admiration of it But we thinke and contend that it is ynough to acknowledge Christ our redeemer and to beleeue in him whom the father hath sent we are much deceiued to call that ynough which is in due respect nothing For the diuell acknowledged Christ to be the sonne of God which the Papists are alwaies ready to obiect when we argue iustification by faith but the text saith that he confessed him with trembling So then before we can acknowledge him our redeemer we must of necessity learne how we became bound and before we can rightly beleeue in him whom the father hath sent we must needs vnderstand some warning of his message which most often and breefly is repeated throughout the body of the old Testament Then must we try whether he came according to the fulnes of time wherin the father promised to send him and afterward when he is come whether his message be of God or not he himselfe exhorteth vs to make trial These seem good ground-works to build our faith vpon for as it is required in vs to beleeue so is it most expedient for vs to know him in whom we do beleeue bicause it separateth vs from death to life as before I alleaged For example Christ saith to the theef Luk. 23. 43. This day shalt thou be with me in paradise and againe of himselfe Father into thine hands I commend my spirit But concerning his body it died in the flesh for it was wrapped in linnen and laid in a tombe by Ioseph a iust man of Arimathaea and Nicodemus according to the manner of the Iewes Luk. 23. 52. and buried and to manifest that his body was dead after the maner of men the women prepared sweet odours and ointments and rested the Saboth day Nicodemus might heer see a cleerer sight of the second birth than he had before neither was his buriall an illusion to deceiue mens sight for the Iewes would not be mocked but commanded a watch and sure fastening to the doore least his disciples should steal him away keeping in mind the words that he spake vpon the earth Math. 27 64. Within three daies I will rise Thus haue I concluded his passion the manner of his passion and also his buriall which was according to the law HE DESCENDED INTO HELL Heer commeth the article that drew me to this whole discourse for that I saw the learned somthing at ods about it yet so as all both the one and the other did firmly hold it necessarily inserted in our Christian faith Neither wil I take vpon me heer so much to reconcile the learned which diuersly allow of it as to debell the vnlearned opinions which admits it not at all holding it a superfluous and needlesse article to be taught among Christian families It is somthing strange when clownes exceed in sophistry This kind of men had rather be followed as Christs of a new church than follow Christ as disciples of the true Church It behooueth them therfore in whom remedy consisteth speedily to redresse such erronious errors least some other soone after should deny that hee ascended into heauen Acts. 23. wherby a sect of Saduces might arise amongst vs Math. 27. denying any resurrection at all and so the latter error become greater than the former Now therfore concerning the misconstruing of these words then touching the abiection of them and lastly how to vnderstand them both in their vtmost force and also how they were first ment in the primitiue Church as appeereth by the indifferency of the penners of them But as concerning his descending or going downe no man I know will deny this word that hath any feeling of the ascension and going vp which is most manifest by Saint Pauls Epistle to the Ephesians which reciteth the prophet Dauids words mentioned in the Psalmes Ephes. 4. 8. Thou art gon vp on high Psal. 68. and hast led captiuity captiue thou hast receiued gifts for men yea euen the rebellious hast thou led that the Lord God may dwell there praised be the Lord which ladeth vs daily Selah But Saint Paules allusion is this that he ascended and captiued captiuity and gaue dwelling places to men Now insomuch that he ascended saith he what is it but that he descended first into the lower parts of the earth and he that went downe is he that went vp aboue al heauens to fulfill all thingâ— If therefore he had been to go downe to the place of the damned as some will he must had descended into the lowest part of the earth as he went vp to the highest heauen for his depth ought to had been answerable to his height nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder all the earth as he ascended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboue all heauens Reason will that as the Lords glory wherwith he glorified his sonne is aboue all heauens for they were made by him and they are the work of his owne hands and waxe old as doth a garment and shall passe and melt away like wax euen so the damned are to haue their portion below all the earth by opposition Seeing as happines and vnhappines are extremities so are their habitations most extreme and remote one from the other which cannot be in places to be discerned by flesh except we will deuise to make purgatories in the concauities of the earth as Papists haue done or our eies more sharp than Moses eies were For arguments sake then I conclude this that seeing the state of the damned is permanent for euer it is not to be changed by a new creation 2. Pet. 3. 9. For there shall be a new heauen and a new earth so that this heauen which we see is as a vaile before our eies to keep vs from the sight of God whose face would be so glorious that we should not be able to look vp for he appeered in a flame of fire Exod. 3. 6. which God our sauiour maketh himself vsing his fathers owne words shewing Exod. â—2 â—2 that it is he that sitteth on the firy throne this earth but a bar to defend vs from the outrage of the damned spirits which would consume vs with horror and there were no helpe for vs. But for the places of Gods existence and of the euerlasting prison the diuine scripture in no language hath affoorded names except circumstantiall or metaphoricall nay God himselfe hath forborne to name the place of the happy or vnhappy and much lesse was man able to perform it for he neuer went and came againe Neither in our sight can any proper resemblance be made of it Therfore let vs thinke of Christs descension that he went first into the lower parts of the earth which Saint Paul alluding Ezechiels words Ezec. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writeth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one as to say What is it but that he also descended first into the lower parts of the earth Heer he said
so the son also quickeneth whom he will And the father iudgeth not but referreth all iudgement to his sonne bicause all should honor the sonne as the father and they that honor not the sonne as the father honoreth not the father that sent him So whosoeuer heareth his word and beleeueth in him that sent him shall not com vnto condemnation but hath passed from death to life for as the father hath life in himselfe so hath the sonne To beleeue cannot be to seek honor one of another but of God alone and his son Iesus Christ for when Moses stroke the rock Exod. 17. 6. seeking honor of the children of Israel saying Hear now ye rebels shall we bring you water out of the rock Here for not sanctifieng the Lord in the presence of the Israelites and for honoring themselues in the Lords miracle both Moses and Aaron were cut off from the hope they had to see the land of promise If Moses being a faithfull leader of the Lords owne host and an approoued seruant of the mighty God Iehoua fell by disobedience into arrogancy Exod. 17. seeking his owne honor more than Gods and was so seuerely punished oh that men would but think how fearful a sentence that was by which he was depriued of forty yeeres hope and the fauour of so long trauel which was so sore in the wildernes How much more terrible shall our iudgement be if any way we decline or fall away from a sincere and perfect beleef which we haue had in God the father and his sonne Iesus Christ or if we beleeue not the word that testifieth of him and through which we see him daily Moses had but a meer hope of things to come which things we haue seen through faith and we are strongly to abide therin giuing all honor to the sonne as to the father in whom we beleeue by whom we liue haue our being Iohn 6. 37. This only sonne of God Iesus Christ is the bread of life the true sabaoth or rest the very top and end of Iubiles let vs study to enter into this rest His meat is to doe his fathers will and let our sustenance be to follow him and doe his will and let vs not labor only for the meat that perisheth but for the meat that dureth euerlastingly which the sonne of man shall giue vnto vs for him hath God the father sealed and the work of God is to beleeue in him whom he sent his sonne This is the rock that followed the host and the rock wherupon the Lord hath founded his church this is Gods rock and the rock of the All-sufficient Iohn 10. 20. he and the father is one And whosoeuer liueth and beleeueth in him shall neuer dy Iohn 11 26. he shall gather togither into one the children of God from all corners of the earth by his death and passion He is the sonne of God that taketh away the sinnes of the world Nomb. 21. 9. this is he that was to be lifted vp Iohn 3. 14. and exalted aboue all heauens Lord who beleeueth our report and vnto whom is thine arme reuealed And Lord who shall dwell in thy tabernacle Psal. 15. and rest vpon thy holy hill Euen he that leadeth an vncorrupt life and doth the thing that is right For this is the vine and his father is the husbandman and the branch that beareth not fruit in him he cutteth off and euery one that beareth fruit he purgeth that it may bring foorth more So must we abide in him and he in vs for as the branch cannot beare fruit except it be in the vine no more can we except we abide and dwell in him Let vs therfore pray for the peace which is in him for the peace of Iesus Christ the sonne of God is greater than the afflictions of the whole world Let vs be of good comfort Iohn 16. 13. he hath already conquered the world Psal. 2. and let vs kisse the son least he be angry and so we perish euerlastingly for if his wrath be kindled yea but a little blessed are all they that put their whole trust and confidence in him for the father hath put all things in subiection vnder his feet Psal. 2. and giuen him the vtmost parts of the earth for his possession OVR LORD He is the soueraigne Lord of the whole earth and inspireth the harts of kings and princes according to his wisedome hee aduaunceth the humble and putteth down the mighty from their seat he filleth the hungry with good things and the rich he sendeth empty away He is the faithful steward that giueth his fathers people meat in due season he blesseth all them that call vpon him in his fathers name Psal. 7. This is the welbeloued Salomon the prince of wisedom whose daughters goings are beutifull the ioints of her thighes like iewels the work of a cunning man her nauell as a round cup full of liquor her belly as an heap of wheat compassed about with lillies her brests as two yong roses that are twins her neck as a tower of Iuory her eies as the fish-pooles in Heshbon by the gate of Bath-Rhabbim her nose as the tower of Lebanon that looketh toward Damascus her head as scarlet and her haire as purple He is the spirituall Salomon his faire daughter Psal. 8. the Church which also is compared to a vineyard that bringeth foorth fruit euen a thousand folde He is the Lord that the prophet Dauid spake of and whose victory he foresaw Psal. 110. saying The Lord said vnto my Lord sit thou on my right hand till I make thine enimies thy footstoole This is the horn of our saluation in whom our fathers trusted and were counted iust Hebr. 11. as it is manifest in the epistle to the Hebrues where a whole chapter is spent in reciting their faith the learning wherof I refer to the diligence of the reader seeing it is a full record of all the ancient fathers beleef This is the Lord of al mankind for he hath purchased vs all by the offering vp of his body and sheading of his blood to free vs from these links of sinne wherin we are intangled through Adam And therfore he hath now full power to say Math. 25. Com ye blessed of my father and inherit euerlasting life or go ye cursed into vtter darknes where shall be weeping and gnashing of teeth And as we were then bound with the chaines of sinne growing in our carnall bodies stirring vs vp to do the will of the flesh so are we at this day being rid out of those bands by the death and passion of our Lord bound likewise to him in spirit to serue and obey him as obedient seruants looking for no reward by desert but by his meer fauour and mercy inheritance with him of life eternal Therfore is he Lord ouer kingdoms and nations and there is no higher power than that which the
may trust in another or one may aduaunce himselfe aboue his fellowes but the one and the other do both fall Gen. 14. 11. as when the children of Israell murmured against Moses being a man supposing the punishment to be his that was inflicted on them shewing that in their prosperitie they beleeued in him only wherefore they perished infinitely through their misbeleef for as they were obedient to man so died they in their own corruption Otherwise if man could be saued by beleeuing in man or in mans works there is not one that would be disinherited of eternall life and the promise of saluation would seem meerly friuolous Numb 20. 10. Moses and Aaron lifted vp themselues at the rock whose honor was abased by extreme punishment Gen. 10. 8. Nimrod began to be mighty vpon the earth and erected a kingdom by his owne might to wit the cities Babel Erech Accad and Calne Gen. 11. 4. all built in the land of Shinar Who said com let vs build vs a citie and a tower whose top may reach vnto heauen that we may get vs a name lest we be scattered vpon the earth He had spoken more prophetically if he had said that we may be scattered vpon the earth seeing it becam suddenly the cause of their horrible confusion so that they were made as aliens in their country and citie one not vnderstanding anothers language euen so are the arrogant depriued of their glory when their most prouident securitie turneth to destruction By this is shewed what it is to beleeue what manner of creature is bound to beleeue and who are misbeleeuers Now followeth the necessary vse of it and to what end we so constantly vse the same Vnderstand therfore that it is the ioint of all the articles of our faith nay without it can be made no effectuall article at all but all the whole speech becommeth a confused heap of faithlesse syllables By beleeuing we are discerned from Infidels and barbarous people that are as bruit beasts without any hope or knowledge our religious constancy is manifested our bond of amity and league of humane societie sealed It is the fire hammer and touch to purifie mally and try vs it is the winde that diuideth the wheat from the chaff it is a most comfortable meditation in all seasons a salue against all offences and scandals whatsoeuer A man may in his mind beleeue and not vtter it but then cannot his faith appeere vnto his brethren So that he shall becom a stumbling blocke vnto them and thus much for the very protestation of the word Now concerning the end of beleeuing it is to be saued and touching the cause why we must not beleeue in the vanity of the aboue recited powers it is that there is no safetie or saluation in them for man hath no power of his owne saluation neither is any man to put trust in the strength of his owne arme to deliuer him from death We beleeue therfore that the subiect of this our spirituall faith shal liue for euer and that the spirit that now is imprisoned in this our flesh shall mortifie our corrupt members by an vnwauering faith which before it vanisheth to fly vnto that eternall dwelling place may so sanctifie our fowl and sinfull nature that we bee made fit vessels to comprehend eternall life For seeing there is no manner of saluation with flesh wood or stone or any other thing that our earthly senses can perceiue we must inuent a thing subiect to our vnderstanding which being a college or digestion of all senses and meer spirit and life the subiect must be wholy spirituall and liuely Wher then is this subiect to be found for we see it is neither in the treasure of the earth nor in the glory of the world Let vs therfore lift vp our eies vnto heauen and behold the habitation of life the euerlasting author of spirit in all creatures The Greekes termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most like commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an high and prosperous wind among the heathen but in the creation it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the light spirit vapor of waters remaine that seasoneth all liuing creatures in the aire This is the most excellent dwelling place of that ghostly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or euerlasting AEVVM AETAS ALTERNA or AETERNITAS SOLVM EXISTENS God All-good SVMMVM BONVM PRIMVM MOBILE the first thing that mooued the author of al things whose highest seat is heauen Aristot. de mundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to wit Gods highest house of the whole world is called heauen Kal. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of faith Therfore this is that eternall spirit that we are to beleeue in for it is the very issue of all things the breth of his mouth created all maintaineth all yea and destroieth all at his will him are we to worship as Lord of all who in the first toong that men spake gaue himselfe a name declaring his eternity to wit that he was alwaies one and the same Isai 41. 4. infinite without beginning or end IEHOVA who euer was only is and euer shall be whom no time changeth for a thousand yeeres with the Lord is but as one day he himself is the root of time the point therof his beginning is vnsearchable his presence vnmeasurable and his continuance euerlasting in him then we must beleeue that will be saued or delight to liue for euer and euer not liply only in words but with our whole hart and soule duly conceiuing that his infinite maiestie and power that giueth our vnderstanding matter to worke vpon before him standeth the end of all flesh the relaxation of spirit the volubility of all soules is in his power 1. Sam. 2. There is none holy as the Lord nor any God besides him or like him therfore speak no more presumptuously let not arrogancy com forth of your mouth for the Lord is a God of knowledge and by him enterprises are established The bowe and the mighty men are broken and the weake haue girded themselues with strength they that are full are hired foorth for bread and the hungry are no more hired so that the barren hath borne seuen and she that hath many children is feeble The Lord killeth and maketh aliue bringeth downe to the graue and raiseth vp the Lord maketh poor and maketh rich Psal. 113. 7. bringeth down and exalteth he raiseth vp the poor out of the dust and lifteth vp the begger out of the dunghill to set them among princes and to make them inherit the seat of glory For the pillars of the earth are the Lords and he hath set the world vpon them he will keep the feet of his saints and the wicked shall keepe silence in darknes For in his owne might shall no man be strong the Lords aduersaries shall be destroied and out of
neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far vnder for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far aboue nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the earth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the heauens But if S. Paul had meant that he descended to the place of the damned he would had said that he descended far vnder all the earth or as the Epistle of Iude mentioneth vnder darknes Iude. where the condemned angels are reserued in euerlasting chaines making a certain analogy of his ascension and descension But Saint Paul was to speake of Christs going downe into the lower parts of the earth to say the bowels of the earth to vanquish death wherwith his humanity was imprisoned as the sonnes of Adam and of his going vp aboue all the heauens to win life and possesse inheritance for all his chosen Therfore by his descension was not meant the place of euerlasting torment but as a man should say he went downe into the parler of the earth to put off his humanity and put on diuinity to put off corruption and put on incorruption to put off mortality and put on immortality and lastly to put off death and cloath himselfe with life to wit that he might be a body in all respects as before but freed from the bands of the flesh shewing plainly the maner of our resurrection toward as it is said 1. Cor. 15. 2◠Christ is risen from the dead and became the first fruits of them that sleepe for as by man came death so also by man shall all be made aliue and as in Adam all men dy so by Christ shall all men reuiue But of his resurrection and ascension shall be said more in due place only this a little to shew to what end he descended which was to destroy death in his owne body that was the last enimy to be destroied 2. Cor. 15. 26. Wherfore he being no more in subiection vnto death hath the only power vnder his father to destroy death in vs quick and dead that beleeue at his next comming for as the resurrection to come of flesh is of two kindes one from life to life and the other from death to life Behold we shall not all sleep 1. Cor. 15. but we shall all be changed so Christ was to signify in his death the nature of both It is manifest that he rose as they that shall not sleep for his bones and flesh perished not neither had the wormes hold on him it also appeereth that he was changed as they that sleep for he rose out of the belly of the earth within three daies euen so long was Ionah in the whales belly Seeing then death was his last enimy and all things were put in subiection vnder him saue death it is plaine that by his death which was the conquering of death he finished all that might be expected of him for the saluation of mankind Then as the article followeth HE ROSE FROM THE DEAD We must vnderstand and be sure heerby that he came first downe to the dead which is to say into the earth that bringeth foorth all things to death as if a man should say the mother or the very state of death which in Hebrue is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheolah or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol PETITIO or POSTVLATIO the graue alwais crauing neuer satisfied according to the parable of Agur Prou. 30. 1◠Three things yea also the fourth will not be satisfied the graue the barren wombe the earth with raine and the fire that saith not it is ynough Heer is declared the plain and naturall force of that same word with the Hebrues which we call hell the graue This sheol both all and some confesse to be the lowest place of his descension and as concerning the vnderstanding of the Hebrue in Greeke it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TANQVAM AB OBSCVRITATE from whence the Romans had AEDES vsed for a house a church or a graue a place of darknes the habitation wherof is depriued of the light of heauen So that the word Hades is a word agreeing with the other and are translated ech for other both signifying the state of death or sepulchre of the dead The Syrians inuented gehenna it seemeth from Ieremy And they built the high places of Baal Ierem 32. 35. which are in the vally of Ben-hinnom to cause their sonnes and daughters to passe through the fire vnto Molech an abhomination to the Lord and a sin to Iudah Ierem ◠31. And againe They haue built the high place of Topheth which is in the vally of Benhinnom to wit Ghe-hinnom the vally of Hinnom neer Ierusalem the portion of his inheritance that they might burne their sonnes and daughters in the fire Therfore behold the day commeth saith the Lord that it shall no more be called Topheth nor Ghe-hinnom the vally of Hinnom but Ghe-haregah the vally of slaughter for they shall bury in Topheth till there be no place I suppose that our westerne bonfires do taste of this idolatry or at the least haue remained as a relique of that ceremony vnto this day which the Pope hath conueied heertofore throughout all his dominions Now concerning the situation of Ghe-hinnom Hinnom his inheritance Ios. 15. 8. it was on the south side of the Iebusites and the same is Ierusalem This sufficeth for Topheth in the vally of Hinnom Gehenna The heathen Latines haue as far as they could reach borrowed names for the like place Virgil. as EREBVS of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TENEBRAE CALIGO NOX or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dark night the night that all must sleep Horat. HAEC ENIM NOX EST OMNIBVS DORMIENDA So likewise TARTARVS or TARTARA the profundity of the earth as it is said Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the riuers of the swift Ocean Hom. ◠and bottom of the earth So STYX INFERNORVM PALVS a riuer for his deadly and horrible coldnes so called ORCVS of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IVSIVRANDVM an oth for in this place they vsed their exorcismes and coniurations AVERNVS or AVERNA a lake in Campania dedicated to Pluto Phlegithon a place where the earth is set on fire by lightning So Pluto Denat booke 2. deorum whom Cicero calleth Dis to whom all naturall and earthly force was dedicated whom the Greeks cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammona rich presuming that he had the keeping of all the riches that sprang out of the earth and returned to the earth againe wherby they thought him treasurer of hell and Lord of Hades Acheron is a place by nature so enuironed with hils that it cannot be toucht with lightning Seeing therfore all their fained circumstances so aptly agree with Hades let vs learne with Homer to vnderstand the word Hades aright Iliad A. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Achilles that his fury sent
many valiant soules to Hades as we say to their last home it is most like he thought of none other torment Now concerning the Christian Latines and such languages as agree in the very words they say DESCENDIT AD INFEROS which is all one with Saint Paules words he descended to them beneath in the lower parts of the earth to wit the dead from whence he was to rise with victory though the Papists by this word would haue that signified which no authority will but their owne naked opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AD INFEROS into purgatory wherin me thinks they grosly erre seeing the scripture maketh mention of no other punishment after this life for sin than the second death the haruest of all flesh when Christ shall sit in iudgement vpon his firy throne to diuide the goats from the sheep saying Come ye blessed of my father and inherit euerlasting life and to the sinners Go ye cursed into euerlasting darknes where shall be weeping and gnashing of teeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a construction somthing strange to Grecians that vnderstand not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with it as if we should say into the house of the graue confirming my former words But the Papists will obiect whither else should he descend being once buried but to the damned which I admit a question and for answer refer them to S. Paules words which are alredy recited What is it but that he descended first into the lower parts of the earth That he descended therfore they confesse and to what place he went this place I know will very effectually prooue vnto them how that he was buried also it is most true as before is shewed therfore he was buried and also descended for Saint Paul meaneth that his descension is all one with his buriall taking the occasion of speech from his ascension Wherby it seemeth that some penners of this Creede haue stuck vpon this article fearing least this word Hell should bring them into an error beyond al authority of scripture while they graunt it to be the place of the damned they durst not admit this article at all but that he was buried and rose again the third day Neither did they see how well the one or the other might suffice both being rightly vnderstood But the forme that we most vse is he was buried and descended into hell where it is penned as two articles being indeed but one which is to say simple truth in that he was buried and Saint Paules argument of the manner when he saith He descended c. Now indeed this word Hell is vsed throughout the whole nation of the Gothes to wit in the countries Sueuia Germania and Saxonia that is Insula Britannica For as far as the Gothes inlarged their territories their language remained still in force therfore in Swedland they say he went downe to Heluet in Germany to Helle in our English which is to say old Saxonish Hell Now concerning the originall deriuation of the word according to the letter it is plainly shewed in derision of the king of Babylon after his death by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How art thou fallen from heauen Isai. 14. 12. O hellel the sonne of the morning which is to say Lucifer For as the Painims worshipped the sunne as a God while he shined in his most glorious height so likewise in his absence they abhorred him supposing that in his declination he visited them in the earth And the heathen people at this day that haue not yet known God still obserue the same kind of worship Frō hence it commeth that the word is so disputable with vs. Though the Painims were ignorant of the sunnes course yet they were not ignorant of their owne language for they reserued this word from Isai till their owne christianity so that when they had found another God they made this their Hell to wit Lucifer as before But seeing we better know the course of the sunne we must of necessity hold it to be the graue without any further arguments of places that were neuer heard of Therfore mark the resolution of the speech HE WAS DEAD AND BVRIED AND DESCENDED INTO HELL Now insomuch as he was buried he rose again in that he was dead he rose from the dead insomuch as hee went downe into Hell to wit the secret place of the dead to put off death and to put on life he went vp to heauen the euerlasting seat of life and dwelling place of aeternity And as with the Astronomers there is reckoned among other spheres that which they call CoeLVM EMPYREVM or IGNEVM a firy throne aboue all spheres 1. Tim. 6. 24. the light that none can attaine vnto so would necessity graunt the place of the damned soules to be in opposition far vnder all spheres for no aeternity can continue in changeable bodies whether they be heauenly or earthly but to prooue that this word cannot signify euerlasting punishment and that our sauiour descended into no corruption thus I argue All perfect meanes of saluation was foretold by the spirit of God to the Iewes that they who beleeued or mistrusted might iustly be saued or condemned But all that was prophesied was but of his passion buriall and resurrection therfore was his passion buriall and resurrection the perfect meanes of saluation seeing he himselfe was perfect long before for he had his perfection from his father euer before all worlds And the prophet Dauid saith Psal 16. Thou wilt not leaue my soule in hell nor suffer thy holy one to see corruption that his body should neither corrupt nor perish in the graue so pure was he that he escaped the snares of death Now we are not only to define the word but also to search the authority therof which must be in the scripture and not elswhere In the Bible is found no one word that can signify the state of the happy or vnhappy therfore this word Hell is not meant the state of the damned nor any other corruption than the graue or the state of death Neither is it dangerously penned or vsed as some late vpstart vnlearned haue thought contending that it ought not to be said as part of our Christian faith which obiection aboue is sufficiently answered Indeed Christ neuer shewed any farther article of faith than that he should suffer many things of the elders Math. 16. 21. and of the high priests and scribes at Ierusalem and be slaine and rise againe the third day this was all that he added to the perfection of the church which he promised euen then to build vpon Peters faith which mystery Peter vnderstood not wherfore he became an offence so that he began in spirit and ended in the flesh If any other article had needed Christ would in this place haue added it for the perfection of his church which he had promised to build but all that he added was in the words before recited
preach so Christ Ionah willingly suffered shipwrack Iona. 1. 12. for the safety of the ship and mariners Christ willingly indured the curse for the saluation of the earth and the inhabitants therof Ionah was in the belly of the fish three daies and three nights so long was the son of man to be in the belly of the earth Ionah descended into the belly of hell for saith he I cried in mine affliction vnto the Lord and he heard me out of the belly of hel cried I and thou heardest my voice Which hel is heer nothing else but the vale of death and extreme mist of darknes wherinto our sauiour also descended for the same space Ionah arose and went to Niniueh to finish his message of preaching Christ arose likewise and ascended into heauen to consummate all his fathers will after he had once yeelded vp his spirit into his hands Math. 17. 50. and had destroied the temple of his body and built it againe in three daies Ionah had pity on the gourd for which he had not laboured neither made it grow which came vp in a night and perished in a night so dealeth Christ with his adopted members taking pity euen of the meere fruits of darknes whose beginning and end is not to be discerned of men for they abide not the light that truth loueth THE THIRD DAY HE ROSE AGAIN He walked the path of life euen to the presence of his father Psal. 16. 10. the fulnes of ioy at whose right hand are pleasures for euermore which path he hath also shewed to vs his followers whose flesh yet doth rest in hope Let vs therfore perceiuing the mortality of our vaile euen for his sake striue to enter into that path how narrow or straight soeuer it seemeth the crooked and hard waies are passed with care and fear to eternall ioy but the wide and easie waies in this life leade to destruction and pull vs hastily to condemnation and euerlasting woe in the world to come Our sauiour Christ by his power which he receiued of his father in heauen could destroy the temple and build it againe in three daies Iohn 2. 1◠as he said Destroy this temple pointing at his body and I will build it in three daies Which is a very fine and perfect exposition of the rock where he saith Thou art Peter and vpon this rock pointing to himself I will build my Church but the blind Iewes vnderstood not of what temple he spake albeit he had called it so neither will the Papists vnderstand of what rock he spake albeit it was his name long before His power was so infinite not only in framing to himselfe a new body Math. 27. but to many other that slept in the dust of the earth Dan. 12. such was his will to manifest his attractiue power to all flesh that hopeth for the resurrection in the world to com when the time of recreation of all flesh shall appeer Psal. 17. Wherfore stay our steps continually O Lord in these thy paths that our feet slide not and deliuer vs from the hands of such as haue their portion in this life Concerning his resurrection Saint Paul testifieth at large how that he died for our sinns according to the scriptures and that he was buried and rose againe the third day 1. Cor. 15. and that he was seen of Cephas then of the twelue after that he was seen of more than fiue hundred brethren at once of whom many at that time remained as a confirmation of his testimony the rest being asleep After that he was seen of Iames and then of all the Apostles and last of all of him Which chapter I intreat the diligent reader to turn to bicause it wholy concerneth this article For it prooueth the resurrection of the dead and that Christ is already risen then that we all shall rise and the manner how Wheras for me to make a new frame of the same texts adding nothing but forme to my purpose were meer arrogancy or rather as Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and might seem vnto the reader as the hony of one bee in comparison of a whole field of sweet flowers In many other places where the whol Psalm chapter or book cōcerneth the matter in handling I refer the reader to the ancientest testimonies therof whether it be of prophets Euangelists or Apostles which were the neerest recorders of that time FROM THE DEAD Which is to say them that sleep for whom Saint Paul willeth vs not to lament as others that are clean without hope for saith he as we beleeue that our Iesus died and rose againe so our God through Iesus will bring againe those that sleep with him for the Lord shall come downe from heauen with a showt and the voice of the Archangle 1. Thes. 4. 13. and with the trumpet of God and those that be dead shall rise first and then those which remaine aliue shall be carried vp with them in cloudes to meet the Lord in the aire and so shall we all be with the Lord. Also he taught his disciples Mark 9. 3. that he should rise againe the third day and after I am risen I will go into Galile before you Mark 14. 28. His ascension in this place is little to be spoken of bicause by his descension it hath sufficiently appeered by the contrary argument yet thus much he testifieth Iohn 7. 34. saying Whither I go you cannot in the flesh come In my fathers house are many mansions if there were not I would declare vnto you I go to prepare a place for you Let not your harts be troubled ye beleeue in God beleeue also in me Though I go to prepare a place for you I will come againe and receiue you vnto my selfe that where I am there may you also be and whither I go you know and the way you know For it is I that am the way the truth and the life No man commeth to my father but by me Iohn 14. if yee had knowen me you should had knowen my father also and from hencefoorth ye know him and haue seen him Moreouer he saith to Mary Iohn 20. 17. Touch me not for I am not yet ascended to my father but go to my brethren and say to them I ascend to my father and to your father and to my God and your God Heer he most comfortably becommeth brother vnto vs acknowledging his father and ours to be all one through his precise and faultlesse obseruation of his fathers will After that he had breathed vpon his disciples the holy Ghost Iohn 20. 22. and at the sea of Tyberias comforted them againe with his presence he was taken vp in a cloud out of their sight and while they looked stedfastly towards heauen as he went two men stood by them in white apparell Acts. 1. 9. which said Ye men of Galile why stand yee gazing into heauen This
Lord as mount Sion cannot be mooued the gates of hell shall not preuaile against the building on this rock for the true faith in Christ shall continue for euer yea euen as an euerlasting building that the fire neither wasteth nor consumeth There was no cause why Peter should haue receiued a speciall blessing but in regard of his reuelation from God for it is said Happy art thou bicause my father hath shewed thee this Vpon this rock will I build my church and the gates of hel shall not preuaile ouer it and I will giue thee the keies of the kingdom of heauen and whatsoeuer thou bindest on earth shall be bound in heauen and whatsoeuer thou loosest on earth shall be loosed in heauen Indeed Christ shewed that he himselfe had the keies when he saith very comfortably to Iohn Fear not Apoc. 1. 18. I am the first and the last him that Isai prophesied of which am aliue and was dead and behold I liue for euer and euer verily I haue the keies both of death and hell And in another place Let him that hath eares hear what the spirit saith vnto the churches and write to the angell of the church in Philadelphia Apoc. 3. 7. these things saith the true and holy one that hath the key of Dauid who openeth and no man shutteth who shutteth and no man openeth And in the next verse I know thy works behold I haue giueu before thee an open gate and no man can shut it bicause thou hast little power and thou hast kept my commandements and not denied my name The key of Dauid is manifested vnto vs when he saith Open ye euerlasting doores and the king of glory shall com in Heer was his faith as a key and therfore called the key of Dauid He foresaw the lion of the tribe of Iuda that came of the root of Dauid the lambe of God who was the only in heauen and earth that could open the book and loose the seales Heerby we see that Christ only openeth Apoc. 5. 5. and no man shutteth and shutteth and no man openeth It is plaine by testimony of scripture that there is but one key to open heauen to mankind and that is Christ the king of glory who is entred in and there is no other door-keeper but he Therfore wheras our sauiour saith I will giue thee the keies of the kingdom of heauen that is to say the spirituall knowledge to preach my word which thou didst but now testifie in these words Thou art the annointed the sonne of the liuing God The knowledge heerof is to the beleeuers a key of entrance to life eternall but to the wicked and reprobate vnbeleeuers a key of exclusion to condemnation for euer and such is the binding vp of the faithfull as sheaues into the barne and the loosing or vndoing of the wicked as the stubble to be burnt in vnquenchable fire Otherwise if Christ had giuen him his owne whole authority on earth or had made him porter of the kingdom of heauen no doubt he himselfe in a verse or two after as it seemeth might had lost his inheritance in heauen for if Peter had been able to haue disswaded him Christ had not gone to Ierusalem nor suffered much of the high priests and elders nor been slain nor the third day risen againe Wherby it seemeth that he was as great an enimy to saluation as might be when he said Go not master haue pity on thy self it shall not so com vnto thee Heer fell he so extremely in faith that he receiued a greater rebuke for ignorance Math. 16. 23. than euer Iudas did Get thee behind me sathan for before it seemeth he made him a companion thou art mine offence thou sauorest not of the wisedom of God but of the wit of man wherfore now I am to thee as Isai prophesied Isai. 8. 14. a rock of offence 1. Pet. 2. 8. a stone to stumble at But admit he had been the iustest man that euer was and so liued vntill he should go the way of the fathers yet was not his righteousnes inheritance for it came from God and he could leaue nothing to his posterity that claimeth more than his authority by succession thus much concerning the catholike church THE COMMVNION OF SAINTS I beleeue that there is communion of saints and that I my selfe am one of the communion elected by the spirit through faith in Christ. THE FORGIVENES OF SINNES I beleeue also that there shall be a forgiuenes of sinnes through the passion of Christ as is already shewed by his passion THE RESVRRECTION OF THE DEAD I beleeue there shall be a resurrection of the dead and that I shall rise againe with glory vnto life euerlasting These last articles I handle not in this place bicause each of them is already seuerally prooued in my treatise All that remaineth is to conclude my purpose which was to shew the nature of beleeuing that by the faith of his owne hart euery man is saued what he is to beleeue in the cause why and lastly the vnspeakable comfort that euery true beleeuer hath by his faith in God the father God the sonne and God the holy Ghost to whom be all power ascribed both now and euermore Amen FINIS