〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a vast and immense longitude of time but there are also besides them other evident words arguing such pawses and spaces of times As also because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or post itself is so expounded by Pererius on John 5.4 * Post motionem aquae significat idem ac st dictum fuissâ—t Postquam coepta erat motio turbatio aquae After the troubling of the water signifieth as much as if it had been said After the moving and troubling of the water was begun saith he for the infirm did wait and expect the moving of the water ver 3. and the impotent man said to Christ ver 7. I have no man to put me into the pool when the water is troubled that is so soon as the water beginneth to be troubled for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first descendant into the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the troubling was healed Therefore you must expound the word after for immediately after instantly there upon For if he had first stepped in he had been healed whereas if you expound after the motion that is a long while after he might indeed have been put into the water but never the nearer to be healed So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.19 and divers other places evince that the phrase implieth not length of time intervenient but rather an historicall narration of things succeeding and sometimes depending one of the other So here first death after that i shortly after that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium judgement Judgement is taken two wayes first for the assenting or dissenting of the intellect in this sense we say I like or like not such a mans judgement so judgement is taken for ones opinion perswasion or determination The Text is not meant of judgement in this sense Secondly it is used for an act of justice giving to every man what belongeth to him Thus is it here taken An act of justice not proceeding from man but from GOD and terminated upon man The judgements of GOD upon man are manifold both in this present life and in the life to come The judgement here mentioned is the judgement after death And of judgements after death there are two Private of souls Publick of bodies and souls Whether of these two judgements is to be understood we hope to finde out when we have considered the last thing propounded the words in a lump together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that the judgement 5 That there are two judgements after this life we take it here for granted but by GODS assistance it shall be in a fitter place of this discourse demonstrated at large But whether the generall judgement of souls and bodies be especially here meant or the private and particular judgement of souls or both of them is the question now and must be determined by authority and reason Oecumenius is for the first way and wittily interprets these words as if it had been said When all and every one which ever were in the world are dead then followeth after the universall death universall judgement To him assenteth * Bell. de Purgat lib. 2. cap. 4. Bellarmine and the book of Esdras long before either of them * 2. Esdr 14.35 After death shall the judgement come when we shall live again c. where the generall judgement is pointed at and not the particular And from hence S. Paul may be thought to have borrowed the words I answer that the Apostle had them not from that author for there is neither Greek nor Hebrew copie of that book of Esdras * Bell. de Verbo Dei lib. 1. cap. 20. saith Bellarmine from S. Hierome onely it is preserved in Latine and no Councel ever held it as canonicall saith Bellarmine Again I can finde no passage of either of these books of Esdras cited in the New Testament though out of other apocryphall books there be divers things taken And though Ambrose cited the second book of Esdras commonly called the fourth book of Esdras in his book de Bono mortis and in his second book on Luke and in his second epistle to Horatianus yea though * Sixt. Sen Bib. Sanct. lib. 1. Sixtus Senensis saith of Ambrose that Ambrose thought Esdras wrote this book by divine revelation and that S. Paul did follow Esdras in those things which he hath concerning the diversitie of order of glory of brightnes in the elect when they shall be raised yet Sixtus Senensis himself esteemeth not the book to be either canonicall or deutero-canonicall but meerely apocryphall and in it he saith are * Quaedam suspecta dogmata regulis orthodoxae fidei apertè contradiceutia some suspected doctrines manifestly gainsaying the rules of orthodox faith and he instanceth in the * 2. Esdr 4.35 36 39 41 42. fourth chapter maintaining * Omnes animas detineri quibusdam abditis promptuariis in inferuo that all souls are kept in certain hidden floores or chambers in hell till the generall judgement Sixtus Senensis addeth that S. Ambrose seemeth to approve of this opinion Also saith he in chap. 6. vers 49. there are fabulous Jewish fooleries of Henoch and Leviathan two fishes Upon these grounds I may confidently say that though some ignorant people might be seduced by this book and thence perhaps arose the error of the souls not being judged till the resurrection yet S. Paul would never take a testimony from that book which hath such palpable untruths and is not extant in Greek or Hebrew Moreover it hath no place vouchsafed in Arias Montanus his Interlineary Bible nor doth Emanuel Sa comment on any word of it and Bellarmine himself marvelleth why Genebrard would have it held canonicall Estius saith * Liber ille non habet autoritatem in Ecclesia Est in 2. Sent. Dist 19. num 4. That book hath no authoritie in the Church But I return to the first exposition The generall judgement may be meant and is involved I will not deny it Yet these reasons perswade me that the particular judgement is not excluded First if the Apostle had intended it onely of the generall judgement it is likely he would as he doth in other places have used fittest expressions and terms properly advancing to that sense as thus At the second coming of Christ or At the end of the world or When the corruptible hath put on incorruption or After the resurrection cometh judgement But since it is written It is appointed for men to die and after that cometh judgement to interpret it onely of the generall judgement is in my opinion to leave a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great gulf between death and judgement which hiatus will handsomely be filled up if there be reference to the particular judgement Secondly what if I say that the words do denote rather the not passing of judgement while we live and the beginning of it to be shortly
illa successione propagatus nascitur sicut ad istum pertinet omnit qui gratiae largitate in illo renascitur unde fit vt totum genus kumannm quodam modo sint homines duo PRIMUS SEâ—VNDUS Prosp Sent. 299. The first man Adam so died in time past that yet after him Christ is the second man although so many thousands of men be born between that and this and therefore it is evident that every one who is born propagated from that succession belongs to that former as whosoever is born again by the liberalitie of grace pertains to this latter whence it comes to passe that all mankinde in some sort consist in two men THE FIRST and THE SECOND Yea the whole world except Christ onely as men are the first Adam and the first Adam as he beleeved in Christ to come is not now the first but a branch of the second Adam What Christ did for us we are said to do what Adam did misdo as he represented us we may justly be said to misdo with him Genes 4.10 The voice of thy brothers bloud crieth unto me Sanguinum yea Seminum saith the Chaldee Paraphrase and the Rabbins whom howsoever the Jesuit Cornelius à Lapide faulteth yet I will commend for their witty invention That God seemed as it were to heare the cries of all those many little ones which ever might have descended from Abel and them Cain killed and their bloud he shed even ere they were and their bloud cried in Abels So we consented with Adam and in him all sinned saith our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our latest Translation hath it For that all have sinned The Bishops Bible in as much as we have all sinned So Erasmus and some others yet our latest Translation alloweth a place in the margin for in whom it is rendred by the Vulgat In quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here taken for a Preposition of whose various constructions see the Grammarians none of which constructions afford so full and punctuall a sense to this place as if we render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Preposition by it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Dative of the subjunctive relative article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Genevian readeth it in whom and interprets the words in whom to be in Adam and so indeed it may be read and must be meant for though the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be otherwise rendred and used yet divers times it is confounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and necessarily is so to be understood View in one Chapter two places Hebr. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solummodo in cibis potibus Which stood onely in meats and drinks as our very late Translatours have it And vers 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testamentum enim in mortuis ratum est so word for word is it construed So Demosthenes hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his acquiescere Basil in his Epistle to Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hac solitudine So we usually say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In nobis and the like This reading being established let us search the meaning of these words In whom or in which and to what they are referred There are but foure things to which these words can possibly have relation First unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the sense is By one man sinne entred into the world in which world all have sinned This exposition is very absurd For first it is nothing to the intent of the Apostle who proveth that we fell in Adam and are raised by Christ but how conduceth this unto that sense Secondly the senselesnesse of the words is most ridiculous being thus read As by one man sinne entred into the world and death by sinne and so death passed upon all men in which world all have sinned The Spirit of wisedome would not speak so nor the God of order so disjointedly The second exposition is as unlikely and that readeth it In which death all have sinned but as * In peccato moriuntur homines non in morte peccant Aug. Cont. duas Epist Pelag. 4.4 S. Augustine saith Men die in sinne not sinne in death The phrase is improper yet grant that some sinne in death yet it is most untrue That in death all sinne The third word to which In whom or which may be referred is Sinne In which sinne all have sinned and thus * Aug. De Peccat Merit Remis 1.10 Augustine did interpret it once And if it were so to be read it is all one in effect to say In Adam all sinned and In which sinne of Adam all sinned But * Vide Aug. Cont. 2. Epist Felag 4.4 Augustine afterward more accuratly examining the place rejecteth that exposition and confirmeth another by the authority of S. Hilarie And indeed Grammaticall construction overthroweth the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feminine gender to which the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no good reference Therefore the last exposition is best which renders it In quo In which Adam all have sinned So it is expounded by Hilarie Augustine and Ambrose by Origen Chrysostom Theophylact Oecumenius and generally both by the Greek and Latine Fathers and the Apostle strongly argueth for this sense verse 19. By one mans disobedience many were made sinners In him we sinned And whoso shall throughly weigh both the precedent and subsequent dependances must needs acknowledge that the words In whom or In which do point at Adam onely in whom as in a masse we were contained and in him sinned Photius thus * In hoc ipsi Adam commorimur quòd ipsicompeccavimus ille initium dedit peccato nos adjutores illi fuimus In this we our selves die with Adam that our selves have sinned with him he gave the beginning to sinne we have been helpers to him And Neither by the Devill who sinned before the woman nor by the woman who sinned before her husband but by Adam from whom all mortality draweth its beginning did sinne truly enter into the world and death by sinne So farre Origen Augustine likewise * In Adamo omnes peccaverunt quando omnes ille unus homo fuerunt Aug. De Baptismo parvulorum 1.10 In Adam all have sinned when all were that one man So punctually speaketh he For we were in Adam radically seminally representatively Adam was our head he did lead the whole body into evill he was our parent all the issue of him were disinherited by him Augustine thus * Peccavimus omnes in Adamo voluntariè non voluntate nostrâ propriâ— sed voluntate illius cum quo in quo eramus unus homo atque vna omnium voluntas Aug. Epist 23. Ad Bonifacium We have all sinned in Adam willingly not by our own will but by his will with whom and in whom we were one man and one will
shalt rest and stand in the lot at the end of the dayes IN FINE DIERUM Which words are applied by Vatablus to the resurrection of the last judgement which was mentioned Dan. 12.2 And lest any should interpret the rising out of the dust vers 2. as Porphyrie did for their creeping out of the holes and caverns in the time of the Maccabees Lyra expressely contradicteth it and saith it is to be understood c De resurrectione vera in fine mundi of the true resurrection in the end of the world implying that Daniel shall then arise as he arose not saith Lyra at the time of the Maccabees nor at the opening of the graves before Christs resurrection d Ergò resurrexit Job sanctissimus Therefore most holy Job arose also saith Pineda equalling Noah Daniel and Job in this priviledge But the consequence is lame for Ezechiel doth not mention the equall priviledges of these three in their resurrection though perhaps this latter is figured out but onely the delivery from famine or death by famine Ezech. 14.13 c. of Noah Daniel and Job or rather of other holy men also designed out by their names and like them in their severall vertues Noah overcoming the world Daniel the flesh and Job the devil Concerning Pineda his other proof That Gregorie Nissen in his third Oration of the resurrection saith That the day of their resurrection who arose out of the graves was much more joyfull to them then the day of the generall resurrection If I should grant that he said so and that he said so truely yet it followeth not necessarily scarce probably that they went with their bodies into heaven The day of the generall resurrection is not yet come and could not be rejoyced at but in hope More especially concerning Job though Salianus ad ann mundi 1544. num 783. makes Jobs tombe-stone speak thus e Clausit viator hoc marmor aliquando mortuum emis itque gloriosum eum Principe Messia resurgentem Jobum This stone O wayfaring man kept under it dead Job and sent forth also Job in glorie arising from the dead with Messiah our Prince though Pineda his fellow-Jesuite in the end of his Commentaries on Job saith That Jobs sepulchral pyramis and kingly monument was made for him by his seven sonnes and three daughters and was framed and erected f Ad pietatis memoriam sempiternä spémque resurrectionis cum Redemptore certissimain for an eternall memoriall of pietie and most certain hope of his resurrection with our Redeemer yet none is ignorant that these are tricks of wit panegyrick Eulogies poeticall Epitaphs even a little thwarting one another rather then divine truths or historicall relations 4. And further it is evident that Job spake of the generall resurrection when he said Job 19.25 c. I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this bodie yet in my flesh shall I see God By which latter or last day we may fitly expound not the last day of judgement saith Pineda but the state of the Evangelicall Law and of Christs suffering and rising ending by his death and resurrection the former times and beginning to appoint a new for he is THE FATHER OF THE WORLD TO COME Isa 9.6 Did ever man thus delude Scripture and make it a nose of wax It is scarcely worse used by our unlearned lay-Rabbies the Doctours of Doctours Who ever dreamed that Dies novissimus should signifie so unlikely a matter and if it did how vain is his proof The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater aeternitatis The father of eternitie as the Interlinearie Bible reads it and Vatablus with it expounding the words g Anthor vitae aeternae The authour of eternall life which hath no reference to Pineda's wilde Comment or the everlasting Father as we translate it 5. The Seventie indeed and the Book of Job thus Job died being old and full of dayes so farre also goeth the Hebrew and it is added in the Greek But it is written that he shall again be raised up with those whom the Lord shall raise These words are not in the Original nor in Aquila nor in Symmachus nor in the Seaventie used by Vatablus but Theodotion so reads it and the Vatican Edition of Sixtus so acknowledgeth it and Origen in his epistle to Africanus confirmeth it and Clemens Romanus cap. 5. lib. 6. approveth it Two wayes there are of expounding the word Rursus Again Francis Turrian the Jesuite on the place of Clement collecteth that Job shall not onely be raised up in the last day at the generall resurrection but that he should be first raised when Christ arose and afterward at the last day Nicetas saith better The word AGAIN was therefore put that his first resurrection might be understood to have been when he was delivered from his troubles Which way soever you follow we have it That Job shall be raised at the last day of the world And therefore he arose not with Christ or died again and so went not into the eternall happinesse of bodie and soul for glorified bodies shall not be raised 6. Lastly there is an opinion even to this day among the Turks grounded no doubt on some old Tradition That Jobs bodie was removed from the place of his buriall to that citie and place which is now called Constantinople as Mr. Fines Morison in the first part of his Itinerary pag. 243. witnesseth These are all that ever I read of by name that are thought by Pineda or others both to rise with Christ and to partake with him at that time of the eternall happinesse both in soul and bodie 7. Bartholomaeus Sybilla Peregrinarum quaestionum decade 1. cap. 3. quaest 7. dubio 3. citeth Henricus de Assia as Authour that Perhaps not onely Enoch and Elias are kept in Paradise to preach against Antichrist but both John the Evangelist and those that rose with Christ Observe saith Sybilla the word PERHAPS for S. Hierom saith formerly concerning S. John WE DOUBT BUT BOTH S. JOHN THE EVANGELIST AND THE BLESSED VIRGIN MARIE DO REJOYCE IN THEIR GLORIFIED FLESH VVITH CHRIST And Aquin. in 4. sentent distinct 43. artic 3. cited by Sybilla saith It is a point of faith holily to be beleeved concerning the blessed Virgin Marie and S. John the Evangelist that their resurrection is not deferred to the end of the world Also Holcot saith on Wisdome cap. 2.2 h Corpus benedictae Virginis non fuit resolvendum in cineres quia in ca fomes extiuctus extitit The bodie of the blessed Virgin was not to be turned into ashes because in her was no fountain of ill from whence her asportation into heaven may seem to be confirmed The feast-day of her assumption is greater and more festivall then any other holy-day for her saith Durandus Rational 7.24 Surely I must needs say we reade
MISCELLANIES OF DIVINITIE Divided into three books Wherein is explained at large the estate of the Soul in her origination separation particular judgement and conduct to eternall blisse or torment BY EDVVARD KELLET Doctour in Divinitie and one of the Canons of the Cathedrall Church of EXON S. AUGUST serm nov 24. de S. Paulo ¶ Omnibus hominibus natis constituit Deus mortem per quam de isto seculo emigrent Exceptus eris à morte si exceptus fueris à genere humano Iam homo es venisti Quomodo hinc exeas cogita HINC LVCEM ET POCLA SACRA ALMA MATER GANTA BRIGIA Printed by the Printers to the Vniversitie of CAMBRIDGE and are to be sold by Robert Allot at the Beare in Pauls-Churchyard 1635. TO THE MOST REVEREND FATHER IN GOD MY VERY GOOD LORD THE LORD Archbishop of CANTERBURIE his Grace Primate of all ENGLAND and Metropolitane Most Reverend THE manifold graces which God hath plentifully poured on you enabling you even from your youth to be a fit instrument divers wayes to advance his glorie and blessing your great good labours with the favourable acceptance of our dread Soveraigne State and all who have well-wishing unto this our Sion have caused me a crazie old retired man who never saw you but once and that long since to leave behinde me a testimoniall to the world both of my heartie thanks to God that you have been of my humblest prayers that you may long continue a prop of our Church a favoured Ezra the prompt Scribe in the Law a powerfull Aaron to make an atonement for the people an Elijah zealous in your calling a provident guide to the Prophets to the sonnes and schools of the Prophets a father chariot horsemen of Israel as Elisha called Elijah as king Joash called Elisha May heavenly influences and divine irradiations say Amen Amen Your Graces in all dutie Edward Kellet The Contents of the first book CHAPTER I. Sect. 1. THe subject of the whole work The reason why I chose the text of Hebr. 9.27 to discourse upon The Division of it Fol. 1. c. 2. Amphibologie prejudiciall to truth Death appointed by God yet for Adams fault The tree of life kept from Adam not by phantasticall Hob-goblins but by true Angels and a flaming sword brandishing it self Leviticall ceremonies dead buried deadly Things redeemed dispensed with yet still appointed 2 3. The Kingdome of Death reigning over all Bodily death here meant and onely once to be undergone 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth not necessarily the longinquitie of future times intercurrent but rather a demonstration that other things were precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After doth often signifie an immediate succession Judgement here taken for an act of justice 5 5. The generall judgement here understood by OEcumenius and Bellarmine The second book of Esdras apocryphall and justly refused More then the generall judgement is meant Even the particular judgement also is avouched by many authorities Three questions arising from the former part of these words 6 CHAP. II. 1. HOw God is immortall how Angels and the souls of men how Adams bodie was mortall and yet immortall though compounded of contraries 10 2. Aristotles last words his death Holcot or the Philosophers pray for him Aristotle canonized by his followers Plato and Aristotle compared Vives taxed Adams bodie was not framed of the earth or dust of Paradise 12 3. Adam should not have been subject to any externall force he was lord of the creatures inward distemper he could not have Adams bodily temperature Christs who was fairer then the children of Adam the helps for Adams bodie meat drink and sleep 17 4. Divers opinions of the tree of life If Adam had eaten of the tree of life before or after his fall he had lived for ever If he had not sinned he had not died though he had not tasted of the tree of life To what use the tree of life should have served 20 5. The Councel of Millan Cardinall Cajetan Richeomus the Jesuit Julianus Pomerius and Saint Augustine think that Adam could not have died if he had not sinned The book of Wisedome Holcot Doctour Estius and two passages of Scripture Canonicall are authorities evincing that Adam had in the state of innocencie an immortall bodie 24 CHAP. III. 1. DEath is a bitter-sweet Enoch and Elias Raptures were not painfull to them Christs transfiguration and the manner of it That it was not painfull to him Adams translation to a life celestiall and a bodie spirituall should not have been painfull if he had not sinned They who shall be changed at Christs coming shall by it finde no pain Death is painfull 28 2. Man-kinde died the first minute of their sinne God draweth good out of evil Death in some regard is changed from a punishment to be a favour and blessing of God 31 3. Not many or more sinnes but one caused death One onely David begotten in lawfull wedlock That this one sinne is not lesse in the godly nor greater in the wicked Death was appointed for one sinne onely of one person onely 33 4. This one person onely was man this man that sinned that one sinne was Adam Strange and curious speculations that Eve sinned not that sinne for which mankinde was appointed to death 36 5. Two School speculations propounded The second handled at large as expounding the former and determined against the School-men themselves viz. That the children of innocent Adam had been born confirm'd in grace The censure of Vives upon these and the like points A part of his censure censured 43 CHAP. IIII. 1. ADams perfection in innocencie Our imperfection after his fall contrary to his both in understanding and will and in the parts concupiscible and irascible 55 2. Adam had other laws given him but one above all and one onely concerning posteritie 57 3. What this law was Adam knew the danger to himself and his off-spring The first sinne was against this law 58 4. Eve sinned before How she sinned the same and not the same sinne with Adam 60 5. Zeno the Stoicks and Jovinian confuted Sinnes are not equally sinfull 62 6. Adam sinned farre more and worse then Eve 65 7. This sinne of Adam was not uxoriousnesse as Scotus maintained but disobedience or pride The branches of Adams sinne 66 CHAP. V. 1. ORiginall sinne is an obscure point The errours of the Schoolmen concerning it The over-sight of Bellarmine 73 2. Originall sinne described by its causes Distinguished from Adams actuall sinne 77 3. In what sense Adam had and his posteritie hath Originall sinne We were in Adam He stood for us idealiter Every one of us would have done exactly as Adam did We did sinne in Adam and how 78 4. Whether Christ was in Adam and how 82 5. We sinned not that sinne in Adam by imitation onely 84 6. Adams sinne as personall was not imputed Adam is saved Adams actuall sinne as it was ideall and
of life kept from Adam not by phantasticall Hob-goblins but by true Angels and a flaming sword brandishing it self Leviticall ceremonies dead buried deadly Things redeemed dispensed with yet still appointed 3 The Kingdome of Death reigning over all Bodily death here meant and onely once to be undergone 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth not necessarily the longinquitie of future times intercurrent but rather a demonstration that other things were precedent Tò after doth often signifie an immediate succession Judgement here taken for an act of justice 5 The generall Judgement here understood by Oecumenius Bellarmine The second book of Esdras apocryphal and justly refused More then the generall Judgement is meant Even the particular judgement also is vouched by many authorities Three questions arising from the former part of these words SECT 1. BEcause I intend by GODS gracious assistance to explain at large the nature both of humane souls and bodies so farre as concerns a Divine and to bring to light things hidden secret and strange and more especially to unfold the estate and passages of mens souls in their origination and likewise in their separation from their bodies also in their particular judgement and their conduct or conveyance to pleasure or pain with all the known occurrences which present themselves ab instanti terminativo vitae from the last minute of life till the said souls shall discern the approach of CHRISTS second coming And because I may if GOD grant me life in a second Tractate write of the Resurrection and generall Judgement and of the same humane souls from the first instant of CHRISTS glorious appearing till they are placed with their bodies in their eternall mansions and of their blisse or punishments with other particularities which concern that new World In these regards I have chosen this Text Heb. 9.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these are words of great force and moment serving aptlie to my purpose as including and containing whatsoever may be expressed or conceived concerning this subject under these two Propositions 1. It is appointed unto Men once to die 2. After this is or cometh Judgement First the particular Judgement immediately upon Death Secondly the generall Judgement in that great day of Retribution of which in due time hereafter if it please GOD. 2. Now because whatsoever is ambiguous and of divers significations is an enemie to the understanding and that we are counselled by Luther to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matter of Religion as we would flee from a Devil let me remove doubtfulnesse from the words and drawing away the overshadowing veil or curtain of ambiguity seek for the true sense of each term questionable And first of the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is appointed Some things man appointeth and GOD some others This appointment is the sanction not of Man but of GOD. Of things appointed by GOD some are so Lege naturae institutae some destitutae some primitively some occasionally This appointment came lege naturae destitutae saith Gorranus à DEO ultore saith Bosquier in his Terror Orbis the Elements having permission to destroy themselves and the things compounded of them GOD not onely driving Adam out of Paradise but by fire and sword fortifying against his approach the way of the tree of life even whilest Adam lived saith Epiphanius Haeres 64 yea till the Floud if Saint Chrysostome misguide us not with strange and uncouth assistance of armed spirits which were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrible and horrible visions of affrighting fire in one place of fire in the fashion of a flaming sword in an other place of dreadfull shapes of beasts otherwhere as Theodoret and after him and from him Procopius Gazaeus do fancie but indeed there were true Angels or Cherubims and a flaming sword which turned every way Genes 3.24 More then one Angel and more then two I know not how many and perhaps many swords every Angel having at least one sword a two-edged sword as some will have it which they brandished and flourished with to the terrour of our sinfull parents For what should more Angels do with one sword onely Therefore the flaming sword is to be understood for more swords the singular for the plural by a Synecdoche the certain number for the uncertain which is usuall in Scripture or els besides the astonishing sight of Angels prepared by an unknown manner and means to defend the straits and passages unto EDEN there was a sword also which turned it self every way * Acies gladii sese vibrantis vertentis The edge of a sword brandishing and turning itself as Tremellius and the Interlineary Bible do read and that most agreeable to the Original Again of things appointed by GOD consequentially first some have been wholly abrogated as the Leviticall ceremonies which now are not onely * Non tantùm mortuae sed etiam mortiferae Vide Aquin. 1.2 quaest 103. art 4. dead but also deadly causing just damnation to the users of them because they deny in effect that Christ who is the substance of those types is incarnate It is true that awhile after Christs resurrection the Jewish rites continued for the Synagogue was to be brought honourably to her grave and at Jerusalem especially S. James advised S. Paul to observe the Ceremonial Law yea there were fifteen Bishops of Jerusalem after Christs time who all successively were of the circumcision and one Mark was the first uncircumcised Bishop in the time of Adrian after the destruction both of the Temple and Citie saith * Niceph. lib. 3. cap. 25. Nicephorus But in other places it was otherwise for though S. Paul did circumcise Timothie because of the Jews which were in those quarters * Acts 16.3 which he might well do by reason the mother of Timothie was a Jewesse yet Titus * Gal. 2.3 being a Greek was not compelled to be circumcised no though he was at Jerusalem Yea S. Paul telleth the Gentiles with great majestie and solemnitie * Gal. 5.2 Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing Secondly the things appointed by GOD have been redeemed as the first-born Exod. 34.20 and tithes Levit. 27.31 and these being instituted by GOD to one end were by their redemption purchased to other uses yet made they no gain but redeemed them at a dearer rate see Numb 18.16 and Levit. 27.31 Thirdly some other things appointed by GOD have been dispensed withall Thus circumcision while the Israelites travelled in the wildernes and awhile after was omitted above fourtie yeares and again resumed into practice Jos 5.2 Thus the Passeover by one that was not clean or was in his journey might be forborn Numb 9.13 To this third kinde and sort of things by GOD appointed do I reduce this in my text This appointed death is not wholly abrogated it is not redeemed and yet sometimes it hath been sometimes it shall be dispensed withall
of which hereafter and yet for all this dispensation it is truely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not It Was appointed as having reference to what onely was past but It Is appointed It is a yoke that neither our fathers did nor we shall ever shake off and not onely labour and travell is an * Ecclus 40. ◠heavy yoke upon the sonnes of Adam but much more death Neither hath the worlds redeemer freed us from the stroke but from the curse of death for even hitherto * Pallida morsaequo pulsat pede pauperum tabernas Regúmque turres Horat. Carm. l. 1. O◠4. Pale death doth knock with equall power At th' poore mans doore and kingly tower The grave yet gapeth and though myriads of myriads have died before though Paracelsus promised immortality in this life and perhaps therefore was cut off in the prime of his yeares yet death is * Job 30.23 and 21.33 the house appointed for all living and every man shall draw after him as there are innumerable before him Of the longest liver hath been said in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His life is past or as the Romanes when they were loth to say one was dead spake significantly to the sense yet mildly by this word Vixit Ecclus 14.17 He had his time he did sometimes live And it is the condition of all times THOU SHALT DIE THE DEATH 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The universall note or particle is not added It is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet sure it is included and so meant Not Christ himself the destroyer of death is exempted nor his thrice-blessed Mother nor fair Absalom nor strong Sampson nor wise Solomon nor craftie Achitophel It is appointed to all men and women no sex is freed no nation priviledged no age excepted If some few have been dispensed withall I will say with S. Augustine * Alii sunt humanarum limites rerum alia divinarum signa virtutum alià naturaliter alia miral iliter siunt Aug lib. de Cura pro mortuls gerenda cap. 16 Other are the bounds of humane things other the signes of divine power some things are done naturally and some miraculously We speak of the ordinarie course It is appointed for all men TO DIE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is a name of sundry significations and it is taken diversly for there is The last death by the losse of glory The death of the soul by the losse of grace The death of the body by the losse of the soul * Aug. De Civit. Dei lib. 13. cap. 12. If it be demanded saith S. Augustine what death God meaneth to our first parents Whether the death of the body or of the soul or of the whole man or that which is called THE SECOND DEATH we must Consitle si placet ingeniosum ejus Tractatum cap. 15. ejusdem libri saith he answer He threatneth all The death of the soul began immediately upon their eating and is evidenced by their hiding themselves and shame to be seen The death of the body presently seconded it Theod. in Gen. quaest 38. it suddenly becomes mortall saith Theodoret The sentence of mortality GOD called death in Symmachus his exposition For after the divine sentence every day that I may so speak he looked for death as it is in the same Theodoret. As we now expect the resurrection and life eternall every moment so Adam every minute looked for death I am sure he deserved it Peter Martyr on 1. Cor. 13.12 Our first parents perished * Primi parentes quum transgressi sunt illico periêre quoniam mors nequaquam alia censenda quà m recessus à vita nec vitam habemus citra Deum Quare mortui sunt quia à Deo recesserunt eorum anima non fuit à corpore avulsa sed in eo quodammodo sepulta in praesentia non vitam sed mortem vivimus so soon as they transgressed because no other death is to be imagined but a departure from life and we have no life out of God Therefore they died because they departed from God and their soul was not snatcht away from their bodie but in a manner buried in it For the present our life is not a life but a death Of the bodily death onely are the words of my Text to be understood being a prime commentarie on Genes 3.19 Dust thou art and unto dust shalt thou return It is appointed for men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once to die * Quod casus in diabolo id in homine mors What fall is in the devil that death is in man They fell but once we die but once We must needs die and are as water spilt on the ground which cannot be gathered up again 2. Sam. 14.14 Waters once spilt embrace the dust and are not gathered up again nor can be spilt again Christ tasted death for every man Hebr. 2.9 As Christ being once dead dieth no more death hath no more dominion over him Rom. 6.9 so is it regularly and ordinarily with all other one corporall death sufficeth It is appointed unto men ONCE to die 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after this the judgement Let me speak of the words severally and then in a lump or masse together That these articles Post tum mox modò After then anon presently and the like are taken at large for some yeares before or after you may see it proved in * Alb. Gent. disput ad 1. lib. Maccab. cap. 3. Al bericus Gentilis The Scripture thus Genes 38.1 At that time But it was ten yeares saith Tremellius Exod. 2.11 It came to passe in those dayes and he meaneth fourty yeares Matt. 3.1 In those dayes that is twenty and five yeares after Luke 23.43 To day is taken for presently Aretius hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon that or presently after that And questionles that is the meaning for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After may be interpreted long-after as the word proximus contrarilie doth not enforce necessarily a nearenes Proximus huic longo sed proximus intervallo said Virgil excellently He was next but a great distance between yet in the holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that doth most times rather intimate the procedure and order of things done then intend a large intercedencie of time John 19.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that Jesus saith I thirst you must not understand it long after not yeares moneths weeks dayes or houres after that for our Saviour hung upon the crosse not above foure houres and many things were said and done before this So in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not evidently inferre a spacious distance of time but by the words after that we may say is meant not long after but presently or thereupon judgement cometh after death Which I the more confidently do so interpret because I know no place in the divine Writ where
after death excluding judgement in this life and placing death rather before judgement then any great distance betwixt death and judgement according to the native use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which before The second exposition is of Gregory de Valentia * Tom. 4. Disp 1. quaest 22. punct 9. who applieth the words to the particular judgement immediately upon death So doth Ludovicus de ponte Vallis Oletani * Part. 1. Meditat. medit 9. who sets it down as a veritie of faith * De particulari judicio animae quod sit proximè post mortem judicium singulorum exerceri invisibiliter statim post eujusque mortem Concerning the particular judgement of the soul which is done immediately after death every one is judged invisibly presently after his death and evinceth it by this Text. So doth Joannes * Viguer Instit pag. 692. Viguerius * Bus initio Panarii Antidotorum spiritual Busaeus the Jesuite likewise accounteth * Secundum novissimum est judicium particulare mortem proximè consequens the second last thing to be the particular judgement following death immediately the severitie whereof saith he Job the holy patient feared Job 31.14 What shall I do when God riseth up and when he visiteth what shall I answer him S. Ambrose on this place hath it thus * Post mortem judicabitur unusquisque â—uxta userita sua Every one shall be judged after death according to their own deservings Which words do point at the particular judgement saith Suarez Lastly lest I may seem too eager against the second book of Esdras let me borrow a testimony or two from thence 2 Esdr 9.11 12. They that lothed my law while they had yet libertie and place of repentance open unto them must know it after death by pain And 2. Esdr 7.56 While we lived and committed sinne we considered not that we should BEGIN to suffer for it AFTER DEATH Whence we may probably collect That the beginning of punishment is immediately after death upon the particular judgement and the increase or additament at the generall judgement 2 That some are in torments before the generall day of retribution 3 That the beginning to suffer is not after a long time GOD onely knoweth how long but after death yea presently after it All these proofs on each side make way for the third and best interpretation That the Apostle meaneth not onely either of these judgements but both of them Benedictus Justinian on these words thus * Post eujusque obitum sequitur judicium privatum in quo quisque suarum actionum reddit urus estrationem post finem mundi erit judicium omnium tum hominum tum daemonum After every ones death private judgement follows in which every one is to give an account of his actions after the end of the world shall be the judgement of all both men and devils Of both the Apostle may be understood saith he So also Salmeron and Hugo Cardinalis and Carthusianus Oecolampadius thus * Sive speciale judicium intelligas sive generale uihil refert Whether you understand the speciall judgement or the gener all it matters not Thus have I brought you back to the point where I first began That this text is fitted to my intentions affording me just liberty to write whatsoever may be conceived or expressed concerning the estate of humane souls in their animation or in death or after it in the life future because the words must be expounded of both judgements And now the text being cleared from ambiguities the termes explained the state being made firm and sure not rolling and changeable and being fixed upon its basis and foundation three questions do seem to arise from the first words of the text and each of them to crave its answer before I come to my main intendment First How and when Death came to be appointed for us Secondly Whether Adam and his children all and every one without priviledge or exception must and shall die It is appointed for men to die Thirdly Whether they that were raised up from the dead at any time did die the second time It is appointed to men once to die O Gracious LORD who orderest all things sweetly and who dost dispose whatsoever man doth purpose I humbly implore thy powerfull guidance and enlightning assistance in all this work for his sake who is Alpha and Omega the Way the Truth and the Life thy onely SONNE my blessed SAVIOUR JESUS CHRIST Amen CHAP. II. 1 How GOD is immortall how angels and the souls of men how Adams body was mortall and yet immortall though compounded of contraries 2 Aristotles last words his death Holcot or the Philosophers pray for him Aristotle canonized by his followers Plato and Aristotle compared Vives taxed Adams body was not framed of â—he earth or dust of Paradise 3. Adam should not have been subject to any externall force he was Lord of the creatures inward distemper he could not have Adams bodily temperature Christs who was fairer then the children of Adam the helps for Adams body meat drink and sleep 4. Divers opinions of the tree of life If Adam had eaten of the tree of life before or after his fall he had lived for ever If he had not sinned he had not died though he had not tasted of the tree of life To what use the tree of life should have served 5. The Councel of Millan Cardinall Cajetan Richeomus the Jesuite Julianus Pomerius and S. Augustine think that Adam could not have died if he had not sinned The book of Wisedome Holcot Doctor Estius and two passages of Scripture Canonical are authorities evincing that Adam had in the state of innocency an immortall body 1. TO the full answering of the first question how or why Death was appointed for us I shall need to cleare but these two points That Adam for sinne was appointed to die That Adams sinne and punishment was propagated to us Thus sinne was the mother of death thus we were appointed to die because of sinne As a preparative to the first of these two points I hold it fit to demonstrate that Adam at first was made an immortall creature Concerning Adams soul and the spirits of all men descended from him that they are immortall I hope to prove it so soundly in an other part of this tractate that I will fear no other reproof but this that I bring too much proof for it Therefore supposing or rather borrowing that truth which by GODS grace shall be repayed with interest I now come to shew that Adams bodie was created immortall Immortall I say not as GOD is immortall who neither had beginning nor shall have end with whom is no shadow of change much lesse any reall substantiall change who hath as all other good things else so immortalitie eminently and so eminently that our Apostle in some sort excludeth all others and appropriateth it to him saying 1.
troup may I put in somewhat unthought of by others Some have said truly that the divine providence and preserving power which extendeth to the least things in our declined estate as to the lives of birds and beasts and the fall of every hair God not being * Contra eorum dogmata qui primos homines si non peccâssent immortales futuros fuisse non credunt De Civit. 13.19 lesse in the least things then he was in the greatest and governing all things in number weight and measure would have much more watcht over Adam and his ofspring continuing perfect But this is that which I propose Whether the good Angels did immediatly minister unto Adam in his integritie and should have done unto us to keep mankinde from harm To which I answer That since the Prophet Psal 91.11 describing the blessed estate of the godly maketh this one especiall branch He shall give his Angels charge over thee to keep thee in all thy wayes and verse 12. They shall bear thee up in their hands lest thou dash thy foot against a stone I can not but think that the same Angels should have watcht over us and friendly conversed with us in our innocencie For God reduceth * Deus non minor est in minimis quâ—m in maximis the lowest things to the highest by the middle working by subordination of causes Yea * Infima ad suprema per media grant that this is spoken of the Sonne of God onely which by the Evangelists Matt. 4.6 and Luke 4.9 seemeth to be the Devils argute inference yet it excludes not their watching over us and their ministerie if we had not fallen whose very office and name consist in being ministring Spirits All being sent forth to minister for them who shall be heirs of salvation Heb. 1.14 which out of doubt both Adam and his issue continuing in perfection should have been But leaving these things Christs answer to Satan proves that unto whom these words were said He shall give his Angels charge over thee c. unto the same was also said Thou shalt not tempt the Lord thy God Matt. 4.7 which was not spoken to Christ alone or principally but in the plurall number to the Israëlites and others succeeding them as appeareth Deuter. 6.16 Ye shall not tempt the Lord your God as ye tempted him in Massah They are deceived whosoever imagine the ministerie of Angels should not have been any way necessarie if Adam had not sinned since Christ the immaculate Lambe of God who sinned not nor could sinne refused not their ministerie Matth. 4.11 and comfort or strength Luke 22.43 and since one Angel strengthneth himself with an other Dan. 10.21 and Revel 12.7 and since they might have ministred more matter of joy unto us by their most familiar conversation in assumed bodies Unto these authorities let me adde two memorable places out of the Apocrypha The first is Wisd 1.13 God made not death Satan begot it sinne brought it forth Adam and Eve nurst it The other passage is in Wisd 2.23 God created man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be immortall made him an image of his own eternity On which words Holcot thus Corporeall creatures have onely a footstep of God Man is the image of God Again * Quantum fuit ex parte Dei creavit hominem inexâ—crminabile msecundum corpus On Gods part he created him unperishable according to the body And there he hath a large discourse proving howsoever Aristotle Metaph. 8. defineth Man to be a reasonable creature mortall that the opposite is true and he resteth in it For Aristotle knew not Adams innocencie but spake of us as we are in the state of sin Whosoever desireth to read more curiosities strange and learned concerning the bodily immortalitie of Adam at the Creation let him read Estius on the second of the Sent. Distinct 19. But to confirm the truth delivered in the book of Wisdome the last and the best kinde of authoritie shall be produced out of the unquestionable Canon death is stiled our Enemy 1. Corinth 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inimicus as Hierome on the 27. of Esai readeth it hostis saith Valla therefore death is not naturall or kindly to us but rather a consort and fellow-souldier of Satan and sinne who fight against us But the sharp-pointed places are in Genes 2.17 In the day that thou eatest thereof thou shalt surely die or dying thou shalt die Mortalis eris as Symmachus well translates it or morti obnoxius as Augustine well expounds it and Genes 3.3 Ye shall not touch it lest ye die therefore they should not have died if they had not touched the forbidden fruit And so they both were and ever might have been immortall When the woman of Sarepta said to Eliah * 1. Kings 17.18 Art thou come unto me to call my sinne to remembrance and to slay my sonne doth she not secretly intimate that sinne is a murtherer And if there had been no sinne there had also been no death * In 2. Sent. dist 19. quaest 1. in and by her evident confession that her sinne was the cause of his death Scotus shall determine the point Punishment can not be without fault but death is the punishment of sinne and during the state of innocency there could be no sinne therefore no death I have dwelt the longer on this part because every reason authoritie by which I have proved that Adams bodilie estate in the time of innocency was immortall affordeth also by way of preparative a binding argument to evince that Adam for sin was appointed to die which is the first of the two Propositions which I propounded In which words we intend to handle these things First somewhat concerning death Secondlie that Adam was appointed to die for one sinne onely Thirdly that it was for Adams own sinne onely and not for Eves Fourthly we will enquire what that sinne was O Onely-wise God who createdst Man in thine own likenes and madâ—st him the Image of thine own eternitie I beseech thee to renew in me that decaied Image make me like unto thee give me the favour to taste of the Tree of Life which is in the midst of the Paradise of God and to drink of the pure River of the Water of Life clear as Crystall proceeding out of the Throne of God and of the LAMBE Heare me O blessed SAVIOUR for thine infinite Merit and mercies sake Amen CHAP. III. 1. Death is a bitter-sweet Enoch and Elias Raptures were not painfull to them Christs Transfiguration and the manner of it That it was not painfull to him Adams translation to a life celestiall and a body spirituall should not have been painfull if he had not sinned They who shall be changed at Christs coming shall by it finde no pain Death is painfull 2. Man-kinde died the first minute of their sinne God draweth good out of evill Death in some regard is changed from a
quòd pueri in statu innocentiae nascerentur in justitia confirmati it seems not possible that in the state of innocencie children should be born confirmed in justice So Aquine and Gregorie de Valentia on him A second way is taken by * Abul in Gen. 3. quaest 6. 7. Abulensis and followed by * Cath. in locum Catharinus viz. That if Adam had not sinned his posteritie should have been confirmed in originall justice but not in gratia gratum faciente in saving grace Where they do very ill to set such inward friends so much at odds for originall justice and gratia gratum faciens differ onely ratione not re and none could have one that had not both they being in the state of innocencie glued inseparably but they had been born in gratia gratum faciente saith * Aquin. part 1. quaest 100. art 1. ad 2. Aquine Therefore do I conclude both with Aquine against them that the posteritie of innocent Adam had been born in gratia gratum faciente and with them against Aquine that they had been confirmed in originall justice Scotus seeing the inconveniences of Aquin's position takes a third way namely That the posterity of just Adam should have been born both in justice and grace but not confirmed till they had overcome their first temptation Before I come to grapple with Scotus I must first trie my strength against Aquinas from whose position these three consequences do necessarily flow as * Est in 2. Sent. dist 20. Parag. 5. Estius his great disciple confesseth First that some of Adams children might have continued obedient others might have been disobedient to God Secondly That the just children of innocent Adam should have been tempted by Satan not once onely but often Thirdly That without temptation they might have sinned by their own will onely Against the first consequence I thus argue If some of innocent Adams children had sinned should they have had any children or none Not none for the blessing of Crescite Multiplicamini reached to all Should their children then naturally have been good or bad Not good and innocent for that is not the issue of actually disobedient offenders If they had been born wicked then had their generations so been and the generations from them to the Worlds end and millions of souls had perished which fell not in Adam but in and by their other parents which crosseth the main current of Divinitie For Adam onely represented all mankinde and in him onely were we to stand or fall Adam in Paradise even before his sinne was a Type of Christ compare Genes 2.24 with Ephes 5.30 c. and stood idealiter for us all See Rom. 5.12 c. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamerat nos omnes nos omnes eramus ille unus Adam By Aquins consequence more first Adams are set up by which mankinde might have fallen and so more second Adams to restore them But by one man came death and by the bloud of onely one are we redeemed Again if innocent Adams just children though unconfirm'd had begot just unconfirmed children yet after that generation these unconfirm'd fathers had sinned what children should they have begot after their sinne should the same father have brought forth life and death good children and bad and seen some of his children happie and himself and other children miserable And suppose the mothers had sinned and not the fathers should the mothers have been in the stead of the first Adam should the children have fallen in them or no A third absurditie followeth from Aquins position namely That the righteous should have begotten not one constantly righteous from the beginning to the Worlds end but everie one that had sinned should have begotten sinfull children for ever And so for one that had continued righteous and been tranlated millions might have been sinners and died Lastly no one man had been certain of his salvation any time of his life though he had lived never so long and never so justly which yet even in statu lapso hath been granted to some few Against the second consequence from Aquins doctrine viz. That even the just children of innocent Adam should have been tempted by Satan not once but often I oppose these demands How many times are included in the word often or when should there have been an end of tempting If at any set time of their life why at that time and never before nor after If they should have been tempted all the dayes of their life the felicitie of Eden might have been more troubled and fluid then the waters of it and I might justly say O poore Paradise unsetled integritie provoked or tempted innocence tremulous estate where Satan the stronger had power alwaies to tempt and malice enough to charge home with cunning and man the weaker had power alwaies to fall The third consequence is somewhat questionable as inferring that all and every of Mankinde even without any temptation might have sinned by their own will onely making the happines of Paradise worse then our present unhappines where man sinneth not but being tempted either by Satan or his own concupiscence Jam. 1.14 For all the evill thoughts of our will are truly divided into * Immissas ascendentes injected and ascending and none of the ascending have been in the will before they were in the understanding and nothing hath been in the understanding that hath not been in the senses Besides death was to be inflicted not for the sinne of the will onely or meerly but for the eating of the forbidden fruit These or the like or worse inconveniences perhaps made Scotus to varie from Aquine and more probably to defend That upon triumph over their first temptation every one of the children of innocent Adam had been confirmed in grace We may not yeeld this saith Estius And it is not true and there is no reason for it and it little agreeth with the commination In the day that thou eatest thereof thou shalt surely die Genes 2.17 saith Gregorie de Valentia I answer That the words In the day may prove that they might not have been tempted the first or second day or in a short time but they hinder not but upon overcoming of their first temptation they might every day after have been confirmed Again the commination was not spoken to Adam as an individuall person but to him as the Feoffee of mankinde If every one should have stood for himself and his posteritie what is Adams sinne more to me then Cains or my last and immediate fathers first actuall sinne if neither Adam nor any of his children had sinned before mine own father But since we did fall not personally in our selves not in our immediate parents not in any but Adam by the breach of that commination so on the contrarie not by any other parents obedience not by our own obedience but by the obedience of that one man unto that one
sinne were his Corruptio personae Reatus Poena as he was considered by himself till he repented but as he was the Referree and Representor of mankinde the effects were The corruption of our nature our fault our guiltines our punishment till we be freed The effects of our originall sinne are sinnes actuall with all the penalties or punishments due to them Moreover that we may more distinctly enlarge this point and remove the doubtfulnesse of termes know that in a larger sense the actuall sinne of Adam may in a sort be said to be originall sinne it may be called Adams originall sinne as it was first and originally in him It may be originall sinne both of Adam and all his posterity because our naturall defects and all manner of sinnes flowed originally from this onely sinne as from a defiled fountain Yet properly this sinne was in him actually in us potentially in him explicitly in us implicitly in him personally in us naturally in him perse in us per accidens And that his first sinne or aversion from God may both be said to be his originall sinne and the cause also of our originall sinne the cause not physicall or naturall for he doth not traduce by the vertue of that sinne any real thing which is properly sinfull unto his posterity but it was and is the morall cause of our originall sinne As originall sinne is by some described namely to be propagated to be in all alike and to be in the humane creature at the beginning of his being or to be an hereditarie transgression so Adam had not originall sinne but onely his posterity As originall sinne is defined to be That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transgression that totall aversion of mankinde from God whereby we incurre death and damnation so was Adams sinne our originall sinne and he had originall sinne 3. Which the fuller to demonstrate let me insist on this point namely That sinne of Adam we sinned this way as we were in him materialiter though not formaliter As the severall members of a mans body united to his soul make one individuall person so all the branches of Adams posteritie with himself make one humane nature and are as it were but one by participation of the species * Fuerunt omnes in Adam quando peccavit fuerunt quidem in illo sed nondum nati erant ipsi All were in Adam when he sinned they were indeed in him but they were not yet born themselves saith Augustine De Civit. 13.14 and more punctually in the same Chapter * Nondum erat nobis singillatim creata distributa forma in qua singuli viveremus sed jam natura erat nobis seminalis ex qua propagaremur The form in which every one of us should live was not yet created and distributed to us but the seminall nature was alreadie of which we were to be propagated Anselm saith * Infans qui damnatur pro peccato originali non damnatur pro peccato Adam sed pro suo nam si ipse non haberet suum peccatum non damnaretur Aâ—sel De Partu Virginis cap. 26. The infant that is damned for originall sinne is not damned for the sinne of Adam but for his own for if he himself had not his own sinne he should not be damned And therefore Augustine Retractat 1.13 * Originale peccatum in parvulis cùm adbuc non utantur libero arbitrio voluntatis non absurdè vocatur voluntarium Originall sinne in infants though they have not yet the use of freewill is not absurdly called voluntary And Confess 1.7 * Imbecillitas membrorum infantilium innocens est non animus infantium The weaknes of infantine members not the soul of infants is innocent Lastly De Peccat Meritis Remiss 3.8 as he calleth originall sinne oftentimes Alienum peccatum to shew it began not in us alone but was delivered to us came from without so in the same place he termeth it Peccatum proprium our selves sinning in and with Adam and having corruption in us by him It can not sink into my head that God would have imputed unto us Adams fault by his absolute irrespective decretory will of good pleasure but that he whose foresight reacheth to things that are not yea to things that shall never be much more to things certainly future of which in another place did foreknow and preconsider that every one of mankinde if they had been in Adams state and place would have done as Adam did Therefore let us not accuse God or lay the fault onely on Adam our selves would have done so For as one said concerning the thief on the Crosse confessing Christ when Christ was on the Crosse nailed naked pained reviled scorned dying and forsaken of his own Disciples Profectò ego non sic fecissem I should not have made so glorious a confession as the penitent thief did at that time So on the contrary I say and am fully perswaded I should have done as Adam did Let God be just and all men faulty for it would have been the fault of all men Yea I must go one step further and without boldnes justifiably say by verdict of Scripture it was the fault of all men all men did sinne that sinne in Adam It is not said Propter hominem but Per hominem Mors 1 Cor. 15.21 and Rom. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo in whom all sinned Of the first man Adam are all these words By man and in whom to be understood and by him and in him all died and sinned saith the Apostle and sinned that sinne by which death came into the world Though the father of the faithfull payed tithes of all unto Melchisedec before Leviwas born and Abraham alone personally discharged that duty yet for all this the Apostle saith Hebr. 7.9 Levi also who receiveth tithes payed tithes in Abraham for he was yet in the loyns of his father So on the contrary though Adam the universall father of mankinde did actuate that great offence long before we were created yet we also concurred in our kinde and were partakers in that iniquity For he stood Idealiter for us and we were in him our will in his our good and hurt in his and so farre as he received a law for us so farre as he represented us so farre when he sinned did we sinne in him with him and by him And if the worthy S. Augustine may say as is before cited * De Peccat Merit Remiss 1.10 Omnes eramus ille unus Adam I hope I may as well say Adam ille erat nos omnes I am sure Prosper in his Sentences pickt out of Augustine saith that * Primus homo Adam sic oâ—im defunctus est ut tamen post illum secundu homo sit Chrisius cum tot hominum miilia inter illum hunc orta sint idâ—ò manifestum est pertinere ad illum omnem qui ex
The easie things any man may judge of in the more abstruse the voice of the Pastours is to be followed c Quam clavem habebant Legis Dectores nisi interpretationem legis What key had the Doctours of the law saith Tertullian in the same place but the interpretation of the law So the key of interpretation rests in the ministery for things which need interpretation as hard places do though the key of agnition in things unto which their knowledge can aspire is permitted yea commended unto all men and they who withhold this key of knowledge from the people are accursed by Christ Luke 11.52 To the further explaining of my opinion let us consider in a Church corrupted these two sorts of people First the Magistrates either Civil or Ecclesiasticall And we will subdivide them into the Wilfully blinde and the Purblinde Of the first were some Bishops and Nobles and Gentry in Queen Maries dayes who hunted after bloud even the bloud of innocents and strained their authority to the highest Such is now the Inquisition falsly called the holy house with all the chief officers thereof such in the dayes of Christ were divers Scribes Pharisees Sadduces and some Rulers of the people who knowing the truth to be on Christs side by his doing such miracles as no man ever did before did choke and strangle their belief made shipwrack of their consciences resisted the holy Spirit who would neither go into the kingdome of heaven nor suffer others that were entering to go in against whom Christ pronounced wo upon wo Matth. 23.13 c. For they took away the key of knowledge Luke 11.52 and purposely kept the people ignorant and blinde According to their demerits there are reserved for them intima inferni the depths of hell blacknesse of darknesse and the greatest torments thereof without repentance The next tribe or sort are the purblinde Magistracy either Secular or Clergy Such were divers in the dayes of Queen Mary who had learning enough to know that all went not right yet did not vehemently oppose the truth but did swimme with the stream made the time their stern the whole Church turning and returning three or foure times in one age These were seduced as well as seducers Such also at this day are divers in the Papacy more moderate lesse rigid and rigorous concealing some truths they know because they have given up their hearts and beliefs to trust in their Church for such things as they do not know though they have means to learn and capacitie to understand if they would and therefore are faulty Such also were divers in the Jewish Church and State Ye killed the Prince of life saith S. Peter to the people Acts 3.15 And now brethren I wot that through ignorance ye did it as did also your rulers Such were those Pharisees Matth. 15.12 who were offended with Christ of whom Christ saith vers 14. They be blinde leaders of the blinde And if the blinde lead the blinde both shall fall into the ditch d In foveam peecati inferni Into the ditch of sinne and hell saith Hugo Cardinalis on the place e Cùm pastor per abrupta graditur necesse est ut grex in praecipitium ducatur When the shepherd goes by craggie clifts the flock must needs fall headlong and break their necks saith Gregory f Duces praeceptores fovea infernus The guides are the teachers and the ditch is hell saith Faber Stapulensis on the place So much of the purblinde Magistracy Clericall or Laicall in a corrupted Church From the Magistrates in the first place we descend to the people in the second place whom we also divide into their severall ranks and files In the generall they are either learned or unlearned The learned are first such as go against their conscience and practise contrary to their knowledge and belief sailing with winde and tide and because they will be found fault withall by the fewest they will do as the most do Timorous hypocrites they are fearing persecution losse of goods liberty and life more then they fear God who is able to destroy both body and soul for whom is kept the allotment of hypocrites brimstone and fire storm and tempest ignis vermis this shall be their portion to drink without repentance An other sort of learned men professing truth there are in a corrupted Church and each of them forsooth will be a reformer of the publick these despise government are presumptuous self-willed they are not afraid to speak evil of dignities 2. Pet. 2.10 speaking evil of the things that they understand not vers 12. as out of question they understand not all things which in their carping humour they censure people-pleasers ambitious of esteem full of words running as much after their own will as after their consciences hearty enough to draw on danger obstinate enough to provoke death Of these men though they die for some truths yet because they have a mixture of many errours in their intellect perversenesse in their will and ill grounded ill bounded affections wanting those godly endowments of charity before spoken of we may pronounce as the Apostle did They shall utterly perish in their own corruption 2. Pet. 2.12 Such a fellow was he and his like of whom g Anno 1543. Mr. Fox reporteth that when Christ said This is my body interpreted the words to this effect The word of God is to be broken distributed and eaten So when Christ said This is my bloud the blessed words are missensed as if Christ had then said The Scripture must be given to the people and received by them By which forced exposition the seal of our redemption is troden under foot the thrice-blessed sacrament of the bodie and bloud of our Lord is utterly annihilated whereas indeed in the words of consecration there are included verba concionatoria praedicanda words predicatorie and serving for doctrine I will not esteem him as an holy perfect martyr who dieth with such crotchets in his brain such pride in his heart Such an one was Ravaillac who for conscience sake forsooth stabbed the Anointed of the Lord the Heros of our time his naturall Soveraigne Henry the fourth of France He followed his conscience but his conscience had ill guides When he had outfaced tortures and death it self though he thought that he died a martyr if he died unrepentant the powers of hell gat hold upon him Such manner of people were those Jews who in most desperate fashion said His bloud be on us and on our children Matt. 27.25 Do you think they all were wholly ignorant do you think they all swerved against their consciences or rather medled they not in things above their callings were they not too presumptuous Thus though they had the knowledge of some truths and perhaps would have died for them yet their zeal wanted more and better knowledge to have rectified their consciences and they should have called
number weight and measure which the School-men call Meritum siecum a drie merit and I Meritum candidum a white merit which actions and performances of his are as the fine linen with which the Saints are properly clothed and apparelled when they are imputed to us And thus to return to my old matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of the Revelation is taken for the merits of Christ clothing us with fine linen as Jacob was with his elder brothers clothes when he was to receive the blessing Genes 27.15 so we with his righteousnesse which is ascribed unto us as if it were our own and now called ours because it was given unto us by Him Yet thirdly and lastly besides these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle useth another verball differing from both and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which under correction I opine is not to be translated either with the Bishops Bible righteousnesse of life for that is coincident with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet justification or Christs righteousnesse for then it were all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was immediately before ascribed to Christ But what is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how is it to be translated It is but twice used in the New Testament First Rom. 4.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was raised again for our justification But some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place and then the sense altereth of it self Beza saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fifth to the Romanes signifieth more then it doth in the fourth and seemeth thus to difference it That in Romanes the fourth the passive obedience imputed is understood and in Romanes the fifth the active obedience imputed is meant And though in both places he doth Latinize it Justificatio yet the new coined words of Justificamen or Justificamentum seem better in his judgement to expresse the sense in the latter place In this he saith wittily that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the onely argument of worth against the following opinion Yet thus it may be answered That though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be expounded damnation or condemnation or a sentence damnatorie as Beza calleth it yet Beza himself will not translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Sententia absolutoria vel salvifica a sentence absolutorie or saving For there is no necessitie that a direct opposition in all parts should be between those terms neither doth the nature of the antithesis necessarily require such an exact contradiction But how doth Tolet render and interpret these words q Putat justificationem vitae bîc appellari actionem eperationem quâ Deus ex justitia merito Christi omnes homines etiam reprobos à morte suscitabit ad vitâ—m perpetuò duraturam He thinks saith Cornelius à Lapide of him that by the words jusTIFICATIO VITae The justification of life which in the Vulgat is the exposition of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here meant that action or operation whereby God through the righteousnesse merit of Christ will raise up all men even the reprobate from death to a life for ever to endure And so the similitude between Adam Christ is every way compleat for as by Adams sinne all every one die so by Christs merit all every one shall be made alive And certainly for the truth of Tolets opinion it is a part of our Creed denied of none it is expresly avouched even in the same comparative form 1. Cor. 15.22 As in Adam all die even so in Christ shall all be made alive But my opinion herein differeth from Tolets That I do make not onely Gods power the merits of Christ concurring to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more commonly then properly rendred justificatio to be an act of man defending and pleading for himself at the resurrection As if the Apostle had thus balanced Adam and Christ As by the offence of the one judgement came upon all to condemnation so by the righteousnesse of the other the free gift came upon all that they shall all without exception be raised up to know the cause why they deserve wrath to excuse themselves if they can to plead in their own defence if they can justifie their lives and free themselves from condemnation For God condemneth no man without reason nor without suffering him to come to his answer nor without letting him see and know the just cause of his condemnation The substantiall truth whereof is confirmed Rom. 14.10 We shall all stand before the judgement-seat of Christ and every one of us shall give an account of himself to God vers 12. The end is specialized 2. Corinth 5.10 That every one may receive the things done in the body according to that he hath done whether it be good or bad As for the objection of our adversaries and their demand where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used in Scripture I first retort it thus Let them prove the use of the word in Scripture as they apply it Secondly I say It is iniquum postulatum An unjust demand on either side since the word is onely once onely here in the New Testament without variation of reading so farre as I remember Thirdly I think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crosse-pleading and all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as * Apud Lysiam Suidas expounds it and what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but causificatio causae suae defensio juris sui in medium prolatio 2. Maccab. 4.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They pleaded the cause before him Yet nearer to the purpose Psal 43.1 Plead thou my cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Litiga litem meam as it is in the Interlineary Disceptando tuere causam meam as Vatablus interprets it And Psal 35.23 Awake to my judgement even unto my cause The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Symmachus readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where David makes God a Judge and Umpire between David himself pleading his own cause and Davids adversaries who pleaded against him and opened their mouth wide against him vers 21. So that with Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exactly the pleading of ones own cause as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the defence of a mans thoughts words and deeds in this world and may in a good sense be called a justification of his life Moreover it is said Exod. 12.49 Lex una erit indigenae peregrino One law shall be unto him that is home-born and unto the stranger Which is diversified Levit. 24.22 Ye shall have one manner of law Judicium unum erit vobis as the Interlineary readeth it it being 〈◊〉 〈◊〉 〈◊〉
was not altogether irrevocable but that the messengers who brought him to judgement were sharply blamed by their governours because they brought Antillus in stead of Nicandas Within a while after Nicandas died and Antillus recovered life and health And Plutarch in my opinion seemeth to insinuate that he was present at the recovery of him Of both these if each particular were true that they were dead and relived we may boldly averre that they died again Neither doth Plato Plutarch or Theodoret doubt of it As strange a storie though more remote from our subject you shall finde in Alexander ab Alexandro Genialium dierum 6.21 4 An other istance you shall finde in Bellarmine De arte bene moriendi lib. 2. cap. 1. taken out of Joannes Climachus in scala sua grad 6. who relates thus of a man that died twice In his first life saith he he lived most negligently but dying and his soul being perfectly separated from his bodie after one houre he returned again and he desired Climachus and the rest to depart Whereupon they walled up the cell and he lived as an Anchoret within the cell twelve yeares speaking to no man till he was ready to die again eating nothing but bread and drinking water sitting so he astonishedly revolved those things onely which he had seen in his separation with so earnest a thought that he never changed countenance but continuing in that amazement secretly wept bitterly When he was at deaths doore the second time they forced open the entrance into the cell and coming to him humbly desired him to speak some words of doctrine He answered nothing but this onely b Nemo qui revera mortis memoriam agnoverit peccare unquam poterit The serious remembrance of death will not consist with sinne The like storie you may finde in Venerable Bede All these if they lived again died again and rose not to life immortall And in this sense is that averred Wisd 2.1 Never was any man known to have returned from the grave viz. not to die again for otherwise some were known to have been raised From these I come more especially to speak of such whom the word of God reporteth to have been raised MOst gracious God who didst breathe into the face of man the breath of life and at thy pleasure drawest it forth again out of his nostrils grant that we make such use of this present life that we may see love and enjoy thee in the life eternall through Jesus Christ our onely Lord and Saviour Amen CHAP. II. 1. A division of such as have been raised They all died 2. The widow of Zarephath her sonne raised yet died again supposed to be Jonas the Prophet The Shunammites sonne raised not to an eternall but to a temporary resurrection A good and a better resurrection 3. Christ the first who rose not to die again 4. The man raised in the sepulchre of Elisha arose not to immortality 1. ANd because divers have been raised up of whom there is not the like doubt and answer in each kinde to be made I will therefore distribute them in regard of their times into three sorts Such as were raised 1. Before Christs death 2. After he was ascended 3. About the time of his death Which inverted method I purposely choose because I will reserve the hardest point to the last The first sort again is subdivided into such as were raised either before Christ was incarnated or by Christ himself They who were raised before Christ was born were three 1. The widow of Zarephath her sonne 1. King 17.22 2. The Shunammites sonne 2. King 4.35 3. A dead man who was cast into the grave of Elisha and when he touched the bones of Elisha he revived and stood upon his feet 2. King 13.21 All these three were raised up to live and lived to die again Neither did the intention of such as requested to have them raised or of such as raised them aim once that they should live immortally but live onely on earth again as other men did and then die again Neither did I ever reade any who held these to arise to immortall glory neither stands it with reason For that they were once dead and raised to life the Scripture saith and that they must either live to this time or be translated to immortall glorie in their bodies or die is as true as Scripture Now because there is no ground to say that they yet live or were translated bodily into heaven there is good ground to conclude that again they died 2. Concerning the first of these the Jews think he was Jonas the Prophet and S. Hierome in his Prologue on Jonas citeth their opinion and dislikes it not Tostatus also saith Dïvers others think so If Jonas were the widow of Zarephath her sonne we know that Jonas died afterward for the Prophets are dead Joh. 8.53 and he was one of the Prophets And concerning both the first and second instance it is thought by many good Authours that they are pointed at Heb. 11.35 The women received their dead raised to life again or the Prophets delivered to the women their dead as the Syriack reads it that is to converse with them as formerly being raised not to an eternall but a temporary resurrection and so to die again at their appointed times And to this truth the Text it self giveth in evidence for it is said in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might obtain a better resurrection Of holy men there is a double resurrection the first and the last the good and the better The resurrection mentioned in the beginning of the verse was good and with reference to the former saith Chrysostom the latter resurrection is called the better For the former was temporary the latter eternall called also The holy resurrection in our book of Common Prayer in the Epistle on the sixth Sunday after Trinity though there is no substantiall ground for the word holy either in the Latine or Greek Rom. 6.5 Of the former Aquinas in his Comment on Hebr. 11.35 saith it was rather a resuscitation then a resurrection and again c Isti sic resuscitati sunt iterum mortui Christus autem resuegens ex mortuis jam non moritur Rom. 6.9 These being raised died again but Christ rising from the dead dieth no more Rom. 6.9 3. And therefore Christs resurrection was as Aquinas saith and as it is indeed the beginning of the future resurrection Then must they needs die again who were raised before him He was the first Guide that lead the way to the eternall resurrection He abolished death and hath brought life and immortality to light 2. Tim. 1.10 Life and immortalitie to light which were before in darknesse And I think that the Apostle may well be thus paraphrased in that place to the Hebrews The women desired that their dead children might be raised again 1. King 17.18 2. King 4.22 c. and as a gift
and finde fault with him 2. Esdr 7.48 O thou Adam what hast thou done for though it was thou that sinned thou art not fallen alone but we all that come of thee And a little before namely verse 46. This is my first and last saying that it had been better not to have given the earth unto Adam or else when it was given him to have restrained him from sinning Mark also the Antithesis used Ecclesiasticus 49.16 Sem and Seth were in great honour among men and so was Adam above every living thing in the creation where he remarkably extolleth Sem and Seth but praiseth Adams excellencie onely at the creation And so Vatablus expounds it Howsoever after his fall he was not so highly esteemed as others were No more did the multitude shew any extraordinary estimate of Noah though as Adam was the fruitfull root the protoplast so Noah was the restorer of mankinde under God For these were the founders as well of Gentiles as Jews But Abraham and the Patriarchs and the Prophets since them they reverenced above measure for the extraordinary blessings vouchsafed by God unto the Jews above the Gentiles for their sakes and in them and by them Now to such indeed their posteritie builded tombes Matth. 23.30 though their fathers had killed some of them To the second part of the objection Why they did suffer malefactours to be there punished I answer that it is a doubt undecided whether the ordinary delinquents were put to death on mount Calvarie before the Romanes overcame the Jews If not then patience perforce they could not remedie it if the other appointed it If so yet the Jews might be ignorant of Adams sepulchre and how could they grace and beautifie his tombe when they knew not where he lay Again what if I say That like as Gods eternall decree and determinate counsel being that Christ should die for our sinnes the Jews and Gentiles Priests Scribes and Pharisees yea the devils themselves were for a while and a time blinded that they knew not or would not know Christ to be the Messiah though they had more evident miraculous proofs of his working then could be of a buriall-place so long fore-passed as Adams was but put him to death Act. 2.23 and chap. 3.17 So Gods eternall decree that Christ should be crucified in the execution-place of malefactours and in the place of Adams sepulchre being perhaps to this end to manifest that Christs bloud did wash and purge sinne originall sinne actuall Adam and notorious offenders with all and all manner of persons and all and all kinde of sinnes the people were also blinded that either they did not know or not respect the place of Adams buriall especially since God often casts in their teeth Adams disobedience and compared their sinnes to his They like Adam have transgressed the covenant Hos 6.7 Where Drusius preferreth this reading with us with Hierom with Pagnine and with Rabbi Solomon the ordinarie Interpreter of the Hebrews before the reading of Junius and Tremellius and the Genevans And Jerem. 32.19 Gods eyes were open to all the wayes of the sonnes of Adam Which is also confirmed Isa 43.27 2. Esdr 7.11 Thus much in love of truth against all opposites with Pineda for the common opinion of the Fathers that Adam was buried on Golgotha I adde that if any of the Patriarchs arose bodily Adam was one For upon other reasons hereafter to be shewen I dare not be so assertive as the Liturgies of divers Churches and as divers Fathers who are expresse that Adam was raised from his grave See them cited by the learned James Usher Bishop of Meath in his answer to a challenge made by a Jesuit pag. 324. which is the next point to be handled O Light inaccessible O Ancient of dayes O Fulnesse of knowledge govern me walking in the paths of darknes in things of old in ambiguities and uncertainties of opinion and keep me from singularitie of self-presuming that I may keep the unitie of truth in the bond of peace through him who is both our Truth and our Peace even Jesus Christ the Righteous Amen CHAP. VII 1. Though Adam was buried on Calvarie as Pineda saith yet his proofs are weak that Adam was raised with Christ and went bodily into heaven with him The cited place of Athanasius proveth onely Adams buriall there Origen in the place cited is against Pineda Augustine is palpably falsified 2. Adams skull shewed lately at Jerusalem 3. Dionysius Carthusianus saith Eve then arose His opinion is without proof 4. Nor Abraham then arose 5. Nor Isaac then arose whatsoever Pineda affirmeth 1. BUt the second part of Pineda his opinion on Job the 19.25 I cannot like though he laboureth to prove it partly by authoritie partly by reason That those many who arose about the time of Christs Passion ascended bodily into heaven with him As Authours he citeth Athanasius in his Sermon on the Passion and the Crosse Origen c. That Adam was buried on Golgotha Athanasius saith but that Adam arose not long after Christs resurrection I cannot finde in him or cited by any other out of him As for Origen his second Authour in the same Tractate cited by Pineda he maketh directly against him for he maintaineth from Tradition that the first Adam was buried where Christ was crucified that as in Adam all die so in Christ all should be made alive that in the place of a skull the head of mankinde namely Adam Resurrectionem inveniat cum populo universo Should partake of the generall resurrection by the resurrection of our Lord and Saviour who there suffered and rose again But the last and best Authour the divine S. Augustine is palpably and apparently falsified for he hath no such word in the quoted place Lastly the reason that Pineda alledgeth is shallow That Adam who heard the sentence of death should presently be partaker of the resurrection by him and with him who had satisfied for the sinne What likelihood is there of inference or coherence I dare say not one of the Fathers cited at large by Baronius Salianus and Maldonate to prove that Adam was buried in Golgotha do give the least touch at this reason of Pineda but many other ends of Adams being there buried do they muster up 2. And the Jesuite Pineda either knew it not or forgot it or sleeked it over as little imagining we should have notice that the cheating priests who kept the sepulchre and the Church built over it at Jerusalem did shew to the devout Christians a skull which they said was the skull of Adam of which they said also the mountain was called Golgotha as saith the eye and eare-witnesse Mr. Fines Morison in his first part 3. book 2. chap. pag. 230. and pag. 233. Thus according to them Adam either arose not hitherto or arose without a head at least without his skull or with an other mans head which three latter wayes destroy the truth of the resurrection
doubt before thee and thou shalt fear day and night and shalt have no assurance of thy life vers 66. To all the other alledged places of Scripture one answer fitly serveth viz. That the holy Writ speaketh of the ordinary course of Nature and hath no intent to limit Gods power or to binde the Lawmaker but he may exempt from death whomsoever he pleaseth For generall rules are not without exceptions It is most true what Aristotle de Histor Animal 7.10 generally avoucheth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No childe crieth in the mothers wombe and yet extraordinarily it may be true what Libavius in lib. de vagitu uterino and Albertus Magnus lib. 10. de Animalibus and Solinus in his third chapter report to wit Quosdam embriones plorâsse in utero That some Embrioes have wept and cried out in their mothers wombe As on the contrary what Livie lib. 24. recordeth namely Infantem in utero matris IO TRIUMPHALE clamâsse That an infant in the mothers wombe sang the Outcrie used in triumphs And what Appian of Alexandr de bellis civilibus Roman lib. 4. almost in the beginning relateth That a childe spake so soon as it was born which was a prognostick of sorrow against the erection of the TRIUMVIRI Petrus Pomponatius in lib. de incantationibus cap. 10. goeth one step further and though it be a little out of my way yet suffer me to follow him e Haly Aben-Ragel scientiâ syderum scivit praedicere puerum natum statim prophetaturum sicut refert Conciliator Haly Aben-Ragel saith he by Astrologie knew and foretold that a new born childe should presently prophesie as Conciliator relateth So the universall law of all mens dying may stand in full force and vertue and yet be abridged by some extraordinary exceptions through the unlimited command of the most free Lawmaker My proofs that universall propositions do not alwaies exclude some particular contraries shall be of such generall rules as are limited by the Papists themselves because the controversie now in agitation is onely against them The great master of Controversies Bellarmine himself de Purgatorâ—o 1.12 speaking of the taking up of the good thief into Paradise saith f Privilegia paucorum legem uon faciunt A few mens priviledges establish not a law Gerson that learned Chancellour of Paris in his Sermon on the birth of the thrice blessed Virgin the third part thus settleth g Constat Deum misericordiam salvationis suae non ità legibus communibus traditionis Christianae non ità Sacramentis ipsis alligâsse quin absque praejudicio legis ejusdem possit pueroâ— nondum natos intus sanctificare Gratiae suae baptismos vel virtute Spiritus sancti It is apparent that God hath not tied his mercifull salvation to the common laws of Christian veritie no not so to the Sacraments themselves but without prejudice of that law he may sanctifie children in the wombe with the baptisme of his grace or power of the holy Spirit Matthias Felizius pag. 184. acknowledgeth that extraordinarily the souls of good and bad men do sometimes come out of heaven and hell yet are there generall statutes and the ordinary course opposite and contrarie By an argument drawn from speciall priviledge Petrus Thyraeus de locis infestis part 1. cap. 9. maintaineth That humane souls may return out of Purgatorie yea out of Hell h Bonum publicum Legislatori semper propositum est hoc si lege praeteritâ obtineri potest legis ratio magna non habetur The Law-maker saith he hath an eye still aiming at a generall good which generall good if it take place and succeed without the law it is no great detriment or wrong to the law Cardinal Tolet on John 1.3 i Aliquando solemus generatim loqui ad mulâ—itudinem significandam quamvìs non omnes partes multitudinis comprehendantur Sometimes we speak generally to signifie a numerous multitude though we do not mean to comprise all and every parcell of that multitude 1. Cor. 9.25 Every man that striveth for the masterie is temperate in all things But neither do all abstain nor do they who abstain abstain from all things Which truth in the mouth of Tolet might be confirmed at large by the Fathers Let S. Hierom onely give in his verdict Hierom Tom. 3. Epist ad Damasum de Prodigo thus k Canon Scripturarum est Omnia non ad totum referenda sed ad maximam partem It is even a rule in Scripture that the word ALL hath not reference to the whole comprehending every singular particular but to the greatest part And as OMNIS All so likewise NVLLVS None is restrained 1. Kings 18.10 where the words No nation or kingdome extend not through the whole world but are to be reduced and confined to those Nations or Kingdomes which were Achabs subjects or tributaries to whom he might and could administer an oath which he did not could not do in the dominions of other absolute free Princes I must yet come up closer to Bellarmine Gen. 7.18 Repleverunt aquae Omnia in superficie terrae as it is in their Vulgat though it be not so either in the Hebrew or Greek And All the high hills that were under the whole heaven were covered vers 19. Yet Bellarmine in lib. de Gratia primi hominis cap. 4. excepteth Paradise which being on earth was not overflown Genes 7.21 All flesh died and every man and vers 22. All in whose nostrills was the breath of life died and vers 23. Every living substance both man and cattell c. Yet for all these generalities Bellarmine in the place cited excepteth Enoch who then lived upon earth in Paradise as he imagined Rom. 5.12 Death passed upon all for that all have sinned But l Praeventa fuit Maria singulari gratiâ privilegio Dei ut simul esse justa esse inciperet The Virgin Mary was prevented by Gods speciall grace so that she was free from sinne so soon as she had any being saith Bellarmine Tom. 3. de amissione grat statu peccat 4.16 He exempteth her by speciall priviledge from sinne Why may not we by the force of his reason exempt an other from death Moreover Enoch and Elias at what time S. Paul wrote these words were not dead though the Apostle speaketh of things past nor are dead yet as the Papists hold Gorran on the place answereth appositely Death went over all REATV non ACTV by way of guiltinesse not actually 1. Corinth 15.51 c. We shall all be changed at the last trump Yet Bellarmine de Romano Pontifice 3.6 saith that Enoch and Elias shall die and rise again before the generall resurrection till which time the last trump bloweth not And Christ was risen before though the words be large and not Christ alone but if Holcot be not deceived on Wisd 2.5 m De Matre Christi benedicta piè credit Ecclesia quòd sit in
ea resurrectio completa It is an holy belief of the Church that the blessed mother of Christ hath obtained a full and perfect resurrection Which words suffice to crosse other Papists who denie that any exception is to be made to the generall axioms though by us they are held as fables 3. Let us take a view of some indefinites and we shall not finde them to be universally applied The Prophets are dead John 8.53 yet Enoch was a Prophet Jude vers 14. and Elijah was chief among Prophets Notwithstanding these were not dead Revel 14.13 The dead rest from their labours yet divers have been raised from a true death and have returned again into this world of labour My very Text is fertile of more particulars to this purpose It is appointed unto men to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—MEL UNO TEMPORE as it is in the Syriack word for word yet some have died twice It is appointed unto men once to die and after that cometh JUDGEMENT but Christ was not judged after he died That he was judged in the particular judgement of souls cannot be since himself is there the Judge So shall he also be judge in the generall judgement But let us return to the universalls Matth. 26.33 Though all men shall be offended because of thee yet will I never be offended yet was he a man and if the words there be restrained to all Christs Disciples or Apostles yet Peter accounts himself none of that all and exempts himself from the number of them that would be scandalized 1. Corinth 15.27 He hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him Heb. 11.13 These All died in faith Yet Aquinas truely there excepteth Enoch Aquinas in 4. lib. Sentent dist 43. artic 4. thus By the same reasons by which we shewed that all should arise from the dead may we shew also that all shall arise A CINERIBVS in the generall resurrection unlesse by especiall grace the contrarie be granted to some as the hastening of the resurrection is granted to some Where Aquinas confesseth that some are dispensed withall both for incineration that their bodies should not be turned into dust and some also shall have a speedier resurrection by an especiall grace Why then by the especiall grace of the same God may not some be freed from the stroke of death 4. Salmeron tuggeth it out hard by the teeth to uphold that none shall be acquitted from death but without exception all must die Hearken to his reasons n Si Christo matri Christi mors non pepercit cui parcet If death spared not Christ and his Mother whom will death spare I answer Death spareth none so that no one can say I will not die Death spareth none but he that hath the power of death may spare whom he pleaseth Fire and water have no mercie yet the three children were preserved in the fire and S. Peter walked upon the sea The rivers have divided themselves yea the Red sea gathered it self together and was as a wall on the right hand and on the left in the passage of the children of Israel toward Canaan God above the pitch of humane reason may free whom he will from death and shut up the mouth of the grave that it shall not swallow some as he did the mouthes of the lions when he saved Daniel Again saith Salmeron o Qui cum Christo mortui non sunt non resurgent nec erunt membra ejus Who die not with Christ or as well as Christ shall not arise nor be members of his bodie All the Jesuits in the earth cannot demonstrate that proposition If they use S. Augustines reason p Resurrectio est solummodo mortuorum At omnes resurgent Ergòomnes morientur Onely the dead shall arise But all shall arise Therefore all shall die I answer with S. Augustine and many more what is handled at large in the third part q Immutatio erit vice resurrectionis Change shall be a kinde of resurrection and in the proposition The dead are not taken strictly but largely for any such as have changed their first life But take we the dead properly and natively for such onely as indeed have died the proposition is false and must be denied since we shall not all die but some shall be changed and yet both the one and the other sort shall be raised Salmeron again on 1. Cor. 15. thus objecteth r Tardante Sponso dormitaverunt omnes dormierunt While the bridegroom tarried they all slumbred and slept Matth. 25.5 Did not Salmeron sleep slumber and dream when he produceth these words to prove that all shall die when the words have apparent reference to the supine securitie of their mindes and perhaps if you will to their bodily sluggishnesse drowsinesse and sleep if there were any realitie in the parable Death was never meant in these words for Christ doth not there that is at the resurrection tarrie but he that shall come will come and will not tarrie Heb. 10.37 He continueth objecting thus f Stulte quod seminas non vivificatur nisi mortuum fuerit Ergò Omnes morâ—entur quia Omnes vivificabuntur THOU FOOL THAT WHICH THOU SO WEST IS NOT QUICKENED EXCEPT IT DIE 1. Cor. 15.36 Therefore All shall die because All shall be quickened I answer The Apostles drift in that place is not to shew whether any shall remain alive or all die but he onely proveth by naturall reason that resurrection may grow out of putrefaction Secondly even they themselves who say All must die cannot take the words exactly as they sound For then as the seed hath time to rot and rotteth ere it quicken so the bodies of men should suffer corruption and putrifaction as the seeds do which they dare not say Lastly seeds do not die properly there is no separation of a soul from a bodie they die analogally and improperly and so do even those who shall not die but shall be changed An other objection is Genes 3.19 Dust thou art and unto dust shalt thou return Peter Martyr answereth t Id est Quamdiu orbis durare pergat nisi dies judicii cursum naturae intercipiat That is whilest this world lasteth and till the day of judgement break off the course of nature But I say that even such as maintain that every one must die will not say they shall reverti in terram Be incinerated and turned into dust and earth for they allow a very short time till the bodies reunion If any will still urge the generality and presse the extent of the words and force of the decree It is appointed unto men to die I answer with Bellarmine himself u Decreto satisfieri videtur si omnes Adae posteri morti obnoxiâ— sunt Tom. 3. de amissione grat stat
is living or that he is dead The reason why some thought S. John liveth was because Christ said to Peter John 21.22 If I will that he tarrie till I come what is that to thee Neither doth it satisfie them that John himself saith ver 23. Jesus said not He shall not die for they expound that exposition John shall not die namely till that time that Christ doth come Dorotheus speaking of S. John hath it thus John lived 120 yeares which being expired he living as yet the Lord would so have it buried himself The storie is enlarged by S. Augustine Tract 124. in Joannem thus Some report that in certain Scriptures though Apocryphall it is found that S. John being in health caused a grave to be made and laid himself in it as in a bed and presently died or as some think lay down as dead but not dead and being thought to be dead was buried sleeping and that he sheweth his being alive a Scaturigine pulveris by the ebullition of the dust of his grave b Qui pulvis creditur ut ab imo ad superficiem tumuli ascendat flatu quiesoentis impelli which dust is beleeved to arise and to be forced from the bottome of the tombe to the top by his breath And truly saith Augustine We heard not this of light credulous men Whereupon he adviseth c Viderint qui hunc locum sciunt utrùm hoc ibi faciat terra vel patiatur quod dicitur Let them who know the place consider whether the earth spring up there so as is reported If it be so saith he if the earth or sand bubble up like water and that being taken away other ariseth and boyleth up in the room it doth so either to commend the precious death of that Saint or for some other reason which we know not So farre Augustine Some such thing in another case is recorded by S. Hierom Heare his own words Tom. 3. de locis Hebraicis out of the Acts of the Apostles d Cùm Ecclesia in cujus medio sunt vestigia rotundo schemate pulcherrimo opere conderetur summum tamen cacumen ut perhibent propter Dominici corporis meatum nuilo modo contegi concamerari potuit sed transitus ejus à terra ad coelum usque patet apertum Mount Olivet is situated on the East of Jerusalem parted by the stream of Cedron where the last footsteps which Christ set upon this earth are imprinted on the ground and even to this day are to be seen and shewed And whereas the same earth is taken away daily by the beleeving Christians neverthelesse the same holy footsteps presently and immediately recover their old form and fashion Who also in the same place addeth another strange thing e Mons Oliveti ad Orientem Hierosolymae situs est torrente Cedron interfluente ubi ultima vestigia Domini humo impressa bodiéque monstrantur Cúmque terra eadem quotidie à credentibus hauriatur nihilominus tamen eadem sancta vestigia pristinum statum continuò recipiunt Whereas the Church in the midst whereof these footsteps are was built of a round form with most exquisite workmanship yet the very top of that Church as people report could by no means ever be covered or vaulted over by reason of our Saviours bodily ascent into heaven but Christs passage and way by which he mounted from earth even to heaven lieth open and is visible But our late traveller M. Sands relateth That the footstep is on a firm naturall rock and the passage open at the summitie or top of the temple of the Ascension is to receive light into that sacred place For that is covered as the sepulchre or rather as the temple of the sepulchre whose round is covered with a CVPVLO sustained with rafters of Cedar all of one piece open in the midst like the Pantheon at Rome whereat it receiveth the light that it hath and that as much as sufficeth Just in the midst and in view of heaven standeth the glorified sepulchre So farre M. George Sands M. Fines Morison saith On the top of mount Olivet the highest of all the mountains that compasse Jerusalem in a Chappel they shew in stone the print of Christs feet when he ascended into heaven It did a little amaze me that these our two countreymen both being learned and both being there eye-witnesses do differ so much the first mentioning a footstep in the singular number the other feet in the plurall Antiquitie saith On the Earth late Writers On a Rock which maketh me rather bear with the good S. Hierom who relateth from others that the top could by no means be covered Open perhaps the top was left and open purposely by some exquisite workmen whose skill some credulous ignorants could not discern and they might report that what was done could not be done otherwise But of this in either of our countreymen there is not one word I return to the old matter Sixtus Senensis Bibliothecae sanctae lib. 6. Annotat. 93. saith Many most grave and worthy Authours have written that S. John the Evangelist yet liveth But Chrysostom Hom. 66. in Matt. reporteth f Illum violentâ morte obtruncatum obtisse That he was put to a violent death and he bringeth in Christ speaking these words to the two sonnes of Zebedee of whom S. John the Evangelist was one Mark 10.35 g Calicem meum bibetis Matth. 20.23 id est Martyrii coronâ potiemini violentâ morte sicut ego à vita discedetis YE SHAL DRINK OF MY CVP shall be put to a violent death and be crowned with martyrdome like unto me Euthymius also testifieth that Chrysostom in two other places saith that S. John the Evangelist was slain in Asia which makes me wonder that George Trapezuntius if he be truely alledged by Sixtus Senensis ibid. should interpret Chrysostoms words of the martyrdome and violent death which John forsooth should suffer with Enoch and Elias under the last persecution of Antichrist especially since Chrysostom so punctually designeth out the time past and telleth what was done to John and where Hippolytus Portuensis Episcopus in his short Tractate de mundi consummatione saith As Christs first coming had John the Baptist his forerunner so the second shall have Enoch and Elias and John the Evangelist This comparison is very lame and halteth for it may be applied as well to any as to John the Evangelist Others use not so foolish a similitude but yet embrace a wilder opinion for they say that S. John died and rose from the dead and was assumed into heaven Nicephorus 2.42 addeth DECEBAT It was fit convenient decent and requisite that he who kept Christs mother and was so beloved of Christ should be so assumed as Christs mother was O man how proud art thou to judge what is convenient or inconvenient for God to do Baronius Tom. 2. Anno Christi 101. numero
marginali 2. thus Sixtie eight yeares from Christs death S. John died at Ephesus as Hierom hath it de Scriptoribus Ecclesiasticis in Joanne And Polycrates a most ancient Divine writing to Victor then Bishop of Rome as Eusebius hath it 1.25 saith of S. John h Ephesi obdormivit He died at Ephesus Tertullian i Obiit Joannes quem in adventu Domini remansurum frustra fuerat spes in lib. de Anima cap. 5◠S. John died of whom some conceived a vain hope that he should live till Christ came again Eusebius 3.33 saith There were two Johns in Asia John the Apostle and John the Disciple and both their sepulchres were at Ephesus Chrysostom Homil. 26. in Epistolam ad Hebraeos saith The sepulchre of S. John is manifest as of other Apostles therefore he speaketh of S. John the Apostle But k Non nisi mortuorum solent esse sepulchra Sepulchres belong properly to them who are dead as Baronius well inferreth So much obiter concerning some unusuall passages about S. John occasioned by Holcots testimonie of the strange relation of his painlesse death but this I shall by Gods grace handle much more plentifully in my succeeding books wherein against Cardan and his Indian apples the procurers of death without any pain as he saith I shall I say under the tuition of the Almighty prove that the separation of the soul from the bodie is painfull that all death is bitter in one degree or other And now I return to our Enoch whom the Jewish Rabbin feigneth to have been dead without any pain against whom and all other Jewishly-affected I hope to demonstrate that Enoch did not die but is now living Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enoch was translated that he should not see death Ad non videndam mortem saith Montanus Nè videret mortem saith the Vulgat The end why he was translated was that he might not die and the reason is annexed why he did not die for God translated him Shall God intend to keep Enoch from death and did he yet die shall God be frustrated of his end shall things come to passe contrary to his will where is then his Omnipotencie It holds firmly God translated Enoch that he should not see death therefore he died not but liveth as yet A second argument though not so sharp-pointed is this Of the other Patriarchs it is said They died so it is recorded of Adam Mortuus est Genes 5.5 of Seth vers 8. of Enos vers 11. of Cainan vers 14. of Mehalaleel vers 17. of Jared Enochs father vers 20. of Methuselah Enochs sonne vers 27. of Lamech Enochs grandchilde vers 31. even of the whole holy Genealogie from Adam to Noah of every one it is said Mortuus est He dyed except onely when mention is made of Enoch and then it is not said He dyed but it is remarkably varied thus vers 24 Et non ipse which our later translation hath And he was not which words you must not take in too strict a sense for if he had died yet had he had a being but consisting of soul and bodie we may truly say He was How then shall we interpret Et non ipse I named you the Rabbin who expounds it He died not with pain as other men but died sweetly Others thus He was not on earth after the same manner as he was before This is true and well strengthened Ecclesiasticus 49.14 Vpon earth was no man created like Enoch for he was taken from the earth DE TERRA SVBLIMIS ASSVMPTVS EST He was lifted up on high from the earth saith Vatablus This is also certain that from the divers expressions used concerning Enoch and of others in the same Chapter that were not translated but died there is more signified of Enoch then of others and in that speciall unusuall phrase some speciall unusuall thing is involved concerning Enoch But no speciall unusall thing is spoken if it be onely meant of him as it is of others that he died Therefore certainly Enoch died not I will not recount more diversitie of opinions In all humblenesse I will present before you mine own conjecture First I say that there is an hiatus in the Hebrew and somewhat to be understood The Spirit would leave some things doubtfull and put us to the search Secondly a supply must be made one way or other if we will fix any sense on the place Thirdly I would have wary and probable supplements not of imagination and aire onely Scaliger Exercitat 81. Parag. 2. saith thus e In tabulis Mosis fractis dimidiati Samech pars altera erat in extrema ora tabulae altera in aere videbatur In the tables which Moses brake one halfe of the letter Samech was in the utmost brink of the table the other part of it was seen in the aire Or els Scaliger told an untruth say I give me fair likelihood and not the vastnes of a phansie Fourthly I say the words Et non ipse may commodiously be thus interpreted He was not found If any one ask where I finde ground for this Commentarie I answer first it is in the seventy Genes 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non apparuit saith the Interpreter in Vatablus or as himself commenteth Nusquam comparuit but it is better rendred Non est inventus He was not found And so it is rendred Hebr. 11.5 where S. Paul hath taken the same words letter for letter from the seventie whose authoritie by themselves considered I esteem somewhat above the ordinary humane and made them divine By faith Enoch was translated that he should not see death And was not found because God had translated him Concerning Enoch these things I do further observe with some of the Fathers with Aquin and Cornelius à Lapide That he was a type of Christ so also was Elias and both their raptures or translations were figures of Christs ascension Again Hebr. 11.5 Enoch before his translation had this testimonie that he pleased God He did not onely please God but it was published and proclaimed and as it were letters testimoniall from heaven or a divine certificate was made that he pleased God And therefore I hold it very probable that as Elijahs assumption was known before-hand to the sonnes of the Prophets that were at Beth-el 2. Kings 2.3 and to the sonnes of the Prophets that were at Jericho vers 5. as well as to Elishah himself so was the translation of Enoch also known to those of his time unto whom God testified that Enoch pleased him And it is conformable also to the Antitype because Christ before told his Disciples concerning his departure John 14.28 c. John 16.5 c. and vers 16 c. and more punctually concerning his ascension John 20.17 I am not yet ascended to my Father but go to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God
flcut sua eisque propter seipsos hoc velit quod sibi They say that an happy life is a sociable life which loveth the welfarre of friends as it doth its own good and wisheth as well to others as to it self Ludovicus Vives on the place saith They were the Stoicks who said so but I rather guesse they were the Peripateticks and Aristotle their cheif Chaunter Which blessed life the heathen meaned not of eternall blessednes after the resurrection but of a blessed naturall life in this world and on this earth such an one cannot Enoch and Elias have though they were in Paradise because they have no more companie of their kinde Enoch more especially had lesse happines by this argument if he be supposed to be in the earthly Paradise because he was long by himself ere Elias came to him by the space I say of above two thousand yeares To the further illustration of the former point I may truly say If Adam and Eve had lived in Paradise by themselves alone without any other companie at any other time I should not much have envied or wished that felicitie yea though he had not fallen whereby he became Radix Apostatica in the phrase of Augustine Yea such a blessednes there is in communication of happines that the all-blessed onely-blessed ever-blessed Deitie of the Vnitie would not be without the conjoyned happines of the Trinitie The singlenes of Nature would not be without the pluralitie of Persons Thirdly do they see those men and women and their actions who now live in the bounds of old Eden whilest themselves in their bodies are invisible Fourthly here is a multiplying of miracles daily that Angels shall keep them yet so that they cannot be seen From Enochs assumption which is now above 4000 yeares since have Angels kept him that he hath not been once seen Besides no one place of Scripture Canonicall saith they are in Paradise and it is so farre from a favour as it is rather a durance and captivitie if they be kept from all other parts of the world within the bounds of old Paradise since many places are now more delightfull then the place or places whereabouts Salianus himself now holdeth Paradise to be situated Moreover Elijah was taken up into heaven Suppose that to gratifie Bellarmine we grant Coelum aerium is there meant yet must he needs be taken up from the earth and so not abide on earth in the circuit of old Paradise as Salianus foolishly conceiveth Likewise Ecclesiasticus 49.14 Enoch was taken from the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Vatablus hath it and rendreth it De terra sublimis assumptus est He was taken up on high from the earth the Vulgat hath it Receptus est à terraâ— Eâ—terra had been more pithie When the Apostle saith He was translated Heb. 11.5 was he left on the same earth on which he was before Or after he was in heaven did he come again on the earth It was an excellent and true observation of our learned Whitaker That Bellarmine sometimes confuting his fellows answers confuteth farre better answers then himself bringeth And I will be bold to say of Salianus though he doth justly deride them who make Paradise in the aire as Cornelius à Lapide and Bellarmine or in the orb of the Moon as others Yet his crotchet is as foolish as any of theirs For in what part of Paradise were they kept when the floud was or was not all the earth overflown The Angels then kept them in the aire or else by an other miracle kept the water from over-flowing that place That the Angels kept people from entring into Paradise I have read that they kept any from going out of it and kept them in it I have not read k Nemiui conspicul esse possunt None can see them saith Salianus They may say I by the same divine power by which they are invisible if invisible they be Can they be seen by none How was Elias seen by our Saviour and his three Disciples at the Transfiguration Or were all they within Paradise or was Elias out of the bounds of the old Paradise when Christ was transfigured on the mount But these and greater inconveniences must these men run into who will maintain against Scripture that Enoch and Elias are in earthly or aeriall Paradise that they may uphold an other crotchet worse then this namely That Enoch and Elias shall hereafter die and be slain by Antichrist and are not l In coelo supercoelesti in the highest heaven which is the last question 6. Let us speak of them severally then joyntly Concernning Enoch the first of them who were rapti it seemeth to me that the Apostles words Heb. 11.5 not onely do reach home to that point unto which before I applyed them viz. That Enoch died not but evince also that he shall never die For it is not said Enoch was translated that he should not die for a good while but he was translated that he should not or might not see death Therefore he cannot he shall not die hereafter since the holy Ghost hath expressed and signed out the end of his translation Nè videret mortem That he should not see death Some may answer to that place of the Apostle first that he speaketh of THE DEATH OF SINNERS as if he had meant with the book of * Wisd 4.11 Wisdome to say NE MALITIA MVTARET INGENIVM EJVS LEST HE SHOVLD BE CHANGED TO THE WORSE for sinners are called DEAD MEN according to that saying l Improbi dum vivunt mortui sunt WICKED MEN EVEN WHILE THEY LIVE ARE DEAD So farre Drusius To whom let me adde that Christ saith Luke 9.60 Let the dead bury their dead And 1. Timoth. 5.6 She that liveth in pleasure is dead whilest she liveth And to the Angel of the Church of Sardis the Spirit saith Revel 3.1 Thou hast a name that thou livest and art dead In all which places wicked men are taken for the dead yet in the place of the Apostle it cannot be so for he was speaking of the true lives and deaths of Gods Saints And if the literall sense can be admitted we must not flee to the mysterie but here is no inconvenience in the letter Moreover the same God who mercifully placed him in the state of Grace could as easily have kept him so without inflicting death on him Lastly the Apostle said Hebr. 11.4 Abel is dead and then descending to Noah and Abraham at the 13. verse These all died in faith I hope no man will say the word died is here taken for sinned but it is taken literally that their souls were parted from their bodies So the words That he should not see death prove that Enochs soul was not parted from his bodie Indeed he is one of them that are mentioned between Abel and Abraham but yet singled out by expresse words That he was translated lest he should or might see
death and therefore he is exempted out of the compasse of that word All by speciall dispensation and onely Abel Noah Abraham are the All there meant Secondly saith Drusius in his Preface It may be said the Apostle spake m De morte calamitatum agritudinum ut sententia sit Nè videret mortem hoc est ea incommoda quae mortâ—m comitari solent of calamities crosses and sicknesses which may be accounted as a death as if he had said Lest he might see death that is THE DISCOMMODITIES AND INCONVENIENCIES WHICH ACCOMPANY DEATH For who are continually sick are accounted as dead First I say this is a forced interpretation Enoch was translated lest he should see death that is lest he should be continually sick and that he might not feel the discommodities which accompany death Secondly that opinion leadeth Enoch to death but not the dolorous way to it which indeed rather beggeth the question then proveth any thing against me Lastly there is no circumstance inducing us to think that the Apostle by the word death aimed at the large and extended signification of it for calamities or sicknes Sure about Enoch his time there were no such notable calamities upon the Saints and the generations of the world were then strong and healthfull Thirdly saith Drusius in the same place It may be said Enoch died not because the Scripture when it mentioneth his rapture mentioneth not his death so the Jews say Jacob is not dead because the Scripture useth the word of EXPIRING not of DYING This is ridiculous for what is expiring but dying Genes 49.33 Jacob yeelded up the ghost and was gathered unto his people doth not either of these phrases do not both evince that he died Oh but the Jews say Jacob non est mortuus I am sure the Apostle Hebr. 11.21 speaking of Jacob saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was dying he blessed his children or when he was a dying as it is in our last translation It evinceth he died within a while after And I am sure again that Christ Luke 20.37 from the testimonie of Moses proveth that Jacob died I am also sure that S. Stephen saith Act. 7.15 Jacob went down into Egypt and died Surely these crotchets of misbeleeving Jews should not have the least countenance against pregnant proofs both of the Old and New Testament Drusius yet inforceth this third answer thus The same Apostle saith of Melchisedech Heb. 7.3 HE WAS WITHOVT FATHER WITHOVT MOTHER WITHOVT DESCENT HAVING NEITHER BEGINNING OF DAYES NOR END OF LIFE Wherefore without doubt because in Scripture there is no mention of his parents and kindred of his birth or of his death I answer First If it be said of all whose progenitours issues kindreds birth and death are unrevealed in Scripture that they were without father mother descent having neither beginning of dayes nor end of life we should have many very many more Melchisedechs in those respects Demetrius the silversmith and Alexander the coppersmith and troups of the wicked Daniel Sidrach Misach and Abednego Nathanael and Joseph of Arimathea S. Mark and S. Luke and divers others For what mention is there of their parents their children their genealogies their birth-dayes or of their death-dayes in the sacred Writ Therefore these words may be said of Melchisedech without any reference at all to that reason and the words may not be said of others though the divine Scripture omitteth as much as it did of Melchisedech Secondly if we grant that it is in part the reason why he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a father c. yet it may be said also because no other record before S. Pauls time no sacred or profane Authour no tradition no book Apocryphall historified his parents or issue so farre as yet appeareth And because S. Paul who knew the names of Jannes and Jambres some such way or by revelation immediate and by no such way knew Melchisedechs pedegree he might say as he did Thirdly Erasmus saith Melchisedech came of obscure parents not worthy to be named Before him Eustatius Antiochenus said the same and perhaps it may be a reason why David called his Nephews Joab and Abishai the sonnes of Zeruiah 2. Samuel 19.22 for Zeruiah was Davids own sister 1. Chron. 2.16 and omitted their father for his unworthinesse yea the Divine historie where David is silent often mentioneth Joab and Abishai with the addition of their mothers name but alwayes omitteth the fathers name This I cannot think to be Melchisedechs case for being a King and so glorious a Priest both in one it is most unlikely that he had obscure and poore parents yet he might descend from cursed Cham as well as Christ from Moabitish Ruth or from Rahab the harlot of Canaan Fourthly the Jews say He was a bastard But it is sooner said then proved for never bastard attained as called by God to those two highest conjoyned titles of King and Priest Many men have thought him to be Noah and more to be Sem Noahs sonne as some Jews Lyra and Abulensis when indeed he can be neither n Quidam admodum stultè opinantur Sem esse Melchisedechum Vâ—rùm id impossibile est suprà enim cùm ejus genealogiam explicaremus patuit quòd nec Tharrae tempora assequi potuit Some very foolishly think that Sem was Melchisedech saith Procopius But that is impossible for when I set down his genealogie it appeareth that he lived not to the time of Terah or Thara Genesis 11.24 So he who hitteth the truth that Melchisedech was not Sem but is out in the genealogie for both Noah and Sem lived in Abrahams time See Cornelius à Lapide on the Hebrews and the learned Helvicus Noah saith Helvicus died the 57 yeare of Abraham and Sem out-lived Abraham That neither Noah nor Sem could be Melchisedech is demonstrable from Hebr. 7.6 Melchisedechs descent or pedegree is not counted saith the Apostle Hebr. 7. from Levi or Abraham or their Progenitours who came from Arphaxad the sonne of Sem the sonne of Noah Secondly both Noah and Sem and their genealogie and generations are perfectly and exactly set down but Melchisedech is without descent or pedegree or genealogie Hebr. 7.3 as undescribed say they Thirdly we know Sems father was Noah Noahs father was Lamech but Melchisedechs father is not known Fourthly Noah died Genes 9.29 and Sem lived not 603 yeares as it is apparent Genes 11.10 c. Helvicus maketh his death fall on his six hundredth yeare but there is no end known of Melchisedechs dayes Origen in likelihood fore-seeing the inconveniences accompanying the fore-recited and commonly received opinion inventeth a new trick That Melchisedech was an Angel After him ran Didymus But no Angel was ever a temporall earthly King no Angel was ever a Priest offering up bread and wine and receiving tithes or had an order of Priesthood annexed to any of them no Angel had ever pedigree from
Saints is called the resurrection unto life The resurrection of the dead wickâ— ones is called the resurrection unto damnation John 5.28 Likewise say I The change of the wicked if changed they be as I hold it most likely may be called the change unto shame and pain eternall as the change of the godly may be called a change unto glorie For the wicked shall reap no benefit by that change nor shall they meet Christ in the aire by any extraordinarie rapture as I conceive And since they die the second death it mattereth not if they avoid either the first death by immutation or the fire of conflagration Lastly if they shall meet Christ in the aire it is to their greater terrour They shall be hurried to their judge and haled toward their punishment they meet him not as he is a milde Saviour but as an angrie and just God And this is a sufficient answer both to the second and third objection of Salmeron as the learned who reade him can testifie 4. Another argument and that of moment and validitie to prove that some shall hereafter be excepted from death is taken from that memorable diversly read diversly expounded place of the Apostle 1. Corinth 15.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Omnes autem non dormiemus omnes autem immutabimur We shall not all die but we shall all be changed as the Interlinearie hath it And this is the first and best reading Let us examine first the words and the severall translations and so approach to the exposition The Greek cited by me at large is in all the Greek copies so saith Peter Martyr and Doctour Estius confirmeth the same so likewise doth Chrysostom and Theophylact reade it and Theodoret and Justinus ad Orthodoxos quaest 61. quaest 109. and Origen in tertio volumine enarrationis Epistolae primae ad Thessalonicenses as also in his book against Marcion Which is a manuscript in the Vatican saith Estius So Oecumenius Prognost 3.48 So Theodorus Heracleotes reades it saith S. Hierom in Tom. 3. Epistolarum pag. 198. and in the end of the same Epistle to Minerius and Alexander S. Hierom acknowledgeth that even in his dayes the Greeks did not reade it as the Latines Salmeron on the place findes fault with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes quidem non dormiemus All of us shall not die f Quod juxta verborum proprietatem perinde est ac dicere Nullos dormituros non enim dicitur Non omnes dormiemus quà declararet aliquos non morituros Est grande discrimen apud Logicos inter Non omnes dormiemus Omnes non dormiemus which according to the proprietie of the words is as if he had said NONE SHALL DIE. For it is not said NOT ALL OF VS SHALL DIE by which words is meant and declared that some shall not die And there is a great difference among Logicians between these two propositions NOT ALL OF VS SHALL DIE and ALL OF VS SHALL NOT DIE. So farre he First I say Estius a learned Doctour and Popish Divine doth sleight this subtiltie g Sâ—ito sensum non mutari sive legas Omnes quidem non dormiemus qui ordo verborum est in Graeco sive Non omnes quidem dormiemus quomodo legit Hieronymus plerique Lat ni vertunt Know saith he that the sense is no whit changed or altered whether you reade it thus ALL OF VS SHALL NOT DIE as the order of the words is in the Greek text or thus NOT ALL OF VS SHALL DIE as Hierom reades it and most of the Latines interpret it Secondly I say if we should maintain that none shall die of them that are residui then remaining alive but that both good and bad shall all be changed without death I see no inconvenience to arise from that opinion Catharinus in his Commentaries findes fault with those who follow the first reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Estius findes fault with him for his fault finding condemning him of inconsideration and rashnes The Arabick accordeth with the Greek Nos omnes non moriemur sed nos omnes mutabimur We all shall not die but we all shall be changed The Syriack also is in harmonie with both Greek and Arabick though Salmerons nicetie may think it a jarre Non omnes nos obdormiemus omnes autem nos immutabimur Not all we shall sleep but all we shall be changed yea an old vulgat translation which is in Basil in the librarie of the Predicants saith Erasmus agreeth with our Greek Aquinas himself in the end of his 8. Lect. confesseth that our Greek reading is in sense consonant to that which the Apostle wrote to the Thessalonians the first Epist 4 chap. and 17 verse Scriptures sweetly expound Scripture We shall not all sleep but we shall all be changed saith the Apostle here and to the Thessalonians We which are alive and remain shall be caught up together The very Prefaces have a correspondence in substance and are more then ordinarie This we say unto you by the word of the Lord 1. Thessal 4.15 and here 1. Corinth 15.51 Behold I shew you a mysterie And then doth he in both places evince an immutation without death Therefore there can be no danger in our opinion as may be evinced from Aquinas his free acknowledgement Yea there is not onely no danger but great reason for it for How excellently doth this agree with that which presently followeth verse 52. The dead shall be raised incorruptible and we shall be changed Doth he not plainly discriminate and diversifie those which shall be raised from those which shall be changed He doth not say We shall be raised incorruptible and We shall be changed as he must have done if all are to die and then to be changed And to shew that the change is not by laying down of the bodie he addeth immediately This corruptible must put on incorruption and this mortall must put on immortalitie vers 53. phrases implying no losse no decay no separation but a superinduction and superaddition to what before was enjoyed And when this is done he saith most pertinently vers 54. Then shall be brought to passe the saying that is written Death is swallowed up in victorie as if he had said When both these things are accomplished the raising of the dead and the change of the living so that they shall be no more mortall then shall death be overcome O DEATH WHERE IS THY STING vers 55. So much for the first and best reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come to the second which is varied by the addition of one letter but it makes a contrarietie in the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes non dormiemus All of us shall not sleep saith the former Omnes dormiemus All of us shall sleep saith the latter And this latter way it seemeth to have been read in some few copies even in S. Hieroms time But this Greek lection is
justly suspected saith the worthy Estius the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so easily turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a little dash And he findeth just fault with Acacius in Hierom for saying it was so read in most Greek copies when as certainly it was read so but in verie few copies whereof there is scarce one now extant and not many proofs that ever there were many copies of that extant Neither indeed doth the reading stand with sense For the Apostle solemnly premizeth Behold I shew you a mysterie and then subjoyneth immediately according to this new-fangled mis-writing We shall all therefore sleep or die Is this a mysterie that all shall sleep or all die Doth he promise mountains and bring forth a molehill Every Heathen knows that we shall die every Christian Turk and Jew that we shall be raised again But when God justly for sinne sentenced man to death with a morte morieris That some sinfull men should be excepted is a mysterie deserving such a watchword as Behold Behold I shew you a mysterie we shall not all sleep but we shall all be changed Secondly from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thus argue That death if such a death there be any which is so speedily begun by separation of the soul from the bodie and ended as I may so say by the swift and momentanie reuniting of the same soul to the same bodie cannot handsomely be called a sleep Doth he sleep who in the twinkling of an eye is changed from mortalitie to immortalitie yea from being alive is made dead and from being dead is made alive and that incorruptibly Was ever sleep confined to an instant till now or may one be said to sleep in the midst of these great works It is not so much as Analogicall sleep The greatest sleepers have more then an instant ere they can begin to sleep Sleep creepeth or falleth on men by degrees heavinesse and dulnesse usher it and the spirits have a time to retire to their forts and cittadels the senses are not locked up nor do they deposite the use of their faculties in a moment And may that be called properly rest or sleep which resteth not above an instant and is as quick as thought Rest and sleep do couch upon the bed of time likewise it is as much as possibly can be done if so much can be done to awake one in an instant The Scripture useth the phrase of sleeping towards them who rest as it were in death in the earth in the grave Our friend Lazarus sleepeth saith Christ John 11.11 when indeed he was buried Many of them that sleep in the dust of the earth shall awake Dan. 12.2 Let one place of holy Writ be produced where one and the same instant beginneth sleep and endeth awaking and then I may say there may be some shadow for that reading But here is no pause no rest no quiet therefore no sleep therefore the word sleep in this place is applied to such as died before and not to such as are alive and shall die as the second lection implieth Thirdly it wanteth force to say in the whole conjoyned sentence We shall therefore all sleep or die but we shall all be changed If the Apostle had intended any such thing he would not have used the adversative particle But but the implicative word And We shall all therefore sleep AND we shall all be changed This had been sense if thus it had been but not being so we may the more confidently shake off the second lection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as abhorrent from reason and cleave to the first of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes quidem non dormiemus c. All we shall not die but all we shall be changed And so from the varietie of Greek copies I come to the Vulgat the Translation in Latine Omnes quidem resurgemus sed non omnes immutabimur Truely we shall all of us arise but we shall not all of us be changed First I say this differeth from all Greek copies whereas if it had been according to any sort of them it might have swayed us much that way Secondly the same argument toucht at before may also give a side-blow to this translation The Apostle raiseth up their considerations by promising to tell them a mysterie But it was no mysterie to tell them that they should all be raised when he had told it so pithily so divinely and so often beat upon it before by so many kindes of arguments as he did Thirdly where the Vulgat saith Non omnes immutabimur it is not true for Omnes immutabimur We shall all be changed from mortalitie to immortalitie from naturall bodies to spirituall If you say We shall not be all changed to glorie I say so with you I adde That is no mysterie all know that Therefore the Apostle speaketh not of a change to glorie eternall in the heavens whereunto some onely shall be changed but he speaketh of a change from mortalitie to immortalitie from corruptible bodies to incorruptible which even the wickedest men shall have And perhaps he meaneth that this generall immutation shall be made sine media morte without intercurrent or intercedent death even in the wicked that shall be then alive yet in the change you must alwaies make this diversitie The wicked shall be singled out to shame to losse to punishment eternall with their raised or changed bodies for even in their raising also there is a change from corruption to incorruption but in the change of the godly there is glorious incorruption joyfull immortalitie pleasurable eternitie The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a change of a thing from place to place as when we take a piece of wood from the earth and cast it into the water Thus the wicked shall be hurried from their graves to the judgement seat and shall be placed on the left hand of our Saviour and after sentence shall be haled and cast from earth into hell On the other side the righteous in their change shall be mounted up from their graves or from the earth into the aire to meet Christ and shall be at his right hand and after sentence be carried or ascend up into heaven in most glorious manner to live with Christ eternally Fourthly if we reade it with the Vulgat We shall all arise but we shall not all be changed we must also immediately annex the words In a moment in the twinkling of an eie at the last trump for there is the pause and stay to be made there is the full sentence The Vulgat hath done very ill to make the stay and full point at immutabimur for then the words following bear no construction at all if they be considered by themselves In a moment in the twinkling of an eie at the last trump For then cometh in new matter For the trumpet shall sound and the dead shall be
compared Book 1. p. 13 14 15. The Ascension of Christ represented in the assumption of Enoch and Elias Book 3. p. 191 to 195. B BEauty desired Book 1. pag. 19. The Being or not Being of a thing may be said divers wayes Book 2. p. 77. Bristoll built of old by Brennus ibid. p. 23 24. C WHence the Capitol in Rome had its name B. 2. pag. 18. Ceremonies Leviticall died at first by degrees and now they are not onely dead but deadly Book 1. p. 3. There is no Chance where Providence reigneth Book 2. p. 71 72. Cherubims with reall flaming swords were placed in Paradise Book 1. p. 2 3. and why ibid. p. 23. Christs beautie in his humanitie described together with his Passion B. 1. p. 18 19 20. compare ibid. p. 193. Christ doth us more good then Adam did us harm ibid. p. 185 to 188. Christ saved more in number then Adam condemned ibid. p. 188 189. c. Whether Christ were in Adam and how ibid. p. 82 83. The judgement of the essentiall Church of Christ is infallible ibid. p. 148. Circumcision of women by the Turks ibid. p. 144. A wicked Companion is very dangerous Book 3. p. 184 185. Conception what it is and how B. 1. p. 93 to 99. Confirmation in grace is of two sorts ibid. p. 48. Generall Councels are the highest earthly Judges of Scriptures controversed ibid. p. 136 148. D DEath is threefold Book 1. p. 4. Death is common to all ibid. Death Naturall and Violent ibid. p. 17. Sinne is the onely cause of Death ibid. p. 26 27. Death is bitter because painfull ibid. pag. 28 31. Death is sweet to some men because God makes it beneficiall unto them ibid. pag. 32 33 c. Death was inflicted on Adam for one sinne ibid. Death was inflicted for the sinne of the man Adam not of the woman Eve ibid. pag. 36 to 44. Speedy death by some is accounted best Book 3. pag. 187. Whether all Adams posteritie without priviledge or exception must and shall die Book 3. Chap. 1 2 3 throughout The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book 1. pag. 192 193 c. Disciples of Christ were none of them Noble at least not Nobly bred Book 2. pag. 86. E OF the East-Indians and their language Book 3. p. 204. Of Elias and Enoch whether they be yet living or dead Book 3. Chap. 2. throughout Divers questions about Enoch more especially ibid. p. 181 182 c. Equivocation in what sense and in what cases it may be allowable Book 1. pag. 165 167. The second book of Esdras was never held Canonicall ibid. p. 7. Eve remained an intemerate virgin untill after the sinne of Adam ib. p. 39 40. Whether Eve sinned before she talked with the serpent ibid. pag. 60. Excommunication was of three sorts in the Jewish politie Book 2. pag. 48 49. F THe word Father is diversly taken in the holy Scripture Book 1. pag. 120. and Book 2. pag. 113 c. G GEnealogies were ever drawn from the Males Book 1. page 40 41. H THe Healed by Christ were never a second time cured of any disease Book 2. p. 8. Heavenly influences which are noxious are the causes of much sicknesse and destruction Book 1. p. 17. All languages have some words retaining the foot-steps of the Hebrew Book 2. p. 45. When the Hebrew points were first used Book 1. p. 100 101 102. Hebron the citie Book 2. page 19 to 29. Humilitie ibid. p. 161 162. The humilitie of S. Paul Book 2. p. 84 85. The Husband represents the wife Book 1. p. 140. I JEr 10.11 was the onely verse of his whole prophesie that was written in Chaldee which every captive Jew was commanded to cast in the teeth of the Babylonians Book 1. p. 180. Jerusalem the holy citie Book 2. p. 154 155 156. Ignorance threefold Book 1. p. 60. Interpretation of Scriptures is the Pastours right with whom the Laitie must consult ibid. p. 149 150 156 181 182. Book 2. p. 63. Interpretation of Scriptures by Anagrams is profane B. 1. p. 152 153. Whether interpretation of Scriptures or judgement of doctrine do in any sort belong unto the people and how farre ibid. p. 157 159. Helps and cautions prescribed unto the people for interpretation of Scriptures ibid. pag. 160 to pag. 169 c. John the Apostle his death Book 3. p. 187 188 189. Joseph was the first-born of Jacob. Book 1. p. 142 143. Joseph was a type of Christ Book 2. p. 33. A twofold acception of the word Judgement Book 1. p. 6. Judgement after death is private of souls publick of bodies and souls ibid. K. KIngs represent the people under them Book 1. p. 183 184. Of the honour due unto the King ibid. Whether Korah Dathan and Abiram descended with all their goods truly into hell Book 3. p. 214 215 to p. 221. L WHerein the confusion of Languages consisted Book 2. p. 45 46. Orientall languages conduce much to the understanding of Scriptures therefore necessarie to be studied ib. p. 48. Of the same languages also B. 3. p. 204 205. Of Lazarus raised by Christ Book 2. p. 7 8 9. Humane Learning is an handmaid to Divinitie ib. p. 88 89. Literall sense of Scripture is hardest to be found Book 1. p. 149. M MAgistrates not to be reviled Book 1. p. 168 169 170. Maran-atha expounded Book 2. p. 48 to p. 54. Of Melchisedech and why he is said to be without father and mother Book 3. p. 201 202 c. to p. 206. Members of the bodie are not all of equall worth Book 1. p. 63. God is very Mercifull unto all ib. p. 186 187. Whether Moses at the Transfiguration appeared in his own true person or not Book 3. p. 208 209 c. O IN Oaths we must be warie of mentall reservations and unlawfull equivocations Book 1. p. 166 167. Opinion Book 2. p. 83. Originall sinne See Sinne. P OF Paradise Book 3. pag. 194 195 196 197. The Pastours wisdome both for the matter and manner of his doctrine Book 1. p. 158. The Patriarchs were buried in Sychem Book 2. chap. 10. Meerly Personalls are not propagated B. 1. p. 109 to p. 138. S. Peter represented all the Apostles Joh. 21.15 16. Book 1. p. 147. The Pope is servus servorum Dei ibid. p. 132. The Priviledges of a few make not a law Book 2. p. 160. Whether God may justly Punish the Fathers for the childrens actuall delinquencies B. 1. p. 119 120. In what cases God may and doth punish the children for their Parents faults either with temporall or eternall punishment ib. p. 118 to p. 124. Every individuall man is justly punished for originall sinne in Adam ib. p. 145 146 147 c. R REdemption was of a double kinde in the Leviticall law Book 1. p. 143. Of Reliques Book 2. chap. 12. and the Authours esteem of a true choice Relique ibid. p. 130 131. The Resurrection was typified in
h Sentent 3. Distinct 13. Artic. 2. Marsilius i In illud Psal 102. BENEDICITE DOMINO OMNIA OPERA BIUS Jacobus de Valentia k Lib de Regno Christi Melchior Flavius l Theosophiae 3.13 Arboreus And again the same Suarez pag. 65.8 m Christus Dominus meruit sanctis Angelis omnia dona gratiae exceptis iis quae ad remedium peccati pertinent meruit iis electionem praedestinationem vocationem auxilia omnia excitantia adjuvantia sufficientia efficacia denique omne meritum augmentum gratiae gloriae The Lord Christ hath merited for the holy Angels all gifts of grace except those which belong to the remedy of sinne He hath merited for them election predestination vocation all means exciting helping sufficient and effectuall Lastly all merit and increase of grace and glory As the precious ointment upon the head of Aaron ran down upon his beard and thence descended to the skirts of his garments Psal 133.2 so all vertue distilleth from Christ the Head upon every member of his Church Angelicall or Humane Triumphant or Militant neither have they ought but what they received and from him onely In brief we have exchanged and bartred our brasse for gold n Periissâ—mus nisi periassemus We had perished if we had not perished as Themistocles said of old o O felix culpa quae tantum talem meruit Redempterem O happy fault that hath obtained so great and excellent a Redeemer Christ hath done us more good then Adam did himself or us hurt If these my humble private speculations or rather relations of other mens opinions give not satisfaction I desire you to have recourse unto the Apostle who hath put the first and second Adam into the balances and behold the first Adam is found too light In which comparative being like in the genus and unlike in the species as Origen soundly and wittily observed First let us see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things wherein they are like Rom. 5.12 As by one man sinne entred into the world and death by sinne the Apodosis is not expressed but thus to be conceived So by one man grace came into the world and life by grace See the same confirmed v. 19 20. Secondly As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous The third thing wherein they were like is set down in the 18. verse of which hereafter Concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things wherein they differ they are set down in the 15 verse and so downward Not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many An other dissimilitude is in the 16 verse And not as it was by one that sinned so is the gift for the judgement was by one to condemnation but the free gift is of many offences unto justification And verse 17 If by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousnesse shall reigne in life by one Jesus Christ After this he returneth to the third point of their comparison the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things wherein they differ being involved in a Parenthesis which indeed may seem at the first sight more strange Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnes of one the free gift came upon all men unto justification of life vers 18. But the true meaning is this according to the way of S. Augustine As none cometh to death but by Adam and none to Adam but by death so none cometh to life but by Christ nor to Christ but by life Thus the free gift came on al as the offence came on all As when we say All entred into the house by one doore it is not intended or included that all that ever were farre or nigh came thither into the house but that no man entred into the house save by the doore So though the Apostle saith Omnes in the application he meaneth not that all and every one are justified but that all that are justified are not otherwise justified then by Christ and this is S. Augustines exposition against Julian the Pelagian 6.12 As if he had said Christ is the Α and Ω the beginning means and end There is none other name by which we must be saved Acts 4.12 He perfecteth them for ever who are sanctified Hebr. 10.14 And they are Christs and Christ is Gods 1. Cor. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is my love delight said Ignatius And I professe I desire not heaven or the blessednes of heaven without him as I undeserving ill-deserving poore I hope to reigne in life by him onely who giveth spirituall birth life and increase till he bring us unto blessednesse even all them who are saved even the universality of the chosen in Christ The limitation of the word Omnis is frequent in Scriptures not comprehending generally or universally every one in all and all with every one but being put for a great number for many Luke 6.26 Wo unto you when all men shall speak well of you where All must not be tentered and stretched to its utmost extent for all and every did never do never and never shall speak well of them So Acts 22.15 Thou shalt be witnesse unto all men saith Ananias to S. Paul which was not accomplished if All have no restraint Again Titus 2.11 The grace of God which bringeth salvation hath appeared to all men and yet there were then and now are many who never saw or knew that salutiferous or saving grace So here you are to reduce the word Omnes to omnes sui All that are in Christ saith the Glosse Again why may not All be aswell taken for Many in this our 18 vers as Many is taken for All in the 19 verse where it is said By one mans disobedience many were made sinners when all and every one that descended ordinarily and naturally from Adam sinned in him and by him as is expressed verse 12. and proved before Genes 17.4 Thou shalt be a father of many nations which is repeated word for word Rom. 4.17 and is thus varied Genes 22.18 In thy seed shall all the nations of the earth be blessed and this is confirmed Galat. 3.8 where Many and All differ not in sense and substance By Omnes homines All men you may understand Humanum genus Mankinde and because all mankinde must be distinguished into two sorts goats and sheep and considered according to two estates fallen and repaired and their different receptacles the two cities the one the city of God the other of the Devil in the first member the word All must be interpreted generally without
restriction because in it was speech of Adam by whom death came upon all without exception but in the second and opposite member All is not to be taken in the same amplitude sed juxta rem subjectam But according to the subject spoken of All that have grace and the gift of righteousnesse Omnes vivificandi All that are to be made alive saith S. Augustine All that are Christs So much in defence of those who by All understand genera singulorum but not singula generum Some of all kindes but not all of every kinde restraining and imprisoning the word yet as it were in libera custodia The free gift came upon all men to the justification of life that is it came upon all upon whom it did come freely and yet upon many which were not of Christs flock it came not at all If this seem harsh to any there is a second interpretation which came in my minde before ever I had heard or read that any other thought so and amongst a whole army of expounders I never met with any who wholly agreeth with me and never but one whose opinion in part concurreth with mine and he is Cardinall Tolet who is found fault withall covertly by Justinian the Jesuit and by the learned Estius under a generall Quidam vir doctus A certain learned man and expressely by name by Cornelius à Lapide the Jesuit whose judgement otherwise I had been ignorant of as not having Tolets labours on the Romanes The words of S. Paul Rom. 5.18 at the latter end are these By the righteousnesse of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift came upon all men unto justification of life So it is read according to the Vulgat in our late Translation the Bishops Bible hath it Good springeth upon all men to the righteousnesse of life but it is certainly amisse for they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas there is great discrepancy between them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally confessed to be according to Philosophers that vertue or aggregation of vertue which is named Justice generall or according to Divinity the vertue or the habit of justice the work of grace sanctification righteousnesse or holinesse inherent Neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though I would be loath to say as Beza doth on that place I do not admit saith he Nè in anis quaedam argutia tribuatur Apostolo id est Spiritui sancto that these two are all one for this reason among others Lest some vain nicety should be attributed to the Apostle that is to the holy Ghost for if I did admit them to be all one yet I would rather admire the depths of the holy Spirit which I am not able to sound then ascribe any empty or vain nicety to the perfection of divine Scripture l Adoro Scripturae plenitudinem Tert. lib. contra Hermog Whose plenitude I adore that I may use Tertullians phrase whereas Beza intimateth as if the infinite Spirit knew not to dictate what he could not understand yet will I be bold to say there is a main difference between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly is rendred justificatio For grant that among Heathen writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be now and then expressed A just cause or The ground-work or foundation of a just cause as l 1. de coelo Aristotle useth it Grant we also that in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for the judgement of God as Rom. 1.32 and Revel 15.4 sometimes for the ordinances of God as Luke 1.6 and Heb. 9.1 and 10 verses and Rom. 2.26 yet most properly it is rendred Justificatio and by it is meant the merit of Christ and his righteousnesse imputed to us and is in Christ and not in us Beza saith right in this m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam justificationis nostrae ut ità dicam materiam hîc declarat ab effecto nempe illam Christi obedientiam cujus imputatio nos juslos in ipso facit quam paulò antè vocavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quò Deus gratis eam nobit largiatur The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification declareth as I may say the very matter of our justification from the effect namely that obedience of Christ the imputation whereof makes us righteous in him which a little before he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift because God gives it freely to us Thus is the imputation of Christs righteousnesse and our justification all one in effect and onely divers in words to the same sense Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both in the 16 verse and in this present place and thus Rev. 19.8 The fine linen is the righteousnes of Saints Not of themselves not inherent for to the Church was given or granted that she should be arayed ut cooperiat se as some reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fine linen pure white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white to be seen by others And since our Saviour Revel 19.13 was clothed with a vesture dipt in bloud which Blasius Viegas saith is commonly interpreted of Christs humanitie begored with its own bloud by the Jews which suffer me to term Meritum rubrum as well as the School-men stile it Meritum udum which was pointed at Esai 63.1 Who is this that cometh from Edom with dyed garments from Bozrah and verse 2. Wherefore art thou red in thine apparell and thy garments like him that treadeth in the wine-fat which Tertullian wittily thus expounded n Spiritus propheticus veluti jam contemplans Dominum suum ad passionem venientem carne scilicet vestitum ut in ea passum cruentum habitum carnis in vestimentorum rubore designat conculcatae expressae vi passionis tanquam de foro torcularis quia exinde quasi cruentati homines de vini rubore descendunt Contra Marcionem 4.40 The spirit of the Prophet contemplating as it were his Lord going to his passion clothed with flesh as suffering in it describes by the rednesse of his garments the bloudy habit of his flesh troden and pressed by the force of his passion as by a wine-presse because men come out thence as it were all bloudy with the rednesse of the wine According to that prophesied of him rather then of Judah or of Judah as a type of him Gen. 49.11 He washed his garments in wine and his clothes in the bloud of grapes So that S. John may be thought to expound Esai and Esai to reflect on that prophesie of Jacob and all to designe out our Saviours passive obedience by which that I may so speak our sinnes are most properly washed away or not imputed Upon proportionable semblance of reason permit me to say that the pure and white linen describeth Christs active obedience his fulfilling of the Law in