(3.) Thirdly, Christ bore our sorrows, Isa. liii. 4. Now what sor- rows should we bear, but the sorrows due unto us for our sins ; and surely these were not corporal only, but spiritual also, and those did Christ bear in his soul. The same prophet saith, ver. 10, ' He shall make his soul an offering for sin;' ergo, Christ offered his soul as well as his body. Again, our Saviour himself saith, ' My soul is very heavy unto death,' Mat. xxvi. 38. Certainly it was not the bodily death which Christ feared, for then he should have been weaker than
^ Augustine Conf. : Felician., c. 13.
OF THE SUFFERINGS OF CHRIST IN HIS SOUL. 95
many martyrs, yea, than many of the Komans, who made no more of dying, than of dining ; therefore Christ's soul was verily and properly stricken with heaviness, and not with the beholding of bodily torments only, as some dream. But,
(4.) Fourtlily, That whereby Adam and we ever since, do most pro- perly commit sin, by the same hath Christ, the second Adam, made satis/action properly for our sin ; but Adam did, and we all do pro- perly commit sin in our souls, our bodies being but the instruments ; ergo, Christ by, and in his soul, hath properly made satisfaction.
[1.] First, The truth of the proposition is confirmed by the apostle, * As by one man's disobedience we are made sinners, so by th6 obe- dience of one many shall be made righteous,' Kom. v. 19. Christ then satisfied for us by the same wherein Adam disobeyed. Now Adam's soul was in the transgression as well as his body, and accordingly was Christ's very soul in liis sufferings and satisfaction, and Christ obeyed, that is, in his soul; for obedience belongeth to the soul, as one ob- serveth upon those words of the apostle : Phil. ii. 8, ' He became obedient unto death, even the death of the cross : who doth not under- stand,' saith the same author, ' that obedience doth belong to the human will ? ' i
That there is a kind of dying in the soul when it is pierced with grief, besides the death of the soul, either by sin or damnation, is not disagreeing to the Scripture. Simeon saith to Mary, ' A sword shall pierce through thy soul,' Luke ii. 35. Look as then the body dieth, being pierced with a sword, so the soul may be said to die or languish, when it is pierced with grief. What else is crucifying but dying ? Now, the soul is said to be crucified, as is evident by that passage of the apostle, ' I am crucified to the world,' Gal. vi. 14, when as yet his body was alive. So Ambrose doubts not to say, Men^ mea in (Jhristo crucifixa est, My soul was crucified in Clii'ist, that is, Christ in his soul was crucified, which he calleth our soul, because he did assume our soul and body ;^ or else where he saith, Mea est voluntas, quam suam dixit, &c. It is my will, which he calleth his ; it is my heavi- 'ness, which he took with my affections ; yet was it properly and per- sonally Christ's soul and will, but ours by community of nature.^
[2.] Secondly, For the assumption. 1. Howsoever it be admitted that the body is the instrument of the soul, both in sinning and sufiering, yet the conclusion is this, that because sin is committed in the soul principally and properly, therefore the satisfaction must be made in the soul principally and properly. If tliis conclusion be granted, we have that we would ; for the bodily pains affecting the soul are not the proper passions of the soul, neither is the soul said to suffer properly, when the body suffereth, but by way of compassion and con- sent. 2. We grant that in the proper and immediate sufferings of the soul the body also is affected : as when Christ was in his agony in the garden, his whole body was therewith stirred and moved, and that it did sweat drops of blood. But it is one thing when the grief be- ginneth immediately in the soul and so affecteth the body, and when the pain is first inflicted upon the body and so worketh upon the soul,
^ Agatlio Epist. ad Constantin. upon Phil. ii. S.
* Ambrose, lib. v. iu Luc. ^ Ambrose, lib. ii., dc sid. c. 3.
96 OF THE SUFFERINGS OF CHRIST IN HIS SOUL.
there the soul suffereth properly and principally ; of ^yhich sufFerin^rs we speak here neither properly nor principally, which is not the thing in question. 3. It is not the reasonable soul that is affected with the body, for it is a ground in philosophy that the soul suffereth not, but only the sensitive part. But the grief that we speak of, that is satisfactory for sin, must be in the very reasonable soul where sin took the beginning, and so Ambrose saith i upon those words of Christ, * My soul is heavy to death,' Ad rationabilis assumpiionem animoe, &c.,naturce humancere/ertur affectum, It is referred to the assumption of the reasonable soul, and human affection. ^
Pride, ambition, infidelity began in Adam's soul, and had their de- termination there. In the committing of those sins the body had no part. Indeed with the ear they heard the suggestion of Satan ; but it was no sin till in their minds they had consented unto it. Wherefore seeing the first sin committed was properly and wholly in the soul, for the same the soul must properly and wholly satisfy.
Because sin took beginning from Adam's soul, the satisfaction also must begin in Christ's soul, -as Ambrose saith, 2 Incipio in Christo vin- cere, unde in Adam victus sum, I begin there to win in Christ, where in Adam I was overcome. Then it followeth that the sufferings of Christ's soul took beginning there, and were not derived by sympathy from the stripes and pain of the body. We infer, then, that therefore Christ's soul had proper and immediate sufferings, besides those which proceeded from sympathy with his body, and all Christ's sufferings were satisfactory : ergo, Christ did satisfy for our sins properly and immediately in his soul.
But if you please, take this fourth argument in another form of words, thus, The punishment lohich was pronounced against the first Adam, onr first surety, and in him against us, that same did Christ, the second Adam, our next and best surety, hear for us, or else it must still lie upon us to suffer it. But the punishment threatened and de- nounced against Adam for transgression, ivas not only corporal, re- specting our bodies, hut spiritual also, respecting our souls. There was a spiritual malediction due unto our souls, as well as a corporal, &c. V -