Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	hell_n	life_n	soul_n	7,851	5	4.9047	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15420	A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25694; ESTC S114436	136,184	296

cleere my selfe and I trust by this true defence haue sufficiently declared the same from all malicious corruptions such or so many as are suggested so that I nothing doubt in this case to say with S. Paul As for ●e I passe very little to be iudged of you I iudge ●ot mine owne selfe for I know nothing by my selfe 1. Cor. 4. 4. And as Augustine●aith ●aith of the false accusations of Petilian Nihil eorum quibus me criminatus est mihi conscius sum I am not guiltie of any thing wherewith he accuseth mee And so I conclude with the same Fathers sentence Etiam me in mea causa sicut inimicus existimari cupit deficiente oppresso victrix erit causa cui seruio Though I should faint and faile in mine owne cause as the aduersarie would haue it imagined yet the cause of truth which I serue shall neuer be conquered libr. 3. cont Petilian cap. 2. Laus Deo Vincat veritas Errata Pag. 3. line 19. Pref. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. l. 1. for cationem r. rationem p. 20. l. 15. anno 47. r. canon 47. p. 28. l. 27. non talib r. cum talib p. 33. l. 23. fences r. offences p. 64. l. 19. general 26. r. generat 26. p. 97. l. 12. p. 18. r. p. 180. p. 137. l. 23. Caullers r. Cauillers p. 113. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 157. l. 13. no heretike r. an heretike p. 163. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 167. l. 10. againe r. agmina p. 271. l. 17. piae chordae r. pia corda p. 183. l. 28. obseruation r. obsecration p. 202. l. 20. verissima r. verissime p. 205. l. 30. consorteth r. consenteth p. 209. l. 10. aith r. faith Pref. p. 21. l. 6. in the marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Places omitted are thus to be supplied Pag. 99. l. 19. lib. 1. cont Iouinian p. 202. l. 20. lib. 2. cont Crescon c. 7. p. 203. l. 17. lib. 2. cont Crescon c. 2. p. 209. l. 10. ena●rat in Psal. 26. p. 221. l. 10. lib. cont Petilian 3. 2. p. 228. l. 16. tract 25. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 3. aduers Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. Dialog 1. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch lib. de pr●fect virtut sent In Psal. 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Homousion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Theoph. aduers. Ioan Hierosolym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers apparant vntruths vttered by the Libeller A slaunder of Luther that hee should confesse hee was stirred vp of the diuell to write against the Masse Demiss priuat tom 7. p. fol. 243 p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradictions Falsifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Iulian. libr. 6. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Hieronym Hom. 3. in Leuitic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin Apolog. 3. aduers. Ruffin Lib. 1. cont Iulian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Quodlibet art 10. Lib. 1. aduers Iouin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ad Domnionem The peruerse behauiour of Popish disputers Collat. 1. diei ex Augustin breuicul collation Collat. 2. diei Collat. 3. diei Lib. post collation The conference betweene the B. of Eureux and the Lord of Plessis before the French King Aduers Luciferian In 2. Tim. ● 2. In colloquie Ratis●onae habit anno 1602. ex Egid. Hunnio Serm. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialog 3. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de liber educan Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 17. Isai. 22. 24. Iere. 26. 24. Act. 5. Pro. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 29. Zach. 14. 20 Ambros. serm 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De natur grat lib. 1. c. 25. Cont. Petilian libr. 2. cap. 98. Samuel appeared not to Saul 1. Sam. 28. 14. Communion in one kind not ancient 1 2 3 1 The name Christian more ancient then Catholike 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay men and women not authorised to baptise in the Church of England 1 2 3 1 Two and twentie bookes of the old Testament only canonicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest storie denied by the Libeller A fable of a bloodie Crucifix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popery stirreth not to godlines of life Certaintie of saluation nourisheth vertue Popish penance no true repen tance Popish doctrine breedeth securitie Carnal doctrine of Poperi● Popes examples of loose liuing a Platina b Benno c Sleidano Ex Baleo d Theodor. Niem e Conc. Constant f Raphael Volateran g Vergerius h ●nuphrius Histor. Florentin Guic●iardin Sleidano Agrip. de le●ocin In sexto de elect fundament in gloss Popish writers complaine of their owne corruptiōs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saul neuer truly iust Iudas neuer but an hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great blasphemie against the spirit of God and the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratian. distinct 56. cap. 2. Caranza Gregorie the 7. no good man Esay 5. 20. Libr. de curiositat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is necessarie 〈◊〉 saluation to know the canonicall scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers profitable instruments notwithstanding some errors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auricular confession of no great antiquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jnuectiu Ruffin The Fathers refused of popish writers Where are Baals priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 3 1 2 The vulgar Latine not Hieromes translation Austin the Monke not the first conuerter of England All the Fathers allow not prayer for the dead Augustine against prayer for the dead Ministers maried in Origen Cyprians time Hierome would haue Saints reliques reuerenced not adored Rich men not bound to giue all away Iohns baptisme not diuers frō Christs How Augustine alloweth profession of virginitie Origen against Christs descension to hell to deliuer the Patriarkes Transubstantiation and the Carnall presence but new doctrines The Papists are fled from the Popes faith of the Carnall presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election certaine Election certaine Saul neuer ele●●ed before God How the grace of God may be lost Henoch and Elias not aliue in their bodies Paradise is Heauen Henoch Elias not in the terrestrial Paradise Of the two Prophets Apocal. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid and Peters faith not vtterly extinguished Salomons faith not wholy lost in his fall A slaunder The vertues of the Pagans are no true vertues 1 2 3 Peter lost not his iustification though the feeling thereof was for a time suspend●d Contradictions of Papists about Peters faith What gifts are without repétance How children are ●aid to be holy Two kind● of holines generall and speciall Falsehood Vntruthes Papists not Protestants fauourers of infidels Doctrines of diuels Who are most like to be Balamites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ecclesiae Antichrist began in Bernards time Which are the best vowes Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification Rich men not bound to cast away their riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceptis diebus dominicis Difference betweene the fast in Augustines time and Popish fasts Fox 1184. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne remaineth in the regenerate but liueth not The liuing of sinne and raigning of sinne all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification No Purgatory beleeued in Augustines time Difference betweene commemoration and commendation of the dead and prayer for the dead No new merits obtained for the dead by the prayers of the liuing Prayer for the dead of pitie rather thē necessitie in Augustines time Reasons out of Augustine against prayer for the dead Augustine knoweth no third place beside heauen and hell No man profited being dead but by that which he did in his life The soule at rest presently after death if euer Sinne is only forgiuen in this life No repentance vnto remission of sinnes after death No hope for the impenitent after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Falsifier The Martyrs are Christs body Contradiction But one kind of religious inuocation Augustine speaketh of spirituall sacrifice We must not beleeue in the Apostles Augustine against Prayer to Saints How Saints are to be honoured An entercourse of loue betweene the members of the triumphant and militant Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De perfect iusticiae cont Celestin ratio●in 16. The Lawe no man can keepe though assisted with grace The agreement of the Pelagians and Papists De perfection iustit cont Celestium ratiocinat 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists opinion of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hard law against persons once abiured Difference in Ciuill and Ecclesiasticall proceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True faith and a good conscience suffer wracke together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture alleaged in sense not in words A Falsifier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 We are all vnprofitable seruants in veritie not only in humilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death the wages of all sinne Simon Magus neuer but an Hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification only by faith Christ died onely for the Elect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

did it not when they were aliue nothing commeth to the dead in Psal. 48. con 1. Ergo the prayers of the liuing doe not profit the dead Argum. 3. If the state of the dead cannot be altered but in what condition soeuer they die in the same they rise to iudgement then it followeth that prayer is in vaine for the dead But the first is affirmed by Augustine Vnusquisque cum causa sua dormit cum causa sua surgit Euery man sleepeth with his cause and riseth with his cause Tract in Ioann 49 Redimite vos ipsi dum viuitis quia post mortem nemo vos redimere potest Redeeme your selues while you liue for after death no man can redeeme you De rectitud Catholic conuersat tom 9. Quales in die isto quisque moritur talis in die illo iudicabitur As a man dieth in this day so shal he be iudged in that day epist. 80. ad Hesych Ergo prayers are not auaileable for the dead Argum. 4. That which a man hath obtained already if euer hee shall obtaine it is in vaine prayed for The soules of the departed are presently at rest if they be counted worthie August Requiem quae continuo post mortem datur si ea dignus est tum accipit quisque cum moritur Rest which is presently giuen after death euery one euen then receiueth if hee be worthie when he dieth tract in Ioann 49. Ergo it is in vaine to pray for the rest of their soules Argum. 5. He that departeth this life without sin needeth not afterward to be prayed for to be forgiuen his sinne but euery one that shall be saued goeth foorth of this life without sinne Augustin epist. 89. ad Hilar. qu. 1. He that assisted by the grace of God doth abstaine from those sins which are called crimes and those sinnes without the which a man liueth not here doth not neglect to cleanse by the workes of mercie and godly prayers merebitur hinc exire sine peccato quamuis cum hic viueret habuerit nonnulla peccata quia sicut ista non defuerunt ita remedia quibus purgarentur adfuerunt shall procure to goe out hence without sin although while he liued here he had some sinnes for as these things were not wanting so the remedies whereby they are purged were present But what if a man neglect to vse these remedies while he liueth certainly he is depriued of them for euer hee cannot haue them afterward Augustine saith Noli differre ò homo remedia salutis tuae quia nescis quando anima à te repetatur Deferre not O man the remedies of thy saluation for thou knowest not when thy soule shall be taken from thee Ergo if he that is saued hath his sins forgiuen him before hee goe hence prayer for pardon afterward is superfluous Argum. 6. Where there is no remission of sinnes nor effectual repentance there prayer for remission is in vaine But after death there is neither remission nor yet true repentance Aug. de temp serm 66. Tempus est nunc remissionis poenitentibus sed tempus erit post mortem vindicationis negligentibus confiteri peccata Now is the accept●ble time the time of saluation now is the time for remission to the penitent but after death shall be the time of reuenge to all those that neglected to confesse their sinnes Serm. 181. cap. 16. Cum abducti fuerimus ab hoc seculo ibi poenitebit nos sed nulla est vtilitas poenitentiae When we are caried out of this world there it shall repent vs but there shall be no vtilitie or profit of our repentance Ergo prayer for remission of sinnes is in vaine when it cannot be had Argum. 7. Euery man dieth either penitently or impenitently if he die penitently all his sinnes are forgiuen him August serm 181. cap. 16. Donec sumus in hac vita quantacunque nobis acciderint peccata possibile est omnia ablui per poenitentiam As long as we liue in this life it is possible for all our sinnes how great soeuer to bee washed away by repentance For such therfore prayer is superfluous if a man die without repentance prayer can not helpe them because they enter into damnation Si sine poenitentia mortui fuerint non veniunt ad vitam sed praecipitantur ad mortem If they die without repentance they come not to life but are cast headlong to death sermon 217. Ergo prayer is profitable to none that are departed Argum. 8. After iudgement prayers helpe not August Non post iudicium patet precum aut meritorum locus There is no place for prayer or merite after iudgement serm 22. in Matth. But in death euery man receiueth his iudgement Aug. in Psa. 32. Misericordiae tempus modo est iudicij post erit Now is the time of mercie the time of iudgement shall be afterward Qualis exieris ex hac vita redderis illi As you goe out of this world so shal you be presented vnto God in Psal. 36. 1. Ergo after death there is no place for prayers I could produce no lesse then an hundred of such places out of Augustine to shew that there is no vtilitie or profit comming to the dead by the prayers of the liuing but these may suffice Wherefore then will it be said doth Augustine allow prayer for the dead I answere that they did it in some commiseration and tender affection not of any necessitie as I shewed before and then prayer for the dead was farre differing from popish Dirges and Masses of Requiem as is before declared And what if Augustine or any other Father of the Church doth seeme to like and approue prayer for the dead that is no sufficient warrant vnlesse they can shew their ground out of Scripture And this iudgement Augustine himselfe would haue vsed toward his writings Auferantur de medio chartae nostrae procedat in medium codex Dei audi Christum dicentem audi veritatem loquentem Let our writings bee taken out of the way let the booke of God be brought forth heare Christ saying heare the trueth speaking in Psal. 57. Wherefore neither the opinion of Augustine nor of any other Doctor ought to bind vs without authoritie of scripture which in this point of prayer for the dead faileth Whereas then the Libeller thinketh that these words which were sorted out of Augustine doe little make against prayer for the dead indeede it may well be that more pregnant places might haue been produced out of Augustine to that end as any of these before alleaged yet howsoeuer for any thing he hath said for himself there remaineth some life in those obiections still and the partie traduced is cleered of the crime of falsification which cleaueth fast as pitch to the traducers face As for his vngodly blasphemies of malicious and wilfull corruptions shaking hand with death detest such a malicious Minister they do as a filthie some bewray his cankred and corrupt

the same instant of Christs death the soules of the Saints were beatificatae made blessed in 3. distin 22. quaest 3. And if the same day of Christs death their soules were in paradice according to Origens opinion I pray you what time had Christs soule to be in hell but onely by the vertue and power thereof which must bee Origens meaning Vnlesse you will say that Christs soule was in heauen and hell in two places at once which shift Bellarmine is driuen vnto saying It was not impossible vnto God to make Christs soule to bee in two places at once libr. 4. de Christ. anim cap. 15. All things are possible wee graunt vnto God but where hath hee any warrant out of Scripture of this his presumption 2. And that Origen meaneth not that Christ did fetch the Saints out of any such hell and place of darknes as they imagine it is euident by that which followeth within tenne lines after in the same Homilie where Origen vpon these words of the Lord to Iacob Genes 46. 4. I will bring thee backe againe Velut si diceret quia certamen bonum certasti fidem seruasti c. reuocabo te iam de hoc mundo ad beatitudinem futuram ad perfectionem vitae aeternae ad iustitiae coronam quam reddet Dominus in fine seculorum omnibus qui diligunt eum As if he should say because thou hast fought a good fight kept the faith c. I will call thee out of this world to the blessednes to come to the perfectiō of eternall life to the crowne of righteousnes which God shall render in the end of the world to all that loue him If blessednes then perfection of eternall life the crowne of righteousnes be in hell then Iacob went to hell otherwise not 3. Because exception is taken against that testimonie cited out of Origen vpon Iob who is thought not to haue been the author of that booke for the which I will not much contend though it be ancient and sufficiently shew the opinion of that time that Limbus Patrum was not generally held of the Fathers I will declare Origens iudgement out of other places of his workes as Tractat. 26. in Matth. Prophetis recedentibus ab hac vita corpora eorum in sepulchris erant animae autem spiritus in regione viuorum The Prophets departing out of this life their bodies were in the graues but their soules and spirits in the region of the liuing Againe tract 30. in Matth. vppon these words they shall gather the elect from the ends of heauen he thus saith Electi non solum illi qui ex aduentu Christi sunt sancti sicut quidam magistri haerese●s dicunt sed omnes qui à constitutione mundi fuerunt qui viderunt sicut Abraham Christi diem They onely are not the elect which are the Saints since the comming of Christ as some masters of heresie say but all they which from the beginning of the world saw the day of Christ as Abraham did If then the Patriarkes were in the region of the liuing and were elected I trust you will not say they were in hell that is not the region of the liuing nor yet a place for the elect 4. Neither did Origen only of the Fathers impugne your Limbus but others also Cyprian serm de mortalitat Ad refrigerium iusti vocantur ad supplicium rapiuntur iniusti The iust are called to a refreshing the vnrighteous are haled to punishment If hell bee a place of refreshing then the Patriarkes went thither Ambrose Qui in sinu Abrahae sedet susceptus à Christo est He that sitteth in Abrahams bosome is receiued of Christ. The Patriarkes then and Prophets were receiued of Christ for they were in Abrahams bosome he that is receiued of Christ is not I thinke in hell Augustine thus expoundeth these words Genes 49. 33. he was gathered to his people An forte populus non solum sanctorum est verum angelorum This people it may be is not only of the Saints but of the Angels huic populo apponuntur qui post hanc vitam Deo placentes fiunt to this people they are put which after this life please God quaest 168. super Geves Likewise epistol 99. Ne ipsos inferos vspiam scripturarum locis in bono appellatos reperire potui I could neuer finde in Scripture hell to bee taken in any good sense and there hee concludeth non esse membrum aut partem inferorum tantae illius faelicitatis sinum that that bosome of so great felicitie was no part or member of hell The Patriarkes then that were in Abrahams bosome by Augustines sentence were not in hell but in a place of great happines If they were not then in hell Christ could not fetch them from thence Wherfore it is a great vntruth which the Libeller hath vttered that all the Fathers yea Origen beleeued as wee doe that Christ in soule descended into that part of hell which is called Limbus Patrum 9. Ninthly whereas it is affirmed Synops p. 523. that there was no question about the reall presence for 1000. yeeres after Christ till the time of Berengarius who was sore troubled for maintaining the truth Hereupon it is inferred that the Church till that time generally beleeued the Reall presence before Berengarius taught the contrarie otherwise how could he haue fallen into any troubles at all if his doctrine had been consonant to that which was receiued before c. p. 188. Contra. 1. That till 1000. yeares after Christ no other presence was held of Christ in the Sacrament but spirituall to the faith of the worthie receiuer neither that his bodie and blood was otherwise eaten and drunke then by faith that the substances of the bread and wine remained after consecration it plencifully appeareth by the testimonies of Tertullian Irenaeus Augustine Ambrose Theodoret Hesychius Emissenus Bede Haymo Bertram Rabanus Maurus and others cited by M. Fox p. 1137. and 1138. it were too long to bring them in speaking here I desire the Reader to haue concourse thither 2 We haue our aduersaries confession for the antiquitie of this opinion Decr. p. 3. dist 2. c. 44. Non hoc corpus quod videtis manducaturi estis c. Ye shall not eate this bodie which yee see nor drinke that blood which they shall shed that crucifie me I haue commended vnto you a sacrament which being spiritually vnderstood shall quicken you c. 48. Suo modo vocatur corpus Christi cum reuera sit sacramentum corporis Christi It is called the bodie of Christ after a certaine manner being in deed a sacrament of the body of Christ. Dist. 4. c. 131. It is not to be doubted but euery faithful mā Corporis sanguinisque dominici participem fieri quando in baptismate membrum Christi efficitur To be made partaker of the bodie and blood of Christ when in Baptisme he is made a member of Christ so that

our side Contrà 1. Augustine is not wholy theirs for whereas Bellarmine denieth that the proper end of Iohns baptisme was for remission of sinnes Augustine thus confesseth Tamen ne quisquam contendat etiam in baptismo Ioannis dimissa esse peccata sed aliquam ampliorem sanctificationem c. per baptismum Christi collatam non ago pugnaciter c. Yet least any man contend that euen in Iohns baptisme sinnes were forgiuen but that some greater sanctification was conferred by Christs baptisme vpon those that S. Paul bid to be againe baptized I will not striue against it Augustine here seemeth to graunt that Iohn might remit sinnes in baptisme so that some preeminence and greater sanctification be yeelded to Christs Is not the Libeller now ashamed to say that he abuseth Saint Augustine I make no doubt but who so bold as blind bayard It is pitie that hee had not the Author by him to examine this sentence for hee would then haue cried out a fresh of falsification because I rehearsed not all the words as they are cited now only for breuitie sake setting downe those which shew that for the which the place is alleaged but now the whole sentence being expressed there is the same sense which before out of part was inferred onely in the margin the place is mistaken the 14. chapter being noted for the tenth 2. What if wee yeeld you Augustine for this opinion what haue you gained if other of the fathers testifie with vs that make Iohns baptisme and Christs all one As Ambrose confesseth Ioannes in remissionem peccatorum in aduenientis Iesu nomine non in suo baptizauit c. Iohn baptized for remission of sinnes in the name of Iesus to come not in his own lib. 1. de Spirit cap. 3. Leo saith Christus ad Ioannis baptisma accessit Christ came vnto Iohns baptisme de consecr distinct 3. c. 14. And wee are baptized with that baptisme wherewith Christ was baptized Ambros. serm 41. Ergo fratres tingi debemus eodem fonte quo Christus vt possimus esse quod Christus Therefore brethren we must be dipped in the same fountaine that Christ was that wee may be the same that Christ is And Chromatius saith Nunquam aqua baptismi purgare peccata credentium posset nisi tactu Dominici corporis sanctificatae essent The waters of baptisme could neuer purge the sinnes of beleeuers vnlesse they were sanctified by the touch of the Lords bodie in Matth. cap. 6. Wee then are baptized with that baptisme which Christ sanctified but that was the baptisme of Iohn Your Master of Sentences confesseth that Iohn baptized in nomine futuri in the name of Christ to come libr. 4. distinct 2. f. and that they which did not spem ponere put their hope in Iohns baptisme were not baptized againe ibid. and he thinketh that Christs baptisme was instituted in Iordan distinct 3. g. but that was Iohns baptisme as Leo before saith Ergo Iohns baptisme and Christs were alone And if they were not baptized again that receiued Iohns baptisme in a right faith then was it all one with the baptisme of Christ. I hope now it appeareth that antiquitie will not yeeld this point vnto our aduersaries 7. Concerning the profession of virginitie hee saith antiquitie was of our opinion because it is confessed that the Manichees obiected vnto Augustine the multitude of their virgines Ans. 1. I marueile how the Defender here escaped the Detectors censure for the words alleaged are somewhat mistaken for the Manichees did not thus obiect to Augustine You labour to draw women of euery hand to this profession by your profession that now in your Churches the number of professed virgines exceedeth the number of women but this is Augustines obiection to the Manichees libr. 30. cont Faustum cap. 4. So that this testimonie sheweth a great affinitie betweene the superstitious endeuour of the Manichees and the like practise in the popish Church to make a multitude of virgines 2. We grant the Fathers allowed the profession of virginitie where they had receiued that gift but much vnlike it was to the popish vowes of single life Augustine in the same place thus writeth Nos hortamur volentes vt permaneant non cogimus inuitas vt accedant We exhort them that are willing to continue but we compell none against their wils to come And againe Ipsi tam stultum iudicamus inhibere volentem quam nefas impium nolentem cogere We count it as foolish to forbid those that are willing as wicked to compell the vnwilling cont faust lib. 30. 4. They then forced no virgines by cunning perswasion as the Manichees did nor otherwise to take vpon them the profession of virginitie neither did they hold them against their wils But it is an vsuall practise in the popish Church craftily to entice yong men and women to professe Monkerie and after they are once entred they then keepe them against their minds and disposition 8. That Christ descended into that part of hell which is called Limbus Patrum and deliuered from thence the soules of Abraham and the Patriarkes and other faithfull people that were there kept expecting the redemption of mankinde c. the ancient Fathers giue sentence for vs and it is confessed the most part of them to haue been in this error Answ. 1. Whereas Origen is alleaged in 1. cap. Iob to proue that the Patriarkes went to heauen a place of life and light to Abrahams bosome the queere of Angels c. this answere is made that he suspecteth that Origen is not syncerely alleaged wherein he sheweth his great ignorance and slender reading in the Fathers the place is truly word for word copied out of Origen Againe saith the Libeller Origen beleeued herein as we beleeue and to that purpose he citeth Origen hom 15. in Genes thus speaking that Christ descended to hell to fetch Adam from thence Quod enim dicit ad latronem hodie mecum eris in paradiso non hoc illi solum dictum sed etiam omnibus sanctis dictum intellige pro quibus ad inferna descendit For what hee said to the theefe this day thou shalt be with me in paradice was not said onely to him but vnderstand it to be spoken to al the Saints for whom he descended to hell Contrà 1. By this saying of Origen all the Saints ascended to heauen the same day and at the same time when the soule of the conuerted theefe went to paradice This is contrary to the opinion of the moderne Papists that hold that Christs soule manebat in loco animarum illo triduo quo corpus iacebat in loco corporum did tarie three daies in the place of soules all which time his bodie did lie in the place of the bodies Bellarm. libr. 4. de Christ. anim cap. 15. And this is one of Durands arguments to prooue that Christs soule went not locally into hell but onely effectually in power and vertue because in