Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	part_n	soul_n	2,761	5	5.3627	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03833	A reioynder to Doctor Hil concerning the descense of Christ into Hell Wherein the answere to his sermon is iustlie defended, and the roust of his reply scraped from those arguments as cleanlie, as if they had neuer bene touched with that canker. By Alexander Hume, Maister of Artes. Heere, besides the reioynder, thou hast his paralogismes: that is, his fallacies and deceits in reason pointed out, and numbered in the margin: amounting to the nomber of 600. and aboue: and yet not half reckoned.	Hume, Alexander, schoolmaster.	1594 (1594)	STC 13948; ESTC S121138	156,659	193

might seeme to haue fled the brunt of your answere I am sorie that it fell out so For God is my witnesse I sought not mine own praise but did seek the truth Ex●use my rashe enterprise in writing to you without anie acquaintance Let my loue of the truth which pricked mee for-warde and your challenge which set mee a worke excuse that fault if it was anie Far-well in the Lorde God giue vs al vnderstanding hearts Your freend though vnacquainted ALEXANDER HVME HIL his Reply Truth it is I did preach since a Leicock because I hard that M. Wisdome had set that opinion of yours abroche againe at Cosham I did heere also confirme mine Not because I am desirous to be cont●tious but because I would haue no Christian man to doubt of the articles of his Faith you aske me what comfor●able or necessarye matter you denye that wee doe preach I answere and I pray you consider o● it wee are borne in sinne how are we deliuered from sinne but by Christ which was conceiued by the holy Ghoste wee haue the magnitude of sinnes with Peter the multitude of sins with Mary Magdalen the turpitude of sins with the woman taken in adultery the infamy of sinnes with the Publican the diuturnity of sinnes with the theefe on the gallowes the cruelty of sinnes with paule and the recidiuation into sinnes with diuers of the Saints yet if wee repent wee are pardoned for Chris●es sake who purely perfectly perpetualy obeyed the law of God By reason of our sins we ar subiect to al punishmēts both corporal and spiritual and to the wrath of God All the punishments due to vs did Christ suffer vpon the crosse both in body and soul and therfore it is called his Passion He suffered in the Garden in Annas and Caiphas house in Pilats hal but vpon the crosse as you say truly he suffered the agonies of death tormenets of hell Further by reason of sin this was laide vpon the first Parentes Thou shalt die the death so by reason of this sentence not only the body was condemned to death but the soul to damnation To deliuer vs from these two punishments the soule of Christ went to hell and returned and the body of Christ that lay dead in the graue rose again mightily naturallye speedily and happely Beesides Christ rose in deede he gaue himselfe to be felte and handled herevpon wee are assured that he conquered death and hell He ascended into Heauen and therfore our praiers are hard when we pray vnto him and he giueth vs gifts for our ministry and so he shall come to iudgement at the last day to giue vs perfect blessednes You confess that Christ was borne in deede liued and fulfiled the law in the likenes of our flesh sinne excepted he dyed in deede he was buried in deede he rose and ascended in deede and yet you will not confesse that he personalye descended How can al these articles going before and comming after be vnderstode of the person of Christ and of his humanity not this Therefore you denying this personall descending of Christ into hell take away the greate comfort of our deliuerance from hell You say we are deliuered from hell by Christs death so are we too by his birth For if Christ had not bene borne he had not dyed so if there had not beene a seperation of the body and soule of Christ he could neuer haue conquered death or hell for by descending into the graue and that personally he conquered death hath deliuered vs from death by going downe into hell personallye he hath conquered hel And for this cause the scripture applieth it to the death of Christ because death was as Paul saith Phil. 3. A dissoluiton of body and soule And these 2. parts being dissolued Christ came from the graue and from hel and Christ did conquer both and triumph ouer them in him self as it is Col. 2. 15. These Jewes do aske asigne from heauen Math. 22 38. Luk. 11. 29. to whom Christ said A wicked and addulterous Generation doeth aske a signe but no signe shal be giuen them but the signe of Ionas the prophet for as Ionas was in the whales belly three dayes and three nights so shall the sonne of man bee in the hart of the earth three daies and three nights Which words Basilius Magnus interpreteth very wel These words a signe is a matter made manifest cōteyning y ● declaration of some thing that was hidden as y ● signe of Ionas representeth y ● descending of Christ into hell and the resurrection of Christ and as Bede saith Rhab. also he gaue thē a sign but not from heauen because they were vnworthy to see it but from the depth of hel Therefore M. Hume this is a most comfortable doctrine that Christ doth deliuer vs from hell which albeit you agnise as well as wee yet because you deny the meanes where by it was purchased you deny a most comfortable doctrine for not only the body of Christ was in the heart of the earth but the son of man which signifieth the whole humanitye that is the soule and the body Ionas was in the whales belly aliue and yet came forth Christ was in the graue dead in flesh and aliue in hel and yet came forth Therefore to take away this maner of descending taketh away from the Church a singular comfort and openeth a gap to many errors confuted already by the Fathers For if Christ did conquer hel by the power of the Godhead only and not as he is a man what neede had he to take vpon him our nature but because as man he might be Lord not a heauen and the Angels but of the earth and of the inhabitants therof and of hell and the diuels You say the world is sory for me In the world saith Christ you shal haue affliction And he telleth me the world wil hate me I way not these things for I am noe man-pleaser nor lover of the world But if in my Sermon I had disagreed with Dauid Ezechiel Esay Peter Paule Christ himselfe 923 as you haue done in your an were I hope I should be both sory and ashamed Touching M. Chalfont whome you terme a man without iudgement and that he spake impudently and enuiously I neuer sawe him before that time and but once sence but by that speech and conference which I had with him I ford him to be learned and v●id of gail Such of his neighbours as I haue talked with did giue him y ● deserued praise of a learned and honest man And for asmuch as hee hath preached 926 sound doctrine in preaching the affirmatiue and that doct●in which is allowed by the learned conuocation of

words as I speak them HVM● his 5. Sect. BVt that hee neuer was there hee is too curious that will not stand content with Christes owne testimonies Father into thy handes I commend my spirit And in another place This day shalt thou bee with mee in Paradice And heere it is a world to see how men on your side labour to put out this candel First you say that this place Father into thy hands I commend my spirit is borrowed of Dauid and must bee taken in the same sense as Dauid vsed it before But you must consider when we vse other mens wordes either we cite them as testimonies or vsurpe them by imitation If we bring them in as witnesses wee may not alter their testimonie but if wee imitate them wee may without impeachmēt apply them to what sense best may beseeme our purpose In this place Christ citeth not Dauids wordes to testifie of his passion but imitateth Dauid in commending his soule into the handes of God Where you see that no necessity inforceth the same sense But be it so and I thinke it is so and that it maketh much against you For seing Dauids soule commēded into the hands of God was neuer in Hell it will follow that Christes soule commended to the same protector was lykewise neuer there except you will ascribe lesse vertue to Christs prayers then to Dauids But Dauids soule say you went not streight way into heaven because he lived manie yeares after That he liued anie long time after if it were denied you will hardlie proue it But that maketh not to the question when Davids soule came into heauen But whether hee that commendeth his soule into the hands of God doth purpose that it shall descend into hell prooue that and you shall haue the goall As for Dauid he hauing deuoured heauen in hope doubted not if he liued anie long time after to speake that in the praesent time which he was well assured would come to pas And seeing Dauid was a figure of Christ and spake manie things in his owne person which aggree better with the person figured then with the figure these wordes may bee vnderstood as the casting of lottes on his garment and the digging of his hands and feet Wherefore if you will answere this place to the satisfaction of them that dissent from you you must bring proof that hee that meaneth to goe to Hell doth commend his soule into the handes of God or els you shall neuer bee able to darken the light of this Sunne with anie cloude of Sophistrie HILL his reply INdeed if these woords were spoken in the present time some shew of truth were in your words but in the Greeke they are in the future-tence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father into thy hands I wil cōmit my spirit Now your argument is this Christ commended his soule vnto his Father ergo immediatly he went not downe to hell Heere is more in your conclusion then is in your premises You may co●clud his soule went to heauen But not immediatly for it went to hell as I haue proued before for hell in the 16 Psalme doth not signifie the sorrowes of hell but the place as I haue confirmed already Therefore it is better to translate I wil commend then I do commend as Stephanus o● this place noteth Paule sayth Eph. 4. and 10. verse Now in that he ascended what is it but that he first descended into the lowest parts of the earth He that descended is euen the same that ascended farte aboue all heauens to fulfill all things Now if the same Christ did first descēd which did ascend then he descended in soule and body as he ascended in soule and body For both these must be effected in a wonderfull maner for they are reckoned by Salomon amongst the most stupendious works of the Sonne of God Pro● 30. 4. Who hath ascended vp to heauen and descended who hath gathered the winde together in his fyst who hath established all the ends of the world By this scripture I iuferre that to ascend and descend are as miraculous works as to create and gouerne the world But if the soule of Christ did got to heauē immediatly as you affirms contrary to this text then the descending of Christ had not bene so maruelous as his ascending Besides as you after alleage there is but one ascending but if Christs soule first went to heauen then his body then were there two ascensions But euen as Christ was but once borne and once dyed and once buried and once rose from the dead and but once commeth into iudgment so as Cyprian saith in his Sermon of the ascending of Christ Christ did once descend into hell they shall see God no more on the crosse nor they that are damned in hel Wherefore may it please you to accept the iudgement of Athanasius a Greke Father a man persecuted for the truthes sake by the Arrians he in his Creede saith thus who suffred for our saluation and descended into hell And interpreting the 1. Cor. 3. writeth Satan was enuious against our sauior for he killed him not knowing that it wold make against himself for Christ after his cros going down into hel hath vāquished death And becaus he knew no sin be could not be holde of deth Thus you see that not only Hill Augustine and Ierome doe say that Christ after hee had vttered these words into thy hands I will commend my spirit but Athanasius a Greek father who better then you vnderstood the meaning of these words Therefore it is a wōder to see how those of your side labour to extinguish this everlasting light of Gods truth set vp a cousuming candle of your owne making Where you teach that Christs Soule did no more descend into hell then Dauids did therin you are deceaued For Christ was to deliuer vs from hell Dauid also wherefore if Christs soule had not gone to hell Dauids must and mine and yours And for this cause as you say they are true in Christ figured but not in Dauid the figure and herevpon Peter thus reasoneth that they could not be true in Dauid For Christ soule was in hel and yet not tormented his body in the graue but not corrupted wheras Dauids body saw corruption and if his soule had gone to hell it had found no redemption Therefore to be in graue and returne without corruption and to be in hell and returne with conquest of the diuell were two peculiar things to the Sonne of God not to any other of the sons of men And heere you vtter an other blasphemy that Christs soule had no other prerogatiue then Dauids soule for by the same reasone you may argue that Christs body had no greater prerogatiue then Dauids body for as this is false so

haue taught the trueth let not Hume nor Hill iudge but the learned of the ●niversi●ies For as Paule saith 1. Cor. 14. 32. The spirits of the Prophets are subject to the Prophetes That is the labors of the learned men are to be iudged of the learned The God of patience and consolation giue vs grace that we may be like minded one towards another according to Christ Iesus that we may with one minde one mouth glorifie God the Father of our Lord Iesus Christ Rom. 14. 5. 6. To whome bee all honour glorie world without end Amen An answere to the conclusion IF you had been the man that you protested in the pulpite and I promised my selfe when I wrote there was good hope that my answere might haue pleased you as wel as mee But now I see it impossible to please you except I could sing your song And truelie M. D. I could sing your song as soone as anie mans if it did tune as wel with the concent of scriptures as other mens doe But now you must pardon me I am too old to learn your discords The things in my answere which I hoped might haue wrought it favour with you was truth and reason But nowe I see the one is a stranger with you and the other a guest at will If they had beene of that account in your studie and so familiar with you as I hoped my poore answere had not found such hard handling nor vnreasonable railing there as it did You sent it home so ragged rent and torne that it coste mee a moneths work in the cold winter to mend his coat Now I haue quilted it better sent it to you once againe to challenge your promise and to tell you that your plaine reasons heere set downe why you could not recant are nullified and made of none effect like an obligation that is paied at the day appointed Wherefore seeing your argument drawne from the Act. 2. is answered sect 4. and sect 7. And seeing your place out of Syrach is 7. waies defaced sect 11. And seeing I haue proued my consent with the Scriptures in euerie place where I met with that accusation And seeing our sense of the 16. Psalm agreeth with Peter as wel as yours sect 7. And seeing in my answere to Psal 63. I dissent neither from David nor Calvine sect 8. And seeing in my answere to the place of Ezechiel I dissent neither from him nor Esay sect 9. And seeing I haue proued by the worde spirit that men living in the fleshe are not signified sect 12. And seeing now I haue set down your words according to your owne request and seeing your sermon at Chippenhame and this anwsere also hath confirmed mee and seeing mine own answere doth no● offer me nor anie of my freends sufficient cause to recant I hope now you are satisfied and that you will satisfie me and the populous congregation to whome you made your solemne promise of recantation in the pulpite at Chippenhame It was not a place to dissemble in and therefore let vs see that you meant as you spake The Lord giue you a hart pliable to his truth ANd heere to end as if M. D. had set the bent of his wit to shewe the vanitie of his worke he maketh the vainest bragge that euer grewe in a vaine heade There was good Reader if thou knowe it not one Ovid of all vaine poets the vainest Amongest manie filthie and vaine workes he wrote a book entituled Metamorphosis In it he sets the edge of all his wits which he had as sharp as euer had anie Poet to the painting of lies in all coloures wherein he shot so neare the marke that in comparison of it the lying legend commes not neere the whetstone by as manie myles as there be wordes in them both The conclusion of this worthie worke M. D. hath pasted to his hel as most agreable to that argument Iamque opus exegi quod nec Iouis ira nec ignis Nec pot●rit ferrum nec edax abolere vetustas In which Ovid looking back into the worke of his owne wit grew into such loue with the finenesse of his owne conceits that he doubted not to de●ie his owne imagined God Iuppiter Now that thou mightest see gentle reader that M. Doctor did thinke of his owne worke as well as Ovid coulde of his hee brusteth out in the same brag In which if he meane Ovids Idole by this Iuppiter it is heathnishe if the true God it is Hellishe That they that vnderstand not the latine may vnderstand it I haue thought not amisse to englishe it as neere the words as I can keeping the english meeter I haue at length made vp this work Which Iuppiter in raging fume With me with fire with edged sworde And cankering age cannot consume To it I may well answere out of another Poet. Quid dignum tanto fert hic promissor hiatis Parturiunt montes nascetur ridiculus mus That is What hath this vaunting bragger done Worth gaping mouth and lips so wide The groning Hill is brought a bed And out a sillie mous doth slide Huic latino carmine sic respondero Nondum est exactum ludit tua gloria ventos Ad sat a licta redi I am renovatur opus In cineres fumosque tui rediere labores Quod louis ignis agit quod Iovis irae facit Aliud Dicere sibellum mireris tartara coelo Foedera Dis stygius cum Ioue nulla colit Aliud Christum post stygios in tristi morte dolores Contendit stygias Hillus adisse domos Complexus vano nugas tricasque libello Provocat insanus tela manumque Iovis Errat fi tutum Iovis ira acheronta putarit Non coquit aeternis iguibus ille stygem FINIS CERTAINE PLACES QVOted out of Master Doctors owne Authours vpon the three principal places where-upon he buildeth this his opinion wherein thou maist see gentle Reader how small cause hee hath to bragge of so many old and new writers I leaning altogether on the word of trueth haue not q●●ted them in the treatise it selfe counting them vnsufficient witnesses in such a cause wherein they haue neither reveil●d nor experimented knowledg yet because I would not defraud the● of their judgments I haue thought good to set them downe heere The first place is thou vvouldest not leaue my soule in 〈◊〉 nor suffer thy holy one to see corruption vvhere M. D●ct●r takes 〈◊〉 to be hell vve the generall condition of them vvhich are departed this life MOLERVS caeterum movent hic questionem●● descensu Christi ad inferos quā prudens omitto cum ex hoc l●co id satis certo evinci non possit Felinu non deseres ammam me●̄sepu●●hro id est non destitues me vt anima mea morti concedat Per she●l enim quod sepulchrum significat vt in Psal 6. vers 6. d. x● statum con●●tionem mortuorum hoc est inferos script●ra transnominare