instrument
to
his
soule
,
which
is
proper
to
the
bodie
but
by
his
soule
without
his
bodie
,
by
his
soule
onely
murder
,
theft
,
and
adulterie
,
these
facts
men
commit
by
their
bodies
their
soules
Adam
was
as
well
forbidden
●…o
desire
or
like
that
fruit
,
as
to
eat
it
;
which
you
denie
.
Thou
shalt
not
eat
thereof
Paul
vnderstoode
(
Rom.
7.
vers.
7.
)
when
hee
became
a
Christian
,
that
the
desiring
of
euill
is
sinne
before
the
outward
act
bee
consummate
.
thou
shalt
not
lust
Aram
hath
taken
wicked
counsell
against
thee
,
but
it
shall
not
stand
?
thoughts
of
the
wicked
are
an
abomination
to
the
Lord
,
and
the
euill
thought
of
a
foole
is
sinne
?
thou
shalt
not
lust
Your
doctrine
is
very
strange
that
the
soule
properly
committeth
no
sin
,
but
by
&
with
the
body
;
that
is
,
the
soule
in
it selfe
&
by
it selfe
alone
sinneth
not
.
all
prouocations
and
pleasures
of
sin
the
soule
taketh
from
her
body
,
all
acts
of
sin
she
committeth
by
her
body
;
which
speeches
are
exceeding
vntrue
and
hurtfull
.
proper
and
meere
Depart
from
me
Lord
for
I
am
a
sinfull
man
.
Blessed
is
the
man
to
whom
the
Lord
imputeth
no
sinne
.
O
God
be
mercifull
vnto
me
a
sinner
,
Tribulation
and
anguish
vpon
the
soule
of
euery
man
,
that
worketh
euill
,
Euery
one
that
committeth
sinne
,
is
the
seruant
of
sinne
Cursed
is
the
man
that
keepeth
not
all
the
words
of
the
law
to
doe
them
.
wages
of
sinne
is
death
nothing
without
a
man
can
defile
him
,
when
it
entreth
into
him
:
but
the
things
which
come
foorth
of
him
,
are
they
that
defile
the
Man
.
For
from
within
out
of
the
hart
of
Man
come
foorth
euill
thoughts
,
couetousnesse
,
wantonnesse
,
a
wicked
eye
,
pride
,
foolishness
.
All
these
euils
come
from
within
,
and
defile
a
Man
.
and
pride
euill
thoughts
the
Body
All
things
are
cleane
to
the
cleane
;
but
to
the
vncleane
and
vnbeleeuers
nothing
is
cleane
;
but
euen
their
minde
and
conscience
is
vncleane
.
guiltinesse
,
and
filthinesse
of
sinne
We
must
all
appeare
before
the
tribunal
of
Christ
euery
man
to
receiue
the
things
done
by
his
Body
.
in
thought
,
word
things
done
by
the
body
for
the
things
done
in
the
Body
They
can
not
be
seuered
in
the
reward
which
were
ioyned
in
the
worke
.
Let
not
the
flesh
be
partaker
in
the
sentence
,
if
it
were
not
partaker
in
the
cause
,
If
t●…
whole
nature
of
man
be
vniuersally
composed
of
an
immortall
soule
,
and
a
bod●…
made
and
at
tempered
thereto
;
and
God
hath
not
giuen
either
birth
,
breath
,
or
this
whole
life
to
the
soule
by
her selfe
,
or
to
the
bodie
apart
,
but
to
men
consisting
of
these
(
two
:
)
it
is
altogether
necessarie
,
(
since
one
liuing
creature
consisteth
of
both
,
and
feeleth
all
the
affections
of
the
soule
,
and
doth
and
performeth
whatsoeuer
belongeth
to
the
bodie
,
and
all
things
needing
the
iudgement
of
sense
or
reason
)
the
whole
course
of
these
things
should
be
referred
to
one
end
that
all
should
wholly
concurre
to
one
harmonie
and
sympathie
,
of
the
(
whole
)
man
.
And
if
there
be
one
ioynt
action
and
passion
of
the
whole
liuing
creature
,
as
well
in
those
things
that
proceed
from
the
soule
,
as
in
those
that
are
performed
by
the
body
;
then
must
there
be
one
close
and
reward
for
all
these
things
.
I
affirme
both
together
to
be
a
man
composed
of
bodie
and
soule
,
and
the
man
so
composed
to
be
brought
to
iudgement
for
all
his
actions
,
and
for
them
to
receiue
either
honour
or
punishment
.
It
is
therefore
apparent
to
euerie
man
,
that
according
to
the
Apostle
,
this
corruptible
,
though
it
be
dispersed
,
must
put
on
incorruption
,
that
euerie
one
may
iustly
receiue
the
things
that
he
hath
done
by
his
bodie
,
whether
they
were
good
or
bad
.
What
define
we
a
man
to
be
?
both
ioyned
together
,
or
either
of
them
seuered
?
It
is
manifest
,
that
the
coniunction
of
both
maketh
a
man
.
Let
vs
also
consider
this
,
whether
those
things
which
men
do
and
commit
;
for
example
,
adulterie
,
murder
,
theft
,
and
whatsoeuer
is
consequent
to
these
;
or
on
the
other
side
,
sobrietie
,
continencie
and
euerie
action
that
is
opposite
to
vice
,
may
be
sayd
to
be
the
effects
of
both
,
But
in
this
the
trueth
is
manifest
.
For
in
euerie
action
both
coupled
ech
with
other
,
doe
ioyntly
vndertake
and
performe
the
things
which
are
done
.
If
then
in
good
deeds
the
bodie
laboureth
and
suffereth
together
with
the
soule
,
and
in
sinnes
it
is
not
absent
;
what
moueth
thee
to
bring
the
soule
without
her
bodie
into
iudgement
?
Thine
assertion
is
neither
iust
nor
well
aduised
.
For
if
the
soule
alone
and
by
her selfe
haue
sinned
,
God
will
then
punish
her
al●…ne
;
but
if
she
haue
a
manifest
helper
,
the
iust
Iudge
will
not
let
that
escape
.
How
shall
the
soule
remaine
alone
,
the
bodie
not
present
,
that
sinned
together
with
it
?
Such
a
soule
may
contradict
the
iudgement
of
God
,
and
say
:
I
sinned
not
,
but
the
bodie
For
since
I
departed
from
the
bodie
,
I
committed
neither
fornication
,
nor
adultrie
,
nor
theft
,
nor
murder
,
nor
idolatrie
,
neither
did
I
any
euill
;
and
her
defence
shall
be
found
reasonable
.
Vpon
this
reasonable
defence
of
hers
what
shall
we
say
?
Shall
the
iudgement
of
God
cease
?
or
will
God
punish
men
vniustly
?
God
forbid
.
Therefore
as
God
made
the
man
one
compound
of
bodie
and
soule
,
the
iust
Iudge
will
raise
the
bodie
againe
,
and
giue
it
his
owne
soule
,
and
so
shall
the
iudgement
of
God
be
iust
,
both
parts
communicating
either
in
punishment
for
sinne
,
or
in
reward
for
vertue
.
is
common
to
bodie
and
soule
,
the
bodie
performing
what
the
minde
deuised
,
both
should
come
into
iudgement
,
and
both
be
awarded
to
punishment
,
or
reserued
to
glorie
.
For
it
seemeth
almost
absurd
,
where
the
law
of
the
flesh
impugneth
the
law
of
the
mind
,
and
the
minde
often
doth
that
which
she
hateth
whiles
the
sinne
of
the
flesh
dwelling
in
man
worketh
,
that
the
soule
should
be
subiected
to
the
iniurie
as
guiltie
of
anothers
fault
,
and
the
flesh
should
enioy
rest
,
which
is
the
author
of
the
miserie
;
and
the
soule
alone
should
be
punished
,
which
alone
did
not
sinne
;
or
alone
be
glorified
,
which
alone
did
not
striue
for
glorie
.
To
suspect
that
soules
alone
shall
be
released
,
or
punished
,
and
the
bodie
cast
away
to
corruption
,
as
a
brute
thing
and
altogether
vnprofitable
,
what
reason
can
it
haue
,
that
the
●…le
depriued
of
the
bodie
should
be
adiudged
to
torment
?
For
being
condemned
shee
may
worthily
say
to
the
Iudge
:
I
did
not
alone
transgresse
thy
lawes
,
Lord
,
but
together
with
the
bod●…e
〈◊〉
!
fall
on
the
rocks
of
wickednesse
;
or
rather
if
I
must
speake
the
trueth
,
the
bodie
drew
me
into
the
pit
of
sinne
.
Snared
with
his
eyes
did
I
curiously
view
the
beautie
belonging
to
others
and
affected
both
lands
and
riches
,
they
compelling
me
to
behold
such
things
.
The
affections
of
the
bodie
brought
me
to
seruitude
,
and
tooke
away
the
libertie
which
thou
gauest
me
.
I
was
forced
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
bred
with
him
and
his
fellow-seruant
,
to
minister
vnto
him
,
and
prouide
for
his
wants
.
Often
times
grieued
therewith
,
haue
I
yeelded
to
the
necessities
of
the
flesh
,
yea
not
knowing
what
els
to
do
,
and
verie
much
sorowing
,
haue
I
beene
driuen
to
wait
on
the
desires
of
the
bodie
.
And
often
haue
I
resisted
,
and
stifly
repelled
his
snares
;
but
his
continuall
conflicts
manie
times
ouercame
me
.
When
I
repressed
him
,
I
afflicted
my selfe
,
for
I
receiued
backe
the
griefe
:
when
I
cherished
him
,
I
was
impugned
by
him
,
enduring
his
wanton
assaults
.
Therefore
assigne
not
me
alone
to
punishment
,
ó
Lord
,
but
either
free
me
together
with
the
bodie
from
these
straits
,
or
cast
that
together
with
me
into
torment
.
Howbeit
the
Iudge
needeth
no
such
supplication
;
but
as
he
gouerneth
wisely
,
so
he
iudgeth
iustly
,
restoring
the
bodie
;
to
their
soules
,
and
so
giuing
to
euerie
one
according
to
their
deserts
.
If
the
soule
alone
sustained
the
trials
of
vertue
,
alone
shall
she
be
crowned
:
and
if
she
alone
were
intangled
with
pleasures
,
iustly
she
alone
must
be
punished
.
but
because
she
had
no
seuerall
being
neither
passed
thorowe
vertue
or
vice
without
the
bodie
,
iustly
shall
both
together
receiue
rew●…
senses
and
affections
desires
,
affections
,
assaults
and
conflicts
Let
not
sinne
reigne
in
your
mortall
bodies
,
to
obey
it
in
the
lusts
thereof
;
neither
giue
your
members
to
be
weapons
of
vnrighteousnesse
vnto
sinne
.
Whence
are
warres
and
strifes
in
you
,
not
hence
,
euen
from
the
pleasures
which
fight
in
your
members
?
from
carnall
desires
,
which
fight
against
the
soule
.
I
delight
in
the
law
of
God
,
according
to
the
inward
man
:
but
I
see
another
law
in
my
members
fighting
against
the
law
of
my
minde
,
and
leading
me
captiue
to
the
law
of
sinne
,
which
is
in
my
members
.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
mind
lightned
will
directed
our
sinnes
our
vnrighteousnesse
aeriall
vapours
delights
of
the
flesh
,
the
desires
of
the
eye
,
the
pride
of
life
dwelling
in
our
mortall
bodie
originall
corruption
actuall
execution
when
,
where
to
whom
not
their
right
hand
from
their
l●…ft
,
the
vnderstanding
hath
nothing
,
which
came
not
from
the
sense
,
God
hath
giuen
them
the
spirit
of
slumber
eyes
that
they
should
not
see
,
and
eares
that
they
should
not
heare
vnto
this
day
.
The
Hart
of
this
people
is
wexed
fatte
,
they
heare
dully
with
their
eares
,
and
winke
with
their
eyes
;
least
they
should
see
with
their
eyes
,
and
heare
with
their
eares
,
and
vnderstand
with
their
harts
.
But
blessed
are
your
eyes
,
for
they
see
;
and
your
eares
for
they
heare
.
faith
commeth
by
hearing
the
hart
beleeueth
vnto
righteousnesse
How
shall
they
beleeue
in
him
,
of
whom
they
haue
not
heard
?
Heare
ye
deafe
,
and
yee
blind
behold
,
that
yee
may
see
.
sensitiue
spirits
madde
men
needeth
no
instrument
,
as
a
meane
by
which
she
may
vnderstand
,
but
she
needeth
an
obiect
,
whereon
to
looke
,
and
whence
to
conceaue
the
act
of
vnderstanding
.
This
obiect
are
the
sensitiue
apprehensions
,
or
the
resemblances
of
things
receaued
from
the
senses
and
caried
to
the
phantasme
vpon
the
hurt
or
wearinesse
of
the
braine
we
find
by
experience
,
our
mind
can
not
vnderstand
and
worke
in
those
things
as
it
did
before
Ideo
non
potest
lesis
aut
defatigatis
turbatisque
organis
mens
nostra
intelligendis
contemplandisque
rebus
operam
dare
,
quia
phantasmata
ipsa
,
quae
sunt
in
organo
corporali
,
&
quae
sunt
ceu
obiectum
intellectus
,
turbato
ipsorum
organo
,
videri
&
percipi
non
possunt
.
Therefore
our
mind
can
not
contemplate
and
conceaue
,
when
the
instruments
are
hurt
,
wearied
,
or
troubled
,
because
the
resemblances
of
things
,
which
are
in
a
corporall
instrument
,
and
are
as
an
obiect
to
the
vnderstanding
,
can
not
be
seene
and
perceaued
.
resemblances
of
things
in
mans
Imagination
are
to
his
vnderstanding
and
mind
,
as
colours
are
to
his
sight
.
Haec
partis
sensiti●…
facultas
propinqua
est
intellecti●…
,
&
huic
suppeditat
materiam
cogitandi
,
intelligendi
,
&
denique
omnia
sua
officia
faciendi
.
This
facultie
of
the
sensitiue
part
,
is
placed
neere
vnto
the
intellectiue
,
and
ministreth
thereunto
matter
of
Cogitation
,
vnderstanding
,
and
performing
all
her
dueties
.
Euery
man
is
tempted
being
drawne
away
,
and
entised
by
his
owne
concupiscence
.
And
lust
conceiuing
bringeth
foorth
sinne
.
and
conceiuing
and
bringing
foorth
sinne
,
in
men
,
desire
and
feare
.
Bethinke
your selues
,
discusse
,
examine
your
hearts
,
search
your
consciences
,
see
whether
there
can
possible
bee
any
sinnes
,
but
by
desiring
or
fearing
.
desire
and
feare
By
bodily
spirits
man
hath
sense
,
desire
,
reioyceth
,
kindleth
to
anger
;
yea
and
by
the
same
doe
the
thoughts
resolutions
of
the
minde
proceede
to
action
.
Where
is
it
iust
sorrowes
should
haue
their
motion
from
the
body
the
sinnes
occasioned
by
them
the
punishments
for
the
same
sinnes
should
lie
on
the
Soule
alone
?
A
passion
is
a
sensible
motion
of
the
desiring
or
appetitiue
facultie
,
vpon
the
imagination
of
good
or
euill
.
ioy
and
sorrow
sensitiue
appetite
persuade
by
maruellous
&
inuisible
means
,
entring
the
bodies
of
men
when
they
feele
it
not
,
and
by
certaine
resemblances
or
sights
of
the
imagination
intermingling
themselues
with
the
thoughts
of
men
,
either
waking
or
sleeping
.
Internas
animae
cogitationes
diabolum
non
videre
,
certi
sumus
,
sed
motibus
eas
corporis
ab
illo
,
&
affectionum
indicijs
colligi
,
experimento
didicimus
.
We
be
sure
the
diuell
seeth
not
the
inward
thoughts
of
the
heart
,
yet
finde
we
by
experience
,
that
he
collecteth
them
by
the
motions
of
the
bodie
,
and
the
shewes
of
mens
affections
.
Sicut
apparet
concitatior
animi
motus
in
vultu
,
vt
ab
hominibus
quoque
aliquid
forinsecus
agnoscatur
,
quod
intrinsecus
agitur
:
Ita
non
debet
esse
incredibile
,
si
etiam
leuiores
cogitationes
dant
aliqua
signa
per
corpus
,
quae
obtuso
hominum
sensu
cognosci
non
possunt
,
acuto
autem
damonum
possunt
.
As
a
vehement
motion
of
the
minde
appeareth
euen
in
the
countenance
,
that
men
may
outwardly
perceiue
what
is
inwardly
purposed
;
so
ought
it
not
to
be
incredible
,
that
the
lighter
thoughts
of
men
giue
some
signes
by
the
bodie
,
which
can
not
be
descried
by
the
dull
sense
of
men
,
but
yet
may
be
discerned
by
the
quicke
sense
of
diuels
.
Resist
the
diuell
,
and
he
will
flee
from
you
Giue
no
place
to
the
diuell
,
The
heart
of
man
changeth
his
countenance
,
either
to
good
or
euill
.
A
cheerefull
face
is
the
token
of
the
heart
for
good
:
Why
is
thy
countenance
cast
downe
countenance
was
not
as
it
was
before
.
I
haue
seene
thy
face
,
as
the
face
of
God
,
because
thou
hast
accepted
me
,
to
finde
grace
in
the
eyes
,
fauour
,
sorrow
ioy
,
feare
pride
,
enuie
,
luxurie
,
a●…arice
,
impudencie
,
by
the
very
lookes
.
The
loftie
eye
of
man
shall
be
humbled
,
wicked
enuieth
to
see
with
his
eye
,
and
turneth
away
his
face
;
and
the
eye
of
the
couetous
is
not
satisfied
with
any
part
.
They
haue
eyes
full
of
adulterie
face
,
eyes
,
gostures
Facies
intentionum
omnium
speculum
est
.
The
face
is
the
glasse
of
all
(
our
)
intentions
or
affections
.
Habitus
mentis
in
corporis
statu
cernitur
.
The
disposition
of
the
minde
is
perceiued
by
the
state
of
the
bodie
.
What
is
more
deformed
and
more
displeasing
euen
to
the
sight
,
then
the
soule
when
she
is
in
her
affections
?
Obserue
an
angrie
man
,
and
the
fiercenesse
of
his
looks
.
Marke
a
man
sorrowing
,
and
the
basenesse
and
deiection
of
his
soule
.
One
that
is
subiect
to
luxurie
or
gluttonie
,
or
amazed
with
feare
,
who
can
endure
to
beholde
?
The
disposition
of
the
soule
piercing
to
the
very
outsides
of
the
bodie
,
euen
as
the
prints
of
the
seemlinesse
of
the
soule
appeare
in
the
composed
behauiour
and
gesture
of
the
godly
.
desire
,
feare
,
ioy
,
griefe
The
beginning
of
motion
is
that
,
which
in
our
actions
must
be
persued
or
declined
of
necessitie
heat
and
cold
do
follow
vpon
the
cogitation
or
imagination
That
which
is
grieuing
,
is
declined
;
that
which
is
pleasing
,
is
persued
.
Howbeit
,
in
small
things
this
is
scant
sensible
.
So
that
almost
all
things
grieuing
and
pleasing
(
vs
)
bring
with
them
a
kinde
of
colde
and
heat
;
as
it
is
euident
by
our
affections
enlarging
by
heat
shrinking
with
colde
.
This
alteration
,
either
the
sense
,
or
the
imagination
,
or
the
cogitation
can
make
.
Wherefore
some
shake
and
feare
onely
vpon
the
cogitation
of
things
.
recourse
of
the
naturall
heat
to
the
inward
and
outward
parts
,
which
is
found
in
manie
affections
of
the
soule
;
and
with
the
same
are
as
well
the
spirits
as
the
bloud
caried
sometimes
inward
to
the
fountaine
and
there
compressed
;
sometimes
extended
to
the
outward
parts
,
and
there
diffused
.
Those
spirits
and
bloud
,
together
with
the
heat
that
is
in
either
or
both
,
the
soule
vseth
for
her
first
instruments
in
all
her
operations
,
or
els
dwelleth
in
them
;
and
those
motions
of
the
soule
we
may
plainly
beholde
in
manie
other
things
,
but
chiefly
in
the
affections
of
the
soule
.
For
feare
presently
driueth
the
spirits
and
the
bloud
to
the
inward
parts
,
and
presseth
them
to
a
narrow
roome
by
cooling
the
outsides
of
the
bodie
.
Anger
doth
hastily
send
forth
,
diffuse
,
and
heat
and
therefore
the
beating
of
the
arteries
and
the
heart
,
in
them
that
feare
,
are
small
and
weake
;
but
very
great
and
vehement
in
them
that
are
angrie
.
when
an
impression
against
our
wils
doth
strike
the
Soule
,
and
draw
it
together
,
the
spirit
about
the
heart
being
compacted
and
straitned
.
Ioy
is
as
it
were
the
leaping
of
the
Soule
exulting
for
things
answerable
to
our
mind
.
Wherefore
the
Soule
sheweth
signes
in
the
Body
accordingly
.
For
in
those
that
sorrow
the
masse
of
flesh
is
pale
,
wanne
,
and
cold
.
In
those
that
reioyce
,
the
habite
of
their
body
is
floorishing
and
ruddy
,
the
Soule
euen
leaping
,
and
for
pleasure
offering
to
rush
to
the
outmost
parts
.
Quod
in
omni
passione
animae
additur
aliquid
vel
diminuitur
a
naturali
motu
Cordis
,
in
quantum
cor
intensiùs
vel
remissiùs
monetur
:
That
in
all
the
passions
of
the
Soule
somewhat
is
added
to
,
or
diminished
from
,
the
naturall
motion
of
the
hart
,
in
as
much
as
the
hart
mooueth
either
swifter
or
slacker
.
From
the
loue
of
temporall
things
all
sinne
proceedeth
;
all
affections
being
caused
by
loue
,
which
melteth
and
mollifieth
the
hart
,
that
the
thing
loued
may
pearce
it
,
contrary
to
coldnesse
and
hardnesse
of
hart
,
which
is
a
disposition
repugnant
to
loue
,
sorrow
,
hope
,
desperation
,
confidence
,
feare
,
loue
,
hatred
,
mercie
,
enuie
,
anger
,
wrath
,
waspishnesse
,
rage
,
shamefastnesse
,
blushing
,
staggering
,
hastinesse
,
humanitie
,
morositie
,
in
the
hart
The
second
vse
of
the
hart
is
to
impart
vitall
spirits
specially
to
the
head
,
in
which
the
mind
properly
worketh
,
and
so
to
minister
matter
whence
the
sensitiue
spirits
are
produced
in
the
braine
;
by
which
,
motion
,
sense
,
and
cogitations
are
stirred
.
The
third
vse
of
the
hart
is
that
it
should
also
be
the
seate
,
fountaine
,
and
cause
of
all
our
affections
.
For
there
are
in
the
hart
two
motions
,
the
one
of
pulse
,
to
maintaine
life
by
the
ordinary
breathing
in
and
out
of
the
ayre
:
the
other
of
affection
,
which
followeth
the
thought
of
man
,
and
is
made
by
the
extraordinarie
dilating
of
the
whole
hart
,
as
in
ioy
;
or
compressing
it
,
as
in
sorow
.
With
sorow
and
griefe
we
pine
away
,
with
ioy
we
reuiue
.
Whereupon
the
hart
in
one
affection
is
opened
and
cheered
,
in
the
other
it
is
shut
and
dryed
.
Hereby
we
perceiue
why
the
Scripture
by
the
name
of
the
hart
vnder
standeth
the
and
all
the
affections
of
man
,
as
by
the
name
of
the
minde
it
noteth
all
the
thoughts
and
knowledge
of
man
.
Wherefore
as
motion
,
sense
,
and
cogitations
spring
from
the
braine
or
head
,
so
all
affections
from
the
hart
.
Then
from
the
hart
ascend
to
the
braine
vitall
spirits
,
whence
sensitiue
spirits
are
engendred
.
By
these
sensitiue
spirits
thoughts
are
mooued
,
and
knowledge
planted
in
the
mind
.
Againe
,
those
sensitiue
spirits
by
cogitations
and
conceptions
strike
the
whole
hart
,
and
kindle
diuers
affections
,
and
raize
diuers
motions
in
it
.
And
this
hath
great
profit
in
Diuinitie
.
For
besides
that
we
vnderstand
how
the
Soule
vseth
the
Body
,
and
worketh
by
the
Body
;
two
chiefe
points
of
true
godlinesse
are
illustrated
by
this
Doctrine
:
the
of
God
,
whence
commeth
obedience
and
the
obseruance
of
all
his
commaundements
.
For
the
holy
Ghost
sliding
into
our
harts
first
lightneth
the
minde
,
which
worketh
in
the
head
,
and
with
that
effectuall
knowledge
kindleth
in
our
hart
the
affection
of
loue
.
And
from
thence
commeth
the
motion
to
performe
the
will
of
God
.
By
this
meanes
God
truely
dwelleth
in
our
mind
,
in
our
hart
,
and
in
our
whole
Body
.
the
law
of
sinne
in
our
members
against
the
law
of
our
mind
,
and
leadeth
captiue
to
the
law
of
sinne
,
that
is
in
our
members
.
The
flesh
lusteth
against
the
spirit
and
the
spirit
against
the
flesh
,
and
these
are
repugnant
the
one
to
the
other
,
so
that
we
can
not
doe
the
things
which
we
would
.
presse
downe
his
body
,
and
bring
it
into
subiection
he
should
become
a
cast-away
faith
,
hope
,
and
loue
,
can
not
so
much
as
be
conceiued
in
the
soule
without
the
bodie
.
For
the
vertues
,
that
are
,
we
know
to
be
the
vertues
of
men
,
(
as
also
the
vices
that
are
contrarie
)
and
not
to
be
in
the
soule
apart
from
the
bodie
,
or
consisting
by
her selfe
.
it
commeth
by
hearing
with
all
our
mind
,
with
all
our
heart
,
with
all
our
soule
,
with
all
our
strength
frozen
heart
bowels
mooued
Heresies
,
Turcisme
,
and
Atheisme
are
committed
and
determined
simpl●…ly
in
the
mind
,
without
any
necessarie
imployment
of
any
parts
of
the
bodie
.
Faith
commeth
by
hearing
The
first
inuenters
of
heresies
were
not
taught
The
Turkes
are
strangers
to
the
word
of
God
Atheists
are
vtter
despisers
of
it
.
Further
as
the
Angels
sinned
in
the
beginning
by
their
meere
spirituall
conceit
against
God
,
so
nothing
letteth
but
that
man
in
his
Angel-like
nature
(
the
reasonable
soule
)
may
sinne
likewise
,
without
any
bodily
meanes
thereunto
.
Ea
solummodo
quaeruntur
,
quae
cum
corpore
gessit
;
those
things
onely
are
required
,
committed
with
his
bodie
Also
as
we
can
thinke
well
without
vsing
our
bodie
,
God
so
inspiring
vs
:
so
may
we
thinke
.
ill
(
which
is
sinne
)
our
inborne
corrupt
vnderstanding
,
and
reason
,
and
will
moouing
vs
only
.
not
our
right
hand
from
our
left
,
all
knowledge
is
nothing
If
the
Soules
operations
were
so
necessarily
tied
to
the
faculties
and
instruments
of
the
body
,
as
you
doe
auouch
,
I
greatly
doubt
how
the
Soules
immortalitie
will
be
defended
against
the
effect
of
your
assertion
.
see
,
heare
eyes
,
eares
Istis
voluntas
,
illis
facultas
non
poterit
esse
vlla
peccandi
.
The
Saued
can
haue
no
will
,
the
Damned
no
power
to
sinne
.
Surely
it
bringeth
in
the
heresie
of
Pope
Iohn
the
two
and
twentieth
,
and
of
certaine
Anabaptists
,
that
the
Soule
hath
no
being
till
shee
resume
her
body
at
the
last
day
.
To
gather
knowledge
declare
consent
now
we
see
through
a
glasse
darkely
,
but
then
face
to
face
.
Now
we
know
in
part
;
but
then
shall
we
know
,
euen
as
we
are
knowen
.
neuer
fall
away
Hence
is
it
,
that
you
say
,
Gods
iustice
punisheth
the
soule
by
the
body
,
that
is
,
not
till
the
resurrection
.
That
the
iustice
of
God
both
temporally
and
eternally
punisheth
the
soule
by
the
bodie
,
In
trueth
thus
you
must
needs
affirme
and
holde
,
you
can
not
auoid
it
,
if
you
will
hold
your
maine
question
.
els
God
did
not
properly
punish
Christ
for
our
sins
,
spirituall
,
temporall
If
I
grant
this
point
of
heathen
Philosophie
,
that
the
Soule
taketh
occasion
to
thinke
all
things
,
which
she
thinketh
,
vniuersally
from
the
Body
and
bodily
obiects
,
yet
it
followeth
not
,
that
she
taketh
occasion
to
mis-thinke
from
thence
also
.
heathen
Philosophie
Flesh
and
blood
hath
not
reuealed
it
vnto
thee
,
but
my
Father
which
is
in
Heauen
.
which
we
haue
seene
,
and
heard
,
declare
we
vnto
you
,
that
you
also
may
haue
fellowship
with
vs
.
know
not
our
right
hand
from
our
left
veritie
,
charitie
commoditie
,
glory
,
soueraigntie
ease
,
enuie
The
proper
prouocations
and
pleasures
of
sinne
,
are
often
times
not
outward
at
all
,
but
the
m●…ere
peruersitie
and
malignitie
of
our
euill
mind
is
vsually
the
very
cause
of
ill
thoughts
,
and
ill
determinations
.
properly
prouoke
prouoking
one
an
other
first
to
call
prouocations
and
pleasures
of
sinne
are
often
times
,
not
outward
at
all
soule
tooke
from
the
bodie
all
of
sinne
and
committed
all
of
sinne
by
her
bodie
of
all
sinnes
brought
to
effect
acts
of
sinne
Latine
voluptatem
vocant
.
All
men
both
in
Greeke
and
Latine
call
that
pleasing
motion
wherewith
the
sense
is
delighted
,
Pleasure
.
In
eo
voluptas
omnium
Latinè
loquentium
more
ponitur
,
quum
percipitur
ea
,
quae
sensum
aliquem
moue
at
,
iucunditas
.
That
is
called
pleasure
by
the
vse
of
all
that
speake
Latine
,
when
any
delight
is
felt
which
moueth
some
of
the
senses
.
gladnesse
to
the
minde
,
and
pleasure
to
the
b●…die
.
The
pleasures
of
the
bodie
haue
obtained
the
inheritance
of
that
name
.
By
bodily
spirits
a
man
hath
Desires
and
pleasures
haue
their
motion
from
the
bodie
.
Affectuum
omnium
duo
sunt
capita
,
voluptas
&
dolor
.
Pleasure
and
paine
are
the
two
chiefe
heads
of
all
the
Your
heart
shall
reioyce
Thou
hast
giuen
gladnesse
into
mine
heart
,
Wherefore
mine
heart
reioyced
Mine
heart
leaped
in
the
Lord
Let
not
thine
heart
leape
at
the
fall
of
thine
enemie
.
My
heart
leaped
in
thy
saluation
Their
hearts
shall
be
glad
,
as
with
wine
;
yea
their
heart
shall
leape
in
the
Lord
.
soule
shall
leape
in
the
Lord
spirit
hath
leaped
in
God
my
Sauiour
I
wrote
vnto
you
in
much
and
shrinking
of
the
heart
The
ioy
of
heart
is
the
life
of
man
,
and
sorrow
hath
slaine
manie
.
A
ioyfull
heart
preserueth
like
a
medicine
,
but
a
grieued
spirit
drieth
the
bones
.
all
acts
of
sinne
the
soule
committeth
by
her
bodie
,
the
soule
can
act
manie
sinnes
meerely
in
itselfe
,
without
the
cooperation
of
the
bodie
.
actuall
sinne
thoughts
,
words
In
rebus
magni●…
memoriáque
dignis
consilia
primum
,
deinde
acta
,
postea
euentus
expectantur
.
In
reporting
of
weightie
matters
and
worthie
of
memorie
,
first
the
counsels
,
then
the
acts
,
lastly
the
euents
are
expected
.
quid
actum
aut
dictum
sit
,
what
was
sayd
,
and
what
was
done
.
end
of
speculatiue
knowledge
is
trueth
,
●…nd
of
actiue
knowledge
the
worke
.
We
must
know
,
that
an
action
is
one
thing
,
an
act
is
another
thing
.
an
act
is
the
performing
of
the
action
.
For
the
minde
first
discussing
the
euent
,
then
worketh
by
her
bodie
Acts
of
the
Apostles
manie
sinnes
meerely
in
it selfe
I
graunt
that
occasion
is
often
taken
from
the
outward
senses
.
But
it
is
meerely
taken
by
the
corrupt
and
peru●…rse
minde
,
not
giuen
by
the
sens●…s
.
Which
though
they
be
otherwi●…e
corrupt
,
yet
simply
in
seeing
naturall
things
they
sinne
not
.
prouocations
,
pleasures
life
,
sense
occasion
of
sinne
,
is
not
giuen
by
the
senses
,
but
taken
by
th●…
〈◊〉
.
All
that
is
in
the
world
,
th●…
〈◊〉
of
the
fl●…sh
,
the
d●…sire
of
the
eyes
,
and
pride
of
life
,
is
not
of
the
Father
,
but
of
the
world
〈◊〉
whole
world
●…eth
in
euill
subiected
them
all
to
vanitie
〈◊〉
Prince
and
Ruler
of
this
world
The
corruption
is
properly
and
principally
in
the
minde
,
which
being
first
sinfull
,
abuseth
their
operation
.
you
to
affirme
that
the
Soule
committeth
all
acts
of
sinne
by
the
body
,
and
that
God
did
not
forbid
Adam
to
like
or
desire
that
fruite
,
is
more
then
strange
doctrine
.
that
the
soule
committeth
all
acts
of
sinne
by
her
bodie
,
that
the
spirit
by
the
flesh
performeth
whatsoeuer
it
affecteth
?
spirit
,
bodie
flesh
,
all
God
did
not
forbid
Adam
to
like
the
fruit
,
Thou
shalt
not
like
it
,
which
the
soule
of
Adam
did
,
but
Thou
shalt
not
eat
thereof
.
place
of
Scripture
which
Tertullian
pointeth
vnto
,
that
out
of
the
heart
come
euill
thoughts
,
being
considered
,
will
prooue
the
contrari●…
.
For
Christ
heere
meaneth
not
by
heart
any
part
of
the
bodie
,
but
meerely
the
minde
and
soule
of
man
,
and
that
with
opposition
to
the
bodie
in
this
case
of
sinning
.
saith
not
the
Body
sinneth
by
taking
in
,
but
the
Soule
by
sending
out
;
that
is
to
say
,
the
Soule
onely
properly
sinneth
,
and
not
the
Body
at
all
;
no
not
in
grosse
facts
,
except
as
the
Body
is
the
Instrument
,
the
Soule
being
the
Agent
.
that
which
goeth
into
the
mouth
,
defileth
not
the
man
.
meate
defileth
not
a
man
.
Ergo
That
which
commeth
out
of
man
,
defileth
man
,
ergo
,
the
Body
sinned
not
at
all
,
no
not
in
grosse
facts
,
except
as
an
Instrument
.
that
which
commeth
out
of
man
,
defileth
man
,
murders
,
adulteries
,
thefts
,
lyes
,
and
slaunders
defile
a
man
,
The
Body
sinneth
not
,
except
as
an
Instrument
.
adulteries
,
thefts
,
murders
That
which
you
adde
of
bo●…ly
infirmities
letting
the
operation
of
the
Soule
,
as
in
Lethargies
,
Apoplexies
,
sleepe
,
frensie
,
&c.
Peraduenture
then
it
thinketh
and
considereth
more
freely
in
it selfe
,
and
by
it selfe
,
then
when
the
Body
setteth
it
on
worke
otherwise
a●…
other
times
.
sleepe
,
frensies
,
Lethargies
,
Apoplexies
,
sense
,
reason
,
memorie
,
nor
will
,
then
considereth
more
freely
in
it selfe
and
by
it selfe
,
then
when
the
Body
setteth
it
on
worke
.
strong
Lethargies
the
bodie
sinned
at
all
,
no
not
in
grosse
facts
,
setteth
the
soule
on
worke
It
can
neuer
be
proued
,
that
the
soule
vtterly
cea●…h
opera●…
and
c●…n
doe
nothing
.
reason
,
sense
not
o●…ly
because
the
soule
is
repaired
,
which
now
is
called
flesh
for
her
fleshly
affections
,
but
euen
th●…
v●…ble
fl●…sh
which
is
naturall
flesh
,
whose
name
the
soule
taketh
,
not
by
admitting
the
nature
,
but
the
affections
of
the
flesh
.
Victa
anima
libidine
carnis
fit
caro
.
The
s●…le
ouercome
with
the
lust
of
the
flesh
,
becommeth
flesh
.
Qui
secundum
corporis
app●…tentiam
viuit
,
caro
est
.
He
that
liueth
according
to
the
desires
of
the
body
,
is
flesh
.
For
fl●…sh
is
vnderstood
to
be
sometimes
the
world
,
sometimes
the
bodie
of
man
,
or
the
soule
it selfe
following
bodily
vices
.
Anima
inter
humum
&
ignem
,
hoc
est
inter
ca●…m
spirit●…
consistens
,
quando
se
tradiderit
carni
,
caro
dicitur
,
quando
spiritui
spiritus
app●…llatur
.
The
soule
consisting
in
the
middle
betweene
earth
and
fire
,
that
is
,
betweene
the
●…sh
and
the
spirit
,
when
she
yeeldeth
her selfe
to
the
flesh
,
she
is
called
flesh
,
and
when
she
yeeldeth
her selfe
to
the
spirit
,
she
is
then
termed
a
spirit
.
The
flesh
feareth
colde
,
disliketh
hunger
,
is
●…ned
with
watching
,
burneth
with
lusting
,
mollia
quaeque
&
iucunda
desiderat
;
desireth
all
e●…e
and
pleasure
.
Y●…t
can
it
not
be
prooued
,
that
the
soule
vtterly
ceaseth
her
operation
.
his
heart
be
changed
from
a
mans
,
and
the
heart
of
a
beast
giuen
him
.
fur●…re
diu●…tus
captus
stroken
from
heauen
with
a
madn●…
.
was
so
furious
and
madde
,
that
he
remembred
not
the
good
which
God
promised
him
he
was
cast
from
m●…n
for
his
disease
:
who
being
taken
with
furie
and
madnesse
would
haue
done
〈◊〉
〈◊〉
.
turned
to
a
bru●…shnesse
of
minde
,
when
by
Gods
iudgement
his
h●…bitation
is
written
to
haue
beene
with
beasts
seuen
yeeres
.
the
●…vse
of
reason
by
madnesse
,
and
so
became
as
a
beast
;
and
during
the
time
of
his
madnesse
abode
in
the
sields
with
beasts
.
Let
humane
reason
be
taken
from
him
,
and
the
sense
of
a
b●…ast
giuen
him
.
For
growing
m●…dde
with
the
change
of
his
●…ginatiue
power
,
he
caried
himselfe
as
a
beast
.
he
liued
among
the
graues
naked
,
and
cried
night
and
day
striking
himselfe
with
stones
,
and
●…
fiercely
assaulting
all
●…hat
passed
by
the
way
,
Madnesse
is
an
hurt
in
the
braine
corrupting
all
morall
vertues
;
and
first
the
imagination
it selfe
;
(
for
they
imagine
those
things
that
are
not●…
:
)
●…condly
,
the
verie
cogitation
and
r●…son
of
man
;
for
with
them
there
is
no
distinction
bet●…t
honest
and
d●…shonest
,
good
and
euill
,
friend
and
foe
:
thirdly
,
it
corrupteth
memorie
,
so
that
they
pre●…ly
●…get
the
thing
euen
then
s●…ene
or
heard
.
Quid●…m
tantae
sunt
●…tuitatis
vt
non
multùm
a
pecoribus
differant
;
Some
are
so
sottish
,
that
they
differ
not
mu●…
from
brute
beasts
.
when
together
with
the
m●…morie
reason
is
abolished
,
as
in
sottishnesse
.
For
both
these
are
lost
in
l●…thargies
,
and
all
sleepie
affections
.
Et
bonafact
a
gratuita
sunt
in
somnis
,
&
delicta
secura
:
non
magis
enim
ob
stupri
visionem
damnabimur
,
quàm
ob
Martyrij
coronabimur
.
Both
good
deeds
are
thankelesse
in
sleepe
,
and
offences
blamelesse
:
for
we
shall
be
no
more
condemned
for
dreaming
of
adultery
(
committed
)
then
we
shall
be
crowned
for
dreaming
of
martyrdome
(
suffered
.
)
It
hath
hapned
to
some
that
they
ne●…er
dreampt
in
all
their
life
.
To
some
dreames
happen
when
they
grow
in
yeeres
,
who
before
that
time
neuer
dreamed
.
straight
vpon
meat
they
dreame
not
Lethargies
,
Apoplexies
,
Epilepsies
,
Frensies
,
discourse
of
reason
and
remembrance
of
sensitiue
imaginations
haue
their
seat
in
the
bodie
of
the
braine
,
and
the
first
instrument
of
the
soule
to
all
sensible
and
voluntarie
operations
is
the
spirit
,
that
is
in
the
hollownesse
of
the
braine
power
of
imagination
receiuing
naturall
things
from
the
sense
,
deliuereth
the
same
to
the
cogitation
and
consultation
of
the
minde
,
(
for
they
both
are
one
;
)
which
taking
them
and
iudging
of
them
,
sendeth
them
to
the
memorie
.
The
instrument
(
of
the
cogitatiue
and
consultiue
part
is
the
middle
celle
of
the
braine
,
and
the
animall
spirit
that
is
there
:
and
the
instrument
of
the
part
m●…moratiue
is
the
hinder
celle
of
the
braine
,
and
the
animall
spirit
that
is
in
it
.
and
obiect
If
the
soules
operations
hang
so
necess●…rily
on
the
bodie
,
the
doubt
is
how
she
may
be
separated
from
the
bodie
.
diuide
the
spirit
from
the
soule
into
the
third
heauen
in
the
bodie
,
or
out
of
the
bodie
,
he
could
not
tell
ascend
vp
in
his
spirit
lighten
the
secrets
of
darkenesse
workes
of
our
hands
counsels
of
our
hearts
nothing
is
secret
,
that
shall
not
be
open
,
neither
is
there
any
thing
hid
,
that
shall
not
be
knowen
,
and
come
to
light
.
eye
neuer
sawe
,
nor
eare
euer
heard
,
euer
ascended
into
the
heart
of
man
sense
,
discretion
Further
you
commit
two
grieuous
faults
:
Tertullian
the
principle
ground
,
which
you
haue
for
your
opinion
here
,
is
wonderfully
ill
vsed
:
you
are
strangely
contrarie
to
your selfe
in
your
verie
winding
vp
of
the
matter
.
It
seemeth
that
Tertullian
cited
before
the
reason
of
the
Heretikes
,
holding
that
the
soules
slep●…●…ill
the
day
of
iudgement
,
and
receaued
no
reward
at
all
in
the
meane
time
for
want
of
the
societie
of
their
flesh
;
but
Tertullian
answereth
and
renounceth
all
the
same
.
And
so
those
were
the
Heretikes
words
against
Tertullian
,
which
you
alleage
out
of
him
in
steede
of
Catholikes
.
intent
,
methode
It
seemeth
Tertullian
cited
the
reasons
of
the
Heretikes
houlding
the
soule
slept
till
the
last
iudgement
.
will
,
wisedome
To
summe
that
I
haue
said
;
the
fl●…sh
,
which
God
framed
with
his
owne
hands
after
his
image
,
which
hee
quickned
with
his
breath
after
the
similitude
of
his
life
fulnesse
;
which
he
aduanced
to
possesse
,
vse
,
and
gouerne
all
his
workes
,
which
he
adorned
with
his
Sacraments
and
disciplines
,
whose
cleannes
he
loueth
,
whose
correction
he
approoueth
,
whose
suffering
he
holdeth
precious
,
shall
it
not
rise
againe
,
that
so
many
waies
belongeth
to
God
?
All
things
returne
to
the
state
which
they
lost
;
all
begin
when
they
cease
,
and
therefore
are
ended
,
that
they
may
be
renued
.
Nothing
perisheth
,
but
to
be
kept
.
This
whole
course
of
things
is
a
witnesse
of
the
Resurrection
of
the
dead
.
God
did
first
worke
it
,
before
he
did
write
it
;
he
declared
his
power
,
before
he
spake
the
word
.
He
sent
nature
to
teach
thee
,
that
thou
mightst
the
more
easily
beleeue
prophesie
,
being
first
the
Disciple
of
Nature
;
and
not
doubt
,
that
God
could
raise
the
flesh
,
whom
thou
knowest
to
restore
all
things
.
And
if
all
things
rise
againe
to
man
,
for
whom
they
were
made
,
and
not
to
man
,
except
to
his
flesh
;
what
an
absurditie
is
it
,
that
the
flesh
should
vtterly
perish
,
for
whose
sake
,
and
to
whose
vse
nothing
perisheth
?
carnis
,
de
hinc
prosecuti
de
dei
:
velim
etiam
de
of
the
flesh
,
whether
that
being
perished
were
meete
to
be
restored
;
we
then
handled
the
of
God
,
whether
that
be
so
great
,
as
vseth
to
repaire
things
decayed
:
Now
if
both
those
bee
admitted
,
I
would
haue
you
require
the
whether
there
be
any
so
waightie
,
as
to
make
the
resurrection
of
the
flesh
necessarie
,
and
euery
way
answerable
to
reason
;
for
that
wee
may
say
,
though
the
flesh
be
fit
to
be
restored
,
and
God
able
to
restore
it
,
yet
there
ought
to
be
a
cause
why
it
should
bee
restored
.
This
is
the
whole
cause
yea
the
necessitie
of
the
resurrection
,
most
agreeable
to
God
,
the
appointing
of
iudgement
.
For
that
,
which
must
bee
iudged
,
must
be
raised
.
The
iudgement
of
God
we
affirme
must
be
beleeued
to
bee
full
and
perfect
,
as
it
is
finall
,
and
euer
after
perpetuall
;
and
therefore
the
fulnesse
and
perfection
of
iudgement
not
to
be
without
the
representing
of
the
Now
the
whole
man
consisteth
in
the
mixture
of
two
substances
,
and
so
must
bee
presented
to
iudgement
in
both
,
since
the
whole
must
be
iudged
.
Such
then
as
he
li●…d
.
such
must
he
be
iudged
,
because
he
must
bee
iudged
for
his
doings
whiles
he
liued
.
Age
iam
scindant
aduersary
nostri
carnis
animaeque
contextum
priùs
in
vitae
administratione
,
vt
ita
audeant
scindere
illud
etiam
in
vitae
remuneratione
.
Negent
operarum
societatem
,
vt
meritò
possint
etiam
mercedem
negare
.
Non
sit
particeps
in
sententia
caro
,
si
non
fuerit
&
in
causa
.
Goe
on
then
,
let
our
aduersaries
first
seuer
the
ioynture
of
body
and
Soule
in
the
administration
of
this
life
,
that
so
they
may
dare
to
part
the
same
in
the
Remuneration
of
this
life
.
Let
them
denie
the
fellowship
of
actions
,
that
they
may
iustly
de●…e
the
reward
thereof
.
Let
not
the
flesh
bee
partner
in
the
sentence
if
it
were
not
companion
in
the
cause
But
so
farre
is
it
,
that
the
Soule
alone
did
passe
this
life
,
that
we
doe
not
exempt
thoughts
,
though
sole
,
and
not
brought
to
effect
,
from
the
communion
of
the
flesh
.
For
in
the
flesh
,
and
with
the
flesh
,
and
by
the
flesh
,
is
that
done
of
the
Soule
,
which
is
done
in
the
hart
.
This
part
of
the
flesh
,
as
the
chiefe
castle
of
the
Soule
,
the
Lord
taxeth
,
when
he
reproueth
thoughts
,
Why
thinke
you
euill
in
your
harts
?
He
that
beholdeth
a
woman
to
desire
her
,
hath
committed
adulterie
in
his
hart
.
So
that
thought
without
deed
or
effect
,
is
the
act
of
the
flesh
.
Neuer
is
the
Soule
without
the
flesh
,
so
long
as
she
is
in
the
flesh
.
She
doth
euery
thing
with
the
flesh
,
without
which
she
is
not
.
Looke
then
whether
thoughts
also
be
administred
by
the
flesh
,
which
are
outwardly
perceiued
by
the
flesh
.
Let
the
soule
reuolue
any
thing
the
countenance
maketh
shew
thereof
.
Let
them
deny
the
fellowship
of
facts
,
when
they
cannot
deny
the
fellowship
of
thoughts
,
will
say
,
that
the
flesh
hauing
neither
vnderstanding
nor
sense
of
it selfe
,
and
neither
will
nor
nill
of
his
owne
,
is
added
to
the
Soule
as
a
not
as
a
And
therefore
the
Soule
alone
must
answ●…re
in
iudgement
.
how
she
hath
vsed
her
vessell
;
but
the
vessell
it selfe
is
in
no
danger
of
●…entence
.
the
body
sinneth
not
at
all
no
not
in
gr●…sse
facts
,
except
as
it
is
the
instrument
;
Otherwise
the
body
sinneth
not
at
all
?
Iam
ergo
innocens
caro
,
ex
parte
qua
non
reputabu●…tur
illi
operae
malae
:
&
nihil
prohibet
innocentiae
nomine
saluam
eam
●…ieri
.
Then
surely
the
fl●…sh
is
innocent
,
in
as
much
as
euill
works
shall
not
be
imputed
to
it
,
and
there
is
no
let
why
the
fl●…sh
should
not
be
saued
in
respect
of
his
innocencie
,
exceeding
●…urtfull
and
vntrue
instrument
,
and
a
seruant
Euery
vessell
or
instrument
is
altogether
of
another
matter
from
the
s●…bstance
of
man
.
But
the
fl●…sh
,
that
was
at
sirst
sowed
in
the
wombe
,
framed
,
and
borne
together
with
the
Soule
,
Etiam
in
omni
operatione
mis●…tur
illi
,
is
ioyned
with
the
sam●…
in
euery
action
.
The
Body
is
called
by
the
name
of
a
vessell
for
that
it
receaueth
and
hold●…th
the
Soule
;
but
it
is
also
m●…n
by
communion
of
nature
,
who
hath
the
flesh
in
his
operations
n●…t
a●…
an
●…nstrument
,
but
as
a
seruant
.
The
Apostle
knowing
this
,
that
the
flesh
doth
nothing
o●…
it
sel●…
which
is
not
imputed
to
the
soule
,
notwithstanding
determineth
the
flesh
to
be
sinfull
,
le●…st
it
sh●…uld
●…e
tho●…ght
to
be
free
from
iudgement
,
in
that
it
is
lead
by
the
Soule
.
Otherwise
not
so
much
a●…●…eproofe
could
agree
to
the
flesh
being
voide
of
fault
.
all
this
same
desire
,
tho●…ght
●…ill
of
her
owne
Id●…irco
pro
quo
modo
egit
,
pro
eo
&
pat●…ur
apud
Inferos
;
prior
degus●…ns
●…dicium
sicut
prior
induxit
admissum
.
Therefore
the
Soule
suffereth
in
hell
after
the
●…me
manner
,
w●…ich
she
obserued
in
sinne
,
first
tas●…ng
iudgement
,
as
she
first
induced
the
sinne
.
thought
,
will
Etsi
anima
est
quae
agit
&
impellit
in
omnia
,
carnis
o●…equium
est
.
Though
the
soule
be
that
which
leadeth
and
vrgeth
to
euerie
thing
,
yet
the
fl●…sh
●…s
it
which
ye●…ldeth
seruice
.
Animae
imperium
,
carni
obsequium
distribu●…s
.
We
assigne
the
rule
and
direction
to
the
soule
;
the
seruice
to
the
flesh
brought
of
her
o●…ne
towards
the
action
,
so
much
she
bringeth
towards
the
su●…fering
:
for
asmuch
as
it
sufficeth
by
it selfe
to
doe
some●…hat
.
Quantum
,
how
much
〈◊〉
,
forasmuch
as
de
suo
,
by
it selfe
de
suo
de
suo
,
of
their
owne
de
suo
of
t●…eir
o●…ne
Ad
agendum
autem
〈◊〉
de
suo
s●…fficit
;
h●…bet
enim
de
suo
,
solummodo
●…ogitare
,
velle
,
cupere
,
disponere
:
ad
per●…ndum
autem
operam
carnis
expectat
.
To
do
ought
,
the
soule
of
her
owne
is
not
suf●…
;
for
of
her
owne
she
hath
only
thought
,
will
,
desire
,
and
disposition
,
but
to
performe
any
thing
s●…e
expecteth
or
needeth
the
helpe
of
the
flesh
.
the
soule
is
not
sufficient
of
her
owne
to
do
any
thing
the
soule
is
sufficient
by
it selfe
to
do
the
lesse
;
for
it
is
able
of
it selfe
only
,
to
thinke
,
to
will
,
to
desire
,
to
dispose
.
it
is
able
of
it selfe
only
desire
,
cogitation
her
bodie
that
the
soule
now
without
the
flesh
receiu●…th
i●…gement
for
such
actions
,
as
of
it selfe
it
was
sufficient
to
doe
,
iudgement
of
God
must
be
beleeued
to
be
that
sinnes
m●…erely
spirituall
Heresies
,
Turcisme
The
day
of
iudgement
is
the
repaying
of
eternall
ioy
or
paine
.
The
time
of
death
in
the
meane
space
hath
euery
one
tied
to
his
state
,
dum
ad
iudicium
vnumquemque
aut
Abraham
reseruat
,
aut
poena
;
Whiles
either
Paradise
,
or
punishment
keepeth
euery
man
for
iudgement
.
Cur
non
putes
animam
&
puniri
&
foueri
in
inferis
sub
expectatione
vtriusque
iudicij
in
quadam
vsurpatione
&
candida
eius
?
Why
shouldest
thou
not
thinke
the
Soule
to
be
comforted
and
punished
below
in
the
earth
vnder
the
expectation
of
either
iudgement
in
a
kind
of
vsurping
and
foreshewing
thereof
?
degustans
iudicium
,
a
foretasting
of
iudgement
,
full
finall
,
perpetuall
thoughts
,
words
the
Soule
doth
not
diuide
all
her
works
with
the
ministerie
of
the
flesh
,
and
that
the
Diuine
censure
doth
pursue
the
onely
thoughts
and
bare
Wills
of
men
.
Sensus
delictorum
etiam
sine
affectibus
imputari
solent
anime
.
The
very
purposes
of
sinne
without
their
effects
are
imputed
vnto
the
Soule
.
committed
by
the
Soule
alone
Qui
viderit
ad
concupiscendum
,
iam
adulterauit
in
corde
.
He
that
seeth
a
woman
to
desire
her
,
hath
committed
adulterie
in
his
hart
.
thoughts
,
words
thoughts
alone
He
that
is
dead
is
freed
from
sinne
,
He
that
is
dead
is
deliuered
from
sinning
any
more
.
Mortuus
omnino
non
peccat
.
The
dead
doth
by
no
meanes
sinne
.
Impius
si
moriatur
,
peccare
desinit
.
The
wicked
when
he
dieth
,
ceaseth
to
sinne
.
In
the
next
world
after
a
man
is
dead
,
there
is
no
righteousnesse
,
nor
repentance
:
nor
any
workes
of
sinne
Decedentes
de
vita
,
simul
&
de
iure
decedimus
voluntatis
.
When
we
depart
this
life
,
we
are
withall
cut
off
from
all
libertie
of
Will
.
Apostle
speaketh
thus
of
euery
man
.
For
he
that
is
departed
from
this
life
,
is
iustified
from
sinne
,
he
is
loosed
and
deliuered
from
it
.
This
is
a
generall
Rule
,
the
dead
doth
not
sinne
at
all
he
can
not
sinne
The
dead
cease
from
their
euill
actions
,
in
which
before
they
liued
.
Apostle
reasoneth
from
the
proprietie
of
death
,
which
abolisheth
all
the
actions
of
this
life
Apostle
speaketh
of
the
effect
of
death
,
which
maketh
vs
when
we
are
dead
,
necessarily
to
cease
from
the
actions
of
this
life
,
and
consequently
from
sinne
.
dead
are
able
to
adde
nothing
to
that
,
which
they
brought
with
them
out
of
this
life
.
For
neither
can
they
doe
well
,
nor
sinne
,
neither
encrease
vertues
nor
vices
.
Infants
,
mad
men
exceeding
vntrue
and
hurtfull
,
and
more
then
strange
,
the
Soule
hath
some
sufferings
in
this
life
and
the
next
,
which
come
not
by
the
body
.
suppose
you
denied
before
the
Soules
punishment
without
the
body
.
The
iustice
of
God
both
temporally
and
eternally
punisheth
the
Soule
by
the
body
.
Seeing
now
you
graunt
it
,
therefore
it
followeth
by
your
owne
words
,
that
the
wicked
sinned
meerely
in
and
by
their
Soules
.
sound
this
is
I
wot
not
,
where
you
yeelde
none
other
reall
and
positiue
punishment
now
to
the
Damned
,
but
remorse
and
remembrance
of
sinne
onely
,
as
it
seemeth
.
remembrance
of
sinne
losse
of
Gods
fauour
besides
the
paine
of
fire
besides
the
paine
of
fire
remorse
and
remembrance
of
sinne
The
fire
of
hell
is
no
reall
nor
positiue
punishment
.
that
Christ
was
not
free
from
some
proper
punishments
to
his
Soule
,
as
sorow
and
feare
in
his
Agonie
If
you
meane
as
you
speake
,
then
it
followeth
euidently
from
your
owne
words
,
that
Christ
suffered
proper
punishment
in
his
Soule
from
the
very
wrath
of
God
,
which
in
a
word
is
the
granting
of
our
whole
Question
.
Sunt
duo
tortores
animae
,
Timor
&
Dolor
.
There
are
two
tormentors
of
the
Soule
,
sorrow
and
feare
.
these
were
proper
punishments
inflicted
on
by
Gods
very
wrath
It
followeth
euidently
from
my
words
Christ
was
not
free
from
Ergo
,
the
whole
Question
is
granted
in
a
word
.
But
Christ
suffered
these
as
a
punishment
of
our
sinnes
,
I
feare
you
meane
his
holy
affections
,
as
deuotion
to
God
,
and
compassion
to
men
.
his
paine
was
infinite
faith
,
hope
very
wrath
proper
punishment
If
they
were
affections
common
to
Body
and
Soule
,
how
then
were
they
punishments
proper
to
the
soule
.
astonished
and
ouerwhelmed
all
the
powers
of
Christs
Soule
,
and
senses
of
his
Body
The
sorrow
of
this
world
worketh
death
godly
sorrow
But
why
cite
I
the
Fathers
,
that
Christ
did
not
feare
either
death
or
hell
?
Gods
proper
wrath
absurd
,
impudent
A
naturall
feare
he
had
of
death
and
hell
.
bare
our
iniquities
,
and
sustained
our
sorowes
themselues
,
I
meane
all
and
euery
whit
,
so
farre
as
possibilitie
will
admit
.
The
verie
text
expresseth
Christ
bare
our
sorowes
themselues
he
bare
our
sorowes
themselues
our
sorowes
he
bare
them
put
the
Noune
before
,
whose
case
they
after
repeat
by
a
Pronoune
affixed
to
the
Verbe
:
That
night
,
let
darkenesse
oppresse
it
:
The
dayes
of
our
life
,
they
are
seuentie
.
many
things
in
the
Scriptures
are
redundant
as
touching
the
sense
,
which
yet
grace
the
speech
:
Euery
creeping
thing
,
in
which
is
the
breath
of
life
in
it
:
Thou
shalt
make
basons
,
with
which
to
couer
with
them
.
much
vsed
The
wicked
are
as
the
chaffe
,
the
winde
tosseth
it
There
is
in
the
Hebrue
tongue
a
pleonasmus
of
the
Pronoune
ioyned
with
the
Verbe
:
I
will
goe
,
I
,
to
the
great
men
.
The
c
c
citie
▪
which
I
haue
chosen
it
,
Dauid
whom
I
haue
chosen
him
,
By
whose
(
his
)
stripes
you
are
healed
.
particucular
proposition
I
my selfe
shall
see
,
and
mine
eyes
shall
beholde
,
and
none
other
.
Our
soule
,
it
is
exceedingly
filled
with
the
mockes
of
the
wealthie
.
This
we
conclude
the
rather
,
because
the
sense
of
paines
and
sorowes
onely
was
the
ransome
ordained
by
God
in
Christ
,
that
by
them
our
sinnes
should
be
satisfied
.
ransome
,
than
the
sense
of
paine
and
sorow
only
:
The
Church
of
God
,
which
he
purchased
with
his
owne
bloud
,
You
were
redeemed
with
the
precious
bloud
of
Christ
,
as
o●…
a
Lambe
vndefiled
and
vnspotted
.
vnspotted
and
vndefiled
suffering
alone
offering
himselfe
without
spot
to
God
through
the
eternall
spirit
,
sinfull
,
defiled
,
hatefull
,
and
accursed
by
our
sinnes
holie
,
innocent
,
vndefiled
,
and
separate
from
sinners
,
What
soeuer
in
this
life
might
be
painfull
,
and
was
due
to
mankinde
generally
for
sinne
,
and
in
it
owne
nature
was
no
sinne
,
that
Christ
suffered
wholly
and
altogether
for
vs
,
euen
the
same
which
els
we
should
.
Christ
had
borne
(
all
)
our
sorowes
themselues
,
bare
our
sinnes
himselfe
in
his
bodie
on
the
tree
:
full
of
grace
and
trueth
,
of
whose
fulnesse
we
all
haue
receiued
:
deliuered
for
our
sinnes
whatsoeuer
the
hand
and
counsell
of
God
had
before
determined
to
be
done
.
at
mens
hands
Whatsoeuer
in
this
life
might
be
painfull
,
and
was
due
to
mankinde
generally
for
sinne
,
all
the
same
Christ
suffered
wholly
for
vs
.
Due
to
mankind
wholly
and
altogether
mine
owne
plaine
confession
smart
,
paine
and
griefe
of
bodie
or
minde
,
be
it
neuer
so
great
,
will
commend
the
obedience
and
patience
of
Christ
,
so
it
haue
no
sense
of
damnation
,
or
separation
from
God
.
the
●…ead
must
suffer
what
the
members
doe
The
punishment
of
sinne
which
proceedeth
from
the
iustice
of
God
and
is
no
sinne
,
that
Christ
might
and
did
beare
,
but
in
no
wise
those
terrours
and
feares
of
conscience
,
which
proceed
from
sinne
,
and
augment
same
punishments
inflictea
on
all
mankinde
time
of
this
life
no
sinne
doubting
,
distrusting
All
these
our
due
sorowes
,
and
all
this
our
sharpest
deserued
paine
,
euen
Gods
owne
immediate
hand
smiting
the
soule
for
sinne
,
(
which
farre
exceedeth
and
comprehendeth
all
other
paine
)
Christ
without
any
dispensation
or
qualification
whatsoeuer
endured
for
vs
.
you
say
heauen
,
earth
euerlasting
fire
prepared
for
the
diuell
and
his
angels
,
secret
smiting
of
the
soule
by
the
immediate
hand
of
God
,
patiently
,
willingly
full
assistance
of
grace
assurance
of
Gods
fauour
and
loue
toward
him
and
his
,
The
smiting
of
the
Soule
by
Gods
immediat
hand
,
farre
exceedeth
comprehendeth
,
as
it
were
,
all
other
paine
;
and
that
Christ
suffered
without
any
dispensation
or
qualification
whatsoeuer
.
Name
fire
,
sword
,
deuouring
beasts
,
and
if
any
paine
bee
more
grieuous
attamen
ne
vmbra
quidem
sunt
haec
ad
illa
tormenta
,
And
yet
these
are
not
a
shadow
to
those
torments
.
paines
and
sufferings
of
Gods
wrath
,
which
alwayes
accompanie
them
that
are
separated
from
the
grace
and
loue
of
God
,
and
comprehendeth
all
other
paine
Thus
Ierom
also
expoundeth
this
very
Text
,
against
whom
you
may
turne
your
vaine
and
friuolous
insultation
for
his
indefinite
speech
,
to
whom
it
pertaineth
in
this
case
,
as
well
as
to
me
.
In
learning
and
reason
an
indefinite
proposition
,
is
to
be
taken
as
vniuersall
in
a
necessarie
matter
.
It
is
a
necessarie
matter
yet
but
so
farre
as
knowen
possibilitie
admitteth
,
and
indeede
no
farder
.
inward
,
or
euerlasting
pollution
,
or
confusion
.
None
other
but
an
honest
falsifying
of
your
Author
,
to
expresse
his
meaning
;
and
a
silly
deuise
of
mine
to
turne
off
Ierom
without
an
answere
.
the
chasticement
of
our
peace
is
vpon
him
He
was
made
a
curse
for
vs
.
misiudging
,
wounding
whatsoeuer
curse
That
this
place
of
Esaie
,
and
the
whole
Doctrine
,
which
I
auouch
,
touching
these
fufferings
of
Christ
,
may
be
the
better
receaued
,
let
vs
note
that
the
publike
Doctrine
appointed
by
Authoritie
to
be
taught
throughout
England
expresseth
the
same
;
Namely
,
Nowels
Catechisme
.
the
wrath
of
God
Crosse
a
cursed
kinde
of
death
,
the
wrath
of
God
,
or
horror
of
Iudgement
apprehended
by
Christ
There
it
is
thus
taught
.
He
payd
and
suffered
the
paine
due
to
vs
,
and
by
this
meanes
deliuerd
vs
from
the
same
.
With
Christ
as
our
suretie
God
dealt
as
it
were
with
extremitie
of
law
.
Christ
therefore
suffered
,
and
in
suffering
ouercame
death
,
the
paine
appointed
by
the
euerliuing
God
for
mans
offence
.
Iewes
inflicted
These
things
vnto
him
cruelly
,
maliciously
,
and
wickedly
;
but
Christ
willingly
of
his
owne
accord
suffered
to
appease
with
this
most
sweete
sacrifice
his
father
offended
with
mankinde
,
vtque
paenas
nobis
debitas
dependeret
&
persolueret
,
atque
nos
ex
illis
hoc
modo
eximeret
:
and
to
pay
and
satisfie
the
punishments
due
to
vs
,
thereby
to
exempt
vs
from
them
.
Cum
Christo
quasi
sponsore
,
pro
nobis
sic
passo
,
Deus
summo
quasiiure
egit
.
God
dealt
after
a
sort
seuerely
with
Christ
as
with
a
surety
,
suffering
thus
for
vs
;
but
to
vs
,
whose
sinnes
,
deserued
punishments
,
and
due
paines
(
transtulit
in
Christum
)
hee
transferred
on
Christ
,
God
shewed
singular
mercie
and
clemencie
.
which
Christ
suffered
at
the
hands
of
the
Iewes
after
a
sort
quasi
,
as
it
were
quasi
sponsor
,
a
kinde
of
suretie
Quasi
summo
iure
,
as
it
were
with
riger
,
suffering
for
vs
that
Christs
will
was
to
suffer
all
extreamitie
for
vs
,
who
had
deserued
all
extreamitie
,
and
all
these
things
being
taken
vpon
him
,
hee
destroyed
them
all
.
Since
Christ
had
power
in
himselfe
to
choose
what
kind
of
death
he
would
,
why
would
he
rather
be
fastned
to
the
Crosse
,
then
suffer
any
other
kind
of
punishment
?
Vltima
omnia
pati
voluit
pronobis
,
quia
vltima
omnia
eramus
commeriti
.
Christ
would
endure
for
vs
in
all
things
the
vttermost
because
in
all
things
we
had
deserued
the
vttermost
.
vltima
omnia
,
the
vttermost
in
all
things
,
the
Crosse
was
of
all
others
a
detested
and
abhorred
kind
of
death
,
which
yet
Christ
would
chiefly
sustaine
for
vs
,
that
he
might
receiue
on
him
the
grieuous
curse
,
which
our
sinnes
had
fastned
to
vs
,
and
by
this
meanes
deliuer
vs
from
it
.
All
despightes
,
all
reproches
,
and
punishments
Christ
counted
light
for
our
saluation
,
and
endured
to
be
contemned
,
and
abiected
as
the
basest
God
could
doe
vnto
him
that
men
could
doe
vnto
him
,
despightes
,
reproches
But
Christ
could
deliuer
vs
from
no
more
then
he
suffered
for
vs
.
wrongs
,
reproches
Christ
in
our
name
and
place
vndertooke
to
his
Father
to
satisfie
him
for
our
sinnes
,
and
with
the
most
sweete
sacrifice
of
his
obedience
,
to
appease
his
Fathers
wrath
conceaued
against
vs
for
our
obstinacie
,
and
so
to
restore
vs
to
fauour
with
God
.
And
therefore
Christ
the
most
innocent
Lambe
of
God
was
bound
with
cordes
to
free
vs
,
who
for
our
deserts
were
deliuered
captiues
to
Satan
,
sinne
,
and
damnation
:
Christ
,
who
was
vtterly
without
all
fault
,
was
accused
,
and
condemned
by
the
sentence
of
an
earthly
Iudge
,
that
he
might
absolue
vs
before
the
heauenly
Tribunall
,
who
were
euery
way
guiltie
and
most
worthy
of
damnation
:
Christ
with
his
precious
bloud
shed
for
vs
,
did
wash
and
clense
the
spots
and
filthinesse
of
our
sinnes
:
Lastly
Christ
with
the
reproches
,
which
he
sustained
most
vndeseruedly
,
and
with
the
most
shamefull
,
and
most
sharpe
death
,
which
was
inflicted
on
him
,
deliuered
vs
from
the
punishment
,
ignominie
,
and
death
euerlasting
,
which
we
had
most
iustly
merited
with
our
wicked
offences
:
and
so
all
our
sinnes
were
buried
in
obliuion
,
and
remooued
farre
from
the
sight
of
God
by
Christ
.
Marke
also
what
doctrine
the
Law
of
this
Realme
consonantly
publisheth
and
commandeth
in
the
homilies
of
Christs
passion
.
Christes
putting
himselfe
betweene
Gods
deserued
wrath
and
our
sinne
,
the
extreamest
part
of
his
passion
.
put
himselfe
betweene
Gods
deserued
wrath
,
and
our
sinne
,
maketh
that
the
extreamest
part
of
Christs
passion
,
which
was
a
further
feeling
then
the
sense
of
bodily
paine
onely
.
And
therefore
by
the
Homilie
he
felt
Gods
proper
wrath
spiritually
which
our
sinne
deserued
.
was
the
extreamest
part
of
his
passion
.
(
satisfaction
or
)
amends
of
all
our
sinnes
.
So
pleasant
was
this
Sacrifice
,
and
oblation
of
his
Sonnes
death
,
which
he
so
obediently
and
innocently
suffered
:
that
God
would
take
it
for
the
for
all
the
sinnes
of
the
world
.
No
tongue
surely
is
able
to
expresse
the
worthinesse
of
this
so
pretious
a
death
.
Yea
there
is
none
other
thing
that
can
be
named
vnder
heauen
to
saue
our
Soules
,
but
of
Christs
pretious
offering
of
his
Body
vpon
the
Altar
of
the
Crosse.
Christ
being
the
Sonne
of
God
,
and
perfect
God
himselfe
,
who
neuer
committed
sinne
,
was
compelled
to
come
downe
from
heauen
,
and
to
giue
his
Body
to
be
brused
and
broken
on
the
Crosse
for
our
sinnes
.
Was
not
this
a
manifest
token
of
Gods
great
wrath
and
displeasure
towards
sinne
,
that
he
could
be
pacified
by
by
the
sweete
and
pretious
bloud
of
his
deare
Sonne
?
Againe
,
Christ
bare
all
our
sinnes
,
sores
and
infirmities
vpon
his
owne
backe
;
no
paine
did
he
refuse
to
suffer
in
his
owne
bodie
.
But
as
he
felt
all
this
in
his
bodie
,
so
he
must
feele
the
greatest
part
primarily
and
much
more
deeply
in
his
soule
:
he
refused
not
to
suffer
all
the
paines
of
the
wrath
of
God
both
in
bodie
and
soule
.
that
Christ
bare
all
our
sores
and
infirmities
vpon
his
owne
backe
,
refusing
no
paine
in
his
owne
bodie
,
to
deliver
vs
from
euerlasting
paine
,
Christ
bare
all
our
sores
and
infirmities
in
his
owne
bodie
,
he
suffered
all
the
paines
of
Gods
wrath
both
in
bodie
and
soule
.
must
feele
the
greatest
part
of
his
bodily
paines
primarily
in
his
soule
.
Christ
refused
no
paine
in
his
owne
bodie
he
bare
all
our
sores
and
infirmities
on
his
owne
backe
The
soule
primarily
consider
of
the
paines
of
her
bodie
,
that
you
meane
by
feeling
.
proper
punishment
,
and
iust
reward
tooke
vpon
him
the
reward
of
our
sinnes
,
the
iust
reward
of
sinne
.
But
the
same
homilie
sayth
,
the
reward
of
our
sinne
was
the
iust
wrath
and
indignation
of
God
,
the
death
both
of
bodie
and
soule
.
Therefore
by
the
homilie
Christ
tooke
on
him
for
vs
the
iust
wrath
and
indignation
of
God
,
the
death
of
the
bodie
and
soule
.
came
to
saue
the
house
of
Israell
by
giuing
his
life
for
their
sinnes
,
and
that
sinne
caused
the
onely
Sonne
of
God
to
be
crucified
in
the
flesh
,
and
to
suffer
the
most
vile
and
slaunderous
death
of
the
Crosse
remember
how
grieuously
and
cruelly
Christ
was
handled
of
the
Iewes
for
our
sinnes
,
and
to
set
before
their
eyes
Christ
crucified
,
with
his
body
stretched
on
the
Crosse
,
his
head
crowned
with
sharpe
thornes
,
his
hands
and
his
feete
pearced
with
nayles
,
his
heart
opened
with
a
speare
,
his
flesh
rent
and
torne
with
whips
,
his
browes
sweating
water
and
bloud●…
stirreth
vp
to
the
hatred
of
sinne
,
that
was
so
grieuous
in
the
sight
of
God
,
that
he
would
not
be
pacified
,
but
onely
with
the
bloud
of
his
owne
Sonne
.
examples
in
the
Scripture
shewing
how
greatly
God
abhorred
sinne
,
yet
this
one
is
of
more
force
then
all
the
rest
,
the
Sonne
of
God
was
compelled
to
giue
his
body
to
bee
bruised
and
broken
on
the
Crosse
for
our
sinnes
.
Christ
hath
taken
vpon
him
the
iust
reward
of
sinne
,
which
was
death
,
death
of
his
body
bruised
and
broken
on
the
Crosse
,
When
all
hope
of
righteousnesse
was
past
on
our
part
,
and
wee
had
nothing
whereby
wee
might
quench
Gods
burning
wrath
,
and
worke
the
saluation
of
our
Soules
;
Then
,
euen
then
did
the
Sonne
of
God
come
downe
from
heauen
to
be
wounded
for
our
sakes
,
to
be
reputed
with
the
wicked
,
to
be
condemned
vnto
death
,
to
take
vpon
him
the
reward
of
our
sinnes
,
and
to
giue
his
body
to
be
broken
on
the
Crosse
for
our
offences
.
Death
to
be
the
iust
reward
of
sinne
,
Grandfather
Adam
,
by
breaking
Gods
commaundement
in
eating
the
Apple
forbidden
him
in
Paradise
,
purchased
not
onely
to
himselfe
,
but
also
to
his
posteritie
for
euer
,
the
iust
wrath
and
indignation
of
God
,
who
condemned
both
him
and
his
to
euerlasting
death
both
of
body
and
Soule
by
the
Homily
Christ
tooke
on
him
for
vs
the
death
both
of
body
and
Soule
.
death
both
of
body
and
Soule
,
died
that
death
,
which
was
the
reward
of
our
sinne
,
by
the
Booke
of
Homilies
.
Adam
tooke
vpon
him
to
eate
,
and
in
so
doing
he
died
the
death
,
he
became
mortall
,
he
lost
the
fauour
of
God
,
he
was
cast
out
of
Paradise
,
he
was
no
longer
a
Citizen
of
heauen
,
but
a
fire
brand
of
hell
,
and
a
bond-slaue
to
the
Diuell
.
So
that
now
neither
Adam
,
nor
any
of
his
had
any
right
,
or
interest
at
all
in
the
kingdome
of
heauen
:
but
were
become
plaine
Reprobates
and
cast-awaies
,
being
perpetually
damned
to
the
euerlasting
paines
of
hell
fire
.
fire-brand
of
hell
perpetually
damned
to
the
euerlasting
paines
of
hell
fire
.
these
things
might
be
granted
in
substance
,
not
in
circumstance
,
and
in
our
countenance
,
not
in
his
.
Also
our
great
Bible
appointed
by
Authoritie
to
be
read
in
publike
Churches
expresly
saith
as
much
was
in
an
Agonie
The
word
signifieth
that
horror
that
Christ
had
conceaued
not
onely
for
feare
of
death
,
but
of
his
Fathers
Iudgement
and
wrath
against
sinne
.
he
was
in
an
Agonie
He
felt
the
horror
of
Gods
wrath
and
iudgement
against
sinne
.
trembling
feare
horror
conceaued
we
knowing
the
terror
of
the
Lord
,
know
the
same
Thus
my
Text
of
Scripture
is
also
iustified
,
that
Christ
gaue
himselfe
the
price
of
Redemption
for
vs
,
The
price
of
our
redemption
not
the
same
,
which
els
we
should
haue
payd
,
enduring
of
punishment
yeelding
of
recompence
This
Price
was
himselfe
gaue
himselfe
to
die
nature
of
the
word
importeth
so
much
,
which
is
properly
vsed
in
such
cases
a
mutuall
redemption
Yee
were
not
redeemed
with
corruptible
things
,
as
siluer
and
golde
,
but
with
the
precious
bloud
of
Christ
,
as
of
a
lambe
vndefiled
and
vnspotted
.
dignitie
,
innocencie
You
seeme
to
inferre
,
that
I
forsooth
doe
holde
with
your
opinion
,
that
Christ
payed
the
price
of
our
redemption
(
properly
)
to
the
diuell
,
and
not
to
God
.
how
full
and
perfect
our
redemption
is
by
the
bloud
of
Christ
,
The
bloud
of
Christ
doth
redeeme
,
cleanse
,
wash
,
iustifie
and
sanctifie
the
elect
;
it
doth
pacifie
and
propitiate
the
Iudge
;
it
doth
seale
the
couenant
of
mercie
,
grace
,
and
glorie
,
betwixt
God
and
man
;
it
doth
conclude
and
binde
the
diuell
.
pacifie
and
propitiate
the
Iudge
,
but
conclude
and
binde
the
diuell
,
It
was
an
iniurie
to
Christ
for
vs
to
thinke
his
bloud
was
shed
to
satisfie
the
diuell
,
but
Christ
offered
his
bloud
as
a
sacrifice
to
God
his
Father
,
to
satisfie
the
iustice
of
God
prouoked
with
our
sinnes
Satans
extreme
rage
against
the
person
of
Christ
(
in
conspiring
and
compassing
his
death
with
all
contumelie
and
crueltie
)
turned
to
his
vtter
ruine
:
God
raising
againe
the
Lord
Iesus
from
death
,
and
giuing
him
power
to
spoile
the
kingdome
of
the
diuell
,
in
recompence
of
the
wrong
which
he
receiued
at
Satans
hand
.
the
voluntarie
offering
wrongfull
spilling
p●…ce
of
our
redemption
to
be
payed
properly
to
the
diuell
,
and
not
to
God
?
to
satisfie
the
diuell
iniurious
shedding
thereof
coupled
and
vnited
man
to
God
.
Si
●…nim
homo
non
vi●…isset
inimicum
hominis
,
non
iuste
victus
esset
inimicus
.
For
if
a
man
had
not
vanquished
the
enemie
of
man
,
the
enemie
had
not
beene
iustly
vanquished
.
When
the
Creator
saw
our
nature
of
it selfe
to
ioyne
with
that
cruell
Tyrant
and
to
fall
into
the
deepe
pit
of
wickednesse
,
he
wrought
our
saluation
wisely
and
ius●…ly
.
For
neither
would
●…e
vse
his
alone
to
free
vs
,
nor
arme
his
alone
against
him
that
had
〈◊〉
mans
〈◊〉
vnder
ser●…itude
,
le●…t
he
should
exclaime
of
this
merc●…
as
v●…iust
;
but
God
t●…oke
a
〈◊〉
with
clemencie
,
and
adorned
with
iustice
.
Because
thou
,
who
receiuedst
power
against
sinners
,
〈◊〉
touched
my
bodie
,
that
〈◊〉
〈◊〉
of
no
sinne
forfeit
thy
power
,
and
cease
thy
tyrannie
.
I
〈◊〉
〈◊〉
all
(
〈◊〉
)
from
death
〈◊〉
simply
vsing
the
power
of
a
Lord
,
but
a
righteous
power
.
I
〈◊〉
〈◊〉
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
death
,
I
haue
suffered
death
;
and
not
subi●…ct
to
death
.
I
did
admit
〈◊〉
.
No
way
guilt●…e
,
I
was
reckened
with
the
guiltie
;
and
being
free
from
debt
,
I
was
numbred
〈◊〉
.
Sustaining
therefore
an
vniust
death
,
I
dissolue
the
death
that
is
deserued
;
and
imprisoned
wrongfully
,
I
free
them
from
prison
that
were
iustly
detained
.
but
play
with
the
figure
Let
no
man
thinke
,
that
herein
wee
(
dallie
trifle
;
for
by
the
sacred
Gospels
,
and
doctrines
of
the
Apostles
we
are
taught
,
that
these
things
are
so
.
The
iust
and
mercifull
God
did
not
so
vse
the
iniurie
of
his
will
,
that
to
restore
vs
,
hee
would
only
shew
the
power
of
his
clemen●…ie
,
but
because
it
was
a
consequent
,
that
man
committing
sinne
should
be
the
seruant
of
sinne
.
God
so
fitted
the
medicine
to
the
sicke
,
the
pardon
to
the
guiltie
,
and
red●…mption
to
the
captures
,
that
the
iust
sentence
of
condemnation
should
be
dissolued
by
t●…e
iust
worke
of
the
〈◊〉
.
For
if
only
the
Godhead
should
haue
opposed
it selfe
for
sinners
,
not
so
much
reason
as
power
should
conquer
the
diuell
.
The
Sonne
of
God
therefore
admitted
wicked
hands
to
be
layed
on
him
,
and
what
the
rage
of
the
persecutors
offered
with
patient
power
he
suffered
.
This
was
that
great
mysterie
of
godlinesse
,
that
Christ
was
euer
loaden
with
iniuries
,
which
if
he
should
haue
repelled
with
open
power
and
manifest
vertue
,
he
should
haue
exercised
onely
his
diuine
strength
,
but
not
regarded
our
cause
,
that
were
men
.
For
in
all
things
,
which
the
madnesse
of
the
people
and
Priests
did
reprochfully
and
〈◊〉
vnto
him
,
our
sinnes
were
wiped
away
,
and
our
offences
purged
.
The
diuell
himselfe
did
not
vnderstand
,
that
his
crueltie
against
Christ
should
ouerthrow
his
owne
kingdome
,
But
greedie
with
malice
to
hurt
,
whiles
he
rushe●…h
on
Christ
,
himselfe
falleth
;
whiles
he
taketh
,
he
is
taken
;
and
persuing
him
that
was
mortall
,
he
lighted
on
him
that
was
the
Sauiour
Iesus
Christ
being
lifted
vp
on
the
tree
,
returned
death
vpon
the
Authour
of
death
,
and
strangled
all
the
principalities
and
powers
that
were
against
him
,
by
obiecting
his
flesh
that
was
possible
,
giuing
place
in
himselfe
to
the
presumption
of
ancient
enemie
,
who
raging
against
mans
nature
,
that
was
subiect
vnto
him
,
durst
there
exact
his
debt
,
where
he
could
finde
no
signe
of
sinne
.
Therefore
the
generall
and
mortall
hand-writing
,
by
which
we
were
solde
,
was
torne
,
and
the
contract
of
our
captiuitie
came
into
the
power
of
the
Redeemer
.
The
person
of
the
Sonne
took●…
vpon
him
properly
the
reparation
of
mankinde
,
that
whose
maker
he
was
,
he
might
be
their
restorer
;
so
directing
his
counsell
to
effect
,
that
to
destroy
the
kingdome
of
the
diuell
,
he
rather
vsed
the
righteousnesse
of
reason
,
then
the
power
of
his
might
.
For
whiles
the
diuell
raged
on
him
,
whom
he
held
by
no
law
of
sinne
,
he
lost
the
right
of
his
wicked
dominion
.
When
Satan
tooke
Christes
bodie
to
crucifie
it
,
he
lost
Christes
elect
from
the
right
of
his
power
.
T●…ke
thou
power
against
his
bodie
,
and
lose
the
right
of
thy
wicked
dominion
ouer
his
●…lect
.
Christ
was
made
man
that
that
which
was
conquered
,
might
conquer
.
God
was
not
vnable
,
who
is
able
to
doe
all
things
by
his
almightie
power
and
force
,
to
take
man
from
the
Tyrant
but
that
would
haue
beene
a
cause
of
complaint
to
the
Tyrant
that
had
conquered
man
,
if
he
were
forced
by
God
.
Therefore
God
who
pitied
and
loued
vs
,
willing
to
make
man
,
that
was
fallen
,
the
conqueror
of
Satan
,
became
man
;
restoring
the
like
by
the
like
,
Gods
iustice
,
that
man
being
ouerthrowen
,
he
would
haue
none
other
to
conquer
the
Tyrant
,
neither
would
he
by
violence
take
man
from
death
,
but
whom
death
had
of
old
brought
into
bond●…ge
by
sinne
,
e●…en
him
would
the
gracious
and
righteous
God
make
conquer
againe
.
their
names
are
of
no
waitht
to
warrant
such
a
Doctrine
as
those
words
I
giue
him
his
part
in
many
things
,
and
he
shall
deuide
of
the
mightie
because
he
powred
forth
his
Soule
vnto
death
Principalities
and
Powers
,
and
made
a
shew
of
th●…m
openly
,
triumphing
ouer
them
in
his
owne
Person
.
I
will
put
enmitie
betweene
thy
se●…de
and
her
se●…de
:
he
shall
bruize
thine
head
,
and
thou
shalt
bruize
his
heele
.
rem●…ate
the
same
measure
to
men
,
that
they
m●…te
to
others
I
am
out
of
doubt
that
the
Fathers
doe
but
play
with
figures
;
or
if
they
meane
indeede
to
teach
such
a
Doctrine
,
we
are
to
learne
by
their
good
leaues
how
to
speake
and
thinke
more
wholesomely
(
then
they
doe
)
out
of
the
Scriptures
.
de
Trinitate
I
vrge
that
the
enemie
must
haue
a
price
for
his
Captiue
.
I
pray
,
who
is
that
enemie
which
must
be
satisfied
?
the
Diuell
?
God
forbid
.
Gods
Iustice
onely
is
that
offended
Enemie
to
whom
our
Ransome
was
paid
,
the
Diuell
was
but
Gods
sla●…e
and
Executioner
.
Iniurie
to
Christ
for
vs
to
thinke
,
his
bloud
was
shed
to
satisfie
the
Diuell
Because
the
Diuell
by
his
peruersenesse
was
a
desirer
of
power
,
and
a
forsaker
and
impugner
of
Iustice
;
and
men
did
so
much
the
more
imitate
him
,
how
much
the
more
neglecting
or
hating
Iustice
,
they
did
studie
to
be
mightie
;
and
were
either
inflamed
with
the
getting
,
or
delighted
with
the
hauing
thereof
:
It
pleased
God
,
that
for
the
taking
of
Man
out
of
the
diuels
power
,
the
diuell
should
not
be
conquered
by
power
,
but
by
Iustice
;
and
so
men
imitating
Christ
should
seeke
to
ouercome
the
diuell
by
Iustice
,
and
not
with
power
.
By
him
that
dyed
and
was
so
mightie
,
to
vs
that
were
mortall
and
altogether
weake
,
both
Iustice
was
commended
and
power
promised
.
Of
these
twaine
,
the
one
Christ
performed
dying
,
the
other
rising
.
For
what
is
more
iust
,
then
to
come
to
the
death
of
the
Crosse
for
righteousnesse
?
And
what
is
more
mightie
,
then
to
rise
from
the
dead
,
and
ascend
vp
to
heauen
with
the
same
flesh
,
which
was
slaine
?
First
then
by
righteousnesse
,
and
after
by
power
Christ
Conquered
the
diuell
.
It
is
no
hard
matter
to
perceaue
the
diuell
to
be
conquered
when
Christ
,
who
was
slaine
by
the
diuell
,
rose
againe
:
that
is
harder
and
deeper
to
be
vnderstoode
,
that
the
diuell
was
conquered
,
when
he
seemed
to
himselfe
to
be
the
Conquerer
;
to
wit
,
when
Christ
was
slaine
.
For
then
Christs
bloud
,
because
it
was
his
,
that
had
no
sinne
,
was
shed
for
the
remission
of
our
sinnes
:
that
whom
the
diuell
iustly
detained
and
tied
to
the
condition
of
death
,
as
guiltie
of
sinne
,
those
he
might
iustly
loose
through
Christ
,
whom
being
guiltie
of
no
sinne
,
he
vniustly
put
to
death
.
With
this
Iustice
was
the
Diuell
vanquished
,
and
with
this
bond
was
the
strong
man
bound
,
that
his
things
should
be
taken
from
him
;
which
were
with
him
the
vessels
of
wrath
,
and
bee
turned
to
vessels
of
mercie
.
In
this
Redemption
the
bloud
of
Christ
was
giuen
for
vs
as
a
Price
,
which
being
taken
the
diuell
was
not
enriched
,
but
fast
tyed
,
that
we
should
be
loosed
from
his
bands
.
into
the
hands
of
sinners
diuide
the
spoyle
of
the
mightie
,
because
hee
powred
out
his
Soule
vnto
death
therefore
God
highly
exalted
,
and
gaue
him
a
name
,
at
which
euery
knee
boweth
,
obedient
vnto
the
death
of
the
Crosse.
honourable
condition
pleasing
satisfaction
balanced
one
against
the
other
killing
of
Christs
Soule
with
Gods
immediate
hand
sinfull
,
hatefull
,
defiled
and
hanged
by
the
iust
sentence
of
the
Law
,
of
Gods
iudgement
I
fit
your
similitude
to
your
desire
farther
then
your selfe
did
expresse
the
Ransomer
is
not
bound
to
be
Prisoner
may
satisfie
the
enemie
by
money
or
otherwise
.
made
a
curse
for
vs
to
redeeme
vs
from
the
curse
of
the
Law
the
whole
curse
of
the
Law
,
all
the
parts
Christ
suffered
our
whole
curse
onely
so
farre
,
as
possibilitie
of
things
could
admit
,
with
those
three
limitations
,
which
are
saue
three
exceptions
the
whole
curse
the
whole
,
but
onely
so
farre
as
possibilitie
could
admit
Thus
we
make
it
not
the
whole
curse
of
the
Law
.
Yes
we
call
it
rightly
the
whole
curse
,
for
as
much
as
Christ
suffered
it
in
his
whole
manhood
euen
in
all
the
powers
of
his
spirit
,
and
soule
,
and
bodie
.
suffered
it
in
his
whole
manhood
.
whole
manhood
whole
curse
It
was
in
nature
and
veritie
the
true
and
proper
curse
of
the
Law
,
which
Christ
was
made
for
vs
.
There
is
no
colour
to
make
the
curse
which
Christ
suffered
for
our
sinnes
,
like
to
the
curse
which
senselesse
creatures
doe
sometimes
beare
for
mans
cause
.
not
onely
the
bodies
and
soules
of
the
wicked
were
cursed
and
consumed
with
plagues
,
resting
in
them
and
on
them
,
but
all
that
they
tooke
in
hand
,
and
all
that
belonged
to
them
,
was
likewise
accursed
.
Chapter
perused
farre
the
curse
of
God
in
this
life
persueth
sinners
,
besides
the
horrible
torments
of
the
next
life
kept
in
store
for
them
.
how
farre
besides
the
graund
curse
,
that
closeth
vp
all
,
and
continueth
for
euer
;
Depart
from
mee
yee
into
euerlasting
fire
You
make
a
reason
to
proue
that
hanging
on
a
tree
mentioned
in
Moses
,
is
not
all
one
with
this
curse
of
the
Law
in
Paul
.
Neither
did
I
,
nor
doe
I
say
,
that
it
was
all
one
.
This
I
sayd
and
still
say
,
they
were
both
of
one
and
the
same
nature
.
suffering
punishment
for
sinne
Accursed
is
euerie
one
that
abideth
not
in
all
things
written
in
the
booke
of
the
Law
hang
on
a
tree
Cursed
is
euerie
one
that
hangeth
on
a
tree
.
suffering
euill
suffer
euill
doth
euill
it
were
vaine
and
senselesse
to
thinke
the
Apostle
here
spake
of
two
seuerall
kinds
of
curses
it
was
another
curse
,
and
not
the
same
is
euerie
one
that
abideth
not
in
all
things
written
in
the
booke
of
the
Law
.
I
meane
they
are
both
of
one
and
the
same
Nature
,
that
is
,
true
and
proper
curses
of
God
.
be
all
of
one
and
the
same
nature
?
Be
they
great
or
litle
cattell
,
r
r
Deut.
28.
kine
One
was
the
whole
,
the
other
a
part
;
but
both
of
them
the
true
and
proper
curses
of
God
.
Paul
saith
not
as
you
affirme
,
that
Christ
was
made
that
curse
,
only
,
that
iudiciall
curse
,
whereof
onely
Moses
speaketh
.
whole
proper
curse
Paul
handling
before
generally
Gods
curse
and
the
punishment
of
the
Law
against
sinne
,
and
shewing
we
are
redeemed
from
it
by
Christs
being
made
the
same
for
vs
,
he
confirmeth
it
by
applying
Moses
iudiciall
punishment
against
certaine
transgressours
,
being
it
seemeth
a
figure
of
Christ
herein
.
handle
generally
the
punishment
of
the
Law
that
Christ
was
made
the
same
for
vs
by
any
iudiciall
Law
a
figure
of
Christ
herein
Christ
redeemed
vs
from
that
curse
of
the
law
,
being
made
a
curse
for
vs
.
eye
for
eye
,
hand
for
hand
,
hanged
them
vp
before
the
Lord
against
the
Sunne
.
the
body
should
not
remaine
all
night
vpon
the
tree
,
but
be
buried
the
same
day
,
because
the
curse
of
God
was
on
him
,
that
was
hanged
.
no
figures
They
that
were
hanged
by
the
iust
sentence
of
the
Law
,
they
were
herein
accursed
,
that
is
they
herein
sustained
the
lawes
true
and
deserued
punishment
.
curses
and
true
punishments
of
sinne
to
Gods
children
,
By
applying
this
text
of
Moses
in
this
sense
,
and
in
this
respect
to
Christ
,
it
is
well
confirmed
to
be
in
nature
and
veritie
the
true
and
proper
curse
of
the
Law
,
which
Christ
was
made
for
vs
:
for
such
also
in
deede
was
the
nature
of
that
iudiciall
curse
of
Moses
.
Now
vnderstand
Chrysostome
thus
,
as
we
before
haue
distinguished
the
punishment
of
Christ
and
of
the
damned
,
and
then
we
differ
not
.
He
sayth
they
were
d●…erse
curses
in
Christ
and
in
the
damned
,
to
signifie
diuerse
manners
of
one
and
the
same
curse
in
Nature
.
The
people
were
in
danger
of
another
curse
,
which
saith
,
Cursed
is
euery
one
which
abideth
not
in
the
things
written
in
the
booke
of
the
Law
.
For
not
one
of
them
had
obserued
the
whole
Law
.
Christ
then
since
he
was
not
subiect
to
the
curse
of
transgression
,
admitted
this
curse
in
steede
of
that
,
to
loose
the
people
from
their
curse
.
sinne
,
and
the
punishment
Mala
dicuntur
,
&
Delicta
&
Supplicia
.
The
and
the
are
both
called
●…uils
Duo
sunt
genera
malorum
,
peccatum
,
&
poena
peccati
:
there
are
two
sorts
of
Euils
,
Sinne
,
and
the
punishment
of
sinne
.
by
Gods
prouidence
ruling
all
things
,
man
doth
the
euill
,
which
he
will
he
suffereth
the
Euill
which
he
will
not
.
cause
and
continuance
depriued
of
blessednesse
he
did
not
sinne
,
〈◊〉
was
guile
found
in
his
m●…uth
,
Christ
was
not
subiect
to
the
curse
of
Transgression
,
he
admitted
●…other
Curse
,
eu●…n
The
curse
of
transgressing
was
another
curse
,
and
not
the
〈◊〉
for
another
another
,
and
not
the
same
,
in
the
same
nature
little
,
like
diuers
degrees
not
the
same
Austen
on
whom
you
triumph
,
is
stretched
beyond
his
meaning
,
he
dea●…eth
against
a
Mainich●…e
,
who
denied
that
Christ
had
true
human
flesh
.
Now
he
proueth
,
that
Christ
truely
died
,
because
the
Apostle
saith
he
was
made
a
curse
for
vs
,
in
that
he
hanged
on
a
Tree
.
giuing
vp
the
Ghost
perceiuing
him
alreadie
dead
,
and
so
not
breaking
his
l●…gges
,
but
pearcing
his
side
with
a
speare
,
for
sinne
If
thou
deny
Christ
was
accursed
,
deny
Christ
was
dead
.
If
thou
deny
he
was
dead
,
now
●…ightest
thou
not
against
Moses
,
but
against
the
Apostles
.
If
thou
confesse
him
to
haue
beene
dead
,
confesse
that
he
tooke
the
punishment
of
our
sinne
without
sinne
.
Now
when
thou
hearest
the
punishment
of
sinne
,
beleeue
it
came
either
from
(
Gods
)
blessing
or
cursing
.
If
the
punishment
of
sinne
came
from
blessing
,
wish
alwaies
to
be
vnder
the
punishment
.
But
if
thou
desire
to
be
thence
deliuered
;
beleeue
,
that
by
the
iust
Iudgement
of
God
the
punishment
of
sinne
came
from
the
curse
.
Confesse
then
that
Christ
tooke
a
Curse
for
vs
,
when
thou
confessest
him
to
haue
beene
dead
for
vs
Nec
aliud
significare
voluisse
Mosen
,
cum
diceret
,
maledictus
omnis
qui
in
ligno
pepend●…rit
,
nisi
,
mortalis
omnis
,
&
moriens
omnis
,
qui
in
ligno
pependerit
;
and
that
Moses
had
none
other
meaning
,
when
he
said
,
Accursed
is
euery
one
that
hangeth
on
a
Tree
,
then
to
say
,
euery
one
that
hangeth
on
a
Tree
,
is
Mortall
and
dieth
.
He
might
hau●…
said
,
Accursed
is
euery
Mortall
Man
,
or
accursed
is
euery
one
that
dieth
.
Vnlesse
God
had
hated
sinne
,
and
our
Death
,
he
would
not
haue
sent
his
sonne
to
vndertake
,
and
abolish
the
same
.
What
maruaile
then
,
if
that
be
accursed
to
God
,
which
God
hateth
?
death
,
to
be
that
part
of
the
curse
which
Christ
suffered
for
vs
.
nothing
but
the
shame
of
the
world
?
will
any
man
of
common
sense
affirme
,
that
this
was
all
the
curse
that
Christ
bare
for
vs
?
shame
was
the
whole
curse
which
Christ
endured
.
crosse
is
the
onely
kinde
of
death
subiect
to
the
curse
,
not
only
death
but
the
ver●…e
kinde
of
death
which
Christ
died
,
was
accursed
by
the
very
words
of
the
Law
Againe
you
mislike
,
that
I
sayd
Christs
dying
simplie
,
as
the
godlie
die
,
may
in
no
sort
be
called
a
Curse
or
accursed
.
I
affirme
,
death
to
the
godly
is
no
curse
properly
.
be
called
a
Curse
or
Accursed
.
Death
to
the
no
Curse
properly
It
may
in
no
sort
be
called
a
Curse
to
them
.
in
no
●…rt
neuer
desire
to
be
deliuered
from
it
:
Yet
is
it
to
the
godly
no
curse
properly
.
You
say
I
am
to
young
a
Doctour
to
controll
Saint
Austen
herein
;
and
I
say
you
are
a
Doctour
not
olde
enough
to
prooue
Austen
contrarie
to
me
in
this
point
.
Death
to
the
godly
may
in
no
sort
be
called
a
curse
Feare
not
those
which
kill
the
bodie
,
as
if
Christ
had
sayd
,
Nolite
timere
male
dictum
mortis
corporalis
quod
temporaliter
soluitur
.
Feare
not
the
of
a
bodily
death
,
which
in
time
is
dissolued
.
Mortall
is
euerie
one
that
hangeth
on
a
tree
.
Poterat
enim
dicere
,
maledictus
omnis
mortalis
,
aut
maledictus
omnis
moriens
.
For
Moses
might
haue
sayd
;
Cursed
is
e●…ry
mortall
man
,
or
cursed
is
euerie
man
that
dieth
.
death
in
some
sort
may
be
iustlie
called
a
Curse
,
euen
to
the
godlie
.
that
the
death
of
the
bodie
is
good
to
the
good
,
and
euill
to
the
euill
.
Dici
potest
:
It
may
be
sayd
.
quo
modo
poterit
obtineri
,
quòd
etiam
ipsa
sit
poena
peccati
?
how
may
it
be
resolued
,
that
it
is
also
the
punishment
of
sinne
?
We
must
confesse
that
the
first
men
were
so
created
,
that
if
they
had
not
sinned
,
they
should
haue
tasted
no
kinde
of
death
;
but
the
verie
same
,
being
the
first
sinners
,
were
so
punished
with
death
,
that
whatsoeuer
should
spring
from
their
root
,
should
be
held
subiect
to
the
same
punishment
.
Sic
per
ineffabilem
Dei
misericordiam
&
ipsa
p●…na
vit●…orum
transit
in
arma
virtutis
,
&
fit
meritum
iusti
etiam
supplicium
peccatoris
.
So
by
the
vnspeakeable
mercie
of
God
the
punishment
of
vice
becommeth
the
armour
of
vertue
,
and
the
reuenge
of
a
sinner
is
made
the
merit
of
the
iust
.
which
before
was
euill
,
but
so
great
fauour
God
hath
yeelded
vnto
faith
,
that
death
,
which
most
certainly
is
contrarie
to
life
,
is
made
an
instrument
by
which
they
passe
vnto
life
.
the
strength
of
sinne
rehearse
●…e
this
?
Because
that
,
as
the
Law
is
not
euill
,
when
it
increaseth
the
lust
of
sinners
,
so
death
is
not
good
,
when
it
augmenteth
the
glorie
of
the
sufferes
:
but
as
the
vniust
doe
e●…lly
vse
not
onely
euill
,
but
also
good
things
;
so
the
iust
doe
well
vse
not
onely
good
,
but
euen
things
that
be
euill
.
Hence
commeth
it
,
that
the
wicked
vse
the
Law
ill
,
though
the
Law
be
good
,
&
be●…è
moriantur
,
quamuis
sit
mors
malum
,
and
the
good
die
well
,
though
death
be
euill
.
euill
of
it selfe
punishment
of
sinne
Death
is
an
enemie
,
that
must
be
destroyed
,
To
mee
Christ
is
life
,
and
to
die
is
gaine
.
The
vengeance
of
the
Law
once
executed
on
the
suertie
,
can
no
more
in
Gods
iustice
be
executed
on
vs
.
corporall
,
spirituall
and
eternall
death
.
(
To
dust
thou
shalt
returne
)
reuoked
but
by
the
resurrection
from
the
dead
how
then
was
it
vengeance
on
Christ
,
if
it
were
due
to
mans
nature
?
was
wounded
for
our
transgressions
,
and
wee
were
healed
by
his
stripes
.
Our
publike
doctrine
in
England
set
foorth
by
Master
Nowel
,
confirmeth
as
much
.
To
the
faithfull
,
death
is
now
not
a
destruction
,
but
a
changing
of
life
,
and
a
very
sure
and
short
passage
to
heauen
.
Death
,
which
before
was
a
punishment
,
is
now
become
a
vantage
.
notably
contradict
you
,
who
call
death
to
the
G●…dly
the
gate
of
hell
;
a
strange
and
most
vntrue
translation
:
s●…range
and
vntrue
bodie
and
soule
The
gates
of
hell
shall
not
preuaile
against
my
Church
,
Are
the
gates
of
death
knowen
to
thee
,
Thou
liftest
me
from
the
gates
of
death
chattered
like
a
Swallow
,
and
mourned
as
a
Doue
,
first
inuasion
By
the
enuie
of
the
Diuell
,
Death
entred
into
the
world
By
sinne
Death
e●…red
into
the
world
,
corporall
Curse
is
no
answere
.
For
who
euer
denied
it
to
be
in
it selfe
a
part
of
Gods
curse
for
sinne
?
but
expresse
words
are
,
death
is
to
the
godly
no
curse
properly
.
A
kind
of
curse
euer
denied
that
?
say
you
.
Therefore
Christes
dying
simply
as
the
godly
die
,
was
made
a
curse
sor
vs
or
accursed
in
his
death
.
But
to
die
simply
as
the
godly
doe
,
may
in
no
sort
be
called
a
curse
or
accursed
.
Christ
therefore
endured
the
curse
and
wrath
of
God
truely
.
expresse
wordes
,
you
say
,
are
;
Death
to
the
godly
is
no
curse
properly
,
but
a
vantage
.
called
a
curse
or
accursed
He
was
made
a
curse
might
in
no
sort
be
called
a
curse
,
curse
of
the
Law
the
curse
of
God
externall
,
corporall
,
internall
and
eternall
plagues
and
punishments
Whether
death
to
the
godly
were
a
curse
properly
or
no.
Our
question
is
not
,
what
death
is
in
it selfe
but
what
death
is
to
the
godly
.
verie
good
the
dust
of
the
ground
verie
good
verie
good
It
is
recompensed
with
a
better
blessing
,
euen
with
the
blisse
of
heauen
.
Without
death
we
can
not
come
to
Gods
presence
.
Corruption
cannot
inherit
incorruption
true
curses
no
curse
in
any
sort
no
true
curse
no
curse
properly
minde
,
mouth
thought
,
word
his
soule
the
way
of
the
wicked
is
to
the
Lord
.
as
well
the
deed
,
which
prouoketh
punishment
,
as
the
punishment
it selfe
,
which
in
another
sense
is
called
sinne
,
because
it
commeth
from
sinne
.
externall
,
corporall
,
spirituall
malum
,
good
None
is
good
but
onely
God
naturally
,
supreamely
,
infinitely
,
and
vnchangeably
Life
,
sense
,
and
motion
,
vse
,
delight
,
and
safegard
sanitie
,
Actiuitie
dangers
,
distempers
,
decases
,
diseases
,
and
death
:
beautie
,
plentie
,
vtilitie
,
and
varietie
of
the
Creatures
wisedome
,
power
,
and
glorie
natures
,
properties
eyes
,
eares
free
will
Nullo
modo
poterit
esse
vita
veraciter
beata
,
nisi
fuerit
sempiterna
.
By
no
meanes
may
any
life
be
blessed
,
except
it
be
Veritas
immortalis
est
,
veritas
incommutabilis
est
.
Truth
is
eternall
,
truth
is
vnchangeable
.
Creaturae
non
potest
esse
veritas
,
sed
species
,
quae
facile
soluitur
,
atque
mutatur
.
There
can
be
no
truth
,
but
a
shew
in
the
Creature
,
which
is
easily
lost
,
and
changed
.
beatam
vitam
stabilem
,
id
est
,
veram
;
a
stedfast
,
that
is
a
true
blessed
life
.
true
blessing
Malum
non
secundum
essentiam
,
sed
secundum
priuationem
rectissime
dicitur
.
Euill
is
most
rightly
sayd
to
be
no
essence
,
but
the
priuation
of
good
.
were
,
are
shall
be
fulnesse
of
grace
and
trueth
ioy
and
glorie
blessed
with
all
spirituall
blessings
in
Christ
,
and
the
foundation
of
God
standeth
sure
,
hauing
this
Seale
,
the
Lord
knoweth
who
are
his
;
yea
the
gifts
and
calling
of
God
are
without
rep●…ntance
.
neither
death
,
nor
life
,
nor
angels
,
●…r
principalities
,
nor
things
present
,
nor
things
future
,
nor
heigth
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
predestinate
,
those
he
called
;
and
whom
he
called
,
those
he
iustified
;
and
whom
he
iustified
,
those
he
glorified
:
by
nature
t●…ey
were
the
children
of
wrath
,
as
well
as
others
,
yet
by
grace
they
are
saued
.
and
all
things
shall
wo●…
for
the
best
to
them
that
loue
God
,
regenerated
,
and
renued
in
the
inward
man
sealed
by
the
holy
spirit
of
promise
,
in
whom
they
haue
Redemption
,
euen
the
Remission
of
sinnes
according
to
the
riches
of
his
grace
.
from
this
present
euill
world
,
and
from
the
wrath
to
come
shamefull
,
wrongfull
,
and
painefull
death
You
say
if
by
the
Resurrection
of
Christ
,
the
Nature
of
death
were
changed
,
then
till
Christ
was
risen
,
death
was
a
punishment
to
the
faithfull
themselues
.
I
wonder
what
meaning
there
is
in
this
Argument
.
As
well
you
may
say
that
none
were
saued
till
Christ
was
risen
.
Death
which
was
a
punishment
is
now
by
Christ
become
a
vantage
.
to
bruize
the
Serpents
head
in
his
life
time
he
receiued
euill
,
he
was
comforted
excellent
and
eternall
waight
of
glorie
.
humbling
themselues
vnder
the
mightie
hand
of
God
turne
their
●…eauinesse
into
ioy
,
and
in
due
time
to
exalt
them
Further
you
except
against
me
touching
Innocents
and
Martyrs
executions
,
who
I
say
are
most
blessed
.
The
holy
men
are
in
trueth
most
glorious
and
blessed
in
them
.
They
are
sow●…n
in
corruption
and
dishonour
raised
in
incorruption
and
dishonour
glorious
and
blessed
The
Saints
and
Martyrs
can
not
be
properly
cursed
,
and
properly
bl●…ssed
too
in
any
measure
.
The
Soules
of
the
Martyrs
are
not
blessed
,
vnlesse
their
bodies
be
blessed
also
,
and
free
from
the
true
cur●…
although
you
seeme
to
den●…e
this
point
.
Maledictus
omnis
moriens
.
Accursed
is
euerie
one
that
dieth
.
must
chuse
the
curse
of
a
bodily
death
,
from
which
curse
the
body
shall
be
freed
in
the
Resurrection
,
and
hee
must
shunne
the
curse
of
the
death
of
the
Soule
,
least
that
be
together
with
the
body
condemned
to
euerlasting
fire
.
non
Anicularis
mal●…dictio
,
an
olde
wifes
curse
,
Morsipsa
ex
maledic●…o
.
Death
it selfe
came
from
the
curse
,
Maledictum
est
omne
peccatum
,
si●…e
ipsum
quod
sit
,
vt
sequatur
supplicium
,
si●…c
ipsum
supplicium
,
quod
al●…o
modo
vocatur
peccatum
,
qu●…a
fit
ex
peccato
.
Accursed
is
all
sinne
,
whether
it
b●…e
the
fact
deseruing
punishment
,
or
the
punishment
it selfe
,
which
is
after
a
sort
called
sinne
,
because
it
is
cau●…d
by
sinne
.
Except
yee
repent
ye
shall
all
perish
likewise
As
sinne
is
accursed
,
so
all
punishment
of
sinne
,
is
accursed
came
to
death
by
sinne
,
Christ
by
righteousnesse
:
and
therefore
where
our
death
is
the
punishment
of
sinne
,
his
death
is
the
sacrifice
for
sinne
.
Nisi
Deus
odisset
peccatum
,
&
mortem
nostram
,
non
ad
eam
suscipiendam
atque
delendam
filium
suum
mitteret
.
Except
God
had
hated
sinne
,
and
also
death
in
vs
,
he
would
neuer
haue
sent
his
Sonne
t●…
vndertake
,
and
destroy
our
death
.
For
so
much
the
more
willingly
God
giueth
vs
immortalitie
which
shal
be
reuealed
with
Christes
comming
,
how
much
the
more
mercifully
he
hateth
our
death
,
which
hung
on
the
crosse
,
when
Christ
died
.
You
say
we
must
call
things
by
those
names
which
God
first
allotted
them
.
That
I
deny
,
if
God
since
euidently
hath
altered
them
.
vnto
man
to
see
how
hee
could
call
them
,
and
how
soeuer
the
man
named
the
liuing
creature
,
so
was
the
n●…me
thereof
With
whom
is
no
change
knew
all
his
workes
from
the
beginning
of
the
world
,
and
therefore
the
word
of
the
Lord
abideth
for
euer
,
that
he
may
be
iustified
in
whatsoeuer
he
saith
Dust
thou
art
and
to
dust
thou
shal●…
returne
,
Seed
of
the
woman
should
bruize
the
Serpents
head
.
Whatsoeuer
it
is
in
those
that
die
,
which
with
bitter
paine
taketh
away
sense
,
by
religious
and
faithfull
enduring
it
,
it
increaseth
the
mer●…te
of
patience
,
Non
aufert
vocabulum
poenae
,
it
taketh
not
away
the
name
of
punishment
.
Wherefore
as
touching
the
death
of
the
body
,
that
is
,
the
separation
of
the
soule
from
the
bodie
,
when
such
as
die
suffer
it
,
Nulli
bona
est
,
it
is
good
to
no
man
.
because
by
Gods
mercie
,
and
not
by
any
force
of
his
own
,
it
is
turned
to
so
great
vtilitie
.
Afflictions
and
death
,
which
originally
and
Naturally
were
punishments
for
sinne
,
and
so
are
still
in
the
wicked
,
the
same
to
the
godly
are
since
changed
,
and
now
not
punishments
nor
curses
.
Therefore
the
Curse
is
powred
vpon
vs
,
written
in
the
Law
of
Moses
the
seruant
of
God
,
because
we
haue
sinned
against
him
.
There
shall
be
no
more
Curse
Quot
&
quantis
poenis
agitetur
genus
humanum
,
quae
non
ad
malitiam
nequitiamque
iniquorum
,
sed
ad
conditionem
pertinent
miseriamque
communem
,
quis
vllo
sermone
digerit
,
quis
vlla
cogitatione
comprehendit
?
With
how
many
and
how
great
punishments
mankinde
is
persued
,
which
pertaine
not
to
the
malice
and
leudnesse
of
the
wicked
,
but
to
the
common
condition
and
calamitie
of
man
,
what
tongue
c●…n
expresse
,
what
heart
can
comprehend
?
Satis
apparet
humanum
genus
ad
luendas
miseriarum
poenas
esse
damnatum
.
It
appeareth
sufficiently
,
that
mank●…de
is
condemned
to
endure
the
punishments
of
miseries
.
So
great
is
the
constancie
of
Gods
iustice
,
that
when
punishment
is
released
to
the
penitent
,
yet
afflictions
and
torments
,
with
which
we
haue
knowen
many
Martyrs
to
be
exercised
,
and
lastly
it selfe
,
which
our
nature
d
s●…rued
by
si●…
,
is
remitted
to
none
.
Quod
●…nim
iusti
homines
&
pi●…
tamen
exsoluunt
ista
supplicia
,
de
i●…sto
Dei
iudicio
venire
credendum
est
.
And
that
euen
iust
and
godly
men
doe
abide
these
punishments
,
we
must
beleeue
it
to
proceed
from
the
iust
iudgement
of
God
.
S.
Peter
plainly
sheweth
,
that
euen
those
v●…rie
sufferings
which
the
righteous
endure
,
pertain●…
to
the
iudgement
of
God
.
Iustitiae
pulchritudo
est
cum
benignitatis
gratia
concordans
,
vt
quoniam
bonorum
inferiorum
dulcedine
decepti
sumus
,
amaritudine
poenarum
●…rudiamur
.
It
is
the
beautie
of
Gods
iustice
conioyned
with
the
grace
of
his
clemencie
,
that
because
we
were
deceiued
with
the
sweetnesse
of
our
inferiour
pleasures
,
we
should
be
chastened
with
the
bitternesse
of
punishments
.
that
the
bodie
of
man
,
which
before
sinne
was
in
his
kinde
most
excellent
,
after
sinne
became
weake
and
sub●…cted
to
death
,
though
this
were
the
iust
reuenge
of
sinne
,
yet
it
sheweth
more
of
Gods
mercie
,
than
of
his
seueritie
.
Lord
we
beseech
thee
,
that
we
which
are
iustly
punished
for
our
offences
,
may
be
m●…rcifully
del●…ered
by
thy
goodnesse
God
which
knowest
&c.
grant
to
vs
the
●…e
.
l●…h
of
b●…die
and
soule
,
that
al●…
those
things
which
we
suffer
for
sinne
,
by
thy
helpe
m●…
may
well
ouercome
.
Grant
,
that
the
scarsitie
and
dearth
may
through
thy
goodnesse
be
turned
into
cheapnesse
and
plentie
.
We
humbly
beseech
thee
,
that
although
we
for
our
iniquities
haue
worthily
deserued
this
plague
of
raine
and
waters
,
yet
vpon
our
true
repentance
thou
wilt
send
vs
such
weather
,
whereby
we
may
receiue
the
fruits
of
the
earth
in
due
season
,
and
learne
both
by
thy
punishment
and
for
thy
clemencie
to
giue
thee
praise
.
That
we
are
iustly
for
our
offences
extern●…ll
and
temporall
afflictions
learne
to
repent
worthily
d●…erued
for
our
iniquities
,
and
iustly
suffer
for
our
sinnes
.
your
owne
place
of
A●…sten
:
Mal●…dictum
est
omne
peccatum
.
Th●…
c●…rse
all
sinne
,
which
is
two
s●…ld
,
either
that
which
we
co●…mit
against
Gods
la●…
,
or
els
the
very
punishment
of
that
sinne
.
Hoc
est
enim
mortuus
est
,
quod
maledictus
,
quoniam
mors
ipsa
ex
maledicto
est
,
&
maledictum
est
omne
peccatum
.
D●…ad
is
all
one
with
accursed
,
because
death
commeth
from
the
curse
,
and
a●…cursed
is
all
sinne
The
curse
is
all
sinne
hated
and
d●…tested
by
Gods
holinesse
,
Quid
ergo
mirum
,
si
maledictum
est
Deo
,
quod
Deus
od●…
?
What
maruell
then
,
if
that
be
accursed
to
God
,
which
God
hateth
?
displeasing
to
God
or
man
.
euill
in
the
eye
of
God
,
Now
your
Testimonies
Pag.
doe
meane
Christ
was
not
made
a
Curse
or
sinne
the
first
way
,
that
is
he
was
not
in
himselfe
sinfull
nor
hated
;
they
deny
not
the
second
,
that
he
was
made
the
proper
punishment
,
or
Sacrifice
for
sinne
.
made
flesh
vnto
vs
a
child
is
borne
,
and
vnto
vs
a
Sonne
is
giuen
.
knew
no
Sinne
,
he
was
made
sinne
for
vs
all
Nations
should
be
blessed
made
a
Curse
for
vs
.
Christ
was
made
a
Curse
for
vs
,
not
truely
accursed
,
but
reputed
amongst
the
vnrighteous
,
being
indeede
iust
ó
Death
,
I
will
be
thy
Death
,
ó
hell
,
I
will
be
thy
destruction
:
made
a
Curse
to
the
Curse
,
that
is
a
dissoluing
of
the
Curse
,
and
a
blessing
to
all
that
beleeued
in
him
.
was
not
made
sinne
in
himselfe
.
amongst
men
Curse
to
the
Curse
Sacrifice
for
sinne
committing
of
sinne
,
and
iust
suffering
he
did
no
sinne
suffered
the
iust
for
the
vniust
;
and
ye
denyed
the
holy
one
and
Iust.
Christ
was
made
a
Sacrifice
for
sinne
accursed
for
our
sinne
Christ
was
not
in
truth
a
curse
,
or
sinne
,
but
he
was
called
by
those
names
,
that
he
might
abolish
the
cur●…e
●…nd
sinne
.
tooke
away
the
curse
for
our
sinne
,
when
he
fastned
himselfe
to
the
Crosse
,
deliuering
Christ
,
that
was
there
to
willing
,
vnto
death
for
those
,
who
were
vnder
the
curse
of
the
Law
,
made
him
a
curse
after
the
same
maner
,
that
a
sacrifice
offered
for
sinne
,
is
in
the
Law
called
sinne
.
a
death
to
death
,
and
a
destruction
to
hell
.
Christ
not
onely
receaued
on
him
all
absurd
and
odious
names
,
but
that
,
which
is
most
absurd
of
all
others
,
he
was
called
sinne
it selfe
,
and
though
he
were
not
so
.
For
how
should
he
be
sinne
,
that
freed
vs
from
sinne
?
how
should
he
be
a
curse
that
Redeemed
vs
from
the
curse
of
the
Law
?
That
your
speech
was
sound
,
your
reason
euident
,
I
openly
peruerted
your
words
Your
speech
was
sound
that
Christes
dying
simply
,
but
as
the
godly
die
,
might
in
no
sort
heere
be
called
a
curse
.
We
are
afflicted
,
persecuted
,
and
deiected
,
euerte
where
we
beare
about
in
our
bodies
the
dying
of
the
Lord
Iesus
:
I
count
all
things
losse
,
that
I
may
be
to
his
death
laid
downe
his
life
for
vs
,
we
ought
to
lay
downe
liues
for
Christ
died
,
in
which
thou
shalt
die
.
We
are
Redeemed
,
that
such
as
pertaine
to
Christes
grace
should
so
farre
forth
die
,
how
farre
forth
Christ
himselfe
died
for
them
,
that
is
onely
the
death
of
the
bodie
,
and
not
of
the
The
reason
is
euident
,
because
the
text
heere
doth
speake
and
treat
of
the
curse
of
the
Law
against
sinne
:
such
therefore
was
Christs
curse
,
which
he
sustained
.
openly
peruert
my
words
,
affirming
that
I
say
death
here
,
(
that
is
Christes
death
noted
,
Galat.
may
in
no
sort
be
called
a
curse
,
when
I
expresly
euen
there
,
and
euery
where
say
the
contrarie
.
might
in
no
sort
here
be
called
a
curse
,
Afflictions
euerie
one
,
both
small
and
great
,
bee
proper
punishments
and
so
true
curses
and
effects
of
Gods
very
wrath
hunger
,
wearinesse
,
weeping
and
growning
Your
greatest
exception
is
,
that
this
curse
laide
on
Christ
,
cannot
b●…e
vnderstood
of
the
whole
curse
of
God
,
or
of
the
law
.
corporall
,
spirituall
,
and
eternall
onely
so
farre
as
possibilitie
of
things
could
admit
,
possibilitie
of
things
In
other
respects
,
this
suffering
of
Christ
may
●…ell
be
called
the
whole
curse
or
punishment
of
sinne
.
Reiection
,
malediction
,
and
dereliction
;
ᵒ
In
Christ
could
vtterly
be
none
of
these
:
whole
Malediction
of
sinne
Marke
if
our
publike
Doctrine
be
not
the
same
.
Diram
execrationem
suscepit
.
that
kind
of
death
was
aboue
all
others
execrable
and
detestable
,
which
yet
Christ
chiefly
would
suffer
for
vs
,
that
he
might
receaue
that
grieuous
Curse
,
which
our
sinnes
had
deserued
,
on
him selfe
,
and
so
quite
vs
from
it
.
greeuous
Curse
After
this
you
thinke
it
strange
,
that
I
say
,
Christ
suffered
and
dyed
iustly
,
and
was
hanged
on
the
Tree
by
the
iust
sentence
of
the
Law
;
and
that
so
he
was
by
imputation
of
our
State
and
Condition
vnto
him
,
sinnefull
,
defiled
,
hatefull
,
and
Accursed
.
All
which
I
auouch
,
because
he
vndertooke
by
Gods
ordinance
as
our
Surety
,
to
receaue
our
condemnation
vpon
him
so
far
as
his
own●…
nature
and
condition
could
possibly
admit
.
Ag●…st
my
Ass●…on
yo●…
say
,
by
no
sent●…nce
of
the
Law
Christ
hanged
on
a
Tree
.
I
answere
,
to
d●…e
for
sinne
,
was
a
necessarie
part
of
the
generall
Curs●…
vpon
all
sinners
.
iustly
hanged
tooke
Water
,
and
washed
his
hands
before
the
Multitude
,
saying
;
I
am
innocent
of
the
bloud
of
this
Iust
Man
,
looke
you
to
it
.
What
say
you
then
to
Christes
death
?
did
he
die
iustly
?
if
he
died
by
the
rule
of
Gods
iustice
,
then
he
died
iustly
.
double
rule
Christ
suffered
;
the
iust
for
the
vniust
,
that
he
might
present
vs
to
God
.
God
is
iust
in
all
his
waies
with
his
owne
what
he
will
,
It
is
a
righteous
thing
to
recompence
rest
to
you
,
which
are
troubled
,
we
confesse
our
sinnes
he
is
faithfull
and
iust
to
forgine
vs
our
sinnes
Since
all
the
wa●…es
of
●…he
Lord
are
mercie
and
trueth
,
neither
can
his
grace
be
vn●…
,
nor
his
Iustice
be
cruell
.
It
is
no
wrong
for
the
L●…w
to
lay
the
penaltie
on
the
suertie
.
he
must
be
guiltie
of
our
sinnes
,
before
he
could
be
iustly
punis●…d
for
our
sinnes
.
If
Christ
died
not
by
Gods
iustice
,
then
woe
and
thrice
woe
to
vs
:
for
it
can
not
be
,
but
Gods
iustice
must
be
executed
.
Therefore
my
Father
loueth
me
because
I
lay
downe
my
life
None
taketh
it
from
me
,
but
I
lay
it
downe
of
mine
owne
selfe
.
If
he
will
lay
downe
his
soule
for
sinne
,
he
shall
see
his
seed
,
prolong
his
dayes
,
and
the
will
of
the
Lord
shall
prosper
in
his
hands
.
What
if
were
no
necessarie
part
of
the
g●…erall
curse
?
it
was
neuerthelesse
iust
from
God
vpon
him
,
as
well
as
his
death
.
Still
I
meane
iustly
in
respect
of
God
alone
.
You
mislike
that
Christ
should
suffer
iustly
,
because
he
suffered
willingly
for
vs
;
which
hindreth
not
at
all
.
The
voluntarie
suertie
beareth
his
penaltie
iustly
,
when
he
sustaineth
that
,
which
the
Debtour
by
Law
should
sustaine
.
You
say
,
no
Law
;
you
are
sure
,
not
Gods
law
alloweth
a
murderer
or
like
offender
to
be
shared
,
and
another
that
is
willing
,
to
be
hanged
in
his
steede
.
I
answere
it
is
not
true
,
which
you
say
,
Vnderstanding
here
by
Gods
reuealed
will
,
and
his
most
holy
and
gracious
ordinance
for
vs
.
Though
indeede
this
is
not
his
Law
properly
,
but
his
Gospell
.
Vnderstanding
here
Vnderstanding
h●…
by
Gods
Law
,
Gods
reuealed
will
,
&c.
Beare
yee
one
anothers
burden
,
and
so
fulfill
the
law
of
Christ
,
libertie
and
loue
to
serue
one
an
other
,
No
similitude
can
proue
Christ
in
taking
our
person
on
him
to
be
sinfull
,
defiled
,
hatefull
and
accursed
.
I
denie
this
saying
vtterly
.
holie
,
harmelesse
,
seuered
from
sinners
In
his
owne
nature
,
and
in
respect
meerly
thereof
,
he
suffered
both
at
the
Iewes
hands
and
before
God
,
the
iust
for
the
vniust
.
suffered
the
iust
for
the
vniust
,
steppes
,
and
to
suffer
wrong
patiently
,
when
they
do
well
.
blessed
,
that
suffer
for
righteousnesse
sake
,
as
Christ
did
.
Yet
this
is
not
inherently
,
but
by
imputation
,
the
Lord
translating
by
his
ordinance
the
sinne
of
men
vpon
him
.
To
the
vncleane
and
vnbeleeuing
nothing
is
cl●…
,
but
euen
their
mindes
and
consciences
are
defiled
.
the
things
which
defile
a
man
.
They
are
led
with
sensualitie
,
as
bruit
beasts
,
perishing
in
their
corruption
not
onely
spots
and
staines
from
the
filthinesse
of
the
world
turne
againe
to
wallowing
in
the
mire
witnesse
of
our
conscience
when
our
cogitations
accuse
vs
,
and
our
harts
condemne
vs
greater
then
our
harts
manifesting
the
Counsels
iust
deseruing
thereof
binding
of
vs
thereto
If
I
bring
not
backe
thy
Sonne
vnto
thee
,
I
will
sinne
vnto
thee
euery
day
Whosoeuer
shall
eate
this
Bread
drinke
this
Cup
of
the
Lord
vnworthily
shall
be
guiltie
of
the
Body
and
bloud
of
the
Lord
behold
ye
heard
his
blasphemy
,
what
thinke
ye
?
They
answered
he
is
guiltie
of
death
,
condemned
him
as
to
die
he
that
blasphemeth
against
the
holy
Ghost
,
shall
neuer
be
pardoned
,
but
guiltie
of
euerlasting
condemnation
sinfull
,
defiled
needed
not
to
offer
vp
Sacrifice
for
himselfe
Actions
could
not
he
did
no
sinne
,
nor
knew
no
sinne
vndefiled
?
Christ
offered
himselfe
without
spot
to
God
,
Lamb
vnspotted
which
tooke
away
the
sinnes
of
the
world
.
Sacrifice
of
a
sweete
smelling
sauour
vnto
God
,
eyes
are
pure
,
and
can
not
behold
wickednes
,
I
meane
not
inherently
,
but
by
imputation
.
Let
God
be
true
,
and
euery
man
a
liar
How
could
he
be
by
God
properly
and
truly
punished
and
cursed
for
sinne
,
but
that
he
was
sinfull
&
hatefull
?
The
soule
that
sinneth
,
the
same
shall
dic
,
Shail
n●…t
the
Iudge
of
all
the
world
doe
right
?
the
righteous
with
the
wicked
sinfull
,
hatefull
,
and
accurs●…d
It
is
written
,
God
sent
his
Sonne
in
the
likenesse
of
sinfull
fl●…sh
for
sinne
,
and
condemned
sinne
in
(
his
)
flesh
,
in
which
likenesse
he
stoode
before
God
.
like
to
his
brethren
in
all
things
,
without
sinne
Christ
was
sent
in
the
likenesse
of
sinfull
flesh
,
God
condemned
sinne
in
the
destroying
and
taking
away
by
the
sacrifice
of
him●…elfe
Thou
seest
sinne
euery
where
condemned
,
not
the
flesh
,
was
crouned
,
and
obtained
iudgement
against
sinne
.
By
the
similitude
of
sinfull
flesh
,
which
was
Christes
,
God
condemned
sinne
in
the
flesh
of
sinne
,
which
was
ours
.
sinfull
and
defiled
,
hatefull
and
accursed
multitudes
of
men
that
Christ
was
made
the
sacrifice
for
sinne
,
and
offered
for
the
clensing
of
sinnes
,
all
the
Scriptures
witnesse
:
touching
this
sacrifice
of
his
flesh
,
it
is
said
,
he
condemned
sinne
in
the
flesh
,
as
the
same
Apostle
else
where
sayth
,
he
appeared
in
the
later
times
to
destroy
sinne
.
By
this
sacrifice
then
of
his
flesh
,
which
was
offered
for
sinne
,
he
condemned
sinne
,
that
is
,
he
chased
sinne
away
,
and
abolished
it
:
Christ
is
therefore
made
according
to
the
Scriptures
a
sacrifice
for
sinne
.
For
this
cause
we
say
,
he
is
called
sinne
at
selfe
:
for
so
Paul
writeth
:
Him
that
knew
no
sinne
,
God
the
Father
made
sinne
for
vs
.
We
doe
not
say
,
that
Christ
was
made
a
sinner
,
God
forbid
:
but
being
iust
,
yea
Iustice
it selfe
,
the
Father
made
him
a
sacrifice
for
the
sinnes
of
this
world
.
the
Father
made
Christ
,
who
knew
not
sinne
,
to
be
sinne
for
vs
;
that
is
,
as
the
sacrifice
offered
for
sinne
,
is
called
sinne
in
the
Law
.
In
Leuiticus
it
is
written
.
He
shall
lay
his
hand
on
the
head
of
his
sinne
;
So
Christ
being
offered
for
our
sinnes
,
tooke
the
name
of
sinne
.
Christ
then
did
no
sinne
,
but
God
made
him
sinne
for
vs
:
that
is
as
I
haue
said
,
a
sacrifice
for
sinne
.
For
if
thou
remember
,
or
wilt
reade
,
thou
shalt
finde
in
the
bookes
of
the
old
Testament
,
the
sacrifice
for
sinne
to
be
called
sinne
.
God
then
made
Christ
sinne
for
vs
,
that
is
a
sacrifice
by
which
our
sinnes
should
be
remitted
,
because
sacrifices
for
sinne
are
called
sinne
.
It
is
said
for
a
sinne
,
because
that
which
was
offered
for
sinne
was
called
sinne
.
Whence
it
is
,
that
the
Apostle
saith
of
the
Lord
Christ
;
him
that
knew
no
sinne
,
God
the
Father
made
sinne
for
vs
,
that
is
a
sacrifice
for
sinne
.
De
verbis
Domini
secundum
Ioannem
the
sacrifice
,
which
is
offered
for
sinne
,
is
called
sinne
,
as
the
Prophet
saith
,
they
eate
the
sinnes
of
my
people
,
that
is
the
sacrifices
for
sinne
.
So
the
Father
made
the
Sonne
a
sacrifice
to
be
offered
for
sinnes
.
the
sacrifice
for
sinne
is
in
the
Law
called
sinne
,
though
it
did
not
sinne
;
as
it
is
written
;
and
he
shall
laie
his
hands
on
the
head
of
his
sinne
.
So
Christ
being
offered
for
our
sinnes
,
tooke
the
name
of
sinne
.
Our
Redeemer
was
made
sinne
,
that
we
might
be
the
righteousnesse
of
God
in
him
.
How
?
In
the
Law
the
sacrifices
,
which
were
offered
for
sinne
,
are
called
sinne
.
When
the
offering
was
brought
for
sinne
,
the
Law
sayth
,
the
Priests
shall
put
their
hands
vpon
the
sinne
,
that
is
vpon
the
sacrifice
for
sinne
.
And
what
els
was
this
,
but
Christ
the
sacrifice
for
sinne
?
Behold
by
what
sinne
he
condemned
sinne
;
by
the
sacrifice
,
which
he
made
for
sinne
,
euen
thereby
he
condemned
sinne
.
Christ
in
the
forme
of
man
,
which
he
assumed
,
is
according
to
the
trueth
of
the
Gospell
beleeued
to
haue
beene
borne
without
sinne
,
and
to
haue
died
without
sinne
;
who
alo●…
was
made
sinne
for
vs
,
that
is
the
sacrifice
for
our
●…innes
.
God
by
sinne
condemned
sinne
in
the
flesh
,
that
is
All
our
sinne
in
our
flesh
,
God
condemned
by
or
for
sinne
,
to
wit
by
or
for
the
Sacrifice
appointed
for
sinne
.
Christ
is
the
Lambe
of
God
,
which
taketh
away
the
sinne
of
the
world
;
this
Lambe
is
called
sin
,
because
in
the
Law
the
sacrifices
are
called
the
sinne
for
which
they
are
offered
.
Hence
is
it
that
Christ
,
who
knew
no
sinne
,
was
made
sinne
by
his
Father
.
Him
that
knew
no
sinne
,
God
made
sinne
calleth
sinne
in
this
latter
place
,
the
sacrifice
for
sinne
,
after
a
maner
of
speech
proper
to
the
Hebrewes
,
with
whom
the
word
Ascham
is
so
taken
as
Leuiticus
Him
that
knew
no
sinne
,
he
made
sinne
for
you
:
that
is
,
a
sacrifice
for
sinne
,
which
euery
where
in
the
bible
is
called
Chattath
;
by
which
name
sinne
also
is
called
:
God
made
him
a
sacrifice
for
our
sinne
,
which
knew
no
sinne
,
that
we
should
be
made
the
righteousnesse
of
God
in
him
.
The
Apostle
farder
sayth
,
the
second
time
Christ
shall
appeare
without
sinne
,
meaning
that
the
first
time
he
appeared
with
sinne
.
In
the
end
of
the
world
Christ
appeared
once
,
to
put
away
sinne
by
the
sacrifice
of
himselfe
,
and
f
f
Ibid.
v.
28.
vnto
them
that
looke
for
him
,
he
shall
appeare
the
second
time
without
sinne
vnto
saluation
.
We
affirme
that
Christ
had
no
sinne
neither
in
soule
nor
fl●…sh
,
and
yet
in
taking
flesh
after
the
liken●…sse
of
sinfull
flesh
,
by
sinne
he
condemned
sinne
.
Which
being
somewhat
obscur●…ly
spoken
by
the
Apostle
,
may
be
two
wayes
opened
:
either
because
the
similitudes
of
things
vse
to
be
called
by
the
names
of
the
things
themselues
;
and
in
that
respect
the
Apostle
would
call
the
similitude
of
sinfull
flesh
,
Sinne
:
or
els
because
the
sacrifices
for
sinnes
in
the
Law
were
called
sinnes
;
all
which
were
the
figures
of
Christs
flesh
,
the
true
and
only
sacrifice
for
sinne
.
after
a
sort
called
sinne
Him
that
was
righteousnesse
it selfe
,
God
made
sinne
,
that
is
,
he
suffered
him
to
be
condemned
as
a
sinner
,
and
to
die
as
one
accursed
;
for
accursed
was
he
that
hung
on
a
tree
.
when
he
had
fulfilled
all
righteousnesse
,
and
not
admitted
any
blemish
of
sinne
,
and
yet
as
a
sinner
sustained
the
death
of
sinners
,
he
reproued
the
iniustice
of
sinne
,
that
deliuered
his
bodie
to
death
no
way
deseruing
it
,
and
dissolued
both
sinne
and
death
.
The
Sonne
who
knew
no
sinne
,
and
was
righteousnesse
it selfe
,
the
Father
made
to
die
for
vs
,
as
if
he
had
beene
a
sinner
and
malefactour
.
Christ
had
the
similitude
of
sinfull
flesh
,
because
his
flesh
was
mortall
,
sin●…
vllo
omnino
peccato
,
but
vtterly
without
any
sinne
,
that
by
sinne
for
similitude
,
he
might
condemne
the
sinne
that
is
in
flesh
,
through
true
iniquitie
.
True
iniquitie
in
Christ
there
was
none
,
mortalitie
there
was
.
Peccatum
non
suscepit
,
sed
poenam
peccati
suscepit
.
Suscipiend●…
sin●…
culp●…
poenam
,
&
poenam
sa●…it
,
&
culpam
.
Christ
tooke
not
sinne
vnto
him
,
he
tooke
the
punishment
of
sinne
.
And
taking
the
punishment
without
any
fault
,
he
healed
both
the
punishment
and
the
fault
.
Master
Caluin
warily
enough
Vt
personam
nostram
suscepit
,
peccator
erat
,
&
maledictionis
reus
.
As
Christ
tooke
vpon
him
our
person
,
he
was
a
〈◊〉
and
guiltie
of
the
curse
.
that
he
might
be
accused
in
our
Name
,
and
condemned
as
it
were
for
a
Sinner
,
not
for
any
of
his
owne
offences
,
but
other
mens
,
since
he
himselfe
was
pure
,
and
and
suffered
the
punishment
due
to
vs
,
not
to
him
.
accused
,
condemned
,
or
punished
punishment
,
which
is
deserued
as
by
Gods
true
and
reall
imputation
,
not
by
any
i●…hesion
,
we
now
in
this
life
are
iust
,
holy
,
and
blamelesse
before
God
;
so
was
he
sinfull
and
defiled
by
Imputation
,
not
inherently
.
God
made
him
Sinne
for
vs
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
Whereas
you
say
the
Fathers
haue
two
good
senses
of
the
Apostles
words
,
That
God
made
Christ
a
sacrifice
for
sinne
,
That
God
vsed
him
he
doth
sinners
,
what
is
there
in
both
these
,
which
we
acknowledge
not
?
Yea
what
is
this
later
,
but
the
very
same
point
,
which
we
vrge
?
sinnefull
and
hatefull
ligh●…
darknesse
,
and
good
euill
,
It
is
nothing
else
in
all
this
Question
that
we
held
,
but
that
God
vsed
Christ
our
Redeemer
and
Suertie
,
he
doth
sinners
,
so
farre
possibilitie
admitteth
farre
as
possibilitie
admitteth
For
this
the
Fathers
are
not
silent
,
if
I
were
so
ambitious
as
you
in
producing
multitudes
of
men
.
Only
Cyprian
,
and
Athanasius
and
Austen
shall
content
me
in
this
.
The
first
Christ
sustained
and
suffered
him selfe
to
bee
called
sinne
and
a
curse
by
Moses
and
the
Apostle
,
because
he
had
the
like
punishment
,
as
we
should
haue
had
b●…t
not
the
like
fault
.
he
had
the
like
punishment
,
as
we
should
haue
had
.
slight
answere
,
that
it
was
like
in
part
,
not
in
all
,
salu●…th
not
the
matter
.
meaneth
Christs
punishment
was
so
like
ours
,
as
wa●…
possible
.
Al●…
by
this
your
we●…ke
answere
you
are
contrary
to
your selfe
,
in
that
you
acknowl●…dge
God
vsed
Christ
,
as
he
doth
sinners
.
I
send
yo●…
sheepe
among
W●…lues
The
Sunne
commeth
foorth
as
a
Brid●…groome
out
of
his
Chamber
,
and
reioyceth
,
as
a
migh●…e
Man
to
runne
his
Course
.
As
new
borne
babes
d●…ire
th●…
sincere
m●…ke
of
the
word
.
God
vsed
Christ
,
as
he
doth
sinners
.
so
l●…ke
to
that
,
which
we
should
haue
had
,
as
was
possible
?
Athanasius
saith
,
Ipseper
se
sententiam
soluit
s●…b
specie
condemnati
:
He
himselfe
satisfied
and
〈◊〉
the
sentence
of
the
Law
,
vnder
the
appearance
of
a
Did
not
God
then
vse
him
,
as
he
doth
sinners
,
in
all
extremitie
of
punishment
so
far
as
was
possible
?
〈◊〉
in
producing
multitudes
of
Men.
appearance
of
a
all
extremitie
of
punishment
so
farre
as
was
possible
the
sentence
of
the
Law
he
satisfied
he
loosed
dissolued
it
vnder
the
appearance
fourme
of
man
Damned
man
vntouched
either
with
condemnation
,
or
with
sinne
,
He
that
examined
(
Adams
)
disobedience
,
and
gaue
iudgement
;
comprised
a
double
punishment
in
his
sentence
;
saying
to
the
earthly
earth
thou
art
,
and
to
earth
thoushalt
returne
;
and
to
the
soule
,
thou
shalt
die
the
death
;
and
thereupon
man
is
deuided
in
twaine
,
and
condemned
to
goe
vnto
two
places
It
was
therefore
needfull
,
that
the
pronouncer
should
himselfe
,
by
himselfe
dissolue
his
owne
sentence
,
appearing
in
the
forme
of
him
,
that
was
condemned
,
but
yet
without
either
condemnation
or
sinne
,
that
the
freedome
of
the
whole
man
might
be
by
man
in
the
newnesse
of
the
image
of
the
Sonne
(
of
God
)
.
The
fourme
of
his
owne
soule
vnsubiected
to
the
bands
of
death
,
Christ
sent
present
before
them
Christ
e
e
Athanas.
vt
supra
in
his
owne
perfect
and
true
form●…
answerable
to
ours
cleere
from
sinne
and
vncondemned
Austen
we
saw
a
little
before
.
Accursed
is
all
sinne
,
whether
it
be
the
deed
or
the
punishment
which
is
called
sinne
Christ
receaued
our
punishment
without
sinne
,
that
thereby
he
might
dissolue
our
sinne
,
and
end
our
punishment
.
It
is
no
euill
to
be
punished
,
but
to
deserue
punishment
.
The
true
euill
is
sinne
,
whose
end
is
destruction
;
that
which
seemeth
euill
with
afflicting
the
sense
,
hath
the
force
of
good
in
it
.
Your
former
sense
that
Christ
was
a
sacrifice
for
sinne
,
how
differeth
it
from
your
second
,
he
was
punished
for
our
sinnes
?
they
both
prooue
directly
and
necessarily
,
that
he
must
be
indeed
sinnefull
by
imputation
.
How
could
he
be
truely
punished
for
sinne
by
God
,
but
that
he
was
sinnefull
by
imputation
?
How
can
any
suffer
at
Gods
hand
,
except
he
be
reputed
sinnefull
?
We
ought
to
lay
downe
our
liues
for
(
our
)
brethren
.
The
Iewes
sacrifices
,
the
expresse
figures
of
Christ
do
most
liuely
set
out
this
thing
.
When
they
were
brought
vnto
God
,
the
people
must
lay
on
their
hands
vpon
the
heads
of
the
beasts
:
shewing
thereby
,
that
their
sinnes
were
put
vpon
the
sacrifice
,
and
that
God
so
accounted
them
indeed
to
be
.
were
most
holy
,
and
offerings
of
a
sweet
sauour
vnto
God
.
The
comparison
of
Christ
with
a
Suretie
,
is
neither
a
simple
similitude
,
as
you
simplie
call
it
neither
is
it
vncleane
,
but
a
●…olie
and
sit
representation
of
Christes
paying
our
debt
for
vs
.
I
am
sure
that
my
Redeemer
liueth
Thou
hast
redeemed
me
,
ô
Lord
God
of
trueth
,
When
he
slew
them
,
they
sought
him
,
and
remembred
that
God
was
their
strength
,
and
the
most
high
God
their
Redeemer
.
He
that
made
thee
thine
husband
(
whose
name
is
the
Lord
of
hosts
)
and
thy
Redeemer
,
the
holy
one
of
Israel
,
shall
be
called
the
God
of
the
whole
world
.
Thou
ô
Lord
art
our
Father
,
our
Redeemer
,
thy
Name
is
for
euer
and
euer
.
The
Lord
redeemeth
the
Soules
of
his
seruants
,
and
none
that
trust
in
him
,
shall
perish
;
yea
He
shall
redeeme
Israell
from
all
his
Iniquities
.
I
will
Redeeme
them
from
the
hand
of
hell
,
I
will
Redeeme
them
from
death
;
Repentance
is
hid
from
mine
eyes
.
who
being
the
brightnesse
of
glorie
,
and
the
Character
of
his
supporting
all
things
with
the
word
of
his
power
,
made
the
purgation
of
our
sinnes
by
himselfe
The
word
is
vsed
in
the
Scripture
it selfe
,
he
was
made
a
Suretie
of
a
better
couenant
.
Is
not
this
sufficient
to
warrant
the
goodnesse
and
aptnesse
of
the
similitude
against
your
vndutifull
reproofes
of
it
?
was
made
our
Suretie
to
God
,
He
was
made
a
Suretie
of
a
better
Testament
Law
;
a
later
and
a
better
,
a
Suretie
of
the
Law
a
better
Testament
●…ercie
,
grace
,
and
glory
The
Sonne
of
man
came
no●…
to
be
serued
,
but
to
serue
.
I
am
a
worme
and
not
a
man
.
the
pledge
of
our
inheritance
You
say
Christ
was
not
as
a
Suretie
bound
to
the
Law
,
but
of
a
better
couenant
euen
of
grace
.
Verely
a
Suretie
to
vs
of
both
.
condemned
by
the
iust
sentence
of
the
Law
,
which
layeth
the
Penaltie
on
the
Suretie
,
when
the
Debtor
cannot
discharge
it
.
He
was
a
Suretie
to
vs
of
both
.
He
promised
so
to
doe
Those
are
the
greatest
bands
that
God
can
enter
.
Counsels
,
purposes
It
is
written
that
Christ
was
made
,
Hyponomon
,
subiect
to
the
Law
,
or
vnder
the
Law
,
which
you
mightely
denie
against
expresse
Scripture
.
Circumcised
,
and
Baptised
fulfilling
all
righteousnesse
Sonne
of
man
is
Lord
euen
of
the
Sabboth
:
I
say
vnto
you
,
that
here
is
one
greater
then
the
temple
.
Lord
of
the
Sabboth
which
made
vs
the
Sonnes
of
God
,
we
were
no
longer
vnder
a
Schoole-master
.
liking
and
power
●…es
forsooth
,
such
a
Suertie
,
as
he
was
,
might
worthely
be
a
gratious
Mediator
:
he
was
no
ordinarie
Sucrtie
.
You
say
he
could
not
be
bound
to
the
Law
,
because
he
was
aboue
the
Law
.
He
was
aboue
the
Law
in
his
Godhead
,
but
in
his
manhood
he
became
for
vs
vnder
the
Law
.
Lord
of
glorie
was
crucified
reconciled
to
God
by
the
death
of
his
Sonne
,
m●…de
of
a
woman
,
and
made
vnder
the
Law
,
the
Law
was
not
giuen
to
the
righteous
,
If
ye
be
led
by
the
spirit
,
ye
are
not
vnder
the
Law
:
for
against
such
there
is
no
law
.
to
be
the
contempt
of
men
,
and
reproch
of
the
people
.
If
the
Sonne
shall
make
you
free
,
you
shall
be
free
inde●…d
,
For
the
seruant
abideth
not
in
the
house
for
euer
,
but
the
Sonne
abideth
for
euer
.
ingendreth
bondage
Though
I
be
free
from
all
men
,
yet
haue
I
made
my selfe
seruant
vnto
all
men
,
and
am
made
all
things
to
all
men
,
that
I
might
by
all
meanes
saue
some
.
〈◊〉
〈◊〉
not
of
●…m
else
in
his
manhood
bound
to
the
law
for
vs
,
but
freely
and
voluntarily
〈◊〉
〈◊〉
〈◊〉
Gods
gratious
eternall
decree
appointing
him
,
so
he
became
bound
to
the
so
became
bound
to
the
law
.
God
sent
his
Sonn●…
ma●…
of
a
wom●…n
,
and
made
vnder
the
Law
,
and
we
are
reconciled
to
God
by
the
death
of
hi●…
Sonne
;
the
〈◊〉
crucified
the
Lord
of
glorie
,
and
God
purchased
his
church
with
his
owne
bloud
.
Though
he
who
ordinarily
Redeemeth
a
prisoner
from
the
Enemie
,
be
not
bound
,
but
content
so
to
doe
,
yet
a
Suertie
being
content
becommeth
bound
,
and
so
Christ
our
Redeemer
became
bound
,
as
a
Suertie
to
pay
our
debt
for
vs
.
When
you
haue
done
all
those
things
,
which
were
appointed
you
,
say
.
We
are
vnprofitable
seruants
;
we
haue
done
that
which
was
our
bounden
duetie
to
d●…e
.
Without
thy
liking
I
would
do
nothing
,
that
thy
good
should
not
be
as
it
were
of
necessitie
,
but
willingly
.
bands
of
loue
(
who
loueth
a
cheerefull
giuer
)
Christ
loued
his
Church
,
and
gaue
himselfe
for
her
giue
himselfe
for
her
taking
the
forme
of
a
seruant
,
and
becomming
obedient
vnto
death
,
euen
the
death
of
the
Crosse
giue
himselfe
none
tooke
it
from
him
,
but
he
layd
it
downe
of
himselfe
;
and
would
in
three
dayes
raise
vp
againe
the
temple
of
his
bodie
,
he
receiued
of
his
Father
loued
vs
,
and
gaue
himselfe
for
vs
,
to
be
an
offering
and
a
sacrifice
of
a
sweet
sauour
vnto
God
,
beleeue
that
the
Lord
tooke
vpon
him
the
true
Nature
of
Man
,
and
therein
did
visibly
appeare
to
men
,
when
he
was
before
inuisible
,
and
in
his
Manhood
conuer●…ed
amongst
men
,
and
in
the
same
s●…ffered
the
t●…ings
,
which
men
may
offer
to
men
.
All
this
did
●…e
with
no
necessitie
.
The
word
was
made
flesh
by
his
owne
power
,
and
was
borne
,
and
suffered
,
and
died
,
and
rose
againe
,
Nulla
sua
necessitate
,
sed
voluntate
&
potestaue
;
By
no
nec●…ssitie
laid
on
him
,
but
of
his
owne
will
and
power
.
H●…s
humane
infi●…mitatis
affec●…us
si●…t
ip●…m
carnem
Infirmitatis
hum●…nae
,
a●…
mortem
carnis
human●…
Dominus
Ie●…us
non
conditionis
necessitate
,
sed
mi●…ationis
voluntate
suscep●…t
.
These
affections
of
ma●…s
Infi●…mitie
,
as
al●…o
the
flesh
of
mans
we●…kenesse
,
and
the
death
of
mans
flesh
,
the
Lord
Iesus
tooke
vpon
him
not
by
any
necesstie
of
Condition
,
but
by
the
good
will
of
●…is
mercie
.
Ergo
quod
p●…ssus
est
,
misericordia
fuit
.
The
Lord
sheweth
that
he
s●…ffered
by
his
owne
will
,
and
by
no
ne●…essitie
.
It
was
therefore
mercie
that
made
him
suffer
.
Christ
suffered
,
and
died
,
t
t
Christ
seeing
the
goodnesse
of
his
F●…ther
,
and
his
owne
suffciencie
,
and
po●…er
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
was
moue●…
with
●…ue
towards
man
,
and
pittiyng
our
infirmitie
,
he
put
on
the
same
,
and
hauing
Com●…assion
on
our
mortalitie
,
he
clothed
himselfe
therewith
:
and
willingly
tooke
vp
the
Crosse
to
him●…e
,
and
●…ent
to
his
death
vncompelled
.
Sei●…sum
tradidit
,
vt
indicet
quod
volunta●…
p●…ssionem
suscepit
,
&
non
necessitate
,
neque
vt
,
sed
volens
&
spenté
.
Christ
gaue
himsel●…e
,
to
shew
that
he
vndertooke
his
Passion
wil●…ngly
,
and
not
by
any
nec●…ssitie
or
exaction
,
but
of
his
owne
will
and
accord
.
Passus
est
quia
voluit
,
resurrexit
quia
potuit
.
Christ
suffered
because
he
would
,
and
rose
because
he
could
.
By
his
deeds
Christ
〈◊〉
〈◊〉
●…hat
●…e
w●…nt
to
hi●…
P●…ssion
by
no
force
nor
necessitie
,
but
of
his
owne
accord
.
〈◊〉
●…as
no
●…eruant
to
death
,
but
free
among
the
dead
.
For
he
was
free
that
had
powe●…
〈◊〉
death
By
the
power
of
his
Du●…nitie
●…e
laid
downe
his
Soule
,
and
tooke
〈◊〉
.
T●…ou
sec●…
his
goodn●…sse
in
that
he
laid
it
downe
of
his
owne
accord
:
thou
seest
his
power
in
that
●…e
to●…ke
it
againe
.
At
the
●…ime
when
plea●…ed
him
,
the
Lord
Iesus
emptied
himsel●…e
●…nd
〈◊〉
suffered
when
he
would
.
Death
came
not
vpon
Christ
,
but
Christ
cam●…
〈◊〉
;
●…or
Death
in
him
found
no
way
for
his
power
.
●…
He
was
no
Debtor
to
Death
and
sinne
,
b●…t
he
was
offered
,
because
he
him●…elfe
would
.
For
he
●…ustained
not
the
Crosse
by
any
ne●…essitie
,
but
willingly
,
otherwise
if
he
h●…d
not
beene
off●…red
by
his
owne
good
will
,
he
mig●…t
h●…ue
de●…lined
tho●…e
that
were
sent
to
him
,
whom
he
met
without
feare
,
and
of
his
o●…ne
accord
off●…red
him●…elfe
to
them
.
in
,
flesh
,
neit●…er
tooke
on
●…im
our
fault
by
any
infection
,
nor
our
punishment
by
any
coacti●…n
,
for
being
●…filed
with
no
st●…ine
of
sinne
,
he
could
not
be
held
by
any
condition
of
our
guilti●…
,
〈◊〉
and
there●…ore
●…reading
all
necessitie
vn●…er
his
feete
,
of
his
owne
accord
,
when
he
would
,
●…e
admitted
o●…r
d●…ath
.
●…
Nos
omnes
cum
nolumus
morimur
;
quia
ad
solu●…ndae
penae
debitum
〈◊〉
〈◊〉
conditione
coarc●…armur
.
Ille
autem
quia
nulli
admixtus
est
culpae
,
nulli
ex
nec●…e
〈◊〉
〈◊〉
.
Sed
quia
culpam
n●…stram
dominando
subdidit
,
poenam
nostram
mi●…ando
suscepit
.
We
all
die
against
our
wils
,
because
we
are
tied
by
the
condition
of
our
sinne
to
the
debt
of
●…nduring
punishment
.
But
he
that
was
entangled
with
no
fault
,
could
not
be
b●…und
to
any
pe●…ltie
by
nec●…ssitie
.
Yet
because
he
subdued
our
sinne
by
raigning
ouer
it
,
in
〈◊〉
and
piti●…
he
vndertooke
our
p●…nishment
,
as
he
himselfe
saith
:
I
haue
power
to
〈◊〉
〈◊〉
my
〈◊〉
,
no
man
taketh
it
from
me
,
but
I
lay
it
downe
of
my selfe
.
Iesus
hungred
,
it
〈◊〉
true
,
but
because
he
would
.
He
slept
,
it
is
true
,
but
because
he
would
.
He
sorrowed
,
it
is
true
,
but
because
he
would
.
He
died
,
it
is
true
,
but
because
he
would
.
It
was
in
his
power
to
be
so
or
so
affected
,
or
not
.
These
affections
of
mans
infirmitie
,
Non
conditione
necessitatis
,
sed
voluntate
miserationis
suscepit
,
si●…ut
&
carnem
&
ipsam
etiam
mortem
;
Christ
tooke
vnto
him
not
by
any
b●…nd
of
necessitie
,
but
by
the
good
pleasure
of
his
mercie
,
as
he
did
flesh
,
and
death
it selfe
.
Wherefore
his
death
was
truely
free
,
not
forced
;
because
he
had
power
to
lay
downe
his
soule
,
and
take
it
againe
.
He
that
dieth
of
necessitie
,
can
not
rise
of
himselfe
.
Christ
then
,
who
wanted
all
fault
,
was
not
tied
to
the
necessitie
of
death
.
Therefore
Christes
death
was
voluntarie
,
not
necessarie
;
and
so
he
might
rise
of
himselfe
.
Naturall
things
in
Christ
did
not
preuent
his
will
,
there
was
nothing
forced
in
Christ
,
but
all
voluntarie
.
At
his
owne
will
he
hungred
,
at
his
owne
will
he
thirsted
,
at
his
owne
will
he
feared
,
at
his
owne
will
he
died
.
Not
onely
Christ
was
willing
,
and
was
offered
,
but
he
was
offered
because
he
was
willing
.
Christ
being
equal
with
God
emptied
himselfe
by
taking
the
forme
of
a
seruant
,
and
being
rich
became
poore
for
vs
,
and
of
great
was
made
little
;
of
high
,
low
;
of
strong
,
weake
;
and
hungred
,
and
thirsted
,
and
was
wearied
in
his
iourney
,
and
the
rest
,
which
he
suffered
of
his
owne
accord
and
not
by
any
necessitie
.
He
was
voluntarily
incarnate
,
he
voluntarily
suffered
,
and
was
voluntarily
crucified
.
For
had
he
not
died
voluntarily
,
that
death
had
not
beene
meritorious
.
How
much
more
vnwoorthely
he
died
who
deserued
not
death
,
so
much
the
more
iustly
(
man
)
liueth
,
for
whom
he
died
.
What
iustice
,
thou
wilt
aske
,
is
this
,
that
an
innocent
should
die
for
a
malefac●…our
?
Si
iustitia
esset
,
iam
non
gratis
,
sed
ex
debito
moreretur
.
It
is
no
iustice
,
it
is
mercie
.
If
it
were
iustice
,
then
should
he
not
die
fre●…ly
,
but
endebted
thereto
;
and
if
endebted
,
then
he
indeed
should
die
,
but
the
other
,
for
whom
he
died
,
should
not
liue
.
Yet
though
it
be
not
iustice
,
it
is
not
against
iustice
;
otherwise
he
could
not
be
both
iust
,
and
mercifull
.
Laquet
ipsum
debit
as
hominum
sceleri
,
sibi
indebit
as
paenas
sua
voluntate
inse
suscepisse
,
subijsse
,
&
nostrorum
flagitiorum
maculas
morte
voluntaria
,
&
suo
innocente
sanguine
luisse
,
atque
eluisse
.
It
is
euident
,
that
Christ
admitted
,
receaued
,
and
suffered
of
his
owne
good
will
the
paines
due
to
mans
wickednesse
,
but
not
due
to
him
,
and
with
a
voluntarie
death
,
and
his
owne
innocent
bloud
did
wash
,
and
clense
the
spots
of
our
filthinesse
,
It
is
euident
,
the
Iewes
had
not
in
their
power
these
things
,
or
times
;
sed
sua
ipsum
voluntate
,
nulla
v●…
coactum
,
harc
mortem
pro
nostra
salute
oppetijsse
;
but
of
his
owne
accord
,
without
anie
c●…action
,
Christ
died
this
death
for
our
saluation
.
eligendae
mortis
optio
penes
ipsum
fi●…t
;
the
election
and
direction
of
his
death
was
left
to
his
owne
power
and
choise
became
bound
to
the
Law
to
pay
our
debts
.
that
none
tooke
his
soule
from
him
,
but
he
laid
it
downe
of
himselfe
gaue
himselfe
for
vs
Gods
decree
and
his
owne
good
will
was
,
that
he
should
satisfie
and
pay
none
otherwise
for
vs
,
then
so
as
he
did
.
pleasure
,
offer
,
and
perfourmance
.
Christ
loued
vs
,
and
gaue
himselfe
for
vs
to
giue
his
Sonne
for
vs
,
Those
sentences
of
your
Authors
Gregorie
,
Austen
,
and
Ambrose
,
if
they
be
spoken
simply
,
seeme
very
harsh
,
where
they
say
,
that
Christ
could
haue
saued
vs
otherwaies
then
by
suffering
and
dying
for
vs
.
For
herein
they
oppose
Gods
absolute
omnipotencie
against
his
expresse
and
reuealed
will
;
which
how
it
may
be
liked
in
Diuinitie
I
know
not
.
Nullam
ergo
necessitatem
patitur
Deus
,
neque
necessitate
facit
,
quae
facit
,
sed
summa
&
ineffabili
voluntate
ac
potestate
.
God
then
suffereth
no
necessitie
,
neither
doth
he
the
things
,
which
he
doth
,
with
any
necessitte
,
but
with
a
supreame
and
vnspeakeable
will
and
power
.
more
conuenient
Et
sine
hoc
holocausto
poterat
Deus
tantum
condonasse
peccatum
,
sed
facilitas
veniae
laxaret
habenas
peccatis
effrenibus
,
quae
etiam
Christi
vix
cohibent
passiones
.
God
was
able
to
haue
pardoned
so
great
sinne
without
this
Sacrifice
,
but
the
facilitie
of
forgiuenesse
would
loose
the
raynes
to
vnbridled
sinnes
,
which
euen
the
sufferings
of
Christ
doe
skant
represse
.
It
was
possible
for
God
without
taking
flesh
by
his
only
will
,
as
he
did
,
and
doth
worke
all
things
without
the
helpe
of
a
Body
.
He
was
not
vnable
,
that
can
doe
all
things
,
by
his
Almightie
power
and
strength
to
take
man
from
the
Tyrant
,
Was
not
the
Creator
able
to
restore
his
worke
without
this
difficultie
?
He
was
able
,
but
he
chose
rather
to
wrong
himselfe
then
the
most
lewd
and
hatefull
vice
of
vnthankefulnesse
should
haue
any
colour
in
man
.
Could
not
mankind
be
deliuered
by
any
other
meanes
Solo
nutu
&
iussu
ac
voluntate
diuina
poterat
.
It
might
haue
beene
deliuered
by
the
onely
becke
Commandement
and
will
of
God
.
Poterat
nos
Dominus
verbo
,
aut
nutu
redimere
,
nisi
aliter
nostra
causa
visum
esset
.
The
Lord
might
haue
Redeemed
vs
with
a
word
,
or
a
becke
but
that
for
our
sakes
he
thought
good
otherwise
to
doe
it
.
Was
not
this
a
sure
pledge
of
Gods
loue
to
giue
vs
his
owne
Sonne
from
heauen
?
he
might
haue
giuen
vs
an
Angell
,
if
he
would
,
or
some
other
Creature
;
and
yet
should
his
loue
haue
beene
farre
aboue
our
deserts
.
All
these
Similitudes
of
Mediator
,
Redeemer
,
and
Suretie
may
stand
very
well
together
in
the
office
of
Christ
,
though
you
would
perswade
vs
the
contrarie
,
yea
rather
they
confirme
ech
other
.
Capitall
crimes
Corporall
paines
Suretie
standeth
bound
for
a
seruant
,
for
a
condemned
,
&
dead
person
.
bare
promise
doth
not
bind
Our
publike
Churches
Doctrine
also
auoucheth
that
●…e
was
our
Suretie
.
It
sayth
,
that
Christ
was
our
Suretie
.
cum
Christo
quasi
sponsore
,
with
Christ
as
it
were
with
a
Suretie
.
our
Suretie
the
Iewes
did
cruelly
,
malitio●…ly
and
impiou●…
against
him
;
but
he
and
good
will
suffered
all
these
things
but
it
i●…
not
vnusuall
amongst
men
,
that
one
should
vndertake
and
suffer
for
another
.
that
punishment
shall
be
there
where
the
fault
is
.
Let
offences
binde
their
committers
,
and
let
no
feare
of
punishment
extend
farther
than
to
such
as
be
guiltie
of
the
crime
.
The
wickednesse
of
the
wicked
shall
be
vpon
himselfe
.
The
sonne
shall
not
beare
the
〈◊〉
of
the
father
,
neither
shall
the
father
beare
the
iniquitie
of
the
sonne
;
but
the
same
soule
that
sinneth
,
shall
die
.
Also
Cyprians
words
are
plaine
,
and
can
not
beare
any
other
sense
than
I
make
of
them
,
that
Christ
was
a
verie
Suretie
for
his
people
,
and
suffered
such
a
forsaking
of
God
touching
sense
of
paine
,
and
want
of
present
feeling
of
comfort
in
his
paines
,
as
the
damned
doe
.
Thou
diddest
shew
to
be
the
words
of
thy
beloued
,
whose
person
and
cause
thou
hadst
assumed
.
were
the
words
of
his
beloued
:
That
was
the
voice
of
Christes
members
,
not
of
the
head
.
vnder
the
voice
of
his
Redeemed
.
Cypri●…ns
words
can
not
beare
any
other
sense
.
those
were
the
wordes
of
Christs
beloued
Saul
,
why
persecutest
thou
mee
I
was
hungrie
,
and
yee
gaue
me
meate
;
I
thirsted
,
and
yee
gaue
me
drinke
;
I
was
a
stranger
,
and
ye
lodged
me
;
I
was
naked
,
and
yee
clothed
me
;
I
was
sicke
,
&
yee
visited
me
;
I
was
in
prison
,
and
yee
came
vnto
me
In
as
much
as
you
did
it
vnto
one
of
the
least
of
my
brethren
you
did
it
vnto
mee
.
Hee
that
heareth
you
,
heareth
me
;
and
he
that
despiseth
you
,
despiseth
me
.
He
that
receaueth
you
,
receaueth
mee
.
They
haue
not
reiected
thee
they
haue
reiected
mee
He
that
toucheth
you
,
toucheth
the
apple
of
his
eie
.
two
kinds
of
appropriation
one
naturall
and
substantiall
,
the
other
personall
and
habituall
.
Naturall
,
as
when
the
Lord
in
Nature
and
trueth
being
made
a
man
,
had
experience
of
things
incident
to
our
Nature
.
Personall
and
habituall
,
when
one
putteth
on
the
person
of
another
,
for
pittie
or
loue
,
and
vseth
speech
According
to
which
,
Christ
appropriated
the
curse
and
dereliction
due
to
vs
;
not
himselfe
being
made
those
things
,
but
assuming
our
person
,
and
reckoning
himselfe
with
vs
.
For
neither
as
God
,
nor
as
man
,
was
he
euer
forsaken
of
his
Father
;
neither
was
he
made
sinne
,
nor
a
curse
.
Assuming
therefore
our
person
,
and
reckoning
himselfe
with
vs
,
he
spake
these
things
.
For
we●…
were
guiltie
of
sinne
,
and
malediction
,
as
incredulous
and
disobedient
,
and
for
that
cause
were
forsaken
.
thou
wouldst
haue
vnderstood
for
them
,
who
had
deserued
to
be
forsaken
of
God
in
regard
of
their
sinnes
.
of
God
touching
sense
of
paine
and
want
of
present
seeling
of
comfort
in
his
paines
forsaking
in
Christ
I
set
the
Lord
alwaies
before
me
,
he
is
at
my
right
hand
,
that
I
shall
no●…
slide
.
Therefore
my
heart
is
glad
,
and
my
tongue
reioiceth
;
my
flesh
also
doth
rest
in
hope
.
Iesus
for
the
ioy
that
was
set
before
him
,
endured
the
crosse
,
and
despised
the
shame
.
endured
the
crosse
and
des●…ised
the
shame
there
cou●…d
v●…terly
be
none
of
these
in
Christ
.
suffered
such
a
forsoking
of
God
,
as
the
damned
do●…
.
as
the
sufferings
of
Christ
abound
,
so
their
consolation
abo●…ndeth
through
Christ
.
reioice
in
trouble
we
shall
raigne
with
him
hope
in
vs
,
and
maketh
vs
perfect
,
consum●…ate
with
affliction
,
and
made
the
Author
of
eternall
sal●…ation
to
all
,
that
obey
him
?
I
adde
vnto
all
this
last
of
all
your
owne
grant
,
where
you
fully
yeeld
,
that
Christ
was
our
Suertie
to
the
Law
,
and
that
he
did
suffer
iustly
,
or
in
Gods
iustice
.
The
vengeance
of
the
Law
say
you
.
once
executed
in
our
Suertie
can
no
more
in
Gods
iustice
be
exacted
on
v●…
.
was
bound
to
suffer
hell
paines
in
our
steed
,
and
was
defil●…d
and
hatefull
to
God
by
our
sinnes
.
But
I
ouerthrow
mine
owne
chiefe
exception
which
I
make
that
Christ
was
not
our
Suertie
to
the
Law
to
pay
our
debts
.
died
for
vs
was
a
Suertie
to
the
Law
to
pay
our
debts
Christ
redeemed
vs
from
the
curse
of
the
Law
,
being
made
a
curse
for
vs
,
allow
vs
Suerties
The
debt
can
not
now
by
Gods
iustice
be
exacted
on
vs
.
For
the
Law
was
giuen
by
Moses
,
but
grace
and
trueth
by
Iesus
Christ
.
Your
Similitude
of
a
Kings
Sonne
intreating
for
his
Fathers
Rebels
is
very
weake
,
and
ouerthroweth
,
if
it
were
good
,
a
confessed
point
of
Christs
Redemption
.
The
day
of
the
Lord
shall
come
euen
as
a
Theife
in
the
night
.
vnrighteous
Iudge
to
reape
,
where
they
did
not
sow
,
the
Lord
commended
the
vniust
Steward
,
that
he
had
done
wisely
.
If
you
seeke
for
areason
,
it
shall
not
be
wonderfull
;
if
you
aske
for
an
example
,
it
shall
not
be
singular
.
deliuered
him
into
the
hands
of
sinners
,
to
doe
what
soeuer
Gods
hand
and
counsell
had
determined
before
to
be
done
.
the
Rod
of
Gods
wrath
;
and
the
staffe
in
their
hands
is
his
Indignation
An other
Reason
of
mine
you
impugne
with
marueylous
skorne
and
detestation
.
That
seeing
Christ
on
the
Crosse
spoyled
powers
and
Principalities
,
and
made
a
shew
of
them
openly
triumphing
ouer
them
;
Therefore
I
collected
that
Christ
felt
(
the
diuels
)
as
the
very
instruments
,
that
wrought
the
very
effects
of
Gods
wrath
vpon
him
.
tormented
his
Soule
with
the
very
effects
of
Gods
wrath
Christ
on
the
Crosse
spoyled
Principalities
,
buried
with
him
in
Baptisme
with
whom
yee
were
also
raised
;
and
(
when
yee
were
)
dead
in
sinnes
,
and
in
vncircumcision
of
your
flesh
,
he
quickned
together
with
him
,
forgiuing
your
sinnes
,
cancelling
the
hanauriting
of
ordinances
that
was
against
vs
:
spoyling
powers
and
principalities
,
he
made
an
open
shew
of
them
,
triumphing
ouer
them
in
himselfe
.
(
spoyling
powers
and
Principalities
,
and
triumphing
ouer
them
,
)
Ascending
on
high
he
led
Captiuitie
Captiue
;
and
this
,
he
ascended
,
what
meaneth
it
,
but
that
he
descended
first
into
the
lower
parts
of
the
earth
?
he
led
Captiuitie
Captiue
he
triumphed
ouer
powers
and
Principalities
.
By
the
dispoiling
his
bodie
made
●…
shew
of
principalitics
and
powers
,
and
confounded
them
openly
,
(
backnumch
)
in
his
owne
person
.
how
putting
off
his
flesh
,
he
disgraced
powers
,
openly
triumphing
ouer
them
in
his
owne
person
.
Neither
doth
he
idlely
propose
him
putting
off
flesh
,
but
because
hee
would
haue
him
conceiued
in
his
resurrection
to
put
it
on
againe
.
Spolians
se
carne
,
&
Principatus
&
potestates
tradux
it
cum
fiducia
triumphans
eos
in
semetipso
.
Christ
putting
off
,
or
stripping
himselfe
of
flesh
,
led
powers
and
principalities
with
boldnesse
,
triumphing
ouer
them
in
his
on
ne
person
.
Spoliata
enim
caro
Christus
est
mortuus
;
The
flesh
put
off
was
Christ
now
dead
.
Carnem
se
exuit
;
Christ
put
of
his
flesh
.
Exuens
se
carnem
traduxit
potestates
libere
triumphans
eas
in
semetipso
.
Christ
putting
off
his
flesh
,
carried
powers
freely
triumphing
ouer
them
in
his
owne
person
.
carne
;
and
thereby
laying
aside
of
mortalitie
Apostolus
dicit
,
exuens
se
carnem
,
principatus
&
potestates
exemplauit
,
fiducialiter
triumphans
eos
in
semetipso
.
The
Apostle
sayth
,
Christ
putting
off
flesh
,
made
an
example
of
principalities
and
powers
,
and
confidently
triumphed
ouer
them
in
his
owne
person
.
Where
he
sayth
,
Christ
douested
himselfe
of
flesh
,
by
flesh
in
this
place
we
vnderstand
the
mortalitie
of
flesh
for
which
the
bodie
is
properly
called
flesh
.
By
rising
from
the
lower
parts
,
Christ
triumphed
and
spoiled
principalities
and
powers
,
carying
them
captiue
in
maner
of
a
triumph
,
as
is
in
the
second
to
the
Colossians
:
Therefore
nothing
hindereth
,
but
what
Paul
here
writeth
,
we
may
interpret
,
as
the
words
doe
sound
,
of
a
reall
triumph
of
Christes
soule
in
the
sight
of
God
onely
,
and
of
the
blessed
spirits
,
specially
since
the
Fathers
for
the
most
part
do
so
expound
it
,
and
of
our
writers
not
a
few
,
nor
the
meanest
.
There
was
a
battell
in
heauen
Michael
and
his
Angels
fought
against
the
dragon
,
and
the
dragon
fought
,
and
his
Angels
,
but
they
preuailed
not
.
And
the
great
dragon
,
called
the
Diuell
and
Satan
,
was
cast
out
into
the
earth
.
When
a
strong
man
armed
keepeth
his
house
,
the
things
that
he
possesseth
are
in
peace
:
but
when
a
stronger
then
he
entreth
vpon
him
,
and
ouer
commeth
him
,
he
taketh
away
all
his
armour
wherein
he
trusted
,
and
diuideth
his
spoiles
.
And
no
man
can
enter
into
a
strong
mans
house
,
and
take
away
his
goods
,
except
he
first
binde
that
strong
man
,
and
then
spoile
his
house
.
The
conquest
was
bloudie
the
omnipotencie
of
the
Sonne
of
God
,
by
which
he
is
equall
to
his
Father
in
the
same
essence
,
was
able
by
the
only
command
of
his
will
to
haue
taken
mankinde
from
the
dominion
of
the
Diuell
:
Doth
not
the
verie
maner
of
speech
import
some
mightie
contention
and
violent
opposition
,
where
yet
at
length
an
absolute
and
most
glorious
triumphant
victorie
was
obtained
?
serpents
head
This
must
be
conceiued
and
felt
by
Christ
These
could
be
none
other
effects
,
but
only
of
Gods
proper
wrath
,
seueritie
,
and
indignation
against
the
sinne
of
the
world
.
It
could
not
be
the
reuealing
of
any
glorie
or
comfort
,
which
such
instruments
procured
vnto
him
,
and
wrought
vpon
him
.
Against
this
you
bring
not
a
word
.
What
if
no
tongue
can
expresse
the
maner
,
as
neither
haue
I
once
endeuoured
to
expresse
it
:
shall
not
therefore
the
testimonie
of
the
Holy
Ghost
be
true
,
that
on
the
Crosse
Christ
had
such
a
conflict
as
I
haue
obserued
?
A
conquest
implieth
first
a
conflict
the
diuell
had
nothing
to
doe
with
the
soules
of
men
,
but
either
to
tempt
them
,
or
torment
them
,
Before
I
answer
you
directly
,
this
we
may
consider
:
Christ
might
,
and
no
doubt
he
did
in
his
soule
discerne
,
conceiue
,
and
applie
to
himselfe
,
all
the
rage
,
malice
,
and
violence
of
the
Iewes
tormenting
him
to
death
,
as
set
on
fire
by
Satan
himselfe
,
and
by
all
the
powers
of
hell
.
also
were
set
on
worke
by
the
Iustice
and
seuere
wrath
of
God
now
purposety
laying
punishment
on
his
Sonne
,
thereby
to
take
Satisfaction
for
all
our
sinnes
.
Now
this
feeling
and
suffering
in
the
Soule
of
Christ
made
an
other
kind
of
impression
in
him
,
and
was
infinitely
more
grecuous
and
dolefull
as
touching
the
present
sense
,
then
otherwise
the
meere
outward
stripes
and
wounds
of
men
were
or
could
be
.
sinfull
,
defiled
,
hatefull
and
accursed
of
God
,
forsaken
him
doe
not
once
endeuour
you
say
,
the
manner
of
it
In
your
Booke
you
speake
directly
against
the
maine
ground
of
it
;
affirming
that
God
himselfe
did
nothing
to
Christ
;
that
is
he
did
not
punish
him
to
come
against
him
deliuered
him
into
the
hands
of
sinners
,
to
doe
whatsoeuer
the
counsell
of
God
had
determined
before
to
be
done
Father
gaue
him
the
Cup
The
very
truth
and
Gods
nord
it selfe
is
flat
contrarie
to
you
.
the
Lord
hath
giuen
,
and
the
Lord
hath
taken
,
the
hand
of
God
hath
touched
me
smote
him
with
sore
Boyles
from
the
sole
of
his
foote
vnto
his
Crowne
〈◊〉
is
written
,
God
made
him
sinne
for
vs
:
Yea
he
made
his
Soule
sinne
.
Which
is
nothing
else
but
the
Lord
laid
vpon
him
the
iniquitie
of
vs
all
.
God
made
him
sinns
for
vs
,
made
his
This
is
nothing
else
but
the
Lord
laid
vpon
him
the
iniquitie
of
vt
all
.
to
come
Is
there
any
euill
in
the
Citie
,
and
the
Lord
hath
not
done
it
?
I
am
the
Lord
,
there
is
none
other
;
making
Peace
,
and
creating
euill
.
I
will
raise
vp
euill
against
thee
out
of
thine
owne
bouse
,
and
will
take
thymiues
before
thine
cies
,
and
giue
them
to
thy
neighbour
,
and
he
shall
lie
with
thy
wiues
in
the
sight
of
this
Sunne
.
For
thou
didst
it
secretly
:
but
I
will
doe
this
thing
before
all
Israell
and
the
Sunne
.
The
Lord
hath
giuen
,
and
the
Lord
hath
taken
it
Stretch
out
thine
hand
,
and
touch
his
bones
and
his
flesh
,
calleth
his
owne
hand
permitted
by
God
,
that
is
,
the
power
and
leaue
which
he
would
receaue
.
O
Ashur
,
the
rod
of
my
wrath
;
the
staffe
in
their
hands
is
mine
indignation
.
Thou
couldest
haue
no
power
at
all
against
me
,
except
it
were
giuen
thee
from
aboue
.
The
Prophet
sayth
,
the
Lord
delighted
to
bruize
him
,
and
afflicted
him
,
or
slew
him
.
The
Lord
would
humble
him
and
made
him
expectant
,
beate
to
powder
labour
of
Women
in
child-birth
to
be
painefully
sicke
the
Lord
would
bruise
him
made
him
weake
he
tooke
pleasure
He
doth
not
punish
with
the
hart
I
take
no
pleasure
in
the
death
of
him
that
dieth
.
God
was
content
would
bruize
him
The
death
of
his
Saints
is
pretious
in
his
sight
The
Apostles
doe
acknowledge
that
both
the
counsell
and
hand
of
God
was
in
Christs
punishment
.
Against
thine
holy
Sonne
Iesus
both
Herod
and
Pontius
Pilate
,
with
the
Gentiles
and
the
people
of
Israel
,
gathered
themselues
together
,
to
doc
what
soeuer
thy
hand
and
counsell
had
determined
before
to
be
done
.
sinne
in
the
flesh
Gods
owne
hand
then
did
smite
Christ
,
and
inflicted
on
him
whatsoeuer
he
suffered
,
as
the
condemnation
of
sinne
.
The
punishment
ordained
for
sinne
by
the
iustice
of
God
,
and
inflicted
by
the
hand
of
God
(
whatsoeuer
meane
it
pleaseth
him
to
vse
)
is
called
the
wrath
of
God
,
as
you
acknowledge
.
the
punishment
ordained
for
sinne
by
Gods
Iustice
,
or
inflicted
on
vs
by
Gods
hand
is
called
the
wrath
of
God
.
Then
how
may
we
thinke
Gods
infinite
iustice
and
power
punished
Christ
?
bare
our
sinnes
in
his
body
on
the
tree
,
to
be
broken
for
vs
,
and
his
bloud
to
be
shedde
for
many
,
for
the
remission
of
sinnes
In
his
spirit
certain●…●…e
suffered
spirituall
and
incomprehensible
punishments
being
no
sinnes
such
as
mens
soules
are
subiect
vnto
,
as
from
God
.
He
giueth
his
Angels
charge
ouer
thee
,
to
keepe
thee
in
all
thy
waies
.
And
the
Angell
of
the
Lord
pitcheth
round
about
them
,
that
feare
him
and
deliuereth
them
Let
them
be
as
chaffe
before
th●…●…nd
,
&
the
Angel
of
the
Lord
scatter
them
.
Let
their
way
be
darke
&
slippery
,
&
the
angel
of
the
Lord
persecute
them
.
God
rest
vpon
th●…
the
fiercenesse
of
his
anger
,
indignation
wrath
,
&
vexation
;
〈◊〉
the
sen●…ing
in
of
euill
angels
vnto
Satan
V●…itur
Deus
ministres
eitam
malis
〈◊〉
ad
vindictam
malorum
,
vel
ad
bonorum
probatio●…m
.
God
vseth
as
his
ministers
euill
spirits
,
to
reuenge
the
wicked
,
and
to
trie
the
good
.
Non
solum
homines
ministri
s●…t
,
&
vltores
ira
eius
,
sed
etiam
contrariae
fortitudines
,
quae
appellantur
furor
&
ira
Dei.
Not
onely
men
are
Gods
ministers
,
and
reuen●…
of
his
wrath
,
but
also
the
contrarie
powers
are
called
the
wrath
and
displeasure
of
God
.
as
the
Babilo●…ans
punishing
Ierusalem
are
called
Gods
armies
so
wicked
angels
are
called
Gods
hosts
and
camps
,
whiles
they
execute
the
Lords
will
.
Euill
spirits
which
execute
punishment
on
the
wicked
and
the
powers
that
serue
〈◊〉
are
called
the
Anger
and
wrath
Pl●…rique
〈◊〉
〈◊〉
●…am
●…uroris
Domini
Diabolum
interpretantur
,
cui
tradimur
ad
puniendum
.
The
most
of
our
men
interpret
the
wrath
of
Gods
furie
to
be
the
diuell
,
to
whom
we
are
deliuered
to
be
punished
.
〈◊〉
〈◊〉
to
mentis
praepositi
sunt
.
Wicked
angels
are
appointed
to
inflict
or
execute
torments
.
Du●…
ad
summam
sunt
officia
ad
qua
Damones
omnes
sunt
a
Deo
destinati
.
There
are
summar●…ly
two
offices
,
to
which
all
the
diuels
are
appointed
of
God
.
One
that
by
their
tentations
the
godly
elect
may
be
exercised
in
patience
and
humilitie
,
and
so
their
saluation
more
and
more
●…urdered
:
the
other
,
that
God
by
them
,
as
his
ministers
and
executioners
,
〈◊〉
spirituall
and
corporall
punishments
on
th●…
wicked
reprobate
.
Id
quod
maxime
〈◊〉
〈◊〉
fine
seculi
&c.
Which
shall
most
be
seene
in
the
end
of
the
worlde
,
when
God
shall
perfourme
that
the
diuels
shall
be
tormented
themselues
,
and
torment
others
in
the
place
of
eternall
punishments
.
Some
,
God
himselfe
immediatly
inflicted
,
some
he
inflicted
by
meanes
and
instruments
,
but
〈◊〉
his
hand
principally
,
which
did
whatsoeuer
was
done
vnto
him
.
Gods
owne
hand
inflicted
on
Christ
whatsoeuer
he
suffered
some
God
himselfe
immediatly
inflicted
,
some
by
meanes
and
instruments
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
him
〈◊〉
,
moue
,
and
〈◊〉
●…ur
being
You
can
not
say
,
that
Christes
punishment
was
Gods
meere
and
bare
permission
onelie
.
meere
and
bare
permission
Nay
〈◊〉
punishment
was
God
:
written
and
reuealed
will
his
expresse
and
publike
ordinance
,
and
most
〈◊〉
appointment
from
the
beginning
of
the
world
.
affliction
and
tribulation
strange
illusions
and
lying
wond●…rs
shall
heresie
and
iniquitie
shall
abound
the
written
and
reuealed
will
of
God
,
his
expresse
and
publike
ordinance
,
doth
appoint
,
foretell
and
assure
.
But
God
appointed
Christes
sufferings
from
the
beginning
of
the
world
.
From
the
beginning
of
the
world
all
his
works
were
knowen
to
him
The
whole
suffering
of
Christ
was
Gods
owne
and
most
proper
action
.
Most
proper
as
proper
as
any
The
wicked
I●…es
and
Diuels
were
only
instruments
to
do
that
which
he
set
them
on
worke
to
doe
,
though
they
thought
not
so
.
God
worketh
all
in
all
Nescit
Diabolus
quomodo
illo
&
insidian●…
&
●…rente
v●…tur
ad
salutem
sidelium
suorum
excellentissima
Dei
sapientia
.
The
diuell
doth
not
know
how
the
most
excellent
wisdome
of
God
vseth
his
lying
in
wait
,
and
raging
,
to
the
saluation
of
the
faithfull
.
Now
we
come
to
answer
you
more
directly
touching
the
text
i●…
hand
.
Where
you
would
intimate
,
that
Christ
on
the
Crosse
was
not
tempted
by
the
powers
of
hell
,
because
Christ
could
not
be
tempted
by
Satans
inward
suggestion
,
but
only
by
the
eare
receiuing
an
outward
voice
;
this
I
suppose
also
is
a
singular
conceit
of
your
owne
,
without
any
title
of
Scripture
to
proue
it
by
.
spoiled
powers
and
principalities
What
reason
can
you
giue
,
that
where
the
minde
conceiueth
any
temptation
,
there
of
necessitie
must
be
concupiscence
,
and
corruption
of
the
flesh
?
&c.
In
vs
men
it
is
so
you
say
;
I
grant
it
is
so
:
but
that
of
necessitie
in
nature
it
must
be
so
,
I
see
no
reason
in
the
world
.
]
The
conceiuing
a
tentation
suggesting
it
God
can
not
be
tempted
with
euill
,
so
neither
tempteth
he
any
man
Euery
one
is
tempted
,
when
he
is
drawen
and
enticed
by
his
owne
concupiscence
.
I
suppose
you
haue
no
reason
to
affirme
(
as
you
doe
)
that
Christ
in
the
wildernesse
was
tempted
by
Satan
by
outward
voice
only
.
into
the
holy
citie
,
and
set
him
on
the
pinnacle
of
the
Temple
:
and
againe
tooke
him
into
a
very
high
hill
,
and
shewed
him
all
the
kingdomes
of
the
world
,
and
the
glory
thereof
?
to
cast
himselfe
to
fall
downe
before
the
diuell
,
and
to
worship
him
?
If
thou
wilt
bow
thy
knee
in
my
presence
,
all
this
shall
be
thine
Get
thee
behinde
me
Satan
It
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
alone
shalt
thou
serue
.
And
so
the
Diuell
left
him
,
and
loe
,
the
angels
came
,
and
ministred
vnto
him
.
It
seemeth
rather
to
be
manifest
,
that
(
Christs
)
temptation
was
meerely
in
cogitation
,
and
in
the
thoughts
of
his
heart
,
so
mooued
by
the
spirituall
suggestion
of
the
diuell
.
did
and
spake
Infidelitie
,
presumption
,
idolatrie
and
blasphemie
.
foolish
thought
as
sinne
an
euili
thought
is
an
abomination
to
the
Lord
.
is
committed
to
me
,
and
I
giue
it
to
whom
I
will
.
spirituall
cogitations
in
Christ
is
manifest
,
that
Christes
temptation
was
meerely
in
cogitation
by
some
such
outward
obiects
,
which
might
worke
that
spirituall
cogitation
in
Christ
,
as
Satan
might
well
know
how
.
The
Prince
of
this
world
commeth
,
but
in
me
he
hath
nothing
,
What
haue
we
to
doe
with
thee
,
thou
Iesus
of
Nazaret
?
How
wast
thou
not
afraid
ô
thou
the
worst
of
all
wicked
spirits
,
to
vtter
such
a
voice
against
the
Lord
,
if
thou
wilt
fall
downe
on
earth
,
and
worship
me
?
Depart
Satan
The
Angell
,
that
fell
from
God
,
is
destroyed
by
that
voice
,
detected
who
he
is
,
and
conquered
by
the
Sonne
of
Man
.
Ego
ad
ipsum
Deum
accessi
,
ipsum
cominus
tentaui
.
I
came
to
God
himselfe
,
and
tempted
him
hand
to
hand
.
The
Lord
conuicted
the
diuell
first
in
the
Mountaine
,
pulling
from
him
the
folds
(
or
couerts
)
of
his
brest
,
and
shewing
,
that
he
was
the
diuell
,
reproouing
him
to
be
none
of
the
Saints
,
but
Satan
the
Tempter
,
in
saying
,
goe
behind
me
Satan
.
the
head
spake
to
the
head
,
so
now
the
members
speake
to
the
members
Christus
,
quia
fortior
,
facie
ad
faciem
tentatur
.
Christ
,
as
the
stronger
,
was
tempted
face
to
face
.
Incertum
quid
prius
factum
sit
,
nihil
tamen
ad
rem
,
dum
omnia
facta
esse
manifestum
sit
.
It
is
vncertaine
,
which
(
of
the
two
last
Tentations
)
was
first
done
,
but
that
skilleth
not
,
so
long
as
it
is
manifest
,
they
were
all
done
.
by
the
diuell
was
without
,
not
within
.
Sic
dignatus
est
haec
exteriùs
cuncta
suscipere
,
vt
mens
eius
interiùs
inconcussa
maneret
.
So
the
Lord
vouchsafed
to
receaue
all
these
tentations
outwardly
,
that
his
minde
inwardly
stoode
vnshaken
.
All
that
Temptation
of
the
diuell
was
not
inward
,
but
outward
.
Christ
was
tempted
,
and
did
ouercome
.
The
wicked
spirit
then
suggested
from
without
as
he
did
vnto
Adam
,
not
by
thoughts
.
For
Adams
Tentation
was
not
by
thoughts
,
but
by
the
Serpent
.
The
diuell
appeared
to
Christ
by
some
sensible
shape
.
For
Thoughts
the
Lord
would
not
admit
.
God
forbid
,
Sensibly
therefore
the
diuell
shewed
on
the
Hill
all
the
kingdomes
,
proposing
them
before
his
eyes
by
some
shew
,
Nota
,
haec
omnia
corporeis
sensibus
esse
completa
.
Nec
mirum
si
se
permiserit
circumferri
,
qui
permisit
se
crucifigi
.
Note
that
all
these
tentations
were
accomplished
to
the
senses
of
the
Body
.
Neither
is
it
a
marueile
that
Christ
suffered
himselfe
to
be
caried
about
when
he
suffered
himselfe
to
be
crucified
Was
not
tempted
by
prouocation
of
flesh
as
we
are
;
which
Tentation
is
not
without
some
sinne
for
so
much
as
Concupiscence
is
sin
.
This
Christ
had
not
.
Sed
tentatus
à
tentatore
externo
,
hoc
est
à
Satana
,
But
he
was
tempted
by
an
externall
Tempter
was
Satan
Modo
ne
intus
,
hoc
est
,
in
mente
&
anima
quic
quam
putemus
passum
fuisse
;
so
as
we
doe
not
thinke
,
that
Christ
suffered
any
thing
within
the
mind
,
or
Soule
.
these
cogitations
,
not
a
moment
;
because
,
though
nothing
else
be
added
besides
thought
,
yet
of
themselues
they
are
within
the
compasse
of
sinne
.
proposed
these
things
to
Christs
senses
.
Non
nuda
modo
imaginatione
factum
existimo
.
Ista
enim
simplici
narratione
,
vt
rem
veram
gestam
,
Euangelistae
exponunt
,
&
tam
diligens
loci
at
que
temporis
notatio
id
omnino
innuere
videtur
.
I
doe
not
thinke
,
that
this
was
done
by
imagination
only
.
For
the
Euangelists
report
these
things
with
a
simple
narration
,
as
a
matter
of
fact
;
and
their
exact
noting
of
place
and
time
seemeth
vtterly
to
confirme
the
same
.
Historia
est
,
quomodo
Iesus
post
baptismum
à
Diabolo
tentatus
sit
.
It
is
an
Historie
how
Iesus
after
Baptisme
was
tempted
of
the
diuell
.
emphaticé
declarat
;
preterea
sermonem
habet
,
loquitur
,
proponit
,
cit
at
Scripturam
,
quae
corporalem
praesentiam
Satanae
arguunt
.
It
is
euident
,
that
the
diuell
tempted
Christ
in
some
corporall
shape
.
For
the
Scripture
giueth
him
an
accesse
to
Christ
,
and
the
Pronoune
declareth
emphatically
his
congresse
with
Christ
;
besides
he
talketh
,
and
vttereth
words
,
proposeth
,
and
citeth
the
Scriptures
,
which
argue
the
corporall
presence
of
Satan
.
Christ
fasted
but
fortie
daies
and
fortie
nights
,
and
so
long
he
was
in
the
Wildernesse
.
Seeing
then
Christ
was
in
the
Wildernesse
all
the
while
that
he
was
tempted
,
how
could
he
be
Really
and
Actually
on
a
Pinnacle
of
the
Temple
at
Ierusalem
?
Christ
fasting
fortie
dayes
and
fortie
nights
,
afterward
began
to
be
hungrie
Fortie
dayes
was
Christ
tempted
of
the
diuell
,
and
he
did
not
eat
any
thing
in
those
dayes
.
and
those
(
fortie
)
dayes
ended
,
afterward
he
began
to
hunger
.
Fortie
dayes
tempted
of
the
Diuell
He
was
ledde
of
the
Spirit
in
the
wildernesse
fortie
dayes
,
being
tempted
of
the
diuell
Christ
was
also
tempted
in
the
forti●…
daies
:
so
that
it
is
manifest
the
Diuell
tempted
him
in
those
daies
a
farre
off
,
by
sleepe
,
sloth
,
heauinesse
,
and
such
like
.
But
after
he
knew
him
once
to
be
hungrie
,
then
he
set
vpon
him
,
propè
&
manifesté
,
neerely
and
openly
.
Chiefly
when
the
Diu●…
shewed
him
all
the
kingdomes
of
the
world
,
and
the
glorie
of
them
,
and
that
in
the
twinckling
of
an
eye
,
how
could
that
possibly
be
done
really
,
actually
,
and
externally
?
by
which
Prouerbiall
speech
Graecians
expresse
a
short
time
Satan
shewed
him
all
the
kingdomes
of
the
earth
in
a
small
time
.
our
whole
life
is
but
a
touch
or
small
stay
of
time
.
In
a
point
is
a
good
pause
Hoc
punctum
temporis
,
quo
loquor
.
This
point
of
time
wherein
I
speake
,
Temporis
in
punct●…
rerum
simulachra
feruntur
.
In
an
instant
of
time
the
resemblances
of
things
are
caried
(
Satan
shewed
him
all
the
kingdomes
of
the
world
)
Satan
shewed
those
things
,
not
so
that
Christ
saw
the
kingdomes
themselues
,
or
the
cities
,
people
,
gold
and
siluer
in
them
;
but
the
parts
of
the
earth
,
in
which
euerie
kingdome
,
and
the
chiefe
citie
thereof
stood
.
might
most
directly
point
with
his
finger
to
euerie
place
,
and
in
words
expresse
the
state
,
and
honor
of
euerie
kingdome
.
Satan
in
a
moment
of
time
,
as
Luke
saith
,
that
is
,
in
a
small
tyme
pointed
with
his
●…inger
to
the
parts
of
the
earth
,
in
which
the
kingdomes
of
the
world
were
.
I
charge
thee
in
the
presence
of
God
,
and
of
the
Lord
Iesus
Christ
,
and
of
the
elect
Angels
,
that
thou
obserue
these
things
without
preiudice
or
partia●…tie
.
spectacle
to
the
world
,
to
angels
,
and
to
men
.
The
woman
ought
to
haue
power
on
her
head
,
because
of
the
Angels
in
power
and
might
Feare
not
,
for
they
that
be
with
vs
,
are
moe
then
they
that
be
with
them
:
he
looked
,
and
beholde
,
the
mountaine
was
full
of
●…ierie
charets
and
horses
,
round
about
Elizeus
.
Assoone
as
Iohn
was
come
out
of
the
water
,
saw
the
heauens
cleaue
asunder
,
and
the
Holy
Ghost
descending
on
(
Christ
)
like
a
Doue
.
as
the
face
of
an
Angell
,
but
looking
stedfastly
into
heauen
,
saw
the
glory
of
God
,
and
Iesus
standing
at
the
right
hand
of
God
.
Before
Philip
called
thee
,
being
vnder
the
figge
tree
I
saw
thee
Because
I
sayd
to
thee
,
I
saw
thee
vnder
the
figge
tree
,
beleeuest
thou
?
Thou
shalt
see
greater
things
then
these
.
Verily
,
verily
,
I
say
vnto
you
,
henceforth
you
shall
see
the
heauens
open
,
and
the
Angels
of
God
ascending
and
descending
vpon
the
Sonne
of
man
.
did
see
Satan
,
like
lightning
,
fall
downe
from
heauen
he
knew
all
things
what
was
in
man
false
woonders
and
signes
to
the
operation
of
Satan
they
all
from
the
least
to
the
greatest
gaue
heed
vnto
him
,
and
sayd
;
This
man
is
the
great
power
of
God
.
turned
their
rods
into
serpents
bloud
,
and
brought
frogs
vpon
the
land
of
Egypt
,
sheepe
and
seruants
with
fire
from
heauen
,
smiting
of
Iobs
bodie
with
sore
boiles
,
there
was
the
finger
of
God
.
he
often
walked
on
the
sea
;
and
came
,
and
stood
in
the
midst
of
his
disciples
,
when
the
doores
were
shut
to
be
by
and
by
at
the
land
,
whither
they
went
I
must
needs
thinke
,
that
as
Satan
was
a
subtile
spirit
,
so
he
could
and
did
sometime
spiritually
suggest
temptations
into
Christes
heart
,
and
yet
vtterly
without
all
sinne
:
which
we
at
no
hand
can
doe
,
because
we
are
all
naturally
apt
and
inclining
to
euill
,
as
Christ
was
not
.
world
had
nothing
in
him
dissolue
the
works
of
the
Diuell
,
and
heale
all
that
were
oppressed
of
the
Diuell
he
was
anointed
with
the
Holy
Ghost
,
and
with
p●…wer
:
Yea
the
Text
to
the
Hebrewes
seemeth
to
proue
it
also
:
Christ
was
tempted
in
all
things
like
vs
without
sinne
.
Then
was
he
tempted
both
outwardly
and
also
meerely
within
:
for
so
●…re
we
.
You
graunted
in
vs
,
that
where
the
mind
conceaued
any
Temptation
,
there
of
necessiti●…
must
be
concupiscence
and
corruption
of
the
flesh
in
all
things
like
to
vs
This
was
meerely
by
conceauing
and
considering
of
Satans
wicked
spirituall
motion
in
his
spirit
,
which
it
was
p●…ssible
he
might
d●…e
without
any
yeelding
thereto
.
wicked
spirituall
motions
Thus
t●…en
it
was
possi●…le
,
and
most
likely
it
is
also
,
that
Christ
was
assaulted
and
wrastl●…
withall
by
the
diuels
spirituall
suggestions
now
when
in
his
most
bitter
Agonie
he
hanged
on
the
Crosse.
by
the
diuels
spirituall
suggestions
You
say
he
was
tempted
of
Sat●…n
all
the
time
of
his
abode
heere
on
earth
.
tooke
him
aside
Master
spare
thy selfe
,
this
shall
not
be
vnto
thee
.
Get
thee
behinde
me
Satan
,
thou
art
an
offence
vnto
me
,
because
thou
sauourest
not
the
things
that
are
of
God
,
b●…t
of
m●…n
.
was
tempted
by
Satan
all
the
time
of
his
●…ode
on
earth
was
tempted
in
the
desert
by
Satan
himselfe
,
and
by
Satans
members
all
the
time
of
his
abode
on
earth
.
Then
you
denie
not
,
but
now
euen
on
the
crosse
Christ
was
tempted
and
ass●…lted
by
Satan
,
that
is
by
Satans
instruments
mooued
and
enraged
by
him
.
This
is
none
other
indeed
but
that
which
in
the
entrance
of
this
Question
here
I
obserued
:
which
as
I
haue
before
shewed
,
sufficeth
to
prooue
Christs
combating
as
it
were
,
&
wrastling
with
the
powers
of
●…ell
on
the
crosse
.
inward
&
spirituall
motions
,
and
●…mptations
spiritually
suggested
into
the
heart
of
Christ
?
But
you
obiect
against
this
,
that
outward
temptation
by
the
mouthes
and
hands
of
the
wicked
is
no
effect
of
Gods
wrath
.
No
is
?
Heere
you
are
cleane
contrarie
to
your selfe
and
the
trueth
.
Christ
spoiled
powers
and
principalities
,
triumphing
ouer
them
,
These
principalities
are
the
diuels
,
therefore
it
is
certaine
he
felt
them
,
the
verie
instruments
,
that
wrought
the
verie
effects
of
Gods
seueritie
and
wrath
vpon
him
.
the
force
of
Gods
proper
and
immediate
wrath
vpon
the
soule
of
Christ
,
tempt
or
torment
his
soule
and
inward
temptation
by
the
heart
Christ
could
haue
none
,
outward
temptation
by
the
mouthes
and
hands
of
the
wicked
is
no
effect
of
Gods
wrath
but
rather
a
triall
of
Gods
gifts
and
graces
bestowed
on
vs
:
It
rested
,
I
said
,
by
your
owne
words
,
that
Christ
felt
the
diuels
tormenting
his
soule
.
outward
temptation
was
no
effect
of
Gods
wrath
Elsewhere
you
truely
acknowledge
that
all
outward
crosses
and
●…fflictions
,
small
or
great
,
are
in
their
nature
punishments
of
sinne
,
and
effects
of
Gods
wrath
.
Now
those
doubtlesse
are
temptations
.
mouthes
and
hands
of
the
wicked
,
and
a●…e
trials
of
Gods
gifts
and
graces
bestowed
on
vs
,
You
say
outward
temptation
is
rather
a
triall
of
Gods
gifts
and
graces
bestowed
on
vs
.
And
is
not
inward
temptation
in
the
godly
so
to
?
I
pray
you
what
oddes
is
this
that
you
make
betweene
inward
and
outward
temptations
?
euerie
man
is
tempted
,
when
he
is
drawen
away
,
and
intised
by
his
owne
concupiscence
,
lusteth
against
the
spirit
Thou
shalt
not
lust
Furder
,
Satan
might
spiritually
and
extraordinarily
worke
together
with
these
his
Instruments
outwardly
afflicting
Christs
body
,
and
Christ
likewise
extraordinarily
might
apprehend
the
same
;
And
thus
might
Christ
suffer
most
strange
Temptations
,
and
incomprehensible
sorrowes
from
the
furious
rage
of
Satan
,
and
malice
of
wicked
men
.
It
might
it
might
be
so
extraordinarie
might
be
spirituall
fury
and
subtilitie
of
Satan
,
or
concurrence
and
cooperation
Faith
,
hope
be
bold
or
consident
I
haue
ouercome
,
the
world
Here
now
we
may
see
how
vniustly
you
conclude
,
that
Satan
could
no
other
way
assault
Christ
,
as
an
Instrument
of
Gods
wrath
,
but
onely
by
executing
torments
on
his
Soule
,
euen
in
such
wise
as
he
tormenteth
damned
S●…ules
in
hell
.
malediction
,
reiection
,
confusion
,
desperation
and
damnation
,
a
glorious
conquest
at
the
last
ouerwhelmed
,
and
all
con●…ounded
the
immediate
hand
of
God
as
Gods
Instruments
working
the
very
effects
of
Gods
wrath
vpon
him
.
as
sharpe
as
any
are
in
hell
,
but
euen
the
same
which
the
damned
doe
suffer
:
Gods
Instruments
to
work
on
Christ
the
very
effects
of
his
wrath
.
equall
to
all
the
paines
of
hell
,
and
the
same
which
are
in
●…ell
,
That
can
be
,
say
you
,
no
other
way
then
by
Satans
verie
poss●…ssing
of
those
soules
.
Which
grosse
and
infernall
speculations
of
yours
,
(
for
trueths
you
can
not
make
them
)
I
vtterly
leaue
to
your
owne
discussing
.
enter
them
runne
headlong
into
the
sea
mercie
on
her
daughter
,
who
was
miserably
vexed
with
a
diuell
For
this
saying
,
goe
thy
way
●…he
diuell
is
gone
out
of
thy
daughter
.
he
had
a
d●…mbe
spirit
,
which
did
teare
him
,
and
cast
him
often
into
the
fire
,
and
into
the
water
to
destroy
him
:
Thou
dumbe
and
deafe
spirit
come
out
of
him
,
and
enter
no
more
into
him
.
entring
and
possessing
are
no
such
infernall
s●…
〈◊〉
When
an
vncleane
spirit
is
gone
out
of
a
man
,
and
returning
,
findeth
his
house
emptie
,
he
taketh
vnto
him
seuen
other
spirits
worse
then
himsele
,
and
they
enter
in
,
and
dwell
there
;
and
the
end
of
that
●…an
is
worse
then
the
beginning
.
And
when
a
strong
man
armed
keepeth
his
house
,
the
things
which
he
possesseth
are
in
pe●…
.
to
doe
with
Christ
Notwithstanding
this
heere
I
〈◊〉
,
that
howsoeuer
the
meanes
or
maner
was
of
Sa●…
and
his
furious
bands
assaulting
of
Christ
on
the
Crosse
,
it
made
certainly
an
impression
of
most
〈◊〉
sorrow
and
torment
in
his
soule
.
most
dolefull
and
incomprehensible
torments
done
and
sayd
Christ
felt
and
discerned
by
that
meanes
the
verie
stroke
of
Gods
owne
hand
vpon
him
,
and
receiued
the
sting
of
his
wrath
and
indignation
therein
,
which
then
wrought
and
was
reuealed
chiefly
then
vpon
him
for
all
our
sinnes
.
felt
the
stroke
of
Gods
owne
hand
God
tempteth
no
man
the
immediate
hand
of
God
proper
and
immediate
suffering
strange
temptations
,
and
most
dolefull
and
incomprehensible
sorrowes
saw
God
alwaies
at
his
right
hand
,
should
not
be
shaken
heart
was
glad
tongue
reioyced
.
And
for
the
ioy
proposed
vnto
him
,
he
endured
the
crosse
and
despised
the
shame
knowing
all
things
that
should
befall
him
,
his
houre
was
come
,
that
he
should
depart
out
of
this
world
vnto
the
Father
,
the
Father
had
giuen
all
things
into
his
hands
,
he
was
come
from
God
,
and
went
to
God
had
nothing
in
him
Father
the
houre
is
come
,
glorifie
thy
sonne
,
that
thy
sonne
may
glorifie
thee
;
as
thou
hast
giuen
him
power
ouer
all
flesh
,
that
hee
might
giue
them
life
euerlasting
.
I
haue
glorified
thee
on
earth
,
and
now
Father
glorifie
me
with
thy selfe
,
with
the
glorie
which
I
had
with
thee
before
the
world
was
.
Truely
this
man
was
the
Sonne
of
God
.
liar
and
a
sinner
least
doubt
or
distrust
in
Christs
heart
,
shield
of
faith
quencheth
all
the
fi●…rie
darts
of
the
wicked
,
the
diuell
will
flie
from
vs
,
when
he
is
resisted
?
we
reioice
we
be
partakers
of
Christs
sufferings
Neither
say
you
any
thing
whereby
you
doe
or
can
ouerthrow
this
assertion
.
dis●…erned
the
very
stroke
of
Gods
own
hand
,
&
receaued
the
sting
of
his
wrath
:
stroke
and
sting
stroke
of
Gods
hand
,
or
sting
of
his
wrath
.
Our
authorised
doctrine
in
England
agreeth
with
me
,
saying
,
he
fought
and
wrastled
as
it
were
hand
to
hand
with
the
whole
armie
of
hell
.
Christ
encountered
,
and
wrastled
with
the
whole
power
of
Satan
.
within
him
had
nothing
Priests
and
mocke
,
reuile
,
and
blasphem●…
him
calling
himselfe
the
Sonne
of
God
,
vnable
to
saue
or
helpe
himselfe
.
Where
you
detest
my
sense
of
the
Apostle
in
this
place
,
and
yet
giue
no
inkling
of
anie
other
sense
at
all
,
it
is
more
then
half
a
conclusion
against
you
,
that
my
interpretation
of
it
is
vniustly
by
you
reprooued
.
in
heauen
,
earth
,
and
hell
Then
you
come
to
confute
my
fourth
Reason
,
but
the
mainest
points
thereof
you
haue
not
so
much
as
touched
;
I
shewed
that
the
Godly
sometimes
in
this
life
,
doe
feele
a
tast
of
Gods
insinite
wrath
,
and
euen
of
hellish
sorrowes
.
Christ
our
Redeemer
suffered
for
vs
as
deepely
,
yea
deeper
,
then
euen
any
of
vs
heere
doe
suffer
,
but
all
this
you
can
here
clenly
passe
ouer
without
any
word
to
it
.
The
Terrors
of
minde
,
which
we
fecle
through
conscience
of
our
vnworthinesse
,
ignorance
of
Gods
Counsell
,
and
distrust
of
Gods
fauour
,
Christ
neuer
felt
;
his
Faith
admitted
no
doubting
,
his
loue
excluded
all
fearing
,
his
hope
reiected
all
despairing
.
He
was
tempted
in
all
things
alike
,
except
sinne
.
Then
neither
the
rootes
,
parts
,
nor
fruites
of
sinne
must
be
in
him
:
but
the
Apostle
,
that
excepteth
sinne
,
excepteth
all
sinfull
adherents
.
The
Godly
sometimes
in
this
life
doe
feele
a
tast
of
Gods
infinite
wrath
,
and
euen
of
hellish
sorrowes
.
In
these
words
Christ
was
like
vs
in
all
Temptations
and
afflictions
,
we
are
to
vnderstand
all
,
that
are
incident
to
mankind
generally
,
not
which
happen
to
any
man
particularly
.
which
though
all
generally
feele
not
,
yet
generally
is
due
to
all
in
respect
of
sinne
due
to
all
in
respect
of
sinne
,
due
to
all
Godly
doe
sometimes
feele
a
Tast
of
Gods
wrath
?
to
the
Godly
their
afflictions
,
both
small
and
great
,
are
no
effects
of
Gods
proper
wrath
,
they
sometimes
feele
a
Tast
of
his
Infinite
wrath
?
fearing
,
doubting
,
or
distrusting
lest
God
will
for
our
manifolde
sinnes
cast
vs
from
his
presence
,
and
condemne
vs
to
hell
,
commeth
in
vs
from
the
guiltinesse
of
conscience
,
and
weaknesse
of
faith
and
hope
,
which
in
Christ
neither
had
,
nor
could
haue
any
place
.
Christ
our
Redeemer
suffered
for
vs
as
deeply
,
yea
deeper
then
any
of
vs
here
do
suffer
,
or
can
suffer
.
suffered
as
deepely
as
euer
any
of
vs
heere
doth
,
or
can
suffer
.
admitted
no
doubting
,
his
loue
excluded
all
fearing
,
his
hope
reiected
all
despairing
.
Let
a
man
aske
in
faith
,
nothing
doubting
sor
let
not
such
a
man
thinke
,
that
he
shall
receiue
any
thing
from
the
Lord
.
If
you
shall
haue
faith
,
and
not
doubt
:
doubted
not
of
the
promise
of
God
through
vnbeliefe
,
but
was
strengthened
in
faith
being
fully
assured
,
that
he
which
had
promised
was
able
to
performe
it
.
O
thou
of
little
faith
,
why
didst
thou
doubt
?
Why
are
you
fearefull
,
ô
you
of
little
faith
?
no
doubting
,
or
small
faith
.
I
haue
sworne
to
Dauid
my
seruant
,
Thy
seed
will
I
stablish
for
euer
.
I
haue
sworne
once
by
mine
holinesse
,
I
will
not
faile
Dauid
,
his
seed
shall
endure
for
euer
.
The
Lord
sware
and
will
not
repent
,
Thou
art
a
Priest
for
euer
after
the
order
of
Melchisedech
.
inward
torments
deepe
sufferings
perfect
loue
(
in
did
cast
out
feare
,
and
reioycing
vnder
hope
patience
to
expect
three
variations
immediate
hand
First
,
en
ho
,
in
that
which
himselfe
suffered
,
signifieth
either
the
matter
wherein
Christ
is
able
to
succour
vs
,
or
the
meanes
whereby
he
becommeth
readie
and
fit
to
succour
vs
,
or
els
the
occasion
and
reason
,
why
he
is
the
readier
to
succour
vs
,
euen
in
that
he
himselfe
suffered
and
was
tempted
.
but
one
and
the
same
in
effect
,
first
way
seemeth
to
you
not
the
vnlikeliest
all
the
particular
crosses
in
the
world
neither
could
nor
can
possibly
come
to
any
man
,
the
matter
all
those
kinds
of
paines
wherein
he
succoureth
vs
?
feare
,
sorow
,
shame
and
paine
,
in
that
he
suffered
,
when
he
was
tempted
he
is
able
to
helpe
those
that
are
tempted
.
Which
way
soeuer
of
these
three
we
take
the
words
,
yet
they
plainly
inferre
,
that
Christ
him selfe
felt
all
the
miserie
and
smart
of
our
sufferings
and
Temptations
,
which
at
any
time
we
feele
.
I
speake
not
of
euery
particular
in
each
of
them
,
or
which
euery
man
meeteth
withall
.
This
〈◊〉
the
〈◊〉
in
all
things
,
doe
fully
import
.
kata
panta
,
in
all
things
,
in
all
for
●…e
〈◊〉
not
the
Angels
,
but
the
Seede
of
Abraham
.
Wherefore
in
all
things
,
he
mu●…
be
like
〈◊〉
Bretheren
.
in
all
those
things
he
must
be
like
them
all
.
he
was
tempted
in
all
things
after
a
likenesse
,
without
sinne
he
was
temp●…d
in
all
things
without
sinne
.
Hereto
●…erueth
our
publike
Doctrine
,
Diram
execrationem
in
se
suscepit
.
Christ
vndertook
our
curse
bare
our
sinnes
in
his
Body
on
the
Tree
〈◊〉
things
in
〈◊〉
,
and
things
in
heauen
,
by
the
bloud
of
his
Cr●…
,
and
recon●…
vs
in
the
Body
of
his
flesh
.
You
might
haue
giuen
a
good
sense
of
my
words
(
if
you
had
any
mind
〈◊〉
)
as
of
those
generall
and
large
words
of
the
Scripture
,
whereupon
I
grounded
my selfe
.
Thus
doe
the
members
of
Christ
suffer
:
therefore
of
n●…
〈◊〉
Christ
our
head
suffered
the
like
:
yea
farre
greater
terrors
of
God
,
and
assaults
of
the
diuell
.
which
can
not
be
refuted
by
the
witte
of
Man
;
〈◊〉
〈◊〉
vs
not
but
wherein
he
had
experience
of
our
Temptations
,
but
he
succoureth
〈◊〉
in
these
〈◊〉
Temptations
of
feeling
the
sorrowes
of
hell
;
Therefore
he
himselfe
ha●…
experience
of
the
s●…me
.
of
all
absurditi●…s
this
is
the
greatest
,
that
meere
men
should
suffer
more
deepely
and
more
bitterly
then
Christ
did
Tempted
in
all
things
after
aliken●…sse
,
without
sinne
Christ
succoureth
vs
not
,
but
wherein
he
had
experience
of
the
same
,
The
Apostle
and
〈◊〉
both
doe
speake
of
the
sufferings
of
mankind
in
generall
,
and
of
each
part
of
nature
apt
to
suffer
,
but
not
of
euery
particular
in
each
of
them
,
or
which
each
meeteth
withall
.
feare
,
sorrow
sh●…me
Generall
termes
,
you
say
,
should
be
vnderstood
according
to
the
possibilitie
and
probabilitie
of
the
matter
.
Christ
had
not
his
eies
put
out
as
Sampson
had
,
nor
was
swallowed
vp
by
a
Whale
,
as
Ionas
was
;
nor
was
cast
into
a
burning
fornace
as
Sydrac
and
his
fellowes
were
,
nor
was
stoned
to
death
as
Naboth
and
Steuen
were
:
Christ
succoureth
vs
not
,
but
wherein
he
had
experience
of
our
Temptations
and
Infirmities
,
Thus
this
Scripture
,
is
cleered
,
and
my
Reason
iustified
:
Christ
succoureth
vs
not
in
any
extreamer
kind
of
paine
,
then
he
himselfe
had
experience
of
.
But
he
succoureth
vs
in
the
feeling
of
the
terrors
of
God
,
he
releaseth
vs
of
the
paines
&
sorrowes
vn●…easurable
that
rise
thereof
.
Therefore
him selfe
had
experience
of
them
.
Infirmities
,
Temptations
en
〈◊〉
All
the
matter
in
that
he
suffered
,
signifieth
,
Whereas
by
experience
Christ
learned
the
weakenesse
of
Mans
Nature
,
he
h●…lpeth
those
that
are
impugned
.
That
which
the
Apostle
saith
is
this
.
Because
as
a
Man
Christ
vnderstandeth
all
by
experience
,
and
knoweth
what
affliction
and
〈◊〉
is
,
therefore
he
can
helpe
,
that
is
,
he
is
the
readier
to
streteh
forth
his
hand
,
and
with
mercie
to
aide
the
oppressed
.
〈◊〉
,
id
est
〈◊〉
en
ho
ex
eo
quod
,
〈◊〉
hoc
quod
,
ex
quô
,
by
that
which
Christ
suffered
,
and
was
tempted
,
he
is
able
,
to
succour
the
tempted
for
as
much
as
suffered
and
was
tempted
he
is
able
to
succour
vs
by
this
that
and
was
tempted
he
is
able
to
helpe
them
that
are
tempted
no
where
found
could
neuer
be
refu●…ed
by
the
witte
of
man
,
Christ
succoureth
〈◊〉
〈◊〉
,
but
wherein
he
had
experience
of
our
temptations
and
infirmities
:
succ●…ureth
vs
not
in
any
extreamer
kinde
of
〈◊〉
,
then
he
〈◊〉
had
experience
of
.
extreame
a
paine
must
be
like
〈◊〉
in
all
things
Next
we
see
,
that
your
pla●…e
out
of
Ambrose
is
alo
fully
to
the
same
effect
.
He
was
like
vs
in
all
things
,
sinne
excepted
.
natural
and
innocent
,
and
not
subiect
to
sinne
.
not
as
we
doe
,
by
constraint
.
that
proceedeth
from
infidelitie
,
and
the
betraying
of
our
thoughts
.
This
the
Lord
admitted
not
.
layed
aside
a●…ed
with
the
tediousnesse
of
our
infirmitie
,
parted
away
from
him
that
Christ
exempted
himselfe
from
nothing
in
his
passion
that
we
haue
experience
of
,
as
touching
paines
and
sorrowes
Pro
me
doluit
,
〈…〉
quod
doleret
.
Christ
sorowed
for
me
,
who
had
nothing
which
he
might
sor●…w
for
himselfe
l
l
not
at
thy
wounds
,
but
at
mine
,
not
at
thine
owne
death
,
but
at
our
weaknesse
.
To
this
v●…ry
purpose
also
,
many
others
before
rehearsed
do
affirme
most
fully
.
N●…ianzene
,
Fulgentius
,
Bernard
,
Tertullian
You
greatly
abu●…e
them
who
take
t●…em
otherwise
:
namely
,
as
if
they
meant
that
by
the
flesh
and
blou●…shed
of
Christ
meerely
and
alone
without
the
merit
of
his
soules
and
mindes
proper
suffering
,
our
whole
ransome
were
payed
.
meere
sufferings
of
Christes
flesh
alone
soules
proper
suffering
As
for
our
comparing
the
paines
of
Christes
suffering
,
with
the
paines
euen
of
the
reprobate
in
this
life
,
I
s●…e
not
that
you
or
any
man
liuing
can
finde
fault
therewith
:
onely
set
aside
their
sinfull
suffering
,
which
alwayes
I
testifie
that
Christ
was
most
free
from
.
Gods
proper
wrath
extreamest
spirituall
punishments
Yea
,
I
doubt
not
but
we
may
compare
Christes
sufferings
in
his
agonies
,
euen
with
those
of
the
〈◊〉
in
〈◊〉
.
If
it
be
not
written
,
feare
the
curse
appointed
for
those
that
augment
or
diminish
the
In
any
thing
touching
our
faith
,
if
an
Angell
●…om
〈◊〉
teach
otherwise
then
we
haue
receiued
in
the
Scriptures
of
the
Law
and
the
Gospell
,
let
him
be
accursed
.
For
of
Gods
matters
there
is
no
speech
(
or
doctrine
)
left
vs
besides
the
word
of
God
.
must
〈◊〉
like
his
brethren
in
all
things
the
houre
is
come
,
glorifie
thy
Sonne
Touching
the
vehemencie
of
the
paine
,
Christ
suffered
〈◊〉
as
●…terly
and
as
sharply
,
(
yea
I
may
say
in
nature
the
very
same
)
as
the
damned
doe
.
reiection
,
confusion
If
you
say
the
extreamest
paines
of
punishment
can
not
be
where
sinne
is
not
,
that
is
true
:
neither
indeed
can
the
least
paines
be
where
there
is
no
sinne
.
Iesi●…
kn●…
〈◊〉
that
●…la
come
vnto
him
,
You
graunt
his
body
suf●…ered
truely
punishments
for
sinne
.
Therefore
his
Soule
might
suffer
al●…o
euen
those
of
the
extream●…st
degree
.
Your selfe
also
graunteth
,
that
Christ
both
might
and
did
suffer
the
extreamest
paines
that
mig●…t
be
without
his
owne
sinne
.
owne
and
immediate
hand
It
was
possible
for
Christ
to
conceaue
and
feele
in
his
mind
farre
greater
sorrowes
and
paines
for
our
s●…nne
from
Gods
wrath
,
then
he
could
●…eele
meerely
in
his
Body
outwardly
.
Plainly
nothing
is
hard
to
God
;
but
if
we
vse
this
sentence
so
abruptly
in
our
owne
presumptions
,
we
may
fame
any
thing
of
God
,
as
if
he
had
done
it
,
because
he
could
doe
it
.
But
though
God
can
doe
all
things
,
yet
we
must
not
beleeue
that
,
which
he
neuer
did
,
but
we
must
examine
,
whether
he
hath
done
it
.
Depart
you
cursed
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
Angels
,
I
know
and
if
I
should
say
I
know
him
not
,
I
should
be
a
liar
like
vnto
you
;
but
I
know
him
.
knowing
all
things
,
that
should
come
vp
in
him
.
I
tell
you
the
Truth
I
am
the
Truth
knew
,
the
Father
had
giuen
all
things
into
his
hands
They
are
reserued
in
euerlasting
chaines
vnder
darkenesse
vnto
the
iudgement
of
the
great
day
.
Art
thou
come
to
torment
vs
before
the
time
?
God
knoweth
to
reserue
the
vn●…ust
vnto
the
day
of
iudgement
to
be
punished
.
And
according
to
thine
hardnesse
,
and
impenitent
heart
heapest
vp
wrath
to
thy selfe
against
the
day
of
wrath
,
and
reuelation
of
the
iust
iudgement
of
God
.
The
greatest
are
no
more
sinne
,
then
the
least
.
Therefore
by
your
owne
graunt
Christ
might
and
did
feele
and
endure
the
gr●…atest
sorrowes
of
the
minde
and
soule
,
as
well
as
the
l●…sser
in
the
bodie
.
doubt
,
feare
You
bring
a
Reason
against
this
,
that
God
spiritually
punisheth
no
man
but
for
his
owne
vncleannesse
which
is
a
thing
meerely
vntrue
.
the
Death
of
Christs
Soule
could
neither
proceede
from
God
,
nor
be
acceptable
vnto
God
,
Christ
then
might
not
suffer
the
inward
or
euerlasting
death
of
the
Soule
:
spirituall
punishment
But
I
pray
you
shew
me
this
mysterie
how
it
is
,
that
God
cannot
punish
spiritually
where
there
is
no
sinne
inherent
,
but
can
and
may
corporally
where
there
is
none
.
the
hardnesse
of
their
Parents
or
friends
is
repressed
or
their
Faith
exercised
,
or
their
pittie
prooued
?
because
though
the
Children
did
no
good
Acts
,
yet
neither
suffered
they
those
things
for
any
sinne
of
theirs
.
Neither
doth
the
Church
in
vaine
recommend
those
Infants
to
be
honored
as
Martyrs
,
which
were
slaine
by
Herode
,
when
he
sought
to
kill
the
Lord
Iesus
Christ
.
the
punishments
pertayning
to
this
present
life
,
by
which
we
are
visited
of
the
Lord
,
either
in
our
outward
goods
or
in
our
bodies
,
it
is
a
cleere
case
that
God
verie
often
doth
visite
the
sinnes
of
the
Fathers
vpon
the
children
.
The
soule
that
sinneth
,
euen
that
shall
die
;
the
sonne
shall
not
beare
the
iniquitie
of
the
father
,
but
the
wickednesse
of
the
wicked
shall
be
vpon
himselfe
.
Neque
enim
haec
corporalis
est
poena
,
qualegimus
quosdam
contemptores
Dei
cum
suis
omnibus
qui
eiusdem
impietatis
participes
non
fuerant
,
pariter
infectos
.
Tunc
quidem
ad
terrorem
viuentium
mortalia
corpora
perimebantur
,
quando
que
vtique
moritura
:
spir●…tualis
autem
p●…na
animas
obligat
,
de
quibus
dictum
est
,
anima
quae
peccauerit
,
ipsa
morietur
.
This
is
no
corpor
all
punishment
,
in
which
we
reade
some
despisers
of
God
haue
beene
wrapped
with
all
theirs
,
that
were
not
partakers
of
the
same
iniquitie
:
for
then
to
the
terror
of
the
liuing
mortall
bodies
were
slaine
,
which
at
one
time
or
an
other
must
haue
died
.
But
a
spiritual
punishment
bind●…th
soules
of
whom
it
is
said
the
soule
that
sinneth
,
that
soule
shall
die
.
All
the
rest
of
your
assertions
,
Pag.
are
of
this
suite
By
this
one
reason
I
weakened
all
yours
,
but
you
could
pass●…
that
ouer
a●…swearing
vnto
it
not
a
word
.
If
Christs
body
hanging
on
the
crosse
,
and
held
by
death
in
the
graue
,
was
punished
by
God
,
where
yet
hee
found
no
sinne
,
and
which
he
still
intirely
loued
,
and
was
neuer
separated
from
;
then
so
he
might
and
did
punish
properly
Christes
soule
also
,
and
yet
neuer
deuide
his
Godhead
,
nor
his
loue
from
it
.
The
one
standeth
with
Gods
iustice
,
and
with
the
nature
of
man
in
Christ
,
as
well
as
the
other
.
proper
spirituall
punishment
We
were
reconciled
to
God
by
the
death
of
his
Sonne
.
declare
vnto
you
the
Gospell
,
which
I
preached
vnto
you
,
and
whereby
you
are
saued
.
For
first
of
all
I
deliuered
vnto
you
,
that
Christ
died
for
our
sinnes
according
to
the
Scriptures
.
Then
you
addresse
your selfe
against
another
,
euen
one
of
the
chiefest
reasons
of
mine
,
which
I
make
from
the
strange
and
incomparable
agonies
of
Christ
in
the
time
of
his
passion
.
These
inuaded
him
,
as
we
reade
,
principally
at
three
times
;
First
,
in
the
foretaste
of
his
passion
,
Ioh.
secondly
,
in
the
Garden
a
little
before
his
apprehension
.
thirdly
,
in
his
very
extreame
passion
it selfe
on
the
crosse
.
they
both
to
Iesus
The
houre
was
come
that
the
Sonne
of
man
should
be
glorified
he
was
troubled
in
spirit
he
groned
in
spirit
troubled
himselfe
he
wept
To
all
(
that
duely
consider
)
it
appeareth
so
cleere
as
the
Sunne
at
noone
day
,
that
the
paynes
of
his
passion
,
which
plainly
now
he
felt
and
feared
(
because
he
knew
he
was
to
feele
them
further
vnto
death
)
were
the
proper
and
direct
cause
of
those
agontes
.
But
we
assume
,
that
such
strange
and
lamentable
things
and
behauiour
in
Christ
were
not
the
effects
one
lie
and
meerely
of
his
bodilie
paines
and
death
.
Therefore
Christ
felt
and
endured
more
then
his
me●…re
bodilie
paines
and
death
,
by
the
testimonie
of
the
Scriptures
,
which
thinge
you
denie
.
I
denie
that
Christ
felt
any
more
,
then
meere
bodilie
paines
.
that
Christ
endured
more
then
bodily
paines
?
feare
and
sorrow
Your
assumption
,
as
I
graunt
and
acknowledge
but
the
proposition
I
gaine
say
in
my
whole
discourse
,
denying
that
the
paines
of
Christes
passion
,
or
the
naturall
feare
of
them
was
the
proper
and
direct
cause
of
those
agonies
,
or
that
the
Scriptures
implie
so
much
.
right
cause
of
Christes
agonie
is
not
determinately
and
certainely
reuealed
in
the
Scriptures
least
probable
cause
thereof
,
if
not
altogether
intolerable
.
this
your
assertion
I
simply
deny
:
and
then
my
proposition
standeth
firme
,
that
his
paines
inflicted
on
him
by
way
of
proper
punishment
and
vengeance
for
sinne
were
the
proper
and
maine
cause
thereof
.
you
deny
my
assertion
,
and
then
your
proposition
standeth
firme
,
as
cleere
as
the
Sunne
at
noone
day
.
the
paines
of
Christs
passion
,
which
plainly
now
he
felt
,
and
feared
to
feele
further
vnto
death
:
those
paines
or
the
naturall
feare
of
them
:
his
paines
inflicted
on
him
by
way
of
proper
punishment
and
vengeance
for
sinne
,
these
were
the
proper
and
direct
cause
of
●…hose
agonies
.
cleare
and
firme
sorrow
,
feare
,
admiration
,
submission
,
contention
My
soule
is
on
euery
side
sorowfull
euen
vnto
death
he
began
to
be
full
of
sorow
,
and
much
grieued
.
I
thought
it
necessary
to
send
vnto
you
Epaphroditus
my
fellow
souldier
and
your
messenger
,
for
he
was
very
desirous
of
you
all
,
and
very
pensiue
because
you
heard
he
was
sicke
.
to
be
afrayd
,
or
astonied
;
and
full
of
heauinesse
or
griefe
.
feare
and
admiration
falling
flat
with
his
face
on
the
ground
Angell
appeared
to
him
to
strengthen
him
Christ
then
falling
into
an
agonie
,
prayed
more
earnestly
and
his
sweat
was
like
drops
of
bloud
trickling
downe
to
the
ground
.
abusiuely
taken
for
feare
of
him
that
is
readie
to
descend
into
any
combate
,
feare
to
miss●…
of
that
we
vndertake
,
we
are
agonized
.
doth
pr●…sently
driue
the
bloud
and
spirits
inward
towards
their
fountaine
,
and
contracteth
them
together
by
cooling
the
vttermost
parts
of
the
bodie
;
and
anger
doth
heat
them
,
diffund
and
send
them
foorth
:
and
that
which
is
called
an
agonie
,
is
compounded
of
them
both
,
and
hath
inequall
motions
,
for
which
men
are
agpmozed
without
feare
An
agonie
is
not
the
passing
of
the
heat
from
the
higher
parts
of
the
bodie
vnto
the
lower
,
as
in
feare
,
but
it
is
rather
an
increase
of
heat
,
as
in
anger
and
indignation
.
And
he
that
is
in
an
agonie
,
is
not
troubled
with
feare
or
colde
,
but
with
expectation
of
the
euent
.
An
agonie
is
not
the
remouing
of
the
naturall
heat
,
but
the
increasing
thereof
,
as
in
anger
.
And
heat
doth
drie
the
outmost
parts
of
the
bodie
.
from
heauen
strengthning
him
entring
into
an
Agonie
he
prayed
more
feruently
Contingit
Poros
ex
multo
aut
feruido
spiritu
vsque
adeo
dilatari
,
vt
etiam
exeat
sanguis
per
eos
,
●…iatque
sudor
sanguineus
.
It
sometimes
happeneth
,
that
abundant
or
feruent
spirits
doe
so
dilate
the
pores
of
the
bodie
,
that
bloud
passeth
by
them
,
and
so
the
sweate
may
be
bloudie
.
It
is
no
Infirmitie
,
which
power
did
aboue
the
custo●…e
of
Nature
.
No
man
then
may
dare
impute
Christs
sweate
to
weakenesse
,
because
it
is
against
Nature
to
sweat
bloud
.
This
is
vnwonted
,
this
is
aboue
nature
,
the
flesh
whole
,
the
skinne
not
cut
,
for
bloude
to
runne
out
of
all
the
body
,
and
to
fall
on
the
earth
as
it
were
sweate
.
this
was
supernaturally
done
,
that
bloud
should
come
foorth
in
steede
of
sweate
;
that
so
Christ
euen
then
might
begin
to
shed
his
bloud
for
our
saluation
.
Augustine
,
Prosper
You
meane
it
seemeth
,
that
Christ
suffered
paines
in
his
soule
,
by
reason
of
the
strength
and
zeale
of
his
holy
affections
:
and
that
those
were
the
proper
and
maine
causes
of
that
his
most
wofull
and
miraculous
agonie
and
complaint
.
Therefore
not
only
extraordinarie
paines
inflicted
vpon
him
by
way
of
proper
punishment
,
as
my
proposition
intendeth
.
past
,
present
to
come
●…orrow
,
paine
,
or
feare
.
timor
and
dolor
,
feare
and
griefe
present
and
inherent
euill
feare
and
sorrow
feare
hath
painfulnesse
and
sorrow
swalloweth
vp
men
,
but
causeth
death
hope
differred
afflicteth
the
soule
Let
vs
trie
your
proofes
for
it
,
and
mine
against
it
.
punishment
and
vengeance
for
sinne
succoureth
vs
in
the
feeling
of
the
terrors
of
god
,
and
releaseth
vs
of
the
sorrowes
vnmeasureable
that
rise
thereof
.
therefore
Christ
himselfe
had
experience
of
them
.
vnlesse
Christ
had
feared
and
sorrowed
wee
had
not
beene
quit
from
feare
and
sorrow
in
his
agonie
with
the
sorrow
of
his
soule
extinguish
the
sorow
of
our
soules
.
our
feares
and
our
affections
had
done
lesse
for
me
,
if
he
had
not
admitted
Before
we
come
to
proofs
,
we
must
know
,
that
this
your
Resolution
,
as
you
call
it
,
is
first
most
vaine
;
also
directly
contrary
to
your selfe
;
and
then
altogether
vn●…rue
,
and
presumed
by
wide
coniecture
,
as
God
willing
I
will
presently
shew
.
First
I
heartily
intreat
the
Christian
Reader
to
marke
well
and
to
consider
how
your
L.
doth
contriue
three
notable
equiuocations
in
these
few
words
;
Christ
suffered
in
his
soule
the
wrath
of
God
:
which
you
seeme
to
grant
,
but
in
trueth
you
doe
not
.
And
if
we
adde
also
the
paines
of
hel
,
then
he
opposeth
a
fourth
fallacy
against
vs
.
And
these
three
or
foure
are
the
only
pillars
of
his
doctrine
.
For
the
three
former
,
your
first
equiuocation
is
in
the
word
,
Suffered
:
and
about
it
wee
deale
in
this
place
.
Now
your
next
equiuocation
is
in
this
,
He
suffered
in
soule
.
Your
next
,
in
Gods
wrath
.
Both
which
I
haue
plainly
shewed
before
.
As
also
your
fourth
fallacie
,
which
may
be
called
Fallacia
accidentis
.
proper
and
meere
The
common
and
ordinarie
phrase
vnderstandeth
herein
,
Christes
feeling
of
paines
inflicted
on
him
by
way
of
punishment
and
satisfaction
for
sinne
,
which
he
vndertooke
for
vs
.
Onely
this
in
the
ordinarie
and
vsuall
manner
of
speach
is
signified
by
Christes
suffering
,
or
his
passion
:
and
so
we
alwaies
vnderstand
by
it
.
feeling
of
paines
inflictedon
him
by
way
of
proper
punishment
?
proper
punishment
proper
and
improper
hands
,
mouthes
,
or
harts
of
You
cunningly
take
another
rare
sense
of
this
word
,
as
it
signifieth
the
affections
of
the
mind
in
Christ
wholy
bent
to
holines
,
and
obedience
of
god
.
passiones
,
passions
Remember
the
former
dayes
wherein
you
sustained
a
great
conflict
of
sufferings
;
partly
whiles
ye
were
made
a
spectacle
with
reproches
and
troubles
,
partly
whiles
you
did
communicate
with
them
that
were
so
vsed
.
for
you
had
a
ioynt
feeling
of
my
bands
,
and
receiued
with
ioy
the
spoiling
of
your
goods
.
not
as
yet
resisted
vnto
bloud
by
striuing
against
sinne
.
Wherein
you
communicate
with
the
sufferings
of
Christ
,
reioyce
,
that
in
the
re●…elation
of
his
glorie
you
may
be
glad
and
ioyfull
.
If
you
be
reproched
for
the
name
of
Christ
,
blessed
are
you
,
and
the
spirit
of
glorie
resteth
on
you
.
This
is
thanks
with
God
,
if
a
man
for
conscience
to
God
endure
sorrowes
,
suffering
vniustly
Christ
was
crucified
through
infirmitie
Reproch
,
infamy
,
want
,
sorow
,
feare
of
care
,
affection
and
I
will
shew
him
how
many
things
he
shall
suffer
for
my
name
in
my
sufferings
for
you
naturall
and
innocent
passions
are
those
what
soeuer
,
which
entred
into
mans
life
by
the
condemnation
of
the
first
transgression
;
as
hunger
,
thirst
,
wearinesse
,
labour
,
weeping
,
vexation
,
declination
of
death
,
feare
,
agonie
,
and
such
like
,
which
are
naturally
in
all
men
.
These
all
Christ
tooke
vnto
him
,
that
he
might
sanctifie
all
.
what
is
feare
and
sorrow
but
the
will
dissenting
from
those
things
which
displease
vs
?
and
generally
according
to
the
varietie
of
things
which
are
desired
or
shunned
,
as
the
will
is
pleased
or
offended
,
so
is
it
changed
a●…d
turned
into
these
or
those
affections
.
that
is
affected
,
suffereth
A
broken
heart
and
contrite
spirit
,
a
sacrifice
vnto
God
Work●…
your
saluation
with
feare
and
trembling
Blessed
are
you
when
men
reproch
you
and
pursue
you
,
and
speake
all
euill
against
you
falsly
for
my
sake
.
Reioice
and
be
glad
,
for
great
is
your
reward
in
heauen
;
so
pursued
they
the
Prophets
before
you
.
Speake
plainly
I
beseech
you
,
and
deceiue
vs
not
.
Call
not
this
his
soules
suffering
,
but
his
●…oules
holines
and
righteousues
.
Blessed
are
they
that
suffer
persecution
for
Righteousnes
.
Suffered
the
iust
for
the
vniust
?
Christes
exact
and
perfect
keeping
of
Gods
iust
law
,
and
his
sufferings
,
are
two
parts
of
Christes
mediation
greatly
differing
,
and
ought
not
both
in
trueth
be
called
his
passion
or
satisfaction
for
sinne
.
Non
enim
in
illum
non
est
vindicat●…m
;
a●…t
frustra
dixerat
Deus
,
morte
morieris
:
aut
aliquid
patimur
in
ista
vita
,
nisi
ex
illa
morte
,
quam
meruimus
primo
peccato
.
Neither
did
God
not
reuenge
Adam
,
nor
sayd
in
vaine
:
Thou
shalt
die
the
death
;
neither
do
we
suffer
any
thing
in
this
life
,
but
from
that
death
which
we
deserued
by
the
first
sinne
.
is
a
disease
of
nature
,
because
the
punishment
inflicted
to
reuenge
is
our
nature
.
That
which
was
punishment
to
the
first
man
,
is
become
nature
to
vs
.
Sir
I
hope
you
will
not
thinke
to
beat
downe
all
afore
you
with
nothing
but
cunning
,
yet
vaine
deceit
,
countenanced
out
with
cruell
and
hatefull
words
.
proper
punishment
meere
vengeance
for
sinne
Further
you
are
in
this
your
Resolution
directly
contrary
to
your selfe
,
as
before
I
haue
briefly
yet
sufficiently
shewed
.
Againe
you
censure
your selfe
verie
sharply
,
for
your
resolutenesse
in
this
cause
It
is
curiositie
to
examine
,
presumption
to
determine
,
impossibilitie
to
conclude
certainly
,
what
was
the
true
cause
thereof
.
certainly
conclude
conclude
any
certaine
that
the
cause
of
Christes
agonie
could
not
proceed
,
but
from
his
submission
to
God
,
or
compassion
to
men
or
both
?
that
might
be
submission
to
God
compassion
on
men
,
or
both
?
Thirdly
where
you
make
but
two
causes
,
submission
to
God
,
and
compassion
to
men
,
els
where
but
one
,
religious
feare
;
but
before
you
verie
precisely
made
six
:
if
you
agree
no
better
with
your selfe
,
I
haue
small
hope
you
will
agree
with
vs
.
Religious
feare
tempered
and
made
ready
for
the
finnes
of
men
,
might
for
a
time
somewhat
astonish
the
humane
nature
of
Christ
impressed
nothing
in
the
soule
of
Christ
,
but
a
religious
feare
to
sorow
for
the
one
,
and
pray
against
the
other
.
religious
feare
,
sorow
and
one
,
two
,
and
six
,
Last
of
all
this
your
resolution
,
making
Christs
piety
and
pittie
to
be
the
onely
proper
and
maine
cause
of
all
his
wofull
passion
,
is
vtterly
false
and
vntrew
,
hauing
no
ground
but
meere
coniectures
.
of
all
his
wofull
passion
might
be
,
&
euery
one
of
them
more
likely
,
and
more
godly
,
then
your
deuice
of
hell
paines
.
Others
at
their
leasures
may
thinke
on
more
,
which
I
shal
be
content
to
h●…are
both
must
be
the
Rootes
of
Your
first
cause
is
submission
to
the
maiestie
of
God-sitting
in
iudgment
,
when
Christ
was
thus
astonished
and
agonized
therewith
:
more
likely
Now
is
the
Iudgment
of
this
worlde
,
now
shall
the
Prince
of
this
world
be
cast
out
.
And
I
,
if
I
were
lifte
vp
from
the
earth
,
will
draw
all
men
vnto
me
.
This
said
hee
signifiyng
what
death
he
should
die
.
of
this
worlde
eiected
and
cast
out
saluation
of
God
power
of
his
Christ
established
in
heauen
.
Now
shall
the
Prince
of
this
world
be
cast
out
to
accuse
vs
night
and
day
before
God
I
,
if
I
were
exalted
will
draw
all
men
vnto
me
Behold
the
sonne
of
man
is
deliuered
into
the
hands
of
sinners
.
This
is
your
verie
hower
and
the
power
of
darkenes
high
Priests
seruant
,
and
cutt
of
his
right
eare
;
put
vp
thy
sword
into
thy
sneath
,
shall
I
not
drinke
of
the
cup
which
the
Father
hath
giuen
me
?
Christ
bare
our
sinnes
in
his
bodie
on
the
Tree
,
by
whose
stripes
ye
were
healed
,
that
being
deliuered
from
sinne
,
wee
should
liue
to
righteousnes
.
Against
whom
or
in
what
cause
sate
God
in
iudgment
now
when
Christ
was
thus
astonished
,
and
agonized
?
Of
necessitte
it
must
be
one
of
these
three
wayes
.
First
,
Gods
maiestie
and
great
iustice
now
at
this
time
might
sit
in
iudgment
against
vs
,
and
so
consequently
,
yea
chiefly
against
Christ
himselfe
as
our
Ransomepaier
&
Suertie
in
our
steed
.
Secondly
,
God
might
be
considered
now
as
iudging
Satan
the
Prince
of
this
world
.
Thirdly
,
Gods
matestie
&
iustice
may
be
considered
sitting
in
iudgment
meerely
against
sinfullmen
.
If
you
meane
that
thus
Christ
with
submission
beholding
his
Father
in
iudgement
at
this
time
was
cast
into
this
agonie
,
it
is
the
verie
trewth
,
and
the
same
which
we
maintaine
.
Iustice
,
holines
,
trueth
and
loue
This
〈◊〉
not
,
but
that
Christ
had
recall
paines
inflicted
from
the
Father
,
as
from
the
〈◊〉
〈◊〉
〈◊〉
against
vs
in
him
,
who
were
thus
acquited
by
him
.
Not
denying
All
iudgement
against
sinne
tendeth
vnto
condemnation
we
are
reconciled
to
God
by
the
death
of
his
Sonne
,
and
healed
by
his
stripes
,
who
bare
our
sinnes
in
his
bodie
on
the
tree
,
〈◊〉
was
shed
for
many
for
remission
of
sinnes
.
Ch●…istes
feare
and
agonie
could
haue
no
other
cause
chastisement
of
our
peace
was
layd
vpon
him
,
and
though
he
were
the
Sonne
,
yet
by
the
things
which
he
suffered
,
he
learned
obedience
.
It
is
no
iudgement
where
nothing
is
condemned
beginneth
at
the
house
of
God
,
suffering
with
him
raigne
with
him
condemned
as
touching
men
in
the
flesh
,
they
may
liue
as
touching
God
in
the
spirit
.
What
need
had
Christ
to
feare
this
iudgement
Your
testimonies
touching
men
sinfull
,
make
nothing
to
the
purpose
at
all
:
for
these
could
not
by
reason
of
their
sinnes
endure
the
verie
presence
of
Gods
Maiestie
,
being
in
any
measure
reuealed
vnto
them
:
but
Christ
in
himselfe
being
free
from
all
sinne
,
could
be
in
no
such
case
.
Him
will
I
respect
that
is
poore
in
spirit
,
and
trembleth
at
my
words
.
Worke
your
saluation
with
feare
and
trembling
with
feare
and
trembling
carnall
masters
with
feare
and
trembling
:
was
amongst
them
in
feare
and
much
trembling
.
word
,
will
and
presence
of
God
.
Let
vs
haue
grace
,
thereby
to
serue
and
please
God
with
reuerence
and
feare
.
reuerence
and
feare
feare
and
trembling
No
better
is
that
of
the
Angels
(
meere
creatures
)
vailing
their
faces
at
the
glorious
presence
of
God
the
Creator
of
all
:
but
Christ
the
Mediator
was
not
a
meere
creature
,
but
alwayes
personally
vnited
with
greater
power
than
the
Angels
were
;
and
alwayes
sustained
by
it
.
lower
than
the
Angels
Godhead
should
purposely
hide
it selfe
as
it
were
,
and
withdraw
his
wonted
comfort
,
that
the
manhood
of
Christ
might
be
subiect
full
punishment
for
vs
spirit
it selfe
maketh
requests
for
vs
with
sighs
which
cannot
be
expressed
pray
for
transgressours
If
Austen
and
others
sentences
be
thus
vnderstood
,
that
the
complaint
on
the
Crosse
,
was
not
Christs
in
respect
of
himselfe
,
but
in
respect
of
his
Church
,
for
whom
then
and
there
he
answered
before
God
comming
now
to
execute
Iudgement
for
their
sinne
,
so
are
they
well
,
and
rightly
vnderstoode
:
otherwise
there
is
not
truth
in
them
,
namely
as
you
seeme
to
vse
them
.
there
is
no
truth
in
them
,
that
there
is
no
truth
in
them
In
respect
as
God
proceeded
against
Satan
and
for
this
cause
,
that
Christ
should
be
cast
into
these
dreadfull
feares
,
sorrowes
and
bloudy
agonies
,
what
man
of
Iudgement
will
Imagine
?
what
colour
of
likelihood
is
there
in
it
?
Behold
Satan
hath
desired
you
to
winnow
you
as
wheate
,
but
I
haue
prayed
for
thee
,
that
thy
faith
faile
not
:
Whiles
I
was
with
them
in
the
world
,
I
kept
them
in
thy
name
,
those
that
thou
gauest
me
,
haue
I
kept
,
and
none
of
them
is
lost
:
suffer
those
things
and
so
to
enter
into
his
glory
,
but
as
many
,
as
will
liue
godly
in
Christ
Iesus
,
shall
suffer
persecution
.
We
must
through
many
afflictions
enter
into
the
kingdome
of
God
.
Thirdly
,
if
you
meane
here
against
the
sinnes
of
the
elect
,
Christ
knew
the
eternall
and
sure
decree
of
God
,
which
had
turned
the
cup
of
vengeance
alreadie
from
them
vpon
himselfe
,
as
being
their
Suertie
:
so
that
this
commeth
to
our
assertion
.
himselfe
to
make
the
purgation
of
them
,
the
Cup
of
vengeance
turned
on
〈◊〉
Can
yee
drinke
of
the
Cup
that
I
shall
drinke
of
?
Ye
shall
drinke
indeede
of
the
cup
,
that
I
shall
drinke
of
.
I
counted
all
things
losse
,
and
doe
iudge
them
to
be
dong
,
that
I
may
know
the
fellowship
of
Christs
afflictions
,
and
be
made
conformable
to
his
death
.
Touching
the
Reprobates
doe
you
thinke
,
that
Christ
here
so
vehemently
wished
them
better
,
whom
he
knew
God
hated
:
or
that
for
pittie
of
them
he
fell
into
this
Agonie
and
sorowfull
prayers
?
Christ
saith
a
litle
before
he
would
not
so
much
as
pray
for
them
.
Father
forgiue
them
,
for
they
know
not
what
to
doe
.
It
is
certaine
Christ
rather
would
haue
greatly
reioyced
to
see
the
due
execution
of
Gods
most
holy
and
deserued
Iustice
,
which
is
a
speciall
part
of
his
high
glory
.
I
came
not
to
Iudge
the
world
,
but
to
saue
the
world
.
God
sent
not
his
Sonne
to
condemne
the
world
,
but
that
the
world
through
him
might
be
saued
.
A
bruized
Reede
shall
he
not
breake
,
and
smoking
flaxe
shall
he
not
quench
.
the
Righteous
shall
retoyce
when
he
seeth
the
vengeance
,
loue
our
enemies
,
to
blesse
them
which
curse
vs
,
to
pray
for
them
,
which
persecute
vs
,
may
be
the
children
of
our
Father
which
is
in
heauen
.
Let
this
Cup
passe
from
me
,
and
not
from
them
.
Let
the
cup
passe
from
me
,
but
〈◊〉
this
cuppe
passe
,
that
is
,
of
the
people
of
the
lewes
,
which
can
haue
no
excuse
of
ignor●…nce
,
if
they
killme
,
since
they
haue
the
Law
and
the
Prophets
,
which
daily
feretell
of
me
.
This
Christ
requesteth
not
,
as
fearing
to
suffer
,
but
in
〈◊〉
towards
the
former
People
,
that
he
might
not
drinke
the
〈◊〉
by
them
.
Therefore
Christ
said
,
take
this
cuppe
from
me
:
not
because
the
Sonne
of
God
seared
death
,
but
for
that
he
would
not
haue
them
though
cuill
to
〈◊〉
;
〈◊〉
his
〈◊〉
〈◊〉
pe
pernicious
(
to
them
,
)
which
should
be
healthfull
to
all
.
For
those
then
,
whom
he
would
not
haue
perish
by
his
Passion
,
he
said
;
Father
,
if
it
be
possible
let
this
cuppe
passe
from
me
,
that
both
the
world
might
be
saued
,
and
the
〈◊〉
not
perish
in
his
Passion
.
Your
next
supposed
cause
,
〈◊〉
towards
men
containeth
three
〈◊〉
causes
here
:
First
,
for
the
〈◊〉
of
the
Iewes
:
Secondly
for
the
dispersion
of
his
Church
:
Thirdly
,
his
zealous
griefe
generally
for
the
sins
of
the
world
.
All
these
〈◊〉
alwaies
in
Christ
,
and
caused
no
〈◊〉
alwaies
heauines
in
him
:
yet
no
more
then
a
godly
&
heauenly
mind
could
and
would
〈◊〉
〈◊〉
digest
and
beare
.
one
,
two
,
〈◊〉
six
they
were
alwaies
in
Christ
●…nd
caused
no
doubt
alwaies
an
hea●…ines
in
him
a
godly
minde
might
cheerefully
digest
.
certainly
Christ
would
haue
greatly
〈◊〉
to
see
the
execution
of
Gods
deserued
iustice
caused
no
doubt
alwayes
heauines
in
him
?
anger
and
griefe
Now
is
my
soule
troubled
,
this
now
was
,
when
he
himselfe
would
.
in
Christ
neuer
preuented
his
will
,
because
nothing
in
him
was
forced
,
but
all
voluntarie
.
&c.
he
hungrea
,
when
he
would
;
he
〈◊〉
when
he
would
;
he
feared
when
hewould
;
and
died
when
he
would
.
Turbaris
tu
nolens
,
Turbatus
est
Christus
,
quia
〈◊〉
.
Thou
art
troubled
against
thy
will
;
Christ
was
troubled
,
because
he
would
.
He
hungred
,
it
is
true
,
but
because
he
would
;
he
slept
,
it
is
true
,
but
because
he
would
;
he
sorrowed
,
it
is
true
,
but
because
he
would
;
he
died
,
it
is
true
,
but
because
he
would
.
In
illius
potestate
erat
sic
vel
sic
〈◊〉
,
velnen
affici
.
it
was
in
his
power
to
be
so
or
so
affected
,
or
not
affected
.
Qui●…
enim
〈◊〉
posset
nisi
〈◊〉
ipse
turbare
;
vbi
summa
potestas
est
,
secundum
volunt●…tis
〈◊〉
turbatur
〈◊〉
.
Who
could
trouble
him
besides
himselfe
?
where
〈◊〉
power
is
,
there
〈◊〉
is
troubled
according
to
the
〈◊〉
of
the
will
.
he
groned
in
spirite
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
troubled
tkese
were
alwaies
in
Christ
,
and
alwaies
caused
an
he
〈◊〉
in
him
.
exulted
in
Spirit
for
hiding
from
the
wise
and
prudent
,
and
reuealing
them
to
seelie
ones
,
on
them
,
and
their
children
I
strangely
deceiue
my selfe
if
I
thinke
that
any
or
ali
of
these
did
so
farre
exceede
in
him
,
as
to
procure
his
most
dreadfull
and
bloudy
Agony
.
For
the
Reiection
of
the
Iewes
what
reason
bring
you
.
Christ
wept
ouer
their
Cittie
:
ergo
,
now
at
his
Passion
he
was
driuen
into
his
dreadfull
Agonie
for
this
cause
.
impossible
certainly
to
conclude
the
true
cause
of
Christs
Agonie
,
Ambrose
,
Ierom
,
Augustine
this
verily
cannot
stand
with
any
reason
.
It
prooueth
that
Christ
surely
had
very
great
pittie
and
commiseration
of
them
,
but
nothing
else
in
the
world
.
Christ
might
haue
farre
greater
pittie
of
them
,
then
Moses
or
Paul
had
,
and
yet
he
was
able
to
carrie
his
affection
farre
more
patiently
and
quietly
then
they
were
able
.
Also
Christ
knew
exactly
Gods
counsell
and
purpose
for
their
reiection
,
which
those
holy
men
were
not
so
particularly
sure
of
.
Wherefore
Christ
might
better
stay
the
vehemencie
and
breaking
out
of
this
affection
,
which
in
such
a
case
must
needes
tend
against
the
knowen
will
of
God
.
he
doth
not
punish
with
his
hart
Father
forgiue
them
,
they
know
not
what
they
doe
Lord
lay
not
this
sinne
to
their
charge
.
Christs
expresse
compassion
towards
the
Iewes
a
litle
before
he
prepared
him
to
his
passion
,
plainly
sheweth
that
now
in
the
Garden
and
so
still
forward
,
he
gaue
him selfe
wholy
to
other
thoughts
and
matters
,
namely
such
as
concerned
his
great
worke
in
hand
.
buildings
of
the
temple
,
and
the
stones
of
the
cittie
,
that
a
stone
shall
not
be
left
vppon
a
stone
,
A
litle
before
when
he
throughly
intended
and
expressed
his
affection
touching
that
matter
,
yet
thereby
he
fell
into
no
such
agonie
,
but
onelie
wept
and
mourned
for
them
.
a
stones
cast
of
Father
if
it
be
possible
,
let
this
cup
passe
from
me
?
What
could
ye
not
watch
with
me
one
houre
more
intentiuely
more
feruently
O
my
father
if
it
be
possible
,
let
this
cupe
passe
from
me
?
then
entering
into
an
agonie
,
he
praied
more
earnestly
,
his
sweat
trickled
downe
to
the
ground
like
droppes
of
bloud
.
The
worke
of
Christ
at
this
time
wrought
by
him
is
by
a
proper
and
peculiar
name
iustly
called
his
passion
,
not
his
compassion
.
Which
I
would
haue
you
to
note
.
passion
and
compassion
haue
no
shape
of
any
reason
with
you
Lastly
those
holymen
(
it
seemeth
)
hauing
their
thoughts
wholly
defixed
on
their
vehement
pittie
towards
the
Iewes
,
earnestly
and
constantly
wished
that
the
cuppe
of
Gods
eternall
wrath
might
come
vpon
themselues
,
that
the
Iewes
who
deserued
it
,
might
scape
.
But
Christ
in
his
passion
contrariewise
desired
that
cuppe
,
which
he
tasted
to
be
to
bitter
,
and
to
violent
for
him
,
might
passe
away
from
himselfe
.
this
cuppe
to
passe
from
him
Origen
,
Ierom
,
Ambrose
and
Bede
there
is
no
semblance
of
reason
in
this
Christ
praid
for
himselfe
,
not
for
them
.
tasted
to
be
too
bitter
and
too
violent
for
him
,
I
haue
seene
this
people
,
and
beholde
it
is
a
stifnecked
people
let
me
alone
,
that
I
may
destroy
them
,
and
put
out
their
name
from
vnder
heauen
,
and
I
will
make
of
thee
a
mightie
nation
,
and
greater
than
they
be
.
This
people
hath
sinned
a
great
sinne
.
And
now
if
thou
wilt
take
away
their
sinne
:
and
if
not
,
wipe
me
out
of
the
Booke
which
thou
hast
written
.
Whosoeuer
hath
sinned
against
me
,
I
will
put
him
out
of
my
booke
.
he
brought
them
out
in
malice
to
slay
them
in
the
mountaines
,
and
to
consume
them
from
the
face
of
the
earth
:
and
to
multiplie
their
seed
as
the
starres
of
heauen
,
and
to
giue
them
all
the
land
to
inherit
for
euer
dignitie
safetie
I
did
wish
my selfe
separated
from
Christ
for
my
brethren
according
to
the
flesh
,
I
did
wish
I
could
,
or
would
wish
.
I
did
wish
myselfe
〈◊〉
from
Christ
for
my
brethren
〈◊〉
〈◊〉
,
Wishing
I
was
.
Optabam
aliquando
,
cùm
〈◊〉
Christum
,
non
modo
〈◊〉
.
I
did
●…o
wish
,
when
I
persecuted
Christ
,
I
would
not
now
so
〈◊〉
.
Optabam
inq●…it
,
non
opto
.
I
did
wish
it
,
sayth
Paul
,
I
doe
not
presently
wish
.
Optabam
〈◊〉
non
nunc
optarem
.
I
did
wish
it
somtimes
,
I
would
not
now
wish
it
.
Optabam
,
inquit
,
non
opto
.
I
did
,
I
doe
not
wish
it
.
his
heauinesse
was
great
,
and
the
griefe
of
his
heart
continuall
would
wish
I
could
wish
my selfe
to
be
seuered
from
Christ
for
my
brethren
honour
,
hope
What
shall
we
say
of
this
affection
in
Paul
?
Hoc
〈◊〉
teneamus
principium
,
quòd
nihil
〈◊〉
absurdi
,
nihil
impij
,
nihil
contra
salutem
animae
suae
,
nihil
contra
dilectionem
Christi
,
spiritu
enim
Christi
agebatur
Paulus
.
Hoc
stabilito
principio
,
necesse
est
hanc
separationem
a
Christo
non
intelligendam
esse
de
internâ
separatione
ae
Christo
&
aeternâ
;
sed
de
externâ
tantum
&
temporali
,
quâ
〈◊〉
perire
in
carne
,
vt
saluentur
alij
in
spiritu
.
Let
vs
holde
this
for
a
maine
principle
,
that
Paul
wished
no
absurd
,
no
wicked
thing
,
nothing
against
the
saluation
of
his
owne
soule
,
nor
against
the
loue
of
Christ
:
for
Paul
was
guided
with
the
spirit
of
Christ
.
This
foundation
lying
fast
,
we
must
necessarily
vnderstand
this
separa●…ion
from
Christ
(
which
Paul
wished
)
not
of
any
internall
or
eternall
separation
from
Christ
,
but
only
of
an
externall
and
temporall
,
whereby
he
wisheth
to
perish
in
the
flesh
,
that
others
might
be
saued
in
the
spirit
.
Wee
shall
finde
the
same
affection
in
Moses
and
Paul
towards
the
flocke
committed
vnto
them
.
A
good
shepheard
layeth
downe
his
life
for
his
sheepe
,
which
is
all
one
with
this
I
wished
to
be
separate
from
Christ
;
and
with
that
Wipe
mee
out
of
the
booke
which
thou
hast
written
.
And
withall
see
how
great
the
Apostles
loue
was
to
Christ
,
that
he
desired
to
die
for
Christ
,
and
to
perish
alone
,
so
all
sorts
of
men
might
beleeue
in
him
.
Perire
autem
non
in
perpetuum
sed
imprasentiarum
.
Perish
Paul
would
not
euer
lastingly
,
but
for
this
present
life
.
He
would
therefore
perish
in
the
flesh
,
that
others
might
be
saued
in
the
spirit
;
and
lose
his
owne
bloud
to
preserue
their
soules
.
Hoc
loquebatur
de
occisione
corporis
sui
,
cùm
nullo
modo
optaret
mentis
affectu
separaria
Christo.
This
(
Paul
)
spake
of
the
killing
of
his
bodie
,
when
by
no
meanes
he
wished
the
affection
of
his
minde
to
be
seuered
from
Christ
.
Paul
doth
not
say
,
he
would
be
made
a
separate
from
Christ
,
that
is
,
now
to
be
diuided
from
Christ
,
(
that
were
most
detestable
)
but
to
haue
beene
a
separate
from
Christ
,
that
is
,
as
yet
to
haue
continued
an
alien
,
and
not
to
that
present
time
to
haue
cleaned
vnto
Christ
.
In
effect
Paul
sayth
,
I
would
haue
wished
mine
owne
selfe
not
yet
to
haue
come
to
Christ
,
but
to
this
day
to
haue
remained
separate
from
him
,
if
this
might
haue
holpen
your
entrance
and
faith
in
Christ
.
desireth
himselfe
for
the
Iewes
to
be
anathema
from
Christ
,
that
is
,
for
a
time
to
be
a
stranger
from
Christ
,
that
in
the
meane
while
his
nation
might
haue
place
in
Christ
,
and
himselfe
at
last
be
saued
(
with
them
.
)
may
likewise
be
taken
for
an
imperfect
speech
,
as
though
he
had
sayd
;
I
could
wish
this
,
if
it
were
lawfull
for
me
(
salua
pietate
)
by
the
rules
of
pietie
;
I
would
doe
it
for
Christes
glory
,
who
could
not
want
meanes
to
restore
me
againe
from
this
(
anathema
or
)
curse
.
that
Paul
wished
that
which
could
not
be
:
(
for
he
no
doubt
was
of
the
number
of
the
Elect
)
since
our
will
is
often
caried
to
things
impossible
.
In
the
word
Anathema
I
consider
two
very
diuerse
and
distinct
things
,
towitte
,
separation
from
the
loue
of
Christ
,
and
priuation
from
the
fruite
of
Christs
loue
,
which
fruite
is
blessednesse
it selfe
,
or
a
blessed
and
euerlasting
life
in
heauen
with
Christ
.
That
Paul
wished
to
be
seuered
from
Christ
,
meaning
,
from
the
loue
and
fauour
of
Christ
,
and
to
become
execrable
vnto
Christ
for
the
safetie
of
his
bretheren
,
Dari
nullo
modo
potest
,
aut
debet
,
this
in
no
wise
may
,
or
ought
to
be
graunted
.
For
this
is
repugnant
to
that
,
which
he
said
before
in
the
ende
of
the
eight
Chapter
,
yea
to
the
Principall
cause
,
which
led
him
to
his
desire
.
The
ground
whereof
was
not
so
much
his
affection
to
his
bretheren
,
as
his
loue
chiefly
to
Christ
.
I
doe
not
doubt
,
but
as
Paul
did
no
way
desire
to
be
seuered
from
Christ
,
that
is
,
from
his
communion
and
fauour
:
so
Moses
by
no
meanes
did
aske
,
that
God
would
rather
strike
him
out
of
the
number
of
his
friends
,
then
destroy
the
people
.
Neque
enim
hoc
potuit
salua
pietate
expetere
,
aut
petere
,
for
neither
could
he
desire
,
nor
aske
this
with
any
pietie
;
but
as
Paul
wished
him selfe
alone
rather
,
if
it
were
possible
,
to
be
depriu●…d
of
eternall
happinesse
,
then
all
the
Israelites
to
be
reiected
from
grace
,
and
thereby
the
name
of
Christ
and
glory
of
God
to
be
endangered
Neither
is
it
any
impediment
,
which
is
opposed
touching
the
immutabilitie
of
Gods
election
and
his
Iustice
,
against
which
Moses
seemeth
to
tend
,
when
he
desireth
that
God
would
destroy
him
being
an
Innocent
,
and
ordained
to
saluation
.
For
Moses
Prayer
is
to
be
vnderstoode
with
this
Condition
,
if
it
be
possible
,
and
yet
he
knew
,
it
was
not
possible
.
The
kingdome
of
God
shall
be
taken
from
you
,
They
shall
not
leaue
in
thee
a
stone
vpon
a
stone
,
because
thou
knewest
not
the
day
of
thy
visitation
,
From
thence
I
obserue
foure
notable
points
.
First
,
That
if
God
omnipotent
,
and
onely
soueraigne
Lord
will
,
he
may
inflict
damnation
and
the
paines
of
hell
vpon
meere
men
,
not
for
themselues
,
but
for
others
,
nor
for
their
owne
sinnes
,
but
for
the
imputed
sinnes
of
other
men
:
much
rather
then
might
he
doe
this
to
Christ
,
whom
God
sent
indeede
and
ordained
for
that
purpose
.
Flatly
contrarie
to
your
Assertion
.
on
his
elect
Whosoeuer
hath
sinned
against
me
I
will
put
him
out
of
my
booke
.
neither
death
,
nor
life
,
nor
Angels
,
nor
things
present
,
nor
things
to
come
,
nor
heigth
,
nor
deapth
,
nor
any
other
creature
was
able
to
separate
him
from
the
loue
of
God
in
Christ
.
Who
shall
separate
vs
from
the
loue
of
Christ
?
It
is
God
that
iustifieth
who
shall
condemne
may
change
his
mind
Gifts
and
calling
of
God
are
without
repentance
.
The
foundation
of
God
standeth
sure
,
and
hath
this
seale
,
the
Lord
knoweth
who
are
his
.
With
him
is
no
varying
nor
turning
false
Prophets
and
great
wonders
in
the
later
daies
should
deceaue
,
If
that
were
possible
,
the
very
Elect.
it
is
impossible
that
God
should
lie
,
God
willing
more
abundantly
to
shew
the
stablenesse
of
his
counsell
,
bound
himselfe
with
an
othe
,
that
by
two
immutable
things
wherein
it
is
impossible
that
God
should
lie
,
we
might
haue
strong
comfort
.
God
Omnipotent
may
inflict
damnation
vpon
men
for
others
,
holy
men
Earnestly
and
constantly
wished
Gods
eternall
wrath
might
come
vpon
themselues
,
that
the
Iewes
might
scape
it
.
Be
it
farre
from
thee
to
slay
the
righteous
with
the
wicked
,
and
that
the
righteous
should
be
euen
as
the
wicked
,
be
it
farre
from
thee
.
Shall
not
the
Iudge
of
the
world
doe
iudgement
?
Much
rather
then
ma●…
God
doe
this
to
Christ
,
much
rather
then
may
God
inflict
damnation
and
his
eternall
wrath
on
Christ
Christ
you
say
was
ordained
for
that
purpose
.
he
was
wounded
for
our
transgressions
,
and
bruized
for
our
iniquities
.
That
which
there
you
mention
,
is
the
ordinarie
and
common
rule
:
The
Soule
that
sinneth
it
shall
die
:
but
in
Christ
this
was
extraordinarie
and
singular
that
the
iust
died
for
the
vni●…st
.
Soule
which
sinneth
that
shall
die
:
the
Sonne
shall
not
beare
the
iniquitie
of
the
Father
,
neither
shall
the
Father
beare
the
iniquitie
of
the
Sonne
whosoeuer
hath
sinned
against
me
,
I
will
wipe
him
,
out
of
my
Booke
I
take
it
plaine
enough
that
these
sinned
not
in
their
desire
,
and
I
suppose
you
take
it
so
too
,
in
that
you
alleadge
them
,
and
ground
your
Reasons
of
comparison
vpon
them
.
I
could
wish
I
doe
wish
possible
and
pleasing
to
God
grieued
at
hart
with
great
and
continuall
heauinesse
Secondly
,
we
see
here
that
there
may
be
possibly
a
death
of
the
Soule
,
a
curse
,
and
separation
from
God
,
which
is
in
it selfe
neither
siane
,
nor
conioyned
with
sinne
necessarily
:
but
meerely
a
suffering
of
punishment
from
God
for
the
sinnes
of
others
imputed
.
Contrarie
to
you
also
pag.
yea
generally
euery
where
Ex
impossibili
sequitur
quodlibet
,
from
an
impossibilitie
supposed
any
thing
will
to
be
separate
from
Christ
if
it
were
Therefore
am
I
grieued
and
if
it
were
to
be
separated
and
estranged
,
not
from
the
loue
of
Christ
,
farre
be
that
from
me
because
he
did
this
for
loue
but
from
that
fruition
and
glorie
,
I
could
admitt
it
,
that
my
Lord
should
not
be
blasphemed
.
Paul
saith
that
if
it
were
possible
by
my
destruction
for
Christ
to
be
glorified
,
and
the
Iewes
to
be
saued
,
I
would
not
refuse
it
.
I
could
wish
it
,
sayth
he
,
if
it
might
be
,
if
it
were
lawfull
,
if
that
choise
were
giuen
me
;
I
would
preferre
the
glory
of
Christ
,
and
the
saluation
of
manie
before
mine
owne
.
separated
from
Christ
,
that
is
euerlastingly
damned
,
if
that
were
possible
,
that
with
the
losse
of
one
soule
the
saluation
of
manie
thousands
might
be
redeemed
.
The
affection
of
those
that
speake
louingly
,
proceedeth
often
to
things
impossible
.
For
of
it selfe
neither
was
it
possible
,
that
the
Apostle
with
his
destruction
should
redeeme
the
vnbeleeuing
Iewes
,
and
it
had
beene
wicked
so
to
thinke
,
since
the
merit
of
Chr●…st
alone
is
propitiatorie
;
neither
was
this
lawfull
for
the
Apostle
to
offer
himselfe
to
be
a
Red●…mptorie
sacrifice
for
the
saluation
of
others
;
but
the
Apostles
affection
is
to
be
considered
wishing
impossibilities
vpon
an
honest
desire
.
I
did
wish
,
for
,
I
could
wish
:
Nempe
si
lic●…ret
sulua
pietate
,
meaning
,
if
it
were
lawfull
so
to
doe
without
breach
of
pietie
.
This
is
very
much
to
be
obserued
,
that
Paul
doth
not
say
,
he
did
so
wish
at
any
time
,
but
he
was
so
affected
,
that
willingly
he
could
be
content
to
redeeme
the
destruction
of
his
nation
with
his
owne
,
nempe
sisieri
sic
potuisset
,
meaning
if
that
might
possibly
be
.
And
therefore
it
is
a
needelesse
disputation
,
that
manie
here
vndertake
,
whether
this
wish
were
lawfull
or
vnlawfull
.
Thirdly
that
extraordinarily
there
is
greater
loue
among
meere
men
,
then
only
to
die
bodily
one
for
another
,
though
vsually
and
ordinarily
a
greater
cannot
be
found
among
men
:
which
is
it
that
Christ
meaneth
:
but
how
much
more
then
may
the
loue
of
Christ
toward
his
elect
be
farre
greater
:
contrarie
to
your
assertion
pag:
No
man
hath
greater
loue
,
then
to
lay
downe
his
life
for
his
friend
.
ordinarie
and
common
rules
of
the
Scripture
no
man
hath
greater
loue
,
then
to
lay
downe
his
life
for
his
friend
.
Neither
doth
Paul
in
this
place
say
,
he
wished
to
be
separated
from
the
loue
of
God
,
(
nullo
enim
modo
voluisset
ab
illo
amando
desistere
:
for
by
no
meanes
would
Paul
haue
ceased
from
louing
God
)
only
he
wisheth
to
be
excluded
from
the
blessednesse
and
fruition
of
God
.
And
this
euerie
one
of
vs
ought
to
be
willing
vnto
,
euen
lesse
to
regard
his
owne
(
eternall
)
happinesse
then
the
glorie
of
God
.
if
any
man
loue
not
the
Lord
Iesus
Christ
,
let
him
be
Anathema
maranAtha
,
he
that
looseth
his
soule
for
my
sake
,
shall
find
Fourthly
,
we
see
here
these
holy
men
,
without
feeling
any
paines
inflicted
by
Gods
wrath
,
but
only
through
an
earnest
and
mighty
compassion
of
loue
had
their
minds
drawen
so
wholy
to
thinke
on
this
speciall
thing
aboue
their
reach
,
that
during
the
time
they
turne
not
themselues
to
any
other
cogitation
.
This
you
acknowledge
may
be
in
men
,
and
yet
you
will
not
scoffe
at
them
as
cast
into
a
Traunce
by
it
,
nor
reproche
them
with
infernall
confusion
.
How
much
lesse
ought
you
so
to
deale
with
Christ
was
directly
against
his
owne
saluation
,
The
Lord
changed
his
mind
from
the
euill
,
which
he
threatned
to
doe
vnto
his
people
.
so
spared
that
nation
,
that
he
kindled
not
his
whole
wrath
vtterly
to
roote
them
out
,
and
make
an
end
of
them
,
which
appeareth
plainly
in
Gods
speach
,
and
Moses
praier
for
their
sinnes
;
where
God
said
,
I
will
rase
them
and
make
thee
a
great
people
.
But
Moses
interposeth
himselfe
,
paratior
deleri
pro
ipsis
,
quàm
ipsos
,
readier
to
be
cut
off
,
than
they
should
,
〈◊〉
apud
misericordem
se
id
agere
,
qui
quoniam
nullo
modo
deleret
ipsum
,
etiam
illis
ipsis
parceret
propter
ipsum
,
knowing
he
should
preuaile
with
him
that
was
mercifull
,
who
would
by
no
meanes
destroy
him
,
but
rather
spare
them
for
his
sake
.
hee
could
wish
it
Specially
you
should
acknowledge
that
his
maruelous
perplexity
might
well
be
a
meanes
,
that
his
suddaine
wishes
against
his
owne
constant
purpose
and
Gods
will
were
yet
no
sinnes
.
he
began
to
be
afraid
and
astonished
,
by
his
paines
infinitly
more
cause
to
be
in
his
mind
amazed
,
no
paines
then
felt
his
mind
As
for
the
Fathers
which
you
cite
,
if
they
meane
as
they
seeme
to
doe
,
that
now
at
his
passion
among
other
causes
of
sorow
there
wanted
not
this
,
euen
his
great
pittie
towards
his
forlorne
countriemen
,
then
we
ioine
with
them
.
If
they
meane
,
as
you
would
haue
them
,
that
this
was
the
maine
and
chiefe
cause
of
his
extreame
sorow
and
amazednesse
,
therein
Ivtterly
leaue
them
.
Certainly
Christ
would
haue
greatly
reioiced
to
see
the
due
execution
of
Gods
most
holie
and
deserued
iustice
Howbeit
this
here
note
in
the
,
that
these
Fathers
auouch
Christ
feared
not
his
death
or
passion
:
for
thereof
only
they
speake
here
questionles
.
You
contrariwise
say
that
Christ
feared
(
bodily
)
death
,
for
thereof
also
you
discourse
,
and
had
more
cause
as
you
thinke
so
to
doe
then
any
of
his
members
.
Debuit
ergo
Dolorem
suscipere
,
vt
vinceret
tristitiam
,
non
excluderet
,
&
nos
disceremus
in
Christo
,
quemadmodum
futurae
mortis
mestitiam
vinceremus
.
Christ
was
therefore
to
admit
sorrow
,
that
he
might
conquere
it
,
not
exclude
it
,
and
we
in
Christ
might
learne
to
ouercome
the
feare
of
death
approching
.
Quando
formidasse
mortem
videtur
,
vt
homo
dicebat
:
Pater
transeat
à
me
Calix
iste
.
When
Christ
seemed
to
f●…are
death
,
as
a
Man
he
said
,
Father
let
this
Cup
passe
from
me
.
For
though
as
a
man
he
abhorred
death
,
yet
as
a
man
he
refused
not
to
performe
the
will
of
his
Father
,
and
of
himselfe
,
being
the
word
of
God
.
Morti
ergo
,
quam
vt
homo
formidabat
,
seipsum
pro
nobis
vt
Deus
tradidit
.
To
death
then
,
which
as
a
man
he
feared
,
he
deliuered
himselfe
for
vs
as
God
.
As
by
Death
Christ
abolished
Death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
all
humane
miseries
by
suffering
them
as
a
man
,
so
by
vsuall
feare
he
tooke
away
our
feare
,
and
made
Men
no
longer
to
feare
death
.
As
a
Man
would
haue
the
Cup
to
passe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
wrrds
proceeded
from
a
naturall
feare
.
It
is
incident
to
the
nature
of
man
to
feare
death
,
for
death
entered
besides
Nature
,
and
therefore
nature
flieth
death
.
The
common
feare
of
mans
nature
Christ
cured
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
consuming
it
in
him selfe
,
and
making
it
obedient
to
the
will
of
God
.
Thirdly
,
touching
his
regard
of
his
Church
generally
the
same
answere
serueth
,
as
it
is
giuen
to
the
last
point
before
.
]
You
meane
that
among
other
causes
of
his
sorrow
this
wanted
not
,
which
is
as
much
as
I
auouched
.
And
the
more
dearely
he
loued
his
The
third
cause
concurring
to
Christs
agonie
.
Disciples
that
followed
him
,
and
the
whole
Church
,
that
should
after
beleeue
in
him
,
the
more
inwardly
he
might
sorrow
for
their
infirmities
,
and
earnestly
pray
for
their
safeties
,
being
no
way
ignorant
of
satans
eger
and
watchfull
malice
against
them
.
Since
then
after
his
resurrection
and
ascension
he
should
in
glory
appeare
to
the
face
of
God
for
them
,
what
let
was
there
,
but
he
might
now
in
the
daies
of
his
flesh
,
approching
to
his
passion
for
their
deliuerance
,
in
most
humble
and
ardent
manner
mediate
aswell
for
their
redemption
as
preseruation
;
and
in
this
loue
&
zeale
towards
them
,
for
whom
he
gaue
himselfe
,
powre
out
both
abundant
teares
,
and
bloudie
sweats
to
shew
the
height
of
his
desire
and
care
to
prouide
and
purchase
their
protection
and
saluation
?
His
supplications
for
vs
were
a
necessarie
part
of
our
reconciliation
to
God
,
as
well
as
his
sufferings
for
vs
;
and
the
Prophet
expressing
the
one
,
adioyneth
the
other
as
no
lesse
requisite
then
the
former
,
in
saying
;
q
q
Esa.
53.
he
bare
the
sinne
of
many
,
and
prayed
for
the
Trespassers
.
And
no
doubt
he
chose
this
place
and
time
before
his
apprehension
with
inflamed
and
vehement
affection
of
prayer
to
direct
the
course
,
and
strengthen
the
force
of
all
his
sufferings
,
that
receauing
comfort
and
courage
from
aboue
,
he
might
wade
through
the
worke
of
our
redemption
with
greater
assurance
and
confidence
in
the
eyes
of
all
his
enemies
,
to
whom
he
would
shew
neither
feare
nor
sorrow
,
but
silent
and
constant
patience
.
If
you
vrge
that
these
Fathers
are
so
resolute
for
these
causes
,
as
their
words
pretend
,
then
you
your selfe
abuse
them
more
than
euer
I
did
or
meane
to
doe
,
where
you
say
,
it
is
curiositie
to
examine
,
presumption
to
determine
,
impossibilitie
to
conclude
,
(
as
these
doe
)
what
was
the
true
cause
of
Christes
agonie
.
Nec
illud
distat
a
vero
.
Neither
is
that
dissonant
from
the
trueth
.
Et
fortasse
ideo
tristis
est
.
And
perhaps
he
was
therefore
sorowfull
.
Non
incongruè
nos
dicere
aestimo
.
I
thinke
we
speake
not
without
some
reason
.
Hilarie
,
Ambrose
,
Ierome
fond
,
absurd
and
voide
of
likelihood
,
reason
,
and
sense
Fourthly
,
you
alleage
his
inward
sorow
and
zealous
griefe
for
the
sinnes
of
the
world
to
be
the
maine
and
chiefe
cause
of
this
agonie
.
Surely
euen
to
rehearse
these
your
arguments
is
refutation
of
them
enough
.
wanted
not
All
these
are
proper
parts
of
his
holinesse
and
righteousnesse
,
as
I
haue
said
,
but
no
proper
parts
or
causes
of
his
bloody
and
most
dreadfull
agonie
,
that
is
of
his
sacrifice
satisfying
for
sin
.
Onely
his
paines
were
,
which
then
he
f●…lt
and
feared
.
Feare
hath
painfullnesse
Sunt
duo
tortores
animae
,
timor
et
dolor
.
There
are
two
tormentors
of
the
soule
,
feare
and
sorow
,
The
sacrifice
of
God
is
a
troubled
spirit
,
They
were
proper
parts
of
his
holinesse
c●…re
,
f●…are
,
desire
,
zeale
Hilarie
,
Ambrose
,
Cyrill
sorow
was
concerning
vs
,
and
his
praier
for
vs
,
all
the
rest
must
needes
be
vnderstood
for
our
sakes
,
for
so
much
as
all
his
praiers
were
powred
forth
for
vs
,
for
whom
he
feared
.
mihi
compatitur
,
mihi
tristis
est
,
mihi
dolet
.
Ergo
pro
me
et
in
〈◊〉
doluit
,
qui
prose
nihilhabuit
,
quod
doleret
.
Doles
igitur
Domine
Iesu
non
tua
,
sed
mea
vulnera
,
non
tuam
mortem
,
sed
meam
infirmitatem
.
Christ
is
affected
for
me
,
he
is
heauie
for
me
,
he
soroweth
for
me
.
He
sorroweth
then
in
me
and
for
me
,
who
had
nothing
in
himselfe
to
sorrow
for
.
Thou
sorrowedst
Lord
Iesu
,
not
for
thine
owne
woundes
,
but
for
mine
;
not
for
thine
owne
death
,
but
for
my
weakenesse
.
That
Christ
might
make
our
praiers
acceptable
himselfe
beginneth
the
matter
,
euen
opening
his
fathers
eares
to
the
nature
of
man
,
and
making
them
most
readie
to
the
praiers
of
such
,
as
were
in
any
per●…ll
for
his
cause
.
Therefore
in
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
a
second
first
fruits
of
mankinde
,
we
were
praying
with
strong
cries
,
and
not
without
teares
,
that
the
power
of
death
might
be
abolished
,
and
the
life
strengthened
,
which
was
at
first
bestowed
on
our
nature
.
If
Christ
were
sorowfull
to
vs
,
that
is
,
for
our
sakes
,
it
must
needs
be
,
that
he
was
comforted
for
vs
,
and
to
our
vse
.
For
what
should
he
aske
with
that
agonie
for
himselfe
,
who
here
on
earth
gaue
heauenly
things
with
power
?
Neither
in
respect
of
these
your
supposed
causes
could
Christ
say
,
Saue
me
from
this
houre
,
nor
,
Let
this
cuppe
passe
from
me
:
as
in
respect
of
his
infinite
paines
,
he
might
.
Sleepe
hence
forth
,
and
take
your
rest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
houre
is
come
,
beholde
the
Sonne
of
man
is
giuen
into
the
hands
of
sinners
.
This
is
your
verie
houre
,
and
the
power
of
darkenesse
.
put
vp
thy
sword
into
thy
sheath
:
shall
I
not
drinke
of
the
cuppe
,
which
my
Father
hath
giuen
me
?
shall
I
not
drinke
of
the
cup
,
which
my
Father
hath
giuen
me
?
His
holy
and
righteous
affections
were
at
all
houres
and
seasons
in
him
without
measure
holy
,
yet
now
at
his
death
did
not
so
expresly
breake
out
and
shew
themselues
,
as
they
did
at
diuers
times
before
.
were
at
all
houres
and
seasons
in
him
,
It
standeth
not
with
his
pi●…tie
,
to
wish
that
his
strong
and
vehement
affections
of
holinesse
should
passe
from
him
or
be
weakned
in
him
.
for
my
part
I
can
see
no
sense
nor
sappe
in
these
assertions
.
Let
this
cuppe
passe
from
me
,
Restore
to
me
the
ioy
of
thy
saluation
Where
you
ascribe
to
this
his
deepe
sorrow
of
zeale
for
mens
sinnes
,
his
sweating
bloud
in
his
agonie
aboue
Nature
after
a
strange
and
maruelous
manner
,
I
dare
say
you
deliuer
strange
maruailes
in
Diuinitie
.
Hilarie
,
Augustine
,
Prosper
,
Bede
,
The
fift
cause
might
be
the
Cup
of
Gods
wrath
tempered
and
made
readie
for
the
〈◊〉
of
men
:
●…hich
you
interpret
to
be
eternall
malediction
.
In
this
Cup
are
all
maner
of
plagues
&
punishments
for
sinne
,
as
well
spirituall
as
corpor
all
;
eternall
as
temporall
.
diucrse
men
haue
diuersly
expounded
those
words
of
Christ
,
(
let
this
Cup
passe
from
me
and
in
this
varietie
of
iudgements
I
meant
to
refuse
none
,
that
any
way
agreed
with
the
rules
of
truth
.
You
say
Christ
knowing
what
our
sinnes
deserued
,
might
intentiuely
pray
to
haue
that
Cup
passe
from
him
,
which
was
prepared
for
vs
.
For
vs
,
whom
meane
you
?
the
elect
or
the
reprobate
?
what
malediction
?
the
whole
and
absolute
paines
thereof
onely
,
or
the
eternitie
of
the
continuance
thereof
also
?
Redemption
,
Remission
,
Reconciliation
If
you
meane
the
Elect
,
Christ
knew
that
he
must
not
onely
see
and
contemplate
,
but
feele
and
suffer
all
the
whole
paines
of
that
punishment
,
which
our
sinnes
deserued
,
and
this
was
prepared
for
himselfe
our
ransome
payer
,
and
not
for
vs
.
must
feele
and
suffer
all
the
whole
paines
,
which
our
sinnes
deserued
this
was
prepared
for
him
,
and
not
for
vs
,
We
were
by
nature
the
children
of
wrath
,
as
well
as
others
,
but
by
the
offence
of
one
on
all
men
vnto
condemnation
to
that
condemnation
,
are
by
regeneration
deliuered
from
that
condemnation
.
merito
namque
peccati
vniuersa
massa
damnata
est
.
By
the
desert
of
sinne
the
whole
masse
was
condemned
The
truth
is
,
he
could
not
by
any
meanes
pray
against
that
,
or
decline
that
,
onely
vnlesse
he
were
for
the
time
in
some
astonishment
and
perturbation
of
his
senses
,
which
by
the
infinitenesse
of
that
paine
he
well
might
be
,
yea
he
could
not
but
be
,
as
is
afore
shewed
to
haue
hapned
in
Moses
and
Paul
.
infinite
pain●…s
all
the
whole
paines
,
which
our
sinnes
deserued
.
That
by
the
infinitenesse
of
that
paine
he
could
not
but
be
in
some
astonishment
,
and
perturbation
of
his
senses
Therefore
no
maruaile
though
this
astonishment
were
farre
greater
,
then
is
to
be
seene
in
any
man
,
that
euer
was
or
shall
be
.
he
could
not
by
any
meanes
pray
,
onely
vnlesse
he
were
thus
astonished
:
This
is
the
very
point
of
our
Defence
:
affirme
this
,
and
you
affirme
with
vs
all
that
we
hold
and
professe
.
Otherwise
if
you
meane
,
that
Christ
praied
intentiuely
to
haue
the
whole
and
intire
cup
of
eternall
malediction
and
death
passe
from
him
,
which
both
the
elect
deserue
and
the
reprobate
sustaine
,
that
as
it
is
p●…ssing
strange
doctrine
,
so
is
it
simply
impossible
.
For
he
could
not
intentiuely
pray
against
that
,
nor
feare
that
,
which
he
perfitly
knew
concerned
him
not
at
all
,
and
by
no
meanes
could
euer
possibly
come
n●…are
him
.
Christ
had
no
neede
to
pray
for
himselfe
,
who
then
suffered
with
him
&
in
him
.
religiously
disliked
touching
himselfe
,
albeit
the
innocencie
of
his
cause
,
the
holinesse
of
his
life
,
the
merite
of
his
obedience
,
the
abundance
of
his
spirite
,
the
loue
of
his
father
,
and
vnity
of
his
person
did
most
sufficiently
guard
him
from
all
danger
and
doubt
of
eternall
death
:
yet
to
shew
the
perfection
of
his
humility
,
he
would
not
suffer
his
humane
nature
to
require
it
on
right
but
prostrate
on
the
earth
besought
his
father
,
that
cuppe
might
passe
from
him
,
and
was
heard
in
that
he
shunned
or
auoided
.
with
the
horror
of
eternall
death
,
&
suffered
and
felt
for
vs
horrible
feares
,
and
most
bitter
sorowes
of
mind
.
For
to
sinners
,
whose
person
in
some
sort
Christ
here
sustained
,
were
due
the
sorowes
and
torments
not
of
this
present
death
onely
,
but
also
of
future
and
eternall
death
.
It
is
passing
strange
doctrine
,
and
simply
impossible
,
that
Christ
should
feare
the
cup
of
eternall
malediction
,
which
he
perfectly
knew
concerned
him
not
at
all
,
and
by
no
meanes
could
euer
possibly
come
neere
him
.
Christ
was
perfused
with
the
horror
of
eternall
death
.
He
could
not
intentiuely
pray
against
that
,
which
he
perfectly
knew
could
by
no
meanes
come
neere
him
.
〈◊〉
Whatsoeuer
things
the
Father
doth
,
the
same
things
doth
the
Sonne
also
:
for
likewise
as
the
Father
raiseth
vp
the
dead
,
and
quickeneth
them
,
so
the
Sonne
quickeneth
whom
he
will
.
The
Father
iudgeth
no
man
,
but
hath
committed
all
iudgement
to
the
Sonne
;
that
all
men
should
honour
the
Sonne
,
as
they
honour
the
Father
;
and
hath
giuen
him
power
also
to
execute
iudgement
,
in
that
he
is
the
Sonne
of
man
.
he
should
be
giuen
for
a
light
of
the
Gentils
.
Aske
of
me
,
and
I
will
giue
thee
the
Gentils
for
thine
inheritance
?
Now
Father
glorifie
me
with
thine
owne
selfe
,
with
the
glory
which
I
had
with
thee
before
the
world
was
?
diuide
the
spoiles
of
the
mightie
,
death
vnto
death
,
and
a
destruction
vnto
hell
?
Deliuer
my
soule
from
the
sword
,
my
desolate
(
soule
)
from
the
power
of
the
dogge
.
Saue
me
from
the
lions
mouth
,
and
heare
mee
from
the
hornes
of
the
vnicorne
.
I
will
,
be
thou
cleane
Father
I
will
,
that
they
which
thou
hast
giuen
me
,
be
with
me
euen
where
I
am
,
that
they
may
behold
my
glory
All
thine
are
mine
,
and
I
am
glorified
in
them
,
and
all
things
that
the
Father
hath
,
are
mine
.
All
this
is
nothing
else
in
effect
then
your
first
cause
,
his
submission
to
Gods
maiestie
sitting
in
iudgement
.
wherefore
you
might
haue
lessened
your
number
,
and
so
your
answer
to
this
might
haue
beene
the
same
,
which
is
made
to
your
foremost
.
On
these
two
Commandements
,
(
thou
shalt
loue
the
Lord
thy
God
,
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
minde
;
and
thy
neighbour
as
thy selfe
)
hangeth
the
whole
Law
and
the
Prophets
.
did
,
said
,
or
suffered
are
not
distinct
in
matter
but
in
wordes
.
Furthermore
,
you
knit
in
within
this
,
foure
other
seuer
all
causes
of
Christes
agonie
,
as
you
recken
them
pa.
First
,
his
taking
of
our
infirmities
in
his
flesh
to
cure
them
.
Secondly
,
his
breaking
the
knot
betwixt
bodily
death
and
hell
,
which
none
but
hee
was
able
to
doe
.
Thirdly
,
Gods
anger
which
might
be
executed
on
his
bodie
,
but
was
mitigated
by
him
.
Fourthly
,
the
desire
he
had
to
continue
the
feeling
and
enioying
of
Gods
presence
with
his
bodie
.
feare
which
Christ
had
and
shewed
of
feare
and
astonishment
sorow
,
zeale
,
submissiue
and
intentiue
prayer
,
and
a
bloudie
sweat
:
is
the
iudgement
of
this
world
,
now
shall
the
Prince
of
this
world
be
cast
on
t
:
iudgement
of
the
world
,
and
the
casting
out
of
Satan
The
Lord
hath
prepared
his
throne
for
iudgement
.
looked
stedfastly
into
heauen
,
and
saw
the
glory
of
God
,
and
Iesus
standing
at
the
right
hand
of
God
sitting
in
his
house
with
the
Elders
of
Iudah
before
him
,
diuine
vision
brought
to
Ierusalem
I
saw
Satan
fall
downe
from
heauen
like
lightning
.
of
Gods
wrath
Who
knoweth
the
power
of
thy
wrath
?
for
according
to
thy
feare
,
so
is
thine
anger
I
will
shew
you
whom
you
shall
feare
;
feare
him
,
which
after
he
hath
killed
,
hath
power
to
cast
into
hell
;
ye●…
I
say
,
feare
him
:
the
Cuppe
passe
from
him
As
touching
Christes
diuine
Nature
there
was
alwaies
one
and
the
same
will
of
the
Father
and
the
Sonne
concerning
his
death
and
passion
.
Yea
as
Christ
was
man
,
he
was
alwaies
obedient
to
his
Father
,
and
therefore
he
saide
;
I
alwaies
doe
the
things
,
which
please
him
.
What
meaning
then
hath
,
Quod
deprecatur
mortem
&
calicem
,
that
he
praieth
to
be
freed
from
death
,
and
from
the
Cuppe
?
Naturaliter
,
quâ
homo
,
expauescebat
,
&
exhorrescebat
,
fugiebatque
mortem
,
Naturally
as
a
man
Christ
feared
,
abhorred
,
and
shunned
death
,
&
his
naturall
horror
of
death
he
called
his
will
,
when
he
said
,
Not
my
will
be
done
,
to
witte
,
this
naturall
will
which
I
haue
as
a
man
.
Yet
neither
doth
this
will
of
Christ
resist
his
Fathers
will
.
for
the
Father
would
haue
Christ
to
be
like
vs
in
all
things
sinne
excepted
,
and
to
that
end
would
haue
him
made
Man
.
Therefore
when
Christ
did
naturally
shunne
and
desire
to
escape
death
,
he
did
not
contradict
his
Fathers
will
,
because
the
Father
would
haue
this
horror
and
feare
to
be
in
Christ
,
as
a
punishment
of
our
sinnes
.
Wherefore
it
is
altogether
false
,
that
Christes
will
in
this
was
diuers
from
his
Fathers
will
.
For
we
haue
concluded
,
that
this
naturall
horror
of
death
,
which
Christ
called
his
will
,
was
not
repugnant
to
the
will
of
his
Father
,
whereby
he
would
haue
Christ
subiect
to
this
horror
.
If
in
respect
of
the
same
end
the
Father
had
beene
willing
Christ
should
die
,
and
Christ
had
beene
vnwilling
,
or
had
neuer
so
little
refused
,
then
their
willes
had
beene
indeed
repugnant
.
But
in
reference
to
the
same
end
,
that
is
to
our
saluation
,
Christ
alwaies
had
the
same
will
that
his
Father
had
.
For
in
regard
of
our
saluation
Christs
will
was
euer
the
same
,
and
constant
:
but
in
respect
of
his
humane
Nature
he
neuer
put
off
this
affection
,
wherein
he
was
like
vs
,
and
whereby
we
naturally
flie
death
.
(
if
it
were
possible
let
this
cup
passe
from
me
)
if
it
were
possible
Christ
taking
vnto
him
the
nature
of
mans
flesh
,
retained
all
the
properties
thereof
:
according
to
which
he
prayed
in
this
place
,
the
cuppe
might
passe
from
him
.
It
is
the
propertie
of
euery
faithfull
man
first
to
be
vnwilling
to
suffer
any
paine
,
specially
that
tendeth
to
death
,
because
he
is
a
man
,
and
hath
flesh
;
but
if
God
so
will
,
then
to
be
content
euen
against
that
will
of
his
owne
,
because
he
is
faithfull
.
There
is
also
another
Exposition
of
this
place
,
which
is
this
:
If
it
be
possible
,
that
all
those
good
things
may
come
to
effect
without
my
passion
,
which
otherwise
shall
come
by
my
death
,
then
let
this
passion
passe
from
me
,
that
both
the
world
may
be
saued
,
and
the
Iewes
not
perish
by
putting
me
to
death
.
If
death
may
die
without
my
death
in
the
flesh
,
let
this
cuppe
passe
from
me
,
but
because
this
will
not
otherwise
be
,
thy
will
be
done
,
not
mine
.
As
a
man
Christ
sayd
,
If
it
be
possible
,
that
is
,
so
farre
as
is
possible
.
And
in
saying
,
Yet
not
as
I
will
,
but
as
thou
wilt
;
he
teacheth
,
that
we
must
follow
the
will
of
God
,
though
nature
reclaime
.
If
it
were
possible
The
first
of
these
(
foure
)
maketh
in
my
minde
much
for
vs
.
For
vnderstanding
that
Christ
tooke
all
the
infirmities
and
passions
whereto
mens
nature
is
subiect
,
to
the
end
he
might
cure
all
and
euerie
kinde
of
them
in
vs
;
then
it
followeth
,
that
he
wanted
not
the
paines
and
immediate
sufferings
of
paines
inflicted
by
Gods
owne
hand
in
his
soule
.
This
your
authors
here
doe
fully
affirme
;
Cyrill
,
Ambrose
and
others
,
as
before
we
haue
obserued
.
It
is
most
vnreasonable
,
which
here
you
doe
,
(
if
you
doe
as
you
seeme
)
to
vnderstand
them
of
meere
bodilie
death
,
and
of
the
infirmities
meerelie
of
his
flesh
.
meerely
of
the
flesh
He
would
not
,
he
could
not
so
feare
and
be
affrighted
,
yea
and
piteously
astonished
with
such
sorrow
oppressing
him
,
as
to
sweate
drops
of
bloud
onely
for
feare
of
his
bodily
death
;
Neither
would
he
pray
at
all
,
much
lesse
so
vehemently
,
and
so
often
times
as
he
did
,
against
that
which
he
perfectly
knew
was
Gods
will
,
and
his
owne
most
willing
purpose
to
vndergoe
.
his
Elect
sighes
vnspeakeable
Or
else
Cyrill
meaneth
no
more
,
but
that
Christ
naturally
misliked
and
〈◊〉
,
(
euen
as
all
flesh
doth
,
)
all
bodilie
paine
and
death
.
This
we
alway
yeelde
,
and
it
maketh
nothing
against
vs
.
it
were
possible
take
away
this
Cup
from
me
,
Neuerthelesse
not
my
will
but
thy
will
be
done
Therefore
I
conclude
,
he
thus
feared
not
his
bodily
death
,
but
it
was
the
paines
of
the
second
death
which
he
felt
and
so
feared
.
that
burneth
with
fire
and
brimstone
.
from
that
he
feared
But
you
say
,
(
pag.
the
sorrow
and
feare
of
death
,
which
it
pleased
our
Sauiour
to
feele
in
o●…r
nature
came
not
for
want
of
strength
,
but
of
purpose
to
quench
and
abolish
those
affections
in
vs
.
I
say
it
came
from
both
.
Non
est
〈◊〉
〈◊〉
dubitandum
,
non
●…um
〈◊〉
infirmitate
,
sed
〈◊〉
turbatum
.
It
is
by
no
meanes
to
be
doubted
,
that
Christ
was
troubled
,
not
for
any
weaknesse
of
minde
,
but
of
(
his
owne
)
power
.
Austen
meaneth
not
onely
by
infirmitie
,
but
also
by
his
owne
will
and
power
.
or
else
you
confute
him
your selfe
.
Thou
art
troubled
against
thy
will
;
Christ
was
troubled
because
he
would
.
In
illius
potestate
erat
sic
vel
sic
●…ffici
,
vel
non
affici
.
It
was
in
his
power
to
be
affected
thus
,
or
thus
,
or
not
to
be
affected
.
Where
there
is
soueraigne
power
,
there
infirmitie
is
gouerned
according
to
the
direction
of
the
will
.
Non
●…rgo
est
aliquo
cogente
turbatus
.
Affectum
quippe
humanum
,
quando
oportuisse
iudicauit
,
in
seipso
potestate
commouit
.
Christ
was
not
troubled
by
the
compulsion
of
any
.
For
when
he
thought
it
needfull
,
he
did
stirre
in
himselfe
by
his
owne
power
humane
affections
.
time
,
degree
and
force
quia
voluit
,
quando
voluit
,
quomodo
voluit
;
because
he
would
,
when
he
would
,
and
as
he
would
,
He
was
crucified
through
the
Apostle
also
saith
,
the
weaknesse
of
God
is
stronger
then
men
.
Christ
crucified
the
wisedome
,
and
power
of
God
.
Faine
you
would
wipe
away
that
Argument
of
ours
,
which
sticketh
neerer
to
you
then
you
will
seeme
.
In
malefactours
there
is
a
quiet
and
contented
suffering
of
most
exquisite
and
extraordinarie
torments
often
times
,
which
they
endure
onely
by
〈◊〉
naturall
strength
and
courage
of
mind
.
How
much
more
likely
is
it
then
,
that
Christ
the
very
Rock
of
all
strength
and
fountaine
of
patience
would
not
thus
seeme
affrighted
and
astonished
,
for
his
meere
bodily
death
,
and
that
before
it
came
vnto
him
?
Athanasius
,
Austen
,
Cyrill
resolue
there
is
a
sense
of
Gods
wrath
in
death
,
and
therefore
by
the
nature
thereof
it
striketh
a
feare
and
terrour
(
into
vs
)
which
Christ
himselfe
,
when
he
prayed
in
the
Garden
,
and
many
other
holy
men
haue
declared
.
Firmissimi
quidem
Christiani
,
si
qui
sunt
,
qui
nequaquam
morte
imminente
turbantur
.
Sed
numquid
Christo
fortiores
?
Quis
hoc
insanissimus
dixerit
?
Quid
est
ergo
,
quod
ille
turbatus
est
,
nisi
quia
infirmos
in
suo
corpore
,
hoc
est
,
in
sua
Ecclesia
su●…
infirmitatis
voluntaria
similitudine
consolatus
est
,
&c.
They
are
indeed
most
setled
Christians
,
if
there
be
any
such
,
which
are
not
troubled
when
death
approcheth
:
But
are
they
stronger
than
Christ
?
Who
will
so
say
,
though
he
were
neuer
so
madde
?
What
is
it
then
that
Christ
was
troubled
but
because
by
the
voluntarie
shew
of
his
weaknesse
he
did
comfort
those
that
were
weake
in
his
bodie
,
which
is
his
Church
:
that
if
any
of
his
were
troubled
with
the
approching
of
death
,
they
should
in
spirit
beholde
him
,
lest
thinking
themselues
by
this
to
be
reprobates
,
they
should
be
swallowed
vp
with
a
woorse
death
of
desperation
?
O
Lord
God
aboue
vs
,
Man
for
vs
,
I
acknowledge
thy
mercy
;
for
in
that
thou
being
so
great
,
wouldest
of
thy
loue
be
voluntarily
troubled
thou
doest
comfort
many
in
thy
bodie
which
are
necessarily
troubled
with
this
their
infirmitie
,
lest
by
despairing
they
should
perish
.
All
your
answeare
is
,
malefactours
are
no
fit
comparison
for
the
sonne
of
God
:
for
they
are
desperate
not
hauing
any
feare
or
care
of
God
,
till
they
feele
the
force
of
his
wrath
in
hell
fire
.
What
an
answeare
is
this
?
In
our
basenesse
Christe
was
despised
,
he
sorowed
in
our
heauinesse
,
and
was
crucified
in
our
paine
.
For
of
mercy
he
tooke
vnto
him
the
passion
of
our
mortality
to
this
end
,
that
he
might
heale
it
,
and
his
power
admitted
it
,
that
he
might
conquere
it
.
All
thinges
in
him
were
full
of
mysteries
and
full
of
miracles
.
expauesco
dignationem
:
I
plainly
see
in
the
captaine
of
the
field
the
feare
of
weakelings
,
I
see
in
the
Physician
the
voice
of
the
sicke
,
I
see
the
hen
weake
with
cherishing
her
yong
ones
:
I
consider
the
loue
I
am
euen
amazed
at
his
mercy
,
and
I
tremble
to
see
what
he
voutchsafed
To
leaue
these
and
come
to
the
patience
of
Martyrs
in
their
sufferings
.
It
is
admirable
what
ioy
,
what
peace
,
what
triumphe
they
shew
in
the
middest
of
a
thousand
most
strange
and
bucherly
torments
,
noe
lesse
,
if
not
greater
in
outward
shew
then
the
sufferings
of
our
Sauiour
Christe
.
That
feare
of
Christes
expressed
the
common
affection
of
mans
infirmitie
;
and
the
generalitie
of
all
men
that
liue
in
the
flesh
,
to
be
vrged
with
this
sorow
,
and
that
the
dissolution
of
the
soule
and
the
body
cannot
want
this
griefe
.
Si
nulla
esset
mortis
,
vel
parua
molestia
,
non
esset
tam
magna
martyrum
gloria
.
If
there
were
no
paine
,
or
but
small
pain
in
death
,
the
glory
of
martyrs
would
not
be
so
great
,
est
,
vt
nulla
explicari
locutione
possit
,
nec
vlla
ratione
vitari
.
So
pairfull
is
death
,
that
it
can
by
no
wordes
be
expressed
,
nor
by
no
meanes
auoided
.
then
death
?
in
death
the
vnion
of
body
and
soule
,
which
is
so
sweete
,
shal
be
seuered
with
a
most
bitter
diuorce
.
quo
tu
non
vis
.
Who
will
die
by
his
will
?
vtterly
no
man
,
and
so
certainely
no
man
,
that
it
was
said
to
Peter
,
another
shall
gird
thee
and
lead
thee
whither
thou
wouldest
not
,
All
this
other
godly
men
do
also
suffer
and
feele
,
which
they
take
passing
ioyfully
and
quietly
.
Haue
the
gates
of
death
beene
opened
to
you
?
This
punishment
was
layd
on
all
Adams
ofspring
without
exception
,
that
the
difficultie
of
the
last
passage
should
be
feared
.
Hanc
nemo
anxietatem
euasit
,
&
nemo
egrediente
anima
sine
amaritudine
expirauit
.
This
griefe
n●…
man
hath
euer
escaped
,
nor
any
euer
breathed
out
his
soule
without
bitternesse
.
Latens
in
humanitate
omnipotentiate
Discipulis
pauidum
,
coram
per
secutoribus
terribilem
exhibebat
.
Omnipotencie
couered
in
mans
nature
,
sho●…ed
thee
fearefull
to
thy
Disciples
,
and
terrible
to
thy
persecutours
,
When
Christ
was
carried
bound
to
the
President
,
hee
was
not
suppliant
to
the
Sergeants
,
yea
,
he
despised
:
he
greatnesse
of
Herod
and
Pilate
,
&
de
impietate
&
malitia
suauitas
pietasque
Christi
triumphat
,
and
the
mildnesse
and
godlinesse
of
Christ
triumphed
ouer
the
malice
and
wickednesse
You
answere
,
if
death
be
not
fearefull
to
the
seruants
of
Christ
,
they
are
the
more
bound
to
their
Lord
and
Master
,
who
was
the
first
that
by
death
disarmed
death
,
and
seuered
death
and
hell
.
What
is
this
to
our
reason
?
By
breaking
the
knot
betwixt
death
&
hell
,
he
could
not
be
so
wofully
affected
&
afflicted
aboue
measure
as
he
was
,
if
he
did
not
suffer
by
them
somwhat
extraordinarily
.
Vnto
this
you
haue
nothing
to
answer
.
feare
,
sorow
,
and
intentiue
Prayer
It
was
not
therefore
that
only
,
but
some
other
death
farre
more
dreadfull
and
intolerable
,
which
made
Christ
man
,
(
being
also
God
)
in
such
wise
to
tremble
and
quake
.
which
is
the
lake
burning
with
fire
and
brimstone
,
smoke
of
their
torments
ascendeth
euermore
,
and
they
haue
no
rest
night
nor
day
.
Indeed
Christ
had
farre
greater
cause
to
feare
euen
his
bodily
death
,
then
any
of
his
members
haue
.
For
it
was
therefore
because
death
approched
vnto
him
clasped
fast
with
hell
,
so
that
he
could
not
by
the
ordinance
of
God
meddle
with
the
one
,
but
he
must
feele
the
other
.
by
sight
He
did
not
contemplate
and
looke
on
them
a
farre
of
,
nor
had
to
do
with
one
more
then
the
other
,
but
by
suffering
one
he
felt
both
,
and
by
enduring
one
he
endured
both
.
by
suffering
the
one
,
Christ
felt
both
,
and
by
enduring
the
one
he
endured
both
.
fearing
and
apprehending
Also
you
forget
my
argument
:
that
Christ
alwayes
charged
his
Disciples
not
to
take
their
bodily
death
heauily
for
righteousnesse
sake
.
he
himselfe
would
neuer
be
so
dismáyed
with
the
feare
of
it
.
somewhat
els
Sanctifie
the
Lord
of
hosts
,
and
let
him
be
your
fear●…
and
let
him
be
your
dread
.
I
speake
to
you
my
friends
,
I
will
forwarne
you
whom
you
shall
feare
,
feare
him
that
hath
power
to
cast
into
hell
after
he
hath
killed
,
to
cast
into
hell
,
order
,
weight
nor
measure
Here
you
haue
a
notable
saying
in
the
margent
,
which
must
not
be
forgotten
,
we
must
preferre
Christs
sufferings
before
all
Martyrs
,
not
for
his
paines
,
but
for
his
Patience
.
Not
for
his
paines
,
but
for
his
Patience
?
A
rare
distinction
:
If
you
could
make
vs
beleeue
,
that
the
greatest
patience
is
tried
and
discerned
,
where
the
smallest
paines
are
,
then
you
said
somewhat
.
Longer
torments
others
haue
endured
,
but
neuer
greater
for
the
time
,
nor
with
like
patience
.
We
must
preferre
Christs
sufferings
before
all
Martyrs
,
not
for
his
paines
,
but
for
his
patience
greater
torments
for
the
time
others
neuer
endured
:
greatest
patience
is
tried
in
the
smallest
paines
,
sufferings
must
be
preferred
before
all
Martyrs
,
not
for
paines
but
for
patience
also
By
this
also
we
may
see
how
vaine
your
next
coniecture
is
,
that
he
feared
in
his
Agony
corporall
castigation
aboue
his
strength
.
For
why
may
not
Martyrs
and
others
feare
as
much
crùeltie
and
extraordinarie
torments
at
the
hands
of
men
,
as
Christ
had
cause
to
doe
?
which
Christ
might
iustly
feare
and
earnestly
pray
against
,
(
though
his
soule
were
neuer
so
safe
,
was
the
power
of
Gods
wrath
to
be
executed
on
his
bodie
:
for
God
was
armed
with
infinit
vengeance
to
afflict
and
punish
the
bodie
about
that
the
humane
flesh
of
Christ
was
able
to
endure
:
was
armed
with
infinite
vengeance
to
afflict
the
body
aboue
that
the
humane
flesh
of
Christ
was
able
to
endure
.
Why
should
the
feare
of
any
whatsoeuer
meere
bodily
paines
,
ouercome
Christes
patience
?
Are
not
martyrs
as
far
vnable
?
lightned
and
thundred
on
mount
Sinai
before
feared
and
trembled
If
you
meane
that
he
felt
greater
(
paines
)
concurring
in
and
with
the
bodily
punishment
inflicted
by
the
wrathfull
hand
of
God
armed
with
infinite
vengeance
,
then
you
say
well
,
and
we
acknowledge
it
.
Tues
ergo
regula
veritatis
?
quicquid
contra
te
facit
non
est
verum
?
Are
you
then
the
rule
of
truth
?
and
whatsoeuer
is
against
you
,
is
that
not
true
?
Your
other
cause
is
,
for
that
by
death
his
Body
should
want
awhile
the
feeling
of
Gods
presence
.
But
did
not
Christ
perfectly
know
that
this
was
Gods
decree
and
certaine
appointment
,
yea
his
owne
most
free
will
and
purpose
?
could
not
would
not
Call
you
this
greater
perfection
in
him
than
in
other
men
,
to
pray
expressely
against
the
knowne
will
of
his
Father
,
yea
against
his
owne
?
he
was
so
amazed
therewith
,
you
will
say
,
that
he
knew
not
what
he
did
.
He
was
now
freed
from
that
astonishment
Father
,
if
thou
wilt
,
take
away
this
Cup
from
me
yet
not
my
will
,
but
thine
be
done
,
was
heard
,
in
that
he
feared
.
Againe
could
this
thing
in
any
reason
be
such
an
horrible
griefe
vnto
him
;
to
haue
his
flesh
lie
dead
for
a
day
and
a
few
howers
,
would
the
thought
of
this
make
him
sweat
bloud
for
griefe
,
and
to
neede
an
Angell
from
heauen
to
comfort
him
,
and
to
pray
three
times
vehemently
,
this
cup
might
passe
from
him
?
verily
it
is
vnreasonable
to
thinkeso
.
You
say
excellent
well
,
but
by
your
practise
in
all
matters
so
farre
as
I
see
,
you
neuer
meane
to
obserue
it
:
in
Gods
cause
let
Gods
booke
teach
vs
,
what
to
beleeue
,
and
what
to
professe
.
shew
me
then
where
you
read
in
Gods
word
any
or
all
these
to
be
effectuall
causes
of
this
strange
〈◊〉
or
〈◊〉
my
part
I
shall
neuer
beleeue
you
.
about
a
stones
cast
Your
sixt
and
last
maine
cause
is
,
that
Christ
by
this
his
bloudie
sweate
and
〈◊〉
praiers
did
nothing
but
voluntarily
performe
that
bloudie
offering
and
Priesthood
〈◊〉
in
the
Law
.
This
we
simply
grant
.
It
hindereth
not
our
assertion
The
Scriptures
which
you
cite
,
prooue
indeed
that
Christ
now
executed
his
office
of
Priesthood
,
but
will
you
diuide
and
exempt
his
death
on
the
Crosse
from
his
Priesthood
?
Why
say
you
not
aswell
,
that
his
death
and
bloudshed
on
the
Crosse
shewed
in
him
no
paines
nor
infirmitie
,
but
onely
that
voluntarily
he
made
himselfe
there
the
true
Priest
,
and
performed
the
prefigured
bloudie
and
deadlie
sacrifice
for
the
sinnes
of
the
world
?
As
good
reason
altogether
you
haue
to
say
so
,
as
to
affirme
it
of
his
agonie
,
With
one
oblation
he
hath
made
perfect
for
euer
them
,
which
are
sanctified
and
we
are
sanctified
by
the
offering
of
the
body
of
Iesus
Christ
once
vt
fieret
voluntas
Patris
,
&
sacrificium
carnis
a
timore
&
〈◊〉
〈◊〉
,
suberant
victime
desolatori●…
carbones
,
quos
obedientiae
liquefactus
adeps
extinxit
.
〈◊〉
t●…e
will
of
the
Father
might
be
donne
,
and
Christ
begin
the
sacrifice
of
his
flesh
with
feare
and
sorow
,
consuming
coales
were
pu●…
vnder
the
sacrifice
,
which
the
sweet
fatnesse
of
his
obedience
m●…lting
did
quench
.
〈◊〉
vt
sanaret
in●…irmos
,
timuit
vt
faceret
securos
.
Christ
sorowed
to
heale
our
weakenesse
,
and
feared
to
make
vs
secure
.
I
beheld
〈◊〉
workes
and
admire
thee
fastened
to
the
crosse
betweene
two
condemned
now
to
be
neither
fearefull
nor
sorrowfull
;
but
a
conquerer
of
thy
punishments
.
You
meane
voluntarie
in
such
sense
that
Christmas
not
also
vrged
thereunto
by
any
violence
of
paines
and
feare
procuring
it
in
him
naturally
.
Christ
was
vrged
by
violence
of
paines
or
feare
procuring
it
in
him
naturally
it
was
aboue
the
course
of
nature
non
secundum
naturae
consuetudinem
,
not
according
to
the
accustomed
course
of
nature
.
Of
this
with
all
the
rest
you
pronounce
,
that
they
are
sound
and
well
agreeing
with
Christian
pietie
.
Yet
is
it
contrarie
to
your
Resolution
also
,
yea
it
is
contrarie
to
the
Scripture
expressing
his
feare
and
vehement
sorrowes
,
and
discomfort
to
haue
caused
his
Agonie
.
But
the
Scriptures
are
against
it
.
began
to
be
afraid
he
was
on
euery
side
sorrowfull
,
fell
into
an
agonie
of
intentiue
prayer
,
his
sweate
was
like
drops
of
bloud
,
feare
and
sorrow
prayed
so
earnestly
feare
,
sorrow
,
and
discomfort
prostration
and
prayer
Disciples
heauinesse
danger
and
tentation
weaknesse
of
flesh
were
heard
in
that
he
feared
.
an
Angell
from
heauen
appeared
comforting
him
to
an
agonie
more
vehement
prayer
The
words
next
before
in
the
text
are
that
is
,
lest
he
should
be
ouerwhelmed
quite
in
his
sorow
&
discomfort
he
was
in
his
agonic
,
and
sweat
like
drops
of
bloud
trickling
downe
to
the
ground
,
and
presently
sayth
,
the
words
in
the
text
next
before
An
Angell
came
to
giue
him
some
comfort
,
&c.
There
appeared
vnto
him
an
Angell
from
heauen
strengthening
him
in
the
dayes
of
〈◊〉
〈◊〉
did
offer
vp
prayers
and
supplications
with
strong
crying
and
teares
,
to
him
that
was
able
to
saue
him
from
death
,
the
words
next
before
the
text
.
strengthening
him
to
giue
him
some
comfort
and
falling
into
an
agonie
he
prayd
more
earnestly
But
still
he
was
in
his
agonie
.
he
prayed
more
earnestly
hee
was
in
his
agonie
but
still
he
was
in
his
agonie
,
God
sent
his
Sonne
genómenon
made
of
a
woman
,
and
genómenon
made
vnder
the
law
.
made
vnder
the
law
ho
logos
sarx
egeneto
,
the
word
was
made
flesh
,
I
could
wish
to
be
separated
from
Christ
for
my
brethren
.
doth
not
say
a
curse
,
which
is
to
be
seuered
from
Christ
,
but
to
be
a
curse
,
that
is
,
to
haue
yet
continued
seuered
from
Christ
.
to
be
m●…de
to
become
from
the
present
time
,
and
to
be
,
is
still
to
continue
.
into
an
agonie
still
he
was
in
his
agonie
.
and
to
his
bloudie
sweat
more
feruently
he
was
in
his
agonie
he
fell
into
an
agonie
but
still
hee
was
in
his
agonie
,
and
sweat
like
droppes
of
bloud
trickling
to
the
ground
:
and
presently
sayth
,
My
soule
is
full
of
sorrowes
to
death
.
My
soule
is
full
of
sorrowes
euen
to
death
,
Sit
you
here
till
I
haue
prayed
,
he
tooke
Peter
,
and
Iames
,
and
Iohn
,
and
he
began
to
be
afrayd
,
and
in
great
heauinesse
and
sayd
vnto
them
:
My
soule
is
very
heauy
vnto
death
:
tary
here
and
watch
.
So
he
went
forward
a
little
,
and
fell
downe
on
the
ground
,
and
prayed
that
if
it
were
possible
,
that
houre
might
passe
from
him
.
still
Christ
was
in
his
agonie
and
sweat
like
droppes
of
bloud
,
and
presently
sayth
,
My
soule
is
full
of
sorrowes
euen
to
death
.
Though
it
be
against
the
common
course
of
our
nature
for
any
paines
or
feare
to
sweate
bloud
:
yet
the
diuine
power
with
and
through
paines
and
feares
might
wring
out
of
his
body
that
trickling
bloudy
sweate
.
As
it
is
plaine
that
it
did
by
the
wordes
next
before
in
the
text
,
an
Angell
came
to
giue
him
some
comfort
.
Christ
was
vrged
by
violence
of
paines
,
or
feare
procuring
it
in
him
it
is
against
the
common
course
of
our
nature
for
any
paines
or
feare
to
sweat
bloud
.
against
the
common
course
of
our
nature
?
against
the
common
course
of
our
nature
for
any
paines
or
feare
to
sweate
bloud
,
hell
paines
he
might
The
diuine
power
might
wring
it
out
of
his
body
.
]
So
it
may
raise
Children
to
Abraham
out
of
stones
.
Doth
that
inferre
,
that
men
are
made
of
stones
?
and
might
not
the
diuine
power
wring
this
sweate
(
for
that
is
your
phrase
)
out
of
Christes
bodie
as
well
without
hell
paines
,
as
with
them
?
is
it
hard
for
God
to
make
a
man
sweat
bloud
without
the
paines
of
the
damned
?
[
It
is
plaine
that
it
did
by
the
words
next
before
in
the
text
.
]
Doth
the
text
name
hell
paines
,
or
the
feare
of
hell
?
what
will
you
not
aduenture
,
that
thus
presume
to
outface
the
Scriptures
?
the
text
nameth
many
thinges
before
,
and
you
like
your
crafts-master
will
make
your
choise
,
though
the
Scripture
doe
not
expresse
,
what
was
the
cause
thereof
.
[
The
words
next
before
the
text
are
an
Angell
came
to
giue
him
comfort
.
]
Then
comfort
belike
cast
him
into
this
bloudy
sweate
,
if
the
wordes
next
before
declare
the
cause
thereof
;
which
were
very
strange
,
that
a
man
by
comfort
should
be
cast
into
a
bloudy
sweate
.
Why
may
not
I
rather
say
that
the
vision
of
an
Angell
put
him
rather
into
this
sweate
,
then
the
comfort
,
which
was
brought
him
,
since
Daniel
was
m
m
Dan.
8.
v.
27.
stroken
sicke
and
astonished
with
a
vision
,
as
diuers
others
of
Gods
saints
haue
beene
?
yet
I
thinke
neither
of
these
to
be
the
cause
of
that
sweate
,
but
as
I
say
in
my
Sermons
,
it
might
be
voluntary
either
for
signification
,
as
Austen
,
Prosper
,
Bede
,
and
Bernard
do
thinke
;
or
for
sanctification
and
consecration
of
his
person
and
sacrifice
answeareable
to
the
manner
of
the
legall
oblation
prefiguring
this
as
the
trueth
;
or
for
vehement
contention
of
spirit
in
praier
,
which
indeed
is
the
next
thing
mentioned
before
his
sweate
,
and
shewed
his
desire
and
zeale
to
be
more
then
humane
for
the
Redeeming
and
reconciling
of
man
to
God
by
the
shedding
of
his
bloud
.
You
conclude
that
Christes
agony
demonstrating
Christs
Priesthood
must
not
rise
from
the
terror
of
his
owne
death
;
and
yet
a
little
before
you
openly
confesse
and
graunt
,
that
his
agony
did
rise
from
the
feare
of
his
death
.
strong
cries
and
teares
Why
should
Hilarie
deny
,
that
Christes
bloudy
sweat
came
of
infirmity
?
or
Austen
,
that
Christes
feare
and
perturbation
was
of
infirmity
?
he
gaue
him
power
ouer
all
flesh
,
and
gaue
all
things
into
his
hands
Prince
of
this
world
had
nought
in
him
,
no
man
tooke
his
soule
from
him
,
laid
it
downe
of
himselfe
diuine
power
wringing
out
of
Christes
body
a
bloudy
sweat
,
he
was
obedient
euen
vnto
death
,
Where
they
say
,
Nec
infirmitas
quod
potestas
gessit
,
that
prooueth
the
cleane
contrarie
:
for
ideo
&
infirmitas
quia
potestas
gessit
.
For
the
working
of
his
power
in
him
argueth
the
suffering
of
his
infirmity
.
The
power
of
God
is
perfited
in
infirmity
.
subiect
,
time
,
and
respect
nay
it
was
therefore
infirmitie
,
because
power
did
it
.
therefore
there
was
infirmity
,
because
there
was
power
was
crucisied
concerning
(
his
)
infirmity
,
Where
Christes
diuine
power
did
punish
,
there
his
humane
infirmity
did
suffer
.
To
sweat
bloud
is
against
nature
,
by
refusing
the
faith
of
the
Apostles
doctrine
,
to
change
the
sense
of
religion
,
and
to
impute
all
that
to
the
imbccillitie
and
contumelie
of
nature
,
which
was
will
,
and
a
mysterie
,
yea
power
,
considence
and
victory
?
Quarogo
side
naturaliter
infirmus
fuisse
defenditur
,
cui
naturale
fuit
omnem
human
arum
infirmitatum
inhibere
naturam
?
Forte
stulta
atque
impia
peruersitate
hinc
infirmae
in
●…o
naturae
presumitur
assertio
,
quia
trist
is
sit
anima
eius
vsque
ad
mortem
.
With
what
faith
,
I
aske
,
is
(
Christ
)
affirmed
to
be
naturally
weake
,
to
whom
it
was
naturall
to
heale
all
mans
infirmities
?
Happely
by
a
foolish
and
wicked
peeuishnesse
he
is
therefore
presumed
to
be
of
a
weake
nature
,
because
his
soule
was
sorrowfull
vnto
death
.
Physician
heale
thy selfe
He
saued
others
,
he
can
not
saue
himselfe
.
The
power
of
God
is
perfected
in
infirmitie
The
spirit
of
counsell
and
trueth
rested
on
him
without
measure
Therefore
I
take
pleasure
in
infirmities
,
in
reproches
,
in
necessities
,
in
persecutions
;
for
when
I
am
weake
,
then
I
am
Very
gladly
will
I
reioyce
in
mine
infirmities
,
that
the
power
of
Christ
may
dwell
in
me
by
the
infirmitie
of
mans
condition
,
but
the
Lord
Iesus
had
them
not
so
,
whose
infirmitie
was
of
his
owne
power
.
Wherefore
the
Lord
,
when
he
vouchsafed
to
leade
an
humane
life
in
the
forme
of
a
seruant
,
but
vtterly
void
of
all
sinne
,
admitted
those
affections
,
when
he
saw
it
fit
to
admit
them
.
And
in
the
Gaspell
,
when
those
things
are
reported
of
him
,
as
that
he
wept
when
he
was
about
to
raise
Lazarus
,
and
that
his
Passion
approching
,
his
soule
was
sorrowfull
vnto
death
;
these
things
are
not
falselie
written
of
him
,
but
he
admitted
these
motions
in
his
humane
minde
for
certaine
purposes
,
euen
when
he
would
,
as
when
he
would
he
was
made
man
.
I
iudge
their
very
meaning
to
be
,
that
here
appeared
not
Christs
infirmitie
onely
in
suffering
,
but
his
diuine
power
also
in
punishing
,
and
this
they
speake
fully
for
vs
,
and
against
you
.
Those
other
mysticall
and
figuratiue
sayings
of
Austen
,
Bede
and
Bernard
,
how
shall
we
admit
them
without
better
warrant
?
that
Christs
bloudshed
was
to
signifie
,
that
Martyrs
doe
shed
their
bloud
,
what
reason
haue
we
so
to
thinke
?
or
that
his
bloudshed
should
signifie
the
purging
of
his
Disciples
harts
from
sinne
,
yea
or
of
all
his
Church
in
the
whole
world
?
It
did
not
signifie
this
,
but
it
did
it
indeede
.
De
latere
pendentis
in
cruce
,
lancea
〈◊〉
,
sacramenta
ecclesiae
profluxerunt
.
Out
of
Christs
side
pearced
with
a
speare
,
as
he
hanged
on
the
crosse
,
the
Sacraments
of
the
Church
issued
forth
.
aboue
the
course
of
nature
it
did
not
signifie
the
purging
from
sinne
,
it
did
it
indeede
.
Austen
,
Prosper
,
Bede
Hitherto
we
haue
made
it
manifest
that
in
truth
you
haue
nothing
in
all
these
words
against
our
Doctrine
,
that
paines
and
sorrowes
were
the
true
and
proper
cause
of
Christs
dreadfull
agonie
;
nor
to
prooue
that
his
meere
bodily
paines
or
death
was
the
whole
cause
.
Now
we
are
to
shew
the
like
in
his
most
wofull
complaint
on
the
crosse
:
where
he
saith
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
feared
and
sorrowed
You
will
a●…ke
me
here
what
kind
of
forsaking
may
this
be
.
I
plainly
shewed
you
before
,
if
you
had
regarded
it
.
dereliction
and
forsaking
fulnesse
of
truth
and
grace
Christ
being
now
in
the
feeling
of
infinite
paines
inflicted
on
him
sundry
waies
,
and
that
directly
from
Gods
proper
wrath
for
our
sinnes
,
he
felt
his
whole
humane
Nature
for
the
time
left
all
comfortlesse
and
alone
,
without
any
ioyous
assistance
of
his
Deitie
.
forsaking
infinite
paines
from
Gods
proper
wrath
in
Christs
whole
humane
Nature
,
nor
all
comfortlesse
his
Godhead
as
it
were
withdrawing
and
hiding
it selfe
from
him
,
for
that
season
of
his
Passion
gaue
him
no
sense
nor
feeling
of
ease
,
comfort
,
or
ioy
.
for
the
ioy
set
before
him
endured
the
Crosse
?
If
then
we
reioyce
vnder
the
hope
of
glory
,
was
to
suffer
those
things
,
and
to
enter
into
his
glory
fooles
,
and
slow
of
hart
,
that
beleeued
not
all
that
the
Prophets
haue
spoken
forewitnessing
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
?
beheld
the
Lord
alwaies
before
me
at
my
right
hand
,
that
I
should
not
be
shaken
;
therefore
did
mine
hart
reioyce
,
and
my
toong
was
glad
,
and
my
flesh
shall
rest
in
hope
?
all
comfortlesse
and
alone
beheld
God
alwaies
at
his
right
hand
,
that
he
should
not
be
mooued
the
houre
is
come
,
that
you
shall
be
scattered
,
and
leaue
me
alone
;
but
I
am
not
alone
,
for
the
Father
is
with
me
.
consolations
abound
in
Christ
the
God
of
all
comfort
;
who
comforteth
vs
in
all
our
troubles
,
that
as
the
sufferings
of
Christ
abound
in
vs
,
so
our
consolation
abound
through
Christ
all
comfortlesse
Spirit
of
God
rested
euen
the
spirit
of
wisedome
,
and
vnder
standing
,
the
spirit
of
counsell
and
strength
,
the
spirit
of
knowledge
,
and
of
the
feare
of
the
Lord
?
nearest
,
surest
,
highest
,
and
plentifullest
spring
all
comfortlesse
I
say
not
he
wanted
now
all
assistance
of
his
deitie
.
My
God
,
my
God
wisdome
and
power
of
God
art
thou
Christ
the
sonne
of
the
blessed
?
Iesus
said
I
am
;
and
ye
shall
see
the
sonne
of
man
sit
at
the
right
hand
of
power
,
and
come
in
the
cloudes
of
heauen
.
Lord
remember
me
,
when
thou
comest
into
thy
kingdome
Verily
I
say
vnto
thee
,
to
day
shalt
thou
be
with
me
in
Paradise
.
Father
into
thine
hands
I
commend
my
spirit
.
sit
at
Gods
right
hand
in
glory
,
godhead
gaue
him
for
that
season
of
his
passion
no
sense
nor
feeling
of
comfort
and
ioy
neither
in
spirit
,
soule
,
nor
body
?
This
was
that
extreame
humiliation
and
exin●…nition
of
nature
,
wherein
God
spared
not
his
sonne
,
and
wherein
Christ
spared
not
himselfe
:
he
tooke
on
him
the
forme
of
a
seruant
,
and
humbled
himselfe
,
becomming
obedient
to
the
death
of
the
crosse
,
became
obedient
vnto
the
death
of
the
crosse
,
God
spared
not
his
owne
sonne
,
but
gaue
him
for
vs
all
,
God
spared
not
his
sonne
,
but
gaue
him
for
vs
The
Lord
your
God
is
God
of
Gods
,
and
Lord
of
Lords
,
a
great
God
,
mightie
,
and
terrible
,
which
accepteth
no
persons
,
nor
taketh
rewards
.
It
is
more
easie
that
heauen
and
earth
should
passe
away
,
then
that
one
tittle
of
the
Law
should
fall
.
This
forsaking
or
dereliction
beseemeth
the
time
,
place
,
person
and
cause
of
Christ
our
ransome
payer
,
and
purchaser
of
saluation
with
the
price
of
his
owne
most
direfull
paines
:
not
any
other
farre
fet
,
or
hardly
applied
,
and
strangely
deuised
by
the
braines
of
men
.
As
i●…
trueth
all
those
other
senses
hereof
are
which
you
rather
embrace
.
as
farre
fet
,
hardly
applied
,
and
strangely
deuised
by
the
braines
of
men
.
Athanasius
,
Hilarie
,
Chrysostome
,
Basil
,
Cyrill
,
Epiphanius
,
Ierome
,
Ambrose
,
Augustine
,
Origen
,
Tertullian
purchased
our
saluation
with
the
price
of
his
most
direfull
paines
we
were
redeemed
by
the
precious
bloud
of
Christ
,
and
we
haue
redemption
in
Christ
through
his
bloud
,
and
Christ
bloud
redeemed
vs
vnto
God
beseeme
the
time
,
place
,
person
nor
cause
of
Christ
our
Redeemer
,
Your
expositions
are
sixe
in
number
;
the
first
is
,
that
when
Christ
on
the
crosse
cried
out
,
My
God
my
God
why
hast
thou
forsaken
me
,
by
this
word
he
should
meane
his
Church
:
for
which
you
haue
no
reason
in
the
world
,
but
the
bare
names
of
Austen
,
Leo
,
Athanasius
.
They
are
sixe
in
number
what
persons
what
part
what
things
forsaking
to
reconcile
vs
to
God
by
his
Crosse
Saul
,
Saul
,
why
persecutest
thou
me
I
am
Iesus
whom
thou
persecutest
Verily
I
say
vnto
you
,
in
as
much
as
ye
did
it
vnto
one
of
the
least
of
my
brethren
,
ye
did
it
vnto
me
.
Shew
me
their
reasons
,
presse
not
their
authorities
.
Your selfe
reiect
them
when
you
list
,
though
when
you
list
againe
,
they
must
be
your
best
,
yea
your
only
reason
.
If
these
Fathers
be
vnderstood
,
as
before
I
haue
shewed
Cyprians
meaning
to
be
,
then
they
agree
iust
with
our
minde
herein
:
for
then
doubtlesse
it
was
for
the
infinite
paines
,
which
now
he
felt
in
our
stead
,
that
he
so
cried
out
,
My
God
my
God
why
hast
thou
for
sakenmee
.
thou
wouldest
haue
to
be
vnderstood
for
〈◊〉
,
who
had
deserued
by
their
sinnes
to
be
forsaken
of
God
;
whose
cause
,
to
reconcile
them
,
〈◊〉
then
vndertookest
;
and
as
a
most
skillfull
Patron
for
seruants
thou
didest
not
disdaine
to
take
the
person
of
a
seruant
,
and
thou
didst
compassionate
the
weake
,
that
thou
wast
neither
afraid
,
nor
ashamed
to
be
crucified
and
to
dy
,
leauing
for
a
time
thine
owne
higth
,
and
emptying
the
maiesty
of
thy
glory
,
that
the
dispersed
might
returne
,
and
the
forsaken
might
take
breath
,
I
consider
thee
Lord
,
on
that
crosse
,
where
thou
seemedst
without
helpe
how
with
an
Emperiall
power
thou
didst
send
the
theefe
before
to
thy
kingdome
by
assuming
of
whom
it
is
manifest
how
much
thou
hadst
preuailed
for
those
,
that
were
forsaken
.
carefull
complaint
were
the
wordes
of
his
beloued
.
If
you
thincke
they
ment
that
Christ
spake
this
by
some
strange
metonimy
,
naming
himselfe
,
but
meaning
his
Church
,
that
can
haue
no
good
sense
.
Christ
spake
those
wordes
in
our
person
,
for
he
was
neuer
forsaken
of
God
.
why
disdaine
we
to
heare
the
voice
of
the
body
by
the
mouth
of
the
head
?
to
me
,
that
is
to
my
body
,
my
church
,
and
my
litle
ones
.
So
was
it
said
,
why
hast
thou
forsaken
me
;
euen
as
it
was
said
he
that
receaueth
you
receaueth
me
.
No
doubt
we
were
in
those
wordes
,
and
the
head
did
speake
for
his
body
.
Christ
spake
those
wordes
in
the
voice
of
his
Redeemed
.
because
Christ
was
the
head
of
mans
nature
,
he
speaketh
for
the
whole
nature
of
man
.
Quare
dereliquistime
,
idestmeos
?
ideo
scilicet
quia
longè
te
fecerunt
peccata
esse
à
salute
mea
,
id
est
meorum
.
Hec
verbaplane
innuunt
caput
non
in
persona
sua
hic
loqui
.
Quomodo
enim
derelictus
,
vellonge
à
salute
factus
posset
esse
ille
?
Why
hast
thou
forsaken
me
,
that
is
mine
?
because
sinne
did
put
thee
farre
from
sauing
me
,
that
is
mine
.
These
words
do
plainly
prooue
,
that
the
head
doth
not
here
speake
in
his
owne
person
.
For
how
could
he
possiblely
be
forsaken
,
or
remooued
from
saluation
?
The
Lord
taketh
vnto
him
the
person
of
mans
nature
,
as
lincked
to
him
;
and
saith
,
why
hast
thou
forsaken
me
(
now
)
a
man
,
that
is
the
whole
nature
of
man
?
Christ
was
neuer
forsaken
of
his
owne
Godhead
,
but
we
were
those
that
were
forsaken
and
despised
.
Wherefore
appropriating
our
person
,
he
praied
in
that
sort
.
As
when
a
man
doth
put
on
an
others
person
of
piety
or
charitic
,
and
in
his
steed
vseth
speach
for
him
which
agreeth
not
vnto
himselfe
That
can
haue
no
good
sense
.
For
how
can
it
be
that
we
were
forsaken
of
God
,
when
Christ
was
on
the
Crosse
?
Nay
euen
then
and
there
we
were
purchased
vnto
God
,
not
forsaken
by
God
.
by
the
bloud
God
purchased
(
his
Church
)
with
his
owne
bloud
,
Againe
your
owne
rule
is
,
which
I
like
well
,
that
no
figure
is
to
be
admitted
in
Scriptures
where
there
is
no
ill
nor
hurtfull
sense
following
litterally
.
But
I
ha●…e
shewed
a
little
before
a
plaine
,
easie
and
Christian
sense
hereof
taking
it
litterally
.
Reioycing
in
hope
had
no
sense
nor
feeling
of
any
comfort
or
ioy
,
Ille
caput
nostrum
,
vocem
de
cruce
non
dixit
suam
,
sed
nostram
.
non
enim
vnquam
dereliquit
eum
Deus
,
sed
propter
nos
dixit
hoc
,
Deus
,
Deus
meus
vt
quid
me
dereliquisti
.
Christ
our
head
vttered
not
his
owne
words
,
but
ours
.
For
God
neuer
at
any
time
forsooke
him
.
But
for
vs
he
said
,
My
God
my
God
,
why
hast
thou
forsaken
me
?
Finally
this
first
sense
is
contrarie
to
your
second
and
third
following
:
also
to
your
fift
and
sixt
senses
.
If
either
of
these
be
taken
as
the
true
meaning
of
this
place
,
it
cannot
possibly
stand
with
the
rest
.
Your
second
sense
what
is
it
?
euen
this
that
Christs
humane
Nature
was
left
helplesse
to
the
rage
of
the
Iewes
,
which
is
a
kind
of
forsaking
.
This
seemeth
to
come
neerest
indeede
to
your
liking
,
but
as
I
said
thi●…
is
directly
contrarie
to
your
first
sense
,
and
to
the
rest
following
.
losse
of
grace
my
Members
lacke
of
helpe
There
is
surely
no
reason
,
nor
shew
of
Reason
,
that
Christ
should
here
so
mournfully
and
so
●…ncomfortably
complaine
,
that
God
had
forsaken
him
,
if
it
were
onely
,
but
for
such
distresses
as
the
godly
also
doe
equally
suffer
at
the
hands
of
euill
men
.
The
Lord
hath
forsaken
me
for
a
while
I
forsooke
thee
,
for
a
moment
in
anger
I
hid
my
face
from
thee
?
the
Lord
hath
called
thee
a
woman
forsaken
,
and
afflicted
in
spirit
,
equall
sufferings
the
hands
of
men
Note
this
well
,
that
no
godly
〈◊〉
nor
martyr
did
euer
ascribe
thi●…
forsaking
of
themselues
to
God
in
the
time
of
their
martyrdomes
.
vnto
〈◊〉
,
The
Lord
is
with
thee
thou
valiant
man
;
Gedeon
answered
,
A●…
my
Lord
,
if
the
Lord
be
with
vs
,
why
then
is
all
this
come
vpon
vs
?
did
not
the
Lord
bring
vs
out
of
Egypt
?
but
now
the
Lord
hath
forsaken
vs
,
and
deliuered
vs
into
the
hands
of
the
Midianites
.
O
the
hope
of
Israel
,
the
〈◊〉
thereof
in
the
time
of
trouble
,
why
art
thou
as
a
stranger
in
the
land
,
and
as
a
strong
man
that
can
not
belpe
?
thy
name
is
called
vpon
vs
,
forsake
vs
not
.
Our
necks
are
vnder
persecution
,
we
are
wearie
and
haue
no
rest
.
Wherefore
doest
thou
forget
vs
for
euer
,
and
forsake
vs
so
long
time
?
Thou
hast
reiected
and
abhorred
thine
aneinted
,
thou
hast
broken
the
couenant
of
thy
seruant
,
and
profaned
his
crowne
to
the
ground
.
Lord
how
long
wilt
thou
hide
thy selfe
,
for
euer
?
shall
thy
wrath
burne
like
fire
?
the
vaile
of
the
Temple
did
rent
in
twaine
,
the
earth
did
quake
,
the
stones
did
cleaue
,
and
the
graues
did
open
the
Centurion
,
and
they
that
were
with
him
watching
Iesus
,
saw
the
earth
Quake
,
and
the
things
that
were
donne
,
they
greatly
feared
,
and
said
,
truely
this
man
was
the
sonne
of
God
.
Knowing
all
that
should
come
vnto
him
,
renting
,
shaking
and
cleauing
mournefull
and
vncomfortable
complaint
vpon
Christes
speach
,
why
hast
thou
forsaken
me
,
the
father
shewed
himselfe
to
be
euen
then
in
Christ
,
as
euer
before
.
For
the
earth
knowing
her
Lord
to
speake
,
straightway
trembled
,
and
the
vaile
rent
in
twaine
,
and
the
Sunne
did
hide
himselfe
,
and
the
Rocks
claue
insunder
,
and
the
Graues
were
opened
,
and
the
dead
in
them
rose
.
And
that
which
was
maruailous
,
the
standers
by
,
which
before
denied
him
,
seeing
what
came
to
passe
,
confessed
him
truely
to
be
the
sonne
of
God
.
a
kind
of
forsaking
where
there
was
in
so
great
necessity
no
demonstrance
of
his
power
,
no
declarance
of
his
maiesty
.
It
is
a
great
shame
to
imagine
that
Christ
was
lesse
able
to
endure
such
a
dereliction
,
or
that
he
would
thus
complaine
and
mourne
for
it
onely
.
my
God
,
my
God
,
why
hast
thou
forsaken
me
Maruaile
not
at
Christes
complaint
of
being
forsaken
,
when
thou
seest
the
scandall
of
his
crosse
.
He
speaketh
as
a
man
because
being
in
danger
we
thinke
our selues
forsaken
of
God
.
calleth
that
a
dereliction
,
which
was
a
permission
of
the
diuinity
,
that
the
humanity
should
suffer
.
Christe
would
endure
this
vnto
death
in
the
sight
of
his
enemies
,
that
they
might
take
him
as
one
forsaken
.
saith
he
was
forsaken
of
God
his
father
,
because
he
was
left
in
the
hands
of
those
that
slew
him
.
that
he
was
forsaken
of
his
father
in
the
〈◊〉
of
the
wicked
to
endure
all
their
rage
.
Derelinquere
siue
deserere
in
〈◊〉
est
permittere
.
To
forsake
or
leaue
is
to
permit
.
So
that
this
was
Christs
meaning
,
why
doest
thou
suffer
me
to
be
thus
afflicted
?
why
doest
thou
permit
these
things
to
mine
enemies
?
when
wilt
thou
deliuer
me
?
shew
no
impatience
,
or
diffidence
,
but
declare
that
he
was
a
true
man
,
and
that
he
had
truely
suffered
.
Christ
doth
not
say
my
God
,
my
God
,
why
hast
thou
forsaken
me
,
sed
causum
commonuit
requirendam
,
cum
addidit
,
vt
quid
dereliquisti
me
,
id
est
propter
quid
,
quam
ob
causam
?
but
he
admonished
the
cause
to
be
searched
,
when
he
added
,
why
hast
thou
forsaken
me
,
that
is
to
what
end
,
and
for
what
cause
?
for
truely
there
was
a
cause
,
and
that
no
small
cause
,
why
God
would
not
deliuer
Christ
from
the
handes
of
the
Iewes
,
but
leaue
him
in
the
power
of
his
persecutors
,
till
he
died
.
Therefore
Christ
cried
with
a
loud
voice
,
why
hast
thou
forsaken
me
,
that
he
might
make
it
knowen
to
all
,
for
what
cause
he
ought
not
to
be
deliuered
,
nor
defended
,
sed
saeuientium
manibus
derelinqui
,
but
to
be
left
in
the
hands
of
his
pursuers
,
which
was
to
be
made
the
Sauiour
of
the
world
,
and
the
Redeemer
of
all
men
,
non
per
miseriam
,
sed
per
misericordiam
,
non
amissione
auxilij
,
sed
definitione
moriendi
;
not
by
any
miserable
necessitie
,
but
of
mercie
;
not
for
lacke
of
helpe
,
but
of
purpose
to
die
The
bare
names
againe
of
Austen
,
Ambrose
,
Ierom
doe
here
likewise
no
good
,
this
is
but
a
weake
kind
of
reasoning
for
so
learned
a
Diuine
as
you
are
.
These
very
sentences
of
the
fathers
I
can
easily
admit
,
if
they
import
no
more
,
then
that
those
outward
afflictions
on
the
Crosse
were
of
his
complaint
,
alwaies
remembring
that
some
greater
cause
also
did
concurre
and
was
conioined
with
them
.
Your
third
sense
if
I
conceiue
it
aright
,
is
;
that
his
being
left
to
bodily
death
caused
him
thus
to
mourne
,
which
is
but
as
the
last
before
.
And
yet
you
seeme
to
meane
not
only
that
,
but
also
because
his
flesh
now
should
want
all
feeling
of
his
heauenly
comfort
for
that
while
that
it
should
remaine
dead
.
A
maruailous
exquisite
and
farre
fet
cause
.
Tertullian
,
Hilarie
Yet
me
thinks
as
this
crosseth
your
other
expositions
here
,
so
it
is
flat
contrarie
to
the
Scripture
also
.
third
sense
is
flat
contrarie
to
the
Scripture
.
giueth
after
a
sort
to
Christes
dead
flesh
this
my
flesh
shall
rest
in
hope
.
liuely
affection
of
hope
but
after
a
sort
affection
of
hope
flat
contrary
to
the
Scriptures
Is
it
likely
,
is
it
possible
,
that
he
should
so
dolefully
mourne
that
either
he
should
bodily
dy
,
or
that
his
body
should
want
the
sense
of
his
diuine
presence
so
little
a
while
,
when
as
in
of
his
yea
not
excluding
euen
his
body
though
dead
from
participating
in
some
sort
therein
:
as
we
read
in
the
former
place
at
large
?
the
Lord
alwaies
before
me
,
for
he
is
at
my
right
hand
,
that
I
should
not
b●…
shaken
.
Therefore
did
mine
heart
reioice
,
and
my
tongue
was
glad
,
and
moreouer
my
flesh
shall
rest
in
hope
.
Now
can
a
man
in
this
so
vncomfortably
mourne
in
that
sense
as
you
vrge
,
My
God
,
my
God
why
forsakest
thou
my
flesh
?
it
cannot
be
.
Christes
Godhead
as
it
were
withdrawing
and
hiding
it selfe
from
him
for
that
season
of
his
passion
gaue
him
in
spirit
,
soule
,
or
body
.
in
spirit
,
soule
or
body
My
God
,
my
God
,
why
hast
thou
forsaken
me
:
beheld
the
Lord
alwaies
before
him
at
his
right
hand
,
that
he
should
not
be
shaken
.
And
therefore
did
Christs
hart
reioyce
,
and
his
tongue
was
glad
.
in
spirit
,
soule
,
or
body
,
body
,
soule
,
or
spirit
?
perishing
of
the
outward
man
the
renewing
of
the
inward
man
,
power
is
perfected
in
our
infirmity
.
when
I
am
weake
then
I
am
strong
delight
in
reproches
,
persecutions
and
anguishes
for
Christes
sake
,
Many
thinges
more
may
be
strongly
alleaged
against
this
opinion
.
As
first
:
that
seeing
he
perfectly
knew
that
as
his
flesh
should
now
quietly
rest
,
so
his
soule
should
enioy
perfect
glory
and
comfort
more
then
before
it
did
.
Nemo
vnquam
carnem
suam
odio
habuit
,
et
praeterea
non
vult
anima
vel
ad
tempus
abeius
etiam
insirmitate
descedere
,
quamuis
〈◊〉
se
sine
infirmitate
in
aeternum
recepturamesse
confidat
.
Tantam
habet
vim
,
carnis
&
animae
dulce
consortium
.
No
man
euer
hated
his
owne
flesh
,
and
therefore
the
soule
is
not
willing
to
depart
euen
from
the
weakenesse
of
the
body
for
a
time
,
though
she
beleeue
,
that
she
shall
receiue
her
flesh
againe
for
euer
without
infirmity
.
Of
so
great
〈◊〉
is
the
sweet
〈◊〉
betwixt
the
soule
and
the
body
.
This
affection
of
mans
weakenesse
,
whereby
no
man
is
willing
to
die
,
is
so
naturall
,
that
age
could
not
take
it
from
blessed
Peter
,
to
whom
it
was
(
by
Christ
,
)
when
〈◊〉
〈◊〉
old
,
thou
shalt
be
led
whither
thou
wouldest
not
.
to
comfort
us
our
〈◊〉
himselfe
shewed
this
in
himselfe
,
when
he
said
,
Father
if
it
be
possible
,
let
this
cup
passe
from
me
.
would
not
so
extreamly
mourne
and
complaine
only
for
this
cause
,
as
my
fansie
importeth
,
this
only
this
only
Further
he
knew
perfectly
,
that
this
was
the
very
appointment
of
God
for
the
obtaining
of
his
most
desired
purchase
of
our
health
,
for
the
more
aduancing
of
Gods
glorie
,
and
for
the
aduancing
of
his
very
manhood
.
Finally
,
it
was
his
owne
most
free
and
fore-determined
will
:
would
he
then
so
mournefully
grieue
and
complaine
thereat
?
It
hath
no
reason
nor
likelihood
in
it
.
the
spirit
willing
,
the
flesh
extreamly
and
Lazarus
when
he
was
returned
from
the
ioyes
of
heauen
to
take
againe
his
rotten
carcase
,
yet
he
grieued
not
at
it
,
nor
ought
he
so
to
haue
done
.
was
in
the
ioyes
of
heauen
,
Where
was
his
soule
those
foure
dayes
,
face
to
face
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shall
be
abolished
,
the
third
heauen
,
euen
into
Paradise
,
where
he
〈◊〉
〈◊〉
which
he
might
not
vtter
.
Lest
I
should
be
exalted
out
of
measure
through
the
abundance
of
reuelations
,
there
was
giuen
vnto
me
a
sting
in
the
flesh
,
euen
the
messenger
of
Satan
,
to
●…uffit
me
.
If
your
Fathers
proue
any
thing
towards
your
meaning
,
it
is
this
,
because
that
he
complained
of
his
bodily
dying
.
Howbeit
,
they
say
not
,
that
he
thus
complained
only
and
meerely
for
that
.
Neither
do
I
thinke
will
you
plainly
holde
this
,
complained
because
of
his
bodily
dying
,
denie
it
not
and
meerely
for
that
My
God
,
my
God
,
why
hast
thou
forsaken
me
complained
because
of
his
bodily
dying
,
so
grieuing
so
mourning
only
and
meerely
for
that
,
These
Fathers
had
no
purpose
here
to
exclude
the
suffering
of
Christes
soule
,
but
only
to
denie
that
his
Godhead
suffered
.
They
stroue
here
with
heretikes
,
whose
controuersies
were
farre
from
our
question
.
feared
and
sorowed
in
the
Garden
,
complained
on
the
Crosse
feare
and
sorow
paines
and
death
The
very
same
doth
Hilarie
also
,
where
he
sayth
,
that
this
in
Christ
was
Corporis
vox
,
The
outcrie
of
his
bodie
,
he
plainly
meaneth
it
of
his
whole
manhood
,
the
opposition
being
betweene
it
and
his
Godhead
,
as
the
Scripture
often
doth
.
The
Scripture
often
doth
the
like
,
Let
not
sinne
reigne
in
your
mortall
bodies
,
Euery
sinne
that
a
man
doth
,
is
without
the
body
,
but
the
fornicato-sinneth
against
his
owne
bodie
.
Sacrifice
and
burnt
offerings
thou
wouldest
not
,
but
a
bodie
h●…st
thou
ordained
me
Now
seeing
the
deity
together
with
the
soule
moouing
to
forsake
his
sacred
body
.
together
with
the
soule
did
mooue
to
forsake
that
sacred
body
the
soule
did
mooue
to
forsake
the
body
?
that
he
was
forsaken
was
the
infirmity
of
one
dying
,
the
yeelding
vp
his
spirit
was
his
departure
hence
,
when
he
died
.
Tradens
spiritum
mortuus
est
;
Christ
died
by
deliuering
vp
his
spirit
.
Sepultus
est
Christus
,
quia
&
mortuus
est
,
mortuus
autem
est
,
quia
&
moriturus
locutus
est
,
Deus
,
Deus
meus
,
quare
me
dereliquisti
.
Christ
was
buried
because
he
was
dead
;
and
ready
to
die
,
he
said
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
was
made
man
and
crucisied
My
God
,
my
God
why
hast
thou
forsaken
me
h●…c
vox
carnis
&
animae
,
idest
hominis
,
non
sermonis
,
nec
spiritus
,
id
est
Dei
propterea
emissa
est
,
vt
impassibilem
Deum
ostenderet
,
qui
sic
filium
dereliquit
,
dum
hominem
eius
tr●…didit
in
mortem
.
Caeterum
non
reliquit
Pater
Filium
,
in
cuius
manibus
Filius
spiritum
suum
posuit
.
Denique
posuit
,
&
statim
obijt
.
Spiritu
enim
manente
in
carne
,
caro
omnino
mori
non
potest
.
Ita
relinqui
a
Patre
fuit
mori
filio
.
This
voice
of
the
flesh
and
soule
,
that
is
of
the
man
,
not
of
the
word
,
nor
of
the
spirit
,
that
is
not
of
God
,
was
therefore
spoken
to
shew
that
God
is
impassible
,
who
so
left
his
sonne
,
whiles
he
deliuered
his
manhood
to
death
.
Yet
the
Father
did
not
forsake
the
sonne
,
into
whose
hands
the
sonne
breathed
out
his
spirit
.
For
he
breathed
it
out
,
and
straigh●…way
died
.
Whiles
the
spirit
remained
in
the
flesh
,
the
flesh
could
not
die
at
all
.
So
that
to
be
forsaken
of
the
Father
,
was
in
the
sonne
to
die
.
The
Father
forsocke
not
the
sonne
,
into
whose
hands
the
sonne
deposed
his
spirit
.
For
he
laid
it
downe
,
and
died
.
So
to
be
forsaken
of
the
Father
was
for
the
sonne
to
die
the
spirit
,
the
soule
,
and
the
body
,
suffered
in
both
these
parts
from
his
father
,
was
ment
of
the
flesh
and
of
the
heresie
of
Christes
being
no
true
naturall
man
,
the
stroke
of
Gods
hand
in
his
soule
,
as
the
proper
vengcance
of
sinne
,
This
dereliction
of
which
he
speaketh
,
is
more
〈◊〉
the
separation
of
the
soule
and
bodie
:
euen
the
separation
of
the
deitie
from
the
whole
manhood
,
which
is
the
death
of
the
soule
.
I
speake
nothing
here
but
the
Fathers
words
,
yea
the
Scriptures
.
and
straightway
died
.
For
whiles
the
spirit
remained
in
the
flesh
,
the
flesh
could
not
die
at
all
.
posuit
,
&
statim
obijt
.
Christ
laied
downe
and
straightway
died
Your
owne
place
of
Epiphanius
saith
,
that
now
his
deity
departed
from
his
manhood
.
So
saith
your
owne
Hilarie
also
.
Corporis
vox
contestata
recedentis
a
se
Dei
dissidium
.
So
saith
Ambrose
,
clamauit
homo
diuinitat
is
separatione
moriturus
.
The
man
Christ
did
crie
being
about
to
die
by
the
separation
of
his
Godhead
.
departed
from
his
sacred
body
confessorem
suum
secum
in
Regno
Paradisi
recepit
.
Christ
complained
that
he
was
left
vnto
death
,
but
he
receiued
the
Thiefe
that
confessed
him
,
into
the
kingdome
of
Paradise
iointly
with
himselfe
.
Clamauit
homo
diuinitatis
sep●…ratione
moriturus
.
The
man
Christ
cried
ready
to
die
Euidens
manifestatio
contestantis
Dei
secessionem
diuinitatis
&
corporis
.
A
manifest
speach
of
God
witnessing
the
departure
of
his
diuinity
from
his
bodie
.
Caro
moritur
,
vt
resurgat
,
spiritus
Patri
commendatur
,
vt
pax
fuerit
in
Caelo
.
The
flesh
dieth
,
that
it
might
rise
againe
;
the
spirit
is
commended
to
(
God
)
the
father
,
that
peace
might
be
established
in
the
heauens
.
Here
the
Fathers
do
s●…ew
indeed
that
Christ
died
,
but
more
than
a
meere
bodily
death
;
euen
the
death
of
the
soule
also
.
bodie
,
and
more
,
euen
the
death
of
the
soule
also
〈◊〉
his
spirit
into
his
Fathers
〈◊〉
,
and
so
died
.
Why
hast
thou
left
me
What
is
the
separation
of
the
deitie
from
his
soule
els
but
the
death
of
his
soule
?
Separauit
se
〈◊〉
,
〈◊〉
subtraxu
protectionem
.
Separauit
se
foris
,
vt
non
esset
ad
defensionem
,
sed
non
〈◊〉
defuit
ad
vnionem
.
Si
non
ibi
cohibuisset
potentiam
,
sedexercuisset
,
non
〈◊〉
Christus
.
The
deitie
seuered
it selfe
,
because
it
withdrew
protection
.
It
separated
it selfe
outwardly
not
to
defend
,
but
if
failed
not
inwardly
to
continue
the
vnion
.
If
it
had
not
refrained
,
but
exercised
power
,
Christ
could
not
haue
died
.
The
permission
of
the
deitie
,
that
the
humanitie
might
suffer
.
deitie
is
sayd
to
depart
by
withholding
his
owne
power
from
his
humanitie
,
that
he
might
giue
time
to
his
Passion
.
Licet
in
Christi
morte
carnem
morie●…tem
fuisset
anima
desertura
,
diuinit
as
tamen
Christi
nec
ab
anima
,
nec
à
carne
posset
separari
suscepta
.
Though
in
Christes
death
the
soule
were
to
forsake
the
bodie
dying
,
yet
the
deitie
of
Christ
could
not
be
seuered
from
the
soule
,
nor
from
the
bodie
once
assumed
.
Howbeit
note
,
I
pray
,
that
neither
the
Fathers
nor
I
do
meane
any
separating
of
the
vnion
of
both
natures
in
Christ
,
nor
the
separating
of
any
holinesse
or
habituall
grace
of
God
from
his
soule
,
nor
the
separating
of
Gods
loue
from
him
,
but
the
separation
of
all
comfortable
feeling
and
assistance
of
the
Godhead
.
This
separation
is
meant
and
may
be
called
the
death
of
the
soule
.
All
comfortable
feeling
and
assistance
of
the
Godhead
.
exceeding
generall
and
constant
ioy
constant
and
continuall
ioy
in
God
exceeding
,
constant
,
and
continuall
?
no
comfortable
feeling
This
may
be
called
the
death
of
the
soule
.
As
it
is
life
to
the
soule
to
feele
and
to
enioy
the
glory
of
God
,
Psal:
so
it
is
death
to
feele
the
want
and
absence
thereof
vtterly
.
a
way
to
life
the
fulnesse
of
ioy
is
in
Gods
presence
,
all
haue
receaued
of
his
fulnesse
.
euerlasting
glory
the
waies
of
life
were
made
knowen
to
him
Replenish
him
with
the
ioy
of
his
countenance
,
wayes
of
life
Way
,
and
the
Truth
,
and
the
Life
This
heauenly
life
Christ
tasted
a
while
in
his
transsiguration
,
this
death
he
felt
besides
his
bodily
death
on
the
Crosse.
estr●…nged
from
the
life
Your
fourth
exposition
for
any
thing
I
see
may
be
granted
,
for
it
seemeth
to
be
the
same
in
effect
that
we
hold
.
Was
it
remooued
from
vs
?
then
surely
it
was
laid
on
some
body
els
.
Now
that
must
needes
be
vpon
himselfe
.
Euerlasting
death
and
hell
fire
Desperation
,
confusion
,
reiection
corruption
in
Where
you
obiect
Athanasius
,
that
he
could
not
be
forsaken
of
his
Father
,
who
was
alwaies
in
his
Father
,
it
is
meerely
wrested
.
Athanasius
speaketh
against
Arius
also
,
that
Christs
deity
could
not
be
forsaken
of
his
Father
,
and
so
was
not
inferiour
to
his
Father
.
Why
hast
thou
forsaken
me
the
sonne
of
God
Thou
art
the
sonne
of
the
liuing
God
Blessed
art
thou
,
for
flesh
and
bloud
hath
not
reuealed
it
vnto
thee
;
but
my
Father
which
is
in
heauen
.
before
he
spake
those
words
and
after
.
euen
when
he
spake
those
words
,
the
father
declared
,
in
his
sonne
as
euer
before
Touching
Christs
humanity
Athanasius
denieth
not
,
but
God
might
for
sake
it
:
for
so
the
Scripture
saith
.
continuall
and
constant
ioy
in
God
,
no
deliuerance
his
face
did
shine
as
the
〈◊〉
,
and
the
clothes
were
as
white
as
the
light
,
Your
fift
exposition
is
Leos
conceit
,
without
warrant
,
farre
fetcht
,
hardly
applied
.
Origen
is
also
here
as
weake
.
Vox
ista
doctrina
est
,
non
querela
;
those
words
were
an
instruction
,
not
a
lamentation
.
Cum
in
Christo
Dei
&
hominis
vna
sit
persona
,
nec
potuerit
ab
eo
relinqui
,
à
quo
non
poterat
separari
,
pro
nobis
trepidis
&
infirmis
interrogat
,
cur
caro
pati
metuens
ex
audita
non
fuerit
.
Since
in
Christ
there
was
but
one
person
of
God
and
man
,
&
he
could
not
be
forsaken
of
him
,
from
whom
he
could
not
be
seuered
,
he
for
our
sakes
,
that
are
fearefull
and
weake
,
why
flesh
fearing
to
suffer
was
not
heard
.
non
exandities
to
search
for
the
cause
,
when
he
added
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
and
art
so
farrc
from
saui●…g
me
.
I
crie
by
day
,
and
thou
hearest
not
.
not
to
heare
,
and
not
to
deliuer
,
Quare
me
dereliquisti
,
tanquam
diceret
,
relinquendo
me
,
hoc
est
,
non
me
exaudiendo
,
longè
factus
es
à
salute
mea
,
praesenti
scilicet
salute
huius
vitae
.
Why
hast
thou
forsaken
me
,
as
if
he
should
haue
said
,
leauing
me
,
that
is
,
not
hearing
me
,
thou
art
farre
from
sauing
me
,
to
wit
from
the
present
safety
of
this
life
.
In
ipso
tantae
victoriae
exaltatus
triumpho
,
causam
&
rationem
,
qua
sit
relictus
,
id
est
,
non
exauditus
,
inquirit
.
Christ
exalted
in
the
triumph
of
so
great
a
victory
,
inquireth
the
cause
&
reason
why
he
is
forsaken
,
that
is
,
not
heard
.
That
the
Lord
should
be
deliuered
to
his
passion
,
it
was
as
well
his
Fathers
will
,
as
●…is
owne
;
vt
〈◊〉
non
solum
Pater
relinqueret
,
sed
etiam
ipse
se
quadam
ratione
desereret
;
That
not
only
the
father
might
leaue
him
,
but
that
after
a
sort
he
should
forsake
himselfe
,
not
by
any
fearefull
shrincking
,
but
by
a
voluntary
cession
.
For
the
power
of
Christ
crucisied
conteined
it selfe
from
those
wicked
ones
,
and
to
performe
his
secret
disposition
,
he
would
not
vse
any
manifest
power
.
He
that
came
by
his
passion
to
destroy
death
,
and
the
author
of
death
,
how
should
he
saue
sinners
if
he
would
haue
resisted
his
pursuers
?
Iud●…orum
hoc
fuerit
,
vt
Iesum
crederent
a
Deo
relictum
,
in
quem
tanto
scelere
saeuire
potuissent
,
qui
sacrilega
illusione
dicebant
,
alios
saluos
fecit
,
seipsum
non
potest
saluum
facere
.
Let
vs
leaue
this
to
the
Iewes
,
to
thinke
Christ
forsaken
of
God
,
on
whom
they
could
execute
their
rage
with
such
wickednesse
;
who
sacriligiously
deriding
him
saied
,
he
saued
others
,
he
cannot
saue
himselfe
.
is
here
as
weake
Christ
was
forsaken
of
his
Father
,
when
he
tooke
vnto
him
the
forme
of
a
seruant
,
and
came
to
the
death
of
the
crosse
,
which
amongest
men
seemed
most
shamefull
.
Then
maiest
thou
plainly
vnderstand
,
what
he
ment
,
when
he
sayd
,
why
hast
thou
forsaken
me
;
comparing
that
glory
,
which
he
had
with
his
Father
,
to
this
shame
,
which
he
despised
enduring
the
Crosse.
being
in
the
forme
of
God
emptied
himselfe
,
and
tooke
on
him
the
forme
of
a
seruant
,
and
humbled
himselfe
,
and
became
obedient
to
the
death
,
euen
the
death
of
the
Crosse.
Vnde
non
estimes
more
humano
Saluatorem
ista
〈◊〉
propter
〈◊〉
,
quae
comprehenderat
eum
in
cruce
.
Wherefore
thinke
not
our
Sauiour
spake
this
after
the
m●…ner
of
men
for
the
calamity
,
which
apprehended
him
on
the
crosse
.
For
so
if
〈◊〉
take
it
,
thou
shalt
not
seeke
for
things
worthy
his
diuine
voice
.
Also
these
senses
be
contrary
to
all
the
rest
here
obserued
.
Your
sixth
and
last
sense
is
likewise
contrary
to
the
rest
,
and
as
improbable
in
it selfe
(
or
more
)
than
the
former
:
That
Christ
should
here
cite
the
beginning
of
that
Psalme
,
onely
to
shew
the
Iewes
,
that
their
wrongs
towards
him
were
prophesied
of
before
.
This
alreadie
I
fully
answered
,
which
you
refute
not
.
alreadie
fullie
answered
Which
sense
is
most
absurd
This
is
too
fond
to
be
spoken
.
As
if
when
they
had
mocked
and
reuiled
him
at
noone
or
before
,
he
would
then
three
whole
houres
after
tell
them
of
such
an
answere
in
the
Prophet
.
the
high
Priests
with
the
Scribes
,
Elders
and
Pharises
,
the
〈◊〉
that
were
crucified
with
him
,
passed
by
reuiled
him
,
wagging
their
●…eads
,
and
saying
,
Thou
that
destroyest
the
Temple
,
and
buildest
it
in
three
dayes
,
saue
thy selfe
.
If
thou
be
the
Sonne
of
God
,
come
downe
from
the
crosse
.
the
people
which
stood
and
beheld
,
mocked
him
,
souldiers
also
mocked
him
,
and
came
and
offered
him
vineger
.
Let
vs
see
if
Elias
will
come
and
saue
him
.
Your
authorities
are
bare
arguments
.
Ierom
bringeth
no
reason
,
but
his
owne
word
.
〈◊〉
I
see
not
what
he
sayth
to
your
purpose
at
all
.
Psalmum
,
cuius
prophetiam
〈◊〉
ad
se
〈◊〉
demonstrans
,
cius
primum
versum
exclamauit
,
cum
pend●…ret
in
ligno
.
To
shew
the
prophesie
of
that
Psalme
to
perteine
to
him
,
the
Lord
repeated
the
first
verse
thereof
with
a
loud
voice
as
he
hung
on
the
crosse
.
might
learne
he
honoured
his
Father
to
the
last
breath
,
and
that
was
no
〈◊〉
to
him
.
Therefore
he
spake
the
Prophets
words
,
confirming
the
ancient
Scripture
,
that
they
might
perceiue
him
to
be
of
the
same
will
with
his
Father
.
his
God
,
and
not
his
aduersarie
,
ratifie
the
ancient
Scripture
Finally
,
these
kindes
of
dereliction
which
you
mention
besides
,
pag.
&c.
are
nothing
sitter
than
the
former
.
Six
or
seuen
diuers
yea
contrary
senses
you
haue
brought
of
a
few
words
,
and
of
them
all
you
say
,
they
are
all
godly
expositions
,
and
all
these
interpretations
are
sound
,
and
stand
well
with
the
rules
of
Christian
pietie
.
How
sound
and
fit
they
are
,
it
hath
beene
scene
.
Verily
you
haue
a
good
head
,
if
you
can
reconcile
all
these
,
and
make
them
stand
together
.
A
very
badde
opinion
of
the
holy
Scriptures
you
seeme
to
haue
,
if
you
thinke
they
may
be
handled
by
Interpretations
and
Expositions
thus
,
that
a
man
may
take
them
in
sixe
or
seuen
diuers
senses
,
and
all
sustisiable
.
Now
it
resteth
,
that
I
gather
some
reasons
from
the
expresse
Scripture
,
to
shew
you
that
indeed
very
paines
,
and
the
vehemencte
of
sorrowes
,
namely
,
which
he
now
susteined
by
way
of
yeelding
satisfaction
and
sacrifice
for
sinne
,
were
the
principall
and
only
proper
cause
of
his
most
dreadfull
agonies
and
complaint
.
Which
trucly
though
it
need
no
reason
for
proofe
of
it
(
the
matter
being
so
cleere
in
it selfe
)
yet
your
vnreasonablenesse
is
such
,
that
it
draweth
somewhat
from
me
about
it
.
the
matter
is
so
cleere
in
it selfe
needeth
no
reason
for
proofe
of
it
.
My
soule
is
on
euery
side
heauy
vnto
death
.
mightie
sorowes
and
excessiue
paines
First
no
Christian
doubteth
I
suppose
much
lesse
denieth
that
Christs
most
wofull
agonies
and
complaining
,
belonged
properly
and
directly
to
his
Passion
and
sacrifice
:
and
that
they
expressed
a
part
thereof
,
yea
as
I
thinke
not
the
least
part
,
but
his
whole
sacrifice
consisted
in
afflictions
.
The
prince
of
our
saluation
was
consecrated
through
afflictions
.
Therefore
,
afflictions
,
sorrowes
and
paines
were
the
cause
of
his
agonies
and
complaint
:
not
his
religious
feare
,
not
his
piette
or
pitie
.
religious
feare
,
pittie
and
pietie
Afflictions
,
sorrowes
,
and
paines
,
were
the
onely
cause
of
Christs
agonies
and
complaint
.
were
the
cause
belonged
to
consisted
in
was
the
cause
of
afflictions
were
the
onely
cause
of
Christs
sacrifice
,
Christs
agonies
and
complaint
belonged
directly
,
to
his
Passion
and
Sacrifice
but
Christs
whole
Sacrifice
consisted
in
afflictions
.
consecrate
the
prince
of
our
saluation
through
afflictions
,
If
you
say
these
were
afflictions
in
him
,
I
answere
,
they
properly
belonged
to
his
holinesse
as
parts
thereof
,
and
were
not
immediatly
,
directly
,
nor
properly
in
him
as
the
wages
and
price
of
sinne
.
immediately
,
directly
and
properly
,
as
the
wages
and
price
of
sinne
.
these
properly
belonged
to
his
holinesse
,
as
parts
thereof
,
consecrate
him
through
afflictions
to
be
the
prince
of
our
saluation
.
A
troubled
spirit
is
a
sacrifice
to
God
,
a
broken
hart
thou
(
God
)
wilt
not
despise
.
not
to
iudge
vs
,
since
we
iudge
our selues
.
Clense
your
hands
ye
sinners
,
and
purge
your
harts
ye
wauering
minds
;
be
afflicted
and
sorow
and
weepe
omnis
〈◊〉
magnaue
sit
,
puniatur
necesse
est
;
aut
ab
ipso
homine
poenitente
,
aut
a
Deo
●…indicante
.
Nam
&
quem
poenitet
panit
seipsum
.
Prorsus
aut
〈◊〉
,
aut
〈◊〉
.
Vis
non
puniat
,
puni
tu
.
All
iniquity
,
be
it
little
or
great
,
of
necessity
must
be
punished
,
either
by
man
repenting
,
or
by
God
reuenging
.
For
he
that
repenteth
,
punisheth
himselfe
.
Certainly
then
either
thou
must
punish
it
,
or
God
will
punish
it
.
Wilt
thou
not
haue
him
to
punish
?
punish
it
thy selfe
.
Who
knoweth
the
power
of
thy
wrath
?
for
according
to
thy
feare
,
so
is
thine
anger
with
him
that
was
in
trouble
?
Was
not
my
soule
in
heauinesse
for
the
poore
?
mourne
with
them
,
that
mourne
In
Rama
was
a
voice
heard
;
mourning
and
weeping
,
and
great
Lamentation
:
Rachel
weeping
for
her
children
,
&
would
not
be
comforted
,
because
they
were
not
.
Who
is
weake
I
am
not
weake
?
who
is
offended
,
and
burne
not
zeale
of
thine
house
hath
consumed
me
,
That
these
should
or
could
afflict
Christ
so
much
aboue
his
strength
and
patience
,
is
more
then
strange
.
It
were
no
vertue
but
sinne
in
any
,
to
giue
way
to
our
affections
(
though
about
good
things
)
immoderately
beyond
our
patience
and
strength
of
nature
.
modus
est
sine
modo
diligere
,
the
measure
is
to
loue
him
without
measure
according
to
God
Though
they
somewhat
molest
the
minde
,
yet
in
trueth
they
are
most
pleasing
and
delightfull
to
good
men
,
not
tedious
,
much
lesse
painfull
vnto
death
.
no
chastisement
seemeth
to
be
ioyous
,
but
grieuous
;
yet
it
bringeth
the
quiet
fruit
of
righteousnesse
to
them
that
are
thereby
exercised
.
Verily
I
say
vnto
you
,
ye
shall
weepe
and
lament
,
but
your
sorow
shall
be
turned
into
ioy
.
A
woman
when
she
trauelleth
hath
sorrow
because
her
houre
is
come
;
but
as
soone
as
she
is
deliuered
of
the
childe
,
she
remembreth
no
more
the
anguish
,
for
ioy
that
a
man
is
borne
into
the
world
.
ending
,
easing
faint
not
,
though
their
outward
man
perish
,
our
light
affliction
,
which
is
for
a
moment
,
worketh
to
vs
a
farre
exceeding
and
euerlasting
weight
of
glorie
.
the
ioy
that
was
set
before
him
,
he
endured
the
crosse
,
and
despised
the
shame
;
and
ouercomming
sitteth
with
his
Father
in
his
throne
.
You
do
very
ill
to
make
these
parts
of
Christs
holinesse
proper
parts
of
his
satisfaction
,
and
the
maine
causes
of
his
agonie
and
complaint
.
And
woorse
you
doe
,
if
you
ascribe
them
not
to
any
paines
in
him
at
all
.
Secondly
,
the
summe
of
these
fore-noted
texts
must
be
considered
,
namely
,
that
Christ
expresly
wished
sundry
times
in
his
dreadfull
astonishment
,
suddenly
euen
against
Gods
knowen
will
in
one
respect
:
and
here
are
expressed
(
with
his
strange
astonishment
)
his
mightie
sorowes
,
and
feare
of
them
partly
felt
,
and
partly
further
to
come
.
his
soule
was
heauie
vnto
death
he
was
heard
in
that
he
feared
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
dreadfull
and
strange
astonishment
sundry
suddaine
wishes
of
Christ
in
that
astonishment
euen
against
Gods
knowen
will
,
dreadfull
,
strange
,
and
mighty
suddainly
and
sundry
times
against
the
knowen
will
of
God
,
Father
,
if
thou
wilt
,
take
away
this
cup
from
me
he
was
heard
,
in
that
he
feared
.
watch
and
pray
,
that
they
entred
not
into
temptation
comforted
by
an
Angell
heard
in
that
he
●…eared
Ye
men
of
Israell
why
wonder
you
at
this
or
why
looke
you
so
steadfastly
on
vs
?
stedfast
beholding
,
and
inward
admiring
All
the
people
as
soone
as
they
saw
him
,
were
amazed
,
and
came
to
him
,
and
saluted
him
.
ranne
and
saluted
him
were
all
amazed
What
thing
is
this
?
What
new
doctrine
is
this
?
saw
a
yong
man
sitting
clothed
in
a
long
white
robe
,
they
were
afrayd
Be
not
afraid
Caepit
contristari
:
aliud
est
enim
contristari
,
aliud
incipere
contristari
.
Christ
began
to
be
sorowfull
:
for
it
is
one
thing
to
be
sorowfull
,
and
another
thing
to
begin
to
be
sorowfull
.
Capit
pauere
vel
tristari
,
nihil
amplius
tristitiae
vel
pauoris
patiens
nisi
principium
tantum
.
Christ
began
to
be
afrayd
or
to
be
sorrowfull
,
suffering
no
more
but
onely
the
beginning
of
feare
or
sorrow
.
the
Euangelist
sayth
not
he
was
afrayd
,
or
he
was
loaden
with
sorow
,
but
he
beganne
to
be
afrayd
and
sorowfull
.
There
is
great
difference
betwixt
sorow
,
and
the
beginning
of
sorow
.
My
soule
is
heauie
vnto
death
;
that
is
,
Heauinesse
is
begunne
in
me
,
so
that
I
am
not
altogether
without
some
taste
thereof
.
to
watch
and
pray
,
that
they
entred
not
into
temptation
.
Let
him
aske
in
faith
,
and
wauer
not
:
for
he
that
wauereth
is
like
the
waue
of
the
sea
tost
with
the
winde
.
Neither
let
that
man
thinke
he
shall
receiue
any
thing
of
the
Lord
.
partly
felt
,
and
partly
further
to
come
cognitu
facile
est
,
nullum
metum
esse
nisi
futuri
&
imminentis
mali
;
it
is
easie
to
know
there
is
no
feare
but
of
future
and
imminent
euill
.
Nihil
erat
inter
omnia
genera
mortis
illo
genere
execrabilius
,
&
formidolosius
.
Amongst
all
kindes
of
death
there
was
none
more
execrable
and
formidable
than
that
kinde
of
death
on
You
skip
this
kind
of
feare
,
when
you
recken
but
foure
kinds
:
for
this
was
neither
a
religious
care
,
nor
doubtfull
feare
,
nor
desperate
,
nor
damned
feare
,
but
a
right
naturall
feare
in
Christ
Dauid
wanted
sometime
the
present
feeling
of
Gods
comfortable
spirit
,
and
mourned
dolefully
for
the
want
of
it
,
albeit
yet
he
was
not
destitute
of
his
spirit
inde●…de
:
which
also
himselfe
knew
well
enough
.
And
thus
did
Christ
euen
in
his
greatest
plunge
of
woe
:
for
then
he
called
God
his
God
resolutely
.
was
not
then
destitute
of
Gods
spirit
,
which
also
himselfe
knew
well
enough
.
My
God
,
my
God
Father
forgiue
them
Father
into
thine
hands
I
commend
my
spirit
:
O
my
Father
his
God
his
Father
Thirdly
adde
hereunto
Christs
owne
expresse
wordes
,
when
in
this
season
he
prayeth
that
this
houre
,
and
this
cup
might
passe
from
him
.
That
which
this
houre
and
this
cup
doe
signifie
,
the
same
is
the
proper
and
principall
cause
of
this
agonie
:
but
what
can
be
ment
by
this
houre
,
vnlesse
the
paines
of
his
suffering
set
and
appointed
by
God
for
him
to
be
are
at
his
determined
time
from
Gods
iustice
for
sinne
?
What
is
this
cup
,
but
the
bitter
taste
of
the
same
paines
,
aforsaid
?
this
I
hope
was
not
his
holinesse
and
sanctification
,
which
so
troubled
and
molested
him
,
nor
his
piety
,
nor
his
pity
.
this
hower
this
cup
Sleepe
henceforth
,
and
take
your
rest
,
behold
draweth
neere
,
and
the
Sonne
of
man
is
giuen
into
the
hands
of
sinners
.
this
is
your
very
hower
and
the
power
of
darknesse
.
Put
vp
thy
sword
into
thy
sheath
,
shall
I
not
drinke
of
the
cup
which
my
Father
hath
giuen
mee
?
this
●…ower
this
cup
this
howre
this
cup
sorow
and
feare
Nay
finally
he
himselfe
expresseth
the
true
cause
,
euen
his
excessiue
paines
,
his
ouerabounding
sorowes
and
anguish
;
saying
,
My
soule
is
full
of
paines
,
or
full
of
sorowes
euen
vnto
death
.
Heere
he
nameth
the
cause
.
My
soule
is
heauy
vnto
death
There
appeared
an
Angel
from
heauen
comforting
him
,
and
falling
into
an
agonie
he
praied
more
earnestly
,
his
sweat
was
like
drops
of
bloud
.
his
soule
was
heauy
vnto
death
excessiue
paines
(
then
felt
,
)
and
the
intire
want
of
feeling
of
Gods
comfort
,
and
nothing
els
proper
and
principall
cause
Tertullian
,
Cyprian
,
Hilarius
,
●…erom
,
Ambrose
,
Austen
,
Fulgentius
,
Bede
and
others
,
Tristis
est
enima
mea
vsque
ad
mortem
,
My
soule
is
heauie
vnto
death
Anxia
est
anima
mea
vsque
ad
mortem
,
My
soule
is
〈◊〉
vnto
death
.
My
soule
is
heauie
vnto
death
My
soule
is
full
of
paines
,
Dolor
animae
tristitia
dicitur
,
molestia
quae
fit
in
corpore
,
Dolor
dici
potest
,
tristitia
non
potest
,
The
griefe
of
the
soule
is
called
sorow
,
the
griefe
of
the
bodie
is
called
paine
,
not
sorrow
.
Opinio
recens
mali
praesentis
,
A
fresh
opinion
of
present
or
insta●…t
euill
.
The
world
shall
reioyce
,
and
you
shall
be
sorrowfull
,
but
your
shall
be
turned
to
ioy
I
would
not
come
againe
to
you
in
heauinesse
:
for
if
I
made
you
sor●…
,
who
is
he
that
should
make
me
gl●…d
,
but
the
same
that
was
made
by
me
.
And
this
very
thing
I
wrote
vnto
you
,
lest
when
I
came
,
I
should
haue
of
them
of
whom
I
should
haue
ioy
.
they
were
very
sory
One
of
you
shall
betray
me
,
they
were
exceeding
sorowfull
,
and
b●…ganne
euery
on●…
to
say
,
Master
is
it
I
?
Because
I
haue
spoken
these
things
vnto
you
,
sorow
hath
filled
your
hearts
My
soule
is
full
of
paines
,
Here
we
will
remember
againe
,
what
is
taught
by
authoritie
in
England
.
The
rather
for
that
you
take
on
as
a
man
impatient
,
because
I
doe
affirme
,
that
our
doctrine
(
not
yours
)
hath
the
publi●…e
authoritie
for
it
.
You
call
it
an
egregiou●…
lie
,
an
insolent
and
impudent
speach
,
well
becomming
●…n
alchouse
,
&c.
and
yet
in
the
very
next
page
in
plaine
termes
you
graunt
the
same
to
be
taught
in
our
h●…milie
of
Christs
Passion
.
your
doctrine
〈◊〉
the
publike
authorised
doctrine
of
England
in
the
booke
of
homilies
who
is
that
egregious
lier
now
?
you
hope
you
are
cleare
from
it
.
is
it
I
master
My
God
,
my
God
,
why
host
thou
forsaken
me
,
reall
and
actuall
Here
I
am
sure
you
thinke
not
that
our
Homilie
maketh
Christes
pietie
or
pitie
,
nor
yet
his
meere
bodily
paine
to
force
him
thus
farre
.
Nor
in
these
words
next
following
there
,
O
that
mankind
s●…ould
put
the
euerlasting
sonne
of
God
in
such
paines
for
the
grieuousnesse
of
our
sinnes
.
There
is
none
other
thing
,
that
can
be
named
vnder
heauen
,
to
saue
our
soules
,
but
this
only
worke
of
Christs
pretious
offering
of
his
body
on
the
Altar
of
the
Crosse.
Christ
being
the
sonne
of
God
,
and
perfect
God
hims●…lfe
,
who
neuer
committed
sinne
,
was
compelled
to
come
downe
from
heauen
,
and
to
giue
his
for
our
sinnes
.
Was
not
this
a
manifest
token
of
Gods
great
wrath
and
displeasure
towards
sin
,
that
he
could
be
pacisied
by
none
other
meanes
,
but
of
his
deare
sonne
to
pacifie
Gods
wrath
against
sinne
,
Adde
her●…unto
the
full
and
large
declaration
hereof
in
the
authorised
Catechisme
.
Christ
suff●…red
not
only
a
common
death
in
the
sight
of
men
,
but
also
was
throughly
touched
with
the
horror
of
eternall
death
,
&c.
When
he
did
take
vpon
him
and
beare
both
the
guiltines
and
iust
paine
of
mankind
damned
and
lost
,
he
was
afflicted
with
so
grieuous
feare
,
trouble
,
and
sorow
of
mind
or
soule
,
that
he
cried
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
containe
godlie
,
wholesome
and
necessarie
doctrine
the
publike
autorized
doctrine
of
England
spake
in
his
mind
of
his
constant
and
continuall
ioy
in
God
,
and
was
in
exceeding
generall
,
and
constant
ioy
.
passing
strange
doctrine
,
and
simply
impossible
.
Aeternae
mortis
horrore
perfusus
,
perfused
with
an
horror
of
eternall
death
Christ
could
not
feare
that
,
which
he
perfectly
knew
concerned
him
not
at
all
,
and
by
no
meanes
could
euer
possibly
come
neere
him
passing
strange
doctrine
,
and
simply
impossible
,
pray
against
the
whole
and
intire
cup
of
eternall
death
.
feare
and
sorrow
re
〈◊〉
al
solute
suffering
future
and
euerlasting
You
haue
yet
heere
and
there
some
exceptions
against
this
our
doctrine
,
which
are
not
to
be
cleane
neglected
.
First
you
say
I
extend
Christs
agonie
to
farre
:
because
I
will
haue
is
proceede
from
the
intolerable
sorrowes
and
horrors
of
Gods
siery
wrath
equall
to
●…ell
.
I
shew
not
there
the
cause
of
Christs
agonie
and
feare
,
I
shewed
it
of
purpose
in
the
beginning
.
Why
did
you
not
refuse
that
?
the
intolerable
sorowes
and
horrors
of
Gods
fierie
wrath
equall
to
hell
.
future
and
euerlasting
death
why
did
you
not
refuse
that
in
the
beginning
?
There
is
no
other
sorrow
in
the
world
to
be
found
,
which
can
be
imagined
to
be
the
cause
possibly
.
cannot
be
found
in
the
world
,
My
other
words
also
,
which
here
you
cruelly
condemne
,
shall
stand
well
enough
,
that
Christ
as
touching
the
vehemencie
of
paine
,
was
as
sharpely
touched
,
as
the
reprobates
themselues
,
yea
,
if
it
may
be
,
more
extraordinarily
;
though
you
labour
with
might
and
maine
to
make
them
amount
to
heresie
and
open
blasphemie
.
I
prayed
you
in
so
waightie
matters
,
as
might
amount
to
heresie
and
open
blasphemie
,
not
to
play
with
generall
termes
,
as
you
neither
vnderstood
your selfe
,
nor
any
man
else
could
conceiue
your
meaning
.
was
as
sharpely
touched
,
and
with
as
great
vehemencie
of
paine
,
euen
as
the
reprobates
themselues
,
and
more
if
it
might
be
.
I
thought
you
durst
not
,
I
hoped
you
would
not
offer
so
much
as
the
mention
of
the
least
of
these
to
be
found
in
the
sonne
of
God
.
remorse
,
reiection
,
desperation
vnderstanding
chiefly
conceiued
the
furie
of
that
hand
,
which
principally
strooke
those
blowes
vpon
his
humane
nature
:
Why
doe
you
not
bend
your
odious
outcries
and
accusations
against
the
authoritie
before
truely
cited
,
which
maintaineth
the
same
so
fully
and
amply
,
as
I
deliuer
it
?
conflicted
with
all
the
powers
of
hell
,
not
as
he
endured
horrible
feares
and
griefes
of
mind
to
satisfie
the
iudgement
of
God
,
and
to
pacifie
his
wrath
.
feare
and
horror
of
euerlasting
death
most
perfectly
knew
concerned
him
not
at
all
,
and
by
no
meanes
could
euer
possibly
come
neere
him
.
What
reason
haue
you
against
our
assertion
?
Verily
only
this
you
oppose
,
because
all
the
sorowes
of
the
reprobate
are
but
sinfull
guiltinesse
of
conscience
,
or
feares
of
iudgement
foreseene
,
which
is
executed
onely
in
the
next
life
;
you
meane
onely
in
the
definite
and
locall
hell
.
Which
is
no
refutation
of
my
assertion
,
that
Christ
was
as
sharpely
touched
with
paine
,
as
the
very
reprobate
.
faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
not
to
adde
to
the
word
of
God
,
lest
you
be
found
a
liar
.
Though
the
wicked
in
this
world
did
neuer
suffer
any
reall
effect
of
Gods
burning
wrath
working
actuall
vengeance
on
their
soules
for
sinne
,
but
only
some
guiltie
remorse
or
feare
,
and
nothing
els
,
yet
this
letteth
not
but
that
Christ
whom
God
ordained
extraordinarily
and
alone
to
be
in
this
life
a
whole
and
absolute
burnt
sacrifice
for
all
sinne
,
did
feele
and
suffer
the
same
truely
,
properly
,
and
perfectly
.
paines
and
sufferings
of
Gods
wrath
did
that
are
separated
from
the
grace
and
loue
of
God
.
Christ
suffered
the
horror
of
Gods
seuere
iustice
who
be
separated
indeed
from
the
grace
and
loue
of
God
.
reiected
,
confounded
,
and
seuered
from
God
,
as
touching
the
vehemencie
of
paine
,
these
horrors
accompanying
them
in
this
life
,
Loe
these
are
the
wicked
,
yet
prosper
they
alway
.
neither
are
they
plagued
with
men
,
but
receiue
their
good
things
in
this
life
,
this
doth
not
hinder
,
but
Christ
did
feele
and
suffer
the
same
.
not
hinder
Second
:
how
I
haue
alwayes
expresly
excluded
from
Christ
all
sinfull
adherents
and
consequents
in
paines
and
feares
which
are
in
the
wicked
,
and
doe
resemble
his
to
theirs
onely
in
sharpnesse
and
vehemencie
of
paine
,
I
haue
often
declared
before
.
Thirdly
the
case
is
cleere
enough
that
the
reprobate
many
times
in
this
life
doe
not
only
feare
the
iudgement
to
come
,
but
also
doe
feele
some
reall
and
actuall
impression
of
Gods
burning
wrath
,
and
euen
of
hell
torments
,
though
not
being
yet
in
the
locall
hell
.
vexed
with
an
euill
spirit
sent
from
the
Lord
,
euill
spirit
of
God
vexed
him
,
To
morow
shalt
thou
and
thy
s●…nes
be
with
me
,
and
the
L●…rd
shall
giue
the
host
of
the
:
Israelites
into
the
hands
of
the
Philistines
:
be
feli
straightway
all
along
on
the
earth
,
and
was
sore
afraid
,
arose
from
the
earth
,
and
did
For
proofe
whereof
that
which
before
I
alleged
out
of
Iob
and
others
,
that
euen
the
godly
heere
want
not
experience
of
the
sorowes
of
hell
sometimes
,
you
passe
ouer
answearing
nothing
thereunto
.
Which
being
so
in
the
godly
,
it
must
needes
be
in
Cain
,
Iudas
,
and
the
reprobates
,
farre
more
direfull
and
intollerable
sometimes
.
fearefull
looking
for
of
iudgement
and
violent
fire
,
which
shall
deuoure
the
aduersaries
,
The
members
of
Christ
doe
wrastle
with
the
power
of
darknesse
,
and
endure
the
fierie
darts
of
the
diuell
.
endure
the
fierie
darts
of
the
diuell
,
the
shield
of
faith
,
wherewith
they
may
quench
all
the
fierie
darts
of
the
Diuell
.
shield
of
faith
quencheth
all
the
fierie
darts
of
the
Diuel
,
Iob
crieth
out
,
The
arrowes
of
the
almighty
are
in
me
,
the
venom
whereof
doth
drinke
vp
my
spirit
,
and
the
terrors
of
God
sight
against
me
.
from
the
sole
of
the
foot
vnto
the
crowne
,
terrors
of
God
,
he
Is
my
strength
the
strength
of
stones
?
is
my
flesh
of
brasse
,
that
God
would
destroy
him
and
cut
him
of
then
should
I
yet
haue
comfort
,
though
I
burne
with
sorow
,
let
him
not
spare
.
What
is
mine
end
,
that
I
should
prolong
my
life
?
fearefull
plague
Thou
fearest
me
with
dreames
,
and
astonishest
me
with
visions
My
flesh
is
clothed
with
wormes
,
and
filthinesse
of
the
dust
,
my
skinne
is
rent
,
and
become
horrible
.
terrour
of
God
From
my
youth
I
suffer
thy
terrours
Blessed
is
the
man
that
is
alwayes
afrayed
with
feare
and
trembling
terrour
is
with
him
The
like
terrors
doth
Ionas
seeme
to
feele
in
the
fishes
belly
,
when
he
cryed
to
the
Lord
out
of
the
bottome
of
hell
.
As
Ionas
was
three
dayes
and
three
nights
in
the
Whales
belly
;
so
shall
the
sonne
of
man
be
three
dayes
and
three
nights
in
the
hart
of
the
earth
.
The
flouds
compassed
me
about
,
all
thy
surges
and
all
thy
waues
passed
ouer
me
,
the
weeds
were
wrapt
about
mine
head
,
and
I
went
downe
to
the
bottome
of
the
mountaines
:
I
cried
in
mine
affliction
vnto
the
Lord
,
and
he
heard
me
;
I
sayd
,
I
am
cast
out
of
thy
sight
.
yet
will
I
looke
againe
toward
thine
holy
temple
.
Thou
hast
brought
vp
my
life
from
the
pit
,
ó
Lord
my
God
.
When
my
soule
fainted
,
I
remembred
the
Lord
,
and
my
praier
came
vnto
thee
into
thine
holy
temple
.
Dauid
wanted
not
the
like
in
his
manifold
and
fearefull
agonies
many
times
.
feares
within
,
and
sights
without
,
and
troubles
on
euery
side
,
Dauid
spake
vnto
the
Lord
the
words
of
this
song
in
the
day
,
that
the
Lord
deliuered
him
from
the
hand
of
all
his
enemies
,
and
from
the
hand
of
Saul
.
snares
and
ropes
of
death
I
will
loue
thee
deerly
ô
Lord
my
strength
The
Lord
is
my
Rocke
,
and
my
fortresse
,
and
my
deliuerer
,
my
God
,
my
Rocke
,
in
him
will
I
trust
;
my
shield
,
the
horne
of
my
saluation
,
and
my
refuge
I
will
call
vpon
the
Lord
,
which
is
worthy
to
be
praised
,
so
shall
I
be
safe
from
mine
enemies
.
The
ropes
of
death
compassed
me
,
the
floudes
of
vngodlinesse
made
me
afraid
.
The
ropes
of
Sheol
enuironed
me
,
the
snares
of
death
ouertooke
me
.
They
preuented
me
in
the
day
of
my
trouble
,
but
the
Lord
was
my
stay
;
the
Lord
rewarded
me
according
to
my
righteousnesse
,
because
I
kept
the
waies
of
the
Lord
.
persued
and
consumed
,
wounding
them
,
that
they
fell
vnder
his
feet
,
and
whose
necks
were
giuen
him
,
that
he
might
destroy
them
that
hated
him
.
They
cried
vnto
the
Lord
but
there
was
none
to
deliuer
them
.
snares
of
death
compassed
him
the
straights
of
Sheol
found
him
out
,
troubles
and
griefe
tooke
hold
on
him
.
deliuered
and
saued
lowest
Sheol
feares
,
ropes
&
snares
of
hell
the
roaring
lion
,
(
that
)
goeth
about
seeking
whom
he
may
deuoure
,
children
of
hell
You
compasse
sea
and
land
to
make
one
Proselyte
,
and
when
he
is
gotten
you
make
him
,
filium
gehennae
,
the
child
of
hell
double
to
your selues
.
O
Serpents
,
generation
of
Vipers
how
should
you
escape
the
iudgment
of
hell
hilles
of
God
Ceders
of
God
sorowes
of
hell
and
straights
of
hell
The
confession
and
behauior
of
the
reprobate
do
sundry
times
in
this
life
testifie
so
much
.
The
Diuels
are
many
times
out
of
the
locall
hell
,
as
when
they
are
in
this
world
.
But
Diuels
are
neuer
released
of
hell
sorrowes
.
Therefore
the
true
sorrowes
of
hell
are
euen
in
this
world
:
and
then
possibly
may
be
inflicted
on
wicked
men
as
they
are
on
Diuels
which
are
sometimes
out
of
the
locall
hell
.
as
the
Angels
of
God
in
heauen
,
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
angels
:
sent
into
the
deepe
,
or
be
reserued
vnto
the
iugdement
of
the
great
day
,
and
kept
vnto
damnation
Yet
the
sorrowes
of
hell
are
in
the
world
.
fell
from
heauen
in
heauen
stoode
among
the
children
of
God
,
the
host
of
heauen
There
was
a
battaile
in
heauen
,
Michael
and
his
Angels
fought
against
the
Dragon
,
and
the
Dragon
fought
,
and
his
Angels
.
But
they
preuailed
not
,
neither
was
their
place
found
any
more
in
heauen
.
And
the
great
Dragon
,
called
the
diuell
,
was
cast
into
the
earth
.
Therefore
reioyce
ye
heauens
,
and
ye
that
dwell
in
them
.
Woe
to
the
inhabitants
of
the
earth
,
and
of
the
sea
:
for
the
diuell
is
come
downe
vnto
you
with
great
wrath
knowing
that
his
time
is
short
.
I
saw
the
Lord
sit
on
his
throne
,
and
all
the
host
of
heauen
stoode
about
him
on
his
right
hand
,
and
on
his
left
hand
.
Then
there
came
foorth
a
spirit
,
and
stoode
before
the
Lord
,
when
the
children
of
God
came
,
and
stoode
before
the
Lord
,
Satan
came
also
among
them
.
to
send
them
into
the
deepe
torment
them
before
their
time
came
downe
from
heauen
,
hauing
the
key
of
the
bottomlesse
pit
,
and
a
great
chaine
in
his
hand
,
who
tooke
the
Dragon
,
which
is
the
diuell
,
and
bound
him
,
and
cast
him
into
the
bottomlesse
pit
,
and
shut
him
vp
,
and
sealed
vpon
him
.
If
I
ascend
to
heauen
,
thou
art
there
;
if
I
get
downe
to
hell
,
thou
art
there
.
Lastly
the
true
ioyes
of
heauen
may
be
out
of
the
locall
heauen
,
as
when
the
glorious
Angels
haue
bene
and
tarried
some
while
here
on
earth
with
men
.
Yet
did
they
neuer
for
a
moment
want
the
toyes
and
glory
of
heauen
.
erre
,
sinne
no
necessity
,
infirmity
eat
,
sleepe
If
Angels
may
enioy
heauen
really
being
in
the
world
,
It
is
possible
for
Gods
goodnesse
to
communicate
some
reall
foretasie
thereof
vnto
some
blessed
men
also
.
into
a
liuely
hope
,
to
an
inheritance
incorruptible
,
vndefiled
,
and
vnchangeable
,
reserued
in
the
heauens
for
vs
,
who
are
by
the
power
of
God
kept
by
faith
vnto
saluation
,
readie
to
le
shewed
in
the
last
time
.
The
glory
of
the
Lord
abode
vpon
mount
Sinai
,
and
the
sight
of
the
glory
of
the
Lord
was
like
a
consuming
fire
on
the
top
of
the
mountaine
in
the
eies
of
the
children
of
Israel
.
The
glorie
of
the
Lord
appeared
to
all
the
people
:
All
these
men
,
which
haue
seene
my
glory
,
&
my
miracles
,
which
I
did
in
Egypt
,
and
in
the
wildernesse
,
and
haue
tempted
me
these
ten
times
,
certainly
they
shall
not
see
the
land
,
whereof
I
sware
to
their
Fathers
.
The
glory
of
the
Lord
〈◊〉
house
so
that
the
Priests
could
not
enter
into
the
house
of
the
Lord
,
because
the
glory
〈◊〉
〈◊〉
Lord
had
filled
the
Lords
house
.
And
when
all
the
children
of
Israel
saw
the
fire
,
and
the
glory
of
the
Lord
come
downe
vpon
the
house
,
they
bowed
themselues
with
their
faces
to
the
earth
vpon
the
pauement
,
and
worshipped
,
and
praised
the
Lord
.
That
God
doth
indeed
reueale
some
reall
tast
of
his
heauenly
ioies
to
his
children
euen
in
this
life
,
I
haue
already
shewed
,
but
am
not
answeared
.
blessed
men
the
children
of
God
doth
reueale
indeed
some
reall
tast
of
his
heauenly
ioies
euen
in
this
life
.
Life
is
hid
in
Christ
when
Christ
is
our
life
,
shall
appeare
,
then
shall
we
also
appeare
with
him
in
glory
.
Now
we
are
the
sonnes
of
God
,
but
yet
it
doth
not
appeare
,
what
we
shal
be
:
and
we
know
,
that
when
he
shall
appeare
,
we
shal
be
like
him
:
for
we
shall
see
him
,
as
he
is
.
knowledge
,
loue
,
and
ioy
eye
hath
not
seene
neither
eare
hath
heard
,
neither
hath
mans
heart
conceaued
,
the
things
which
God
hath
prepared
for
them
,
that
loue
him
.
he
hath
reuealed
to
vs
by
his
spirit
,
my
face
,
and
liue
;
for
there
shall
no
man
see
mee
,
and
liue
.
as
the
Angels
of
God
alwayes
behold
the
face
of
God
in
heauen
blessed
are
the
pure
in
heart
,
for
they
shall
see
God
Now
we
see
through
a
glasse
darkely
;
then
face
to
face
shall
see
him
as
he
is
,
not
by
faith
some
created
shew
of
his
glory
,
face
to
face
we
shall
see
him
as
he
is
,
is
not
in
this
life
,
but
in
the
life
to
come
;
not
temporall
,
but
eternall
.
This
fruite
of
her
whole
labour
the
Church
now
trauelleth
with
by
desiring
it
,
but
then
shall
attaine
by
beholding
it
.
manner
,
measure
,
obiects
and
effects
miserie
,
mutabilitie
and
mortalitie
Non
corda
munda
suae
substantiae
contemplatione
fraudauit
,
cum
haec
magna
&
summa
merces
Deum
colentibus
&
diligentibus
promittatur
,
dicente
ipso
Domino
,
quando
corporalibus
oculis
visibiliter
apparebat
,
&
inuisibilem
se
contuenaū
mundis
cordibus
promittebat
:
qui
diligit
me
,
diligitur
a
Patre
meo
,
&
ego
diligam
eum
,
&
ostendam
meipsum
illi
.
God
hath
not
defrauded
cleane
harts
of
the
sight
of
his
substance
,
since
that
is
promised
to
those
which
serue
and
loue
God
,
as
the
great
and
chiefe
reward
;
the
Lord
saying
,
when
he
appeared
visible
to
the
eyes
of
their
bodies
,
&
promised
himselfe
inuisible
to
be
seene
of
cleane
hearts
;
he
that
loueth
me
shal
be
loued
of
my
Father
;
and
I
will
loue
him
,
and
will
shew
mine
owne
selfe
vnto
him
.
The
transfiguration
of
Christ
on
the
mount
declareth
,
that
some
reall
part
of
heauenly
glory
may
be
heere
on
earth
,
which
you
your selfe
somewhere
confesse
cleane
against
your selfe
.
heauen
was
some
foretaste
of
the
infinite
ioy
prepared
for
the
godly
,
see
that
as
there
is
heauen
in
this
life
in
some
measure
,
euen
so
there
may
be
hell
.
affirmed
of
heauen
,
as
you
did
of
hell
,
that
the
which
are
in
heauen
,
or
with
them
,
are
heere
sometimes
found
on
earth
,
it
was
a
wicked
error
flatly
repugning
to
the
trueth
of
Gods
promises
,
and
to
the
very
nature
of
our
Christian
faith
and
hope
.
in
all
things
had
the
preeminence
eye
neuer
saw
eare
neuer
heard
hart
neuer
conceiued
the
things
,
which
God
hath
prepared
for
them
,
that
loue
him
.
wisdome
and
power
my
somewhere
confessing
cleane
against
my selfe
,
that
Christ
transfigured
in
the
mount
tasted
of
that
heauenly
glory
prepared
for
him
Onely
this
you
haue
to
obiect
touching
men
,
that
faith
and
hope
is
the
euidence
of
things
not
seene
:
neither
are
our
greatest
ioyes
the
same
,
nor
equall
to
them
which
we
shall
possesse
in
the
next
world
.
Nobis
nihil
ex
nostro
arbitrio
indulgere
licet
.
It
is
not
lawfull
for
vs
to
deuise
any
thing
of
our
owne
heads
:
But
it
is
necessarie
for
vs
to
follow
the
diuine
Scriptures
,
and
in
nothing
to
depart
from
their
praescription
.
I
answere
our
reasons
before
do
proue
more
than
only
hope
in
the
faithfull
sometimes
.
Thou
canst
not
see
my
face
,
for
there
shall
no
man
see
me
,
and
liue
.
posteriora
Dei
,
the
backe
parts
of
God
I
will
couer
thee
with
mine
hand
,
whiles
I
passe
by
.
After
I
will
take
away
mine
hand
,
and
thou
shalt
see
mine
hinder
parts
:
but
my
face
shalt
thou
not
see
.
Ipsa
sunt
illa
posteriora
Dei
,
Christus
Dei
.
Those
hinder
parts
of
God
,
were
the
Christ
of
God
.
Your
Father
Abraham
reioyced
to
see
my
day
,
and
he
saw
it
,
and
was
glad
.
which
no
shall
in
the
end
be
the
reward
of
all
his
saints
.
face
to
face
euen
as
I
am
knowen
.
When
Christ
shall
appeare
,
we
shall
be
like
to
him
,
for
we
shall
see
him
as
he
is
.
I
will
loue
him
(
that
loueth
me
)
and
shew
mine
owne
selfe
vnto
him
.
Secondly
,
it
is
true
the
Apostle
sayth
,
that
here
we
walke
by
faith
,
and
liue
by
hope
;
yet
some
rare
exceptions
do
not
ouerthrow
this
generall
course
.
taken
vp
into
the
third
heauen
,
and
heard
words
not
lawfull
for
man
to
vtter
Now
I
know
in
part
,
but
then
I
shall
know
as
I
am
knowen
?
We
walke
by
faith
,
not
by
sight
:
That
I
now
liue
in
the
fl●…sh
;
I
liue
by
the
f●…ith
of
the
Sonne
of
God
that
I
may
know
him
,
and
the
vertue
of
his
resurrection
,
and
fellowship
of
his
afflictions
,
not
as
though
I
had
alreadie
attained
to
it
,
but
I
endeuour
my selfe
to
that
which
is
before
,
and
follow
hard
towards
the
marke
,
for
the
price
of
the
high
calling
of
God
in
Iesus
Christ
.
saw
a
dore
open
in
heauen
,
and
was
willed
to
come
vp
thither
,
The
transfiguring
of
Christ
in
the
mount
,
was
to
him
not
only
a
ioyfull
hope
,
but
a
reall
taste
of
his
very
heaue●…ly
ioyes
.
This
voice
came
not
because
of
me
,
but
for
your
sakes
.
We
followed
not
deceiuable
fables
,
but
with
our
eyes
we
saw
his
Maiestie
:
for
he
receiued
of
God
the
Father
honour
and
glory
,
when
there
came
such
a
voice
to
him
from
the
excellent
glory
,
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
.
The
children
of
Israel
could
not
behold
the
face
of
Moses
for
the
glorie
of
his
countenance
,
the
children
of
Israel
were
afrayd
to
come
neere
him
,
wist
not
that
the
skin
of
his
face
shone
bright
.
all
that
sate
in
the
councell
,
looking
stedfastly
on
him
saw
his
face
as
the
face
of
an
Angell
,
looking
stedfastly
into
heauen
saw
the
glory
of
God
,
and
Iesus
standing
at
the
right
hand
of
God
.
We
grant
the
ioyes
of
heauen
here
are
nothing
equall
to
those
hereafter
:
only
we
say
the
very
same
in
nature
may
be
and
are
by
the
effectuall
working
of
Gods
gratious
spirit
in
his
elect
reuealed
in
some
measure
and
sometime
euen
in
this
world
.
Neither
is
this
,
as
your
charity
speaketh
,
any
lewd
or
wicked
error
.
light
,
power
,
loue
,
holinesse
,
and
happinesse
The
inuisible
thinges
of
God
,
that
is
his
eternall
power
and
godhead
,
are
seene
by
the
creation
of
the
world
,
considered
in
his
workes
,
and
that
which
may
be
knowen
of
God
,
is
manifest
in
them
.
Thou
beleeuest
That
there
is
one
God
,
thou
doest
well
.
The
Diuels
also
beleeue●…t
,
and
tremble
.
I
know
who
thou
art
euen
the
holy
one
of
God
.
They
were
once
lightened
,
and
tasted
of
the
heauenly
gift
,
and
were
made
partakers
of
the
holy
Ghost
,
and
tasted
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
.
faith
and
sight
,
hope
and
haning
,
promising
,
and
performing
,
Now
then
if
more
then
hope
only
euen
heauenly
ioies
may
be
on
earth
,
surely
it
followeth
,
that
likewise
more
then
feare
,
euen
hellish
paines
themselues
may
be
in
men
on
earth
also
.
the
violence
of
paines
,
and
the
continuance
thereof
cannot
stand
together
.
The
one
fighteth
with
the
other
,
by
reason
of
this
corruptible
body
,
which
cannot
beare
both
.
Name
fire
,
or
sword
,
or
any
thing
that
is
more
grieuous
then
these
,
yet
these
are
scant
a
shadow
to
those
torments
.
And
if
hell
paines
in
this
world
may
be
in
any
,
much
rather
may
they
be
in
Christ
,
whom
God
purposely
sent
through
paines
and
afflictions
(
the
extreamest
that
might
be
)
to
be
consecrated
the
Prince
of
our
saluation
.
If
you
say
yet
thus
it
will
follow
,
that
the
extreamest
paines
of
hell
are
not
to
be
found
in
this
world
,
as
the
hiest
ioyes
of
heauen
are
not
likewise
by
my
confession
:
I
answere
I
know
not
,
neither
meane
I
to
determine
the
measure
and
depth
of
sorowes
,
which
Christ
in
his
Passion
suffered
.
Christ
suffered
a
sense
of
Gods
wrath
to
hell
it selfe
,
and
whence
it
must
follow
,
that
the
paines
of
Christs
suffering
were
the
same
in
nature
and
and
as
painfull
as
they
are
in
hell
it selfe
.
Only
grant
this
plainly
,
that
Christ
suffered
in
his
soule
the
true
effects
of
Gods
proper
iustice
and
wrath
,
and
we
seeke
no
more
.
Christ
died
for
our
sinnes
according
to
the
Scriptures
,
and
became
obedient
to
the
death
,
euen
the
death
of
the
crosse
Though
Christ
suffered
all
(
which
he
did
suffer
)
here
in
this
world
,
ye●…
for
any
thing
I
can
see
,
there
is
cause
why
Christ
should
be
an
extraordinarie
person
in
the
case
of
suffering
for
sin
in
this
life
,
and
that
therefore
as
touching
sorow
and
paine
,
he
might
feele
more
than
euer
any
els
hath
or
could
feele
for
the
time
.
and
made
him
the
authour
of
eternali
saluation
to
all
that
obey
him
:
reconciled
to
God
by
the
death
of
his
Sonne
,
by
the
bloud
of
his
Crosse
through
death
in
the
bodie
of
his
flesh
,
condemned
sinne
sanctified
by
the
offering
of
his
bodie
once
made
You
seeme
to
grant
vnto
Christ
all
naturall
sorrow
and
feare
,
neither
doe
we
seeke
any
more
:
but
you
trust
the
paine
of
the
damned
is
more
than
a
naturall
oppressing
and
afflicting
of
the
heart
with
humane
feare
and
sorow
.
For
sooth
it
is
not
.
It
is
no
more
than
a
very
naturall
humane
feare
and
sorow
.
It
proceedeth
immediately
and
principally
from
God
himselfe
,
who
is
the
Nature
of
Natures
.
Also
mans
nature
is
apt
to
receiue
such
sorow
and
feare
from
him
.
Thus
the
very
paines
of
the
damned
are
meerely
naturall
.
receiue
the
spirit
of
adoption
,
whereby
we
crie
Abba
Father
:
abide
and
Because
Christ
tooke
vpon
him
to
be
a
true
man
,
ideo
cunct
as
naturae
humanae
infirmitates
ver
as
quidem
,
sedvoluntarias
sustinuit
,
therefore
he
sustained
all
the
infirmities
of
mans
nature
,
truely
but
voluntarily
,
We
confesse
that
Christ
vndertooke
all
naturall
and
sinlesse
passions
.
Naturall
and
sinlesse
passions
are
those
,
which
entered
into
mans
life
by
the
condemnation
of
(
Adams
)
transgression
;
as
hunger
,
thirst
,
wearinesse
,
labour
,
weeping
,
shunning
of
death
,
feare
,
agonie
,
and
such
like
,
which
are
naturally
in
all
men
.
Supernaturall
I
graunt
they
are
,
if
we
meane
this
,
that
they
are
aboue
our
natures
state
to
beare
or
to
comprehend
them
.
He
that
troubleth
you
,
shall
be
are
his
condemnation
,
whosoeuer
he
be
.
euery
man
shall
be●…re
his
own
burden
.
I
bow
my
knees
vnto
the
Father
of
our
Lord
Iesus
Christ
,
that
he
will
grant
you
,
that
ye
may
be
strengthened
by
his
spirit
in
the
inward
man
,
that
ye
may
be
able
to
with
all
Saints
,
what
is
the
breadth
&
length
,
and
depth
and
height
,
and
to
know
the
loue
of
Christ
,
which
passeth
(
the
)
knowledge
The
next
is
as
vaine
,
where
you
thinke
it
not
tolerable
,
that
I
say
Christ
in
plaine
wordes
prayed
contrary
to
his
Fathers
knowen
will
;
I
pray
haue
patience
:
I
say
no
harme
,
nor
I
meane
no
ill
It
is
manifest
in
plaine
words
,
Christ
prayed
contrary
to
Gods
knowen
will
.
he
plainely
corrected
his
will
by
Gods
will
,
and
in
correcting
it
was
contrarie
,
yea
he
knew
it
to
be
so
;
and
vnlesse
it
were
in
astonishment
he
could
not
haue
wanted
sinne
.
vpon
a
condition
let
this
cup
passe
from
me
,
as
much
as
is
possible
plaine
and
manifest
contradicting
Gods
knowen
will
,
was
astonished
,
forgetfull
,
and
all
confounded
in
his
whole
humanitie
both
in
all
the
powers
of
his
soule
,
and
senses
of
his
body
,
he
could
not
haue
wanted
sinne
?
Neuer
skoffe
at
it
,
nor
reproch
it
,
nor
wrest
it
.
We
ought
not
to
be
ashamed
to
acknowledge
the
weakenesse
of
humane
nature
in
Christ
;
which
Christ
was
not
ashamed
of
for
our
sakes
to
vndergo●…
.
Did
not
Christ
in
plaine
words
pray
,
that
if
it
were
possible
this
houre
might
passe
from
him
,
and
before
,
saue
me
●…rom
this
houre
?
doth
he
not
then
pray
in
plaine
wordes
contrary
to
Gods
know●…
ill
?
In
correcting
it
,
it
was
contrarie
:
yea
and
he
knew
it
to
be
so
.
the
former
prayer
is
not
(
for
so
it
h●…
bene
a
fault
in
Christ
)
but
it
is
declared
with
what
condition
Christ
desired
it
.
knowing
it
so
to
be
Father
saue
me
from
this
houre
.
Prestant
sibi
m●…tuam
Euangelia
plenitudinem
;
dum
alia
ex
alijs
,
quia
omnia
vnius
spiritus
predicatio
sunt
,
intelliguntur
.
The
Gospels
make
vp
eche
others
fulnesse
,
whiles
o●…e
is
vnderstood
by
another
;
all
being
the
preaching
of
one
spirit
.
who
knoweth
not
,
that
all
good
prayers
and
d●…sires
for
temporall
things
must
be
conditionall
,
that
is
with
reseruation
of
Gods
will
alwayes
implied
,
though
not
alwayes
expressed
?
Patrem
Christus
or
auit
,
vt
liberaret
eum
à
supplicio
,
non
ne
illud
perferret
,
sed
vt
forti●…r
perferret
.
Christ
besought
his
Father
to
saue
him
from
punishment
,
not
that
he
might
not
suffer
it
,
but
that
he
might
suffer
it
patiently
,
(
or
without
fainting
.
)
There
may
be
an
other
sense
of
this
place
,
which
is
,
that
Christ
doth
not
intreate
to
escape
death
,
but
prayeth
his
Fathers
aide
against
the
horror
thereof
.
manifestly
in
plaine
wordes
,
Christ
prayed
contrary
to
Gods
knowen
will
?
If
this
could
not
be
possible
in
Christs
manhoode
without
sinne
,
then
I
were
a
wretch
to
affirme
so
much
of
him
;
especially
still
to
affirme
it
.
But
if
it
be
possible
by
any
meanes
,
through
the
meere
instinct
of
mans
nature
(
as
it
is
Gods
creature
and
free
from
all
sinne
)
thus
to
speake
and
to
wish
suddainly
,
and
suddainly
to
controle
it
againe
,
as
Christ
did
,
then
what
mind
beare
you
,
and
how
may
we
iudge
of
this
your
striuing
,
which
is
not
to
cleare
Christ
from
all
sinne
in
his
agony
?
if
it
were
not
by
some
meanes
possible
,
you
were
a
wretch
to
affirme
it
:
answere
,
Christ
knew
but
at
this
instant
he
thought
not
on
it
.
And
why
thought
he
not
on
it
?
answere
againe
,
his
paines
and
sorrowes
were
so
great
,
and
so
infinite
,
First
he
was
now
astonished
,
as
the
text
saith
,
and
you
acknowledge
that
he
might
be
.
properly
is
to
feare
and
flie
at
the
sight
of
God
.
motion
,
sense
after
he
to
be
afrayd
sayd
vnto
his
My
soule
is
very
heauy
vnto
death
:
tary
heere
and
watch
.
So
he
went
forward
a
little
,
and
fell
downe
on
the
ground
,
and
prayd
,
that
if
it
were
possible
,
that
houre
might
passe
from
him
.
Then
he
came
,
and
found
them
sleeping
,
and
said
to
Peter
,
Couldest
not
thou
watch
one
houre
?
Watch
ye
,
and
pray
,
that
ye
enter
not
into
temptation
.
Omnes
stupidi
timore
obmutuerunt
;
They
all
amazed
with
feare
were
mute
,
Quid
stas
stupida
?
quid
taces
?
Thou
amazed
thing
,
why
flandest
thou
still
?
why
art
thou
tongue-tied
?
Amazednesse
is
,
when
men
neither
speake
nor
do
any
thing
,
but
abide
silent
with
their
eyes
open
,
like
to
men
astonished
with
feare
.
Your selfe
acknowledge
that
he
might
be
.
to
admire
some
many
things
might
astonish
our
Sauior
for
the
time
,
besides
such
paines
If
with
the
eyes
of
his
bodie
cleered
with
diuine
light
,
Christ
being
in
earth
,
could
see
the
things
in
heauen
;
and
being
in
heauen
,
doth
see
what
he
will
in
earth
,
as
he
saw
and
heard
Steuen
saying
,
Lord
Iesu
receiue
my
spirit
;
he
saw
and
spake
to
Paul
persuing
him
in
his
Church
,
how
much
more
can
the
soule
of
Christ
see
particular
things
in
the
word
,
is
the
iudgement
of
this
world
infinite
incomprehensible
and
incomparable
paines
Thirdly
adde
heereunto
that
which
you
rightly
grant
,
that
it
is
true
,
a
mighty
feare
may
so
affect
a
man
for
the
time
,
that
it
shall
hinder
the
senses
from
recouering
themselues
,
and
stoppe
the
faculties
from
informing
one
another
.
astonishment
draweth
the
mind
so
wholy
to
thinke
on
some
speciall
thing
aboue
our
reach
,
that
during
the
time
we
turne
not
our selues
to
any
other
cogitation
.
Christ
could
not
but
be
astonished
,
forgetfull
,
and
all
confounded
in
his
whole
humanity
,
bot●…
in
all
the
powers
of
his
soule
,
and
senses
of
his
body
.
were
all
consounded
in
his
whole
humanity
,
were
all
confounded
in
all
powers
of
his
soule
,
and
senses
of
his
body
,
all
in
all
sense
,
memory
I
say
,
as
you
say
,
he
now
on
the
suddaine
might
turne
neither
sense
nor
memory
to
any
other
obiect
,
and
so
not
thinke
on
any
thing
els
,
but
onlie
on
this
terrible
and
mighty
sorow
and
feare
.
Natures
verie
instinct
is
in
such
dolours
to
wish
and
desire
ease
:
and
the
more
vehemently
it
is
pinched
,
the
more
earn●…stly
it
desireth
:
and
this
is
Gods
owne
gift
and
workemanship
in
nature
,
and
simply
thus
to
desire
is
in
this
respect
truely
to
be
reckned
Gods
owne
expresse
will
.
manifestly
in
plaine
words
pray
contrary
to
his
Fathers
knowen
will
Christ
in
plaine
wordes
praied
contrary
to
Gods
knowen
will
could
not
haue
wanted
sinne
It
was
contrary
in
the
outward
wordes
,
and
in
the
particular
affection
of
his
mind
now
wanting
this
remembrance
,
but
it
was
fully
and
wholly
according
to
Gods
wil●…
in
the
generall
disposition
of
his
mind
and
whole
man
.
repugnancy
in
the
particular
affection
of
his
mind
,
Not
my
will
,
but
thy
will
be
done
.
Quare
falsum
omnino
est
,
in
Christo
diuersam
voluntatem
a
Patris
fuisse
.
It
is
vtterly
false
,
that
there
was
in
Christ
a
will
diuers
from
his
Fathers
will
.
his
will
The
spirit
is
prompt
,
but
the
flesh
is
weake
,
Desiring
I
haue
desired
to
eat
this
Pass●…ouer
with
you
before
I
suffer
.
I
must
be
baptised
with
a
baptisme
;
and
how
am
I
grieued
till
it
be
ended
?
in
the
particular
affection
of
Christs
mind
Now
wanting
this
remembrance
If
you
abhorre
this
●…n
me
,
yet
see
what
Chrysostom
taught
.
These
wordes
do
signifie
two
willes
,
saith
he
,
one
of
the
Father
,
another
of
the
Sonne
,
contrary
one
to
the
other
.
If
this
were
spoken
of
Christs
diuinity
,
then
were
it
a
contradiction
indeed
,
and
many
absurdities
would
thence
follow
;
but
if
it
were
spoken
of
his
flesh
,
then
was
there
a
good
reason
for
those
wordes
,
and
nothing
in
them
that
might
ius●…ly
be
blamed
.
For
that
the
flesh
would
not
willingly
die
,
this
is
not
to
be
condemned
,
it
is
proper
to
mans
nature
.
And
Christ
shewed
all
the
properties
of
mans
nature
,
without
sinne
,
and
that
very
abundantly
,
to
stop
the
mouthes
of
Heretickes
.
When
then
he
saith
,
if
it
be
possible
,
let
this
cup
passe
from
me
,
and
not
as
I
will
,
but
as
thou
wilt
;
he
declareth
nothing
els
,
but
that
he
was
compassed
with
true
flesh
,
which
feared
death
.
For
to
feare
and
shunne
death
,
and
to
be
astonished
is
proper
to
flesh
.
Now
therefore
he
permitted
his
fl●…sh
alone
,
and
naked
to
her
proper
action
,
that
shewing
the
infirmity
thereof
he
might
confirme
the
trueth
of
nature
;
and
sometimes
he
couereth
it
,
because
he
was
not
a
bare
man
.
I
grant
M.
Beza
vseth
some
termes
differing
from
ours
,
yet
his
sense
is
the
selfe
same
with
ours
.
He
sayd
Christ
corrected
not
his
speech
,
as
if
he
had
before
spoken
amisse
;
I
say
,
he
did
correct
his
speech
,
making
it
being
good
to
be
better
.
now
wanted
remembrance
by
reason
of
his
infinite
and
incomprehensible
paines
.
in
plaine
words
contrarie
to
Gods
knowen
will
?
Neither
is
this
particular
contrariety
to
Gods
will
any
sinne
,
namely
,
when
by
Gods
owne
ordinance
we
know
not
what
Gods
speciall
will
is
,
so
that
we
alwayes
remaine
apt
and
readie
there
unto
when
we
know
it
.
So
did
Dauid
desire
the
life
of
his
childe
,
it
was
contrarie
to
Gods
will
one
way
,
as
the
euent
shewed
;
for
the
childe
died
:
yet
he
prayed
well
and
rightly
according
to
Gods
will
in
natures
affection
,
seeing
he
knew
not
Gods
secret
will
to
the
contrarie
,
fortie
dayes
Nineueh
should
be
ouerthrowen
Let
euery
man
turne
from
his
euill
way
,
and
who
can
tell
,
whether
God
will
turne
from
his
fierce
wrath
,
that
we
perish
not
?
Who
can
tell
God
will
haue
mercie
on
me
,
that
the
childe
may
liue
?
to
giue
his
life
a
redemption
for
manie
?
Christs
sudden
not
remembring
Gods
particular
will
,
(
by
reason
of
his
fearefull
astonishment
)
was
all
one
,
as
if
he
had
not
know●…n
it
at
all
.
if
it
were
possible
fearefull
astonishment
was
heard
You
say
I
am
captious
against
Christ
in
not
supplying
one
Euangelist
with
another
.
For
so
Christs
desire
will
appeare
to
be
but
conditionall
,
therefore
not
contrarie
to
Gods
will
;
yes
neuerthelesse
as
touching
the
desire
it selfe
,
and
his
particular
present
inclination
compared
to
Gods
particular
determination
herein
.
Christs
particular
present
inclination
compared
to
Gods
particular
determination
herein
,
was
contrary
to
it
Thou
hast
striken
them
,
but
they
haue
not
sorowed
,
When
we
perfectly
know
and
remember
Gods
certaine
will
,
euery
light
affection
and
sodaine
wishing
to
the
contrary
,
howsoeuer
conditionally
,
is
no
lesse
then
manifest
sin
●…inst
God
.
triall
of
our
faith
being
much
more
pretio●…
then
gold
,
may
be
found
to
the
praise
of
God
.
for
a
season
(
if
need
require
)
to
be
in
heauinesse
through
manifold
tentations
:
haires
of
(
their
)
heads
are
numbred
sorow
shal
be
turned
to
ioy
The
very
nature
of
all
conditionall
desires
is
such
,
that
it
includeth
euermore
a
possibility
(
at
least
)
of
being
contrary
to
his
will
,
whom
we
desire
.
Loe
I
am
with
thee
,
and
will
keepe
thee
,
whither
soeuer
thou
goest
,
and
will
bring
thee
againe
into
this
land
;
Iacob
vowed
,
saying
;
if
God
will
be
with
me
,
and
will
keepe
me
in
the
iourney
,
which
I
goe
,
so
that
I
come
againe
into
my
fathers
house
in
safetie
,
then
shall
the
Lord
be
my
God
.
See
,
thou
hast
said
vnto
me
,
I
know
thee
by
name
,
and
thou
hast
also
found
fauour
in
my
sight
:
Now
therefore
I
pray
thee
,
if
I
haue
found
fauour
in
thy
sight
,
shew
me
now
thy
way
,
that
I
may
know
thee
.
If
it
be
a
iust
thing
with
God
to
recompense
trouble
to
them
which
trouble
you
;
and
to
you
which
are
troubled
,
rest
with
vs
,
when
the
Lord
Iesus
sh●…ll
shew
himselfe
from
heauen
to
saue
him
from
death
Thinkest
thou
that
I
cannot
now
pray
to
my
Father
,
and
he
will
giue
me
more
then
twelue
Legions
of
Angels
?
how
then
should
the
Scriptures
be
fulfilled
,
that
it
must
be
so
?
O
my
Father
,
if
this
cup
cannot
paesse
away
from
me
,
but
that
I
must
drinke
it
,
thy
will
be
donne
O
my
Father
let
this
cup
passe
from
me
Thus
Dauids
and
Christs
were
not
onely
possible
to
be
contrarie
,
but
contrarie
in
deede
as
the
sequell
shewed
.
Howbeit
both
their
desires
were
neuerthelesse
holy
,
made
in
faith
,
assured
to
receiue
(
as
conditionall
desires
may
be
)
directed
aright
,
prepared
sufficiently
:
yet
only
for
this
cause
,
seeing
Dauid
simply
knew
not
Gods
contrarie
will
,
Christ
knew
it
not
at
this
instant
.
the
child
should
surely
die
prepared
sufficiently
,
directed
aright
,
and
assured
to
receiue
.
not
remembring
not
remembring
not
remembring
forgetfull
,
and
all
confounded
in
all
the
powers
of
his
soule
and
senses
of
his
bodie
,
he
had
sinned
in
praying
against
Gods
knowen
will
yet
onely
for
this
cause
,
seeing
not
remember
All
in
vaine
then
doe
you
charge
me
,
that
I
stretch
the
Scriptures
beyond
their
wordes
and
trueth
,
when
in
my
discourse
I
shew
that
Christ
in
the
Garden
was
astonished
and
grieuously
perplexed
,
the
text
hauing
onely
he
began
to
be
astonished
and
grieuously
perplexed
.
fell
amazed
and
sorgetfull
of
himselfe
,
and
s
s
Ibid.
pa.
53.
could
not
be
but
astonished
,
ouerwhelmed
,
and
all
confounded
in
his
whole
humanitie
,
both
in
all
the
powers
of
his
soule
and
senses
of
his
bodie
,
and
vnlesse
this
had
beene
in
him
,
he
had
sinned
in
deede
.
he
began
to
be
afraid
and
in
great
heauinesse
.
thing
to
begin
to
be
heauie
another
thing
to
haue
the
Passion
of
heauinesse
to
ouerwhelme
the
mind
I
charge
you
all
in
vaine
to
beginne
began
to
be
afraid
This
man
began
to
build
,
but
could
not
make
an
end
.
Are
you
so
vnwise
beginning
in
the
spirit
,
you
will
end
in
the
fl●…sh
?
and
beginning
to
sincke
Lord
saue
me
Iesus
straightway
stretched
out
his
hand
,
and
stayed
him
.
I
am
persuaded
of
this
,
that
he
which
hath
begun
a
good
worke
in
you
,
will
performe
it
to
the
day
of
Christ
.
they
began
to
disdaine
●…ames
and
Iohn
he
began
to
curse
and
sweare
,
he
knew
not
the
man
.
immediatly
the
cocke
crew
,
and
Peter
remembring
the
words
of
Iesus
,
went
out
,
and
wept
bitterly
,
As
Christ
was
indeed
astonished
,
so
he
did
at
first
but
begin
to
be
thus
,
&
then
afterward
grew
to
the
full
.
afterward
grew
to
the
full
expauescere
,
to
be
afrayd
Caepit
expauescere
,
&
moerore
aff●…ci
.
Christ
began
to
be
afrayed
,
and
affected
with
griese
.
affici
moestitudine
,
to
be
touched
with
heauinesse
timor
&
moestitia
,
feare
and
heauinesse
are
all
the
words
,
Caepit
expauescere
,
Christ
began
to
be
afrayd
He
began
to
be
afraid
,
and
in
great
heauinesse
.
astonished
with
feare
he
began
to
be
afraid
The
Text
following
doth
inuincibly
shew
,
that
he
did
fully
come
to
the
extreamitie
of
astonishment
,
and
began
not
onely
.
For
did
he
but
begin
,
when
he
swet
clotted
bloud
trickling
from
his
body
to
the
ground
?
also
when
an
Angell
was
sent
from
heauen
to
refresh
him
and
comfort
him
:
did
he
then
but
begin
to
be
heauy
?
to
do
was
astonished
ouerwhelmed
,
and
all
confounded
in
all
the
powers
of
his
soule
,
and
senses
of
his
bodie
.
reason
,
vnderstanding
,
memory
,
speach
,
sight
,
or
hearing
clotted
bloud
?
The
strong
cries
and
teares
,
began
to
be
afraid
all
confound
Christ
in
his
whole
humanitie
,
both
in
all
the
powers
of
his
soule
,
and
senses
of
his
bodie
.
As
for
Ierom
,
if
he
denie
this
,
I
must
craue
leaue
to
dissent
from
him
.
I
thinke
all
to
little
sufficiently
to
expresse
our
Lords
sufferings
for
vs
.
labouring
to
shew
,
how
Christ
loued
vs
,
and
to
what
basenesse
of
our
nature
he
submitted
himselfe
for
our
sake
Nay
God
forbid
we
should
reioyce
in
any
thing
so
much
,
neither
can
we
praise
and
magnifie
him
for
any
thing
so
highly
,
as
we
may
and
ought
for
this
extreme
abasing
of
Christ
for
vs
.
Remember
your
owne
wordes
out
of
Austen
,
that
there
is
in
some
men
a
fond
intent
of
honoring
Christ
.
If
there
be
any
such
,
surely
this
is
one
point
thereof
,
which
you
maintaine
.
a
foolish
pretence
of
honour
vnto
Christ
,
who
dare
auouch
it
Master
Caluine
a
worthy
minister
of
Christ
,
and
a
pillar
of
the
Church
is
bold
and
saith
;
we
confesse
indeede
such
is
the
basenesse
and
follie
of
Christes
crosse
,
that
proude
men
cannot
away
with
it
.
In
another
place
,
where
I
shewed
from
the
more
to
the
lesse
,
how
Christ
might
haue
(
for
the
sodaine
)
the
powers
of
his
mind
astonished
,
and
yet
no
decay
in
him
of
faith
,
nor
obedience
nor
patience
:
Like
as
there
is
not
in
a
man
a
sleepe
,
or
amazed
with
a
blow
on
the
head
,
hereupon
you
aske
me
scoffingly
,
was
Christ
a
sleepe
,
or
in
a
swoune
?
farre
greater
astonishment
then
is
to
be
se●…ne
in
any
man
els
,
that
euer
was
or
shall
be
:
As
you
grant
that
amazednesse
and
astonishment
commeth
naturally
from
sorowes
and
feares
:
so
I
thinke
in
Christ
both
the
one
and
the
other
was
in
the
extreamest
and
most
violent
degree
that
might
be
.
extreamest
and
most
violent
degree
of
amazednesse
,
that
might
be
,
and
into
farre
greater
astonishment
,
then
is
to
be
seene
in
any
man
els
,
that
euer
was
or
shal
be
was
speachlesse
sodainely
fell
all
along
on
the
earth
,
as
sore
afraid
,
because
of
the
words
.
He
fell
at
his
feet
,
as
dead
speach
,
strength
,
and
all
vse
of
life
,
as
dead
For
my
life
I
cannot
answere
,
this
that
followeth
.
The
suffering
of
hell
paines
,
which
astonish
and
confound
all
the
powers
of
the
soule
,
and
senses
of
the
body
,
neither
was
nor
could
be
meritorious
with
God
.
I
deny
(
this
)
assumption
.
Not
only
all
Christs
paines
were
meritorious
,
but
euen
all
his
infirmities
also
:
his
wearinesse
,
his
hunger
,
his
sleep
,
and
so
his
astonishment
and
amazednesse
.
Reason
,
vnderstanding
,
will
and
memory
,
confound
and
astonish
all
the
powers
of
Christs
soule
and
senses
of
his
body
confufion
of
all
the
powers
of
Christs
soule
the
extreamest
and
most
violent
,
that
might
be
,
confusion
in
his
whole
humanity
all
confusion
in
his
whole
humanity
,
both
in
all
the
powers
of
his
soule
and
senses
of
his
body
,
If
it
seeme
a
hard
phrase
,
which
in
my
former
Treatise
I
vsed
,
saying
.
Christ
at
this
instant
became
forgetfull
of
that
which
before
he
knew
;
my
meaning
is
(
and
so
still
I
speake
now
)
he
remembred
not
,
he
considered
not
.
Which
many
times
we
vse
to
name
forgetting
,
but
indeed
strictly
and
properly
it
is
not
remembring
.
Christ
to
be
forgetfull
of
himselfe
.
all
confounded
Where
you
would
wring
out
a
contrariety
in
my
words
,
as
if
I
had
said
that
Christ
being
in
the
depth
of
his
astonishment
,
did
then
perfectly
know
that
the
dominion
of
death
should
not
hold
him
:
you
doe
me
wrong
,
I
say
not
so
.
In
that
place
I
argue
from
your
supposition
.
viz.
Pa.
Christ
might
pray
,
that
his
bodily
death
might
not
haue
dominion
ouer
him
,
This
is
absurd
to
say
that
he
praied
in
such
feare
and
terror
of
mind
against
that
which
he
perfectly
knew
should
neuer
come
to
him
:
namely
that
the
dominion
of
death
should
hold
him
.
perfectly
knew
the
dominion
of
death
could
not
hold
him
,
Thirdly
,
this
prooueth
that
Christ
knew
it
was
Gods
determinate
will
,
in
that
he
tearmeth
it
an
houre
,
that
is
a
time
set
of
God
for
his
suffering
.
Fourthly
,
because
he
so
mightily
feared
it
,
therefore
doubtlesse
he
knew
that
he
was
appointed
to
suffer
it
.
Thus
it
is
manifest
in
plaine
words
he
praied
contrary
to
Gods
knowen
will
.
He
could
not
intentiuely
pray
against
that
,
nor
feare
that
,
which
he
perfectly
knew
concerned
him
not
at
all
.
intentiue
praier
perfect
knowledge
To
conclude
this
matter
without
colour
of
reason
,
you
wrest
a
plaine
text
,
which
otherwise
(
as
it
lieth
)
maketh
strongly
against
you
.
They
are
our
Sauiour
Christes
owne
words
:
Now
is
my
soule
troubled
,
and
what
shall
I
say
?
Father
saue
me
from
this
houre
:
but
therefore
came
I
vnto
this
houre
.
You
say
these
words
doe
import
a
deliberation
of
two
parts
.
But
you
speake
against
all
reason
,
considering
the
nature
and
frame
of
the
very
words
.
A
deliberation
must
needs
be
set
interrogatiuely
in
both
clauses
.
New
the
text
is
not
so
.
of
wresting
a
plaine
text
without
colour
of
reason
,
Christ
prayed
,
if
it
were
p●…ssible
,
that
houre
might
passe
from
him
.
wrest
a
plaine
text
the
words
import
a
deliberation
of
two
parts
,
must
needs
be
set
interrogatiuely
in
both
clauses
.
int●…rrogation
,
condition
whence
the
baptisme
of
Iohn
was
?
from
heauen
or
of
men
?
they
thought
within
themselues
:
If
we
say
from
heauen
,
he
will
say
,
Why
then
did
ye
not
b●…leeue
him
?
But
if
we
say
from
men
,
we
●…eare
the
people
.
Why
sit
we
heare
till
we
die
?
if
wee
say
,
we
will
enter
into
the
Cittie
,
the
famine
is
in
the
Cittie
,
and
we
shall
die
there
.
And
if
we
sit
heere
,
we
die
also
.
Now
therefore
come
,
let
vs
fall
into
the
campe
of
the
Aramites
:
if
they
saue
our
liues
,
we
shall
liue
;
if
they
kill
vs
,
we
are
but
dead
.
is
my
soule
troubled
;
and
what
shall
I
say
?
What
shall
I
say
Father
saue
me
from
this
houre
?
Father
saue
me
from
this
houre
:
Father
saue
me
from
this
houre
therefore
came
I
vnto
this
houre
.
Father
saue
me
from
this
houre
But
therefore
came
I
into
this
houre
,
Father
saue
me
from
this
houre
,
therefore
came
he
into
this
houre
he
would
not
be
saued
from
it
I
do
not
say
,
saue
me
from
this
houre
Chrysostom
&
Epiphanius
doe
descant
about
it
;
trying
how
the
text
may
beare
such
a
meaning
:
but
it
can
not
stand
being
so
euidently
against
the
course
of
the
text
.
The
course
of
the
text
is
euidently
against
it
,
But
therefore
came
I
into
this
houre
.
Father
saue
me
from
this
houre
,
But
therefore
came
I
into
thi●…
houre
,
not
so
,
for
therefore
came
I
into
this
houre
.
Therefore
came
I
into
this
houre
,
as
if
Christ
had
sayd
though
we
be
moued
and
troubled
,
yet
we
flee
not
death
.
For
I
say
not
Father
deliuer
me
from
this
houre
,
but
Father
glorifie
thy
name
.
What
shall
I
say
?
Father
;
speaking
by
way
of
preparation
and
dubitation
.
This
,
sayth
Christ
,
I
will
say
,
but
therefore
came
I
into
this
houre
.
he
came
not
against
his
will
,
but
willingly
.
For
this
cause
,
sayth
Christ
,
came
I
into
this
houre
,
that
I
might
suffer
death
for
all
.
He
teacheth
vs
very
plainly
by
this
,
that
though
we
be
troubled
and
perplexed
with
it
,
yet
we
should
not
flie
death
for
the
truth
.
For
I
,
sayth
he
,
am
troubled
being
a
true
man
,
and
permit
nature
to
shew
it selfe
,
yet
do
I
not
say
to
my
Father
,
that
he
should
saue
me
from
this
houre
,
but
what
say
I
,
Father
glorifie
thy
name
.
I
finde
my
soule
troubled
for
the
day
of
my
death
now
approching
.
And
what
shall
I
say
?
For
the
loue
of
mine
owne
life
,
shall
I
neglect
the
life
of
the
world
?
By
no
meanes
.
I
will
applie
my selfe
to
the
will
of
my
Father
.
Mans
weaknesse
troubled
with
feare
of
death
,
may
say
vnto
him
,
Father
,
if
it
be
possible
,
saue
me
from
this
instant
danger
of
death
.
Loue
desirous
of
mans
saluation
,
shall
presently
adde
,
Nay
ra-rather
,
if
it
be
expedient
,
let
death
,
which
I
desired
,
come
,
for
somuch
as
wittingly
and
willingly
by
the
leading
of
the
spirit
I
haue
offered
my selfe
to
die
.
This
is
as
if
Christ
had
sayd
,
Let
no
man
thinke
me
as
a
cowardly
captaine
,
to
exhort
others
to
patience
and
constance
,
being
my selfe
safe
from
danger
.
For
death
approcheth
me
,
and
that
so
cruell
and
bitter
,
that
the
very
remembrance
thereof
troubleth
my
soule
.
What
then
shall
I
say
,
when
amongst
men
there
is
no
hope
?
To
thee
ô
Father
I
turne
,
saue
me
from
the
houre
of
this
terrible
death
.
But
what
do
I
say
?
Euen
therefore
came
I
into
this
houre
.
What
other
thing
then
shall
I
aske
,
ô
Father
,
but
that
thou
shouldest
glori●…ie
thy
name
?
Father
glorifie
thy
name
pretend
a
plaine
resolution
,
or
at
least
a
great
inclining
towards
resolution
.
But
therefore
came
I
into
this
houre
,
Father
glorifie
thy
name
I
haue
glorified
it
and
will
glorifie
it
.
Hence
I
reasoned
effectually
before
,
but
no
where
you
answere
it
.
If
Christs
such
suffeings
in
his
soule
were
ordained
of
God
for
him
,
then
certainly
indeed
he
did
suffer
the
same
.
Further
you
except
,
that
this
was
feare
of
eternall
death
,
which
caused
in
Christ
this
agonie
,
and
from
his
feare
he
was
deliuered
.
To
say
(
as
you
do
)
that
it
was
eternall
death
and
eu●…rlasting
malediction
,
which
Christ
here
thus
wofully
and
distressefully
feared
,
is
the
strangest
speech
in
Diutnity
that
euer
I
heard
.
agreed
any
way
with
the
rules
of
trueth
three
things
,
which
Christ
might
〈◊〉
in
the
Cup
of
Gods
wrath
,
and
by
his
prayer
accordingly
decline
them
:
to
wit
,
〈◊〉
〈◊〉
,
corporall
〈◊〉
aboue
his
strength
,
and
the
separation
of
his
soule
from
hi●…
bod●…e
by
de●…th
.
Religious
dislike
any
distrust
of
his
owne
saluation
,
or
doubt
of
Gods
displeasure
against
himselfe
,
which
we
could
not
imagine
in
Christ
,
without
euident
want
of
grace
and
losse
of
faith
,
and
these
we
might
not
attribute
to
Christs
person
,
no
not
for
an
instant
.
guarding
Christs
person
most
sufficiently
fro●…
all
danger
and
do●…bt
of
eternall
death
thus
●…ofully
and
distressefully
feared
euerlasting
damnation
,
Aeternae
mortis
horrore
persusus
,
wholly
touched
with
the
horror
of
Vnde
eum
oportuit
cum
Inf●…rorum
copi●…s
,
〈◊〉
mortis
horrore
,
qu●…si
consertis
manibus
luctari
.
Wherefore
Christ
was
to
wrestle
h●…nd
in
〈◊〉
with
all
the
power
of
h●…ll
,
and
with
the
horrour
of
You
cannot
helpe
your selfe
in
making
Christes
●…eare
of
this
death
to
be
onely
a
religious
feare
,
and
a
feare
for
others
,
these
imaginations
I
haue
remoued
before
.
These
affections
were
not
likelie
in
him
at
all
,
much
lesse
to
be
the
causes
of
such
effects
.
These
are
not
feare
properly
,
they
ought
rather
to
be
called
a
religious
care
,
and
pitt●…e
,
which
differ
greatly
from
the
nature
of
feare
properly
taken
.
an
horror
of
eternall
death
You
thinke
the
nature
of
enlabeia
will
not
admit
any
proper
feare
,
What
say
you
,
did
Christ
doubt
eternall
damnation
,
and
therefore
feared
it
?
to
be
a
carefull
and
diligent
regard
to
beware
or
decline
that
,
which
we
mislike
or
doubt
,
and
that
as
well
in
priuate
and
publike
affaires
,
as
in
Religion
:
You
speake
so
darkly
that
I
know
not
how
to
take
you
.
This
you
say
commeth
neerest
to
the
signification
of
the
Greeke
word
.
I
graunt
it
doth
touching
eulabeia
,
but
in
Ma●…ke
the
word
doth
import
properly
feare
,
and
that
in
extremitie
.
this
very
word
not
onely
in
other
Authors
,
but
in
the
Scripture
is
vsed
for
a
perplexed
feare
:
declining
of
euill
with
reason
and
circumspection
,
import
properly
feare
and
that
in
extremitie
My
reason
that
Eulabeia
heere
signifieth
feare
properly
,
yea
a
perplexed
feare
,
and
not
onely
a
religious
deuotion
,
as
you
say
,
is
grounded
not
so
much
on
the
nature
of
the
word
,
as
on
the
circumstances
of
the
place
,
and
the
other
wordes
of
the
text
.
graunt
the
Apostle
may
intend
this
also
by
the
nature
of
the
word
,
that
Christ
notwitstanding
all
this
dreadfull
feare
,
yet
declined
not
a
iot
from
a
most
reuerend
regard
of
obedience
to
God
,
which
still
he
kept
firme
and
safe
:
To
like
effect
this
word
signifieth
in
that
place
of
the
Acts
as
the
circumstances
also
will
confirme
.
Where
you
argue
Christ
was
deliuered
from
his
feare
of
hell
torments
;
ergo
he
suffered
them
not
,
I
denie
your
sequell
.
This
prooueth
directly
the
contrarie
.
He
feared
the
death
of
the
soule
,
ergo
he
did
suffer
it
.
that
feare
is
of
that
,
which
is
to
come
,
as
I
well
obserue
Such
a
manner
and
measure
of
feare
,
as
this
manifestly
was
,
could
not
be
but
a
very
suffering
.
My
soule
is
sorowes
euen
vnto
death
there
is
in
this
no
doubtfull
word
your
comparisons
of
fearing
captiuitie
,
death
,
loosing
a
purse
&c.
are
deuices
vnsit
for
diuinitie
.
God
you
say
,
might
well
heare
Christ
two
waies
;
Frst
,
by
sufficient
sustaining
him
in
it
;
Secondly
,
by
deliuering
him
out
of
it
in
due
time
.
Christ
prayed
in
plaine
words
contrarie
to
Gods
knowen
will
?
that
Christ
could
not
intentiuely
pray
against
that
,
nor
feare
that
,
which
he
most
perfectly
knew
could
by
no
meanes
euer
possibly
come
ne●…re
him
,
namely
that
the
dominion
of
death
should
hold
him
.
In
another
place
you
seeme
to
obserue
a
point
both
strange
and
very
contrary
to
your selfe
in
saying
feare
is
more
intolerable
in
Christ
then
doubting
;
when
you
haue
so
often
and
so
earnestly
affirmed
,
that
Christ
feared
,
&
for
feare
became
astonished
.
naturall
feare
A
religious
A
distrustfull
more
〈◊〉
In
that
perfect
persuasion
,
knowledge
,
and
assurance
of
Gods
euerlasting
purpose
,
fauour
,
and
loue
towards
him
,
that
he
should
be
the
Sauiour
of
the
world
,
if
doubting
be
not
tolerable
,
how
enexcusable
is
feare
and
terror
,
as
if
he
were
forsaken
of
God
?
The
soule
of
Christ
must
therefore
be
farre
from
fearing
or
doubting
least
God
would
change
his
mind
,
recall
his
word
,
frustrate
his
promise
,
and
violate
his
o●…th
:
for
these
are
blasphemies
against
God
,
in
the
highest
degree
.
You
seeke
a
weake
aduantage
in
that
I
said
eisaekonstheis
may
seeme
to
shew
,
that
Christ
was
heard
being
in
that
,
which
he
was
saued
from
.
You
see
I
chalenge
no
certaine
but
a
seeming
reason
from
that
word
.
he
was
heard
being
in
it
,
But
your selfe
maketh
a
stranger
conclusion
;
ergo
the
actiue
referred
to
God
;
importeth
that
God
being
in
the
same
pains
did
heare
him
.
Lastly
,
you
say
,
but
in
the
garden
Christ
neuer
praied
with
strong
cries
and
teares
to
be
saued
from
death
,
that
we
read
in
the
Scriptures
.
I
hope
you
do●…
not
read
in
the
Scriptures
expressely
at
all
,
that
thus
he
praied
in
the
garden
:
You
may
soundly
gather
it
from
the
Scriptures
I
grant
.
Christ
falling
into
an
agony
,
prayed
the
third
time
where
he
seemed
to
weepe
,
not
only
with
his
eyes
,
but
with
all
the
parts
of
his
bodie
,
that
the
whole
bodie
of
his
Church
might
be
purged
with
the
teares
of
his
whole
body
.
Non
lachrymas
modo
oculis
sed
&
sanguinis
guttas
è
corpore
exprimit
seria
&
deuota
oratio
,
vt
in
trepidatione
Christi
est
cernere
.
Serious
&
deuote
praier
doth
not
onely
draw
teares
from
the
eyes
,
but
a
bloudie
sweate
from
the
bodie
,
as
we
see
in
Christes
Agonie
.
sweate
of
Christes
face
,
trickling
downe
to
the
ground
,
The
Apostle
in
all
reason
may
be
vnderstoode
to
haue
respect
to
all
the
woefull
times
and
cries
of
our
Sauiour
,
as
on
the
crosse
,
and
in
the
of
Iohn
persistance
in
ioy
without
intermission
or
obscuration
I
saw
the
Lord
alwayes
before
me
,
For
he
is
at
my
right
hand
,
that
I
should
not
be
moued
.
alwayes
,
then
was
there
no
intermission
;
if
before
his
face
,
then
was
there
no
obscuration
.
we
reioyce
though
for
a
season
wee
are
in
heauinesse
through
manifold
temptations
.
brethren
count
it
an
exceeding
ioy
,
when
ye
fall
into
diuers
tentations
.
we
reioyce
vnder
the
hope
of
the
glory
of
God
,
neither
so
onely
,
but
also
we
reioyce
in
tribulation
;
knowing
that
tribulation
bringeth
foorth
p●…tience
,
maketh
not
ashamed
for
the
ioy
set
before
him
,
endured
the
crosse
and
despised
the
shame
constant
and
continuall
ioy
in
God
,
but
exceeding
and
generall
ioy
,
How
vaine
is
this
consequent
,
how
false
are
these
sayings
,
and
contrarie
to
the
Scripture
in
the
circumstances
that
his
astonishment
must
continue
eighteene
houres
,
from
his
entering
into
the
garden
to
the
ending
of
his
life
the
next
day
at
three
of
the
clocke
afternoone
.
sometimes
more
&
sometimes
lesse
,
and
sometimes
more
suddainly
then
at
other
times
,
and
sometimes
staying
it
,
not
to
be
confounded
vnder
the
burden
,
came
to
the
greatest
of
his
passion
,
I
confesse
his
extreame
astonishment
did
euer
quickly
passe
from
him
,
yet
the
sense
and
tast
of
that
cup
might
continue
longer
,
in
such
a
manner
and
measure
as
he
was
better
able
by
his
deitie
to
sustaine
it
.
Now
what
ill
is
there
in
these
conceits
,
I
pray
you
,
what
follie
is
there
in
them
?
(
yet
the
tast
of
the
cup
might
continue
.
Drinking
and
tasting
the
better
to
enable
him
to
sustaine
How
you
seeme
to
auouch
,
that
Christ
was
by
God
forsaken
in
body
,
but
not
in
soule
,
le●…
them
declare
that
can
.
I
am
sure
no
man
can
in
trueth
maintaine
it
.
After
this
you
are
bold
,
and
aske
if
any
dare
doubt
of
your
doctrine
?
yea
surely
I
dar●…
not
but
doubt
of
it
.
Some
are
conformable
in
some
measure
with
Christ
euen
in
these
his
sufferings
.
Ye
shall
drinke
indeed
of
my
cup
,
and
be
baptized
with
the
baptisme
,
that
I
am
baptized
with
,
beareth
not
his
crosse
,
and
commeth
after
me
,
cannot
be
my
Disciple
.
We
ought
to
turne
them
to
ioy
and
gladnesse
,
though
not
properly
to
be
glad
in
them
,
euen
when
we
are
most
bruized
&
pierced
in
our
soules
with
the
terrors
of
God
,
Christ
on
the
Crosse
had
alwaies
persistance
in
ioy
,
constant
and
continuall
ioy
in
God
,
exceeding
and
generall
ioy
persistance
of
ioy
You
frame
an
obiection
to
your selfe
,
which
you
neither
doe
nor
can
answere
:
Christs
soule
might
feele
the
torments
of
hell
for
the
time
without
any
distrust
or
doubting
of
his
saluation
or
our
redemption
.
Eternall
continuance
in
hell
paines
is
not
of
the
essence
or
nature
of
hell
torm●…nts
.
constant
,
continual
,
exceeding
,
&
generall
ioy
,
since
it
is
no
where
witnessed
in
the
Scriptures
,
that
Christ
suffered
the
paines
of
hell
,
why
striue
you
to
establish
a
meere
conceit
of
men
,
neither
written
,
nor
spoken
before
our
age
?
After
this
you
set
v●…hemently
against
my
last
argument
that
Christ
suffered
not
in
some
sort
the
death
of
the
soule
;
first
if
we
should
speake
strictly
after
the
manner
of
death
in
the
bodie
,
then
no
man
is
so
mad
or
foolish
as
to
say
that
any
mans
soule
can
die
at
all
,
that
is
,
want
life
and
sense
as
a
dead
bodie
doth
.
no
sense
nor
motion
Such
a
death
as
immortall
soules
are
subiect
vnto
is
Gods
separation
from
them
,
&
this
is
two
fold
;
the
first
death
,
and
the
second
death
,
as
the
Scripture
speaketh
.
The
first
is
the
separation
of
them
from
Gods
grace
,
which
is
in
this
life
by
sinne
raigning
in
them
lake
of
fire
lake
burning
with
fire
and
brimstone
,
the
second
death
is
Gods
leauing
them
in
the
feeling
of
the
most
sharpe
and
most
vehement
paines
inflicted
by
Gods
iustice
for
sinne
,
This
last
kind
of
death
is
so
called
and
named
in
many
places
of
Scripture
.
Be
thou
faithfull
to
death
,
and
I
will
giue
thee
the
crowne
of
life
.
He
that
ouercommeth
shall
not
be
hurt
of
the
second
death
.
blessed
and
holy
is
he
,
that
hath
part
in
first
resurrection
on
such
hath
no
power
Death
and
hell
were
cast
into
the
lake
of
fire
,
The
fearefull
&
vnbeleeuing
,
the
abominable
and
murderers
,
and
whoremongers
,
and
sorcerers
,
and
idolaters
,
and
all
liers
shall
haue
their
part
in
the
lake
,
that
burneth
with
fire
and
brimstone
,
the
second
death
any
power
many
places
of
Scripture
this
last
kinde
of
death
is
so
called
and
named
.
the
soule
that
●…inneth
,
it
shall
die
.
some
in
some
measure
are
conformed
with
Christ
in
these
his
sufferings
.
Whensoeuer
thou
●…atest
thereof
,
thou
shalt
die
the
death
,
surely
thou
shalt
die
The
offence
of
one
on
all
men
to
condemnation
eternall
life
is
the
gift
of
God
,
death
is
the
wages
of
sinne
sauour
of
death
vnto
death
in
them
,
that
perished
,
sauour
of
life
vnto
life
in
them
,
that
were
saued
.
ministration
of
death
was
glorious
He
that
conuerteth
a
sinner
shall
saue
a
soule
from
death
.
There
is
sinne
vnto
death
whosoeuer
is
borne
of
God
,
sinneth
not
that
sinne
The
offence
of
one
on
all
men
vnto
condemnation
Death
went
ouer
all
men
,
forasmuch
as
all
men
haue
sinned
.
First
ordinarily
and
commonly
it
belongeth
only
to
the
damned
,
wherewithall
are
the
ordinarie
accidents
and
concomitants
desperation
,
induration
,
vtter
darknesse
&c.
with
perpetuitie
of
punishment
,
and
that
locally
in
In
this
sense
the
Fathers
generally
do
take
it
,
where
they
denie
that
Christ
suffered
the
death
of
the
soule
:
and
so
do
we
.
Secondly
,
the
death
of
the
soule
,
or
the
second
death
,
may
be
extraordinarily
and
singularly
considered
,
namely
to
imply
no
more
but
simply
the
very
nature
and
essence
of
it
.
This
is
a
death
to
the
soule
,
as
before
we
haue
shewed
:
according
to
this
sense
the
Scriptures
and
Fathers
before
noted
may
rightly
be
vnderstood
not
to
denie
it
in
Christ
The
Scriptures
and
Fathers
before
noted
,
may
rightly
be
vnderstood
not
to
denie
it
in
Christ
Scriptures
and
Fathers
may
be
vnderstood
not
to
denie
it
?
by
hearing
,
and
hearing
by
the
word
of
God
Moreouer
,
let
it
be
obserued
:
that
if
we
had
no
proofes
at
all
in
Scripture
for
this
point
,
yet
our
question
is
fully
proued
and
confirmed
by
those
other
sufficient
and
pregnant
proofs
alleaged
and
iustified
before
.
For
it
is
to
be
noted
,
that
no
man
setteth
the
question
in
these
tearmes
that
Christ
died
in
his
soule
,
neither
doe
we
at
all
vse
them
very
much
in
speaking
of
this
matter
.
deliuered
vnto
you
that
which
I
receiued
,
how
that
Christ
died
for
our
sinnes
according
to
the
Scriptures
.
we
were
reconciled
to
God
by
the
death
of
his
Sonne
;
and
Christ
is
the
Mediatour
of
the
New
Testament
,
through
death
for
the
redemption
of
the
transgressions
in
the
former
Testament
;
and
where
a
Testament
is
,
there
must
be
the
death
of
him
that
made
the
Testament
.
he
offered
vp
praiers
and
supplications
with
strong
cries
and
teares
and
was
heard
(
in
that
he
prayed
for
,
)
and
though
he
were
the
sonne
,
able
to
keepe
him
vntouched
of
death
,
death
of
the
crosse
make
him
the
author
of
eternall
saluation
to
all
that
obey
him
,
Christ
offered
praiers
to
him
that
was
able
to
keep
him
from
death
,
Your
owne
selfe
doe
fully
grant
and
affirme
it
with
me
;
yea
you
affirme
farder
then
we
doe
,
or
then
the
trueth
is
or
possibly
can
be
,
you
say
Christ
he●…re
thus
feared
eternall
death
,
and
euerlasting
damnation
.
Distrust
of
his
owne
saluation
or
doubt
of
Gods
displeasure
against
himselfe
,
we
cannot
so
much
as
imagine
in
Christ
,
without
euident
want
of
grace
,
and
losse
of
faith
,
which
we
may
not
attribute
to
Christs
person
no
not
for
an
instant
.
I
refraine
to
speake
,
what
wrong
it
is
to
put
either
doubtfuln●…sse
,
or
forgetfulnesse
of
these
things
in
part
of
Christs
humane
nature
.
Why
then
did
he
pray
,
that
the
cup
might
passe
from
him
?
he
had
no
need
to
pray
for
himselfe
,
but
only
for
vs
,
who
then
suffered
with
him
,
and
in
him
.
〈◊〉
mortis
horrore
perfusus
;
perfused
or
plunged
with
the
horror
of
et●…rnall
death
Oportuit
〈◊〉
cum
inferorum
copijs
〈◊〉
mortis
horrore
quasi
consertis
manibus
luctari
;
Christ
was
to
wr●…si
●…ith
the
powers
of
hell
and
with
the
horror
of
eternall
death
,
as
it
were
hand
to
hand
I
fully
grant
and
affirme
thus
feared
eternall
death
They
pearced
mine
hands
,
and
my
feete
,
they
part
my
garments
among
them
,
and
cast
lots
on
my
vesture
.
But
be
not
thou
farre
of
,
O
Lord
my
strength
,
hast
thee
to
help
me
.
Deliuer
my
soule
from
the
sword
;
my
deso●…ate
from
the
power
of
the
Dogge
,
sau●…
me
from
the
Lions
mouth
,
and
answere
me
from
the
hornes
of
the
Vnicorne
Christ
could
not
possibly
feare
in
such
wofull
maner
that
,
which
he
perfectly
knew
should
neuer
come
nere
him
:
but
he
perfectly
knew
that
eternall
death
and
the
cup
of
Gods
euerlasting
malediction
should
neuer
touch
him
.
Therefore
he
could
not
by
any
meanes
pray
in
such
sort
against
it
.
such
wofull
maner
Gods
almighty
and
vnchangeable
decree
he
praied
for
it
You
did
argue
from
my
supposition
,
in
his
perfect
memory
(
which
I
seemed
to
affirme
,
and
you
denied
perfectly
knew
and
saw
what
was
ordeined
by
God
for
him
,
that
the
cup
of
Gods
eternall
malediction
should
neuer
touch
him
.
Againe
that
which
he
feared
and
so
pittifully
praied
against
,
was
that
which
he
knew
was
by
God
ordeined
for
him
.
Yea
feare
is
alwaies
of
that
which
is
to
come
,
but
eternall
death
was
not
by
God
orde●…ned
for
him
,
that
was
not
to
come
vpon
him
(
which
Christ
knew
right
well
.
)
Therefore
it
was
not
eternall
death
which
he
so
feared
.
Christ
was
heard
in
that
he
That
what
soeuer
Christ
praied
against
,
was
ordeined
of
God
for
him
,
Father
I
know
tho●…
he
arest
me
alwaies
.
feare
is
alw●…ies
of
that
which
is
to
come
?
where
no
feare
is
abashed
and
afraid
who
after
he
hath
killed
,
hath
power
to
cast
into
hell
.
Finish
your
saluation
with
feare
and
trembling
,
they
affirme
that
(
〈◊〉
)
carefulnesse
is
contrary
to
feare
,
as
being
an
honest
and
reasonable
declination
of
euill
:
a
wise
man
is
ne●…er
amazed
with
feare
,
but
wary
to
decline
euill
.
much
among
Christians
He
that
feareth
,
hath
pai●…e
,
and
is
not
perfect
.
According
to
which
signification
of
feare
,
seruants
haue
the
spirit
of
bondage
in
feare
.
There
is
another
kind
of
feare
named
by
the
Philosophers
,
and
with
vs
it
may
be
called
〈◊〉
,
though
this
doe
not
fully
match
the
force
of
the
word
.
The
Prophet
(
Dauid
)
knew
t●…e
〈◊〉
of
the
perfect
,
when
he
said
,
nothing
wanteth
to
them
that
feare
the
Lord
.
he
was
a
iust
man
and
one
that
religiously
feared
God
.
certaine
m●…n
caried
Steuen
to
bee
buried
Let
vs
haue
grace
,
by
which
we
may
serue
and
please
God
with
reuerence
,
and
a
religious
feare
they
cryed
for
feare
they
were
for
feare
,
and
became
as
dead
men
.
for
the
multitude
for
the
number
of
fishes
When
I
could
not
see
because
of
the
glory
of
that
light
,
I
was
led
by
the
hand
to
Damascus
.
Israels
eyes
were
dimme
for
age
.
My
bones
are
drie
for
heat
for
griefe
of
heart
,
and
houle
for
affliction
of
spirit
that
Christ
offered
praiers
and
supplications
,
not
for
any
feare
of
death
,
but
for
the
cause
of
our
saluation
.
Wherevpon
in
another
place
saith
,
the
bloud
of
Christ
cried
better
things
for
vs
,
then
the
bloud
of
Abel
.
Totum
quicquid
egit
Christus
in
carne
,
preces
sunt
&
supplicationes
propeccatis
humani
generi●…
.
All
whatsoeuer
Christ
did
in
the
flesh
,
were
praiers
and
supplications
for
the
sinnes
of
mankind
.
All
that
Christ
did
in
the
flesh
,
were
praiers
and
supplications
for
the
sinnes
of
mankind
:
and
the
sacred
shedding
of
his
bloud
was
a
strong
crie
,
in
which
he
was
heard
of
God
his
Father
:
for
his
reuerence
]
That
is
,
for
his
voluntary
obedience
,
and
most
perfect
charity
.
Christ
heere
is
sayd
to
haue
powred
forth
prayers
and
supplications
,
not
for
feare
of
death
,
but
rather
in
the
〈◊〉
our
saluation
.
And
we
must
note
,
that
reuerence
,
as
Cassiodorus
sayth
,
is
taken
sometimes
for
loue
,
and
sometimes
for
feare
:
but
here
it
is
put
for
the
exceeding
loue
wherewith
the
Sonne
of
God
embraced
vs
,
and
for
the
perfect
obedience
,
whereby
he
was
subiect
to
his
Father
euen
vnto
death
.
Christ
prayed
with
teares
]
not
soed
for
feare
of
death
,
but
for
our
saluation
,
and
was
heard
]
of
God
the
Father
,
when
the
Angel
did
comfort
him
.
For
his
reuerence
]
either
his
with
his
fathers
,
or
his
fathers
towards
him
.
The
Apostle
speaketh
this
of
Christ
meaning
plainly
to
expresse
,
what
our
hie
Priest
●…id
in
his
Priesthood
.
What
is
,
in
the
daies
of
his
fl●…sh
?
]
as
long
as
he
dw●…lt
in
this
mortall
body
,
he
offered
vp
praiers
and
supplications
with
strong
cries
and
teares
to
God
his
father
.
All
that
Christ
did
in
the
flesh
,
were
〈◊〉
and
supplications
for
the
sinnes
of
mankind
,
and
the
sacred
shedding
of
his
bloud
was
a
strong
crie
,
〈◊〉
herein
he
was
heard
of
God
his
Father
for
his
reuerence
,
that
is
for
his
voluntary
〈◊〉
and
most
perfect
charity
.
God
heard
him
in
raising
him
vp
the
third
day
,
as
the
Psalmist
saith
,
thou
wilt
not
suffer
thine
holy
one
to
see
corruption
.
Saul
,
Saul
why
persecutest
thou
me
,
our
old
man
was
crucified
with
Christ
,
and
we
buried
with
him
;
and
raised
vp
,
and
quickened
together
with
him
,
and
made
sit
together
in
heauenly
in
Christ
Iesus
We
were
in
him
as
in
a
second
first
fruits
of
our
nature
,
praying
with
a
strong
crie
and
not
without
teares
desiring
the
impery
of
death
to
be
abolished
,
and
the
life
,
which
was
at
first
giuen
to
our
nature
to
be
restored
.
when
he
was
compassed
with
flesh
offered
praiers
and
petitions
with
a
vehement
crie
and
teares
to
him
,
that
was
able
to
raise
him
from
death
,
and
was
heard
:
When
in
the
garden
Christ
praied
against
that
cup
,
which
he
feared
;
that
it
might
passe
from
him
,
there
he
yeeldeth
and
submitteth
himselfe
presently
to
the
vndergoing
of
it
.
But
it
were
,
I
know
not
what
,
to
saie
,
that
Christ
did
euer
yeeld
and
submit
himselfe
to
vndergoe
eternall
death
,
or
to
tast
the
cup
of
gods
eternall
malediction
.
Therefore
it
was
not
this
,
that
he
feared
and
heere
praid
against
.
And
yet
it
was
,
I
grant
,
the
death
of
the
soule
,
or
the
second
death
,
that
is
,
simply
the
〈◊〉
thereof
,
Gods
withdrawing
himselfe
from
him
in
the
paines
and
torments
thereof
.
Hence
it
followeth
in●…incibly
that
Christ
indeed
suffered
,
(
sith
thus
he
feared
)
more
then
the
meere
bodily
death
,
euen
the
death
of
the
soule
.
For
he
could
not
I
say
thus
feare
,
but
he
must
needes
know
that
it
was
to
come
,
or
might
come
vnto
him
.
If
he
but
knew
that
it
might
come
vnto
him
,
then
it
certainly
did
come
vnto
him
at
one
time
or
another
in
his
passion
before
he
left
the
world
.
Christ
feared
he
suffered
;
more
then
a
bodily
death
,
the
death
of
the
soule
.
What
he
knew
might
come
,
that
certainly
did
come
.
was
heard
in
that
he
feared
,
ergo
Sec.
to
the
Hebrewes
.
Christ
abolished
through
death
him
,
that
had
the
power
of
death
,
that
is
,
the
Diuell
,
and
so
deliuered
all
them
,
which
for
feare
of
death
were
all
their
life
time
subiect
to
bondage
.
Heere
I
see
no
reason
in
the
world
but
that
the
Apostle
by
the
often
repeating
of
death
,
and
by
the
naturall
referring
of
it
in
one
place
(
as
it
were
)
to
the
other
,
doth
vnderstand
and
signifie
one
and
the
same
death
altogether
.
But
it
is
the
death
of
the
soule
which
the
Diuell
hath
power
and
execution
of
,
also
the
death
of
the
soule
sinnefull
men
were
held
in
feare
of
all
their
life
long
.
It
followeth
then
(
I
suppose
)
that
euen
through
the
death
of
the
soule
,
Christ
abolished
the
Diuell
,
and
deliuered
his
children
.
of
bodie
,
of
soule
,
of
both
gaue
his
life
a
ransome
for
many
,
and
by
the
bloud
of
his
crosse
pacified
things
in
heauen
and
in
earth
.
By
the
sacrifice
of
his
bodie
once
we
are
sanctified
,
and
healed
by
his
stripes
;
who
bare
our
sinnes
in
his
bodie
on
the
tree
.
bloud
of
Christ
clense
vs
from
all
sinne
,
Against
this
you
haue
no
reason
at
all
,
but
wordes
and
wrestings
,
and
vaine
oftentation
of
Fathers
,
none
of
them
all
denying
our
sense
.
Faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
The
same
flesh
in
which
only
Christ
died
,
rose
againe
by
the
quickning
of
the
spirit
.
For
that
Christ
was
dead
in
soule
,
that
is
in
his
humane
spirit
,
who
dare
〈◊〉
,
since
the
death
of
the
soule
is
none
else
but
sinne
,
from
which
he
was
altogether
free
?
became
defiled
and
hatefull
to
God
by
our
sinnes
Christ
tooke
our
punishment
without
guilt
,
that
thereby
he
might
release
our
guilt
,
and
end
our
punishment
.
died
onely
in
his
flesh
rose
againe
quickning
of
the
spirit
the
same
flesh
onely
died
,
Which
rose
againe
.
pertaine
to
the
grace
of
Christ
,
so
farre
die
,
as
Christ
died
for
them
,
Carnis
tantum
morte
,
non
spiritus
;
the
death
of
the
flesh
onely
,
and
not
of
the
spirit
.
There
is
a
first
death
and
there
is
a
second
.
The
first
death
hath
●…wo
parts
;
one
,
whereby
the
sinfull
soule
by
transgressing
departeth
from
her
creator
;
the
other
whereby
she
is
excluded
from
her
bodie
through
the
iudgement
of
God
for
a
punishment
.
The
second
death
is
the
euerlasting
torment
of
the
bodie
and
soule
:
either
of
these
deaths
had
euery
man
obliged
vnto
them
,
but
the
immortall
and
righteous
sonne
of
God
came
to
die
for
vs
,
in
whose
flesh
because
there
could
be
no
sinne
,
hee
suffered
the
punishment
of
sinne
,
without
the
guilt
thereof
.
Wherefore
he
admitted
for
vs
the
second
part
of
the
●…irst
death
,
that
is
the
death
of
the
bodie
onely
,
by
which
he
tooke
from
vs
the
dominion
of
sinne
,
and
the
p●…ine
of
eternall
punishment
.
Thirdly
,
it
seem●…th
also
that
Peter
teacheth
the
same
,
saying
,
Christ
in
his
suffering
was
donne
to
death
in
the
flesh
,
but
made
aliue
by
the
spirit
.
Where
death
may
be
very
well
referred
both
to
the
soule
and
bodie
of
Christ
,
because
the
text
heere
speaketh
(
as
I
iudge
)
of
the
whole
and
entire
sufferings
of
Christ
referred
both
to
the
soule
and
bodie
of
Christ
,
in
the
flesh
,
but
quickned
in
the
spirit
The
word
flesh
,
it
seemeth
,
cannot
heere
in
this
place
be
vnderstood
to
signifie
only
the
bodie
of
Christ
.
flesh
alone
,
and
not
in
soule
My
reason
is
,
because
wheresoeuer
in
the
Scripture
the
flesh
and
the
spirit
are
noted
oppositely
together
in
Christ
,
there
the
flesh
signifieth
alwayes
the
whole
humanity
,
euen
both
parts
thereof
,
the
soule
also
,
and
not
only
the
bodie
.
〈◊〉
,
〈◊〉
,
eate
,
or
sit
,
circumcised
,
buffited
,
and
whipped
,
The
text
heere
speaketh
(
as
I
iudge
)
of
the
whole
and
intire
sufferings
of
Christ
suffered
once
f●…r
sinnes
Against
this
obseruation
what
pretended
you
?
some
Scriptures
palpably
abused
.
first
Matthew
,
where
Christ
speaketh
of
his
Disciples
,
that
their
spirit
(
their
inward
regenerate
man
)
was
ready
to
watch
,
b●…t
their
flesh
(
their
corrupt
Nature
)
was
weake
and
sluggish
.
〈◊〉
is
this
to
Christs
flesh
and
spirit
?
I
iudge
it
so
Christ
himselfe
professed
his
soule
was
〈◊〉
vnto
death
,
his
flesh
weake
,
that
he
might
shew
to
thee
,
there
were
in
himselfe
both
the
substa●…ces
of
man
by
the
propertie
of
heauinesse
in
the
soule
,
and
weakenesse
in
the
flesh
.
A
little
afore
his
death
Christ
cried
,
the
spirit
was
willing
,
but
the
fles●…
weak●…
,
that
our
aduersarie
encountring
him
as
a
man
,
might
feele
his
diuine
power
.
If
Christ
tooke
onely
the
flesh
of
man
,
why
in
his
Passion
did
he
say
,
the
spirit
is
prompt
,
but
the
flesh
weake
.
If
Christes
body
had
beene
spirituall
;
he
would
not
haue
said
;
the
spirit
is
prompt
,
but
the
flesh
is
weake
.
Heare
the
voice
of
either
in
Christ
,
as
well
of
weake
flesh
,
as
of
a
readie
spirit
.
The
trueth
it selfe
,
our
Lord
Iesus
Christ
saith
of
himselfe
,
the
spirit
is
prompt
,
but
the
flesh
weake
.
Though
Christ
abhorred
death
as
a
man
,
yet
as
a
man
he
refused
not
to
doe
the
will
of
his
Father
,
and
his
owne
as
God
;
and
therefore
he
said
the
spirit
is
prompt
,
but
the
flesh
is
weake
.
What
is
that
,
wherein
he
suffered
and
tried
weakenesse
,
but
mans
nature
,
whereof
he
said
at
the
time
of
his
passion
,
the
spirit
is
prompt
,
but
the
flesh
weake
?
tasting
of
which
infirmitie
he
learned
to
helpe
the
weake
.
My
soule
is
he
auic
vnto
death
interpreting
to
what
his
Passions
pertained
,
the
spirit
,
is
ready
,
but
the
flesh
weake
.
In
these
words
Christ
sheweth
,
that
he
tooke
true
flesh
of
the
Virgine
,
and
that
he
had
a
true
soule
;
Wherefore
he
now
saith
,
that
his
spirit
is
ready
to
suffer
,
but
that
his
weake
flesh
feareth
the
paine
of
his
Passion
.
My
God
,
my
God
why
hast
thou
forsaken
me
,
that
is
,
why
hast
thou
left
me
in
this
feare
,
knowing
spirit
is
ready
,
but
flesh
weake
Thinke
you
that
Christs
soule
was
willing
to
suffer
as
God
had
appointed
,
but
that
his
flesh
resisted
?
ve●…ily
so
you
seeme
heere
to
vnderstand
,
and
it
is
as
likely
,
as
your
applying
of
flesh
and
spirit
to
Christ
in
your
pag.
crucified
through
weakenesse
He
is
a
man
full
of
sorrowes
,
and
one
that
hath
experience
in
infirmites
.
full
of
sorrowes
,
and
well
acquainted
with
infirmities
.
The
vntrue
conceit
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
dwelleth
in
me
,
and
I
in
him
,
he
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
Then
Luke
;
where
both
spirit
and
flesh
are
not
intended
of
Christ
(
as
our
obseruation
requireth
)
but
only
the
flesh
.
as
ye
see
me
to
haue
,
Then
the
Romans
:
where
I
affirme
that
flesh
signifieth
the
whole
manhood
of
Christ
,
according
to
the
which
he
came
from
Dauid
,
euen
as
well
as
Salomon
or
Nathan
did
,
who
were
Dauids
sonnes
in
their
intire
and
perfect
nature
.
flesh
saw
no
corruption
Christs
whole
manhood
came
from
Dauid
,
as
well
as
Salomon
,
or
Nathan
did
were
made
of
the
seed
of
Dauid
,
Fathers
of
our
bodies
Father
of
(
our
)
spirits
.
according
to
the
fl●…sh
he
was
made
of
the
seed
of
Dauid
.
So
likewise
Christ
was
kinne
to
the
lewes
according
to
his
whole
humanity
,
as
well
as
Paul
was
.
borne
of
bloud
,
and
of
the
will
of
the
flesh
,
Thou
art
my
bone
,
and
my
flesh
he
is
our
brother
,
and
our
flesh
.
I
am
your
bone
and
your
flesh
.
flesh
and
bones
This
now
is
bone
of
my
bone
,
and
flesh
of
my
flesh
.
Further
,
that
which
you
bring
out
of
the
Corinthians
compared
with
this
in
Peter
,
doth
most
cleerely
open
and
confirme
the
same
.
He
was
crucified
touching
his
infirmitie
,
but
liueth
by
the
power
of
God
.
His
soule
had
infirmities
of
suffering
in
it
,
aswell
as
his
bodie
:
therefore
his
soule
also
is
vnderstood
here
that
it
was
crucified
and
died
,
that
is
,
according
to
the
condition
thereof
.
by
or
through
weaknesse
by
or
through
the
power
of
God
.
Iesus
of
Nazaret
haue
ye
taken
by
the
hands
of
the
wicked
,
and
crucified
and
slaine
:
Be
it
knowen
to
you
all
and
to
all
the
people
of
Israel
,
that
by
the
name
of
Iesus
Christ
of
Nazaret
,
whom
ye
haue
crucified
,
whom
God
raised
againe
from
the
dead
,
crucified
the
Lord
of
glorie
His
infirmitie
the
text
heere
nameth
metonimically
vnderstanding
in
Christ
that
in
which
his
infirmities
were
.
through
infirmitie
Other
reasons
also
I
noted
seruing
well
heereunto
,
but
I
omit
to
rehearse
them
againe
.
For
it
seemeth
your selfe
agreeth
with
vs
in
them
,
holding
expresly
that
the
spirit
heere
in
Peter
is
the
Deitie
of
Christ
according
to
Austins
iudgement
.
Now
this
being
granted
and
acknowledged
,
how
can
it
be
likely
but
that
the
other
opposite
part
of
the
flesh
must
needes
import
his
whole
and
entire
Manhood
.
Now
this
being
so
,
then
it
followeth
by
the
text
,
that
Christ
in
his
Passion
was
done
to
death
both
in
soule
and
body
.
The
Lorde
said
,
my
spirit
shall
not
alway
strine
with
man
,
his
daies
shall
be
Christ
made
of
the
seede
of
Dauid
as
touching
the
flesh
,
and
declared
to
be
the
Sonne
of
God
,
with
power
through
the
spirit
of
sanctification
,
by
the
resurrection
from
the
dead
.
was
declared
to
be
the
Sonne
of
God
with
power
through
the
spirit
of
sanctification
.
The
fourth
argument
is
drawen
from
the
spirit
,
which
he
gaue
to
those
that
beleeued
in
him
,
and
by
which
he
sanctified
them
all
.
Wherefore
Paule
saith
,
through
the
spirit
of
sanctification
.
For
onely
God
was
able
to
giue
those
kindes
of
giftes
.
Through
the
spirit
of
sanctification
noteth
heere
the
holie
Ghost
the
Creator
.
calling
Christ
the
Sonne
of
God
,
sheweth
God
to
be
his
father
,
and
adding
the
spirit
of
sanctification
,
noteth
the
mistery
of
the
Trinity
.
Through
the
spirit
of
sanctification
,
he
meaneth
,
because
they
receaued
the
gift
of
the
spirit
after
Christs
resurrection
.
that
he
,
who
was
called
the
Sonne
of
Dauid
according
to
the
flesh
was
declared
to
be
the
sonne
of
God
by
the
power
,
which
was
shewed
from
the
holy
Ghost
after
our
Lord
Iesus
was
risen
from
the
dead
.
through
the
spirit
of
sanctification
.
]
He
meaneth
by
the
holy
Ghost
,
which
Christ
gaue
to
the
beleeuers
in
him
.
through
the
spirit
of
sanctification
by
the
holy
spirit
,
which
Christ
gaue
to
those
that
beleeued
in
him
.
by
the
spirit
of
sanctification
by
the
spirit
,
with
which
he
maketh
the
beleeuers
holy
.
the
spirit
of
sanctification
is
heere
taken
for
the
holy
Ghost
,
who
giueth
sanctity
to
men
and
Angels
,
who
also
fashioned
,
quickened
and
sanctified
Christs
manhood
in
the
Virgins
womb
,
of
the
seed
of
the
Virgin
,
without
the
seed
of
man
.
Erasmus
,
Zuinglius
,
Peter
Martyr
,
Bullinger
,
Musculus
,
Gualter
,
Hemmingius
,
Aretius
,
and
Caluine
Christ
was
declared
to
be
the
Sonne
of
God
by
the
spirit
of
sanctification
;
and
was
God
manifested
in
the
flesh
,
iustified
by
the
spirit
,
mortified
in
the
flesh
,
but
quickned
by
the
spirit
.
Iustified
and
quickned
by
the
spirit
,
in
the
spirit
in
the
Deitie
God
manifested
in
the
flesh
and
iustified
,
the
world
beleeued
,
the
Angels
admired
,
the
spirit
iustified
,
witnessed
him
to
be
God
manifested
in
the
flesh
.
Christ
was
dead
in
body
,
but
liu●…d
in
spirit
,
Quid
est
enim
,
quòd
viuificatus
est
spiritu
,
nisi
qu●…d
eadem
caro
,
qua
sola
fuer
at
mortificat
us
,
viuificante
spiritu
resurrexit
?
What
other
meaning
hath
this
that
Christ
was
quickned
by
the
spirit
,
but
that
the
same
flesh
,
in
which
onely
he
was
put
to
death
,
rose
againe
by
the
quickning
of
the
spirit
?
Was
it
not
a
worke
of
infirmitie
to
endure
the
crosse
?
I
confesse
hee
was
weake
in
the
flesh
,
but
he
reuiued
againe
by
the
power
of
God
.
And
how
was
he
weake
?
by
suffering
his
owne
bodie
to
taste
death
for
vs
,
and
restoring
to
life
againe
that
very
temple
not
doing
this
by
the
weakenessc
of
his
flesh
,
but
by
the
power
of
God
.
died
for
vs
,
not
as
a
man
like
one
of
vs
,
but
as
a
God
in
flesh
,
giuing
his
owne
bodie
a
ransome
for
the
life
of
all
.
Wherefore
his
Disciple
wisely
and
warily
,
that
he
suffered
in
the
flesh
.
Heere
you
obiect
,
thus
I
note
all
the
attributes
of
the
bodie
common
to
the
soule
.
Nay
for
sooth
that
I
doe
not
This
attribute
of
dying
vnderstood
in
such
sort
and
manner
as
the
bodie
properly
dieth
,
that
is
to
become
without
life
and
sense
,
I
make
not
common
to
the
soule
.
where
the
whole
dieth
,
either
part
,
must
die
the
whole
euery
part
died
in
the
flesh
made
of
the
seed
of
Dauid
according
to
the
flesh
,
This
if
you
do
not
acknowledge
,
the
shame
of
absurditie
and
contrarietie
,
which
in
your
fansie
you
accuse
me
of
,
that
Christs
soule
died
and
died
not
,
will
sit
neerer
to
you
than
to
me
.
Christmas
mortified
in
the
fl●…sh
,
but
qnickened
in
the
spirit
these
as
absurd
and
most
false
,
that
Christ
was
made
aliue
either
in
his
humane
soule
,
or
by
the
same
.
it
is
most
absurd
and
false
,
that
Christ
was
made
aliue
in
his
humane
soule
.
I
hope
it
is
cleere
to
reasonable
men
,
that
Christes
soule
according
to
the
Scriptures
phrase
may
be
said
in
some
sort
to
haue
tasted
&
suffered
death
,
that
is
the
extreamest
feelings
of
Gods
wrath
for
sinne
,
and
the
most
vehement
paines
of
the
damned
,
but
in
a
singuler
maner
and
extraordinarie
way
.
In
some
sort
,
in
a
singular
manner
,
and
extraordinarie
way
,
in
a
singular
manner
,
and
extraordinary
way
Now
besides
the
matter
you
gird
at
me
in
diuers
places
,
as
where
I
say
,
the
death
of
the
soule
is
such
paines
and
sufferings
of
Gods
wrath
as
alwayes
accompanie
them
that
are
separated
from
the
grace
and
loue
of
God
.
vehement
paines
of
the
damned
,
doe
alwayes
accompanie
them
that
are
separated
from
the
grace
and
loue
of
God
alwayes
,
he
said
,
ordinarily
,
alwayes
sometimes
Forsooth
it
is
true
,
they
are
alwayes
wicked
whom
these
paines
do
accompanie
ordinarily
.
these
paines
doe
alwayes
accompanie
the
wicked
,
they
are
alwayes
wicked
,
whom
those
paines
doe
accompanie
ordinarily
.
Peace
and
safetie
,
then
shall
suddaine
destruction
come
vpon
them
.
Againe
you
pretend
to
haue
much
against
me
where
I
say
,
the
feeling
of
the
sorrwes
of
Gods
wrath
due
to
sinne
in
a
broken
and
contrite
heart
is
indeede
the
onely
true
and
perfectly
accepted
sacrifie
to
God
.
True
so
I
said
,
and
againe
I
say
it
.
What
see
you
annsse
in
it
?
Then
vnhappie
men
are
the
godl●…e
which
are
at
any
time
free
from
the
paines
of
the
damned
,
to
what
purpose
is
this
?
I
speake
of
Christs
sacrifice
.
Thus
your
triumphs
before
the
victorie
come
to
nothing
but
blasts
of
vanitie
.
sacrifices
of
God
are
a
troubled
spirit
,
and
a
contrite
and
broken
heart
causeth
the
sacrifice
of
righteousnesse
to
be
accepted
.
Where
Austen
seemeth
to
denie
that
Christes
soule
might
die
,
he
denieth
that
Christ
suffered
any
paines
of
damation
locally
in
hell
after
his
death
,
as
it
seemeth
some
held
about
his
time
,
whom
heere
he
laboureth
to
confute
.
Quis
audeat
dicere
,
who
dare
say
so
?
some
doe
say
so
He
had
no
necessary
cause
●…o
speake
of
the
second
sense
thereof
,
how
the
soule
may
be
sayd
to
suffer
death
extraordinarily
for
sinne
imputed
onely
,
neither
doth
he
speake
against
that
in
Christ
Who
dare
auouch
it
was
quickened
in
the
spirit
who
durst
auouch
it
Certè
anima
Christi
nullo
mortificata
peccato
,
vel
damnatione
punita
est
,
quibus
duabus
causis
mors
animae
intelligi
potest
.
Surely
the
soule
of
Christ
was
neither
dead
with
any
sin
,
nor
punished
with
damnation
,
which
are
the
two
waies
how
the
death
of
the
soule
may
be
possibly
vnderstood
.
Nay
according
to
Austins
owne
definition
of
the
soules
dying
it
will
easily
appeare
,
that
Christes
soule
may
be
said
to
haue
suffered
some
kind
of
death
.
Mors
est
spiritus
,
deseri
a
Deo
.
The
death
of
the
soule
saith
he
,
is
Gods
forsaking
of
it
,
but
the
Scripture
saith
,
God
did
forsake
him
for
a
season
:
yea
the
Fathers
also
agree
fully
therevnto
.
Therefore
by
Anstins
definition
largely
and
rightly
taken
,
Christ
may
be
said
in
some
sense
to
haue
died
in
soule
.
the
death
of
the
soule
is
Gods
vtter
forsaking
of
the
same
.
euery
where
Soule
was
vtterly
forsaken
of
God
,
My
God
,
my
God
God
is
not
the
God
of
the
dead
,
but
of
the
liuiug
.
why
hast
thou
forsaken
me
,
doe
net
prooue
the
death
of
the
soule
,
the
iust
shall
liue
by
saith
.
God
is
〈◊〉
,
and
he
that
dwelleth
in
loue
dwelieth
in
God
.
〈◊〉
thereof
is
life
and
peace
.
they
doe
denie
this
phrase
generally
,
grant
the
thing
in
effect
Let
this
be
the
answer
touching
all
your
Fathers
and
Councels
,
which
you
bring
abundantly
(
heere
and
there
)
about
this
point
of
the
soules
death
.
question
,
if
thou
heare
that
that
he
was
buried
,
according
to
the
Scriptures
thou
wilt
grant
that
he
was
likewise
raised
in
the
flesh
.
For
that
very
thing
which
fell
by
death
,
which
lay
in
the
graue
,
that
surely
rose
,
not
so
much
Christ
in
the
flesh
as
the
flesh
of
Christ
.
The
Lord
though
he
caried
about
a
soule
fearing
vnto
death
,
By
sinne
came
death
,
that
death
no
doubt
,
whereof
the
Prophet
saith
,
the
soule
that
sinneth
,
the
same
shall
die
,
whereof
a
man
may
iustly
call
this
bodily
death
a
shadow
.
For
whither
soeuer
that
pierceth
,
of
force
this
followeth
as
a
shadow
doth
the
bodie
.
If
a
man
obiect
,
that
our
Sauiour
did
no
sinne
,
neither
was
there
in
him
the
death
of
the
soule
by
reason
of
any
sinne
,
and
yet
he
sustained
a
corporall
death
:
we
will
answere
him
;
that
where
Christ
owed
this
death
to
none
,
nor
was
obnoxious
to
it
,
yet
for
●…ur
saluation
of
his
owne
accord
,
and
by
no
necessitie
he
vndertooke
this
(
so
aboue
called
)
shadow
This
common
death
then
he
did
vndergoe
,
but
that
death
of
sinne
,
which
raigned
ouer
all
others
,
he
did
not
admit
.
What
els
was
that
which
was
crucified
,
but
the
bodie
resurrection
could
not
be
without
death
.
And
how
could
death
haue
had
place
in
him
,
if
he
had
not
had
a
mortall
bodie
?
Death
of
it selfe
could
not
appeare
but
in
the
bodie
;
and
therefore
Christ
put
on
a
bodie
,
that
finding
death
in
his
bodie
he
might
abolish
it
.
Who
is
he
that
would
haue
vs
partakers
of
his
flesh
and
bloud
?
Surely
the
Sonne
of
God
.
Quomodo
nisi
per
carnem
particeps
factus
est
noster
,
aut
Sicut
&
supra
diximus
,
Christo
secundum
carnem
passo
.
How
was
he
made
our
Partner
but
by
flesh
;
and
by
what
death
,
other
than
the
death
of
his
bodie
,
did
he
dissolue
the
bands
of
death
?
did
he
expiate
the
sinnes
of
the
people
?
did
he
suffer
?
As
wee
sayd
before
,
Christ
suffered
in
the
flesh
.
We
died
a
double
death
,
therefore
we
must
looke
for
a
double
resurrection
.
Christ
died
but
one
kind
of
death
,
therefore
herose
but
one
kind
of
resurrection
.
Adam
died
body
and
soule
;
he
died
to
sinne
,
and
to
nature
.
In
what
day
soeuer
ye
eat
of
the
tree
,
said
God
,
ye
shall
die
the
death
.
That
very
day
Adam
did
not
die
but
he
then
died
to
sinne
,
and
long
after
to
nature
.
The
first
is
the
death
of
the
soule
,
the
other
is
the
death
of
the
body
.
For
the
death
of
the
soule
is
sinne
or
euerlasting
punishment
.
To
vs
men
there
is
a
double
death
,
and
therefore
we
must
haue
a
double
resurrection
.
To
Christ
there
was
but
one
kinde
of
death
,
for
he
sinned
not
,
and
that
one
kinde
of
death
was
for
vs
.
He
owed
no
kind
of
death
,
for
he
was
not
subiect
to
sinne
,
and
so
not
to
death
.
Therefore
he
as
free
from
sinne
rose
but
one
〈◊〉
.
We
as
g●…e
of
sinne
,
die
a
double
death
,
and
so
must
haue
a
double
resurrection
.
ad
vtrumque
concinuit
,
cùm
in
ea
fieret
interioris
hominis
sacramentum
,
〈◊〉
exemplum
.
Either
part
of
vs
,
that
is
,
both
soule
and
body
,
needed
curing
and
raising
.
The
death
of
the
soule
is
impictie
,
and
the
death
of
the
bodie
corruptibilitie
.
As
the
soule
dieth
when
God
for
saketh
her
,
so
the
bodie
dieth
when
the
soule
for
saketh
it
,
whereupon
the
one
is
soolish
,
the
other
senselesse
.
To
this
double
death
of
ours
,
our
Sauiour
applied
his
single
death
,
and
to
make
a
double
resurrection
in
vs
,
he
preferred
and
proposed
his
one
kind
of
death
for
a
Sacrament
,
and
for
a
Precedent
:
for
he
was
no
sinner
or
wicked
person
,
that
he
should
need
any
renewing
,
as
one
dead
in
spirit
,
but
putting
on
mortall
flesh
,
and
dying
in
that
and
rising
in
that
he
fitted
that
to
both
our
placing
therein
a
Sacrament
for
our
inward
man
,
and
an
example
for
our
outward
.
as
all
feele
it
,
who
dying
in
the
flesh
liue
in
their
spirits
.
I
beleeue
the
Sonne
of
God
died
that
death
,
which
by
Nature
is
common
to
all
,
not
that
which
is
proper
to
euill
men
.
Where
was
Christ
raised
,
but
in
that
which
might
fall
?
Wherein
did
he
rise
,
but
in
that
wherein
he
died
?
Seeke
for
death
in
deitie
,
it
could
neuer
be
there
.
Seeke
for
death
in
his
Seeke
for
death
in
his
flesh
,
there
was
it
indeed
.
And
a
little
after
,
Why
doest
thou
maruell
?
Neither
was
Christes
soule
dead
,
nor
his
Godhead
which
died
.
The
Deitie
died
not
,
yea
his
soule
died
not
.
Quid
fecit
mors
nisi
corpus
ab
anima
separauit
?
in
morte
sola
caro
est
a
Iudaeis
occisa
.
What
did
death
in
Christ
more
than
seuer
his
bodie
from
his
soule
?
in
death
his
flesh
only
was
killed
of
the
Iewes
.
Prophetia
quoque
in
psalmis
passionem
Christi
in
carne
sola
sic
asserit
.
Foderunt
manus
meas
&
pedes
meos
,
dinumer
auerunt
omnia
〈◊〉
.
Vbi
non
deitatis
,
sed
tantum
crucifixi
corporis
iniuria
intelligitur
.
Sola
in
Christo
materia
carnis
mortis
fragilitate
defuncta
spem
resurrectionis
expectabat
.
The
prophesie
in
the
Psalmes
auouch
the
passion
of
Christ
in
the
flesh
only
,
when
it
saith
they
pearced
my
hands
and
my
feet
,
and
numbred
all
my
bones
.
Where
not
the
iniurie
of
his
deity
but
of
his
body
is
perc●…aued
in
Christ
the
matter
only
of
his
flesh
yeelding
to
the
srailty
of
death
expected
resurrection
.
Petrus
quoque
Apostolus
Christi
supplicium
sic
praedicat
in
solo
corpore
consummatum
:
nostra
pertulit
in
corpore
suo
super
lignum
.
Peter
also
the
Apostle
preacheth
the
passion
of
Christ
to
haue
beene
performed
when
he
saith
Christ
bare
our
sinnes
in
his
body
on
the
tree
.
Sola
caro
crucis
exitium
sensit
,
sola
caro
lanceam
pertulit
,
sola
sanguine
&
aqua
manauit
.
Ipsa
sola
mortua
,
ipsa
sola
in
sepulchro
posita
ipsa
sola
tertio
dic
resuscitata
.
Only
the
flesh
of
Christ
tasted
the
sharpnesse
of
the
Crosse
,
only
the
flesh
endured
the
speare
;
only
the
flesh
yeelded
forth
bloud
and
water
.
That
only
died
,
that
only
lay
in
the
graue
,
that
Ecce
pronunciata
est
passio
corporis
Christi
ex
lege
&
Prophetis
.
Cuius
quidem
fidei
verit
as
tam
est
efficax
,
vt
eam
nec
tyranni
sua
potuerint
crudelitate
confundere
,
nec
haereticorum
subdola
circum●…
to
pessumdare
,
n●…c
hypocritarum
diminuere
fallax
simulatio
.
The
passion
of
the
body
of
Christ
is
prooued
by
the
law
and
the
Prophets
.
The
trueth
of
which
faith
is
so
forcible
,
that
neither
tyrants
with
their
●…rucltie
could
confound
it
,
nor
Heretickes
with
their
crafty
deuices
euert
it
,
nor
Hypocrites
with
their
false
dissembling
diminish
it
.
how
could
the
soule
hauing
an
immortall
nature
,
and
not
touched
with
the
least
spot
of
sinne
,
be
possibly
taken
with
the
hooke
of
death
?
If
we
conceaue
Christ
to
be
God
incarnate
,
and
suffering
in
his
owne
flesh
,
the
death
of
his
flesh
alone
sufficeth
for
the
redemption
of
the
world
.
&
sepultum
.
Who
can
be
ignorant
,
that
Christ
was
dead
and
buried
,
not
in
his
deity
,
but
in
his
body
only
.
Cum
sola
caro
moreretur
,
&
resuscitaretur
in
Christo
,
filius
Dei
dicitur
mortuus
.
Idem
Christus
secundum
solam
carnem
mortuus
,
secundum
solam
animam
ad
insernum
descendit
.
When
the
flesh
onely
died
,
and
was
raised
againe
in
Christ
,
the
Sonne
of
God
is
said
to
haue
died
.
The
same
Christ
died
in
his
flesh
onely
,
and
descended
into
hell
in
his
soule
Moriente
carne
non
solum
Dietas
,
sed
nec
anima
Christi
potest
ostendi
commortua
,
The
flesh
dying
,
not
onely
the
dietie
,
but
the
soule
of
Christ
cannot
be
shewed
to
haue
bene
also
dead
.
Mors
silij
Dei
quam
sola
carne
suscepit
,
vtramque
in
nobis
mortem
,
animae
scilicet
carnisque
destruxit
.
The
death
of
the
Sonne
of
God
,
which
he
destroyed
in
vs
both
our
deaths
,
to
wit
the
death
of
soule
&
body
.
Solumpro
nobis
mortem
carnis
suscepit
.
Christ
vndertooke
for
vs
the
only
death
of
the
flesh
.
comming
to
vs
,
who
were
i●…
the
death
of
spirit
and
flesh
,
Christ
brought
his
owne
death
to
vs
,
and
loosed
both
our
deaths
.
His
s●…le
death
〈◊〉
applied
to
our
double
death
,
and
dying
vanquished
our
double
death
.
Secundum
proprietatem
naturae
,
sola
car●…
mort●…m
s●…t
,
sola
caro
sepulturae
〈◊〉
〈◊〉
.
Ergo
〈◊〉
dominum
iacuisse
in
sepulchro
,
s●…d
in
sola
carne
,
&
Dominum
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
According
to
the
propriety
of
nature
,
onely
the
〈◊〉
〈◊〉
death
,
onely
the
●…sh
was
buried
.
Therefore
we
say
the
Lord
lay
in
the
gr●…ue
,
but
in
flesh
alone
,
and
descended
into
hell
,
but
in
Hoc
〈◊〉
quod
m●…atur
.
Nam
verbum
〈◊〉
non
potuit
,
〈◊〉
anima
illa
mortua
●…it
.
Caro
tantum
mortua
est
,
&
resurrexit
tertia
〈◊〉
.
That
was
raised
,
which
died
,
the
Godhead
could
not
die
;
his
soule
was
not
dead
,
onely
his
flesh
died
and
r●…se
againe
.
Veniens
adnos
,
qui
in
morte
carnis
&
spiritus
eramus
,
vnam
suam
,
id
est
,
carnis
mortem
pertulit
;
&
duas
nostras
absoluit
:
simplam
suam
nostrae
dupl●…
co●…t
,
&
dulpam
nostram
subegit
.
Christ
comming
to
vs
that
were
in
death
of
bodie
and
spirit
,
suffered
onely
one
death
,
that
is
the
death
of
the
flesh
,
and
freed
both
our
deaths
:
●…ee
applied
his
one
death
to
our
double
death
,
and
vanquished
them
both
.
Quid
significat
morte
morieris
?
duplicem
mortem
●…ominis
designat
,
animae
videlicit
&
corp●…s
.
Animae
mors
est
,
dum
propt●…r
peccatum
quodlib●…t
animam
d●…t
Deus
.
Corporis
●…rs
est
dum
propter
necessitatem
quamlibet
corpus
descritur
●…b
anima
.
Et
hanc
dupl●…m
Christus
sua
〈◊〉
destruxit
.
Nam
〈◊〉
〈◊〉
〈◊〉
est
ad
tempus
,
anima
vero
nunquam
,
qui
nunquam
peccauit
.
What
is
ment
●…y
this
t●…ou
shal●…●…e
the
death
?
it
noteth
a
double
death
in
man
,
to
wit
,
of
soule
and
body
.
The
death
of
the
soule
is
when
for
any
sinne
God
forsaketh
it
,
the
death
of
the
〈◊〉
is
w●…en
for
any
necessitie
the
bodie
is
depriued
of
the
soule
.
This
double
death
of
〈◊〉
,
Christ
destroyed
with
his
single
death
;
for
hee
died
onely
in
〈◊〉
for
a
time
,
but
in
soule
he
neuer
died
,
who
neuer
sinned
.
&
vitam
nobis
&
〈◊〉
prom●…ur
.
Of
our
two
deaths
,
where
one
was
the
desert
of
〈◊〉
,
the
other
the
d●…e
of
punishment
,
Christs
taking
our
punishment
but
〈◊〉
from
sinne
,
〈◊〉
〈◊〉
dieth
willingly
and
hee
me●…h
●…or
vs
life
and
〈◊〉
.
of
burying
and
rising
againe
one
kinde
Sinne
seduced
me
,
and
slew
〈◊〉
;
〈◊〉
〈◊〉
,
and
I
died
we
were
dead
in
(
our
)
sinnes
.
lyuing
she
is
dead
all
the
Gentils
walking
in
the
vanitie
of
their
minde
,
they
are
strangers
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
hardnesse
of
their
heart
,
who
being
past
feeling
haue
giuen
themselues
to
worke
all
vncleanesse
euen
with
greedinesse
.
la●…e
burning
with
fire
and
brimstone
,
faith
,
of
hope
,
of
loue
,
of
grace
,
of
trueth
,
of
spirit
.
this
absurditie
,
that
Christes
soule
died
and
died
not
:
saith
,
hope
,
loue
,
grace
,
tru●…th
,
or
the
spirit
Infidelitie
,
desperation
,
hatred
of
God
,
reprobation
,
falshood
,
full
of
truth
and
grace
Holy
Ghost
his
obedience
and
victory
obedient
to
the
death
,
euen
the
death
of
the
Crosse
ouercame
,
and
sate
with
his
Father
in
his
Throne
,
ouercomming
shall
sit
with
Christ
in
his
Throne
.
he
trusteth
in
God
diminish
the
faith
,
hope
,
loue
,
patience
or
obedience
But
our
authorised
Catechisme
published
by
master
Nowel
and
the
homily
sheweth
that
Christ
suffered
farre
more
sharpely
then
meere
bodily
death
,
infinite
paines
of
Gods
wrath
in
his
soule
:
which
I
pointed
you
vnto
before
,
but
you
fairely
leape
it
ouer
.
feare
and
horror
of
eternall
death
effectuall
force
thereof
the
faithlesse
saw
their
damnation
to
be
iust
,
and
the
Diuel
himselfe
perceaued
all
his
power
to
be
destroyed
and
ouerthrowen
.
`
You
say
I
should
haue
donne
well
to
haue
laied
downe
for
a
shew
,
which
is
written
in
Easy
he
laied
downe
his
soule
vnto
death
;
Verily
if
I
had
,
it
would
haue
made
some
shew
.
whole
spirit
,
and
soule
,
and
body
may
be
kept
bla●…lesse
vnto
the
comming
of
Christ
,
The
word
of
God
pearceth
to
the
diuiding
a
sunder
of
the
soule
,
and
the
spirit
:
Let
vs
not
strike
him
in
the
soule
,
Let
my
soule
die
the
death
of
the
Righteous
,
and
mine
end
be
like
his
:
Let
my
soule
depart
in
peace
Let
my
soule
die
with
the
Philistines
.
desired
for
his
soule
to
die
,
Lord
take
my
soule
This
is
as
if
a
man
should
fall
vpon
his
fellow
,
and
kill
him
in
the
soule
.
In
thy
bosome
is
found
the
bloud
of
the
soules
of
the
poore
innocents
.
powred
forth
his
soule
vnto
death
,
You
earnestly
affirme
that
this
word
signifieth
soule
or
spirit
in
a
proper
sense
.
Also
how
resolute
are
you
forbidding
to
diuert
from
the
natiue
and
proper
significations
of
words
,
but
when
the
letter
impugneth
the
grounds
of
Christian
faith
and
charity
.
The
rather
if
we
note
that
which
followeth
:
he
was
counted
with
sinners
;
that
is
he
was
punished
by
God
as
sinners
are
punished
,
and
not
by
the
Iewes
only
counted
among
Theeues
.
We
did
iudge
him
as
plagued
,
and
smitten
of
God
,
but
he
was
wounded
for
our
transgressions
.
Thus
the
Scripture
was
fulsilled
,
which
saith
he
was
counted
among
the
wicked
:
made
his
graue
with
the
wicked
,
though
he
did
no
wickednesse
made
his
graue
He
was
cut
out
of
the
land
of
the
liuing
,
he
was
plagued
for
the
transgression
of
my
people
.
He
made
his
graue
with
the
wicked
made
his
graue
with
the
wicked
.
But
chiefly
considering
withall
,
that
also
before
he
made
his
soule
a
sinne
offering
.
Therefore
you
must
needs
graunt
,
that
Gods
word
maketh
Christs
soule
to
be
sacrificed
for
our
sinne
.
And
we
desire
no
other
death
of
the
soule
.
made
sinne
when
he
shall
make
his
soule
sinne
.
we
desire
no
other
death
of
the
soule
.
A
troubled
spirit
is
a
sacrifice
to
God
giueth
repentance
vnto
life
Worldly
sorrow
causeth
death
,
but
Godly
sorrow
causeth
repentance
vnto
saluation
.
Without
faith
it
is
impossible
to
please
God
.
by
which
the
righteous
liue
We
denie
not
but
this
phrase
,
Animam
ponere
,
is
to
lay
downe
the
life
,
and
in
diuers
plac●…s
signifieth
no
more
then
simply
to
die
,
both
concerning
Christ
and
other
men
:
yet
this
is
no
necessarie
reason
that
heere
in
I
say
the
soule
should
be
taken
figuratiuely
for
the
life
onely
;
the
rather
seeing
heere
the
text
precisely
setteth
downe
the
great
worke
of
our
redemption
,
and
to
take
it
as
we
doe
literally
,
impugneth
no
ground
at
all
of
faith
or
charitie
.
Austen
hath
not
a
word
against
vs
,
in
that
great
place
which
you
cite
,
his
whole
argument
being
to
an
other
purpose
.
passion
,
what
did
death
,
but
separate
bodie
from
his
soule
Verbum
non
est
mortuum
,
anima
illa
non
est
mortua
.
The
word
died
not
,
the
soule
died
not
I
lay
downe
my
soule
for
my
sheepe
,
All
your
other
discourse
heere
against
me
is
almost
nothing
but
reuilings
and
reproches
and
bitter
skoffes
.
Yet
you
say
you
haue
not
learned
nor
vsed
to
giue
reuiling
speaches
.
Haue
you
not
learned
it
?
is
it
then
naturall
vnto
you
?
N●…y
you
meane
these
are
fatherly
warnings
and
admonitions
.
If
your
fatherly
admonitions
are
such
,
what
are
your
Lordly
rebukes
?
If
these
be
your
bishoply
blessings
,
what
are
your
cursings
?
fond
and
absurd
,
void
of
sense
,
reason
,
and
likelihood
;
yea
most
absurd
,
and
too
fond
to
be
spoken
It
is
onely
the
Fathers
abusiue
speaking
and
altering
the
vsuall
and
ancient
sense
of
words
,
that
bred
this
error
;
their
vnapt
and
perillous
translating
,
that
confirmed
the
same
;
and
that
is
a
thing
too
rife
with
the
Fathers
,
yea
with
some
of
the
auncient
est
of
them
,
to
alter
and
change
the
Authentike
vse
of
wordes
,
whereby
it
is
easie
for
errors
and
grosse
mistakings
to
creepe
in
least
they
seeme
wise
in
their
owne
eyes
.
Finally
that
is
not
true
,
where
you
say
,
the
flesh
doth
often
signifie
the
soule
in
vs
.
Anima
cum
carnalia
bona
adhuc
appetit
,
caro
nominatur
.
The
soule
,
so
long
as
it
affecteth
fleshly
things
,
is
called
flesh
.
Caro
aliquando
corpus
intelligitur
,
velipsa
anima
sequens
corporea
vitia
.
The
flesh
is
sometimes
vnderstoode
to
be
the
bodie
of
m●…
,
or
the
soule
it selfe
addicted
to
corporall
vices
.
Anima
inter
carnem
spiritumque
consistens
,
quando
se
tradiderit
carni
,
caro
dicitur
.
The
soule
consisting
betweene
the
fles●…
and
the
spirit
,
when
it
yeeldeth
it selfe
to
the
flesh
,
is
called
flesh
.
Flesh
and
bloud
reuealed
not
this
vnto
thee
,
saith
Christ
to
Peter
.
The
mind
of
man
he
calleth
flesh
and
bloud
:
why
so
?
because
it
is
wholy
corrupted
by
the
flesh
,
so
that
it
sauoureth
nothing
but
flesh
.
Heere
I
desire
the
Reader
to
change
a
worde
or
two
in
my
former
Treatise
:
for
alwaies
to
set
vsually
,
and
for
a
Man
to
set
Christ
.
Because
since
I
finde
that
flesh
and
spirit
together
applied
to
men
doe
once
(
)
signifie
meerely
the
body
and
soule
.
Which
then
I
thought
euery
where
did
signifie
in
vs
our
corrupt
and
regenerate
man
.
Which
ouersight
the
Bishop
spieth
not
,
but
in
this
place
confirmeth
.
alwaies
and
vsually
finde
flesh
and
spirit
together
applied
to
men
once
to
signifie
meerely
the
body
and
soule
.
perpetuall
vse
of
the
Scripture
O
God
,
the
God
of
the
spirits
of
all
flesh
.
to
be
deliuered
vnto
Sathan
,
for
the
destruction
of
the
flesh
,
that
the
spirit
might
be
saued
in
the
day
of
the
Lord
.
We
had
fathers
of
our
flesh
,
which
corrected
vs
,
and
we
reuerenced
them
.
Should
we
not
much
more
be
subiect
to
the
Father
of
spirits
?
Finally
to
make
an
end
with
your
Fathers
and
Councels
,
I
haue
shewed
before
that
your
large
claime
prooueth
a
very
short
gaine
.
For
in
substance
and
full
effect
they
are
euidently
and
generally
against
you
and
for
vs
.
generally
and
euidently
they
are
in
substance
and
full
effect
for
him
and
against
me
.
As
for
their
denying
that
Christ
died
in
his
soule
,
I
haue
answered
before
.
Further
where
you
bring
them
in
many
places
saying
by
his
bloud
onely
he
redeemed
vs
,
and
he
suffered
onely
in
his
body
,
they
are
abused
by
you
woonderfully
,
not
in
their
wordes
but
in
their
meaning
.
sufferings
of
the
soule
the
paines
of
the
damned
from
the
immediate
hand
of
God
.
August
.
de
Trinitate
li.
They
striuing
against
Arians
and
such
other
heretikes
,
who
would
haue
Christs
Deitie
to
take
part
in
his
sufferings
for
our
redemption
;
the
godly
auncient
writers
doe
heereupon
say
,
he
suffered
and
satisfied
for
vs
onely
in
his
body
,
not
excluding
the
proper
and
immediate
sufferings
of
his
spirit
.
Let
the
Authors
themselues
be
viewed
,
if
you
thinke
1
affirme
of
them
falsely
.
mortall
bodie
,
buried
and
raised
againe
third
day
de
Trinitate
auncient
and
godlie
writers
fond
,
absurd
,
the
peruerters
of
Authentike
words
,
and
occasioners
of
grosse
errors
.
Tertullian
and
Cyrill
will
giue
a
taste
heereof
for
all
the
rest
.
In
Tertullians
wordes
,
Christes
flesh
,
is
expresly
opposed
to
his
Deitie
,
not
to
his
soule
;
so
that
euidently
he
meaneth
thereby
his
whole
manhood
.
H●…c
vox
carnis
&
animae
,
id
est
hominis
.
This
was
the
voice
of
his
flesh
,
and
of
his
soule
;
that
is
of
his
Manhood
and
straight
way
died
;
for
his
spirit
abiding
in
his
flesh
,
the
flesh
could
not
die
at
all
:
videtur
,
&
contrectatur
per
carnem
.
is
seene
,
and
handled
by
the
flesh
carnem
,
id
est
hominem
;
flesh
,
If
he
had
ment
to
exclude
any
part
or
facultie
of
the
soule
from
suffering
,
as
he
doth
his
Godhead
,
he
had
consirmed
that
heresie
against
which
he
striueth
,
as
before
I
noted
.
It
seemes
he
yeeldeth
the
name
of
death
to
this
suffering
of
Christes
whole
manhood
;
in
saying
,
quod
vnctum
est
,
mortuum
ostendit
:
that
died
,
which
receaued
the
annointing
.
For
I
hope
his
spirit
was
anointed
with
the
holy
Ghost
,
as
well
as
his
flesh
.
Cum
duae
substantiae
censeantur
in
Christo
Iesu
,
diuina
&
humana
,
cons●…et
autem
immortalem
esse
diuina●…
,
cum
mortalem
quae
humana
sit
,
apparet
,
quatenus
eum
mortuum
dicat
,
id
est
〈◊〉
carnem
,
&
hominem
,
&
silium
hominis
,
non
quâ
spiritum
,
&
sermonem
,
&
filium
Dei.
D●…do
●…que
Christus
mortuus
est
,
id
est
vnctus
;
id
quod
vnctum
est
,
mortuum
ostendit
:
〈◊〉
〈◊〉
c●…rnem
.
Where
there
are
two
substances
in
Christ
Iesus
,
a
diuine
and
●…n
humane
,
and
it
is
c●…rtaine
,
that
the
diuine
is
immortall
,
and
the
humane
mortall
;
it
is
plaine
wherein
pronounced
Christ
to
be
dead
,
that
is
,
as
he
was
flesh
and
man
,
and
the
Sonne
of
man
,
not
as
he
was
a
spirit
,
and
the
word
,
and
Sonne
of
God
.
In
saying
then
Christ
,
that
is
the
Anointed
,
was
dead
,
he
sheweth
that
which
was
Annointed
,
euen
his
flesh
to
haue
beene
dead
.
My
false
translating
of
him
,
which
you
note
,
is
not
worth
the
noting
,
but
you
doe
worse
in
false
placing
those
his
last
rehearsed
words
for
aduantage
:
in
Tertulli●…n
they
are
vsed
more
generally
comming
long
before
.
Haec
mors
est
carnis
&
animae
,
this
is
the
death
of
soule
and
flesh
,
Haec
vox
est
carnis
&
animae
,
this
is
the
voice
of
soule
and
flesh
,
Caeterum
non
reliquit
pater
filium
,
in
cuius
manibus
filius
spiritum
suum
posuit
.
Denique
posuit
&
statim
obijt
:
spiritu
enim
manente
in
carne
,
caro
omnio
mori
non
potest
.
But
the
Father
did
not
forsake
the
Sonne
,
into
whose
hands
the
sonne
laid
downe
his
spirit
.
For
he
laid
it
downe
,
and
presently
died
:
the
spirit
remaining
in
the
flesh
the
flesh
could
not
die
at
all
.
Cyrill
also
euen
in
that
booke
which
you
cite
for
you
sheweth
that
he
excludeth
but
Christs
deity
though
he
mention
only
his
suffering
in
flesh
.
Christ
then
is
God
,
impassible
as
God
,
passible
according
to
the
fl●…sh
.
In
a
word
so
doe
all
the
rest
,
as
before
is
partly
noted
.
Nestorius
they
affirme
the
vnion
of
Christs
natures
Athanasius
,
Epiphanius
,
Ambrose
,
and
Augustine
,
What
pray
could
there
be
but
his
bodie
tooke
of
thee
wherein
he
might
die
for
thee
.
There
could
die
nothing
but
flesh
.
There
could
die
nothing
but
his
mortall
bodie
They
preserue
the
properties
of
ech
.
They
therefore
holde
not
his
only
bodily
sufferings
.
The
Deitie
could
not
suffer
because
it
was
no
bodie
wounded
,
crucified
,
dead
,
and
rose
againe
by
the
grace
of
God
tasted
death
for
all
,
by
death
conquered
him
that
had
power
ouer
death
,
Is
this
then
your
great
boast
of
all
the
Fathers
and
councels
?
nay
are
they
well
vsed
at
your
hands
,
to
be
thus
drawen
clean
from
their
purpose
to
an
opinion
which
they
neuer
thought
of
?
is
this
good
dealing
towards
Gods
people
to
tell
them
,
that
the
Fathers
generally
teach
the
only
bodily
sufferings
of
Christ
and
denie
our
assertion
of
his
soules
peculiar
suffering
,
which
they
iustifie
and
con●…irme
indeed
?
were
only
bodily
This
is
the
profit
that
comes
by
ordinarie
flaunting
with
Fathers
,
which
many
do
frequent
in
these
dayes
.
Thinke
they
,
if
the
Scriptures
alone
suffice
not
for
things
in
religion
,
that
the
Fathers
will
suffice
?
or
if
the
Scriptures
may
be
wrested
by
subtle
heads
,
that
yet
the
Fathers
can
not
.
Vigilius
,
and
councels
of
Hispalis
pacisied
things
in
earth
,
and
things
in
heauen
by
the
bloud
of
his
crosse
,
and
reconciled
vs
,
which
were
strangers
and
enemies
,
in
the
bodie
of
his
flesh
through
death
.
we
were
reconciled
to
God
,
through
death
in
the
bodie
of
died
for
our
sinnes
according
to
the
Scriptures
,
and
that
he
was
buried
,
and
that
hee
arose
the
third
day
according
to
the
Scriptures
.
buried
and
raised
not
some
,
nor
the
most
,
or
best
,
but
euen
all
,
and
euery
one
,
both
Churches
and
writers
in
the
world
,
who
are
Protestants
Iesuites
,
and
Friars
faith
,
hope
,
loue
,
confidence
,
obedience
,
patience
,
the
death
of
Christs
soule
the
most
vehement
paines
of
the
damned
,
yea
the
second
death
to
be
a
necessary
part
e●…
n●…
death
of
all
and
euerie
church
and
writer
in
the
world
,
Zuinglius
,
Musculus
,
Martyr
,
Bullinger
,
Aretius
,
layd
downe
his
soule
a
sacrifice
for
sinne
,
To
make
his
soule
a
sacrifice
for
sinne
,
is
to
offer
himselfe
to
be
a
sacrifice
to
Purge
sinnes
.
And
he
saith
Christs
soule
,
and
not
his
flesh
,
not
that
the
flesh
of
Christ
was
not
offered
for
vs
,
but
that
whole
Christ
,
body
and
soule
,
offered
himselfe
to
God
,
and
that
willingly
,
from
his
heart
,
and
of
his
owne
accord
;
and
whole
Christ
was
the
expiation
of
our
sinnes
,
licet
interim
neque
diuinit
as
sit
passa
,
neque
anima
mortua
,
sed
caro
;
de
quare
beati
Patres
Vigilius
&
Fulgentius
contra
Haereticos
religiose
disputarunt
;
Though
during
that
time
neither
his
diuinty
suffered
,
but
his
flesh
:
whereof
the
blessed
fathers
Vigilius
and
Fulgentius
haue
religiously
discoursed
against
Heretickes
.
All
things
prepared
,
which
were
requisite
to
offer
the
sacrifice
for
our
sinnes
,
behold
the
Priest
with
his
sacrifice
,
Christ
with
his
body
,
the
body
I
say
of
God
,
who
through
voluntary
obedience
to
his
Father
,
and
most
ardent
loue
to
vs
,
offered
himselfe
to
God
for
a
most
sweet
smell
.
And
where
did
he
offer
himselfe
?
on
the
altar
of
the
Crosse
:
he
suffered
,
and
died
,
and
that
on
the
crosse
.
In
ligno
moritur
,
vt
mors
per
lignum
ingressa
in
mundum
per
lignum
tolleretur
è
mundo
.
He
suffered
in
soule
most
exceeding
heauinesse
,
feare
,
and
shame
;
In
his
bodie
most
bitter
paines
,
in
euerie
member
most
grieuous
scourges
.
On
the
tree
he
died
,
that
as
death
came
into
the
world
by
a
tree
,
so
it
might
be
taken
out
of
the
world
by
a
tree
.
To
that
point
,
how
we
are
redeemed
,
the
Apostle
saith
,
by
his
bloud
,
that
is
by
〈◊〉
sacrifice
,
which
consisted
of
the
offering
of
his
body
deliuered
to
death
,
and
his
bloud
shed
〈◊〉
〈◊〉
.
〈◊〉
fuit
proprius
modus
,
this
was
the
proper
manner
,
how
we
must
be
redeemed
from
the
captiuitie
of
sinne
and
death
.
This
sacrifice
which
is
often
signified
by
the
name
of
bloud
alone
,
is
that
price
of
which
the
Prophets
before
,
and
after
the
Apostles
say
,
we
were
redeemed
we
are
redeemed
,
and
haue
remission
of
sinnes
in
Christ
by
his
onely
bloud
.
This
is
euen
he
,
who
by
the
onely
sacrifice
of
his
bodie
should
effectually
clense
the
sinnes
of
the
world
.
The
Apostle
expresseth
the
materiall
cause
of
our
reconciliation
,
or
the
thing
wherewith
the
Father
reconciled
vs
to
himselfe
,
to
〈◊〉
,
by
the
oblation
of
the
true
and
humane
body
of
Christ
deliuered
to
death
for
our
sinnes
.
This
he
meaneth
,
when
he
saith
in
the
body
of
his
flesh
through
death
.
For
this
body
,
which
was
truely
flesh
,
and
an
humane
body
;
not
simply
,
but
as
it
died
,
is
the
matter
of
our
reconciliation
,
by
that
was
reconciliation
made
.
He
ioineth
the
body
with
bloud
,
because
both
are
the
price
of
our
reconciliation
,
and
by
both
were
our
sinnes
clensed
.
The
Apostle
then
signifieth
reconciliation
was
by
the
oblation
of
the
body
of
Christ
,
as
by
the
true
sacrifice
for
sinne
.
Christ
is
the
propitiatorie
sacrifice
for
sinne
,
not
simply
,
but
as
he
died
for
vs
with
the
shedding
of
his
bloud
God
chose
from
euerlasting
for
the
expiation
of
our
sinnes
,
and
promised
the
same
from
the
creation
of
the
world
,
and
shadowed
it
with
resemblances
.
A
triple
death
God
threatned
to
Adam
for
disobedience
;
a
spirituall
death
,
which
was
the
separation
of
grace
,
of
the
holy
Ghost
,
and
of
originall
righteousnesse
from
the
soule
and
body
of
Adam
,
of
which
death
in
the
Scriptures
there
is
often
mention
made
.
This
death
Adam
died
as
soone
as
he
did
eate
.
The
second
was
a
corporall
death
,
whereby
the
soule
is
seuered
from
the
bodie
.
To
this
Adam
was
presently
made
subiect
;
though
he
did
not
straightwayes
actually
die
.
The
third
is
euerlasting
death
,
which
is
knowen
to
all
,
&
of
this
death
Adam
was
forthwith
made
guiltie
.
This
triple
death
was
the
punishment
of
his
disobedience
.
There
is
a
triple
death
;
spirituall
,
corporall
,
knowen
to
all
men
;
and
the
third
is
that
eternall
death
pertaining
to
bodie
and
soule
,
wherewith
all
the
wicked
shall
be
punished
in
hell
.
These
all
God
threatned
to
Adam
,
when
he
said
,
what
hower
soeuer
thou
shalt
eate
,
&c.
thou
shalt
die
the
death
.
For
he
straightway
died
in
spirit
(
or
soule
)
;
he
incurred
also
the
death
of
the
bodie
,
because
he
became
mortall
;
and
was
made
guiltie
of
eternall
death
.
We
haue
rightly
said
death
to
bee
the
priuation
of
life
,
and
so
of
all
the
actions
of
life
consisting
in
the
separation
of
bodie
and
soule
.
The
like
we
must
say
of
the
spirituall
life
and
death
.
The
spirituall
life
is
a
certaine
spirituall
and
diuine
force
,
whereby
we
are
mooued
to
spirituall
and
diuine
actions
by
the
presence
of
the
holy
Ghost
dwelling
in
vs
.
The
holy
Ghost
regenerating
vs
in
this
spirituall
life
is
as
it
were
the
soule
thereof
.
And
holy
and
spirituall
thoughts
,
holy
desires
,
holy
actions
both
inward
and
outward
are
the
operations
of
this
spirituall
life
.
What
then
is
the
death
of
the
spirit
?
euen
the
priuation
of
the
spirituall
life
,
and
consequently
of
all
spirituall
and
good
actions
in
a
man
destitute
of
the
presence
of
the
holy
Ghost
,
which
should
quicken
him
,
comming
from
sinne
,
and
for
sinne
.
What
strength
hath
a
man
dead
in
bodie
to
the
actions
of
this
life
?
so
neither
can
he
,
that
is
dead
in
spirit
do
any
workes
of
the
spirituall
life
.
true
and
onely
meane
and
matter
If
there
be
a
good
and
sound
generall
reason
in
Christian
faith
,
that
Christes
soule
leauing
his
bodie
,
ascended
vp
to
heauen
,
and
there
remained
till
his
resurrection
;
and
if
there
be
no
speciall
reason
of
authoritie
to
the
contrariè
,
that
his
soule
now
descended
,
th●…n
surely
euerie
good
Christian
ought
to
beleeue
,
that
his
soule
ascended
to
heauen
,
and
descended
not
locally
into
hell
.
But
both
these
former
parts
are
most
true
.
soule
leauing
his
bodie
ascended
vp
to
heauen
,
rose
the
third
day
from
the
dead
he
ascended
to
heauen
This
day
shalt
thou
be
with
me
in
Paradise
,
speciall
reasons
of
authoritie
The
analogie
of
faith
requireth
,
that
the
head
should
be
there
where
the
members
were
,
and
where
they
remaine
till
their
resurrection
,
that
there
he
tarie
till
his
resurrection
.
It
seemeth
also
these
texts
will
prooue
it
;
Where
I
am
,
there
also
shall
my
seruant
be
.
I
will
,
that
where
I
am
,
there
they
also
shall
be
with
me
.
Where
I
am
,
there
also
shall
my
seruants
be
:
I
goe
to
prepare
you
a
place
,
I
will
come
againe
,
and
receiue
you
vnto
my selfe
,
that
where
I
am
,
there
also
you
may
be
.
with
Christ
I
see
not
but
that
he
promiseth
heere
his
seruants
euen
a
locall
accompanying
of
him
after
this
life
,
and
that
also
generally
whither
soeuer
he
went
.
Dauid
was
not
ascended
into
heauen
.
It
is
manifest
,
that
the
soules
of
Christs
Disciples
shall
goe
to
an
inuisible
place
appointed
them
of
God
,
and
there
shall
remaine
vntill
the
resurrection
;
and
after
receauing
their
bodies
,
and
rising
perfectly
,
that
is
,
corporally
,
as
Christ
did
rise
,
shall
so
come
to
the
sight
of
God
.
The
soules
of
the
righteous
are
caried
to
Paradise
,
where
they
inioy
the
company
and
sight
of
Angels
,
and
Archangels
,
and
the
vision
of
Christ
our
Sauiour
:
and
are
kept
in
places
fitte
for
them
till
the
day
of
resurrection
and
recompensation
.
It
is
apparent
to
any
wise
man
,
that
there
is
a
place
determined
,
which
is
Abrahams
bosome
,
for
the
receauing
of
the
soules
of
his
sonnes
.
That
region
,
I
meane
Abrahams
bosome
,
though
not
heauenly
,
sublimiorem
tamen
inferis
,
yet
higher
then
the
places
below
,
shall
giue
comfort
to
the
soules
of
the
righteous
,
vntill
the
end
of
things
with
the
fulnesse
of
reward
bring
the
resurrection
of
all
men
.
Heauen
is
open
to
no
man
so
long
as
the
earth
remaineth
:
together
with
the
passing
away
of
the
world
,
shall
the
kingdom
of
heauen
be
opened
.
The
Saints
departing
hence
do
not
presently
obtaine
the
full
rewards
of
their
labours
,
but
they
expect
vs
,
though
staying
,
though
slacking
.
For
they
haue
not
perfect
ioy
,
so
long
as
they
grieue
at
our
errors
,
and
lament
our
sins
.
For
these
,
saith
Paul
,
haue
not
yet
receaued
the
promise
,
God
prouiding
for
vs
a
better
thing
,
that
they
without
vs
should
not
be
perfect
.
The
day
of
iudgement
is
the
repay
of
euerlasting
happinesse
or
punishment
.
But
the
time
of
death
till
then
,
hath
euery
one
vnder
his
lawes
,
whiles
either
Abraham
or
torment
reserue
ech
man
vnto
iudgement
.
Till
the
fulnesse
of
time
come
,
the
soules
expect
their
due
reward
;
for
some
paine
,
for
some
glory
is
prouided
.
Though
the
soule
were
a
thousand
times
immortall
,
as
she
is
,
those
admirable
good
things
she
shall
not
enioy
without
her
flesh
.
If
the
body
rise
not
againe
,
the
soule
remaineth
vncrowned
,
and
without
that
heauenly
blisse
.
After
this
short
life
thou
shalt
not
as
yet
be
where
the
Saints
shal
be
,
to
whom
it
shal
be
said
,
Come
ye
blessed
of
my
Father
,
receaue
the
Kingdome
prepared
for
you
from
the
beginning
of
the
world
;
th●…
shalt
not
as
yet
be
there
,
who
knoweth
it
not
?
but
thou
maiest
be
there
,
where
the
poore
Lazar
was
seene
afarre
of
by
the
proud
rich
man
.
In
that
rest
shalt
thou
securely
expect
the
day
of
iudgement
,
when
thou
shalt
receaue
thy
body
,
and
be
changed
to
be
equall
to
an
Angel
.
The
Saints
haue
not
yet
receaued
their
crownes
.
For
the
God
of
all
expecteth
the
conflicts
of
others
,
that
the
race
being
ended
,
he
may
together
pronounce
all
,
that
overcame
,
to
be
conquerers
,
and
so
reward
them
.
All
the
fore
said
Saints
haue
not
yet
receaued
the
good
things
promised
to
the
iust
,
God
prouiding
better
for
vs
.
Least
they
should
haue
more
then
we
,
in
that
they
were
crowned
before
vs
,
he
hath
therefore
appointed
one
certaine
time
,
that
we
should
be
crowned
with
them
.
It
is
the
iudgement
of
many
godly
fathers
,
that
euery
good
man
hath
a
place
●…itte
for
him
,
by
which
he
may
coniecture
the
glory
prepared
for
him
.
The
Saints
as
yet
haue
attained
nothing
of
the
heauenly
promises
.
hath
appointed
one
time
to
crowne
all
.
you
perceaue
there
are
three
states
of
the
soule
;
the
first
in
corruptible
body
,
the
second
without
the
body
,
the
third
in
perfect
blessednesse
.
The
first
in
the
Tabernacles
,
the
second
in
the
Courts
,
the
third
in
the
house
of
God
.
Into
that
most
happy
house
of
God
the
soules
shall
not
enter
without
vs
,
nor
without
their
bodies
.
vpwards
farre
of
from
great
gulfe
was
taken
vp
into
the
third
heauen
,
and
into
byrds
of
heauen
clouds
of
heauen
Let
there
be
lights
in
the
firmament
of
heauen
to
separate
the
day
from
the
night
.
will
multiply
thy
seed
,
as
the
starres
of
heauen
.
proper
habitation
The
Angels
which
kept
not
their
originall
,
but
left
hath
Godreserued
in
euer
lasting
chaines
vnder
darkenesse
vnto
the
iudgement
of
the
great
day
.
found
no
stedfastnesse
in
his
Saints
,
yea
the
heauens
are
not
cleane
in
his
sight
,
How
art
thou
fallen
from
heauen
,
ô
Lucifer
?
Thou
saidst
in
thine
heart
,
I
will
ascend
aboue
the
higth
of
the
clouds
,
and
I
wil
be
like
the
most
high
.
Seat
,
throne
,
or
habitation
of
God
:
no
vncleane
thing
shall
enter
the
heauen
of
heauens
the
fulnesse
of
from
heauen
and
behold
from
the
dwelling
place
of
thine
holinesse
and
glory
.
The
Lord
shall
crie
from
aboue
,
and
giue
out
his
voice
from
his
holy
habitation
.
Behold
the
heauens
,
and
the
heauens
of
heauens
containe
thee
not
,
Praise
the
Lord
from
the
heauens
,
praise
him
in
the
highest
.
Praise
him
all
his
Angels
,
praise
him
all
his
armies
.
Praise
him
heauens
of
heauens
.
he
was
made
higher
then
the
heauens
,
and
ascended
aboue
all
the
heauens
,
and
sitteth
●…t
the
right
hand
of
maiesty
in
the
high
places
.
two
we
call
both
,
not
all
;
but
of
three
we
first
vse
this
word
●…ll
.
the
beginning
God
made
eth
hashamai●…m
,
the
heauens
and
the
earth
diuers
ma●…s
〈◊〉
〈◊〉
ascended
a●…
the
heauens
in
whose
house
are
many
mansions
take
them
vnto
himselfe
,
and
to
haue
them
for
euer
with
him
like
the
Angels
Vnder
the
altar
to
rest
vntill
their
fellow
seruants
were
fulfilled
stand
in
the
presence
of
the
throne
of
God
,
and
before
the
Lambe
,
and
he
that
sitteth
on
the
throne
,
will
dwell
among
them
.
is
laied
vp
for
me
the
crowne
of
righteousnesse
,
which
the
Lord
,
the
iust
iudge
,
shall
giue
me
at
that
day
:
and
not
to
me
only
,
but
vnto
all
that
loue
his
appearing
.
Blessed
be
God
who
hath
be
gotten
vs
again
vnto
●…
liuely
hope
to
an
inheritance
immortall
&
vnd●…filed
,
which
fadeth
not
away
,
reserued
in
heauen
for
you
,
which
is
prepared
to
be
shewed
in
the
last
time
.
Now
are
we
the
Sonnes
of
God
,
but
yet
it
doth
not
appeere
what
;
we
shall
be
&
we
know
,
that
when
he
shall
appecre
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
,
Your
life
is
hidde
with
Christ
in
God
;
When
Christ
,
which
is
our
life
,
shall
appeare
,
then
shall
ye
also
appeare
with
him
in
glory
:
Come
ye
blessed
of
my
Father
,
receaue
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
The
soules
of
the
saints
after
death
are
in
peace
,
because
they
are
escaped
from
the
power
of
the
enemy
.
But
when
heauenly
Ierusalem
shal
be
aduanced
to
her
glory
,
and
the
true
Salomon
,
Christ
the
king
of
peace
,
shall
sitte
aloft
in
his
iudgement
seat
,
then
shall
the
true
Israelites
raigne
with
their
This
they
may
easily
perceiue
by
the
Scriptures
,
whosoeuer
haue
learned
to
giue
eare
to
God
,
and
heare
his
voice
.
This
also
haue
they
deliuered
to
vs
by
hand
,
who
haue
sparingly
and
reuerently
handled
the
mysteries
of
God
.
For
why
should
we
not
admit
Abrahams
bosome
to
be
called
a
temporall
receptacle
of
the
soules
of
the
faithfull
?
Vnderstand
what
and
how
great
a
thing
it
is
for
Abraham
to
sitte
,
and
for
the
Apostle
Paul
vntill
he
be
perfected
,
that
then
they
may
receaue
their
reward
.
For
vntill
we
come
,
the
Father
hath
foretold
them
,
he
wil
not
giue
them
their
reward
.
Art
thou
grieued
because
thou
shalt
not
yet
receaue
it
?
what
should
A●…
doe
,
who
ouercame
so
long
since
,
and
yet
sitteth
without
his
crowne
?
what
Noe
?
and
the
rest
of
those
times
?
for
behold
expected
thee
,
and
expect
others
after
thee
.
They
preuented
vs
in
their
conflicts
,
but
they
shall
not
preuent
vs
in
their
crownes
,
because
there
is
onetime
appointed
to
crowne
all
together
.
Augustine
in
many
places
describeth
secret
receptacles
,
in
which
the
soules
of
the
godly
are
kept
vntill
they
receaue
their
crowne
and
glory
.
Bernard
in
two
homilies
made
at
the
feast
of
all
Saints
,
where
he
handleth
this
question
of
purpose
,
teacheth
that
the
soules
of
the
Saints
departed
from
their
bodies
,
do
stand
as
yet
in
the
outward
courts
of
the
Lord
,
being
admitted
to
rest
,
but
not
to
glory
.
Into
that
most
blessed
●…ouse
,
saith
he
,
they
shall
not
enter
neither
without
vs
,
nor
without
their
bodies
.
Those
that
place
soules
in
heauen
,
so
they
giue
them
not
the
glory
of
the
resurrection
,
they
differ
nothing
from
the
former
opinion
.
Since
the
Scripture
euery
where
biddeth
vs
depend
vpon
the
expectation
of
Christs
comming
,
and
differreth
the
crowne
of
glory
〈◊〉
that
time
,
let
vs
be
content
with
the
boundes
,
which
God
hath
appointed
vs
;
that
the
soules
of
the
godly
hauing
ended
their
warfare
depart
into
an
happy
rest
,
where
with
a
blessed
ioy
they
looke
for
the
fruition
of
the
promised
glory
;
and
so
all
things
stand
suspended
till
Christ
our
redeemer
appeare
.
The
Fathers
all
with
one
voice
(
I
may
truely
affirme
)
teach
and
beleeue
euen
that
Christ
after
death
went
no
whither
,
but
where
his
faithfull
and
holy
seruants
were
:
yea
and
there
remained
till
his
resurrection
.
To
which
consent
of
men
some
where
you
ascribe
exceeding
much
.
no
member
,
nor
part
of
hell
,
secret
habitation
of
rest
and
happinesse
,
Dauid
said
prophesying
this
of
Christ
,
thou
hast
deliuered
my
soule
from
the
nethermost
hell
.
When
in
Christs
presence
hell
was
broken
open
&
captiuitie
made
captiue
,
his
conquering
soule
being
presented
to
his
fathers
sight
,
returned
without
delay
to
his
bodie
.
The
darkenesse
fled
at
the
brightnesse
of
Christ
,
&
the
grosse
mist
of
eternall
night
vanished
.
Hinc
tumulum
repetens
post
tari●…ra
,
carne
resumpta
,
belliger
ad
coelos
ampla
trophea
refers
.
Then
after
thy
being
in
hell
,
thou
going
to
thy
graue
,
&
resuming
thy
bodie
,
as
a
warrier
thou
bar●…st
to
heauen
a
who
euer
went
to
hell
besides
the
sonne
,
which
rose
from
the
dead
?
at
the
sight
of
whom
the
keepers
of
hell
gates
shr●…ncke
for
feare
.
at
the
sight
of
him
was
afraid
and
amazed
saying
:
Who
is
this
,
that
descendeth
(
hither
)
with
so
great
power
and
authoritie
?
Who
is
this
,
that
teareth
open
the
brazen
gates
of
hell
,
&
breaketh
the
bars
of
Adamant
?
Who
is
this
,
that
being
crucisied
is
not
conquered
by
me
who
am
death
?
Who
is
this
,
that
looseth
their
bandes
,
whom
I
conquered
?
Who
is
this
,
that
by
his
owne
death
destroyeth
me
,
that
am
death
?
To
him
only
were
the
gates
of
death
opened
,
&
him
only
the
keepers
of
hell
gates
seeing
,
shranke
for
feare
;
and
the
chiefe
ruler
of
death
,
knowing
him
alone
to
be
his
Lord
,
rose
out
of
his
loftie
throne
,
and
spake
to
him
fearefully
with
supplication
&
intreatie
.
The
Lord
descending
darkenesse
trembled
at
the
suddaine
sight
of
vnknowen
light
,
A●…
praefulgidum
fidus
caelorum
Tartareae
caliginis
profunda
viderunt
,
And
the
deepes
of
hellish
darkenesse
saw
the
most
bright
starre
of
heauen
.
Deposito
quid●…
corpore
imas
atque
abdit
as
Tartari
sedes
filius
hominis
penetrauit
:
the
Sonne
of
man
laying
aside
his
body
pearced
the
lowest
and
secret
seates
of
Tartarus
,
The
powers
of
heauen
doe
incessantly
glorifie
the
Sonne
of
God
for
conquering
death
,
&
breaking
the
gates
of
hell
.
In
hell
he
killed
death
Going
to
the
gates
of
hell
all
couered
with
darknesse
,
thou
shalt
pearce
hell
with
a
sharpe
speare
;
and
shalt
deliuer
all
,
thou
alone
being
free
,
and
shalt
besides
haue
the
victory
ouer
thine
enemies
dubio
dies
splendidissimus
fuit
,
vbi
seruator
illuxit
,
tenuit
in
illo
noctis
horrore
inuiolabilem
Maiestatis
suae
splendorem
.
The
Lord
descending
into
the
darke
m●…st
of
hell
,
euen
there
no
doubt
then
was
a
most
cleere
day
,
where
our
Sauiour
shined
.
In
that
horror
of
night
he
held
the
brightnesse
of
his
Maiestie
inuiolable
.
Pro
vita
populi
mortuus
,
non
es
derelictus
in
Tartaro
.
Dying
for
the
life
of
thy
people
,
thou
wast
not
left
in
hell
.
Christ
d●…stroyed
and
brake
open
the
closed
places
of
hell
,
and
put
the
diuell
,
that
had
power
ouer
death
.
from
his
kingdome
and
Dominion
.
If
the
holy
Scripture
had
sayd
,
that
Christ
after
death
came
to
Abrahams
bosome
,
not
naming
hell
and
the
sorrowes
thereof
,
I
maruaile
if
any
man
would
haue
durst
to
affirme
,
that
Christ
descended
into
hell
.
But
because
euident
testimonies
mention
hell
and
the
sorowes
no
cause
is
occurrent
,
why
our
Sauior
should
be
beleeued
to
haue
come
thither
,
but
to
saue
from
those
paines
.
There
is
a
lower
hell
,
●…hither
the
dead
go
,
whence
God
would
deliuer
our
soules
by
sending
his
sonne
thither
.
For
therefore
Christ
came
euen
vnto
hell
,
that
we
should
not
abide
in
hell
.
Eousque
ille
miserando
descendit
vsquequo
tu
peccando
deiect●…s
es
.
Christ
descended
of
mercie
to
the
very
place
,
whither
thou
wast
deiected
by
sinne
.
It
remained
to
the
full
effect
of
our
redemption
,
that
the
man
,
which
God
tooke
vnto
him
without
sin
should
descend
euen
thither
,
whither
man
separated
from
God
fell
by
desert
of
sin
,
that
is
to
hell
,
where
the
soule
of
a
sinner
vseth
to
be
tormented
;
and
to
the
graue
,
where
the
flesh
of
a
sinner
vseth
to
be
corrupted
:
yet
so
,
that
neither
Christs
flesh
might
rot
in
the
graue
,
nor
his
soule
be
●…ormented
with
the
sorrowes
of
h●…ll
.
The
powers
,
Principalities
and
rulers
of
the
world
,
which
the
Apostle
numbreth
,
none
other
could
conquere
and
carie
into
the
desart
of
hell
but
only
he
,
who
said
,
be
of
good
hope
,
I
haue
ouercome
the
world
.
Therefore
it
was
necessary
that
our
Lord
&
Sauiour
should
not
only
be
borne
a
man
amongst
men
,
but
also
descend
to
hell
,
that
he
might
carie
into
the
wildernesse
of
hell
the
goate
,
that
was
to
be
led
away
;
and
returning
thence
,
this
worke
perfourmed
,
might
ascend
to
his
father
.
Aeterna
nox
inferorum
Christo
descendente
resplenduit
,
attonitae
mentis
obstupuere
Tortores
.
The
euerlasting
darkenesse
of
hell
was
made
bright
with
Christs
descending
thither
:
the
tormentors
inwardly
stroken
were
amazed
.
Tartarum
benignus
intrat
,
fracta
cedit
Ianua
,
fertur
horruisse
mundus
noctis
aeternae
chaos
.
Christ
mildely
entred
hell
,
breaking
open
the
gates
:
the
world
shooke
at
Chaos
of
euerlasting
darkenesse
Infernum
Dominus
cum
destructurus
adiret
,
Sol
ruit
in
Tenebras
,
arua
tremunt
concussa
locis
,
saxa
crepant
:
tartara
moesta
gemunt
,
quia
vincula
cunta
quiescunt
.
Mors
ibi
quid
faceret
,
quo
vitae
portitor
ibat
?
When
the
Lord
went
to
hell
to
destroy
it
,
the
Sunne
was
darkned
,
the
earth
shooke
,
the
rockes
claue
in
sunder
.
Hell
mourned
to
see
her
bands
loosed
.
But
what
could
death
doe
there
,
whither
the
bringer
of
life
came
?
Tartari
,
&
Tartari
iura
soluisse
,
non
est
fragilit
as
sed
potestas
.
To
suffer
death
and
to
conquere
it
,
to
goe
to
hell
and
to
returne
,
to
come
within
the
lawes
of
the
dungeon
of
hell
,
●…nd
to
dissolue
the
lawes
therof
,
is
not
weakenesse
but
power
.
I
am
aliue
from
the
dead
,
and
come
vp
from
those
below
.
I
am
he
whom
death
fled
from
,
hell
trembled
at
,
and
the
dungeon
of
hell
confessed
to
be
God
.
This
day
which
the
Lord
hath
made
penetrat
omnia
,
vniuersa
continet
:
coelum
,
terram
,
Tartarumque
complectitur
,
pearceth
all
places
,
conteineth
all
,
compriseth
heauen
,
earth
,
and
the
dungeon
of
hell
.
that
Christ
the
day
lightned
heauen
,
earth
,
and
the
deepe
of
hell
,
the
Scripture
witnesseth
.
Christ
descended
into
Hell
as
Christs
body
was
in
the
bowels
of
the
earth
,
so
his
soule
separated
from
his
body
descended
ad
inferos
,
to
the
places
and
with
all
the
force
and
efficacie
of
his
death
so
pearced
vnto
the
dead
,
atque
inferos
adeo
ipsos
,
and
euen
to
the
spirits
in
hell
,
that
the
soules
of
the
vnfaithfull
perceaued
the
condemnation
of
their
infidelity
to
be
most
sharp
and
iust
,
ipseque
inferorum
princeps
Satan
;
and
Satan
himselfe
the
Prince
of
hell
saw
all
the
power
of
his
tyrannie
,
and
of
darcknesse
to
be
weakned
,
broken
,
and
destroied
:
and
contrariwise
,
the
dead
;
who
whiles
they
liued
,
beleeued
in
Christ
,
vnderstood
the
worke
of
their
redemption
to
be
performed
,
and
felt
the
fruite
and
force
thereof
with
a
most
sweet
and
certaine
comfort
.
descendit
ad
inferos
,
descended
vnto
hell
.
Penetrauit
ad
mortuos
,
atque
inferos
adeo
ipsos
,
Christ
pearced
vnto
the
dead
,
and
which
more
is
,
euen
to
hell
it selfe
Princeps
inferorum
,
the
Prince
of
hell
Christ
descended
into
hell
As
touching
Christes
soule
;
as
soone
as
it
departed
from
the
bodie
,
it
rested
not
idle
,
but
descended
ad
inferos
,
vnto
hell
.
And
surely
the
one
and
the
other
societic
both
of
godly
soules
,
and
of
the
damned
,
found
the
presence
of
Christes
soule
.
For
the
soules
of
the
faithfull
were
cheered
with
great
comfort
,
and
gaue
God
thanks
sor
deliuering
them
by
the
hand
of
this
Mediatour
,
and
performing
that
which
so
long
before
he
had
promised
.
Other
soules
also
adiudged
to
euerlasting
damnation
,
animae
Christi
aduentum
persenserunt
,
perceiued
the
comming
of
Christes
soule
.
Christ
spoiled
powers
and
principalities
,
and
made
an
open
shew
of
them
,
triumphing
ouer
them
in
himselfe
,
Other
Interpreters
hold
,
that
these
enemies
were
v●…nquished
and
conquered
on
the
crosse
by
Christ
;
but
the
triumph
was
p●…rformed
,
when
Christ
in
his
soule
entred
the
kingdome
of
Hell
as
a
glorious
victorer
.
For
so
they
interpret
the
Article
,
He
descended
into
Hell
.
And
because
the
word
doth
signifie
to
carie
one
in
an
open
shew
,
as
the
Romans
were
woont
in
the
eyes
of
men
to
leade
their
enemies
once
ouerthrowen
,
with
their
han●…s
bound
behinde
them
to
their
perpetuall
shame
;
and
the
soule
of
Christ
separated
from
his
bodie
might
really
doe
this
to
the
diuels
,
bringing
them
out
of
their
infernall
kingdome
,
and
carying
them
along
the
aire
in
the
sight
of
all
the
Angels
and
blessed
soules
:
therefore
nothing
hindereth
vs
to
interpret
that
which
Paul
heere
writeth
,
as
the
words
sound
,
euen
of
a
reall
triumph
in
the
sight
of
God
onlie
,
and
of
the
blessed
spirits
:
specially
since
the
Fathers
for
the
most
part
so
expound
them
,
&
ex
nostris
,
non
pauci
,
neque
vulgares
,
and
of
our
Expositors
not
a
few
,
and
those
no
meane
men
.
Tota
Ecclesia
vbique
terrarum
hodie
illum
Articulum
&
agnoscit
,
&
diuer
sum
à
sepultura
recitat
,
the
whole
Church
throughout
the
world
at
this
date
acknowledgeth
that
article
,
and
reciteth
it
as
different
from
The
Church
finding
the
descent
to
hell
to
be
plainly
deliuered
in
the
Scriptures
,
with
great
aduise
admitted
this
Article
into
the
Creed
.
Otherwise
how
could
it
be
that
with
so
full
consent
of
all
nations
,
and
all
tongues
,
this
clause
should
be
so
constantly
,
and
so
consentingly
receaued
?
mine
opinion
is
that
Christ
descended
into
hell
after
he
yeelded
his
soule
on
the
Crosse
to
the
hands
of
God
his
Father
.
And
hell
in
this
question
we
put
to
be
a
certaine
place
appointed
for
the
damned
,
euen
for
Satan
and
his
members
.
To
the
words
of
Christ
vttered
to
the
thiefe
,
this
daie
shalt
thou
be
with
me
in
Paradise
,
I
answere
;
they
hinder
not
this
cause
.
For
Christ
was
in
Paradise
with
the
thiefe
according
to
his
diuinity
,
in
the
graue
according
to
his
body
,
in
hell
according
to
his
soule
.
Howbeit
there
is
no
certaintie
,
how
long
Christ
staied
in
hell
:
not
long
it
seemeth
;
so
that
he
might
in
soule
that
verie
day
returne
from
hell
,
and
after
a
glorious
sort
enter
Paradise
with
the
thiefe
.
Neither
hath
that
any
more
strength
,
that
Christ
commended
his
soule
into
his
Fathers
handes
.
For
the
soule
of
Christ
was
still
in
his
Fathers
hands
,
though
he
descended
into
hell
.
This
descent
was
voide
of
forrow
and
shame
to
Christ
.
Where
they
say
,
there
was
no
need
of
this
descent
,
they
run
backe
to
the
beginning
:
for
how
should
it
be
needlesse
,
which
the
Scripture
pronounceth
Christ
did
,
and
we
confesse
in
our
Creed
?
We
iudge
it
therefore
needfull
;
first
for
the
reprobate
,
that
they
might
know
he
was
now
come
,
of
whose
comming
they
had
so
often
heard
,
but
neglected
it
with
great
contempt
.
Againe
,
Satan
was
perfectly
to
know
,
that
this
Christ
whom
he
had
tempted
in
the
desart
,
and
deliuered
to
death
by
the
fraud
of
the
Iewes
,
was
the
very
Messias
and
the
seed
promised
to
the
woman
.
Hoc
inquam
expediebat
etiam
Demonibus
in
imo
Tartaro
innotescere
;
This
I
say
was
expedient
euen
for
the
diuels
in
the
deepe
of
hell
to
know
.
Thirdly
it
was
expedient
for
the
elect
,
that
Satan
might
see
he
should
haue
no
right
no
not
on
their
bodies
,
since
Christ
heereafter
would
raise
them
to
life
.
As
Christ
by
his
death
conflicted
with
the
enemy
on
the
gibbet
of
the
crosse
,
and
ouercame
him
;
so
by
his
glorious
descent
to
hell
,
resurrection
,
and
ascension
to
heauen
he
executed
the
triumph
,
erecting
as
a
monument
of
his
victorie
the
ensigne
of
his
crosse
.
Touching
Christes
descent
to
hell
;
We
vnderstand
that
Article
of
our
faith
in
the
Creede
simply
and
without
allegorie
:
and
beleeue
that
Christ
truely
descended
to
the
lower
parts
of
the
earth
,
as
Paul
speaketh
,
Ephes.
It
is
enough
for
vs
to
beleeue
,
which
Austen
affirmeth
in
his
Epistle
to
Dardanus
;
Christ
therefor●…
descended
,
that
he
might
helpe
those
,
which
were
to
be
holpen
.
For
Christ
by
his
death
destroied
the
powers
of
hell
and
the
tyrannie
of
the
diuell
,
as
is
said
,
Osee
,
O
death
,
I
will
be
thy
death
;
and
thy
destruction
,
O
hell
.
And
this
his
victory
he
would
in
a
certaine
maner
shew
vnto
the
diuell
,
that
he
might
strike
perpetuall
terrors
into
the
diuell
,
and
take
from
vs
all
feare
of
(
Satans
)
tyrannie
.
Let
it
suffice
vs
to
know
this
,
and
omit
curious
questions
and
disputations
Thou
wilt
not
leaue
my
soule
in
Hell
Heere
hast
thou
that
Article
of
our
faith
,
Christ
descended
into
hell
.
If
thou
aske
what
he
did
there
,
I
answer
;
He
then
deliuered
not
the
Fathers
onely
,
but
all
the
faithfull
from
the
beginning
of
the
world
to
the
end
thereof
;
not
out
of
Lymbus
,
but
out
of
the
lowest
nether
most
hell
,
to
which
we
all
were
condemned
;
and
in
which
we
all
were
as
in
death
by
the
sentence
of
God
.
There
euerlasting
fire
did
abide
to
vs
all
,
that
being
deliuered
to
death
by
the
sinne
of
Adam
,
we
might
in
the
last
iudgement
be
deliuered
to
punishment
and
perpetuall
sire
.
therefore
descended
euen
thither
vnto
death
and
hell
to
this
end
,
least
thou
shouldest
d●…scend
thither
,
that
as
he
had
redeemed
vs
from
death
,
so
he
might
deliuer
vs
from
hell
.
Christ
therefore
was
to
die
,
not
that
he
should
simply
be
dead
,
but
that
by
his
death
he
might
conquer
death
and
ouercome
him
that
had
the
rule
ouer
death
:
and
so
he
was
to
descend
to
hell
;
not
that
his
soule
should
be
subiect
to
any
infernall
power
,
but
that
subduing
the
gates
of
hell
he
might
deliuer
our
souls
from
that
tyrannie
.
Of
the
article
of
Christs
descent
to
hel
,
I
am
not
ignorant
how
diuersly
learned
men
doe
thinke
.
It
is
somewhat
obscure
indeed
and
subiect
to
many
disputations
,
but
yet
no
godly
man
vpon
that
occasion
will
resist
or
offer
force
to
the
Apostles
words
,
but
will
desire
of
God
the
vnderstanding
therof
,
and
in
the
meane
time
with
a
single
faith
cleaue
to
the
word
of
trueth
,
although
he
can
not
cleerely
perceaue
the
maner
how
that
was
performed
.
Of
this
Article
see
Aust●…n
Epistle
The
Church
deliuereth
vs
out
of
the
Scriptures
that
Christ
after
he
was
dead
on
the
crosse
,
descended
also
to
hell
to
suppresse
Satan
and
hell
,
(
to
the
which
we
were
condemned
by
the
iust
iudgement
of
God
)
and
to
spoile
and
destroy
the
kingdome
of
death
.
The
descent
of
Christ
to
hell
(
whereof
mention
is
made
in
the
Apostles
Creede
after
the
death
and
buriall
of
Christ
)
is
to
be
vnderstood
simply
according
to
the
letter
and
without
allegorie
of
the
ostension
and
declaration
of
Christes
victorie
no
lesse
glorious
then
terrible
,
(
as
Luther
writeth
to
Philip
Melancthon
)
indeed
made
to
the
diuels
in
hell
or
in
the
place
of
the
damned
,
and
of
Christes
expugning
,
disarming
,
spoyling
and
captiuating
the
power
of
Satan
,
and
of
his
destroying
hell
and
euerting
the
whole
kingdome
of
Satan
,
and
of
his
deliuering
vs
from
the
power
of
death
and
eternall
damnation
;
and
out
of
the
iawes
of
hell
.
The
Article
of
the
Creede
let
vs
retaine
simply
as
the
words
sound
;
and
let
vs
resolue
,
that
the
Sonne
of
God
truely
descended
to
hell
to
deliuer
vs
from
hell
,
to
which
we
were
condemned
for
sinne
in
Adam
;
and
from
the
power
and
tyrannie
of
the
diuell
,
by
which
we
were
held
captiue
.
Of
which
effect
and
fruit
of
Christs
descent
the
Fathers
speake
Christ
descended
to
hell
that
we
might
ascend
to
heauen
.
The
man
which
God
assumed
,
descended
thither
,
whither
man
separated
from
God
by
defert
of
sinne
fell
,
that
is
to
hell
,
where
the
soule
of
a
sinner
vsed
to
be
tormented
.
Dying
for
thee
,
I
descended
to
hell
to
bring
thee
to
Paradise
;
Tartara
adij
,
vt
tu
in
caelo
regnares
;
I
went
to
the
place
of
the
damned
,
that
thou
mightest
raigne
in
heauen
.
The
true
and
proper
sense
of
this
Article
is
,
that
no
metaphoricall
,
but
a
reall
descent
of
Christ
to
hell
must
be
vnderstood
,
whereby
he
descended
to
the
lower
parts
of
the
earth
,
Eph.
Et
ipsas
Damnatorum
sedes
adijt
;
and
went
to
the
very
place
of
the
damned
.
The
second
point
is
,
that
this
Article
is
no
part
of
his
passion
and
humiliation
,
but
of
his
victorie
and
triumph
.
With
one
consent
we
aduise
this
matter
not
to
be
disputed
,
but
this
Article
to
be
most
simply
beleeued
and
taught
.
It
ought
to
suffice
vs
,
if
we
know
,
that
Christ
descended
into
hell
,
destroied
hell
to
all
beleeuers
,
and
by
him
we
were
taken
out
of
the
power
of
death
and
Satan
,
from
euerlasting
damnation
,
and
euen
out
of
the
iawes
of
hell
.
The
maner
how
this
was
done
,
let
vs
not
curiously
search
,
but
referre
the
knowledge
heereof
to
an
other
worlde
,
where
not
onely
this
mysterie
,
but
many
others
simply
beleeued
of
vs
in
this
life
,
shall
be
reuealed
,
which
passe
the
reach
of
our
blinde
reason
.
Thou
wilt
not
leaue
my
soule
in
hell
.
The
sense
is
most
plaine
,
so
plentifully
and
diligently
deliuered
by
the
Apostles
.
But
euen
here
haue
men
presuming
all
things
of
their
wittes
,
begun
to
dispute
,
whether
Christ
were
in
hell
as
touching
his
soule
,
and
the
substance
thereof
,
and
what
this
meaneth
,
that
he
was
in
hell
.
And
a
great
number
haue
dared
to
contradict
the
spirit
(
of
God
)
that
Christs
soule
was
not
in
hell
but
by
effect
:
being
for
sooth
handsome
glozers
of
the
word
of
God
;
Thou
wilt
not
leaue
my
soule
,
that
is
,
the
effect
of
my
soule
,
in
hell
:
Christ
descended
to
hell
,
that
is
,
he
effected
somewhat
in
hell
:
but
despising
these
friuolous
and
impious
trifles
,
let
vs
simply
vnderstand
the
wordes
of
the
Prophet
,
as
they
are
simply
spoken
;
and
if
we
can
not
vnderstand
them
,
let
vs
faithfully
beleeue
them
.
Greater
is
the
authoritie
of
this
Scripture
,
then
the
capacitie
of
all
mens
wittes
,
as
Augustine
saith
.
For
the
soule
of
Christ
according
to
her
substance
truely
descended
to
hell
.
purpose
other
Scriptures
doe
make
very
much
,
as
where
Christ
saith
,
Father
,
into
thine
hands
I
commend
my
soule
This
day
shalt
thou
be
with
me
in
Paradise
.
`
Thou
wilt
not
leaue
my
soule
in
hell
sentence
may
be
fitly
applied
The
soules
of
the
righteous
in
the
hands
of
God
No
torment
shall
touch
them
,
they
are
in
peace
,
and
in
the
time
of
their
visitation
they
shall
shine
:
The
sense
is
much
easier
and
freer
from
all
ambiguities
,
if
Christ
be
vnderstood
to
haue
said
,
this
day
shalt
thou
be
with
me
in
Paradise
;
not
of
his
manhood
but
of
his
godhead
.
He
that
said
to
the
thiefe
painfully
hanging
,
yet
healthfully
confessing
,
(
this
d●…y
shalt
thou
be
with
me
in
Paradise
)
according
to
his
manhood
had
his
soule
that
da●…e
in
h●…ll
&
his
flesh
〈◊〉
the
graue
,
but
according
to
his
godhead
vndoubtedlie
he
was
in
Paradise
.
How
was
this
promise
of
our
Lord
made
to
the
thiefe
,
this
day
shalt
thou
be
with
me
in
Paradise
performed
?
Christ
tak●…n
d●…wne
from
the
crosse
was
in
hell
according
to
his
soule
,
and
neuerthelesse
by
the
power
of
his
diuinity
brought
the
Thiefe
into
Paradise
.
Happily
he
first
caried
the
beleeuing
Thiefe
to
Paradise
,
before
he
descended
to
hell
.
The
same
is
adored
in
heauen
as
God
together
with
the
Father
and
with
the
holy
Ghost
,
and
he
as
man
lay
in
the
Sepulchre
with
his
body
,
and
abode
in
hell
with
his
soule
,
and
gaue
entrance
to
the
thiefe
into
Paradise
,
his
diuinity
,
which
cannot
be
comprehended
in
any
place
,
euery
where
accompanying
him
.
How
said
Christ
,
this
day
shalt
thou
be
with
me
in
Paradise
?
because
as
God
,
who
filleth
all
places
,
he
was
euery
where
at
one
instant
;
in
the
sepulchre
,
&
in
hell
,
and
in
Paradise
,
and
in
heauen
.
He
spoiled
powers
and
principalities
and
made
an
open
shew
of
them
,
triumphing
ouer
them
in
himselfe
soule
was
not
left
in
hell
:
but
God
raised
him
●…p
,
loosing
the
sorowes
of
death
euery
knee
of
things
vnder
earth
should
●…ow
vnto
him
,
euerie
tongue
should
confesse
Iesus
Christ
power
in
heauen
and
earth
Descendisse
Christum
in
infernum
,
articulus
sidei
est
,
verum
quanam
ratione
ibi
omnia
sunt
gesta
,
non
est
expresse
traditum
.
That
Christ
descended
to
hell
is
an
article
of
the
faith
,
but
in
what
sort
all
things
there
were
donne
,
is
not
expressely
deliuered
.
Happilie
it
is
enough
for
vs
to
h●…ld
the
generall
,
and
a
more
exact
declaration
of
this
mysterie
wee
shall
heare
in
another
life
.
The
eternall
and
generall
ordinance
of
God
is
shewed
to
be
such
,
that
none
can
goe
out
of
heauen
downe
to
hell
,
nor
come
from
hell
vp
to
heauen
.
they
are
the
children
of
the
resurrection
No
man
ascendeth
vp
to
heauen
,
but
he
that
descended
from
heauen
,
the
Sonne
of
man
which
is
in
heauen
preeminence
in
all
things
an
Angel
come
downe
from
heauen
,
hauing
the
key
of
the
bottomlesse
pitte
,
hath
the
hell
and
death
was
not
left
in
hell
As
touching
Austens
diuers
opinion
and
yours
,
see
before
page
and
your
page
I
reiect
Austens
exposition
of
Christes
words
to
the
Thiefe
,
this
day
shalt
thou
be
with
me
in
Paradise
of
the
thiefes
soule
and
Christs
diuine
presence
in
Paradise
Seddicet
aliquis
,
deitatis
hanc
,
non
animae
Christi
credimus
vocem
.
But
some
will
say
we
beleeue
this
was
the
voice
of
Christs
deity
,
and
not
of
his
soule
.
To
which
part
then
of
the
thiefe
doe
we
take
this
promise
was
made
?
this
day
,
saith
Christ
to
the
thiefe
,
shalt
thou
be
with
me
in
Paradise
,
whose
body
the
common
death
had
inclosed
vntill
the
resurrection
to
come
.
It
was
then
the
soule
of
the
thiefe
to
which
Christ
promised
and
performed
this
:
soule
were
presently
called
to
Paradise
,
shall
we
thinke
any
man
so
wicked
as
to
dare
say
;
that
the
soule
of
our
Sauiour
during
the
three
dayes
,
that
his
bodie
lay
dead
,
was
held
in
the
custodie
of
hell
?
multo
expeditior
,
&
ab
ijs
omnibus
ambiguitatibus
liber
,
farre
the
easier
and
freer
from
all
obiections
How
you
will
doe
to
maintaine
that
Christ
went
indeed
to
them
,
but
presently
left
them
that
he
might
goe
to
hell
,
I
know
not
.
In
this
I
doubt
you
walke
without
your
guide
.
presently
post
ledde
captiuitie
ca●…tiue
,
and
spoiled
powers
and
principalities
shall
be
in
a
moment
and
in
the
twinckling
of
an
eie
I
adde
that
which
is
cleere
and
certaine
:
yea
that
which
your selfe
rightly
beleeueth
and
professeth
with
vs
,
though
against
the
opinion
of
the
Fathers
,
that
the
soules
of
the
holie
Patriarks
dead
before
Christ
were
not
beneath
,
but
aboue
;
Not
in
Limbo
,
but
with
God
in
peace
,
ioy
and
blisse
,
euen
in
Paradise
that
is
heauen
.
rest
from
their
labours
,
and
dwell
with
the
Lord
eternall
in
the
heauens
clothed
with
life
swallowing
vp
mortalitie
.
Hence
I
conclude
that
Christes
soule
after
his
death
ascended
indeed
,
and
descended
not
downward
beneath
vs
heere
.
rule
in
the
aire
ascended
,
what
is
it
but
that
he
first
descended
into
the
lower
parts
of
the
earth
?
he
descended
from
heauen
,
and
was
incarnate
by
the
holy
Ghost
of
the
virgine
Marie
I
am
the
liuing
bread
,
which
descended
from
heauen
.
descended
into
the
lower
parts
of
the
earth
,
aboue
all
the
heauens
descending
to
hell
;
or
the
lower
parts
of
the
earth
,
and
his
ascending
aboue
all
heauens
Christes
soule
descended
not
downeward
beneath
vs
heere
and
to
the
lower
parts
of
the
earth
,
fashioned
beneath
in
the
earth
Only
except
there
be
some
speciall
reason
of
good
authoritie
to
the
contrary
,
which
is
the
second
point
of
importance
heere
to
be
considered
.
Touching
which
thus
I
say
,
without
expresse
and
euident
Scripture
there
is
in
the
world
no
sound
nor
meet
authoritie
to
disprooue
our
former
reason
or
conclusion
.
heauon
and
hell
life
and
death
Austen
himselfe
auoucheth
well
and
faithfully
,
supposing
there
were
no
expresse
,
nor
plaine
Scripture
for
Christes
descending
,
the●…
it
were
maruellous
boldnesse
,
that
any
should
dare
say
he
went
downe
to
hell
.
mention
both
hell
and
the
sorowes
thereof
,
We
can
not
contradict
either
the
prophesie
,
which
sayd
,
Thou
wil●…
not
leaue
my
so●…le
in
hell
;
which
les●…●…y
man
should
d●…e
otherwise
interpret
,
Peter
expoundeth
in
the
Acts
of
the
Apostles
;
nor
the
words
of
the
same
Peter
,
where
he
affirmeth
,
that
loosed
the
sorowes
of
hell
,
in
which
it
was
impossible
he
should
be
held
.
Who
then
but
an
Infidell
,
will
denie
that
Christ
was
in
hell
?
Now
I
assume
this
and
by
Gods
helpe
shall
make
it
manifest
,
that
there
is
in
all
the
Scripture
no
one
place
whereby
it
may
be
prooued
by
any
shew
of
reason
,
that
Christes
soule
after
this
life
went
locally
downward
from
hence
,
or
diuersly
from
the
so●…les
of
●…ll
good
men
deceased
.
had
not
one
plat
●…all
the
Scripture
,
nor
any
shew
of
reason
Only
there
are
two
or
thr●…
places
sonsibly
wrested
to
this
p●…rpose
.
First
,
that
(
Ephes.
where
Christ
is
sayd
to
h●…e
come
downe
into
the
lowest
parts
of
the
earth
.
descended
to
the
lower
parts
of
the
earth
,
Th●…
hast
deliuered
my
soule
from
the
nethermost
hell
,
Ho●…
&
Da●…id
in
c●…m
prophet●…s
d●…xit
;
so
much
Da●…id
in
his
prophesi●…
spake
of
him
.
regionem
Infer●…m
subterraneam
credere
thou
art
to
beleeue
that
the
region
of
hell
is
vnder
the
earth
.
Descendens
ad
inferos
captiuam
ab
antiquo
captiuitatem
reduxit
.
Christ
descending
to
hell
brought
backe
the
captiuitie
,
that
of
old
was
captiuated
.
he
visited
hell
,
and
became
farre
off
not
only
from
heauen
,
but
euen
from
the
earth
it selfe
,
descending
into
the
depth
of
the
bottomlesse
pit
.
Christ
descended
to
the
lower
parts
of
the
earth
,
after
which
there
are
none
other
.
And
he
ascended
aboue
all
,
higher
than
which
there
is
nothing
.
After
death
descended
to
hell
,
whence
rising
the
third
day
,
he
ascended
aboue
all
the
heauens
afore
all
men
.
Christ
descended
to
the
lower
parts
of
the
earth
,
Infernum
sub
terra
esse
nemo
iam
ambigat
;
Let
no
man
now
doubt
but
hell
is
vnder
the
earth
.
Qui
descendit
cum
anima
in
infernum
,
ipse
cum
anima
&
corpore
ascendit
in
coelum
.
He
that
descended
to
hell
in
soule
,
ascended
to
heauen
with
bodie
and
soule
.
Ergo
sub
terra
est
infernus
.
Qui
descendit
cum
anima
in
infernum
,
ipse
cum
anima
&
corpore
ascendit
ad
coelos
.
Therefore
hell
is
vnder
the
earth
.
And
he
that
in
soule
descended
to
hell
,
ascended
to
heauen
in
soule
and
bodie
.
To
the
lower
parts
of
the
earth
,
after
which
place
there
is
no
lower
;
he
meaneth
hell
.
What
is
,
He
led
captiuitie
captiue
?
By
Adams
transgression
the
enemie
made
vs
all
captiues
,
and
had
vs
in
subiection
.
then
tooke
vs
againe
out
of
the
enemies
hand
,
and
conquered
him
that
made
vs
captiu●…
.
Erepti
sumus
igitur
ab
inferis
ob
Christi
humanitatem
.
We
were
then
taken
from
hell
by
Christes
humanity
.
At
quem
in
locum
descendit
?
In
infernum
,
&c.
To
what
place
did
Christ
descend
?
To
hell
,
which
he
calleth
the
lowest
parts
of
the
earth
after
the
common
opinion
of
men
.
First
Christ
descended
to
the
lower
parts
of
the
●…arth
into
hell
,
and
after
he
ascended
to
heauen
.
He
descended
to
hell
in
his
soule
alone
,
and
then
he
ascended
aboue
all
the
heauens
in
body
and
soule
.
It
must
be
noted
by
this
that
he
sayth
,
Christ
,
descended
to
the
lower
parts
of
the
earth
:
he
sheweth
hell
to
be
vnder
the
earth
,
whence
it
is
called
Infernus
,
because
it
is
lower
than
the
earth
,
or
vnder
the
earth
.
The
Fathers
for
the
most
part
are
of
this
opinion
,
that
Christ
in
his
soule
came
to
the
place
of
the
damned
,
to
signifie
not
in
words
,
but
with
his
presence
,
that
the
iustice
of
God
was
satisfied
by
his
death
and
bloudshed
,
and
that
Satan
had
no
longer
power
ouer
his
Elect
,
whom
he
held
captiue
:
that
himselfe
was
made
Lord
ouer
all
,
and
all
power
ouer
heauen
and
earth
giuen
him
;
and
a
Name
aboue
all
Names
,
that
in
the
name
of
Iesu
euery
knee
of
things
celestiall
,
terrestriall
,
and
infernall
should
bow
:
neither
that
he
came
thither
only
to
signifie
this
in
such
sort
as
is
sayd
,
but
also
that
he
might
c●…ie
all
the
diuels
with
him
in
a
triumph
:
as
it
is
Coloss.
He
spoiled
powers
,
and
principalities
,
and
made
an
open
shew
of
them
,
leading
them
in
a
triumph
by
the
vertue
of
his
crosse
,
by
which
he
had
purged
sinnes
,
and
appeased
the
iustice
of
God
.
Could
he
not
haue
done
this
,
without
any
such
descent
of
his
soule
?
He
could
,
but
he
would
be
so
farre
humbled
,
that
his
soule
should
descend
into
that
most
darke
and
wretched
place
,
though
not
there
to
suffer
any
thing
,
but
to
beginne
thence
his
triumph
ouer
the
power
of
the
Diuell
.
And
this
opinion
of
the
Fathers
I
dare
not
condemne
,
since
it
is
not
repugnant
to
the
sacred
Scriptures
,
and
hath
likely
reasons
.
The
consent
of
the
Fathers
when
it
is
not
contrary
to
the
holy
Scriptures
hath
great
weight
with
me
.
I
haue
largely
and
plainly
shewed
(
Treat
.
pag.
)
that
this
place
speaketh
not
a
whit
neither
of
hell
,
nor
of
Christes
soule
descending
locally
,
neither
before
his
death
nor
after
.
I●…
noteth
only
Christes
sensible
and
apparent
humiliation
to
the
last
and
lowest
point
,
that
is
,
to
the
graue
;
according
to
the
Hebrew
phrase
,
which
the
Apostles
frequented
in
their
Greeke
writings
very
much
.
so
you
iudge
I
say
then
,
Thus
I
say
,
It
seemes
to
me
,
Thus
do
I
iudge
Some
thinke
that
this
Greeke
phrase
(
to
the
lower
parts
of
the
earth
)
is
only
a
figure
of
speech
,
a
kinde
of
hypallage
,
for
the
earth
which
is
the
lower
part
of
the
world
.
Others
doe
thank●…
that
it
may
be
taken
,
as
al●…ding
to
that
metaphoricall
Hebrew
phrase
tachtijoth
erets
,
the
lower
parts
of
the
earth
,
where
Dauid
meaneth
his
Mothers
wombe
.
And
then
wh●…re
Dauid
meaneth
only
Christs
taking
our
flesh
.
tachijot●…
arets
,
the
bottom
of
the
earth
Christ
ascending
vp
on
hi●…
,
led
captiuity
captiue
,
and
gaue
gifts
vnto
men
?
It
seemes
to
me
a
very
plaine
Hebraisme
,
expressing
tachijoth
erets
:
which
words
are
no
where
found
for
hell
;
for
the
graue
they
are
found
.
Like
to
this
is
erets
tachtith
(
Ezechiel
.
)
where
the
seuerall
circumstances
doe
plainly
teach
that
the
graue
only
is
there
ment
,
and
the
condition
of
death
,
the
same
sense
manifestly
hath
another
Hebrew
phrase
very
like
to
this
:
Sheol
tachijah
(
psal:
)
and
Sheol
tachath
:
(
Esa:
)
where
though
many
thinke
hell
is
signified
;
yet
surely
the
circumstances
doe
conuince
that
the
graue
only
is
there
ment
.
this
do
I
iudge
,
that
the
descending
of
Christ
to
the
lower
parts
of
the
earth
may
be
taken
truly
,
plainly
,
&
as
is
agreeable
to
the
Hebrew
phrase
,
whence
surely
this
Greeke
phrase
ariseth
,
namely
for
Christs
humiliation
vnto
the
graue
.
hypallages
and
metaphors
erets
tachtith
,
the
lowest
earth
,
and
Sheol
tachtijah
,
the
lower
Sheol
Sheoltachtijah
;
the
lower
sheol
erets
tachtith
the
lower
earth
not
considering
the
vse
and
manner
of
the
Hebrew
tongue
causeth
my
mistaking
as
in
these
places
,
so
likewise
in
all
,
or
most
of
the
rest
,
and
causeth
mine
error
in
this
maine
question
Ceallere
and
Betrame
hoc
nomine
generaliter
locasubterranea
tendendo
centrum
versus
appellantur
,
the
places
vnder
the
earth
euen
to
the
center
thereof
are
generally
called
by
this
name
as
by
another
name
of
the
same
signification
,
it
is
elswhere
called
Erets
tachtith
,
the
lower
or
lowest
earth
(
Ezechiel
.
and
often
with
an
adiect
sheôl
tachtijah
for
explanations
sake
.
Proprie
insernum
dixeris
ita
vt
locum
significes
.
Hinc
cum
verbo
descendendi
passi●…
iungitur
.
Properly
you
may
call
it
hell
or
the
place
below
,
for
which
cause
it
is
euery
where
ioined
with
a
Verb
of
descending
.
Forstere
for
the
pit
,
others
for
the
graue
,
some
for
death
it selfe
,
some
for
the
state
of
the
dead
;
plurimi
vero
inferum
,
id
est
locum
damnatorum
;
and
the
most
tooke
it
for
hell
,
euen
the
very
place
of
the
damned
I
am
of
this
opinion
,
that
I
thinke
it
importeth
in
the
Scripture
most
often
the
place
where
the
dead
are
vnder
the
earth
,
so
called
for
that
it
cannot
be
satisfied
,
as
Lactantius
in
certaine
verses
of
his
seemeth
to
render
that
Etymologie
of
the
word
.
Inferus
insatiabiliter
ca●…a
guttura
pandit
.
Hell
opcneth
wide
his
vnsatiable
throat
.
Et
aliter
verti
commodè
non
potest
quàm
nomine
infernus
,
and
cannot
be
otherwise
conueniently
translated
then
by
the
name
of
Infernus
A
fire
is
kindled
in
my
wrath
,
and
hath
burned
to
the
nethermost
hell
.
So
doth
Ezechiel
vse
another
word
of
the
same
signification
,
ca.
Thou
shalt
be
cast
downe
erets
tachtith
to
the
lower
earth
.
sepulchrum
,
infernus
,
Gehenna
.
Sheol
the
graue
,
hell
,
Gehenna
.
Sheolidem
quod
sepulchrum
,
fonea
,
infernus
.
Sheol
is
as
much
as
the
graue
,
the
pit
,
and
hell
.
Sheol
sepulchrum
,
item
infernus
id
est
locus
inferior
sub
terra
.
St
de
impijs
dicitur
,
significat
perditionem
.
Sheol
is
the
graue
;
also
hell
,
that
is
the
lower
place
vnder
the
earth
.
When
it
is
spoken
of
the
wicked
,
it
signifieth
perdition
.
Sheol
non
tantum
significat
locum
damnatorum
,
sed
etiam
foue●…m
vel
sepulchrum
.
Sheol
doth
not
only
signisie
the
place
of
the
damned
,
but
also
the
pit
or
graue
.
infernus
in
Scriptura
dupliciter
;
infernus
is
taken
two
wa●…es
in
the
Scripture
;
one
for
the
pit
,
where
the
Carcasses
of
the
dead
are
put
,
the
other
,
for
the
place
whither
the
soules
of
the
damned
descend
.
Sheol
m●…kom
aamakhephec
bashamaijm
shehu
marom
.
Sheol
is
a
deepe
place
opposed
to
heauen
,
which
is
on
hie
.
Sheol
is
the
lowest
place
of
the
whole
earth
opposite
to
heauen
.
Sheol
hi
mattah
bemuchalat
vehi
markez
.
Sheol
is
absolutely
below
,
&
is
the
center
there
be
seuen
names
of
Gehenna
,
and
these
they
are
.
the
pit
of
perdition
the
lake
of
ruine
or
roaring
,
the
bottom
of
the
myre
the
shadow
of
death
the
lower
earth
places
of
abode
for
the
wicked
in
Gehenna
,
Sheol
,
Abadon
,
Erets
tachtith
.
sinners
shall
be
turned
to
Sheol
,
saith
.
Vuederash
lishola
hu
gehinnam
,
and
in
derash
,
Sheol
is
Gehenna
.
Veiesh
Sheol
Methurgemim
gehinnam
.
Sheol
with
the
(
Translators
or
)
Interpreters
is
Gehenna
.
shall
consume
in
Sheol
Their
bodies
shall
wax
olde
in
Gehenna
,
but
the
Lord
will
redeeme
my
soule
from
gehenna
.
Whosoeuer
is
not
circumcised
iored
Gehinnam
,
goeth
to
Gehenna
,
Sheôl
hath
enlarged
it selfe
Gehenna
is
sayd
to
be
deepe
,
as
it
is
in
the
ninth
of
the
Prouerbs
.
In
the
deepe
of
sheôl
are
the
ghests
In
my
wrath
,
that
is
,
in
the
midst
of
Gehenna
,
as
it
afterward
followeth
,
and
shall
burne
to
the
lowest
sheôl
.
The
way
of
Adulterers
leadeth
to
the
deepe
of
hell
,
and
therefore
he
sayth
,
Thou
hast
deliuered
my
soule
from
the
nethermost
sheôl
.
The
way
of
Adulterers
is
to
be
in
the
deepe
of
hell
,
and
thence
hast
thou
delinered
me
,
when
Nathan
sayd
vnto
me
,
The
Lord
also
hath
taken
away
thy
sinne
.
Kareü
Rabbothenu
mekom
ônesh
hareshaim
achar
motham
gehinnam
.
Our
Rabbins
call
the
place
of
punishment
for
the
wicked
after
their
deaths
,
Gehenna
.
The
way
of
life
is
aboue
to
him
that
knoweth
to
decline
from
Sheol
,
that
is
below
.
Euery
knee
of
things
in
heauen
,
on
the
earth
:
and
vnder
the
earth
bow
at
the
name
of
Iesus
.
None
in
heauen
,
nor
on
earth
,
nor
vnder
the
earth
,
was
able
to
open
the
booke
.
The
heauens
are
high
,
what
canst
thou
doe
It
is
deeper
then
Sheol
;
how
canst
thou
know
it
?
the
measure
thereof
is
longer
then
the
earth
,
and
broder
then
the
sea
.
sire
shall
burne
to
the
lower
Sheol
,
and
shall
eate
through
the
earth
,
and
inflame
the
foundations
of
the
hils
.
Like
sheepe
shall
they
be
laid
in
Sheol
,
but
God
will
red●…eme
my
soule
from
the
hand
of
Sheol
.
The
Lord
will
deliuer
my
soule
from
the
power
of
Sheol
sinners
shall
be
turned
to
Sheol
,
and
all
nations
that
forget
God
The
Hebrew
word
Sheôlah
which
was
ambiguous
,
I
doubted
not
to
translate
by
the
name
of
hell
.
For
though
it
displease
me
not
,
that
others
translate
it
the
graue
,
yet
it
is
certaine
,
that
somewhat
heere
is
noted
by
the
Prophet
besides
the
common
death
.
Otherwise
he
should
say
nothing
of
the
wicked
,
that
should
not
indifferently
agree
to
all
the
faithfull
.
swallow
men
aliue
and
whole
lower
Sheol
the
circumstances
doe
conuince
the
graue
onely
is
there
ment
Sheol
from
below
is
stirred
to
meete
thee
in
his
heart
I
will
ascend
to
heauen
,
and
exalt
my
throne
aboue
the
starres
of
God
thou
shalt
be
thrust
downe
to
Sheol
,
to
the
sides
of
the
lake
.
Tophet
is
prepared
of
old
,
it
is
euen
prepared
for
the
king
,
he
hath
made
it
deepe
and
wide
,
the
burning
thereof
is
fire
,
and
much
wood
;
the
breath
of
the
Lord
,
like
a
riuer
of
brimstone
,
doth
kindle
it
:
Thou
shalt
not
be
ioyned
with
them
in
the
graue
,
because
thou
hast
destroied
thine
owne
land
,
and
slaine
thy
people
:
thou
art
cast
out
of
the
graue
,
like
an
abominable
branch
,
as
a
carcasse
troden
vnder
feete
.
spredde
vnder
him
,
and
co●…er
him
,
and
of
lying
downe
to
sleepe
.
He
that
through
pride
said
,
I
will
ascend
to
heauen
,
and
be
like
the
most
high
,
is
thrust
downe
;
non
solum
ad
infernum
,
sed
ad
inferorum
vltimum
,
●…ot
onely
to
hell
,
but
to
the
lowest
steppe
of
hell
.
So
the
deepe
of
the
lake
doth
signifie
,
for
which
in
the
Gospell
we
read
vtter
darkenesse
,
where
is
weeping
and
gnashing
of
teeth
.
And
withall
we
learne
,
that
hell
is
vnder
the
earth
,
the
Scripture
saying
vnto
the
bottome
of
the
l●…ke
.
Hence
we
learne
,
that
hell
is
vnder
the
earth
,
whose
inhabitants
in
this
place
are
designed
by
the
name
of
hell
.
Hell
is
troubled
to
meet
thee
,
because
the
angell
,
who
is
President
ouer
infernall
paines
,
hath
stirred
vp
,
to
meete
thee
,
the
Giants
,
that
is
the
mightie
princes
of
the
earth
,
whom
before
thou
didst
heau●…ly
oppresse
.
Heere
is
the
insultation
of
the
dead
,
first
against
the
soule
secondly
as
touching
the
buriall
of
his
bodie
.
Concerning
the
first
we
must
know
,
the
Iewes
&
Catholike
write●…s
expound
this
place
of
Nab●…codonosors
soule
descending
to
the
paines
of
the
damned
.
it
must
be
referred
to
Balthasar
his
Nephew
,
and
so
it
is
said
.
That
is
the
diuell
the
ruler
of
hell
.
because
hell
is
said
to
be
in
the
deepe
of
the
earth
.
because
the
diuels
were
busie
about
the
receauing
and
leading
of
his
soule
.
The
Prophet
goeth
on
to
describe
the
wretchednesse
of
Balthasar
the
wicked
king
of
Babylon
.
When
therefore
he
was
thrust
through
the
body
in
many
places
by
the
souldiers
,
that
brake
into
his
palace
,
his
soule
went
straight
to
hell
.
Where
two
things
are
to
be
obserued
;
first
that
the
soule
of
man
doth
not
die
with
his
body
;
next
that
hell
is
appointed
as
a
certaine
place
for
the
wicked
,
which
heere
is
auouched
to
be
beneath
vs
.
Thou
art
descended
to
hell
,
and
thy
glory
and
mirth
with
thee
.
And
as
the
body
is
deuoured
of
wormes
,
so
the
soule
is
tormented
with
the
wormes
of
an
euill
conscience
.
These
are
the
treasures
of
rich
and
mightie
men
,
which
oppresse
others
in
this
life
;
they
cary
nothing
hence
,
but
a
wretched
conscience
into
the
Gehenna
sire
,
where
their
worme
doth
not
die
,
nor
the
fire
quench
.
The
dead
Princes
in
hell
answer
one
another
,
deriding
ech
the
other
,
vpbrayding
violences
,
exercising
wrath
and
indignation
,
raging
with
impatience
and
iniuries
,
wormes
meate
,
and
most
wretched
with
the
perpetuall
gnawing
of
conscience
,
euen
as
in
the
kingdome
of
the
blessed
they
congratulate
one
another
,
and
reioyce
ech
at
others
rewards
and
honors
.
The
summe
of
all
that
shall
be
said
is
this
,
that
the
Medes
should
kill
the
king
of
Babylon
,
and
his
soule
be
cast
downe
to
hell
,
among
other
tyrants
to
suffer
euerlasting
torments
.
This
place
hath
an
euident
testimonie
teaching
vs
,
that
soules
do
not
die
with
their
bodies
,
but
are
spirits
immortall
,
and
gathered
into
a
place
appointed
for
them
;
the
wicked
to
hell
,
where
vtter
darkenesse
is
,
and
eternall
weeping
and
gnashing
of
teeth
.
In
these
verses
is
described
the
state
of
the
dead
,
which
depart
this
life
in
their
sinnes
without
repentance
,
as
it
is
in
the
storie
of
the
rich
glutton
for
as
he
was
caried
to
hell
,
so
this
tyrant
,
and
all
others
,
that
die
in
their
sinnes
,
descend
to
hell
.
Hell
below
is
stirred
to
meete
thee
.
The
Prophet
saith
,
that
other
Tyrants
in
hell
meet
the
Babylonian
tyrant
,
and
insult
at
him
,
qui
iam
in
imum
Tartarum
detractus
,
sibi
●…iat
similis
,
who
being
brought
downe
to
the
deepest
hell
,
is
now
become
like
to
them
.
The
wicked
descend
lishol
tachtith
,
to
the
lower
sheol
,
that
is
,
to
Gehenna
,
where
their
fire
quencheth
not
for
euer
.
erets
tachtith
,
the
lower
earth
,
erets
tachtith
manifestly
the
same
sense
They
are
now
ashamed
of
their
strength
,
betachtijot●…
h●…arets
,
to
the
lower
parts
of
the
earth
,
porti●…n
to
the
foxes
lower
earth
not
to
be
angrie
with
him
for
euer
nor
to
condemne
into
the
lower
parts
of
the
earth
.
the
gates
of
hell
shall
not
preuaile
against
it
,
by
sha●…re
tachijoth
,
the
lower
gates
.
Spul●…hri
nomine
scriptura
exitium
&
mortem
aeternam
intelligit
,
ex
externa
morte
internam
accipiens
.
By
the
name
of
sepulchre
the
Scripture
vnderstandeth
destruction
and
eternall
death
,
noting
the
inward
death
by
the
outward
.
by
crets
tachtith
,
the
lower
earch
,
and
tachtijoth
arets
,
the
lower
part
of
the
earth
,
tachath
,
the
lower
sheol
to
the
lower
earth
,
hoc
est
ad
infernum
,
that
is
,
to
hell
,
ad
eos
qui
desc●…ndunt
in
Lacum
,
haud
dubium
,
quin
inferna
significet
,
to
those
that
descend
to
the
lake
,
it
cannot
be
doubted
,
but
he
meaneth
hell
.
To
the
lowest
earth
,
that
is
,
to
hell
as
touching
the
soule
,
which
the
Doctors
say
is
in
the
deepe
of
the
earth
.
If
thou
aske
where
are
the
Assyrians
buried
?
answereth
in
the
sides
of
the
lake
,
and
in
the
lower
parts
of
the
earth
,
by
which
the
Prophet
signifieth
the
damnation
of
body
and
soule
.
There
is
Asshur
and
all
his
multitude
:
in
Gehenna
,
in
the
place
of
the
damned
,
amongst
the
vncircumcised
Assyrians
;
round
about
his
graue
or
pit
,
that
is
,
in
the
midst
of
hell
.
For
with
this
figure
the
Prophets
vse
to
describe
the
damnation
of
the
accursed
,
who
together
with
their
soules
are
punished
with
euerlasting
death
.
Ad
terram
vltimam
,
hoc
est
ad
infernum
.
To
the
lowest
earth
,
that
is
,
to
hell
.
And
they
are
sayd
to
be
buried
in
pits
because
they
are
gathcred
in
hell
to
the
fellowship
of
their
forefathers
,
and
such
as
were
like
them
who
by
their
●…eenesse
and
crueltie
against
mankinde
,
which
they
sought
to
oppresse
,
deserued
reproch
with
the
liuing
in
all
ages
,
and
in
hell
euerlasting
punishment
and
fire
.
non
solum
Rox
●…d
Tartara
pr●…cipitatus
fuit
,
not
only
the
king
was
cast
downe
to
hell
,
but
his
wicked
counsellors
,
souldiers
,
and
helpers
.
By
the
vncircumcised
he
vnderstandeth
the
d●…ed
,
meaning
the
king
should
perish
body
and
soule
.
Out
of
this
place
of
the
Prophet
we
vnderstand
first
,
that
there
is
an
hell
,
or
place
appointed
to
punish
the
wicked
;
next
that
it
is
bene●…h
vs
,
thirdly
,
who
shall
be
cast
thither
.
They
shall
goe
into
the
lower
parts
of
the
earth
.
In
inferno
damnabuntur
,
they
shal
be
condemned
to
hell
.
Into
the
lower
parts
of
the
earth
,
that
is
,
into
hell
.
After
death
they
shall
descend
to
hell
.
Into
the
lower
parts
,
that
is
,
to
Gehenna
,
which
is
in
the
lower
parts
of
the
earth
.
They
that
seeke
me
to
death
,
shall
fall
on
destruction
,
and
be
rather
thrust
downe
to
hell
.
These
things
shew
that
all
the
endeuours
of
such
,
as
be
enemies
to
godlinesse
,
shal
be
frustrate
,
and
they
shall
descend
to
hell
to
euerlasting
death
.
denounceth
destruction
to
his
enemies
seeking
his
so●…le
to
death
,
as
that
they
should
be
cast
downe
to
hell
,
which
he
meaneth
by
the
lower
parts
of
the
earth
.
The
verse
ensuing
fortelleth
the
reiection
of
their
carca●…es
to
be
meat
for
Foxes
.
They
shall
goe
to
the
lowest
parts
of
the
earth
,
that
is
,
they
shall
vtterly
perish
,
and
descend
to
hell
,
and
their
carcasses
be
cast
abroad
in
the
fields
to
be
torne
and
de●…oured
of
wild
Beasts
.
ascending
on
high
,
lead
captiuitie
captiue
.
to
leade
Captiuitie
Captiue
deliuered
from
our
enemies
,
and
from
the
hands
of
all
that
hate
vs
,
serue
him
without
feare
in
holinesse
and
righteousnesse
,
●…ll
the
dayes
of
our
life
.
made
an
open
shew
of
them
,
triumphing
ouer
them
in
his
owne
person
Where
you
expound
the
text
and
say
,
he
descended
to
the
lowest
,
and
ascended
to
the
highest
,
that
he
might
fill
all
places
with
the
presence
of
his
manhood
,
you
speake
both
inconueniently
and
farre
from
the
Apostles
meaning
.
You
adde
to
it
(
with
his
presence
)
very
deceitfully
in
a
differing
letter
like
the
text
,
and
together
with
the
text
.
What
censure
this
deserueth
the
godly
doe
know
.
adde
it
in
a
different
letter
like
the
text
and
together
with
the
text
.
Christ
then
descended
into
the
lower
parts
of
the
earth
,
and
thence
lead
captiuitie
captiue
he
might
fill
all
But
my
speech
is
both
inconuenient
and
farre
from
the
Apostles
meaning
.
onely
to
fill
all
his
Church
with
the
gifts
of
his
spirit
,
which
by
his
ascending
hee
promised
to
doe
Christ
performed
the
condemnation
of
si●…ne
on
the
earth
,
the
abolition
of
the
curse
on
the
crosse
,
the
redemption
of
corruption
in
the
graue
,
and
the
dissolution
of
death
in
hell
,
Omnia
loca
permeans
going
to
euerie
place
,
that
he
might
euery
where
worke
mans
saluation
.
As
then
Christ
our
Sauiour
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filled
all
on
all
sides
with
his
presence
,
so
he
filled
all
with
the
knowledge
of
himselfe
.
Man
compassed
on
euerie
side
and
euery
where
,
that
is
in
heauen
in
hell
,
in
man
,
in
earth
,
may
behold
the
Diuinitie
of
the
Sonne
of
God
vnfolded
Third
:
you
make
much
of
that
which
doth
you
not
a
pinnes
worth
of
good
:
where
it
is
asked
,
who
shall
descend
into
the
deepe
?
that
is
to
bring
Christ
againe
from
the
dead
.
If
the
deepe
here
did
signifie
Hell
,
(
which
yet
certainely
it
doth
not
,
but
suppose
it
doth
)
how
will
that
follow
(
which
you
presume
)
that
Christ
dying
descended
into
the
deepe
.
The
text
saith
no
such
this
is
to
bring
Christ
down
&
to
bring
Christ
backe
from
the
dead
?
can
ascend
to
heauen
?
who
can
descend
to
the
deepe
who
can
ascend
to
heauen
,
or
who
can
descend
to
the
deepe
What
hast
thou
which
thou
hast
not
receaued
?
who
is
like
to
thee
O
Lord
?
his
generation
who
shall
declare
which
of
you
reproueth
me
of
sinne
?
Who
shall
accuse
the
elect
of
God
?
Who
shall
separate
vs
from
the
loue
of
Christ
?
Who
can
make
cleane
of
vncleane
?
not
one
.
who
can
descend
to
the
deepe
descended
to
the
deepe
of
Hell
,
descended
to
the
deepe
The
Apostle
referreth
these
things
to
Christ
.
That
is
,
wauer
not
,
neither
say
in
thy
mind
,
how
did
Christ
descend
from
heauen
?
or
did
Christ
being
dead
rise
from
the
deepe
,
that
is
from
the
lowest
places
?
cast
all
such
thoughts
out
of
thy
mind
.
Stagger
not
neither
doubtingly
cast
this
in
thy
mind
,
how
Christ
descended
from
heauen
,
or
how
after
death
he
rose
from
the
deepe
,
id
est
,
ex
abditissimo
&
profundissimo
loco
,
that
is
,
from
the
deepest
and
most
hidden
place
.
Who
shall
ascend
to
heauen
?
that
being
spoken
of
the
Law
,
Paul
interpreteth
and
applieth
to
Christ
.
For
that
is
,
saith
he
,
to
draw
Christ
from
heauen
.
Or
who
shall
descend
into
the
deepe
?
that
is
,
who
will
beleeue
the
things
that
are
spoken
of
hell
,
except
he
see
them
?
this
is
,
to
draw
Christ
backe
from
the
dead
,
as
though
he
did
not
descend
to
hell
,
or
they
desired
,
that
in
their
sight
he
would
againe
descend
to
hell
.
Who
shall
ascend
to
heauen
to
see
whether
God
bee
reconciled
to
vs
by
Christ
?
or
who
shall
descend
downe
into
the
deepe
to
see
euerlasting
death
weakned
and
abolished
by
him
,
The
Apostle
acknowledgeth
in
this
question
the
deniall
of
Christ
,
and
that
he
draweth
Christ
downe
from
heauen
,
which
admitteth
this
doubt
.
It
is
euident
that
the
deepe
is
taken
pro
inferis
,
for
hell
,
and
in
this
sense
the
Apostle
seemeth
to
haue
vsed
this
word
the
deepe
,
for
hee
addeth
,
that
is
to
bring
Christ
backe
from
the
dead
,
to
wit
,
to
account
his
descent
to
hell
to
be
void
,
and
his
victorie
ouer
death
and
Gehenna
.
Say
not
,
who
shall
descend
into
the
deepe
?
thou
art
eased
of
this
trouble
by
Christs
resurrection
from
the
dead
,
and
from
hell
.
Who
shall
descend
to
the
deepe
,
to
see
whether
death
be
disarmed
,
hell
gates
broken
open
,
the
Diuels
kingdome
subuerted
and
we
truely
redeemed
from
all
these
?
do●…
not
they
denie
death
to
haue
beene
conquered
by
the
merit
and
resurrection
of
Christ
,
and
therefore
would
haue
him
againe
to
die
,
and
to
returne
to
hell
,
to
doe
that
once
more
,
which
he
hath
alreadie
performed
?
The
heart
of
him
that
beleeueth
,
doth
not
descend
by
his
thoughts
to
the
deepe
,
to
trie
whether
victorie
be
obtained
against
eternall
death
.
For
if
he
doubt
of
this
,
he
must
also
doubt
whether
Christ
were
dead
,
&
ad
inferos
descender
it
,
and
descended
to
hell
.
Because
the
law
proposed
heauen
but
vnder
an
impossible
condition
,
and
threatned
the
deepe
,
that
is
destruction
,
for
the
offence
,
to
which
we
are
all
subiect
,
whosoeuer
cleaueth
to
the
righteousnesse
of
the
law
,
of
force
is
compelled
to
crie
out
,
who
shall
ascend
to
heauen
,
or
descena
into
the
deepe
,
to
take
me
hence
,
and
lead
me
thither
.
But
contrariwise
faith
suggesteth
,
that
Christ
is
he
,
which
ascended
to
heauen
to
carrie
vs
th●…ther
with
him
,
and
descended
into
the
depth
of
death
,
to
abolish
him
that
had
power
of
death
.
This
I
say
the
dead
heere
importeth
the
generall
condition
and
state
of
all
the
dead
as
it
is
opposed
to
the
state
of
the
liuing
.
Yea
it
is
not
vnlikely
that
the
former
word
Abyss●…
the
deepe
is
vsed
also
heere
by
the
Apostle
to
signifie
(
not
hell
but
)
euen
this
condition
and
state
of
death
,
which
is
a
gulfe
bottomlesse
neuer
satisfied
and
vnrecouerable
:
like
as
Sheôl
in
Hebrew
doth
likewise
properly
signifie
.
Who
shall
descend
to
the
deepe
,
the
generall
condition
of
the
dead
opposed
to
the
liuing
,
the
women
receaued
their
dead
raised
to
life
?
descending
thither
Death
and
hell
deliuered
vp
their
dead
into
the
bottomlesse
deep
lockt
and
kept
This
meaning
the
Syriacke
translator
(
an
auncient
writer
of
no
small
credit
)
seemeth
to
haue
,
sith
he
turneth
it
abyssum
sepulchri
,
the
deepe
of
the
graue
.
who
shall
descend
lat●…ehuma
dashiul
,
to
the
deep
of
tehom
the
deepe
who
is
he
that
descended
to
the
lower
places
of
hell
None
euer
descended
to
the
graue
The
Apostle
may
(
also
)
insinuate
in
this
word
a
seeking
to
the
deepest
and
fardest
parts
of
the
sea
,
to
learne
somewhere
(
if
it
might
be
)
among
all
the
creatures
how
to
fulfill
&
keepe
the
law
.
For
so
Moses
(
whom
here
he
doth
cite
)
expressely
signifieth
then
so
the
Apostle
also
signifieth
the
very
same
goe
vp
to
heauen
to
bring
it
them
,
ouer
the
sea
is
very
neere
vnto
thee
,
in
thy
mouth
,
and
in
thine
heart
for
to
doe
it
:
I
haue
set
before
thee
life
and
death
,
blessing
and
cursing
.
mouthes
&
hearts
if
righteousnesse
by
the
law
,
then
Christ
died
without
cause
.
we
conf●…sse
with
our
mouths
,
and
beleeue
with
our
h●…arts
that
God
hath
raised
vp
Iesus
from
the
dead
,
the
graue
,
the
bottom
of
the
sea
,
and
the
whole
state
of
the
dead
,
I
may
not
omit
to
shew
how
you
deale
here
againe
with
the
Text.
You
alleage
it
,
●…e
descended
into
the
deepe
.
But
(
he
)
is
cunningly
added
,
neither
are
these
words
meant
of
him
.
descended
to
the
deepe
a
Phar●…aicall
Merit-monger
The
like
pra●…se
you
v●…
againe
in
the
Psalme
.
There
is
no
word
to
expr●…sse
(
beneath
)
which
you
put
into
the
text
of
your
owne
head
.
falsifying
the
word
of
God
of
purpose
and
for
aduantage
if
I
descend
,
or
go
downe
to
Sheôl
,
Veêmuc
lishjol
,
If
I
depresse
my selfe
downe
to
Sheol
If
I
lie
downe
in
Sheól
.
He●…raismus
prosietiam
descendam
ad
Ima
,
it
is
an
Hebrew
phrase
importing
thus
much
,
If
I
doe
descend
to
the
parts
beneath
.
Si
descendam
in
infima
loca
terrae
.
If
I
descend
to
the
lowest
places
of
the
earth
.
Si
ettam
descendam
ad
Ima
.
If
I
should
descend
to
the
places
beneath
.
lematta
,
below
,
beneath
I
falsified
of
purpose
or
for
an
aduantage
,
If
I
lie
downe
in
sheól
Our
second
and
most
principall
reason
is
this
;
If
there
be
not
one
place
of
Scripture
to
proue
that
Christs
soule
was
in
hell
,
then
you
ought
to
denie
that
opinion
:
but
you
haue
not
indeed
any
one
place
that
proueth
it
;
therefore
it
ought
to
be
denied
.
Against
this
argument
you
say
you
haue
one
place
,
Acts
euen
onely
one
where
you
thinke
it
is
plaine
,
that
Christ
saith
,
God
would
not
leaue
his
soule
in
hell
.
The
Hebrew
word
controuersed
is
Sheól
,
the
Greeke
Hades
.
Now
must
the
word
Sheól
and
Hades
needs
signifie
hell
,
being
applied
to
soules
departed
hence
?
so
indeed
you
auouch
more
confidently
then
truly
:
and
h●…reupon
it
seemeth
you
pawne
the
triall
of
this
question
.
Wee
hope
then
when
this
proofe
(
which
you
aske
for
against
your
opinion
)
is
shewed
,
you
will
correct
your
opinion
in
this
point
.
Let
it
be
considered
which
the
Psalmist
hath
of
this
matter
:
What
man
liueth
and
shall
not
see
death
?
shall
he
deliuer
his
soule
from
the
hand
of
Sheol
?
Heere
now
the
soule
attributed
to
euery
man
liuing
must
be
properly
taken
,
as
well
as
in
the
former
place
.
Now
then
it
is
apparant
,
that
heere
the
soules
of
all
men
liuing
,
both
good
and
badde
(
after
death
)
are
appointed
to
Sheol
.
For
there
is
none
that
can
possibly
escape
it
,
saith
the
text
.
Therefore
in
the
Scripture
sheôl
and
Hades
applied
to
departed
soules
is
not
alwaies
hell
,
but
the
condition
or
place
as
well
where
the
iust
mens
soules
are
after
death
,
as
that
where
the
damned
are
.
The
soule
attributed
to
euery
liuing
man
must
be
properly
taken
as
well
as
in
the
former
place
,
hunger
and
eat
and
drinke
pierced
with
the
sword
the
power
of
so●…ol
to
die
to
see
death
after
death
Like
sheepe
they
lie
in
Sheôl
,
death
deuoureth
them
:
but
God
will
deliuer
my
soule
from
the
hand
of
sheol
:
for
he
will
receiue
me
.
the
soules
of
all
men
good
&
bad
(
after
death
)
are
appointed
to
Sh●…l
.
Thou
shalt
smite
with
the
rod
,
and
shald
deliuer
his
soule
from
Sheol
.
The
way
of
life
is
on
high
for
him
that
vnderstandeth
to
d●…line
from
Sheol
belowe
.
O
then
this
point
of
faith
is
grounded
on
Austin
,
it
is
his
collection
,
(
not
the
text
without
him
)
that
serues
your
turne
to
be
taken
in
any
good
sense
But
first
you
must
note
,
that
we
goe
not
about
to
prooue
sheol
or
hades
to
be
heauen
.
We
neuer
thought
it
,
the
more
is
your
iniurie
,
when
you
haue
nothing
to
reproou●…
,
yet
with
bitter
reproches
to
disgrace
me
as
you
doe
,
and
that
euen
for
this
your
owne
meere
conceit
.
Sheol
and
Hades
in
the
Scriptures
to
where
the
iust
mens
soules
are
after
death
?
is
the
place
as
wel
where
the
iust
mens
soules
are
after
death
,
as
that
where
the
damned
are
.
Consider
a
word
of
like
vse
in
Latin
.
Defuncti
signifying
the
dead
,
may
be
applied
generally
to
the
soules
deceased
.
Yet
I
hope
notwithstanding
Limbus
may
be
easily
auoided
.
Are
defuncti
none
other
but
the
damned
onely
in
hell
?
the
word
is
properly
generall
signifying
them
that
are
gone
hence
,
certainly
so
doth
hades
and
sheol
.
All
these
(
the
Latin
,
the
Gre●…
and
the
Hebrew
)
words
are
indifferent
and
common
in
themselues
signifying
indeed
no
positiue
thing
properly
,
but
a
meere
priuation
of
this
life
.
no
positiue
things
meere
priuations
of
this
life
of
the
condition
a
place
vnder
earth
Io●…
,
Dauid
,
Esaie
In
effect
they
are
all
one
with
Thanatos
death
,
but
that
Thanatos
belongeth
properly
to
bodies
,
Hades
and
sheol
sometimes
to
bodies
,
somtimes
to
soules
of
men
indifferently
.
They
descended
aliue
to
Sh●…l
Hades
followed
after
him
God
is
●…ot
the
God
of
the
dead
,
but
of
the
liuing
?
In
the
Psalme
,
where
all
expresse
circumstances
doe
shew
that
the
Prophet
speaketh
of
this
death
,
not
of
hell
,
yet
Dauid
heere
saith
;
Notwithstanding
God
shall
deliuer
my
soule
from
the
power
of
sheôl
,
(
that
is
death
or
the
state
of
death
)
when
he
shall
receaue
me
most
mightily
.
So
Tremelius
turneth
it
noting
heere
Dauids
hope
of
the
resurrection
,
which
I
thinke
he
hath
well
vnderstood
in
this
place
.
shew
euen
by
the
Scriptures
,
that
Sheol
and
Hades
are
more
then
once
vsed
for
the
generall
condition
of
death
,
wherein
euen
iust
mens
soules
are
held
,
or
the
mansion
of
soules
departed
as
well
good
as
bad
by
death
or
the
state
of
death
▪
Infernus
,
hell
sepulchrum
the
graue
Vox
Hebraica
(
Sheol
)
stationem
quamlibet
mortuorum
in
vniuersum
notat
,
ideoque
modo
ad
sepulchrum
,
modo
ad
Infernum
Synecdochicè
,
modo
ad
vtramque
simul
accommodanda
est
.
The
Hebrew
word
(
Sheol
)
noteth
in
generall
euerie
station
(
not
state
)
of
the
dead
,
therefore
it
must
be
applied
sometimes
to
the
graue
,
somtimes
to
hell
,
by
Synecdoche
and
sometimes
to
both
ioyntly
that
thinke
Sheol
properly
to
be
the
place
of
soules
as
well
good
as
badde
,
since
Sheol
properly
is
any
place
vnder
the
earth
in
generall
,
more
generall
then
the
graue
the
proper
and
right
signification
of
Sheôl
is
to
signifie
all
places
vnder
earth
,
and
not
the
pit
or
graue
alone
;
Whereupon
it
is
euery
where
opposed
to
heauen
,
which
is
the
highest
of
all
.
taken
properly
à
corruptione
sepulchri
,
&
inferni
damna●…one
,
from
the
corruption
of
the
g●…e
,
and
damnation
of
hell
.
God
will
deliuer
his
soule
from
Sheol
,
ki
,
cúm
quia
,
when
Lord
Iesus
receiue
my
spirit
The
begger
died
and
was
caried
by
the
Angels
into
Abrahams
bosome
.
This
day
shalt
thou
be
with
mee
in
Paradise
,
He
that
beleeueth
in
him
,
that
sent
me
,
is
already
passed
from
death
to
life
.
Againe
that
Psalme
sheweth
it
also
,
where
it
is
thus
written
,
My
soule
is
filled
with
sorrowes
,
and
my
li●…e
draweth
neere
to
Sheol
:
by
his
life
he
meaneth
his
soule
,
the
proper
cause
and
fountaine
of
life
in
him
,
which
also
in
●…e
first
part
of
the
sentence
hee
nameth
.
soule
,
drawing
neere
abiding
in
,
The
graue
the
generall
condition
of
soules
deceased
:
By
his
life
he
meaneth
his
soule
,
which
also
in
the
first
part
of
the
sentence
hee
nameth
as
the
manner
of
phrase
in
the
Psalme
is
,
in
the
second
part
to
speake
of
the
same
things
that
are
in
the
former
.
manner
of
phrase
are
filled
with
sorrowes
blessed
are
the
dead
,
which
hereafter
die
in
the
Lord
:
euen
so
saith
the
spirit
:
for
they
rest
from
their
labours
.
Indeede
I
denie
not
but
life
may
signifie
heere
the
whole
person
of
man
,
and
so
may
nephesh
the
soule
also
very
well
:
and
then
Sheol
and
Hades
signifie
not
peculiarly
and
distinctly
the
graue
,
which
is
only
for
the
car
casse
,
but
the
condition
of
the
whole
man
after
he
hath
no
being
in
this
world
.
And
per
aduenture
so
it
is
vnderstood
heere
in
th●…se
places
,
in
which
sense
Sheol
and
Hades
are
farre
from
signifying
hell
,
yea
or
heauen
either
,
yea
or
onely
and
meerely
the
graue
:
but
it
signifieth
destruction
out
of
this
world
,
and
not
being
heere
any
more
as
aforetime
to
the
whole
person
,
that
is
both
to
the
bodie
and
to
the
soule
.
it
may
be
,
and
per
aduenture
it
is
so
a
destruction
an
house
appointed
for
euery
man
liuing
graue
must
be
an
habitation
to
him
,
I
shal
say
to
corruption
,
thou
art
my
Father
,
&
to
the
worme
,
Thou
art
my
mother
&
my
sister
?
That
seeing
Iob
speaketh
of
Sh●…ol
as
his
continuall
habitation
to
the
worldes
end
,
it
can
not
be
went
onely
of
the
graue
for
his
bodie
,
which
endured
but
a
very
short
time
,
and
had
no
being
at
all
after
it
was
turned
to
verie
earth
and
wormes
haue
no
being
at
all
after
they
are
turned
to
earth
and
wormes
.
In
greatest
reason
this
is
that
which
Iacob
meaneth
when
he
saith
,
he
will
goe
downe
mourning
to
his
Sonne
in
Sheol
.
His
body
he
thought
was
deuoured
and
digested
in
the
bel●…es
of
wilde
beasts
.
Therefore
he
will
goe
to
the
soule
of
his
sonne
in
sheól
to
enioy
the
society
of
his
deere
So●…e
.
enioy
the
socie●…e
of
his
deare
sonnes
soule
,
neuer
thought
mourning
to
she●…l
to
his
graue
descend
to
Sheol
mourning
for
his
sonne
.
deuour●…d
and
digested
in
the
bodies
of
wilde
beasts
Thou
art
dust
and
to
d●…st
shalt
thou
returne
to
the
earth
out
of
which
thou
wast
taken
,
Againe
to
follow
our
purpose
:
good
Ezechiah
also
looked
for
Sheol
to
be
his
habitation
likewise
after
this
life
.
This
cannot
bee
vnderstood
of
his
carcasse
,
rotting
and
wasting
away
to
nothing
in
the
graue
and
therefore
endureth
not
as
the
word
(
Dori
my
m●…nsion
)
signifieth
.
Therefore
he
meaneth
it
of
his
soules
abiding
els
where
.
Againe
Ezechiah
was
a
godly
man
;
therefore
hell
was
not
fit
for
him
;
and
he
seemeth
to
insinuate
that
in
the
Land
of
the
dead
he
might
see
(
the
Lord
)
whither
he
was
to
goe
:
and
that
must
needes
bee
in
the
place
of
blessed
soules
,
euen
that
which
heere
is
noted
by
the
word
Sh●…l
.
priuatiue
,
positiue
,
generall
,
speciall
,
station
,
state
,
place
without
place
,
signified
indeed
no
positiue
thing
properly
,
but
a
meere
priuation
of
this
life
,
the
place
of
blessed
soules
see
God
,
is
euen
that
which
heere
is
noted
by
the
word
Sheol
.
It
is
a
most
vaine
reason
,
that
you
giue
that
Sheol
heere
is
taken
for
hell
,
because
death
to
the
wicked
is
the
passage
to
hell
,
which
death
Ezechiah
was
not
neeere
vnto
.
The
gates
of
hell
should
not
preuaile
against
(
his
Church
)
the
gates
of
hell
about
that
very
time
Another
obiection
of
yours
is
as
weake
,
where
you
say
;
Sheol
heere
must
be
the
graue
,
because
it
is
said
afterward
,
sheol
doth
not
confesse
thee
,
death
cannot
praise
thee
:
for
it
is
euident
that
Ezechiah
meaneth
not
absolut●…ly
,
there
is
no
praising
of
God
in
sh●…l
,
but
onely
be
vnderstandeth
the
outward
frequenting
of
the
Temple
,
and
publishing
of
Gods
goodnesse
to
others
.
They
that
goe
downe
to
the
pit
,
cannot
hope
for
thy
trueth
The
liuing
know
that
they
shall
die
,
but
the
dead
know
nothing
at
all
.
There
is
neither
knowledge
,
n●…r
wisedome
in
Sheol
,
whither
thou
goest
.
Shall
thy
wonderous
works
be
knowen
in
the
darcke
?
and
thy
righteousnesse
in
the
land
of
obliuion
?
Resolution
it
is
indeed
no
positiue
,
thing
properly
,
but
a
meere
priuation
of
this
life
:
and
yet
it
is
the
condition
or
place
as
well
where
the
iust
mens
soules
are
after
death
,
as
that
where
the
da●…ned
are
:
it
is
the
land
of
the
dead
,
where
they
see
him
which
must
needs
be
the
place
of
blessed
soules
:
waste
away
to
nothing
neither
haue
any
being
at
all
,
habitation
,
mansion
,
and
abode
To
the
verie
same
purpose
the
Se●…gint
vse
Hades
.
For
it
is
well
and
truely
acknowledged
by
you
,
that
both
Sheol
and
Hades
are
iust
all
one
.
he
said
the
word
My
life
drew
neere
to
Sheol
,
my
soule
had
almost
dwelt
in
silence
,
his
soule
drew
neere
to
corruption
,
and
his
life
to
the
s●…ers
,
his
life
in
Hades
his
life
in
Hades
and
his
life
in
Hades
Againe
it
sufficeth
for
our
purpose
,
that
Hades
and
Sheol
are
often
vsed
euen
indifferently
for
death
,
and
as
being
in
effect
the
same
.
Which
also
sometime
wee
may
likewise
conceaue
of
the
Latine
Inferi
,
which
is
by
the
translatours
and
other
writers
vsed
for
Sheol
and
Hades
,
though
(
I
denie
not
)
very
dangerously
and
corruptly
indeede
.
Sheol
and
Maueth
That
death
cra●…eth
more
then
either
hell
or
the
gra●…e
strictly
taken
,
reioyced
,
because
God
would
deliuer
his
soule
from
the
condition
of
death
,
after
he
was
in
it
the
reprobate
and
the
elect
after
death
are
said
to
be
together
Not
that
there
is
any
positiue
thing
common
to
the
elect
and
r●…probates
after
death
(
which
you
obserue
well
)
but
onely
that
they
alike
remaine
in
death
.
if
the
place
of
blessed
soules
,
noted
condition
,
state
,
and
place
,
Thus
the
old
Latin
translator
vseth
Infernum
,
as
commonly
for
Hades
,
so
sometimes
for
Thanatos
death
,
and
sometimes
Mors
,
death
,
for
Hades
.
Epiphanius
readeth
the
text
,
Acts
indifferently
Thanatou
,
or
Hadou
,
as
reckning
them
in
effect
all
one
.
for
abusing
the
wordes
to
signifie
Hell
properly
and
particularly
,
that
is
,
the
place
of
the
damned
,
or
a
place
vnder
earth
,
a
part
thereof
,
which
the
latter
writers
haue
since
named
Limbus
:
Iustine
the
Martyr
long
before
saith
,
Christ
noted
the
follie
of
those
men
,
that
thought
him
not
to
be
Christ
,
but
that
he
should
die
and
remaine
in
Hades
as
a
common
man
.
He
meaneth
not
heere
as
a
wicked
man
in
hell
,
but
as
auy
common
man
(
whether
good
or
bad
)
dying
abideth
in
death
.
After
the
soule
is
departed
from
the
body
,
straightwaies
there
is
a
separation
of
the
iust
from
the
vniust
.
For
they
are
caried
by
Angels
into
places
meete
for
them
;
the
soules
of
the
iust
to
Paradise
,
where
is
the
fellowship
and
sight
of
Angels
and
Archangels
,
with
a
kinde
of
beholding
of
Christ
our
Sauiour
.
but
the
soules
of
the
vniust
(
are
caried
)
to
places
in
Hades
as
it
is
said
of
Nabuchod●…nosor
king
of
Babylon
.
Hades
below
was
stirred
to
meete
thee
.
the
tales
that
are
told
of
things
in
Hades
,
how
he
that
heere
dealeth
vniustly
,
shall
there
be
punished
,
and
were
laughed
at
,
then
trouble
the
soule
,
least
they
prooue
true
.
Ir●…us
saith
.
Heerein
Christ
,
(
legem
mortuorum
seruauit
,
)
did
as
other
doe
that
di●…
,
and
conuersed
three
daies
,
vbi
erant
mortui
(
sancti
)
where
the
dead
(
Saints
)
were
.
And
this
he
calleth
locum
inuisibilem
;
the
vnseene
world
.
What
meaneth
thi●…
but
Hades
as
we
take
it
?
yea
a
little
before
he
expresly
calleth
it
Paradise
.
Neuerthelesse
I
gr●…nt
,
that
he
thought
this
vnseene
world
was
indeed
beneath
in
the
earth
.
Wherein
his
proofes
doe
vtterly
faile
him
,
as
you
your selfe
doe
fully
grant
,
and
professe
in
this
point
as
well
as
we
.
Haeretici
,
simulatque
mortui
fuer●…t
,
dic●…t
se
supergredicaelos
.
Hereticks
,
as
soone
as
they
be
dead
,
say
they
ascend
aboue
the
heauens
.
They
will
not
vnderstand
,
that
if
this
were
so
as
they
say
,
the
Lord
himselfe
surely
would
not
haue
made
his
resurrection
on
the
third
day
,
sed
super
crucem
expirans
confestim
vtique
abi●…sset
sursum
relinquens
corpus
terrae
;
but
giuing
vp
the
ghost
on
the
crosse
,
would
no
doubt
haue
straightwaies
gone
vpward
,
leauing
his
bodie
to
the
earth
.
But
now
he
staied
three
daies
where
the
dead
were
.
Christ
kept
the
law
of
the
dead
he
did
but
as
others
that
die
,
and
conuersed
three
d●…es
where
the
dead
(
Saints
)
were
.
non
stati●…●…lans
abi●…
;
did
not
straight
ascend
vp
,
but
staied
the
time
,
appointed
for
his
resurrection
by
the
Father
;
so
we
ought
to
endure
the
time
of
our
resurrection
prefixed
by
God
,
and
so
to
be
assumed
,
as
many
as
the
Lord
shall
count
woorthy
.
the
i●…sible
place
the
lower
parts
If
therefore
the
Lord
obserued
the
law
of
the
dead
,
and
staying
vntill
the
third
day
in
the
lower
parts
of
the
earth
,
then
rose
in
his
flesh
,
and
so
ascended
to
his
father
,
how
should
they
not
be
confounded
,
who
say
,
their
inward
man
leauing
the
body
heere
in
supercelestem
ascendere
locum
,
ascendeth
to
the
highest
place
of
heauen
.
Christ
conuersed
three
daies
where
the
dead
Vbi
erant
mortui
,
where
the
dead
were
.
sanctus
is
Commemoratus
est
dominus
sanctus
Israel
mortuorum
suorum
(
qui
)
dormierant
in
terra
sepultionis
.
The
Lord
the
holy
one
of
Israêl
remembred
his
dead
,
which
slept
in
the
earth
of
their
buriall
,
and
descended
to
them
.
Recommemoratus
est
dominus
sanctus
Israel
mortuorum
suorum
qui
pr●…dormierunt
in
terra
defossionis
.
The
Lord
the
holy
one
of
Israel
remembred
his
dead
,
which
before
had
slept
in
the
earth
digged
to
lay
them
in
,
The
Lord
God
out
of
Israel
remembred
his
dead
,
that
slept
in
their
graues
conuersed
three
dayes
with
the
dead
,
Heart
and
lower
parts
of
the
earth
,
&
euen
the
nethermost
Infernum
,
hell
,
in
the
heart
of
the
earth
,
and
descended
to
the
lower
parts
of
the
earth
,
Thou
hast
deliuered
my
soule
from
the
nethermost
hell
.
to
go
to
an
muisible
place
prepared
for
them
by
God
,
such
as
were
translated
were
translated
thither
euen
to
Paradise
,
and
there
remaine
they
which
were
translated
euen
to
the
end
;
shewing
now
a
beginning
of
incorruption
.
Againe
he
further
sheweth
that
in
the
Scripture
he
taketh
hades
to
be
al
one
with
death
or
the
dominion
of
death
,
where
he
readeth
the
text
thus
,
Vbi
est
mors
aculeus
tuus
?
Vbi
est
mors
victoria
tua
?
Death
where
is
thy
sting
?
Death
where
is
thy
victory
?
learned
and
most
eloquent
writer
We
shall
seeme
to
crosse
the
opinions
of
many
auncient
writers
;
of
the
Latins
,
Tertullian
,
Victorinus
,
Lactantius
:
of
the
Greekes
,
:
o
omit
the
rest
,
I
will
make
mention
onely
of
Ireneus
Bishop
of
Lions
.
To
name
the
Greeke
writers
,
and
to
ioine
the
first
and
last
together
,
Ireneus
and
Apollinarius
.
Scripta
beati
Irenei
iamdiu
est
,
quòd
solicite
quaesiuimus
,
sed
hactenus
ex
●…is
inueniri
aliquid
non
potuit
.
The
writings
of
blessed
Ireneus
we
haue
long
and
carefully
sought
for
,
but
hitherto
nothing
of
his
can
be
found
:
:
Death
where
is
thy
sting
,
death
where
is
thy
victory
,
Tertullian
doth
likewise
.
For
speaking
of
Inferi
,
which
he
taketh
for
the
same
that
hades
is
,
he
noteth
it
as
the
place
,
quo
vniuersa
humanitas
trahitur
;
whither
all
mankind
must
goe
,
and
therefore
of
Christes
going
thither
he
saith
.
Because
he
was
a
man
hee
died
according
to
the
Scriptures
,
and
was
buried
according
to
the
same
,
also
heere
he
satisfied
the
common
law
(
of
nature
)
by
following
the
forme
of
mens
dying
(
and
going
)
to
the
world
of
the
dead
.
being
God
,
because
he
also
man
died
according
to
the
Scriptures
,
and
buried
according
to
the
same
;
euen
in
this
satisfied
the
law
performing
the
course
of
an
humane
death
,
in
the
places
below
the
common
law
(
of
nature
)
;
apud
Inferos
,
(
going
)
to
the
world
of
the
dead
.
Nobis
inferi
non
nuda
cauositas
,
nec
sub
diualis
aliqua
mundi
sentina
creduntur
,
sed
in
fossa
Terrae
&
in
alto
vastitas
,
&
in
ipsis
visceribus
eius
abstrusa
profunditas
.
Siquidem
Christum
in
corde
Terrae
triduum
mort
is
legimus
expunctum
,
id
est
in
recessu
intimo
&
interno
,
&
in
ipsa
Terr●…
operto
,
&
intra
ipsam
cauato
,
&
inferioribus
adhuc
abyssis
superstructo
.
We
beleeue
Inferi
to
be
no
bare
hollownesse
,
nor
any
sincke
vnder
the
world
,
but
in
the
gulfe
of
the
earth
;
and
in
the
depth
of
vastitie
,
and
in
the
very
bowels
of
the
earth
an
abstruse
profunditie
.
For
we
reade
that
Christ
was
the
three
dayes
of
his
death
in
the
heart
of
the
earth
,
that
is
in
an
inward
place
within
the
midst
thereof
;
and
couered
with
the
earth
,
and
hollowed
within
the
same
,
and
seated
ouer
mighty
deepes
below
.
then
a
place
vnder
the
earth
,
and
in
the
midst
thereof
,
euen
hollowed
in
the
bowels
of
the
earth
,
and
couered
with
the
same
,
hauing
vnder
it
mighty
deepes
.
if
Christ
did
performe
the
course
of
an
humanc
death
in
places
below
)
neither
did
ascend
into
the
higth
of
the
heauens
,
before
he
descended
into
the
lower
parts
of
the
earth
,
there
to
make
the
Patriarkes
and
Prophets
partakers
of
him selfe
,
habes
regionem
inferûm
subterrane
am
credere
,
thou
must
beleeue
the
region
of
inferi
to
be
vnder
the
earth
.
Which
yet
is
farder
most
cleerely
to
be
seene
.
Lazarus
apud
inferos
in
sinu
Abrahae
refrigerium
consecutus
,
Lazarus
in
the
world
of
the
dead
enioieth
comfort
in
Abrahams
bosome
,
contrariewise
the
rich
man
is
in
the
torments
of
fire
,
both
of
them
there
receauing
their
diuers
rewards
.
How
cleere
is
this
that
he
maketh
hades
and
inferos
euen
in
Luke
also
to
be
nothing
but
the
common
state
and
world
of
the
dead
?
De
Anima
Nulli
patet
caelum
;
terra
adhuc
salua
,
ne
dixerim
clausa
.
Heauen
is
opened
to
no
man
,
so
long
as
the
earth
is
continued
,
that
I
say
not
closed
Together
with
the
end
of
the
world
shall
the
kingdome
of
heauen
be
opened
.
But
thou
wilt
say
in
Paradise
,
whether
the
Patriarkes
and
Prophets
,
that
rose
with
our
Lord
,
passed
euen
then
(
ab
Inferis
)
from
the
places
below
:
How
then
was
the
region
of
Paradise
;
which
is
vnder
the
Altar
,
reuealed
to
Iohn
in
the
spirit
,
to
haue
none
other
soules
in
it
besides
Martyrs
?
how
did
Perpetua
the
most
valiant
Martyr
the
day
before
her
suffering
,
when
Paradise
was
reuealed
to
her
,
see
there
onely
her
fellow
martyrs
,
but
because
the
glittering
s●…ord
,
that
keepeth
the
gate
of
Paradise
,
yeeldeth
to
none
saue
to
such
as
die
in
Christ
,
Tota
Paradisi
clauis
tuus
sanguis
est
.
The
only
key
to
open
Paradise
,
is
thine
owne
bloud
neither
heauen
nor
Paradise
Regio
subterranea
,
a
place
vnder
earth
,
and
in
the
heart
of
the
earth
constituimus
omnem
animam
apud
Inferos
sequestrari
in
diem
Domini
;
we
resolue
that
euery
soule
is
kept
in
Inferi
till
the
day
of
the
Lord
Whereupon
the
learned
Iunius
noteth
thus
.
Inferos
Latini
Patres
(
vt
Graeci
Haden
)
pro
omni
loco
aut
statu
mortuorum
dixerunt
promiscué
.
The
Latine
Fathers
vse
Inferi
(
as
the
Greeke
doe
Hades
)
for
euery
place
and
state
of
the
dead
indifferently
.
Hades
&
Inferi
the
place
of
al
the
dead
,
are
beleeued
of
vs
to
be
a
vastitie
in
the
depth
of
the
earth
;
and
an
hidde
profunditie
in
the
bowels
thereof
;
for
we
reade
that
Christ
was
the
three
dayes
of
his
death
in
the
heart
of
the
earth
,
that
is
in
the
inward
and
middlemost
receit
thereof
couered
in
the
earth
,
and
hollowed
with
the
earth
,
and
seated
vpon
the
lower
gulfes
.
Habes
Regionem
Inferûm
subterraneam
credere
;
thou
must
beleeue
the
Region
of
Inferi
to
be
vnder
the
earth
.
euery
place
and
state
of
the
dead
vnder
the
earth
,
vnder
the
earth
,
and
within
the
earth
,
habes
pauperem
&
diuitem
.
Cur
enim
non
putes
animam
&
puniri
&
foueri
in
Inferis
interim
sub
expectatione
vtriusque
iudicij
?
All
soules
then
you
suppose
,
are
in
Inferi
.
Will
you
,
●…ill
you
,
you
haue
alreadie
both
punishment
and
comfort
,
the
poore
man
and
the
rich
.
For
why
should
you
not
thinke
the
soule
to
bee
punished
and
cherished
in
Inferis
,
in
the
places
below
,
meane
while
vnder
an
expectation
of
either
iudgement
?
places
in
the
heart
of
the
earth
,
and
a
region
vnder
the
earth
,
Ea
propter
Dominum
in
ca
,
quae
sunt
sub
terra
descendisse
euangelizantem
&
illis
aduentum
suum
.
Therefore
the
Lord
descended
to
the
places
vnder
the
earth
to
preach
euen
to
them
his
comming
where
the
dead
were
,
yea
where
the
soules
of
the
dead
were
,
and
was
in
the
heart
of
the
earth
,
and
stayed
till
the
third
day
in
the
lower
parts
of
the
earth
,
speaketh
thus
because
before
the
comming
of
Christ
,
omnia
ad
inferos
pariter
ducerentur
,
all
were
caried
alike
to
the
places
below
.
Wherefore
Iacob
sayth
,
He
shall
descend
ad
inferos
,
to
the
lower
places
.
Et
Iob
pios
&
impios
in
inferno
queritur
retentari
.
And
Iob
complaineth
that
the
godly
and
the
wicked
are
detained
in
inferno
,
in
the
gulfe
below
.
Inferi
&
Infernus
Inter
mortem
&
inferos
hoc
interest
,
betweene
death
and
inferi
this
is
the
difference
.
Death
is
that
whereby
the
soule
is
separated
from
the
bodie
.
Infernus
locus
,
in
quo
animae
includuntur
siue
in
refrigerio
,
siue
in
poenis
.
Infernus
is
the
place
in
which
the
soules
are
shut
vp
,
either
in
refreshing
or
in
punishment
.
We
learne
that
Infernus
is
vnder
the
earth
.
And
that
Infernus
is
in
the
lower
part
of
the
earth
,
the
Psalmist
witnesseth
,
saying
:
The
earth
opened
and
swallowed
Dathan
,
and
couered
the
congregation
of
Abiram
.
as
the
heart
is
in
the
midst
of
the
liuing
creature
,
so
Infernus
is
sayd
to
be
in
the
midst
of
the
earth
.
There
is
neither
thought
,
knowledge
,
nor
wisdome
in
Infernus
whither
thou
goest
,
Nota
vt
Samuelem
quoque
verè
in
Inferno
credas
fuisse
,
&
ante
aduentum
Christi
,
quamuis
sanctos
,
omnes
Inferm
lege
detentos
.
Porro
quod
sancti
post
resurrectionem
Domini
nequaquam
teneantur
Inferno
testatur
Apostolus
dicens
,
melius
est
dissolui
&
esse
cum
Christo.
Qui
autem
cum
Christo
est
,
vtique
non
tenetur
in
Inferno
.
Note
,
that
thou
mayest
beleeue
Samuel
also
was
truely
in
Infernus
;
and
that
before
Christes
comming
,
all
,
though
saints
,
were
detained
vnder
the
law
of
Infernus
.
But
that
the
saints
after
the
Lords
resurrection
are
no
longer
in
Infernus
,
the
Apostle
witnesseth
,
saying
:
It
is
better
to
be
dissolued
,
and
to
be
with
Christ
.
Now
he
that
is
with
Christ
,
certainly
is
not
held
in
Infernus
.
hades
and
infernus
De
anima
Ante
Christum
Abraham
apud
Inferos
post
Christum
latro
in
Paradiso
.
Before
Christ
Abraham
was
in
places
below
:
after
Christ
the
Thiefe
was
in
Paradise
.
The
munition
,
to
which
God
exh●…rteth
the
Prisoners
of
hope
,
we
ought
to
vnderstand
none
other
but
the
habitation
of
Paradise
,
to
which
the
Thiefe
first
entred
with
the
Lord
.
For
this
is
the
Land
of
the
liuing
(
in
which
the
good
things
of
the
Lord
are
prepared
for
meeke
and
holy
men
,
)
to
which
before
the
comming
of
our
Lord
and
Sauiour
in
the
flesh
,
neither
Abraham
,
nor
Isaac
,
nor
Iacob
,
nor
the
Prophets
,
nor
other
iust
men
could
attaine
.
Christ
descended
to
the
places
below
to
redeeme
thence
the
iust
apud
inferos
,
with
those
that
were
vnder
the
earth
.
For
Christ
was
not
yet
risen
;
who
should
bring
him
into
Paradise
.
Before
Christ
died
,
no
man
ascended
to
Paradise
but
the
thiefe
.
No
man
could
enter
into
Paradise
,
which
Christ
had
shut
.
The
thiefe
was
the
first
,
that
entred
with
Christ
.
The
crosse
of
Christ
(
is
)
the
key
of
Paradise
,
the
crosse
of
Christ
opened
Paradise
.
hold
Christs
soule
,
at
whose
commandement
,
hel
trembling
let
go
the
soules
which
he
held
bound
.
Christ
dying
hell
lost
out
of
his
dition
whom
before
it
held
.
Infernus
threw
of
the
right
of
his
former
power
.
I
should
haue
left
vngratefull
to
euerlasting
punishment
;
but
mercie
,
I
confesse
,
preuailed
with
mee
.
I
sent
not
an
Angel
,
but
I
my selfe
came
downe
for
thee
.
I
suffered
my selfe
to
bee
slaine
,
&
sic
ad
istos
Inseros
veni
;
and
so
came
to
these
lower
places
.
Goe
out
now
you
that
are
bound
;
rise
vp
yee
that
are
wretched
;
breath
your selues
yee
prisoners
.
Behold
I
shine
on
you
as
light
vnwoonted
,
behold
I
breake
all
your
cordes
and
chaines
.
Ecce
Tarteareas
sedes
,
noctemque
profundam
faetidumque
chaos
extermino
.
Beholde
,
I
abolish
infernall
seats
darke
mist
,
and
stincking
chaos
.
The
Lord
came
on
his
crosse
,
and
payed
a
death
for
who
was
held
of
the
diuell
,
that
he
might
free
him
from
the
bands
of
hades
.
If
(
the
crosse
of
Christ
)
brake
vp
the
gates
of
hades
;
and
set
wide
open
the
arches
of
heauen
;
and
renewed
the
entrance
into
Paradise
;
what
maruell
is
it
,
if
it
ouer
came
deadly
poisons
and
cruell
beasts
.
(
God
by
Christ
abolished
the
curse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
brake
in
pieces
the
gates
of
hades
,
and
opened
Paradise
.
The
Grecians
,
Barbarians
,
Poets
and
Philosophers
,
and
all
sorts
of
men
consent
with
vs
in
this
,
though
not
after
the
same
maner
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
say
,
that
there
are
certaine
iudgements
in
hades
These
speeches
are
sit
for
Philosophie
to
send
the
soules
,
that
haue
liued
here
well
,
to
heauen
,
and
those
that
haue
followed
the
contrary
,
downe
to
hades
.
In
many
places
he
affirmeth
tortures
in
hades
.
Iustine
the
martyr
,
Chrysostome
Know
you
not
that
such
as
goe
out
of
this
life
by
the
law
of
nature
,
and
rep●…y
the
debt
,
which
they
r●…ceaued
of
God
,
when
he
that
gaue
it
,
is
willing
to
receaue
it
,
haue
immortall
glory
,
an
house
and
ofspring
setled
,
and
their
soules
cleansed
and
fauoured
of
God
,
inhabit
the
holiest
place
of
heauen
:
whose
hands
waxe
mad
against
themselues
,
that
is
,
darke
He
descended
alone
to
Hades
and
threw
downe
the
rampier
,
that
had
stood
from
the
beginning
;
and
brake
vp
the
partition
wall
thereof
You
made
sacrifices
to
diuels
in
hades
.
Christ
preached
to
the
spirits
in
prison
,
who
being
well
aduised
,
will
thinke
the
soules
of
the
iust
and
of
sinners
,
to
be
in
one
cond●…mnation
?
such
as
were
placed
in
hades
;
and
had
yeelded
themselues
w●…ttingly
to
destruction
.
Hades
sayd
to
destruction
,
We
saw
not
his
shape
,
but
we
heard
his
voice
.
I
see
my
descent
to
Hades
approch
and
the
rebellion
of
the
contrarie
powers
that
are
enemies
to
God
;
He
went
thither
for
the
saluation
of
the
soules
that
were
in
Hades
,
and
descended
to
breake
the
brasen
gates
,
&
to
dismis
those
that
before
were
prisoners
of
hades
.
that
the
soules
of
the
wicked
immediately
after
death
departing
hence
,
endure
the
punishment
in
Hades
,
of
their
doings
heere
.
descended
to
Hades
After
man
had
sinned
and
was
fallen
,
by
his
fall
death
preuailed
from
Adam
vntill
Christ
;
the
earth
was
accursed
,
Hades
was
opened
;
Paradise
was
closed
,
Heauen
was
offended
:
but
after
all
things
were
deliu●…red
to
Christ
,
the
whole
was
reformed
and
persited
,
the
earth
in
steede
of
a
curse
was
blessed
,
paradise
was
opened
,
Hades
shranke
for
feare
,
the
gates
of
heauen
were
left
open
.
He
suffering
for
vs
recouered
vs
,
and
hungring
refreshed
vs
And
descending
to
hades
brought
vs
backe
.
For
if
the
Lord
had
not
beene
made
man
,
we
had
neuer
risen
from
the
dead
as
redeemed
from
our
sinnes
,
but
had
remained
vnder
the
earth
as
dead
,
neither
had
we
euer
beene
lifted
vp
to
heauen
,
but
had
lien
in
hades
he
that
examined
disobedience
;
and
gaue
iudgement
,
inflicted
a
double
punishment
,
saying
to
that
which
was
earthly
,
Earth
thou
art
,
and
to
earth
shalt
thou
returne
;
and
to
the
soule
,
Thou
shalt
die
the
death
;
and
so
man
was
distracted
into
two
parts
,
and
condemned
to
abide
in
two
places
.
If
you
can
shew
an
other
place
,
whither
man
was
condemned
,
well
may
you
say
man
was
deuided
into
three
parts
,
and
that
being
recouered
out
of
two
places
,
he
remaineth
bound
and
chained
in
the
third
.
but
if
you
can
shew
none
other
place
besid●…s
the
graue
and
hades
out
of
which
man
was
perfectly
freed
by
Christ
,
how
say
you
then
,
that
God
is
not
yet
reconciled
to
man
?
This
appeareth
not
onely
in
vs
,
but
in
the
death
of
Christ
;
the
body
comming
to
the
graue
,
and
the
soule
descending
to
Hades
,
being
places
that
are
seuered
with
a
great
distance
;
the
graue
receauing
his
body
,
(
for
there
it
was
present
)
and
hades
his
spirit
els
how
did
(
Christ
)
present
the
shape
of
his
owne
soule
to
the
soules
detained
in
bandes
,
hee
might
breake
in
sunder
the
bandes
of
the
soules
detained
in
hades
?
The
diuell
was
fallen
from
heauen
,
hee
was
cast
from
the
earth
,
hee
was
persued
in
the
aire
,
euery
where
conquered
,
and
euery
where
straightned
,
he
determined
to
keepe
Hades
for
this
place
was
yet
left
him
.
But
the
Lord
a
true
Sauiour
would
not
leane
his
worke
vnfinished
,
nor
leaue
those
that
were
in
hades
as
yeelded
to
the
enemie
.
The
diuell
therefore
thinking
to
kill
one
lost
all
,
and
hoping
to
carie
one
to
Hades
was
himselfe
cast
out
of
hades
(
hell
.
)
is
abrogated
,
death
no
more
preuailing
,
but
all
being
raised
to
life
,
neither
can
the
diuell
stand
vp
any
more
against
vs
,
but
is
fallen
,
and
indeed
creepeth
on
his
brest
and
bellie
.
in
fine
they
saw
Hades
He
was
crucified
,
buried
Hee
descended
to
the
places
vnder
earth
in
his
diuinitie
and
in
his
soule
,
he
tooke
captiuitie
captiue
,
and
rose
againe
the
third
day
.
The
Godhead
of
Christ
would
performe
all
things
that
perteined
to
the
mysterie
of
his
passion
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
would
descend
together
with
his
soule
to
the
infernall
places
to
worke
the
saluation
there
of
such
as
were
before
dead
,
I
meane
the
holy
Patriarcks
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
he
might
performe
the
things
he
would
against
hades
in
the
forme
of
a
man
euen
in
hades
,
that
the
chiefe
Ruler
and
death
thinking
to
lay
hands
on
a
man
,
and
not
knowing
his
Deitie
vnited
to
his
sacred
soule
,
Hades
himselfe
might
rather
be
surprised
,
and
death
dissolued
;
and
that
fulfilled
which
was
spoken
,
Thou
wilt
not
leaue
my
soule
in
Hades
.
Death
is
not
altogether
euill
,
except
you
speake
of
the
death
of
a
sinner
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
because
their
departure
hence
is
the
beginning
of
their
punishments
in
hades
;
againe
,
the
eu●…s
that
are
in
hades
haue
not
God
for
their
cause
,
but
our selues
,
the
head
and
root
of
sinne
is
in
vs
,
and
in
our
willes
.
Dathan
and
Abiram
were
swallowed
vp
of
earth
,
the
gulfes
and
clefts
thereof
opening
vnder
them
.
Heere
were
not
they
the
better
for
this
kinde
of
punishment
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
how
should
they
be
so
,
that
went
to
hades
but
they
made
the
rest
the
wiser
by
their
example
.
Because
(
man
)
turned
himselfe
from
the
word
of
God
and
became
a
beast
;
the
enemie
caught
him
as
a
sheepe
without
a
shepheard
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
put
him
in
hades
God
will
redeeme
my
soule
from
the
power
of
hades
,
he
doth
plainly
prophesie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
descent
of
the
Lord
to
hades
,
who
would
redeeme
the
Prophets
soule
with
others
not
to
abide
there
.
Stop
thou
thy
secrets
and
wayes
that
leade
to
hell
I
will
declare
the
plaine
wayes
which
leade
to
heauen
.
Christ
died
,
but
he
restored
to
life
,
and
with
his
death
abolished
death
.
He
was
buried
,
but
he
rose
againe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
descended
to
hell
but
he
brought
backe
soules
,
and
ascended
to
heauen
.
When
thou
hearest
that
Christ
deliuered
soules
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
hell
and
darkene●…se
,
and
,
that
the
Lord
descended
to
hades
,
and
did
an
admirable
worke
;
thinke
not
these
thin●…
to
be
farre
from
thine
owne
soule
.
I
command
thee
hades
and
darkenesse
and
death
restore
the
soules
inclosed
.
And
so
the
wick●…
powers
trembling
,
refund
man
that
was
inclosed
.
In
olde
times
the
soules
of
men
departing
from
their
bodies
were
sent
to
fill
the
receptacles
of
death
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
dennes
vnder
the
earth
.
But
after
Christ
commended
his
o●…ne
soule
to
his
Father
,
he
renewed
the
same
way
for
vs
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
And
now
we
goe
not
to
bades
from
any
place
,
but
we
follow
him
rather
in
this
,
and
committing
our
soules
to
a
faithfull
Creatour
,
we
rest
in
excellent
hope
.
The
soule
which
was
coupled
and
vnited
to
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
descended
into
hades
;
and
vsing
the
power
and
force
of
the
Godhead
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shewed
it
sel●…e
to
the
spirits
For
we
must
not
say
that
the
Godhead
of
the
onely
begotten
,
which
is
a
nature
vncapable
of
death
,
and
no
wa●…
conquerable
by
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
was
brought
backe
from
the
d●…es
vnder
the
earth
.
If
ascend
to
heauen
,
thou
art
there
;
if
I
goe
downe
to
hades
,
t●…u
art
pre●…ent
&c.
If
t●…ere
●…e
●…ing
higher
than
the
heauens
,
and
hades
be
lower
than
the
earth
,
he
that
compre●…●…eth
the
●…owest
,
doth
also
touch
the
earth
.
When
thou
renouncest
Satan
,
thou
hast
vtterly
abrogated
the
couenant
had
with
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
euen
the
olde
couenant
●…ith
hades
and
the
Paradise
of
God
is
opened
to
thee
.
Christ
is
risen
bringing
Hades
prisoner
with
him
,
and
proclaiming
lilibertie
to
the
capitues
.
He
that
held
others
bound
,
is
now
in
bonds
himselfe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Christ
is
come
from
hades
with
the
ensigne
of
his
triumph
the
sowre
and
heauie
lookes
of
those
that
are
vtterly
ouerthrowen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
of
Hades
,
death
,
and
the
hatefull
diuels
.
&c.
The
soule
deisied
descended
to
Hades
,
that
as
to
those
on
earth
the
Sonne
of
righteousnesse
was
risen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
to
those
that
sate
vnder
the
earth
in
darkenesse
and
in
the
shadow
,
light
might
shine
.
The
brazen
gates
were
torne
,
the
iron
barres
were
broken
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
keeper
of
Hades
did
shake
for
feare
,
and
the
foundations
of
the
world
were
laid
open
.
That
there
is
in
hades
vengeance
for
all
sinnes
heere
committed
,
not
onely
the
consent
of
all
wise
men
,
but
also
the
equalitie
of
the
Diuine
iustice
confirmeth
and
strengthmeth
this
opinion
.
He
that
in
a
priuate
life
committeth
small
sinnes
,
and
lamenteth
(
them
)
escapeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
punishments
that
are
in
Hades
tooke
a
rodde
out
of
the
earth
,
which
was
his
pretious
crosse
,
&
stretching
his
right
hand
,
strake
all
his
enemies
,
&
conquered
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
Hades
,
death
,
sin
,
and
that
wil●…e
serpent
.
The
rich
man
dying
is
not
caried
by
the
angels
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
is
thr●…wen
downe
to
Hades
.
For
he
that
minded
neuer
any
high
or
heauenly
thing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
woorthy
of
the
lowest
place
.
In
saying
then
he
was
buried
,
the
Lord
secretly
signifieth
,
that
his
soule
had
the
place
,
that
was
lowest
and
darke
.
What
is
hades
?
Some
say
it
is
a
place
of
darkenesse
vnder
the
earth
,
others
say
Hades
is
the
change
of
the
soule
from
sensible
to
obscure
and
vnseene
.
this
place
of
torment
As
it
is
then
vnpossible
for
any
of
the
iust
to
passe
to
the
place
of
sinners
,
so
Abraham
teacheth
vs
it
is
impossible
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
passe
from
the
place
of
punishment
to
the
place
of
the
righteous
.
a
place
of
darkenesse
vnder
earth
a
darke
place
vnder
earth
,
vnseene
,
and
appointed
for
soules
.
Hades
is
a
place
vnder
the
earth
,
secret
and
hidde
a
place
without
light
,
and
filled
with
eternall
darkenesse
.
Hades
is
a
place
void
of
light
,
and
full
of
euerlasting
darkenesse
and
mists
.
of
darkenesse
,
opposed
to
heauen
and
Paradise
,
and
vnder
the
earth
,
where
Diuels
are
keepers
and
tormentors
of
soules
,
the
wicked
after
this
life
are
kept
prisoners
,
and
suffer
punishments
Christ
destroyed
and
spoiled
by
his
descent
thither
,
deliuering
thence
,
de
Anima
He
doth
not
montanize
in
this
but
consenteth
with
Irenaeus
before
and
with
others
after
him
,
as
shall
appeare
,
who
were
no
Montanists
.
and
defending
thereof
did
afterward
disioine
vs
from
the
carnall
men
.
De
ieiunio
aduersus
psyc●…cos
,
of
fasting
against
the
car●…all
men
,
specialiter
aduersum
ecclesiam
,
particularly
against
the
Church
.
Hiparaeleto
controuersiam
faciunt
,
propter
hoc
nouae
prophetiae
recusantur
,
non
quod
alium
Deum
praedicent
Montanus
.
Priscilla
&
Maximilla
,
sed
quod
plane
doceant
saepius
ieiunare
quam
nubere
.
These
●…arnall
men
quarrell
with
the
Paraclet
,
and
therefore
are
the
new
prophesies
refused
,
not
that
Montanus
.
Priscilla
,
&
Maximilla
preach
another
God
,
but
that
they
plainly
teach
oftner
to
fast
then
to
marrie
.
apud
inferos
,
in
places
vnder
the
earth
,
De
anima
Agnosce
differentiam
Ethnici
&
fidelis
in
morte
,
si
pro
Deo
occumbas
,
vt
p●…racletus
mo●…et
,
non
in
mollibus
febribus
&
in
lectulis
,
sed
in
an
.
Acknowledge
the
difference
of
an
Ethnicke
and
a
beleeuer
euen
in
their
deaths
,
if
thou
die
for
Gods
cause
,
as
the
Paraclet
warneth
,
not
in
casie
agues
and
soft
beddes
,
but
in
Martyrdomes
.
Spiritum
si
consulas
&c
,
omnes
pene
ad
martyriuns
exhortatur
,
non
ad
fugam
,
vt
&
illius
commem●…ur
:
publicaris
inquit
;
●…onum
libi
est
.
Qui
enim
non
publicatur
in
hominibus
,
publicatur
in
Domino
.
Sic
&
a●…bi
.
Nolite
in
lectulis
&
febribus
m●…llibus
optare
exire
,
sed
in
Martyrijs
.
If
thou
take
counsell
of
the
spirit
,
he
exhorteth
all
very
neere
to
Martyrdome
,
not
to
flight
;
as
to
remember
you
of
that
speach
.
Art
thou
made
a
publike
example
,
saith
he
,
it
is
good
for
thee
.
He
that
is
not
made
a
publike
●…xample
amongst
men
,
shal
be
made
one
with
God
.
And
so
in
another
place
desire
not
to
depart
this
life
in
beds
&
easie
agues
but
in
Martyrdomes
.
Verba
sunt
Prophetiae
Paracleti
Montanici
,
These
are
the
words
of
the
prophesie
of
Montanus
spirit
.
Also
in
that
obiection
of
certaine
Heretickes
,
whom
he
confuteth
,
not
the
true
Christians
,
as
you
misconceaue
.
They
argued
thus
(
as
you
doe
)
.
In
hoc
Christus
inferos
adijt
,
ne
nos
adiremus
.
Christ
therefore
went
to
hell
,
to
the
end
we
should
neuer
come
there
.
He
answereth
them
,
that
it
is
false
,
that
Christ
went
to
inferos
in
that
sense
,
that
is
,
to
hell
.
For
then
what
difference
is
there
between
the
wicked
heathen
and
the
godly
Christians
,
if
one
and
the
same
prison
after
death
were
for
them
both
?
taking
it
for
a
thing
generally
graunted
in
the
Church
that
it
were
a
to
thinke
,
he
went
where
the
damned
were
,
that
is
,
into
hell
.
a
wicked
and
hereticall
opinion
Habes
de
Paradiso
anobie
libellum
,
quo
constituimus
omnem
animam
apud
inferos
sequestrari
in
diem
Domini
.
Thou
hast
a
book
of
ours
written
touching
Paradise
,
wherein
we
determine
all
soules
to
be
kept
sequestred
in
infernall
places
till
the
day
of
the
Lord
.
non
putent
animas
fidelium
inferis
dignas
:
serui
super
Dominum
,
&
Discipuli
super
Magistrum
,
aspernati
si
forte
in
Abrahae
sinu
expectandae
resurrectionis
solatium
carpere
.
Thou
hast
to
beleeue
,
that
the
region
of
inferi
is
vnder
the
earth
,
and
to
push
them
from
their
opinions
,
who
proudly
enough
will
not
thinke
the
soules
of
the
faithfull
to
be
fitte
for
infernall
places
:
seruants
aboue
their
Lord
,
and
Scholers
aboue
their
Masters
,
in
that
they
skorne
perhaps
to
haue
the
comfort
of
expecting
the
resurrection
in
Abrahams
bosome
.
Region
vnder
the
earth
Sed
in
hoc
,
inquiunt
,
Christus
inseros
〈◊〉
,
ne
nos
adiremus
.
But
to
this
●…rd
,
say
they
,
Christ
went
to
the
places
b●…low
,
that
we
should
not
come
thither
.
peruenit
vs●…
,
ad
infernum
,
ne
nos
maneremus
in
inferno
.
Therefore
Christ
came
euen
vnto
hell
,
that
we
should
not
remaine
in
hell
.
descendens
ad
inferos
genus
humanum
liberauit
.
Christ
descending
to
hell
deliucred
mankind
Crosse
,
death
,
descent
to
the
places
below
,
is
our
saluation
.
Christ
descending
to
hades
brought
vs
back●…
,
when
his
soule
descended
to
hell
.
solutis
doloribus
inferni
,
omnes
sideles
ad
i●…sdem
doloribus
liberauit
.
This
was
therefore
done
that
by
the
soule
of
the
iust
descending
to
hell
the
sorrows
of
hell
might
be
loosed
,
the
sorrows
of
hell
being
loosed
,
he
deliuered
all
the
faithfull
from
them
.
men
were
not
,
but
because
their
deserts
were
such
,
that
they
should
haue
been
in
them
,
had
they
not
been
holpen
(
from
them
)
they
rightly
say
they
were
whither
they
were
not
suffered
to
come
,
by
such
as
deliuered
them
.
certaine
hereticks
ad
inferiora
terrarum
,
to
the
lower
parts
of
the
earth
,
Forma
humanae
mortis
apud
inferos
functus
,
nec
ante
ascendit
in
sublimior
a
caelorum
,
quam
descendit
in
inferior
a
terrarum
.
He
performed
the
manner
of
an
humane
death
in
the
places
below
,
neither
did
he
ascend
to
the
higher
parts
of
the
heauens
,
before
he
descended
to
the
lower
parts
of
the
earth
.
Ne
nos
adiremus
,
that
we
should
not
come
thither
ad
regionem
inferúm
subterraneam
,
to
the
region
of
inferi
vnder
the
earth
,
it
is
false
that
Christ
went
to
inferos
,
that
is
to
hell
.
ad
Regionem
Inferúm
subterraneam
;
to
the
Region
of
Inferi
vnder
earth
,
therefore
went
ad
inferos
,
to
the
places
below
,
least
we
should
come
thither
:
Caeterum
quod
discrimen
Ethnicorum
&
Christianorum
,
si
carcer
mortu●…s
idem
?
For
what
difference
is
there
betweene
Ethnicks
and
Christians
,
if
they
haue
one
and
the
same
prison
after
death
?
went
to
the
places
below
,
least
we
should
come
thither
,
Agnosce
differentiam
Ethnici
&
fidelis
in
morte
,
si
pro
Deo
occumbas
vt
Paracletus
monet
,
non
in
mollibus
f●…bribus
&
Lectulis
,
sed
in
Martyri●…s
.
See
the
difference
betwixt
an
Ethnick
&
a
beleeuer
,
if
thou
die
for
Gods
cause
,
as
the
Paraclete
warneth
,
not
in
easie
feauers
and
(
soft
)
beddes
,
but
in
Martyrdomes
.
to
Inferi
,
the
Region
vnder
the
earth
,
Thus
also
is
Augustine
well
vnderstood
,
where
he
denieth
that
the
Patria●…kes
were
apud
●…nferos
in
hell
,
namely
the
place
of
the
damned
,
because
they
were
in
Abrahams
bosome
.
Which
yet
elsewhere
he
graunteth
vnto
,
that
they
might
bee
apud
inferos
in
the
world
of
the
dead
,
and
namely
where
the
godlie
dead
should
be
.
So
that
thus
if
you
had
but
distinguished
these
and
other
Fathers
like
words
,
as
you
ought
to
haue
done
,
there
needed
no
such
follie
of
contradiction
to
be
imputed
vnto
them
,
as
you
doe
lay
to
their
charge
in
this
point
,
al●…ogether
vndeseruedly
.
these
things
are
vncertaine
no
man
might
be
offended
any
setled
in
these
points
Inferos
in
some
places
for
hell
,
in
other
places
for
the
world
of
the
dead
,
and
namely
where
the
godly
dead
should
be
,
de
Genesi
ad
literam
li.
donec
etiam
receptis
corporibus
,
bona
recipiant
quae
merentur
.
If
it
seeme
wit●…out
absurditie
to
be
beleeued
,
that
the
Saints
of
the
old
Testament
,
which
kept
the
faith
of
Christ
to
come
,
were
in
places
most
remote
from
the
torments
of
the
wicked
,
and
yet
apud
inferos
in
infernall
places
,
vntill
the
bloud
of
Christ
,
and
his
descent
thither
did
deliuer
them
thence
;
certainly
after
that
time
the
god●…y
beleeuers
now
red●…med
with
that
price
shed
,
neuer
know
any
inferi
,
to
the
time
that
recouering
their
bodies
they
receaue
the
good
things
deserued
by
them
,
Inferi
for
the
world
of
the
dead
,
the
godly
beleeuers
neuer
come
to
any
Inferi
Ne
ipsos
quidem
Inferos
vspiam
Scripturarum
in
bono
appell●…tos
potui
inuenire
;
I
neuer
could
find
in
any
part
of
the
Scriptures
Inferos
vsed
in
any
good
sense
.
Illud
me
nondum
inuenisse
confiteor
,
Inferos
appellatos
vbi
iustorum
animae
requiescunt
.
I
confesse
I
haue
not
yet
sound
that
the
place
where
the
soule
of
the
righteous
do
rest
,
is
called
inferi
.
wicked
and
hereticall
thing
to
thinke
,
Christ
went
where
the
damned
were
,
that
is
into
hell
,
Quaeri
solet
,
si
non
nisi
paenalia
rectè
intelliguntur
Inferna
,
quo
modo
animam
Domini
Christi
piè
credamus
fuisse
in
inferno
?
Sed
bené
respondetur
ideo
descendisse
,
vt
quibus
oportuit
subueniret
.
Some
vse
to
demaund
,
if
Inferna
be
rightly
taken
for
none
other
but
for
the
places
of
punishments
how
may
we
safely
beleeue
,
that
the
soule
of
the
Lord
Christ
was
(
in
Inferno
)
in
hell
?
but
it
is
wel
answered
,
he
descended
(
thither
)
to
succour
those
,
that
were
to
be
succoured
.
Christi
quidem
animam
venisse
vsque
ad
ea
loca
,
in
quibus
peccatores
cruciantur
,
vt
eos
solueret
a
tormentis
,
quos
esse
soluendos
,
occuli
à
nobis
sua
iustitiâ
iudicabat
,
non
immerito
creditur
.
That
Christs
soule
came
euen
to
those
places
,
in
which
sinners
are
tormented
to
deliuer
them
from
torments
,
whom
his
iustice
vnknowne
to
vs
thought
fit
to
deliuer
,
is
belieued
not
without
good
cause
.
Expers
peccati
Christus
cum
ad
Tartari
ima
descenderet
,
vinctas
peccato
animas
mortis
dominatione
destructa
é
f●…ucibus
Diaboli
reuocauit
ad
vitam
.
Christ
free
from
sinne
,
when
he
descended
to
the
lowest
pit
of
hell
,
recalled
to
life
out
of
the
diuels
iawes
the
soules
that
were
bound
with
sinne
,
destroying
the
Dominion
of
death
.
in
quo
videtur
diues
purpuratus
;
ad
quem
descendit
&
dominus
,
vt
vinctos
de
Carcere
din
itteret
.
Infernus
is
the
place
of
punishments
and
torments
,
in
which
the
rich
man
clothed
with
purple
was
seene
,
and
to
which
the
Lord
descended
to
dimisse
such
,
as
were
bound
,
out
of
prison
.
Athanasius
also
saying
,
where
humane
soules
were
held
by
death
,
there
Christ
brought
his
humane
soule
;
meaneth
nothing
else
,
but
that
his
soule
came
vnder
the
same
condition
of
death
,
as
other
humane
soules
did
:
not
that
he
went
to
the
place
of
the
damned
.
Neither
must
he
be
vnderstood
after
your
partiall
translation
,
when
you
say
ex
orco
,
out
of
hell
,
himselfe
saith
ex
Hadou
,
out
of
the
power
of
death
.
to
the
earthly
part
,
earth
thou
art
,
&
to
earth
shalt
thou
returne
;
and
to
the
soule
,
thou
shalt
die
the
death
two
places
,
to
which
man
after
his
dissolution
was
condemned
?
meaneth
nothing
els
Vbi
tencbatur
anima
humana
in
morte
,
where
the
soule
of
man
was
held
in
death
is
distracted
in
two
parts
,
and
two
places
of
condemnation
If
you
can
shew
me
another
place
of
condemnation
,
well
you
may
say
,
that
a
man
is
diuided
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
into
three
places
)
,
and
that
being
reuoked
out
of
two
places
he
remaineth
bound
in
the
third
;
but
if
you
can
shew
none
other
place
besides
the
graue
and
Hades
,
from
which
man
is
perfectly
freed
,
Christ
deliuering
vs
,
how
say
you
then
,
that
God
is
not
reconciled
vnto
mankind
?
death
raigning
in
the
soule
of
man
,
inuiolus
a
morte
,
not
sub●…ect
to
death
,
the
bands
of
the
soules
detained
in
hades
?
Hades
being
enemie
and
opposite
to
the
immortalitie
and
resurrection
of
mens
persons
,
cannot
by
any
means
be
hell
for
in
hell
shal
be
immortality
&
resurrection
,
as
well
as
in
heauen
where
mans
soule
was
held
in
death
,
there
Christ
presented
his
humane
soule
to
breake
the
chaines
of
death
,
immortality
is
as
well
in
hell
as
in
heauen
,
Christ
was
held
in
this
death
till
●…e
spoiled
and
conquered
it
,
which
(
you
conclude
)
cannot
be
hell
out
of
question
held
in
death
that
was
held
in
death
be
could
not
be
held
in
death
.
of
soules
surprised
by
hades
Descending
to
hades
Christ
brought
vs
backe
,
Hilarie
verily
hath
this
meaning
also
saying
,
this
is
the
law
of
humane
necessity
,
that
their
bodies
goe
downe
to
the
graue
,
their
soules
to
the
world
of
the
dead
,
ad
inferos
.
Which
descent
the
Lord
did
not
refuse
that
he
might
prooue
himselfe
in
euery
point
to
be
true
man
.
And
was
indeed
the
law
of
humane
necessity
(
after
the
like
phrase
as
Iustine
,
Irenaeus
,
and
Tertullian
also
speake
)
but
not
to
goe
to
hell
.
By
sinne
came
death
By
one
offence
on
all
men
vnto
condemnation
Si
descendero
in
infernum
,
ades
.
If
I
goe
downe
to
hell
,
thou
art
there
came
to
this
necessitie
,
that
their
bodies
lying
in
the
graue
,
their
soules
descended
to
hell
:
refused
not
euen
this
descent
to
hell
,
ad
consummationem
veri
hominis
,
to
consummate
true
man
,
Crux
,
mors
,
inferi
,
nostra
salus
est
.
Christs
crosse
,
death
,
and
descent
to
inferi
,
are
parts
of
our
saluation
.
mortem
in
inferno
perimens
,
he
killed
death
in
hell
.
not
that
descent
to
shew
himselfe
a
true
man
,
Iustine
,
Irenaeus
the
law
of
our
nature
man
is
dissolued
separated
from
the
body
left
voide
of
sense
Chrysostome
and
Basil
likewise
(
with
the
rest
of
the
Greekes
)
may
be
noted
,
how
they
yeeld
Hades
to
the
soules
of
the
godly
and
iust
men
deceased
remaining
in
ioyes
.
Also
Ambrose
is
to
be
considered
,
who
right
according
to
all
the
rest
,
saith
;
Soules
departed
from
their
bodies
did
goe
to
Hades
,
that
is
to
an
inuisible
place
,
which
in
Latin
we
call
Infernum
.
Satis
fuerat
dixisse
illis
,
quod
liberatae
animae
de
corporibus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
peterent
,
idest
locum
,
qui
non
videtur
,
quem
locum
Latine
infernum
dicimus
.
It
had
beene
enough
for
them
to
haue
said
,
that
the
soules
seuered
from
bodies
went
to
Aides
,
that
is
to
a
place
vnseene
,
which
in
Latine
we
call
Infernus
In
Inferno
semper
est
,
qui
non
ascendit
ad
Christum
.
He
that
ascendeth
not
to
Christ
,
is
alwaies
in
hell
.
Dominus
in
Infernum
descendit
,
vt
&
illi
,
qui
in
Infernis
erant
,
a
perpetuis
vinculis
soluerentur
.
The
Lord
descended
to
hell
,
that
they
which
were
in
places
below
,
might
be
loosed
from
perpetuall
chaines
.
perpetuall
chaines
And
Ierom
:
Infernus
is
a
place
where
the
soules
are
included
either
in
rest
or
paines
.
in
Inferno
Christes
resurrection
detained
in
Infernus
,
the
Apostle
witnesseth
,
saying
:
it
is
better
to
be
dissolued
,
and
to
be
with
Christ
.
Now
he
that
is
with
Christ
,
surely
is
not
held
in
Infernus
.
Quid
simile
Infernus
,
&
regna
caelorum
?
what
likenesse
hath
Infernus
to
the
kingdome
of
heauen
?
we
learne
,
that
Infernus
is
vnder
the
earth
,
the
Scripture
saying
,
euen
vnto
the
bottom
of
the
lake
.
Inferiora
terrarum
infernus
accipitur
,
ad
quem
Dominus
noster
saluatorque
descendit
.
The
lower
parts
of
the
earth
are
taken
for
Infernus
,
to
which
our
Lord
and
Sauiour
descended
.
Quod
autem
Infernus
in
inferiore
parte
terrae
sit
,
Psalmista
testatur
.
And
that
Infernus
is
in
the
lower
part
of
the
earth
,
the
Psalmist
testi●…ieth
saying
;
The
earth
opened
,
and
swallowed
Dathan
,
and
couered
the
congregation
of
Abiram
.
And
in
an
other
place
we
reade
,
let
death
come
vpon
them
,
and
let
them
descend
aliue
to
Infernus
.
Ruffinus
vpon
Descendit
ad
Inferna
,
giueth
this
sense
,
Descendit
in
mortem
,
He
submitted
vnto
death
.
Eousque
ille
miserando
descendit
;
vsque
quo
tu
peccando
deiectus
es
.
So
farre
Christ
of
mercy
descended
,
how
farre
thou
by
sinning
wast
de●…ected
.
Eduxisti
de
Inferno
animam
meam
,
&
de
abysso
terrae
●…erum
adduxisti
me
;
thou
hast
brought
my
soule
from
Infernus
,
hast
brought
me
backe
againe
from
the
deepe
of
the
earth
:
drawen
as
it
were
out
of
the
deepe
,
the
cloysters
of
Infernus
being
broken
open
.
So
that
it
is
certaine
by
all
the
Fathers
generally
,
First
,
that
Hades
and
Sheol
are
taken
for
the
state
of
death
common
to
the
Soules
of
good
and
bad
.
Secondly
,
Christ
went
not
into
hell
the
place
of
the
damned
,
as
you
hold
,
but
to
the
habitation
of
the
blessed
deceased
.
Thus
your
vaine
boasting
of
all
the
Fathers
is
but
a
bubble
;
So
that
if
you
consent
(
as
you
say
)
to
be
tried
by
all
the
Fathers
,
Greeke
and
Latine
;
they
quite
ouerthrow
you
notwithstanding
your
great
words
.
Only
Austen
doubtingly
and
waueringly
differeth
from
all
the
rest
;
for
thus
he
saith
,
I
confesse
I
haue
not
yet
found
,
that
Inferi
are
named
,
where
the
iust
mens
soules
are
at
peace
.
come
not
to
Inferi
at
all
.
If
it
may
seeme
t●…
be
beleeued
without
absurditie
,
if
it
may
be
beleeued
without
absurditie
in
locis
à
tormentis
impiorum
remotissimis
;
in
places
most
remote
from
the
torments
of
the
wicked
First
,
that
surely
the
auncients
named
the
places
for
all
deceased
good
and
badde
,
Inferos
:
as
they
named
the
world
,
(
where
both
wicked
and
good
doe
liue
)
Superos
.
Secondly
,
that
Austen
,
(
if
hee
had
well
marked
it
)
might
haue
found
euen
this
,
(
which
he
saith
he
found
not
)
in
the
Latin
translation
of
the
Scripture
.
What
man
is
there
that
shall
deliuer
his
soule
from
the
hand
of
inferi
,
that
is
death
?
Where
the
soule
being
take●…
properly
for
the
soule
,
then
Inferi
is
found
applied
to
iust
mens
soules
deceased
,
as
well
as
to
the
wicked
:
which
Augustine
might
haue
obserued
.
superos
;
those
aboue
Ad
hoc
infernum
missus
est
moriendo
.
To
this
(
earth
)
below
was
the
Sonne
of
God
sent
,
when
he
was
borne
,
to
that
other
place
beneath
(
vs
)
when
he
died
.
Superi
&
Inferi
,
the
Saints
aboue
,
and
the
spirits
beneath
,
eripiat
seipsum
à
sepulchro
;
shall
he
saue
himselfe
from
the
graue
?
The
rest
of
the
faithfull
shall
rise
from
the
dead
,
and
liue
for
euer
,
and
not
see
death
;
and
yet
can
they
not
deliuer
their
owne
soules
from
the
handes
of
hell
.
He
which
deliuered
his
owne
soule
from
the
hands
of
hell
,
he
hath
deliuered
the
soules
of
his
faithfull
,
they
cannot
deliuer
themselues
.
Austen
himselfe
elsewhere
graunteth
the
iust
in
peace
might
bee
in
infernus
after
death
Si
non
absurde
credi
videtur
,
if
it
seeme
to
be
beleeued
without
an
absurditie
Non
vtique
sinus
ille
Abrahae
aliqua
pars
inferorum
esse
credenda
est
.
The
bosome
of
Abraham
is
not
to
be
beleeued
to
be
any
part
of
inferi
.
In
his
ipsis
tanti
Magistri
verbis
,
satis
(
vt
opinor
)
apparet
,
non
esse
quandam
partem
&
quasi
membrum
inferorum
tantae
illius
felicitatis
sinum
.
In
these
very
wordes
of
so
great
a
teacher
it
appeareth
sufficiently
,
(
as
I
thinke
)
that
the
bosome
of
so
great
felicitie
is
not
any
part
or
member
of
hell
.
Satis
constat
,
it
is
cleare
enough
.
For
neither
can
the
Prophesie
be
contradicted
,
which
sayd
,
thou
wilt
not
leaue
my
soule
in
hell
;
nor
Peters
words
by
which
he
affirmeth
,
Christ
loosed
the
sorrowes
of
hell
,
wherein
it
was
not
possible
he
should
be
held
.
then
but
an
infidell
will
denie
,
Christ
was
in
hell
?
mention
both
hell
,
and
the
paines
thereof
.
Fulgentius
denieth
not
inferos
to
the
godly
deceased
,
nor
that
Christ
was
locally
only
with
them
in
inferis
.
So
that
in
saying
he
was
where
the
wicked
are
tormented
,
he
meaneth
that
in
respect
of
the
common
place
,
which
in
the
whole
he
calleth
infernum
.
(
Christus
illuc
vsque
descendit
,
quousque
homo
separatus
à
Deo
peccati
merito
cecidisset
,
id
est
ad
infernum
,
vbi
solebat
anima
peccatoris
torqueri
.
Christ
descended
euen
thither
,
whither
man
seuered
from
God
by
desert
of
sinne
was
fallen
,
that
is
to
infernus
,
where
the
soule
of
a
sinner
vseth
to
bee
tormented
.
He
meaneth
that
in
respect
of
the
common
place
,
which
in
the
whole
hee
calleth
inf●…rnum
.
place
common
all
is
one
was
seuered
from
God
.
great
ditch
they
are
much
deceaued
,
who
thinke
hell
to
be
below
in
the
earth
,
in
heauen
,
on
earth
,
and
vnder
the
earth
.
seeke
the
things
which
are
aboue
,
where
Christ
is
sitting
at
the
right
hand
of
God
infernus
,
where
the
wicked
are
punished
,
Thou
hast
brought
my
soule
out
of
infernus
,
Thou
wilt
not
leaue
my
soule
in
infernus
descending
to
infernus
,
where
the
soules
of
sinners
are
tormented
,
Austins
differing
from
you
is
to
little
purpose
First
because
it
is
contrary
to
all
the
auncient
Fathers
before
him
,
with
him
and
since
him
.
Secondly
we
must
not
esteeme
his
saying
by
the
Latin
word
inferi
,
but
by
the
Originall
Sheol
&
hades
,
which
are
more
against
him
,
as
before
I
haue
shewed
.
Thirdly
it
is
waueringly
deliuered
and
with
doubt
in
himselfe
,
yea
contrary
to
himselfe
,
as
I
haue
shewed
.
al●…m
etiam
opinionem
dicam
,
I
will
set
downe
another
opinion
,
or
the
opinion
of
others
.
Fourthly
,
he
seeketh
to
maintaine
it
erroneously
:
for
he
giueth
this
reason
and
end
of
Christs
going
to
hell
;
(
the
place
of
the
damned
)
that
he
might
deliuer
some
of
the
damned
out
of
hell
torments
;
which
most
strange
conceit
of
his
your selfe
conf●…e
rightly
.
from
the
power
,
danger
,
and
feare
of
hell
.
By
death
de●…royed
him
,
that
had
the
rule
of
death
,
euen
the
diuell
,
and
deliuered
all
them
,
which
for
f●…re
of
death
were
all
their
l●…fe
long
subiect
to
bondage
.
loosed
the
sorrowes
of
death
spoiled
Principalities
and
powers
,
and
made
an
open
snew
of
them
,
triumphing
ouer
them
in
his
owne
person
.
Christ
rose
to
life
the
third
day
,
hauing
spoiled
hades
for
this
cause
,
that
he
might
cl●…ere
his
Elect
thence
,
and
binde
the
diuell
.
In
hoc
Christus
inferòs
adijt
,
ne
nos
adiremus
.
Christ
to
this
end
went
to
hell
,
that
we
should
not
come
thither
.
Christ
descending
to
hades
brought
vs
backe
Nostram
detentionem
relaxans
,
loosing
our
detention
In
the
soule
of
God
,
the
power
of
death
was
loosed
,
his
raising
from
hades
was
performed
and
declared
to
the
soules
Christes
dèscent
to
hell
salus
nostra
est
,
is
our
sal●…ation
.
Thou
wilt
deliuer
all
being
only
free
thy selfe
Liberauit
omnes
Dominus
,
quando
anima
eius
descendit
in
infernum
;
The
Lord
deliuered
all
,
when
his
soule
descended
into
hell
:
As
dying
for
vs
,
Christ
made
vs
all
to
die
with
him
,
so
loosing
the
sorrowes
of
hell
,
omnes
fideles
ab
ijsdem
doloribus
liberauit
,
he
deliuered
all
the
faithfull
from
the
same
Descendens
ad
inferos
genus
humanum
liberauit
.
Christ
descending
to
hell
deliuered
Ideo
ille
vsque
ad
infernum
peruenit
,
ne
nos
maneremus
in
infern●…
.
Therefore
Christ
went
euen
vnto
hell
,
that
we
should
not
remaine
in
hell
.
quos
esse
soluendos
occultá
nobis
suá
iustitia
iudicabat
,
whom
in
his
iustice
secret
to
vs
he
thought
fit
to
be
deliuered
?
there
they
were
not
,
but
because
such
were
their
deserts
,
that
there
they
had
beene
,
vnlesse
they
had
beene
holpen
,
they
are
rightly
sayd
to
be
deliuered
from
thence
,
whither
they
were
not
suffered
to
come
As
for
Austens
opposing
against
this
our
sense
of
Hades
,
saying
,
In
Grac
â
linguâ
origo
nominis
,
quo
appellantur
Inferi
,
ex
eo
quod
nihil
suaue
habeant
reson●…re
perhibetur
:
it
sheweth
his
mistaking
more
,
yea
the
very
ground
of
all
his
mistaking
,
as
I
thinke
.
reade
and
vnderstand
affirme
hades
to
be
deriued
from
hêdo
by
a
kind
of
antiphrasis
,
because
no
man
delighteth
or
reioiceth
therein
:
vnsweete
or
vnpleasant
Inferi
eo
quod
infra
sunt
,
Latine
appellantur
,
Inferi
are
in
Latine
so
called
,
because
they
are
below
:
place
,
the
waightier
they
are
;
so
all
spirituall
thinges
the
lower
,
the
gri●…uouser
they
are
.
heauen
is
infernus
Irenaeus
,
Tertullian
,
and
Ambrose
,
innisible
place
inuisible
state
aides
,
a
place
not
seene
,
which
the
Latines
call
infernus
.
Carcerem
illum
,
quod
Euangelium
demonstrat
,
inferos
intelligimus
.
That
prison
which
the
Gospell
mentioneth
,
we
vnderstand
to
be
inferi
.
(
Hades
)
signifieth
sometimes
darknesse
,
or
a
place
of
darknesse
,
not
that
the
state
of
all
the
dead
generally
was
thought
to
be
in
darknesse
,
but
because
death
tooke
them
out
of
this
cheerefull
worldes
light
,
and
couered
them
(
as
it
were
)
with
darknesse
and
obliuion
from
the
worlds
sight
and
knowledge
.
Christ
comming
to
the
house
of
Hades
all
full
of
mist
and
darknesse
.
The
Lord
descending
into
the
darke
mist
of
Hades
.
Hades
is
a
darke
place
vnder
earth
.
The
darke
and
dreadfull
tab●…nacles
of
Hades
.
We
walked
in
grosse
darkenesse
,
as
they
say
of
those
,
that
destend
to
Hades
.
Hades
is
a
plac●…
voide
of
light
,
and
full
of
eternall
darkenesse
.
are
taken
out
of
this
cheerefull
worlds
light
,
and
couered
as
it
were
with
darkenesse
and
obliuion
,
from
the
worlds
sight
,
and
knowledg●…
:
cheerefull
light
cheerefull
light
I
come
from
the
auncients
to
the
later
learned
writers
:
that
we
may
not
neglect
their
iudgement
in
this
q●…stion
,
who
were
obserued
before
,
yet
because
you
let
them
go
without
saluting
them
,
they
shall
be
noted
once
more
,
that
I
may
presse
you
with
them
.
Bucere
saith
,
the
Scripture
no
where
speaketh
or
hades
of
infernum
,
but
as
being
common
as
well
to
the
blessed
as
to
the
damned
.
Quid
hîc
sit
ad
infernum
descendere
,
aliud
quam
recondi
corpus
sub
terra
.
What
is
heere
descending
to
infernus
,
but
the
body
to
be
couered
vnder
earth
.
Sheôl
enim
pro
quo
in
Scripturis
n●…s
fere
infernus
legimus
,
sepulchr●…
significat
.
Sheol
,
for
which
in
the
Scriptures
we
read
almost
euery
where
infernus
,
signifieth
the
graue
.
Sanctos
qui
in
inferno
erant
,
id
est
dormiebant
corpore
in
puluere
terrae
.
The
Saints
which
were
in
infernus
,
that
is
,
which
slept
with
their
bodies
in
the
dust
of
the
earth
.
By
this
which
we
confesse
that
the
Lord
descended
to
infernus
,
we
must
vnderstand
that
the
Lord
ioined
himselfe
in
spirit
to
the
spirits
of
the
Saints
deceased
Peter
martyr
,
that
Christ
descended
to
inferos
(
or
hades
)
signifieth
nothing
els
,
but
that
he
did
vnder
goe
the
same
state
,
as
other
soules
doe
that
depart
this
life
.
which
the
rest
of
the
soules
seuered
from
the
body
doe
trie
,
that
are
either
admitted
into
the
fellowship
of
the
saints
,
or
cast
into
euerlasting
destruction
with
the
spirits
of
the
damned
.
For
both
the
one
and
the
other
society
,
aswell
of
godly
soules
,
as
of
those
that
were
damned
,
perceaued
the
presence
of
Christs
soule
.
Mollerus
,
(
touching
Sheol
,
Hades
,
and
infernum
ascribed
to
Christ
)
saith
they
do
signisie
but
that
Christ
died
:
and
to
be
no
more
then
if
he
should
say
in
the
Psalme
,
therefore
I
reioice
because
I
know
,
that
although
I
die
,
yet
I
shall
rise
to
life
againe
.
Saepe
pro
sepulchro
dic●…tur
,
it
is
often
taken
for
the
graue
,
sat
is
certò
euinci
non
potest
ex
hoc
loco
,
cannot
cleerely
and
fully
be
euinced
out
of
this
place
of
We
vnderstand
that
Article
of
the
Creed
simply
and
without
allegory
,
and
we
beleeue
that
Christ
truely
descended
to
the
lower
parts
of
the
earth
,
as
Paul
speaketh
Ephes.
and
his
victory
he
would
shew
to
the
Diuels
after
a
speciall
manner
,
to
strike
perpetuall
terrors
into
them
,
and
to
free
vs
from
the
feare
of
their
tyranny
.
Bullinger
(
speaking
of
Christ
and
indifferently
of
the
godly
,
)
sheweth
that
to
goe
to
infernus
is
to
goe
to
Abrahams
bosome
,
that
is
into
heauen
,
not
into
hell
.
And
that
inferi
and
hades
doe
mak●…
difference
onely
betweene
the
liuing
and
the
dead
,
and
nothing
els
.
was
buried
The
Lord
descended
to
Tartarus
,
but
felt
there
no
torment
.
Longe
simplicius
videbimur
hunc
articulum
intelligere
si
senserimus
virtutem
mortis
Christi
dimanasse
etiam
ad
defunctos
,
&
his
profuisse
.
We
shall
seeme
farre
more
simply
to
vnderstand
this
article
,
if
we
thinke
that
the
force
of
Christs
death
pearced
euen
to
the
dead
,
and
profited
them
.
Vel
certe
per
inferos
&
inferna
intelligimus
,
non
locum
certè
destinatum
impijs
,
sed
defunctos
fideles
.
Or
els
by
inferi
&
inferna
we
vnderstand
not
the
place
of
punishment
appointed
for
the
wicked
,
but
the
faithfull
deceased
.
telleth
vs
,
that
the
Lord
went
in
spirit
and
preached
to
the
spirits
,
that
were
inobedient
and
kept
in
prison
.
Nimirum
innotuit
&
his
iust
a
damnationis
ex
morte
Christi
sententia
.
For
euen
to
the
damned
appeared
the
sentence
of
their
condemnation
to
be
iust
by
the
death
of
Christ
.
How
could
the
word
descend
to
Hades
How
could
he
descend
with
his
Godhead
open
and
vncouered
?
Neither
could
hades
endure
the
accesse
of
his
Godhead
vncouered
.
Neither
in
any
wise
may
we
say
,
that
the
Godhead
of
the
only
begotten
was
brought
from
the
dennes
vnder
the
earth
:
for
that
was
not
worthy
of
woondering
,
if
the
Sonne
of
God
were
not
left
in
hades
.
Lauater
saith
Hades
in
Gre●…ke
is
a
generall
word
for
the
condition
of
the
dead
both
in
torments
and
in
peace
.
Non
solum
locum
Damnatorum
,
sed
S●…pulchrum
vel
statum
mortuorum
passim
in
Scripturis
signisicat
,
it
signifieth
not
onely
the
place
of
the
damned
,
but
also
the
graue
or
state
of
the
dead
.
Tremellius
saith
:
This
Hebrew
word
Sheôl
doth
signifie
any
station
or
state
of
the
dead
in
generall
in
very
many
places
of
Scripture
,
and
hell
it
may
sometime
signifie
,
but
by
a
figure
Synecdoche
.
infernum
,
the
graue
The
rather
this
sens●…
of
hades
we
are
to
acknowledge
,
because
it
hath
beene
the
ancient
phrase
and
common
vs●…
of
speech
before
Christianitie
,
which
sufficiently
●…
shewed
before
out
of
Homer
,
Plato
,
and
others
.
The
holy
Apostles
doe
teach
the
heauenly
trueth
,
with
the
very
words
and
Grammar
of
the
heathen
men
:
whereunto
that
serueth
which
is
written
of
them
;
we
euery
man
heare
them
speake
in
our
owne
tongues
and
languages
,
wherein
we
were
borne
.
There
were
dwelling
at
Ierusalem
Iewes
,
men
Religious
,
of
euerie
nation
vnder
heauen
heauenly
habitation
place
of
torment
I
thought
that
those
few
all●…gations
which
I
brought
out
of
Plato
,
Homer
and
Plutark
for
the
Greeke
,
&
of
the
Latins
for
the
Latin
would
haue
sufficed
to
cause
you
not
to
deny
so
cleare
and
manifest
a
trueth
.
That
hades
with
them
did
signifie
the
world
of
soules
without
any
limitation
(
in
the
very
word
it selfe
)
either
of
state
or
place
.
Hades
is
a
darke
place
vnder
the
earth
.
Hades
is
a
Region
without
light
.
Homer
,
Hesiode
Hades
to
be
a
place
vnder
the
earth
,
deepe
,
great
,
and
dark
?
deepe
and
darke
The
common
Epithet
of
hades
is
hades
pandocheus
,
hades
receauing
all
both
good
and
bad
.
of
place
below
state
in
darkenesse
In
hades
we
resolue
there
are
two
waies
,
on
for
the
iust
,
the
other
for
the
wicked
.
Howbeit
the
earth
doth
couer
them
both
.
to
this
place
come
not
the
wicked
onely
,
but
the
noblest
and
best
also
.
In
the
house
of
hades
vnder
the
dennes
of
the
earth
They
goe
to
the
house
of
hades
vnder
the
dennes
of
the
earth
He
goeth
to
hades
vnder
the
earth
.
Vnder
the
earth
to
hades
there
being
.
They
come
to
the
closets
of
the
God
below
.
I
will
goe
with
speed
to
hades
below
.
hades
pandocheus
Nihil
terra
inferius
,
&
humilius
,
nisi
mors
&
inferi
.
Nothing
is
lower
and
baser
then
the
earth
,
but
death
and
inferi
.
Homer
describeth
,
Tartarus
to
be
so
much
beneath
hades
as
heauen
is
from
the
earth
.
In
my
fathers
house
are
many
mansions
There
is
iudgement
in
Hades
Many
times
hee
affirmeth
places
of
punishment
in
Hades
.
that
there
is
vengeance
in
Hades
for
offences
heere
committed
;
not
onely
the
consent
of
all
wise
men
;
but
the
equitie
of
Gods
iustice
approoueth
this
opinion
.
a
place
of
torments
The
dungeon
of
Tartarus
is
so
farre
vnder
the
earth
,
as
heauen
is
aboue
the
earth
.
Tartarus
ipse
bis
patet
in
praeceps
tantum
.
Tartarus
is
twice
as
deepe
,
as
heauen
is
high
.
in
the
wordes
of
Orpheus
are
to
bee
construed
together
and
not
separately
,
aither
aides
O
Rex
caeli
&
inferni
,
O
King
of
heauen
and
of
hell
.
whom
diuels
doe
tremble
at
,
and
Angels
doe
feare
,
You
expressely
collect
and
confesse
(
page
371.
)
that
within
Plutoes
kingdome
vnder
the
earth
,
which
they
call
Hades
,
as
well
the
places
and
pleasures
for
the
good
,
as
the
prisons
and
punishments
for
the
bad
,
are
in
their
conceit
prepared
&
setled
.
euen
vnder
the
earth
Hades
with
them
was
the
Ruler
or
place
of
soules
,
were
they
in
rest
o●…
paine
.
with
them
Hades
was
the
Ruler
or
place
of
soules
,
that
were
beneath
vnder
the
earth
,
were
they
in
rest
,
or
in
paine
.
You
make
a
strange
answer
,
that
Christian
Religion
will
assure
,
this
place
must
needs
bee
hell
.
What
that
place
where
some
good
mens
soules
deceased
are
in
rest
?
Is
this
hell
?
Is
it
hell
in
Christian
Religion
?
who
then
will
henceforth
care
for
hell
,
if
some
soules
haue
rest
and
pleasures
in
hell
?
are
any
there
in
rest
with
them
But
you
say
also
,
that
those
heathen
Greeks
did
thinke
this
place
of
soules
was
vnder
the
earth
.
It
is
true
they
thought
so
indeed
:
and
it
was
their
error
.
without
limitation
of
place
this
is
not
materiall
,
nor
to
any
purpose
:
yet
it
is
questionlesse
vtterly
vntrue
.
Antiquitie
attributing
to
him
the
beginning
and
care
of
these
things
.
A
good
God
,
and
a
bad
spirit
,
&
the
good
was
called
Zeus
or
Oromasdes
;
the
other
was
named
Hades
or
Aremanios
.
this
is
the
opinion
of
the
most
and
the
wisest
.
questionlesse
this
is
vtterly
vntrue
there
is
no
one
place
in
trueth
common
to
all
soules
departed
this
life
,
yet
neuerthelesse
they
are
some
where
within
the
compasse
of
the
created
world
,
so
are
they
in
a
common
place
.
As
they
are
in
the
created
world
,
so
they
are
in
one
common
place
.
heauen
,
earth
We
stand
not
so
much
on
this
,
that
by
hades
must
be
vnderstood
any
one
place
common
to
all
the
dead
,
but
the
state
and
condition
of
death
among
the
dead
.
aïdes
is
a
place
not
seene
,
which
we
call
Hell
esteemed
indeed
a
part
of
his
dominion
to
be
hell
properly
,
but
a
part
also
to
be
the
region
of
the
happie
.
Romulus
in
caelo
cum
Dijs
agit
aeuum
.
Romulus
enioyeth
eternitie
with
the
Gods
in
heauen
.
Quid
totum
propè
coelum
,
nonne
humano
genere
completum
est
?
The
whole
heauen
is
it
not
almost
replenished
with
mankind
?
He
doth
solace
himselfe
with
the
immortall
Gods
.
The
highest
place
of
the
world
,
being
the
seat
or
habitation
of
God
,
is
called
heauen
.
ea
vita
via
est
in
coelum
:
such
a
life
is
the
way
to
heauen
.
certum
esse
in
coelo
ac
d●…finitum
locum
,
vbi
beati
aeuo
sempiterno
fruantur
;
there
is
a
set
and
certaine
place
in
heauen
where
they
shall
enioy
euerlasting
blessednesse
.
the
Apostles
taught
the
trueth
of
the
Gospell
with
the
very
words
of
the
heathens
a
place
of
torment
with
perpetuall
fire
.
A
Philosopher
will
rarely
and
sometime
perhaps
note
the
aire
by
Tartarus
;
yet
vsually
and
in
a
manner
alwayes
they
ment
hell
by
it
.
Yet
Peter
not
Canonizing
their
dreames
of
hell
,
notwithstanding
signifieth
hell
indeed
by
that
worde
of
theirs
according
to
the
common
vse
thereof
.
that
in
a
manner
alwayes
they
ment
hell
by
it
Thou
must
goe
to
the
deepe
of
darke
Tartarus
by
ineuitable
necessity
.
O
if
I
might
goe
downe
to
Tartarus
,
as
did
Orpheus
,
Vlysses
,
or
Hercules
.
to
cold
Tartarus
I
sigh
often
,
fearing
Tartarus
;
for
the
chamber
of
Hades
is
grieuous
.
signifieth
hell
indeed
by
that
word
,
By
this
name
Peter
vnderstood
not
the
place
onely
,
which
is
vnder
the
earth
,
sed
imprimis
ipsum
aerem
but
chiefly
this
aire
;
&
the
whole
space
beneath
this
moone
.
For
in
this
region
are
the
diuels
kept
captiues
as
the
Apostle
teacheth
,
calling
the
diuell
the
Prince
of
this
aire
.
Let
vs
not
doubt
but
the
sinfull
Angels
were
cast
into
this
aeriall
mist
about
the
earth
,
as
into
a
prison
,
(
according
to
the
Apostles
faith
)
,
kept
to
be
punished
in
iudgement
.
Hiperius
,
Beza
The
very
naturall
Etymologie
of
the
word
according
to
the
Grammar
doth
properly
signifie
not
seene
any
more
in
this
world
:
topos
aides
an
vnseene
place
as
Plato
calleth
it
.
Where
note
it
cannot
bee
referred
to
the
estate
of
Angels
,
but
of
them
that
had
once
a
visible
and
ordinarie
being
and
conuersation
heere
in
this
world
.
properly
,
not
seene
any
more
in
this
world
tópos
áides
vnseene
place
,
as
Plato
calleth
it
.
the
place
vnseene
,
the
person
not
seene
any
more
in
this
world
,
the
state
inuisible
:
topos
aides
not
seene
any
more
in
this
world
,
to
the
housen
of
Hades
Hades
the
God
with
the
blacke
lockes
of
haire
.
was
neuer
seene
in
this
world
is
neuer
seene
now
no
longer
seene
nothing
can
be
seene
blacke
Hades
the
house
without
sunne
light
the
blacke
gates
Hades
had
for
his
share
the
darke
mist
hee
is
darke
,
and
master
of
the
blacke
night
.
áides
is
that
wherein
we
see
nothing
.
For
Hades
is
an
house
of
darkenesse
.
can
bee
seene
for
darkenesse
tooke
the
word
Gehenna
from
the
Hebrewes
,
and
vsed
it
properly
for
hell
.
Therefore
they
need
not
alter
hades
for
that
purpose
;
for
which
they
had
another
proper
word
.
The
tongue
is
inflamed
of
Gehenna
.
Hitherto
wee
haue
tried
the
nature
and
vse
of
Hades
,
and
haue
found
it
to
bee
not
properly
hell
,
as
you
auouch
;
no
,
not
when
it
is
applied
to
soules
of
men
deceased
.
And
therefore
also
that
it
cannot
be
so
vnderstood
in
Acts
where
it
is
applied
to
Christs
soule
after
he
was
dead
:
which
yet
is
the
onely
place
you
haue
to
pretend
.
not
left
in
hades
to
the
place
of
torment
wee
may
simply
take
hades
for
the
inuisible
state
or
place
of
the
deceased
.
Otherwise
we
may
take
it
simply
for
deaths
force
and
power
,
supplying
also
the
same
wordes
in
that
place
where
the
power
and
strength
of
death
preuaileth
and
holdeth
the
deceased
soules
from
their
bodies
for
a
state
or
place
the
place
of
place
to
the
place
of
deaths
power
.
This
is
the
world
of
the
dead
implying
nothing
else
but
an
estate
opposite
to
our
visible
state
in
this
world
.
in
very
deed
hades
hath
properly
but
a
priuatiue
sense
,
and
not
any
thing
positiue
in
it
,
Last
of
all
we
may
take
Hades
heere
by
a
prosopopaea
conceauing
it
to
be
(
as
it
were
)
some
person
of
vnresistable
power
taking
away
&
withholding
from
hence
all
mens
soules
departed
.
This
last
way
is
not
the
vnlikeliest
.
place
of
torment
Thou
wilt
not
leaue
my
soule
in
hades
,
that
is
the
place
of
torment
You
obiect
we
must
not
make
a
figuratiue
sense
but
where
manifest
need
is
.
Heere
is
no
need
of
a
figuratiue
sense
:
therefore
heere
ought
to
be
no
figure
to
be
supposed
.
I
answer
:
First
we
graunt
your
conclusion
.
Whether
of
the
two
former
waies
we
take
hades
,
there
is
simply
no
figure
at
all
therein
.
Then
your
owne
sense
of
hell
in
this
place
is
cleane
ouerthrowen
by
your selfe
.
For
whensoeuer
Hades
or
Sheól
doe
signifie
hell
,
it
is
indeed
by
a
figure
Synecdoche
,
where
the
whole
is
set
for
a
part
,
which
I
haue
prooued
at
large
before
,
and
particularly
by
Tremellius
a
sufficient
man
for
his
Hebrew
skill
.
Thou
wilt
not
leaue
my
soule
in
hell
,
Thirdly
it
seemeth
conuenient
,
and
also
likelie
to
take
hades
heere
by
a
Prosopopaea
after
our
third
sense
before
noted
.
Which
kinde
of
figure
supposeth
as
it
were
a
person
of
that
thing
which
otherwise
the
word
properly
signifieth
.
cast
into
the
lake
of
fire
,
thou
wilt
not
leaue
my
soule
in
hades
,
there
ought
of
necessitie
to
be
vnderstoode
a
figuratiue
sense
.
For
take
them
literally
and
they
impugne
the
grounds
of
faith
and
charitie
,
which
is
sufficient
to
cause
a
figuratiue
sense
in
the
Scriptures
.
Verily
this
your
sense
implyeth
by
the
way
and
consequently
,
that
a
good
and
sinnelesse
man
(
yea
the
best
that
euer
was
)
woorthie
of
Paradise
and
the
highest
heauens
,
yet
after
death
did
goe
to
hell
.
And
further
that
being
in
heauen
,
yet
staied
not
there
(
as
you
say
)
but
immediately
came
out
againe
to
goe
to
hell
.
Againe
that
an
humane
soule
being
in
the
depth
of
hell
,
yet
should
feele
no
paines
;
and
that
being
locally
in
hell
,
it
should
come
out
thence
also
:
What
can
be
more
against
the
generall
rules
of
the
Scriptures
then
these
things
?
defiled
,
accursed
,
and
hatefull
all
knees
of
those
in
heauen
and
earth
,
and
hell
,
should
stoupe
and
bow
spoiled
Principalities
and
powers
,
and
made
an
open
shew
of
them
;
triumphing
ouer
them
in
his
owne
person
?
descended
first
into
the
lower
parts
of
the
earth
,
and
then
ascended
on
hie
,
and
ledde
captiuitie
captiue
,
and
gaue
gifts
to
men
,
feele
paines
in
and
not
to
come
out
from
thence
.
It
was
impossible
paines
of
death
his
soule
not
be
left
there
I
haue
the
keies
of
hell
and
of
death
subiect
all
things
,
and
enemies
vnder
his
feet
an
Angell
comming
downe
from
heauen
,
cast
the
Dwell
into
the
bottomlesse
pit
,
all
power
in
heauen
and
in
earth
,
they
are
all
against
me
These
wordes
thou
wilt
not
leaue
my
soule
in
hades
,
nor
suffer
thine
holy
one
to
see
corruption
conteined
a
speciall
prerogatiue
verified
in
none
,
but
in
the
true
Messias
and
Sauiour
of
the
world
.
I
denie
it
,
heere
is
no
such
prerogatiue
mentioned
.
intending
onely
in
all
this
speach
to
shew
the
Iewes
,
that
this
Iesus
whom
they
had
slaine
was
not
now
dead
,
but
risen
againe
,
plainely
graunteth
all
this
matter
of
Dauid
,
as
well
as
of
Christ
intended
that
onely
Therefore
let
all
the
house
of
Israel
know
for
a
suertie
,
that
God
hath
made
him
both
this
Iesus
whom
ye
haue
crucified
Heere
is
no
such
prerogatiue
mentioned
.
God
would
raise
vp
Christ
to
set
him
on
his
throne
euerlasting
kingdome
all
power
in
heauen
and
earth
,
Thou
wilt
not
forsake
my
soule
in
hades
,
You
adde
,
no
flesh
was
euer
free
from
corruption
but
onely
Christes
,
what
then
?
ergo
his
soule
was
in
hell
?
Christes
soule
was
not
forsaken
in
hell
God
would
not
suffer
his
flesh
to
see
corruption
?
were
not
some
being
dead
raised
to
life
againe
,
before
their
flesh
putrified
?
It
is
a
strange
absurditie
,
still
to
abuse
your
Reader
,
calling
this
word
hell
,
which
indeede
is
nothing
but
death
in
effect
.
Againe
to
presume
that
we
take
it
for
Paradise
,
or
heauen
,
or
hell
:
when
wee
referre
it
alwayes
to
the
generall
state
of
the
dead
,
and
no
farder
immediately
.
Paradise
,
Heauen
,
or
Hell
,
referre
it
alwayes
to
the
generall
state
of
the
dead
,
and
no
farder
immediately
.
topos
aides
Christ
had
another
inestimable
cause
to
reioyce
that
he
was
raised
to
life
againe
,
namely
that
he
might
fulfill
his
whole
worke
for
our
saluation
,
which
before
his
resurrection
and
ascension
he
could
not
accomplish
.
The
text
saith
,
God
raised
him
vp
,
loosing
the
sorrowes
of
death
;
because
it
was
impossible
for
him
to
be
holden
fast
of
it
.
Will
you
conclude
from
hence
:
ergo
there
were
present
sorrowes
in
the
place
where
Christ
was
?
there
is
no
strength
in
this
reason
.
two
or
three
things
loosed
death
from
him
The
very
text
implieth
,
that
Christ
was
holden
in
this
,
which
was
loosed
from
him
.
ne
tencant
,
non
quia
tenuerunt
,
not
because
they
haue
taken
hold
,
but
that
they
should
not
take
hold
.
is
to
be
holden
fast
to
touch
,
to
take
,
to
hold
tenere
,
to
take
,
or
to
hold
.
touched
his
feete
,
and
worshipped
him
.
taking
her
by
the
hand
,
lift
her
vp
.
tooke
her
by
the
hand
,
and
the
maid
arose
.
to
touch
Thou
wilt
not
leaue
my
soule
in
Hades
.
I
say
he
was
now
in
the
same
,
wherein
he
was
not
left
nor
forsaken
.
soule
was
in
hell
in
which
it
was
not
left
nor
forsaken
.
But
hee
was
in
no
sorrowes
at
all
now
.
If
he
were
in
them
,
I
thinke
he
should
haue
felt
them
.
loosed
them
,
when
he
raised
Christ
You
mightily
vrge
that
it
is
Austins
collection
,
from
this
text
.
I
perceaue
your
argument
is
from
Austin
,
and
not
from
Peter
,
as
you
pretend
.
Austen
missed
in
his
translation
of
these
wordes
.
Thus
he
readeth
,
solutis
doloribus
Inferni
,
quia
impossibile
erat
teneri
cum
in
illis
:
God
raised
vp
Christ
loosing
the
sorrowes
of
hell
,
because
it
was
impossible
he
should
be
held
in
them
.
But
the
text
hath
loosing
the
sorowes
of
death
,
seeing
it
was
impossible
he
should
be
holden
fast
,
or
strongly
holden
of
it
.
Seeing
therefore
he
fayled
in
expressing
the
text
,
no
maruaile
if
his
collection
from
it
were
wide
.
Austins
collection
hath
no
ground
nor
reason
in
the
text
,
but
is
wholly
disprooued
by
it
.
hee
loosed
the
sorrowes
of
Hades
the
sorrowes
of
death
It
was
impossible
(
Christ
)
should
be
held
of
it
,
that
is
of
hades
.
It
is
sayd
by
the
Apostle
,
it
was
impossible
that
he
should
be
held
of
hades
But
God
raised
him
vp
and
loosed
the
sorrowes
deshiul
because
it
was
impossible
he
should
be
detained
bashiul
,
God
raised
him
vp
,
and
scattered
the
sorrowes
of
perditien
,
because
it
was
not
possible
that
he
should
be
conquered
of
perdition
.
Thou
wilt
not
leaue
my
soule
ph●…
hawwito
in
perdition
Christ
was
not
left
in
perdition
.
possible
teneri
eum
ab
eis
,
loosing
the
sorrowes
of
hell
,
because
it
was
not
possible
for
him
to
be
held
of
them
.
Impossibile
quippe
erat
sanctam
illam
animam
teneri
ab
inferis
.
It
was
impossible
for
that
sacred
soule
to
be
held
of
hell
.
Solutis
inferni
doloribus
,
the
sorrowes
of
hell
being
loosed
.
Solutosper
Dominum
dicit
dolores
inferni
,
siue
mortis
.
Peter
saith
the
sorows
of
hell
,
or
death
were
dissolued
by
Christ
.
in
illis
In
this
sense
Peter
saith
,
Christ
rose
,
the
sorowes
of
death
being
loosed
,
●…a
quibus
impossibile
erat
ipsum
tenert
,
of
which
it
was
impossible
he
should
be
held
.
Quamobrem
teneamus
firmissimè
,
quod
fides
habet
fundatissima
authoritate
sirmata
,
quia
Christus
mortuus
est
secundum
Scripturas
,
&
quia
sepultus
est
,
&
quia
resurrexit
tertia
die
secundum
Scripturas
&
cetera
quae
de
illo
testatissima
veritate
conscripta
sunt
.
In
quibus
etiam
hoc
est
,
quod
apud
inferos
fuit
,
solutis
eorum
doloribus
,
quibus
eum
erat
impossibile
teneri
.
Wherefore
let
vs
most
firmely
hold
that
,
which
our
faith
hath
being
confirmed
by
most
grounded
authority
,
as
that
Christ
died
according
to
the
Scriptures
,
and
was
buried
,
and
rose
the
third
day
according
to
the
Scriptures
,
and
the
rest
of
those
things
,
which
are
written
of
him
in
trueth
most
cleerely
testified
.
Amongst
which
this
is
also
one
point
,
that
he
was
in
hell
,
and
loosed
the
sorrowes
thereof
,
of
which
it
was
impossible
he
should
be
held
.
How
Christ
in
spirit
went
,
and
preached
vnto
the
spirits
in
prison
,
who
were
disobedient
in
the
daies
of
Noe
:
Consider
yet
,
least
happely
all
that
which
Peter
speaketh
of
spirits
closed
in
prison
,
which
beleeued
not
in
the
daies
of
Noe
,
omnino
ad
inferos
non
pertineat
,
sed
ad
illa
potius
tempora
,
quorum
formam
ad
haec
tempora
transtulit
:
pertaine
not
at
all
to
hell
,
but
to
those
times
,
which
Peter
compareth
with
these
times
.
This
exposition
of
Peters
words
,
if
it
dislike
any
,
or
doe
not
satisfie
,
quaerat
ea
secundum
Inferos
intelligere
,
let
him
seeke
(
in
Gods
Name
)
how
to
fit
the
things
to
them
in
hell
Moe
circumstances
of
this
text
do
make
affirmatiuely
for
vs
:
first
Peter
plainly
graunteth
all
this
matter
of
Dauid
,
as
wel
as
of
Christ
Sepulchre
remaining
to
that
day
Prophet
,
knowing
that
God
had
sworne
to
raise
vp
Christ
concerning
the
flesh
,
to
set
him
vpon
his
throne
.
By
the
whole
text
it
is
euident
Peter
had
no
reason
nor
purpose
to
speake
to
the
Iewes
of
Christes
soule
being
in
hell
.
God
scattered
the
sorrowes
of
death
and
hell
I
will
redeeme
them
from
the
hand
of
hell
,
I
will
deliuer
them
from
death
.
O
death
,
I
will
be
thy
death
.
O
hell
,
I
will
be
thy
destruction
.
Repentance
is
hid
from
mine
eies
.
not
be
forsaken
no
not
in
hell
.
Of
this
deliuerance
from
their
enemies
,
and
from
the
handes
of
all
that
hated
them
,
spake
the
Prophets
,
that
were
from
the
beginning
of
the
worlde
.
This
was
the
oath
,
that
God
sware
to
Abraham
,
that
they
being
deliuered
out
of
the
handes
of
their
enimies
,
should
serue
him
without
feare
,
ignorant
,
vnbeleeuing
not
subiect
to
sense
,
and
without
all
example
of
the
like
in
the
whole
law
,
and
namely
no
figure
foreshewing
any
such
thing
:
it
is
not
subiect
to
sense
,
and
without
an
example
of
the
like
,
and
no
figure
foreshadowing
any
such
matter
?
We
haue
seene
that
Hades
hath
no
such
meaning
in
the
Acts
;
which
yet
is
the
only
place
whereon
you
build
.
This
were
sufficient
to
end
this
argument
:
but
yet
it
shall
be
good
to
trie
whether
any
where
hades
properly
signifieth
hell
.
Verily
it
doth
so
signifie
no
where
at
all
in
the
Scriptures
.
Yet
I
graunt
it
is
and
ought
to
be
translated
hell
in
two
places
,
Matth.
not
that
the
word
it selfe
doth
necessarily
signifie
hell
,
but
because
the
circumstances
heere
doe
require
that
meaning
as
the
fittest
and
best
for
these
particular
purposes
.
the
place
two
places
Hades
is
and
ought
to
be
translated
hell
,
not
for
that
the
word
of
it self
doth
so
necessarily
signifie
,
because
the
circumstances
require
that
meaning
.
Hades
is
the
place
of
torment
the
gates
of
hades
should
not
preuaile
The
gates
of
Sheol
,
and
Hades
his
name
,
that
sate
on
the
pale
horse
,
was
Death
,
and
Hades
followed
after
him
The
worthie
Diues
non
simpliciter
scribitur
esse
in
hade
,
sed
in
gehenna
quia
in
torment
is
&
flammis
.
The
rich
is
not
said
to
be
simply
in
hades
,
but
also
in
hell
:
because
he
is
said
to
be
in
fierie
torments
.
The
Rich
man
is
not
simply
written
to
be
in
Hades
And
in
Hades
,
lifting
vp
his
eyes
.
being
in
torments
place
of
Torment
conclude
from
this
,
as
you
doe
about
Abyssus
?
In
the
Reuelation
and
in
Luke
Abyssus
is
vsed
to
signifie
Hell
.
Therefore
it
signifieth
Hell
in
the
Romanes
,
or
therefore
euery
where
properly
it
signifieth
Hell
.
death
sometimes
is
the
death
,
ergo
,
it
is
so
Acts
Next
let
vs
consider
,
and
thou
Capernaum
;
which
art
lift
vp
to
heauen
,
shalt
be
brought
downe
to
hades
,
to
destruction
.
I
say
hades
heere
is
not
hell
;
but
the
destruction
of
Capernaum
the
city
.
Christ
threatneth
the
city
it selfe
with
destruction
,
and
razing
out
from
the
face
of
the
earth
,
which
he
meaneth
by
hades
.
The
inhabitants
the
wicked
people
thereof
he
threatneth
with
damnation
in
hell
.
Christ
began
to
vpbraid
the
cities
because
they
repented
not
Ierusalem
,
Ierusalem
,
which
killest
the
Prophets
,
and
stonest
those
,
that
be
sent
vnto
thee
.
damnation
in
hell
It
shal
be
easier
for
the
land
of
Sodom
in
the
day
of
iudgement
,
then
for
thee
And
thou
Capernaum
wilt
thou
be
exalted
to
heauen
?
And
thou
Capernaum
,
wilt
thou
be
exalted
to
heauen
?
adh
Gehinnom
têredi
,
thou
shalt
descend
to
Gehenna
.
It
is
not
so
often
applied
to
other
things
;
notwithstanding
we
may
find
it
applied
to
other
things
,
as
where
Plato
(
which
you
stumble
at
)
sayth
in
hades
were
birds
,
beasts
,
trees
,
flowers
fruits
.
I
deny
not
but
they
had
toyish
conceits
,
but
wise
men
may
see
how
their
meaning
was
these
vnreasonable
creatures
being
once
brought
to
destruction
,
they
yeelded
hades
to
them
also
.
trees
flowers
,
fruits
,
and
beasts
men
that
liued
long
,
and
without
sickenesse
,
and
temples
,
in
which
the
Gods
dwell
familiarly
,
and
that
to
see
these
things
,
is
the
sight
of
the
blessed
?
Thus
it
seemeth
Moses
also
vseth
Sheol
,
when
he
saith
men
,
women
,
children
and
cattell
aliue
,
yea
houses
and
riches
went
to
Sheol
.
houses
and
riches
If
the
earth
open
her
mouth
,
and
swallow
them
;
and
all
that
they
haue
,
and
they
descend
aliue
to
Sheol
,
you
shall
know
that
these
men
haue
prouoked
the
Lord
.
For
the
ground
brake
vnder
them
,
and
the
earth
opened
her
mouth
,
and
swallowed
them
,
and
their
housen
and
euery
man
that
belonged
to
Corah
,
and
all
And
they
descended
,
and
all
that
pertained
to
them
,
aliue
to
Sheol
.
wiues
,
their
children
,
and
their
families
.
they
descended
aliue
to
Sheol
Depart
,
I
pray
you
from
the
tents
of
these
wicked
men
,
and
touch
nothing
of
theirs
,
least
you
perish
in
all
their
sinnes
.
Numerorum
ca.
cap.
Mat.
de
morte
aeterna
in
Esaiam
.
&
homilia
Prouerb
.
vers
to
descend
aliue
to
Sheol
After
this
maner
also
those
sheepe
in
Sheol
(
which
you
turne
to
the
worst
)
may
be
vnderstoode
.
seeming
and
saying
It
seemeth
,
&
this
may
be
;
and
stones
,
cattell
,
and
sheepe
.
like
sheepe
they
lie
in
Sheol
be
not
like
a
Lion
in
thine
owne
house
.
Thy
children
shal
be
like
oliue
plants
round
about
thy
table
.
bound
hand
and
foote
,
and
cast
into
vtter
darkenesse
,
Like
sheepe
in
Sheol
shall
they
be
put
they
shall
be
laid
they
shal
be
laid
in
Sheol
like
sheepe
.
to
gather
vnto
him
all
nations
,
and
to
heape
vnto
him
all
people
,
a
barren
wombe
;
and
the
earth
,
which
cannot
bee
satisfied
with
water
.
Yet
we
must
comeneerer
.
You
alleage
two
friuilous
proofes
of
sheols
signifying
hell
:
viz.
when
it
hath
opposition
to
beauen
,
and
situation
as
the
lowest
.
For
the
situation
of
hell
it
is
a
secret
,
which
Gods
word
hath
not
reuealed
at
all
.
Neither
ought
we
to
determine
,
as
you
very
rashly
doe
,
if
hell
be
any
where
,
there
can
be
no
doubt
,
but
it
must
be
in
the
lower
parts
of
the
earth
.
a
place
of
torment
vast
and
deepe
gulfe
in
the
earth
to
be
sent
Gehennam
ignis
,
a
vale
of
fire
?
because
a
vale
being
a
low
and
deepe
place
doth
resemble
hell
,
quod
infra
terram
esse
creditur
,
which
is
beleeued
to
be
vnder
the
earth
.
The
pit
&
lake
the
pit
of
perdition
,
and
lake
burning
with
fire
and
brimstone
A
fire
is
kindled
in
my
wrath
,
and
shall
burne
to
the
lower
Sheol
,
and
inflame
the
foundations
of
the
Mountaines
.
lower
earth
As
touching
the
place
of
punishment
,
where
the
soules
and
bodies
of
the
wicked
are
tormented
;
the
Scripture
simply
pronounceth
,
saying
;
the
wicked
descend
to
hell
:
vnde
constat
inferos
esse
infra
nos
in
terris
constitutos
,
whereby
it
is
certaine
,
that
hell
is
beneath
vs
,
that
abide
heere
on
earth
.
We
must
throughly
maintaine
against
scoffing
Epicures
,
that
there
is
a
certaine
place
prepared
for
the
wicked
,
into
which
their
soules
straight
after
death
,
and
their
bodies
after
the
resurrection
are
receiued
.
Of
which
Moses
speaketh
when
he
writeth
,
that
Core
,
Dathan
and
Abiram
were
swallowed
vp
with
the
gaping
of
the
earth
,
and
descended
aliue
with
all
theirs
to
hell
.
Austin
,
and
The
earth
gaping
shall
then
shew
the
very
Tartarean
Chaos
of
hell
You
know
the
Apostle
mentioneth
the
Aire
,
and
that
on
high
,
as
being
the
place
of
diuels
.
Notwithstanding
farre
be
it
from
me
to
affirme
,
that
hell
certainely
is
not
beneath
.
Yet
your
pretended
Scriptures
are
meerely
forced
to
prooue
it
.
God
shall
giue
his
Angels
charge
ouer
thee
,
to
keepe
thee
in
all
thy
waies
?
They
are
all
ministring
spirits
sent
foorth
for
their
sakes
,
which
shall
be
heires
of
Saluation
?
gouerne
the
darkenes
of
this
world
Rule
in
the
Ayre
doe
,
will
can
forsake
are
meerely
forced
to
prooue
Hell
to
be
beneath
.
Sheól
is
a
vast
and
deepe
gulfe
in
the
earth
,
the
bottome
whereof
we
know
not
,
the
fire
of
Gods
wrath
inflaming
the
foundations
of
the
hils
,
and
burning
to
the
bottome
of
Sheol
?
Sheol
beneath
the
lower
earth
Euery
opposition
betweene
Shammaijm
the
heauens
or
skies
and
Sheol
doth
not
signifie
the
opposition
betweene
heauen
and
hell
.
Shammaijm
thus
placed
signifieth
the
skies
,
not
the
very
place
of
Gods
heauenly
glory
in
the
presence
of
God
,
which
in
English
we
call
heauen
.
perfection
,
presence
,
and
power
perfection
,
presence
Canst
thou
by
searching
sinke
out
God
,
or
trace
the
Al●…ghtic
to
his
perfection
?
the
heauens
are
high
what
canst
thou
doe
?
it
is
deeper
then
Sheol
,
how
canst
thou
know
it
?
Whither
shall
I
flie
from
thy
presence
?
If
I
ascend
into
heauen
,
thou
art
there
:
if
●…
get
downe
to
Sheol
below
,
thou
art
there
also
.
If
I
take
the
wings
of
the
morning
and
d●…d
in
the
furd●…ct
parts
of
the
Sea
thy
right
hand
shall
hold
me
.
though
they
digge
into
Sheol
Thou
saidst
in
thine
heart
,
I
will
ascend
to
heauen
,
and
will
exalt
my
Throne
aboue
the
starres
of
God
.
I
will
ascend
aboue
the
higth
of
the
clouds
,
and
wil
be
like
the
most
highest
.
But
thou
shall
be
drawen
downe
to
Sheol
;
euen
to
the
sides
of
the
pit
ascend
aboue
the
higth
of
the
clouds
,
aboue
the
starres
of
God
,
exalt
his
throne
like
to
the
most
highest
.
ye
shal
be
as
Gods
like
the
most
highest
no
being
the
Messias
an
inglorious
destruction
signifieth
not
hell
the
place
of
torments
,
but
a●…
vast
and
deepe
guise
onely
,
or
pit
in
the
earth
,
the
bottome
where
of
we
know
not
.
this
vast
and
deepe
gulfe
in
the
earth
,
Thou
hast
deliuered
my
soule
from
the
lower
Sheol
Her
guests
are
in
the
depth
of
Sheól
.
The
sire
of
Gods
wrath
burneth
to
the
lower
Sheól
.
any
visible
creatures
hence
sense
of
Sheol
The
way
of
life
is
on
high
to
him
that
declineth
Sheol
below
.
her
walles
were
thicke
,
and
her
gates
high
,
broken
,
and
the
other
burned
:
she
should
mount
vp
to
heauen
her
destroyers
should
come
from
God
:
Next
let
vs
view
the
Corinthians
.
O
death
where
is
thy
victorie
,
ô
hades
,
ô
destruction
,
or
ô
power
of
death
,
where
is
thy
sting
?
Heere
it
is
referred
to
the
destruction
of
the
whole
and
intire
persons
of
men
taken
away
by
death
out
of
this
world
.
vast
and
deepe
gulfe
in
the
earth
descending
to
Hades
is
the
destruction
of
the
whole
person
of
man
taken
out
of
this
world
by
death
.
The
whole
scope
and
drift
of
the
Apostle
heere
,
is
to
speake
of
the
resurrection
of
the
bodie
,
you
graunt
Our
full
deliuerance
from
hell
and
from
Satan
is
obtained
in
this
life
,
as
it
is
written
,
we
being
deliuered
from
our
enemies
,
and
from
the
handes
of
all
that
hate
vs
.
not
to
be
ledde
into
temptation
the
last
enemie
,
that
shall
be
destroied
,
is
death
.
for
he
must
raigne
till
he
hath
put
all
his
enemies
vnder
his
feete
,
deliuer
vp
the
kingdome
to
God
,
the
Father
Your
speech
is
very
bad
and
scandalous
,
where
you
say
the
bodies
of
the
Saints
lying
in
their
graues
,
are
in
the
diuels
walke
.
For
then
the
graues
,
where
bodies
lie
senselesse
,
are
a
part
of
hell
properly
taken
.
the
aire
on
high
was
the
place
of
diuels
,
Satan
compasseth
the
earth
,
and
walketh
in
it
.
walketh
about
,
seeking
whom
he
may
deuoure
.
Satan
had
bound
that
daughter
of
Abraham
,
lo
,
eighteene
yeeres
to
be
in
inferno
,
and
vnder
the
power
of
death
Diuell
hath
the
rule
we
being
heere
truely
iustified
by
Gods
grace
are
fully
freed
,
and
deliuered
from
all
the
power
of
our
enemies
.
full
conquest
ouer
hell
and
death
,
in
both
parts
of
man
,
remaine
subiect
to
the
power
of
hell
,
to
the
curse
of
the
law
,
and
to
the
claime
of
Satan
.
the
death
of
the
body
the
godly
must
pay
a
part
of
their
owne
redemption
and
satisfaction
for
sinne
;
and
then
Christ
was
not
our
onely
and
absolute
redeemer
.
But
I
say
pa.
that
the
bodies
of
the
dead
Saints
are
in
the
possession
of
hell
,
and
in
the
handfact
of
hell
.
some
of
the
Saints
out
of
the
present
possession
of
hell
;
all
the
defence
God
made
not
death
but
created
man
without
corruption
;
and
through
the
enuie
of
the
Diuell
came
death
into
the
world
.
an
enemie
,
which
must
be
destroyed
,
from
enioying
their
appointed
felicitie
,
yet
as
a
peaceable
and
quiet
stop
.
how
long
,
O
Lord
,
holy
and
true
,
doest
thou
not
iudge
,
and
auenge
our
bloud
on
them
,
that
dwell
on
the
earth
?
The
very
text
seemeth
thus
to
expound
it selfe
,
saying
,
where
is
thy
sting
O
Hades
?
the
sting
of
death
is
sinne
.
Where
the
later
seemeth
a
direct
exposition
of
the
former
,
noting
these
two
wordes
,
(
Hades
and
death
)
as
Synonymas
for
one
thing
,
being
applied
to
men
.
Contrario
ordine
legunt
hunc
locum
,
non
modo
Graeci
omnes
codices
,
quos
inspeximus
sed
etiam
Syrus
&
Arabs
interpretes
.
Not
onely
all
the
Greeke
copies
,
that
we
haue
seene
,
but
the
Syriack
&
Arabick
Interpreters
read
this
place
in
a
contrarie
order
ô
Hades
where
is
thy
victorie
?
ô
death
where
is
thy
sting
?
O
death
where
is
thy
sting
?
O
Hades
wher
is
thy
victorie
?
Peter
Martyr
vbi
tuus
,
mors
,
aculeus
?
vbi
tua
,
Inferne
,
victoria
?
Where
is
thy
sting
,
O
death
?
where
is
thy
victorie
,
O
hell
?
And
touching
the
Greeke
copies
and
Fathers
,
that
are
auncient
,
and
obserue
the
same
order
of
the
wordes
for
the
Apostles
text
,
we
haue
q
q
Origin
.
li.
5.
in
ca.
5.
ad
Roma
.
Origen
,
Hades
containeth
soules
,
and
deadbodies
,
Vbi
est
,
mors
,
aculeus
tuus
?
vbi
est
,
mors
,
aculeus
?
Where
is
thy
sting
,
ó
death
?
Where
is
thy
strife
,
ô
death
?
strife
for
victorie
vbiest
,
mors
,
stimulus
tuus
?
vbi
est
,
mors
,
victoria
tua
?
ô
death
,
where
is
thy
sting
?
ô
death
,
where
is
thy
victorie
?
Thanatos
,
death
ô
death
where
is
thy
victorie
?
ô
death
where
is
thy
sting
?
ô
death
,
where
is
thy
sting
?
ô
death
where
is
thy
victorie
?
Thanatos
,
death
the
sting
of
death
sting
of
sinne
The
graue
of
the
wicked
is
not
to
be
named
or
reckned
hell
properly
.
sinne
,
hell
,
and
death
Hades
is
aduersary
to
the
resurrection
.
But
hell
heere
would
not
be
aduersary
to
the
resurrection
.
Therefore
hades
heere
is
not
hell
,
no
not
to
the
wicked
.
to
beare
the
image
of
the
heauenly
Adam
,
and
to
haue
death
swallowed
vp
in
victory
.
If
Christ
be
not
risen
,
your
faith
is
in
vaine
and
you
are
yet
in
your
sinnes
.
As
in
Adam
all
died
,
so
in
Christ
all
shal
be
quickened
:
euery
one
in
his
order
.
Christs
as
the
first
fruits
,
then
those
that
are
Christs
,
at
his
comming
.
There
is
one
glory
of
the
Sunne
,
another
of
the
Moone
,
and
another
of
the
Starres
.
So
also
the
resurrection
of
the
dead
.
The
body
is
sowen
in
corruption
,
dishonor
,
and
weakenesse
,
it
shall
rise
in
incorruption
,
in
glory
,
in
power
.
When
this
corruptible
hath
put
on
incorruption
,
and
this
mortall
hath
put
on
immortalitie
,
then
shal
be
performed
that
,
which
is
written
,
Death
is
swallowed
vp
in
victory
,
ô
death
,
where
is
thy
sting
?
ô
hades
where
is
thy
victory
Thanks
be
to
God
,
which
hath
giuen
vs
victory
through
our
Lord
Iesus
Christ
.
increased
and
aduanced
Interim
videas
ordine
quodam
nostros
i●…micos
recenseri
:
insernum
siue
gehennam
,
mortem
,
peccatum
&
legem
.
In
the
meane
while
thou
must
see
our
enemies
numbred
in
order
:
hell
or
gehenna
,
death
,
sinne
,
and
the
law
.
Christ
hath
gotten
the
victory
ouer
all
these
,
and
the
fruit
of
that
victory
redoundeth
to
vs
.
The
Apostle
declareth
,
that
the
victory
ouer
sinne
death
and
hell
is
gotten
by
the
might
and
merits
,
not
of
the
saints
,
but
of
Christ
,
to
whom
the
saints
must
yeeld
all
glory
,
praise
,
and
thanks
.
And
this
explanation
hath
very
excellent
degrees
.
First
●…
hell
to
wit
,
the
excrlasting
punishment
whereby
the
dead
are
condemned
to
the
second
death
:
the
second
is
sinne
,
which
is
the
force
of
death
and
hell
.
For
by
sinne
came
death
.
The
third
is
the
law
,
the
strength
of
sinne
.
The
law
being
then
taken
away
,
the
force
of
sinne
decaieth
;
sinne
being
abolished
,
the
power
of
death
ceaseth
;
death
being
disarmed
hell
is
ouerthrowen
.
If
death
shall
then
haue
no
more
rule
,
it
followeth
that
neither
hell
shall
preuaile
against
the
godly
.
For
this
must
be
vnderstood
of
them
,
since
the
wicked
shall
not
be
deliuered
from
the
power
of
hell
.
In
these
words
,
ô
death
where
is
thy
sting
?
ô
hell
where
is
thy
victory
?
either
God
,
as
conquerer
;
or
the
saints
,
as
giuing
the
praise
of
the
conquest
to
God
,
reproch
death
and
hell
,
with
the
losse
of
their
power
and
strength
.
And
very
aptly
is
death
put
first
,
and
then
hell
.
For
men
die
before
they
be
cast
into
hell
,
in
which
the
wicked
tast
the
second
or
eternall
death
.
Also
we
are
to
note
that
the
Apostle
heere
plainely
alludeth
to
that
of
Hoseah
.
O
Sheol
,
o
kingdome
of
death
,
I
wil
be
thy
destruction
,
not
ô
hell
.
The
Prophet
speaketh
this
to
comfort
Israel
in
their
captiuity
against
their
continuall
destruction
,
and
raizings
out
of
this
world
.
That
which
the
Apostle
referreth
to
the
resurrection
of
the
Lord
,
nos
aliter
interpretari
nec
possumui
,
nec
audemus
,
we
neither
can
,
nor
dare
interprete
otherwise
.
The
Prophet
speaketh
this
to
comfort
Israel
in
their
captiuity
,
shewing
that
now
the
Lord
would
stay
his
iudgment
that
way
and
death
should
now
destroy
them
no
more
Samaria
shal
be
desolute
now
stay
his
hand
should
be
destroied
no
more
They
should
be
spoiled
,
dried
,
and
desolate
,
they
should
fall
by
the
sword
,
their
infants
should
be
dashed
in
pieces
,
and
their
women
with
child
should
be
rip●…
.
a
death
to
death
,
and
a
destruction
to
hell
.
sinne
,
death
,
and
hell
Next
we
come
to
the
Reuelation
.
First
I
haue
the
keyes
of
Hades
(
that
is
of
destruction
or
of
the
kingdome
of
death
)
and
of
death
.
Or
we
may
take
them
as
two
words
for
o●…
and
the
same
thing
.
That
is
both
of
them
for
death
.
What
shew
of
reason
haue
you
to
bring
in
here
Christs
power
ouer
the
damned
soules
in
hell
?
because
there
is
mention
else
where
of
the
key
of
hell
;
therefore
the
key
of
Hades
here
is
the
same
.
What
colour
of
reason
is
there
in
this
?
in
heauen
,
and
earth
,
and
hell
Christ
became
obedient
to
the
death
,
euen
the
death
of
the
Crosse.
Wherefore
God
highly
exalted
him
,
and
gaue
him
a
Name
aboue
euery
name
,
that
at
the
name
of
Iesus
euery
knee
of
those
in
heauen
,
on
earth
,
and
vnder
the
earth
should
bow
,
and
euery
tongue
confesse
,
that
Iesus
is
the
Lord
.
all
power
in
heauen
and
earth
is
giuen
vnto
me
fell
as
dead
at
Christs
feete
,
himselfe
was
once
dead
,
and
now
aliue
,
and
had
power
to
die
no
more
,
laid
his
right
hand
in
heauen
,
earth
and
hell
,
I
haue
the
keyes
of
death
and
of
Hades
:
that
is
of
the
death
of
the
Body
,
and
of
the
Soule
.
I
haue
the
keyes
of
death
and
hell
,
idest
,
Diaboli
,
&
totius
corporis
eius
,
that
is
ouer
the
diuell
,
and
all
his
body
,
I
haue
the
keyes
of
death
and
Hell
;
because
he
that
beleeueth
,
and
is
baptised
,
is
deliuered
from
death
and
from
hell
.
By
the
name
of
the
keyes
is
shewed
eternall
power
;
by
death
the
diuell
is
vnderstood
,
by
whose
enuy
death
came
into
the
world
.
And
by
hell
,
his
members
that
shall
come
to
the
torments
of
hell
.
I
haue
the
keyes
of
death
and
of
hell
;
that
is
power
to
deliuer
thence
the
iust
,
which
Christ
did
in
his
Resurrection
;
and
to
inclose
there
the
wicked
,
which
he
shall
chiefly
doe
in
the
last
iudgement
.
Christ
then
hath
the
keyes
of
death
and
hell
,
because
whom
he
will
,
he
deliuereth
from
the
perpetuall
damnation
of
death
;
and
whom
he
will
,
he
suffereth
iustly
to
remaine
in
that
perill
of
damnation
.
Christ
hath
the
supreme
gouernment
of
the
house
or
kingdome
of
God
;
to
quicken
whom
he
will
,
and
to
draw
them
from
hell
and
damnation
;
and
whom
he
will
damne
,
with
his
iust
iudgement
to
destroy
.
For
he
hath
most
full
power
ouer
death
and
hell
.
He
conquered
and
disabled
both
,
as
it
is
Osee.
He
that
resembled
the
Sonne
of
Man
in
the
Apocalyps
,
said
;
I
haue
the
keyes
of
hell
,
and
death
,
hoc
est
in
damnatos
,
damnandos
,
&
damnatorum
loca
;
that
is
ouer
those
that
are
damned
;
or
shall
be
damned
;
and
ouer
the
places
of
the
damned
.
Christ
deliuereth
his
Church
from
the
captiuitie
of
death
and
hell
,
&
casteth
the
wicked
into
the
Dungeon
of
hell
and
of
eternall
death
.
For
he
hath
the
keyes
,
that
is
most
full
power
ouer
death
and
hell
.
I
haue
the
keyes
of
death
and
hell
,
that
is
power
to
pardon
sinnes
,
which
being
abolished
,
both
death
and
hell
are
depriued
of
their
strength
.
I
haue
the
keyes
of
death
and
hell
,
that
is
,
it
is
in
my
hand
to
kill
,
and
quicken
;
to
damne
and
sauc
.
Againe
one
sitteth
on
a
pale
horse
,
whose
name
was
death
and
Hades
(
destruction
,
the
world
of
the
dead
,
or
the
kingdome
of
death
)
followed
after
him
.
This
in
no
wise
can
be
hell
:
because
the
Text
addeth
,
power
was
giuen
them
to
slay
with
the
sword
;
and
with
famine
,
and
with
death
,
and
with
wild
beasts
.
Hell
slayeth
none
in
that
sort
,
these
are
not
the
weapons
of
hell
.
destruction
,
the
world
of
the
dead
,
the
kingdome
of
death
,
Hades
followed
after
him
kill
with
the
sword
,
with
famine
,
and
with
death
,
warre
by
the
red
horse
verse
blacke
horse
,
verse
pale
horse
,
verse
warre
,
hunger
Hades
,
hell
come
after
Hell
followeth
after
Idest
,
expectat
deuorationem
multarum
animarum
:
that
is
,
it
expecteth
to
deuoure
many
soules
It
may
simply
be
vnderstoode
,
that
such
as
are
spiritually
dead
,
eternall
punishment
doth
there
follow
.
post
cursum
vitae
praesent
is
statim
captus
est
ad
poenam
gehennae
.
After
the
course
of
this
present
life
,
is
straight
way
caried
to
the
torments
of
Gehenna
.
If
thou
vnderstand
this
wholy
of
the
place
of
the
damned
,
they
are
surely
throwen
headlong
to
hell
,
as
many
as
being
here
consumed
with
diseases
,
die
without
faith
and
repentance
.
Rightly
therefore
doth
hell
follow
after
death
.
And
Hades
followeth
after
(
death
;
)
This
seemeth
to
be
added
to
terrifie
hypocrites
,
that
they
may
certainly
know
Gehenna
is
prepared
for
them
,
except
they
repent
in
time
.
Hades
followed
after
death
,
that
i●…
,
the
Images
of
some
Insernall
punishments
followed
.
It
was
permitted
to
death
to
take
〈◊〉
away
not
onely
by
the
sword
,
and
famine
,
but
by
the
pestilence
,
and
〈◊〉
〈◊〉
,
is
,
and
to
deliuer
a
great
part
of
them
to
be
tormented
in
hell
.
For
hell
followeth
the
death
not
of
the
godly
,
but
of
the
wicked
;
which
repent
not
their
contempt
,
and
persuing
of
the
Gospell
.
Th●…se
after
their
corporall
death
descend
directly
to
hell
.
this
is
not
the
torments
of
hell
in
the
place
of
the
damned
fourth
part
of
the
〈◊〉
〈◊〉
●…o
hell
at
once
The
last
place
is
death
and
Hades
(
that
is
the
dominion
or
power
of
death
)
were
cast
into
hell
.
I
said
it
was
absurd
to
say
hell
was
cast
into
hell
:
You
answer
,
it
is
more
〈◊〉
〈◊〉
,
the
world
of
soules
was
cast
into
hell
.
Where
you
doe
but
dallie
with
words
.
For
〈◊〉
that
terme
,
the
world
of
soules
.
It
soundeth
,
senselesse
●…
your
eares
.
many
sort
to
say
,
that
hell
shall
be
cast
into
hell
.
death
and
hades
were
cast
into
hell
Death
and
Hades
were
cast
into
the
lake
of
fire
.
the
d●…ll
and
his
Angels
shall
be
cast
into
perpetuall
fire
,
Your
world
of
s●…les
wast
cast
into
hell
You
vse
not
that
terme
the
true
and
authentike
and
familiar
〈◊〉
of
〈◊〉
The
masters
of
the
Greek●…
tongue
doe
vse
hades
in
proper
sense
onely
in
generall
for
the
state
of
the
dead
the
world
of
the
dead
,
departed
,
indifferently
and
indefinitely
meaning
aswell
these
in
eternall
ioies
,
as
those
in
paines
.
The
true
and
authentike
and
familiar
sense
of
Hades
.
Hades
,
(
meaning
indifferently
and
indefinitely
as
well
th●…se
in
eternall
ioyes
,
as
those
in
paines
There
is
no
absurditie
to
say
,
that
at
the
last
day
the
power
,
kingdome
and
dominion
of
death
shall
be
cast
into
hell
,
that
is
eternally
abolished
.
for
the
vnseene
place
of
soules
,
meere
priuation
the
world
of
the
dead
in
generall
,
power
,
dominion
,
and
kingdome
the
power
and
dominion
eternally
abolished
eternally
be
abolished
Though
you
meane
the
containing
to
be
put
for
the
contained
,
hell
for
the
diuels
of
hell
,
as
one
Andreas
and
Bede
likewise
vnderstand
it
;
yet
neither
you
,
nor
they
(
it
seemeth
)
doe
consider
,
that
this
place
assigneth
them
to
hell
,
at
the
last
day
,
who
yet
then
are
not
in
hell
.
But
the
Diuels
are
in
hell
alreadie
.
Therefore
the
diuels
cannot
be
vnderstood
heere
by
Hades
.
the
lake
of
fire
prepared
for
the
diuell
and
his
Angels
.
The
Apostle
mentioneth
the
aire
on
high
,
as
being
the
place
of
Diuels
.
the
Diuels
are
in
hell
alreadie
the
aire
on
high
not
to
commaund
them
into
the
deepe
?
compasse
the
earth
and
walke
therein
.
heauen
,
and
the
first
earth
passe
away
,
and
there
no
more
any
sea
destruction
of
vnreasonable
things
;
and
the
perishing
of
visible
creatures
from
hence
,
as
the
proper
Etymologie
thereof
admitteth
.
very
naturall
Etymologie
of
the
word
according
to
Grammar
properly
signifie
figure
passeth
away
naturall
Etymologie
,
and
proper
signification
not
be
seene
any
more
in
this
world
.
Lastly
heere
is
shewed
the
most
generall
and
vniuersall
rendring
vp
of
all
the
dead
whatsoeuer
to
iudgement
.
But
hell
plainly
hath
not
all
the
dead
.
Therefore
death
and
Hades
doe
not
heere
properly
signifie
the
diuell
and
Hell
.
heere
is
shewed
the
vniuersall
rendring
vp
of
all
the
dead
whatsoeuer
to
iudgement
,
And
the
sea
gaue
vp
her
dead
,
which
were
in
her
,
and
death
and
Hades
deliuered
vp
the
dead
,
which
were
in
them
.
saw
the
dead
both
great
and
small
stand
before
God
.
Sea
also
gaue
vp
her
dead
,
and
death
and
hell
deliuered
vp
the
dead
which
were
in
them
.
dead
in
Christ
shall
rise
first
;
and
God
will
bring
them
,
which
sleepe
in
Iesus
,
with
him
death
and
Hades
gaue
vp
the
dead
,
which
were
in
them
.
Sea
,
death
,
and
hell
,
gaue
vp
their
dead
,
Iohn
signifieth
the
bodies
shal
be
gathered
from
the
earth
,
and
their
soules
from
their
places
.
The
good
vnder
the
name
of
death
,
which
suffered
onelie
the
dissolution
of
their
bodies
,
and
no
punishment
:
the
euill
he
designeth
by
the
name
of
hell
.
Equ●…ntur
campis
montes
,
hills
and
vales
shall
then
be
all
euen
to
be
fled
away
from
face
,
that
sate
on
the
throne
,
their
place
no
more
to
be
found
Death
is
the
separation
of
the
soule
from
the
body
.
Hades
is
a
place
to
vs
vnseene
,
that
is
,
darke
and
vnknowen
,
which
receaueth
the
soules
departing
hence
.
And
those
soules
are
dead
which
cary
with
them
dead
works
.
For
the
soules
of
the
iust
,
as
the
wise
man
saith
,
are
in
the
hands
of
God
,
and
no
torment
shall
touch
them
.
Nec
frustra
fortasse
non
satis
fuit
vt
diceret
mors
,
aut
infernus
,
sed
vtrumque
dictum
est
.
Neither
happily
without
cause
was
it
not
enough
to
say
death
or
hell
,
but
both
are
named
,
death
for
the
good
,
who
might
suffer
onely
death
,
and
not
also
hell
:
and
hell
for
the
wicked
;
which
are
punished
in
hell
.
death
and
hell
were
cast
into
the
lake
of
fire
,
His
nominibus
significans
Diabolum
,
quoniam
mortis
est
author
,
&
infernarum
poenarum
;
vniuersamque
simul
Daemonum
societatem
.
By
these
names
Saint
Iohn
signifieth
the
diuell
,
because
he
is
the
Author
of
death
and
hell-paines
,
withall
the
whole
multitude
of
diuels
.
S.
Iohn
meaneth
those
that
haue
done
things
worthy
of
this
punishment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
vp
the
people
of
the
second
death
.
Death
and
hades
gaue
vp
their
dead
.
By
death
we
may
simply
vnderstand
the
death
of
the
flesh
,
by
hell
the
places
of
darkensse
.
Death
and
hades
that
is
,
all
the
members
of
the
Diuell
with
their
head
were
cast
into
the
lake
of
fire
that
is
,
into
the
deepe
damnation
of
hell
.
And
rightly
are
all
the
reprobate
figured
by
hell
,
either
because
abiding
there
they
make
but
one
house
with
hell
,
in
which
they
abide
;
or
els
for
that
imitating
the
wor●…s
of
the
Diuell
,
they
are
neuer
satisfied
with
euill
,
as
hell
neuer
saith
,
it
sufficeth
.
Death
and
hell
were
cast
into
the
lake
of
fire
.
Hades
(
hell
)
heere
doth
signifie
not
the
place
of
punishment
,
but
those
that
are
or
were
in
hell
:
whose
soules
were
hitherto
deteined
in
hell
,
or
such
as
are
appointed
for
hell
.
Death
also
signifieth
those
,
that
are
dead
in
sinne
,
and
which
from
a
spirituall
and
temporall
death
,
directly
passe
to
eternall
death
.
Aretas
and
Primasius
are
of
the
same
opinion
with
vs
.
Death
shall
restore
all
the
bodies
slaine
by
him
;
and
hell
shall
refund
the
soules
of
the
wicked
to
be
ioined
to
their
bodies
.
Hades
in
Greeke
is
deriued
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
not
to
see
,
or
a
place
lacking
light
,
which
in
the
of
Matthew
is
called
vtter
darkenesse
,
where
the
wicked
depriued
of
the
sight
,
light
,
comfort
,
and
life
of
God
not
onely
suffer
perpetuall
night
but
great
and
vnspeakeable
paines
and
torments
of
soule
and
body
.
The
Latines
call
it
infernus
,
because
the
place
of
the
damned
is
thought
to
be
somewhere
in
the
earth
beneath
vs
,
as
it
is
said
in
the
of
Numbers
,
they
descended
aliue
to
hell
,
and
the
earth
couered
them
.
priuations
,
destructions
,
conditions
,
and
dominions
Here
we
must
consider
a
maine
obiection
of
yours
,
euen
those
words
of
our
common
Creed
,
he
descended
into
hell
;
originally
it
is
he
descended
into
Hades
,
and
in
truth
this
is
all
you
haue
to
alleadge
for
your
opinion
:
but
I
answere
two
waies
:
first
admitting
,
then
denying
the
Authoritie
of
these
words
in
our
common
Creede
.
he
descended
to
Hades
Soule
was
not
left
in
Hades
.
he
descended
into
hell
priuation
,
condition
You
enioyne
vs
three
Rules
to
be
exactly
and
precisely
kept
in
the
expounding
of
these
words
;
Namely
,
distinction
of
Matter
consequence
of
order
proprietie
of
words
.
Might
not
those
godly
men
(
thinke
you
)
misse
in
some
such
circumstances
,
although
the
Scripture
cannot
?
shortly
,
orderly
repetition
,
disordered
confusion
,
or
obscure
inuolution
descending
to
Hades
power
,
dominion
and
kingdome
name
,
power
,
and
dominion
Periphrasis
and
Emphasis
moriendi
fall
or
whole
casting
downe
Your
meere
and
simple
death
is
nothing
els
but
the
going
asunder
of
the
soule
from
the
body
,
It
is
the
separation
of
the
soule
from
the
body
,
which
is
the
cause
of
life
in
the
body
,
dissolution
of
the
person
priuation
of
life
continuing
of
death
returneth
to
earth
as
it
was
,
and
the
spirit
,
to
God
that
gaue
it
Descending
to
hades
after
death
power
and
dominion
of
death
power
and
dominion
natiue
and
proper
sense
place
of
darknesse
fall
of
the
person
from
lise
to
death
,
when
he
died
lying
held
and
subdued
was
held
and
subdued
of
death
lying
held
in
death
descended
to
death
by
flesh
,
not
to
be
held
of
death
after
the
law
of
mortall
men
,
but
that
rising
of
himselfe
hee
might
open
the
gates
of
death
.
the
diuine
nature
descended
to
death
,
descending
vnto
death
was
not
held
of
death
followed
not
heerein
the
l●…w
of
mans
nature
,
Thou
hast
brought
my
soule
out
of
hell
In
his
spirit
to
them
which
were
in
prison
:
quid
oper●…●…gerit
in
Inferno
,
What
Christ
did
in
hell
.
If
any
thinke
this
to
be
somewhat
figuratiue
,
yet
is
it
verely
so
familiar
and
easie
to
all
people
,
as
that
other
word
in
the
Creede
is
,
he
sitteth
at
the
right
hand
of
God
,
yea
it
is
farre
easier
.
descended
to
Hades
Heerein
all
the
later
,
famous
and
godly
restoarers
of
religion
in
a
manner
doe
ioyne
with
vs
;
as
Master
Bucer
,
P.
Martyr
,
Bullingere
,
Oleuian
.
&c.
yea
master
Caluine
liked
this
also
well
enough
,
though
yet
he
seemeth
to
leane
more
to
another
sense
.
descending
to
Sheol
going
to
the
graue
lay
oppressed
as
it
were
swallowed
vp
of
death
.
his
flesh
saw
no
corruption
his
soule
was
forsaken
in
hell
But
we
are
to
know
that
(
as
you
cite
them
and
vrge
them
)
they
haue
no
such
authority
and
credit
as
hitherto
we
haue
yeelded
vnto
them
.
And
that
for
three
causes
.
First
,
for
that
your
translating
and
turning
them
,
he
descended
into
hell
,
is
corrupt
,
partiall
and
vntrue
.
he
descended
into
hell
And
he
and
he
downe
went
to
hell
.
he
descended
to
inferne
euidently
and
soundly
conuince
you
by
Greeke
authority
,
that
hades
is
neuer
applied
to
the
state
and
condition
of
the
godly
deceased
,
and
then
you
will
yeeld
:
This
clause
of
Christs
descending
to
hades
or
to
infernum
is
new
or
lately
put
into
our
vulgar
Creed
called
the
Apostles
Creed
.
Ruffinus
witnesseth
(
who
liued
about
fiue
hundred
yeeres
after
Christ
)
that
it
was
not
at
all
in
the
Creed
in
his
time
.
the
Church
of
Rome
Churches
of
the
East
There
was
no
such
article
as
this
,
nor
any
such
words
any
where
in
the
Creed
for
the
space
of
yeeres
after
Christ
.
Will
you
say
Ruffine
lieth
?
or
can
you
bring
to
the
contrary
any
proofe
?
I
thinke
not
,
yea
I
am
sure
,
you
cannot
.
Crucisixus
sub
Pontio
Pilato
,
descendit
ad
inferna
.
Crucified
vnder
Pontius
Pilate
,
he
descended
to
hell
.
there
were
not
any
such
words
any
where
in
the
Creed
,
for
the
space
of
yeeres
after
Christ
he
descended
to
the
places
vnder
the
earth
.
Crucified
vnder
Pontius
Pilate
,
he
was
buried
.
Descendit
ad
infernum
,
he
descended
to
hell
,
that
this
also
might
not
want
a
wonder
.
ad
competentes
,
to
those
that
desired
baptisme
,
descendit
ad
inferna
;
Christ
descended
to
hell
Dum
corpus
in
sepulchro
iacuit
,
anima
illa
de
infernis
triumphauit
,
whiles
Christs
body
lay
in
the
graue
,
his
soule
triumphed
ouer
hell
.
Credite
passum
sub
Pontio
Pilato
,
credite
crucisixum
,
credite
mortuum
&
sepultum
,
credite
eum
ad
inferna
descendisse
.
Beleeue
that
Christ
suffered
vnder
Pontius
Pilate
,
beleeue
that
he
was
crucisied
,
beleeue
that
he
died
and
was
buried
,
beleeue
that
he
descended
to
hell
.
We
know
(
the
Creed
)
to
be
most
auncient
and
very
neere
to
the
Apostles
times
:
yea
this
very
article
of
Christs
descending
to
hades
;
because
Ignatius
speaketh
of
it
,
and
others
most
auncient
likewise
.
he
descended
to
hades
truely
,
and
not
in
opinion
onely
,
Christ
was
crucified
,
died
,
descended
to
hades
,
and
rose
the
third
day
,
and
was
assumed
vp
to
his
father
,
and
sitteth
at
his
right
hand
.
This
Erasmus
may
seeme
to
haue
some
colour
for
his
coniecture
,
that
about
Thomas
Aquinas
his
time
they
might
(
peraduenture
)
be
put
into
the
Creede
.
Descendit
ad
Inferna
,
tertia
die
resurrexit
a
mortuis
.
He
descended
to
Hell
,
and
rose
the
third
day
from
the
dead
.
Descendit
ad
Inferos
,
resurrexit
a
mortuis
.
Sed
descendit
in
anima
,
resurrexit
in
carne
.
Christ
descended
to
hell
,
and
rose
from
the
dead
:
but
he
descended
in
Soule
,
and
rose
with
his
flesh
.
was
added
by
some
other
,
euen
for
this
reason
,
because
it
is
not
put
in
his
due
place
.
For
where
he
maketh
the
Resurrection
to
be
the
third
article
,
the
descent
to
hel
he
maketh
the
fourth
:
vnles
happely
he
thought
,
that
Christ
returning
from
death
to
life
descended
to
hell
both
in
Body
and
Soule
.
no
heresie
was
then
risen
about
that
point
,
presupposed
it
as
foredetermined
in
the
Apostles
Creede
.
Descendit
ad
Inferos
,
he
descended
to
hell
to
deliuer
the
Saints
,
which
there
were
held
,
deuictóque
mortis
Imperio
,
and
subduing
the
kingdome
of
death
,
rose
againe
:
this
is
the
faith
of
the
Catholike
Church
,
this
confession
we
keepe
and
hold
.
Christ
vouchsafed
to
die
,
to
be
buried
,
to
descend
to
hell
,
to
rise
againe
the
third
day
.
This
most
sincere
puritie
of
the
Catholike
faith
we
will
all
degrees
of
the
Church
distinctly
to
learne
and
commit
to
memorie
,
it
a
vt
ne
vnus
quidem
apex
intermittatur
vel
augeatur
,
so
that
not
one
the
least
point
of
it
be
omitted
or
encreased
.
Christ
descended
to
hell
to
deliuer
the
Saints
,
which
there
were
held
,
and
subduing
the
kingdome
of
death
rose
againe
.
descendit
ad
Infernum
,
he
descended
to
hell
,
but
descending
to
hell
Christ
suffered
no
iniurie
,
for
that
he
did
it
in
respect
of
mercie
.
As
if
a
King
should
enter
a
prison
,
not
to
be
there
held
himselfe
,
but
to
loose
such
as
were
guiltie
.
We
can
not
see
but
that
whensoeuer
,
whosoeuer
put
it
first
into
this
place
,
they
signified
thereby
,
it
seemeth
,
that
Christ
went
to
Limbus
a
place
vnder
the
earth
,
where
they
imagined
the
blessed
Patriarkes
rested
.
Thaddeus
,
Ignatius
,
and
Athanasius
haue
these
very
words
:
yet
say
they
not
any
where
that
they
were
in
that
set
forme
of
the
Apostles
Creede
,
which
we
now
haue
.
Ruffine
alleageth
truely
these
words
,
descendit
ad
Inferna
,
but
not
out
of
any
example
of
the
Apostles
Creede
,
yea
he
expresly
denyeth
it
to
be
therein
any
where
at
that
time
.
crucifixus
sub
Pontio
Pilato
,
&
sepultus
,
descendit
ad
Inferna
,
He
was
crucified
vnder
Pontius
Pilate
,
and
buried
,
he
descended
to
hell
:
Bafile
by
Frobenius
he
descended
to
hell
rich
man
was
buried
in
hell
.
going
about
to
proue
by
the
Scripture
that
Christ
descended
to
Infernum
,
sheweth
that
he
meaneth
his
death
hereby
&
his
buriall
.
death
,
buriall
,
and
descent
to
spiritum
post
haec
scribitur
reddidisse
;
after
this
it
is
written
,
that
hee
gaue
vp
the
Ghost
.
This
was
fore spoken
by
the
Prophet
saying
;
into
thy
handes
I
commend
my
spirit
.
Sepultus
quoque
perhibetur
.
He
is
then
said
to
be
buried
.
Euidentissima
haec
Sepulturae
eius
indicia
propheticis
vocibus
designata
sunt
,
accipe
tamen
&
alia
.
These
most
manifest
signes
of
his
buriall
are
expressed
in
the
Prophets
speeches
,
and
yet
thou
shalt
haue
other
.
Sed
&
quód
in
Infernum
descendit
,
euidenter
praenunciatur
in
Psalmis
.
That
also
he
descended
to
hell
,
is
evidently
fore told
in
the
Psalmes
.
dust
and
corruption
of
death
descending
and
bringing
downe
in
limum
profundi
,
to
the
mire
of
the
deepe
.
In
which
descended
to
preach
to
the
spirits
inclosed
in
prison
which
were
incredulous
in
the
dayes
of
Noe
,
in
quo
quid
operis
eger●…m
in
Inferno
,
declaratur
;
in
which
it
is
declared
,
what
Christ
did
in
hell
.
that
were
in
prison
in
the
dayes
of
Noe.
no
more
but
his
death
and
buriall
.
He
holdeth
indeed
that
Christ
went
downe
to
Infernum
,
that
is
to
Limbus
patrum
,
as
an
opinion
then
common
among
them
,
and
worthie
(
as
he
thought
)
to
be
beleeued
.
descending
to
Infernum
quód
Inferna
sibi
Regna
〈◊〉
,
that
Christ
would
subiect
the
Infernali
kingdome
to
himselfe
;
&
qui
mortis
habebat
Imperium
,
disruptis
Inferni
claustris
,
velut
de
profundo
tractus
;
he
that
had
the
rule
of
death
,
was
drawen
as
it
were
from
the
deepe
,
the
cloisters
of
hell
being
broken
open
.
Animabus
de
Inferni
captiuit
ate
reuocatis
,
the
soules
being
reuoked
from
the
captiuitie
of
hell
qui
simul
consuscitauit
nos
,
simulque
sedere
fecit
in
caelestibus
:
Christ
raised
vs
vp
together
with
himselfe
,
and
made
vs
sit
in
heauenly
places
with
him
.
port
of
saluation
.
Where
this
place
formerly
was
,
whether
aboue
in
the
heauens
,
or
below
I
will
not
pronounce
.
Yea
I
had
rather
be
ignorant
thereof
,
then
roshly
to
define
that
,
which
I
find
not
expressed
in
the
Scriptures
.
In
these
things
,
as
I
will
not
be
curious
,
so
doe
I
determine
nothing
,
neither
will
contend
with
any
man
about
this
matter
.
It
shall
suffice
me
to
vnderstand
and
confesse
,
that
the
godly
of
the
old
Testament
were
in
a
certaine
place
of
rest
not
in
terments
before
the
oscension
of
Christ
,
though
I
know
not
where
that
place
was
.
Betweene
you
and
vs
there
is
a
great
gulfe
setl●…d
.
Ignatius
you
thinke
is
cleerely
yours
:
likewise
one
Thaddeus
,
by
Eusebius
report
,
one
of
the
disciples
,
which
the
Euangelist
Luke
speakes
of
.
Also
Athanasius
Creed
.
Ignati●…
saying
Christ
des●…ended
to
hades
alone
,
but
rose
againe
with
many
,
meaneth
euidently
his
buriall
,
and
going
downe
into
his
graue
:
as
you
acknowledge
that
hades
many
times
may
well
signifie
.
Thanatos
,
death
the
graues
did
open
and
manie
bodies
of
the
Saints
,
that
slept
,
arose
;
and
comming
out
of
their
graues
,
after
his
resurrection
,
came
into
the
holy
citie
,
and
appeared
to
many
.
the
first
fruits
first
borne
from
the
dead
He
descended
alone
(
to
Hades
)
but
he
ascended
to
his
Father
with
a
great
multitude
.
buriall
in
none
other
wordes
besides
The
day
before
the
Sabbaoth
at
the
third
houre
Christ
receaued
sentence
of
condemnation
from
Pilate
,
at
the
sixt
houre
he
was
crucified
,
at
the
ninth
he
breathed
out
his
spirit
,
and
before
the
Sunne-set
he
was
laid
in
his
graue
.
The
Sabbaoth
day
he
staied
vnder
the
earth
in
his
graue
;
and
at
the
dawning
of
the
Lords
day
he
rose
from
the
dead
.
he
descended
to
hades
alone
wall
neuer
broken
before
cast
dead
into
Eliseus
graue
The
power
of
the
graue
,
or
the
strength
of
death
,
which
remained
indeed
from
the
beginning
of
the
world
as
a
mightie
wall
not
broken
downe
,
was
now
by
Christes
death
vtterly
ouercome
and
dissolued
.
power
of
the
graue
strength
of
death
the
power
of
the
graue
or
strength
of
death
they
should
not
see
death
vtterly
ouer
come
and
dissolued
Christ
descended
to
hades
,
and
brake
the
wall
neuer
broken
before
since
the
world
began
.
And
rose
againe
,
raised
the
dead
,
which
had
slept
from
the
beginning
.
Though
some
being
dead
did
rise
to
life
againe
before
Christs
resurrection
.
(
as
touching
the
time
)
yet
the
vertue
and
power
of
Christs
resurrection
was
before
them
,
by
which
onely
and
meerely
they
rose
againe
.
Neither
yet
was
resurrection
to
al●…
the
dead
forthwith
performed
by
the
resurrection
of
Christ
:
neuerthelesse
purchased
it
was
euen
then
,
and
by
the
onely
power
and
vertue
thereof
is
and
shal
be
performed
to
all
in
d●…e
time
.
was
before
them
,
by
which
onely
they
rose
againe
.
Thus
I
vnderstand
your
Thaddeus
,
also
Athanasius
in
his
Creed
(
as
it
seemeth
most
reasonably
and
necessarily
)
because
they
expresse
neither
his
death
nor
his
buriall
at
all
in
any
other
words
saue
these
,
he
descended
to
hades
.
how
Christ
humbled
himselfe
and
died
?
crucifying
,
death
,
buriall
,
and
descent
to
hell
came
vnder
the
power
,
strength
,
dominion
,
and
kingdome
of
death
,
suffering
for
our
saluation
,
his
descending
to
hades
,
and
rising
the
third
day
from
the
dead
,
the
graue
and
hades
The
bodie
went
to
the
graue
,
the
soule
to
hades
:
these
places
being
diuided
with
a
great
distance
:
and
the
graue
receauing
the
presence
of
his
body
,
(
for
there
was
his
body
present
)
and
hades
receiuing
his
The
Diuell
The
enemie
fallen
from
heauen
,
remoued
from
the
earth
,
expelled
from
the
ayre
euery
where
vanquished
,
determined
,
if
he
could
,
to
keepe
hades
safe
.
For
this
place
was
yet
left
vnto
him
.
as
soone
as
Christ
died
,
the
world
wanted
the
light
of
her
Sunne
,
the
Vaile
of
the
temple
rent
,
the
earth
trembled
,
the
Rocks
did
cleaue
in
sunder
,
and
the
souldiers
together
with
the
keepers
of
Hades
did
shake
for
feare
thi●…ing
to
carry
to
hades
,
was
himselfe
throwen
out
of
hades
.
For
it
was
not
long
after
,
but
loosed
the
paines
of
hades
Your
seeking
to
peruert
this
reason
because
the
auncient
Creedes
want
sundry
other
Articles
,
which
now
are
in
our
Creede
,
is
to
no
purpose
.
For
so
much
as
they
all
do
euermore
intend
to
set
downe
perfectly
the
summe
of
Christs
accomplished
Redemption
and
mediation
at
the
least
.
Not
any
of
those
his
maine
workes
are
in
them
omitted
.
death
or
buriall
He
suffered
,
and
rose
the
third
day
.
suffered
,
and
was
b●…ied
,
and
rose
the
third
day
he
suffered
,
and
rose
the
third
day
.
they
all
doe
euermore
intend
perfectly
to
set
downe
the
Summe
of
Christs
Redemption
not
any
of
those
his
maine
works
are
in
them
omitted
?
death
,
buriall
,
and
descent
to
hell
:
is
crucified
,
buried
,
he
descended
to
the
places
vnder
the
earth
in
his
Deitie
and
in
his
soule
,
he
leadeth
Captiuitie
Captiue
,
and
riseth
the
third
day
.
Constat
Dominum
nostrum
Iesum
Christum
sexta
feria
crucifixum
,
&
ipsa
die
ad
Infernum
descendisse
,
ipsa
die
in
sepul●…hris
iacuisse
,
ipsa
die
Latroni
dixisse
,
hodie
mecum
eris
in
Paradiso
.
It
is
certaine
,
that
our
Lord
Iesus
Christ
was
crucified
on
the
sixt
day
,
and
that
day
descended
to
hell
,
that
day
lay
in
the
graue
;
and
that
day
said
to
the
Theise
;
This
day
shalt
thou
be
with
me
in
Paradise
.
ergo
dicimu●…
Dominum
iacuisse
in
sepulchro
,
sed
in
sola
carne
,
&
Dominum
descendisse
ad
infernum
,
sed
in
sola
anima
.
Then
we
say
,
that
the
Lord
lay
in
his
graue
,
but
with
his
Body
alone
,
and
descended
to
hell
,
but
with
his
Soule
alone
,
Howbeit
to
speake
plainly
your
Thaddeus
whom
you
so
highly
esteeme
,
is
a
meere
counterfait
.
You
say
this
report
of
him
in
Eusebius
by
some
men
is
counted
fabulous
.
Nay
who
euer
since
Eusebius
,
I
thinke
,
held
it
for
better
?
of
Christs
descending
to
Hades
Who
euer
since
Eusebius
held
it
for
better
geographiae
li.
in
Friderico
in
Lucio
It
is
all
forged
and
fowly
corrupted
for
these
reasons
:
First
this
writing
saith
that
Iudas
the
Apostle
was
the
same
,
who
was
also
called
Thomas
the
Apostle
.
But
the
Scripture
it selfe
sheweth
that
Iudas
and
Thomas
were
diuers
and
seuerall
Apostles
.
Cephas
,
Peter
&
Bar-Ionas
Lebbeus
and
Thaddeus
a
Ie●…
which
was
Thomas
●…nt
Thaddeus
,
Thomas
,
sent
Thaddeus
Iu●…as
sent
Thaddeus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
al●…
Thomas
did
,
Iudas
and
also
Thomas
sent
Thaddeus
.
sonne
of
Iames
Sonne
of
Alpheus
brother
of
Iames
Secondly
we
may
probably
conceiue
another
error
,
that
this
Thaddeus
(
one
of
the
seeme●…h
to
be
mistaken
in
the
Syrian
writing
for
Thaddeus
one
of
the
twelue
Apostles
.
Apostle
of
our
profession
Epaphroditus
your
Apostle
They
are
the
Apostles
of
the
Churches
.
saluteth
Andronicus
and
Iunia
,
which
are
honorable
in
the
(
number
of
the
)
Apostles
.
transforming
themselues
into
the
apostles
of
Christ
,
Thou
hast
examined
them
which
say
they
are
Apostles
,
&
are
not
an
Apostle
one
of
the
twelue
,
his
brother
one
of
the
number
of
the
Disciples
of
Christ
one
of
the
seuentie
being
one
of
the
seuentie
Further
this
counterfeit
Thaddeus
was
content
to
receaue
(
and
did
receaue
)
euen
from
a
king
himselfe
and
also
(
as
it
seemeth
)
from
one
of
his
nobles
Adoration
and
worship
.
Whereas
the
true
seruants
of
Christ
Peter
and
the
Angel
refused
vtterly
the
same
in
such
very
maner
offered
vnto
them
by
meaner
persons
in
respect
of
state
.
Therefore
this
Thaddeus
was
some
false
Apostle
;
and
came
not
by
Christs
sending
.
reuerend
salutation
so
the
King
approched
reuerently
saluted
Thaddeus
he
bowed
himselfe
to
Thaddeus
hee
bowed
himselfe
to
the
people
of
the
Land
.
he
bowed
himselfe
to
the
earth
seauen
times
:
Leah
and
her
children
,
Rachel
maides
and
their
children
bowed
themselues
all
these
seruants
shall
come
downe
to
me
,
and
shall
bow
them selues
to
me
.
Moses
went
out
to
meete
his
Father
in
Law
and
gently
or
reuerently
saluted
him
.
He
that
despiseth
you
,
de●…seth
me
,
receauing
him
as
an
Angell
of
God
with
all
ioy
in
the
Lord
,
and
to
haue
them
in
honor
.
Peter
and
the
Angell
,
you
say
,
vtterly
refused
the
same
in
such
very
manner
offered
vnto
them
by
meaner
persons
falling
at
feete
,
he
worshipped
him
And
I
fell
downe
at
his
feete
to
worship
him
.
Behold
I
will
make
them
of
the
Synagogue
of
Satan
,
which
call
themselues
Iewes
and
are
not
,
to
come
,
and
bow
themselues
at
thy
feete
.
hauing
the
goute
he
fell
at
the
feet
of
Thaddeus
,
and
with
praiers
&
laying
on
of
hands
was
healed
.
King
Nabnchad-nezzar
fell
vpon
his
face
,
and
bowed
himselfe
to
Daniell
,
and
willed
them
to
offer
Sacrifice
,
and
sweete
odours
vnto
him
.
Fourthly
,
I
doe
not
see
how
it
can
possibly
be
true
which
this
Thaddeus
saith
,
that
Christ
ascended
vp
to
his
Father
with
a
great
multitude
;
seeing
the
Scripture
sheweth
how
after
fortie
dayes
he
ascended
in
all
their
sights
alone
vp
to
heauen
.
Let
all
the
Angels
of
God
worship
him
.
spoiled
powers
and
principalities
,
and
made
an
open
shew
of
them
.
ascending
on
high
,
led
captiuitie
captiue
.
If
Christ
ascend
to
heauen
,
ascend
thou
with
him
;
and
ioyne
thy selfe
to
the
Angels
,
that
accompanie
him
or
receiue
him
.
needed
not
Angels
to
beare
him
,
but
they
going
before
and
following
applauded
him
as
a
conquerer
.
Sublatus
est
Christus
in
manibus
Ang●…lorum
,
quando
assumptus
est
in
caelum
,
non
quia
,
si
non
portarent
Angeli
,
ruiturus
erat
;
s●…d
quia
obsequebantur
Regi
.
Christ
was
caried
vp
by
the
handes
of
the
Angels
when
he
ascended
to
heauen
not
that
he
should
haue
fallen
,
if
he
had
not
beene
stayed
by
Angels
;
but
that
they
might
serue
their
King
.
Our
abode
after
death
is
in
Paradise
,
quò
iam
tunc
&
Patriarch●…
&
Prophetae
appendices
dominicae
resurrectionis
ab
inferis
migrauerunt
;
whither
the
Patriarkes
and
Prophets
,
that
were
dependents
on
the
Lords
resurrection
,
p●…ssed
euen
then
spolians
Inferos
,
&
captiuos
praemittens
ad
superos
,
spoiling
the
places
below
,
and
sending
the
captiues
before
towards
heauen
.
Reddunt
Infernavictorem
,
&
superna
suscipiunt
triumphantem
.
Hell
restoreth
him
a
conquerer
,
and
heauen
receiueth
him
a
Triumpher
.
Christ
triumphed
ouer
powers
and
principalities
in
his
owne
person
,
ascended
on
high
,
leading
captiuitie
captiue
,
fulnesse
and
perfection
of
his
triumph
:
he
went
to
hea●…n
,
hauing
Angels
,
powers
,
and
mights
subiected
to
him
,
Apostles
Creed
was
not
in
the
primitiue
Churches
,
which
we
haue
now
,
yea
that
at
●…irst
it
had
no
exact
for
me
at
all
Epistle
of
Iames
,
of
Iude
,
the
second
of
Peter
,
the
second
and
third
of
Iohn
,
are
contradicted
he
descended
to
hell
Ignatius
,
Irenaeus
,
Iustine
,
Tertullian
,
Origen
,
&c.
Duodecim
Apostolorum
Symbolo
sides
sancta
concepta
est
.
In
the
Creed
of
the
twelue
Apostles
,
is
the
holy
faith
conceaued
(
or
comprised
.
)
Catholici
Symbolibreuis
&
perfecta
confessio
d●…odecim
Apostolorum
totidem
est
signata
sententijs
.
The
short
and
perfect
confession
of
the
Catholike
Creed
is
seal●…d
vp
with
twelue
sentences
of
the
twelue
Apostles
.
In
the
Creed
of
our
faith
and
hope
,
which
being
deliuered
from
the
Apostles
is
not
written
in
paper
and
●…ke
,
but
in
the
tables
of
mens
hearts
,
after
the
confession
of
the
Trinitie
,
and
vnitie
of
the
Church
,
all
the
mysteries
of
Christian
Religion
are
closed
vp
with
the
resurrection
of
the
●…lesh
.
the
Apostles
readie
to
depart
one
from
another
,
Normam
prius
sibi
futurae
praedicationis
in
commune
constituunt
:
appoint
first
in
common
a
summe
of
that
they
would
preach
,
least
s●…uered
in
di●…ers
places
,
they
●…ould
propose
any
diuers
or
dissonant
thing
to
those
,
whom
they
brought
to
the
●…ith
of
Christ
.
Rabanus
Ma●…rus
de
Institutione
clericorum
li.
Reg●…
fidei
vn
a
omnino
est
,
sola
immobilis
,
&
irreformabilis
;
there
is
but
one
rule
of
faith
,
and
only
that
immooueable
and
vnchangeable
,
immooueable
or
irreformable
hath
had
continuance
from
the
beginning
of
the
Gospell
.
Haec
regula
à
Christo
probabitur
instituta
:
This
rule
shall
be
prooued
to
haue
bee●…e
appointed
by
Christ
.
omnino
vna
,
euerie
where
one
,
The
Church
throughout
the
whole
world
,
euen
to
the
endes
of
the
earth
,
recea●…ed
from
the
Apostles
and
their
Disciples
,
that
faith
which
be
bele●…eth
in
one
God
,
the
Father
almightie
maker
of
heauen
&
earth
,
&c
:
and
in
Iesus
Christ
the
Sonne
of
God
,
incarnate
for
our
saluation
:
and
in
the
holie
spirit
,
which
preached
by
the
Prophets
the
dispensation
and
comming
of
God
;
and
the
birth
of
Christ
our
Lord
by
the
Virgine
,
his
p●…ssion
,
resurrection
,
and
ascension
with
his
flesh
into
heauen
;
and
his
comming
from
heauen
in
the
glory
of
his
Father
to
recapitulate
all
:
to
raise
vp
all
flesh
;
and
to
giue
iust
iudgement
in
all
.
Th●…
faith
the
Church
disp●…rsed
through
the
world
,
hauing
receaued
,
faithfully
keepeth
,
and
constantly
teacheth
,
and
deliuereth
these
things
as
it
were
with
one
mouth
.
For
though
there
be
different
languages
in
the
worlde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Yet
the
summe
and
effect
of
the
tradition
is
one
and
the
same
.
Neither
doe
the
Churches
in
Germany
otherwise
beleeue
or
otherwise
teach
,
nor
those
in
Spaine
,
nor
those
in
Fraunce
,
nor
those
in
the
East
,
nor
those
in
Egypt
,
nor
those
in
Africke
,
nor
those
in
the
middest
of
the
world
.
The
Rule
is
one
and
vnchangeable
O
death
,
I
will
be
thy
death
;
ô
hell
,
I
will
bee
thy
destruction
I
haue
the
keies
of
death
and
hell
:
Ephesus
,
Chalcedon
and
Constantinople
Christ
rose
the
third
day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hauing
●…irst
spoiled
hell
.
Our
third
reason
is
:
if
there
be
no
certaine
benefit
to
the
godly
by
Christs
going
to
hell
,
then
doubtlesse
he
went
not
thither
.
But
there
is
no
certaine
benefit
to
the
godly
by
Christs
going
to
hell
.
Therefore
doubtlesse
he
went
not
thither
.
the
destroying
of
Satan
,
and
deliuering
of
vs
from
feare
of
death
,
The
benefits
all
and
euery
one
,
(
which
you
euery
where
rehearse
)
I
most
vnfeinedly
and
religiously
beleeue
:
but
what
is
this
to
his
locall
being
in
hell
?
captiuity
captiue
,
and
made
an
open
shew
of
powers
and
principalities
,
and
triumphed
ouer
them
in
his
owne
person
.
blasts
of
vanity
This
conquest
,
you
say
,
Christ
purchased
by
his
Passion
,
but
hee
did
not
execute
it
till
his
resurrection
.
If
hee
executed
nothing
till
his
resurrection
,
and
purchased
all
by
his
Passion
,
then
he
did
nothing
in
hell
.
For
his
resurrection
was
distinctly
after
his
supposed
being
in
hell
.
humiliation
.
Christ
humbled
himselfe
being
obedient
to
death
,
euen
the
death
of
the
crosse
.
in
hell
,
nor
his
flesh
in
the
graue
,
I
would
willingly
beleeue
you
,
but
alas
who
sayth
so
besides
your selfe
;
or
onely
such
as
can
tell
no
better
then
you
.
through
death
destroyed
him
,
that
had
power
of
death
,
and
deliuered
all
them
,
which
for
feare
of
death
were
all
their
life
long
subiect
to
bondage
)
Christs
soule
was
not
left
,
nor
forsaken
in
hell
generall
corruption
of
religion
,
Scripture
,
and
all
learning
.
Our
fourth
reason
.
There
is
altogether
as
great
reason
,
and
as
vrgent
cause
,
that
Christ
,
whole
man
,
(
both
soule
and
bodie
)
should
be
present
in
hell
to
free
vs
thence
wholy
(
that
is
our
soules
and
bodies
)
as
there
is
that
his
soule
must
be
there
present
to
free
thence
our
soules
.
Heere
I
wish
you
would
answere
my
proposition
without
skoffes
and
taunts
and
●…autie
disdaine
,
as
your
manner
is
.
honour
and
right
shame
and
wrong
why
this
going
to
hell
by
our
Sauiour
was
not
rather
af●…er
his
resurrection
,
neither
his
soule
was
forsaken
in
hel
,
nor
his
flesh
left
to
see
corruption
one
part
of
Christ
,
(
his
soule
)
should
gloriously
triumph
,
the
other
,
(
his
body
)
lying
in
humiliation
Christ
would
cleere
himselfe
first
wholy
and
intirely
in
both
parts
before
he
would
begin
to
strip
and
spoyle
Satan
for
vs
seeing
it
is
a
greater
degree
of
victorie
to
spoyle
the
enemy
and
to
treade
him
vnder
foote
,
then
to
get
freedome
to
himselfe
strong
likelihoods
Why
might
not
one
part
of
Christ
haue
sufficed
in
his
sufferings
,
righteousnesse
&
obedience
(
which
Apollinaris
an
heretick
affirmed
,
)
as
well
as
that
one
part
serued
to
triumph
for
vs
in
hell
?
Why
the
body
ouer
comming
corruption
in
the
graue
,
did
not
thereby
destroy
the
whole
kingdome
of
Satan
,
and
so
saue
our
Soules
,
that
Christ
might
not
haue
needed
to
haue
come
to
hell
for
that
purpose
?
If
they
meane
,
that
Christs
flesh
being
in
the
graue
and
his
soule
being
in
hell
did
seuerally
and
distinctly
saue
our
flesh
and
our
soules
,
then
how
will
you
be
reconciled
to
them
,
who
doe
denie
that
point
?
Further
,
why
was
it
needefull
,
that
an
actuall
presence
of
his
manhoode
should
be
in
hell
,
seeing
indeede
it
is
certaine
,
that
the
whole
actuall
triumph
of
Christ
ouer
Satan
proceedeth
not
of
the
proper
vertue
of
the
manhood
,
but
only
from
the
vertue
&
power
of
the
Godhead
of
Christ
?
Soule
was
not
forsaken
in
hell
,
Lastly
,
why
did
not
the
presence
of
his
flesh
in
the
graue
keepe
ours
,
that
it
should
not
come
there
,
or
at
least
that
it
should
neuer
putrifie
nor
rot
,
as
his
flesh
did
not
?
all
these
sequels
are
as
good
and
as
li●…ly
as
my
assertion
.
I
made
this
argument
in
my
former
Treatise
;
that
Christes
descending
into
hell
(
if
euer
he
did
so
)
could
not
be
iudged
any
part
of
his
exaltation
or
glorification
.
To
which
your
reply
is
,
I
know
not
whether
more
strange
or
skornefull
.
But
you
resolue
that
these
words
,
hee
descended
to
hell
,
importeth
his
exaltation
and
triumph
.
had
power
in
the
graue
to
shew
incorruption
,
and
in
his
descent
to
Hades
to
dissolue
death
,
and
to
proclaime
to
all
resurrection
.
When
in
Christs
presence
hell
being
broken
open
,
captiuitie
was
captiuated
,
his
conquering
soule
presented
to
the
sight
of
his
Father
,
returned
to
her
bodie
without
delay
.
Christ
was
crucified
,
buried
,
he
descended
to
hell
in
his
Deitie
and
his
soule
,
he
tooke
captiuitie
captiue
,
and
rose
the
third
day
with
his
holy
bodie
.
free
among
the
dead
,
signifieth
hell
had
no
power
ouer
him
,
but
that
of
his
owne
accord
he
descended
to
heli
with
his
soule
,
because
it
was
impossible
he
should
be
held
of
it
.
Reddunt
Inferna
victorem
.
Hell
restored
him
a
conquerer
;
and
whiles
his
bodie
lay
in
the
graue
,
his
soule
triumphed
ouer
hell
.
Christ
descended
to
hell
,
&
deuicto
mortis
imperio
,
and
subduing
the
kingdome
of
death
,
rose
the
third
day
.
Durandus
,
and
descendit
ad
inferna
,
tertia
die
resurrexit
,
he
descended
to
hell
,
and
rose
the
third
day
,
The
Lord
himselfe
shall
descend
from
heauen
with
a
shoute
and
with
the
trumpet
of
God
,
You
skoffe
at
me
for
the
like
,
as
if
I
had
said
his
descending
was
ascending
,
and
heauen
was
Hell
.
But
herein
you
affirmevntruely
.
First
I
say
though
his
soule
leauing
his
bodie
ascended
,
yet
this
is
not
meant
by
that
phrase
,
he
descended
to
Hades
.
Secondly
,
I
neuer
sayd
that
Hades
signified
heauen
,
although
some
in
Hades
are
in
heauen
.
Thirdly
,
much
lesse
did
I
euer
say
that
hell
is
heauen
.
Christ
descended
to
hell
heauen
.
This
is
not
meant
,
by
that
phrase
But
you
neuer
said
that
Hades
signified
heauen
.
This
most
singular
place
sheweth
,
that
Hades
with
them
is
not
properly
for
hell
,
but
for
the
world
of
the
dead
;
and
Againe
he
saith
of
heauen
,
that
it
is
an
vnseene
estate
,
Wherefore
it
is
plaine
by
Plato
,
Hades
sometime
may
bee
vnderstood
for
heauen
;
yea
and
with
the
Grecians
it
was
a
common
phrase
.
And
Stephan
●…iteth
Plutarch
concerning
the
godly
departing
&
being
in
hades
,
that
is
in
heauen
,
he
meant
I
thinke
,
and
not
in
hell
.
Christ
d●…scended
to
Hades
he
did
goe
to
Abrahams
●…osome
,
that
is
into
heauen
.
That
you
auouch
Philip.
for
it
,
is
more
strange
:
where
we
haue
not
one
word
of
his
locall
being
in
hell
.
And
that
the
Coloss.
should
prooue
it
,
passeth
all
the
rest
.
Where
,
(
though
we
graunt
you
your
reading
)
yet
the
expresse
text
referreth
that
triumph
to
Christes
crosse
:
which
you
openly
deny
.
woorthie
priuiledge
surely
,
and
very
hon●…rable
,
〈◊〉
to
●…iumph
and
insult
vpon
the
●…ice
miserable
&
wofull
wretches
in
their
pre●…t
vn●…eakable
damnation
;
adding
,
All
the
world
knoweth
,
it
is
the
most
in
glorious
and
vilest
debasing
The
Apostle
made
it
a
part
of
Christes
high
exaltation
,
that
euerie
knec
as
well
of
things
vnder
earth
,
as
of
things
in
heanen
should
bow
vnto
him
mocked
and
derided
What
l●…iteth
then
,
since
these
wordes
were
not
verified
on
the
crosse
,
but
they
did
take
place
in
his
resurrection
;
and
therein
,
as
by
the
effects
it
was
most
euident
and
apparant
to
the
eies
of
all
men
,
he
did
spoile
powers
,
and
Principalities
,
and
made
a
shew
of
them
openly
,
and
triumphed
ouer
them
in
his
owne
person
?
it
was
a
miserable
triumph
,
yea
s
s
159.
a
piteous
triumph
it
was
indeede
where
himselfe
remained
in
such
woefull
torment
where
appeared
no
shew
of
conquest
.
Patres
serè
sic
explicant
,
&
ex
nostris
non
pauci
,
neque
vulgares
;
The
Fathers
for
the
most
part
doe
so
expound
it
;
and
of
our
writers
not
a
few
,
nor
the
meanest
.
That
of
the
Councels
,
how
Christ
rose
againe
hauing
spoiled
hell
,
I
easily
yeeld
;
seeing
that
prooueth
not
his
locall
being
there
.
rose
hauing
spoyled
hell
soule
was
in
Hades
Our
Lord
Iesus
hauing
spoyled
death
,
and
loosed
the
number
of
soules
,
that
were
detained
in
the
d●…nnes
there
,
rose
the
third
day
.
We
must
not
say
that
the
Deitie
of
the
onely
begotten
returned
from
the
denns
vnder
the
earth
,
but
his
soule
descended
to
hades
,
and
vsing
his
diuine
power
and
authoritie
,
shewed
it selfe
to
the
soules
there
,
and
said
to
them
in
bands
,
come
forth
;
and
to
them
in
darkenesse
,
receiue
light
.
Those
wretches
did
not
know
,
that
the
death
of
Christ
should
giue
vs
immortalitie
,
and
his
descent
should
procure
our
ascent
to
heauen
.
For
the
Lord
rose
the
third
day
from
the
dead
hauing
spoiled
Hades
troden
the
enemie
vnder
foote
,
dissolued
death
,
broken
the
chaines
of
sin
with
which
we
were
tyed
,
and
freed
(
vs
)
that
were
bound
,
saying
,
arise
,
let
vs
goe
hence
.
Being
therefore
freed
from
the
bondage
of
the
diuell
,
let
vs
acknowledge
our
redeemer
,
and
glorifie
the
Father
,
&c.
What
neede
had
God
,
of
the
crosse
of
the
graue
,
of
hell
to
which
things
we
were
subiect
;
but
that
he
sought
vs
,
quickning
vs
in
this
manner
agreeable
to
vs
?
For
if
the
Lord
had
not
bene
made
man
,
wee
had
neuer
risen
from
the
dead
,
as
redeemed
from
our
sinnes
,
but
had
remained
dead
vnder
the
earth
;
neither
had
we
beene
exalted
to
heauen
,
but
had
laine
still
in
hell
.
For
vs
therefore
and
for
our
sakes
it
is
sayd
,
God
exalted
and
gaue
him
Christ
rose
the
third
day
,
hauing
spoiled
hell
The
same
I
affirme
of
that
Allegory
in
Luke
;
which
sheweth
Christs
ouercomming
,
binding
and
spoiling
of
Satan
indeed
:
but
not
by
his
locall
being
in
hell
.
Christ
expressely
applieth
it
to
his
dispossessing
of
Diuels
out
of
mens
bodies
.
subdue
,
bind
hauing
bound
the
strong
man
,
and
by
his
crosse
conquered
him
,
went
euen
to
his
house
,
to
the
house
of
death
,
and
into
hell
;
and
thence
tooke
his
goods
,
that
is
,
the
soules
,
which
he
possessed
.
And
this
was
that
,
which
he
spake
by
a
Parable
in
the
Gospell
,
saying
:
Who
can
enter
a
strong
mans
house
,
and
spoile
his
goods
,
except
he
first
bind
the
strong
man
?
The
strong
man
was
bound
and
tied
in
hell
,
and
troden
vnder
the
Lords
foote
,
and
the
Tyrants
howsen
being
spoiled
,
captiuity
was
led
captiue
.
The
Apostle
to
the
Ephesians
the
(
where
he
speaketh
of
Christs
triumph
,
and
saith
,
he
led
captiuity
captiue
,
that
is
,
he
led
the
Diuel
captiue
,
and
triumphed
ouer
him
)
doth
not
there
say
,
this
triumph
was
made
on
the
crosse
,
but
then
performed
(
that
is
perfected
)
when
Christ
ascended
to
heauen
.
Christ
then
obteined
it
on
the
Crosse
,
but
performed
it
afterwards
.
Of
euill
spirits
subdued
and
spoiled
,
the
Sonne
of
God
triumphed
.
Whither
pertaineth
that
parable
of
Christs
,
when
a
strong
man
keepeth
his
house
but
when
a
stronger
then
he
commeth
vpon
him
,
he
taketh
his
spoiles
from
him
.
Remember
I
pray
how
God
shewed
his
displeasure
against
your
wresting
of
his
word
,
by
that
strange
terrour
,
that
happened
euen
then
when
you
were
descended
int●…
he
depth
of
this
vncouth
doctrine
at
Paules
Crosse.
Eutychus
falling
downe
from
a
third
l●…ft
,
was
taken
vp
dead
?
Where
you
charge
me
in
the
end
arrogantly
and
absurdly
to
falsisie
the
Synod
of
this
Realme
,
it
is
but
what
your selfe
doth
in
effect
.
I
said
our
Synod
corrected
King
Edwards
Synod
.
You
acknowledge
and
professe
that
in
the
later
words
of
that
former
Synod
now
left
out
are
three
things
that
cannot
be
iustified
by
the
Scriptures
.
Our
Synod
corrected
King
Edwards
Synod
Therefore
our
Synod
renounceth
apparantly
this
sense
of
the
Creed
,
that
Christ
descended
to
the
hell
of
the
damned
?
Christs
body
lay
in
the
graue
till
his
resurrection
,
not
cutting
of
,
putting
out
,
or
casting
away
You
●…arge
these
words
of
King
Edwards
Synod
with
two
points
,
which
are
not
in
them
.
First
,
that
it
saith
,
how
the
spirits
of
the
iust
were
in
hell
:
and
that
Christ
descending
thither
,
staied
there
till
his
resurrection
.
In
me
you
would
make
this
a
great
matter
so
to
misreport
the
words
of
a
Synod
,
which
indeed
saith
nothing
hereof
.
His
body
vntill
the
resurrection
lay
in
the
graue
,
his
soule
being
breathed
out
,
was
with
the
spirits
in
prison
or
hell
,
and
preached
to
them
,
as
the
place
of
Peter
doth
witnesse
.
The
Gospell
was
preached
to
the
dead
was
with
the
spirits
in
prison
and
hell
,
and
preached
vnto
them
The
Gospell
was
preached
to
the
dead
It
is
well
that
you
renounce
that
of
Peter
(
by
Austens
direction
)
as
making
not
at
all
for
any
locall
being
of
Christ
in
hell
.
But
yet
herein
your selfe
openly
refuseth
the
mind
of
all
your
Predecessors
,
yea
of
our
later
Synode
,
if
they
beleeued
as
you
vrge
they
did
.
For
if
they
liked
Christs
locall
being
in
hel
,
they
misliked
not
the
applying
of
that
in
Peter
thereunto
:
as
by
Master
Nowels
Catechisme
may
appeare
.
the
Synode
liked
Christs
locall
being
in
hell
,
they
misliked
not
the
applying
of
that
in
Peter
thereunto
,
In
which
he
went
,
and
preached
to
the
Spirits
in
prison
:
kept
●…liue
died
in
body
,
and
liued
in
spirit
A
man
may
quicken
his
soule
by
which
he
went
,
and
preached
to
spirits
in
prison
once
disobedient
in
the
daies
of
Noah
.
descent
to
the
spirits
in
prison
vers
.
his
resurrection
,
vers.
his
ascension
and
sitting
in
which
he
went
,
and
preached
to
the
spirits
in
prison
,
the
disobedient
in
the
daies
of
Noah
preached
to
the
spirits
in
prison
,
and
the
Gospell
was
preached
to
the
dead
,
apparantly
renounce
the
doctrine
of
Christs
going
down
to
the
hell
of
the
damned
Christum
,
vt
corpore
in
terr●…
vis●…era
,
it
a
anima
à
corpore
separata
ad
inferos
descendisse
;
Christ
,
as
in
body
to
the
●…wels
of
the
earth
so
in
soule
seuered
from
his
body
he
descended
ad
inferos
to
hell
.
Simu●…
etiam
mortis
suae
virtutem
at●…
efficacitatem
ad
●…ortuos
,
at●…
inferos
adeo
ipsos
ita
〈◊〉
,
v●…
&
incredulorum
animae
&c.
And
with
all
the
vert●…e
●…nd
force
of
his
death
so
p●…arced
to
the
dead
,
and
euen
to
hell
it selfe
,
that
firs●…
the
●…ules
of
the
●…ithlesse
p●…rceaued
the
condemnation
of
their
in●…delity
to
be
most
sharpe
but
〈◊〉
i●…st
.
Secondly
,
and
Satan
the
ruler
of
hell
,
sa●…
all
the
power
of
his
t●…ny
,
and
of
〈◊〉
to
be
we●…ened
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thirdly
,
〈◊〉
〈◊〉
,
and
the
dece●…d
,
〈◊〉
in
their
lif●…
〈◊〉
beleeue
in
Christ
,
perceaued
the
worke
of
〈◊〉
〈◊〉
to
be
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thereof
with
most
sweet
and
●…tain
con●…ort
.
Neither
misliked
they
his
tarying
there
till
his
resurrection
,
which
also
Austen
holdeth
as
firmely
,
as
that
he
was
there
.
If
the
soule
be
straightway
called
to
Paradise
,
when
the
body
is
dead
,
thinke
●…e
any
man
so
wi●…ked
,
as
to
dare
say
,
that
the
soule
of
our
Sauiour
was
for
those
three
d●…ies
of
his
bodily
death
restrained
to
the
custody
of
hell
?
That
the
soule
of
our
Lord
commended
into
his
Fathers
hands
,
quum
ita
bonum
&
commodum
illi
visum
esset
,
etiam
ad
inferos
descendit
,
went
also
to
hell
,
when
it
seemed
good
and
co●…nient
vnto
himselfe
,
that
〈◊〉
might
publish
saluation
to
the
soules
in
hell
,
and
be
Lord
ouer
quicke
and
dead
,
and
spoile
hell
,
and
might
prepare
a
way
for
mans
nature
to
returne
to
life
▪
after
hee
himselfe
had
beene
the
first
fruits
,
and
first
borne
from
the
dead
,
may
be
perceaued
by
many
places
of
Scripture
.
whither
went
Christs
soule
after
death
?
to
the
heauenly
Paradise
,
as
he
said
to
the
Thiefe
,
this
day
shalt
thou
be
with
me
in
Paradise
.
When
then
went
he
to
hell
?
at
midnight
before
his
resurrection
,
at
what
hower
the
Angell
destroyed
Egypt
,
at
that
houre
,
euen
at
midnight
Christ
s●…oiled
hell
,
and
made
their
d●…kenesse
as
bright
as
day
.
That
our
English
Clergie
generally
did
or
doe
beleeue
Christs
locall
descent
to
hell
(
although
they
read
and
reh●…arse
these
words
so
translated
)
certainly
no
man
will
nor
ought
to
acknowledge
.
Christ
descended
to
Hell
.
generall
,
ind●…finite
,
priuati●…e
de●…cended
to
hell
ibid.
l.
in
marg
Melchisedech
Bradwood
John
Bill