〈◊〉 〈◊〉 here whereas in the place of Exodus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also in the Septuagint the first place is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be expounded one manner of pleading their causes as there was one law This I am sure of the verb is so used Micah 7.9 I will bear the indignation of the Lord because I have sinned against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill he plead my cause Why may not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the pleading of ones cause And why may not the meaning of our Apostle be That as Adam was ostium mortis The doore of death so Christ is clavis resurrectionis The key of the resurrection as Tertullian sweetly calleth him And as by Adam all and every one was guilty of death and damnation so by Christs merit every one shall arise to free himself from it if he can and to plead wherefore he should not be condemned to defend himself and answer for himself as Paul did Acts 26.2 to apologize And herein Adam and Christ to be like That as every one was made guilty by one of condemnation so every one for Christs all-sufficient condignity shall be permitted yea enabled to speak for himself why the sentence shall not be executed But these things I leave to the Professours of the Greek tongue and suo quisque judicio abundet So much for the second exposition of the words and for the similitudes and dissimilitudes between Adam and Christ from which resulteth That Adam representing us did not so much hurt us as Christ representing us did do good unto us And therefore since we are acquitted from sinne from all sinnes originall and actuall since we are acquitted from eternall death and have grace and abundance of grace and the gift of righteousnesse and shall have life eternall and shall reigne in life by ones obedience by one onely Jesus Christ who in his life and on the altar of the crosse merited all these things for us it is no hard measure no iniquity of God if for Adams sinne and disobedience when he sustained our persons both himself and his posterity in his loyns implicitly consenting with him be appointed to die And thus much shall suffice for the first generall Question upon the words of the Text. The second followeth Drusius towards the end of his Preface before his book called Enoch thus * Haec alia quae hoc libro continentur ut in aliis omnibus à me unquam editis aut edendis subjicio libens Ecclesiae Catholicae judicio à cujus recto sensu si dissentio non er◠pertinax These and other things which are contained in this book as also in all other books which have been or shall be set forth by me I willingly submit to the censure of the Catholick Church from whose right judgement if I dissent I will not be pertinacious O Deity incomprehensible and Trinity in Unity in all respects superexcellent and most admirable with all the faculties of my soul and body I humbly beg of thee to shew thy mercy upon me for Jesus Christ his sake and O blessed Redeemer accept my prayer and present it with favour to the throne of grace where thou canst not be denied If thou O gracious Jesu art not able to help me and to save my sinfull soul let me die comfortlesse and let my soul perish but since thy power is infinite I beseech thee to make me one of those whom thou bringest to more happinesse then all our enemies could bring to miserie Heare me for thy tender mercies sake and for thy glorious name O great Mediatour Jesu Christ AMEN AMEN MISCELLANIES OF DIVINITIE THE SECOND BOOK CHAP. I. Sect. 1. THe question propounded and explained 2. Armenius or rather his sonne Zoroaster dead and revived 3. Antillus dead and living again because the messenger of death mistook him in stead of Nicandas Nicandas died in his stead 4. A carelesse Christian died and recovered life lived an Anchorite twelve yeares died religiously SECT 1. THe second Question which from the words of my Text I propounded is this Whether such as have been raised from the dead did die the second time yea or no because it is said It is appointed for men once to die I speak not of those who have been thought to be dead and have been stretch't out and yet their soul hath been within them though divers for divers daies and upon severall sicknesses have had neither heat nor breathing discernable but onely of such who have suffered a true separation of their souls from their bodies Whether these have again delivered up the ghost and died I make my question 2. Before I come to mention those whom the Scripture recordeth to be truly raised I hold it not amisse to propound to your view a few stories out of other authours Theodoret lib. 10. de fine judicio hath two strange relations The first is out of Plato of one Armenius but Clemens Alexandrinus Stromat 5. relateth from Zoroaster himself that it was Zoroaster the sonne of Armenius He who onely of all the world laughed so soon as he was born saith Plin. 7.16 and was so famous a Magician One of these two either father or sonne the twelfth day after he and others fell in the battell and was to be buried ante pyram constitutus revixit and being come to himself told what he had seen apud inferos namely that his soul being divided from his bodie came with many others who died with him to an admirable and incredible place in which there were two gulfs opes or ruptures of the earth and two open places of heaven right over them In the midst of these hiatus or gulfs judges did fit who when judgement was ended bade the just souls ascend by the heavenly opennes and gaps the judges sowing on their breasts the notes of their judgement But the souls of the wicked men were commanded to go on the left hand and to be hurried to hell carrying with them on their backs the memoriall of their passed life But as for himself being now come in fight the judges bade him diligently heare and see all things and tell all those things which were done when he revived These are sayings worthy of Philosophy saith Theodoret. 3 A second storie is cited in the same place by Theodoret from Plutarch among those things which he wrote De anima Sositiles Heracleon and I saith Plutarch were present when Antillus told us this of himself The Physicians thought Antillus to be dead but he came to himself as one out of a deep sleep and neither said nor did any other thing * Quod emetae mentis signum possit censeri which might argue him to be crazy or light-headed but he told us that he was dead and that he was again revived and that his death upon that sicknesse
Samson and how Book 2. p. 31. Compare Book 3. p. 220. at the bottome of the page Why all men shall rise again at the last day Book 1. p. 195. Whether such as have been raised from the dead did die the second time Book 2. p. 1 to p. 12. Of holy men there is a double resurrection ib. p. 4. The raising of the dead was an act appropriated unto Christ himself no way communicated to his Apostles in his life time ib. p. 6 9 10. Who they were that rose at Christs death ib. p. 12. wherwith compare ib. chap. 8.11 12 13 14. throughout The raised Saints ascended not into heaven with Christ ib. ch 15 16 17 18. throughout Christs resurrection was typified in Elias 2. King 2.13 ib. p. 146. The figure of Rome at its first building ib. p. 24. S THe whole Scripture is but one though penned by divers Book 2. p. 38 39. The Penmen of the holy Scriptures as such could not forget ibid. p. 40 41 c. Whether how it was necessarie that the Scripture should be written for mens instruction ibid. p. 68 69 70 c. Whether the holy Penmen of the Scriptures understood all that they wrote ibid. p. 80 to p. 86. Whether they read profane Authours ibid. p. 86 to p. 90. They did cite Poets or profane Authours ibid. p. 89 to p. 93. Whether they studied the things they wrote before-hand ib. p. 92 to p. 96. There was no difference between the Penmen of the divine Writ of the Old and New Testament in the point of conceiving and writing in different languages ib. p. 96. We must have recourse unto the allusions of Scripture which are not rest on what the Apostles conceived in their mindes onely ibid. p. 97. The Pen-men of Scripture had no libertie to put in their own conceits or in writing to adde or blot out what they had done ib. p. 98 to p. 104. They had no power to clothe their inward apprehensions with words of their own ib. p. 104 105 106. The Penmen of Scripture wrote their heavenly dictates in the same language in which they conceived them ibid. p. 107 to p. 112. Whether the holy Penmen of Scripture wrote the Scripture casually ibid. p. 71 72. When the New Testament began first to be written and upon what occasion ibid. pag. 73. Whether the Penmen of Scripture were commanded to write ibid. p. 73 to page 76. Whether the Prophets Evangelists and Apostles were compelled to write ibid. 76 to p. 80. Whether Christ wrote any part of Scripture himself immediately ibid. p. 64 65 c. Why Sinne is called Originall Book 1. p. 129. Styles given to originall sinne ib. p. 36. Some sinnes are greater then other ibid. p. 62 63 64. The greatnesse of a sinne is two wayes considered ibid. p. 66. Of originall sinne as conveyed unto us from Adam ib. p. 74 to pag. 90. Originall sinne is matter of repentance ib. p. 76. How we sinned originall sinne in Adam ib. p. 78 79 80. Not by imputation onely nor onely by imitation p. 84 85. Originall sinne is propagated to mankinde ib. p. 90 91. p. 129. When originall sinne beginneth ib. p. 91 92 93. The manner how the soul is by it made sinfull ib. p. 103 to p. 109. Adams actuall sinne was private and personall ideall onely and representative therefore not imputed unto us ib. p. 88 89. p. 129. The foure principall faculties of our Souls with their severall objects Book 1. p. 56. T A Twofold kinde of Temperature the one of weight the other of justice Book 1. p. 18. Tithes are by an everlasting law due to the Priesthood of Melchisedech ibid. p. 83. Curses that follow those who sacrilegiously rob the Church of Tithes Book 2. p. 50 51. The Transfiguration of Christ with the manner of it and how it was not painfull to him B. 1. p. 29. Of the Translation of them who shall be found alive at the last day ibid. p. 30. The use of the Tree of life in Paradise unto Adam ibid. p. 20 23. Whether Adam did eat of the tree of life before he fell ibid. p. 21 22. V VIator is considered according unto a twofold estate Book 1. page 51 52. FINIS The severall places of Scripture explained in these three Books of Miscellanies The first book GEn. 3.20 pag. 40. Gen. 4.15 64 65. Exod. 13.2 140. Exod. 20.5 110 116 127 128. Job 14.4 95 96. Ps 51.5 92 93 94. Ps 91.11 25 26. Ps 109.14 121 122. Ps 131.1 161 162. Isa 53.2 18. Vers 4. 20. Jer. 25.26 153 unto 157. Matt. 15.14 174. Joh. 8.44 37. Joh. 9.2 132. Act. 23.5 168 169. 170 c. Rom. 5.12 79 80. vers 13. 186. ver 18. from page 190 to the end of the first book Rom. 11.16 106. 1. Cor. 3.1 2. 158. 1. Cor. 7.14 106. 1. Cor. 15.47 42. Ephes 4.23 24. 56. Heb. 9.27 from the 1 to the ninth The second book GEn. 22.5 p. 83. Gen. 31.53 32. John 8.56 30 31. Joh. 20.7 146 147. 1. Cor. 9.16 78. 1. Cor. 16.22 48 49 c. 2. Cor. 5.14 78. Gal. 6.11 67 68. Heb. 11.35 4. The third book EXod 34.29 p. 210. Mal. 4.5 6. 174 175 c. Matt. 17.11 177 178 c. ¶ Faults escaped in the first Book thus to be corrected Page 18 line 11 for proportion reade proportio Page 20 line margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 24 line 2 for tree life reade tree of life Page 29 line 13 for not reade no. Page line 39 for ecclipsed reade eclipsed Page 30 line margin for tran-seuntis reade trans-euntis Page 32 line margin for laborantos reade laborantes Page 44 line 20 for yae reade yea Page 57 line 20 for he did for a while reade he did fulfill for a while Page 62 line 22 for Cittien reade Citizen Page 65 line 30 for Wheter reade Whether Page line 43 for Gensis reade Genesis Page 82 line 41 for lisienesse reade likenesse Page 86 line 20 for this reade his Page 96 line margin for doctus nec doctus reade doctus nec indoctue ¶ In the second Book Page 2 line 39 for istance reade instance FINIS
Tim. 6.16 GOD onely hath immortalitie Neither was the body of Adam immortall as the Angelicall spirits and souls of men which had a beginning but shall have no end Nor immortall as the counsels of GOD which had no beginning but shall have an end His bodie was not eternal but eviternal or immortall not absolutely immortall but conditionally it should never have tasted death if he had not first tasted of the forbidden fruit Immortall not as if it could not die but because it might and could have lived ever He had not non posse mori and so he was mortall he had posse non mori and so was immortall As mortall is taken for earthly animall and contra-distinct to spirituall so his bodie was mortall and terrene not spirituall or celestiall As he could not possibly die unlesse he had sinned his very bodie was immortall In the Schoole-phrase thus both mortall and immortall are taken two waies Mortall for one who must needs die thus Adam was not mortall in innocency but by sinne was made mortall who can die thus was he mortall yet onely in sensu diviso because he could sinne therefore could die Immortall for one who cannot die so Adam in innocency was not immortall save onely in sensu conjuncto * Adam in natura sua habuit mortalitatem quandam scilicet aptitudinem moriendi it à aliquam immortalitatem in natura sua habuit id est aptitudinem quâ poterat non mori he was immortall and could not die unlesse he sinned upon whom there is no necessity laid that he should die thus was he simply immortall Lumbard thus Adam had in his nature some mortalitie an aptnes to die so he had in his nature some immortality that is * Pet. Diac. de Gratia Christ lib. 1. cap. 6. Fulg. lib. 2. cap. 13. Max. Profess Fidei snae cap. 8. to wit an aptnes by which he might not die 2. Sent. dist 19. lit F. Further as some have said Adam was neither mortall nor immortall for thus wrote Petrus Diaconus and Fulgentius * Corpus Adae ante peccatum mortale secundum aliam immortale secundum aliam causam dici poterat De Genesi ad literam lib. 6. cap. 25. and Maxentius so others have written that Adam was made both mortall and â—â—mortall and all and every one of these in some sense is most true Augustine saith that Adams body before sinne may be said to be mortall in one respect and immortall in another as he there proveth at large Hierome hath a different strain and an unusuall phrase in one of his * Epist ad Paulum Concordiensem epistles wherein he maketh the body to be eternall till the serpent by his sinne prevailed against Adam and ascribeth a second kinde of immortality to the body because some of the first ages lived so long a time as about or above 900 yeares Even they who say Adams body was mortall agree in sense with me They distinguish thus It is one thing to be mortall and another thing to be subject to death If they grant to us that he was not obnoxious to death and could not die without finne I will not be offended much though they say he was mortall As this our flesh which now we have is not therefore not to be wounded because there is no necessitie that it should be wounded so the flesh of Adam in paradise was not therefore not mortall because there was no necessitie that it should die De peccat Meritis Remis l. 1. c. 3. saith Augustine So that this is but a meer logomachy They who call him mortall expound themselves that he could not mori unlesse he had sinned and I mean no more when I say he was immortall that is he could not have died in the state of innocencie without a precedent transgression he could not have been subject or obnoxius to death They say though he should not have died yet he was mortall I say he was therefore onely immortall because in that blessed estate he could not die Whether of these two contraries Mortall or Immortall do best fit Adam before he sinned let the reader judge As bodies are compounded of contrarieties they are subject to dissolution to the evidencing whereof let me recount what Holcot saith on Wisedome 12.22 upon these words We should look for mercy 2 Aristotle saith Holcot spake these his last words IREIOYCE THAT I GO OUT OF THE WORLD WHICH IS COMPOUNDED OF CONTRARIES BECAUSE BACH OF THE FOURE ELEMENTS IS CONTRARY TO OTHER AND THEREFORE HOW CAN THIS BODY COMPOUNDED OF THEM LONG ENDURE Then he dyed and the Philosophers prayed for him saith Holcot And because he did scorn to be behinde the Philosophers in love to Aristotle Holcot himself secondeth their prayers thus * Ille qui suscipit auimas philosophorum suscipiat animam tuam He that receiveth the souls of Philosophers let him receive thy soul This he speaketh to Aristotle by a part of that little Rhetorick that Holcot had or was used in his dayes or otherwise it might be the prayer of the Philosophers related by Holcot for the words are doubtfull No marvell therefore if after this our Christian Peripateticks the Divines of Culleyn have made Aristotle a Saint as they did if we beleeve * Corn. Agr. De Vanit Scient Cornelius Agrippa and perhaps prayed to him as devoutly as others prayed for him * Dinis annumerant They count him among the Gods saith Agrippa in his 45 Chapter though Agrippa himself be of a contrarie opinion for he saith * Ipsis Daemouibus dignum factus sacrificium Aristotle killed himself being made a sacrifice worthy of the Devils Sure I am I have read in a book Of the life and death of Aristotle in the beginning whereof the Poët prayeth to GOD from heaven to help him to write concerning Aristotle acceptable things and to speak in his words De sapiente viro cujus cor lumine miro Lustrâsti Divae super omnes Philosophiae Quem si non fractum lethi per flebilis actum Adventus prolis Divae veri quoque Solis Post se liquisset fidei qui vi micuisset Creditur à multis doctoribus artis adultis Quòd fidei lumen illustrans mentis acumen Defensatorem vix scivisset meliorem From whence the commenting questionist examineth Whether Aristotle would have been in an high degree the great champion of the Christian faith if he had lived after Christs time And he resolveth affirmatively because Aristotle had the best intellect among all the creatures under the sunne for supernaturals saith he are given according to the disposition of naturals * Cum conatu hominum with mens endeavour grace distilling on man according as he well useth the talent of nature But at the end of that book the Expositor strikes all dead in these words * Concludendo finaliter cum veritate dico c. Concluding
may seem probable certain it is Christ wanted no comelines nor beautie though he had no womanish or effeminate shape Tom 4. Disput 1. quaest 14. punct 2. but such as was most befitting a man saith Gregorie de Valentia Thou art beautifull O my love as Tirzah comely as Jerusalem Cant. 6.4 and Thou art all fair there is no spot in thee Cant 4.7 In which regard perhaps it was that though the humors of Christs body did increase with the increase of his bodie and grew up from infancie to puerilitie from it to juvenilitie thence to virilitie yet there was so harmonious a proportion if not of weight yet of justice that we read not any one part of Christs bodie to have been out of tune excepting in his Agonie and Passion when his very bones were out of joint nor is he recorded to have been sick at any time nor so much as inclining to sicknes all his life Non suscepit infirmitates individui sed speciei He took not upon him the infirmities of particular men but of mankinde as to be weary to mourn to weep to be hungry thirstie to suffer to die As for sinne and diseases flowing from sinne he was subject to none nor to personall defects but onely to the generall defects of humane bodies Indeed it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas in Reguâ—is breviorâ—â—us quaest 177. Esai 53.4 Surely he took our infirmities and bare our sicknesses but Basil expounds it thus He bare our sicknesses not that he did transferre them upon himself but because he healed those that were sick Where he semes to remove all sicknes from Christ Besides Adam his excellent temper consider his food he had all the trees of the garden for meat except the forbidden one The healthie waters about Paradise he had for drink Wholsome things he knew from hurtfull if any hurtfull things were His giving them names doth prove that he was acquainted with their natures As for taking too much or too little it could not be whilest his soul was innocent and spotlesse For he had originall justice which in the use of lawfull meats should subject his senses and his appetite unto reason As for clothing he needed it not Innocency apparelled him till he put off the robe of righteousnes and so it should have continued Lastly as Adam in Paradise had a deep sleep which fell upon him Genes 2.21 which I confesse was extraordinarie so Augustine Aug. De Civ t. 14.16 Tertul. De Anima cap. 24. Tertullian and the School after them do yeeld that ordinarie sleep was not excluded out of Paradise but in the night he was allowed sleep So that Adam enjoying all things necessarie delightfull or convenient which concerned his bodie we may safely conclude the first reason That since neither outward force nor inward distemper could befall Adams body if he had continued in innocencie his body should never have tasted of death and so was and so should have been immortall And this will yet more plainly appeare if we will weigh the reasons following 4. Among the trees of the garden there was the tree of life which Adam had libertie freely to eat of Some think it was appointed as a means to translate Adam to immortalitie without sicknes or death Others say it would hinder the losse of naturall heat and radicall moisture whereby though yeares or age yet weaknes or de crepitnes should not come nigh him Others say that it being once tasted should bring perfect immortalitie even such immortalitie as we should have after the Resur rection See Bellarmine de Gratia primi hominis cap. 28. and Mr. Salkeld in his Treatise of Paradise where in some whole Chapters he hath laboriously collected and copiously explained the various opinions concerning the tree of life Take my gleanings after their full vintage and taste what I have gathered Though Lumbard Sent. 2. Dist 29. Lit. F. questioneth Whether Adam before his sinne did eat of the tree of life and out of Augustine concludeth there That they did eat as it was commanded that they should eat of every tree fave one yet I can no way agree with him This his errour is grounded on an other which he hath cited Distinct 9. of the same book in the letters B and C That Adam was commanded to eat of the tree of life and that he should have sinned if he had not used it For first It was not a command but a permission God gave the use of the tree no otherwise to man Genes 1.29 then to the beasts and fowls the green herbs verse 21 but this was by way of indulgence not of command Secondly Genes 2.16 Of every tree of the garden thou may'st freely eat And though it be in the Hebrew Eating thou shalt eat yet it implieth no absolute precept Thirdly Genes 3.2 the woman saith We may eat of the fruit of the trees of the garden she saith not We musteat or We are charged much lesse presently so soon as we see them or before we do other things Fourthly Genes 9.3 Every moving thing that liveth shall be meat for you even as the green herb have I given you all things Are we commanded to eat every beast and every herb then whosoever forbeareth any one sinneth Or was there in this a difference between the grant unto Adam and the grant unto Noah and their posterities The second errour is of Lumbard That Adam did eat of the tree of life His proof out of Augustine falleth short even as it is cited though the place is mistaken by him and the words maym'd Indeed Augustine thus * Rectè profectò intelliguntur primi homines ante malignam persuasionem abstinuisse à cibo vetito atque usi fuisse concessis ac per hoc caeteris praecipuè ligno vitae De peccat Meritis Remis 2.21 Certainly it is well thought that our first parents before that malicious persuasion did abstain from the forbidden food and used such things as were granted them and consequently the rest specially the tree of life * Note first He saith granted not commanded as Noah ate not of every thing granted to him yet Noah spent many hundred yeares more time after the Floud then Adam did in Paradise Neither can I think Adam in that estate so addicted to his belly that he in so short a time would cat of so many of all and every tree Secondly Rupertus saith The eating of the tree of life but once Rup in Genes l. 3. cap. 30. had made them live for ever Augustine moreover addeth It is no where read in Genesis Aug. Cont. Adversar Legis Prophet 1.15 that Adam in Paradise did not eat of the fruit of the tree of life of which place by and by Now as Augustine is directly against me in the second point he is as directly against them in the first point * Vtendi ad escam omni ligno quod in Paradiso erat
of the souls of men saith The mercifull Father made them mortall bands Whether the particle Is aimeth at Plato or Plotinus appeareth not by Augustine Bartholomaeus * Barth Sib. Peregrin Quaest Decad. 1. c. 2. q. 2. Sibylla appropriateth the word Is to Plato I rather assigne it to Plotinus as the good Expositor of Plato Or it may be that S. Augustine taking some words from both of them into one sentence purposely left it doubtfull unto whom the Is must be referred Howsoever his collection as I said is ingenious and subtile * Ità hoc ipsum quòd mortales sint homines corpore ad misericordiam Dei Patris pertinere arbitratus est nè semper huâ—us vitae miseriâ teneantur So he thought that this very thing that men are mortall in body proceeds from the mercie of our divine Father lest they should be alwayes held with the miserie of this life Even as the very miserie of mankind from which no man is free could not pertain to the just judgement of the Almightie if there had been no originall sinne as Augustine saith otherwhere Gods judgement brought miserie and death for sinne yet in death God remembred mercie distilled good out of it I cannot omit this memorable speech of Gregory * Naz. Orat. 2. de Pasch Nazianzen Adam was expelled and extruded from this tree of life from Paradise at once by God for sinne And yet even in this case by death he gaineth the cutting off of sinne lest the evill should be immortall So was punishment turned into mercy He is excellently seconded by Rupert * Rup De Trinit 3.24 c. How should we turn away with deaf eares the care of the death of the soul and the generall judgement if we should never have died that are so proud to day dying to morrow Well therefore did our Lord God strike Man with the death of the flesh of the body lest he should be ignorant of the death of his soul and sleep securely in his pleasures till the dawning of the last day that at least Man might be waked even by the fear of the instantaneall death and that he might not like the immortall devil adde prevarication to prevarication but rather flee and avoid the pride height of sinne by humble repentance Let me adde Hence is the patience of the Saints Here are the crowns of the Martyrs saith Chrysostome This death causeth many vertues which had else never been * O munde immunde si sic me tenes breviter transeundo quid faceres diu permanendo O unclean World saith devout Bernard if thou holdest me so shortly passing what shouldest thou do long remaining If ye desire more proofs that death was appointed to Adam for sinne and that he was kept from the tree of life after he had sinned lest his miserable life should have been immortall consult with the authoritie of Irenaeus in his third book and 37. chap. of Hilarius in his commentarie on Psal 69.26 of Hierome on Esai 65. of Cyrill of Alexandria about the middle of his third book against Julian and they shall confirm you in this point That death is a bitter-sweet a compound of judgement and mercy a loathsom pill and a punishment yet wrapt up in gold and working out health and blessings for mankinde * A culpa natae sunt duae filiae Tristitia Mors quae duaefiliae pessimam matrem destruunt From the transgression two daughters are born Sorrow and Death which two daughters destroy their very ill mother Augustine against two Epistles of the Pelagians 4.4 * Quamvìs bonis conferatur per mortem plurimum boni unde nonnulli etiam DE BONO MORTIS Congruenter disputaverunt tamen hinc quae praedicanda est nisi misericordia Dei quòd in usus bonos convertitur poena peccati Although by death much good be bestowed on good men whereupon some have fitly discoursed even of the good of death yet what hence can we commend but Gods mercie that the punishment of sin is turned to good uses I will seal up all with the saying of Cicero in the beginning of his third book de Oratore where he spake wiser then he was aware of * Mihi non à diis immortalibus vita erepta sed mors donata est Life hath not been taken away from me by the immortall gods but death hath been given Death is a benefit though it was appointed unto Adam for sinne for one sinne onely which is the next point to be explained 3. It is true that the wages due to any one sinne is death and as true that we commit many sinnes which are rightly divided into originall and actuall Actuall sinnes are of a thousand kindes committed by us yet none of these our sinnes nor Adams after-sinnes but his first sinne onely produced death Likewise originall sin consisteth of two parts of Adams transgression of our corruption In Adams transgression were many sinnes involved our corruption consisteth both in the want of original justice in the positive ill-qualitie of our nature Adams sinne is imputed to us our corruption both inherent imputed His sin as a qualitie concerned himself as relation concerned us As he was an individual man it touched himself onely as a coÌ„mon person it drop't down upon us His actuall sin is not propagated his corrupting of our nature is deriv'd And this corruption is both a sin and a punishment of sinne Some late Divines have written Originall sinne is said to be twofold 1 Imputed which was inherently in Adam and charged upon his posteritie 2 Inherent which is naturally propagated to us So amongst others Scharpius pag. 463. But they speak improperlie for originall sinne is but one onely made up of two parts or branches indeed perchance parts constituent not ratione onely but re differentes yet not so natively to be call'd a double sinne as one sinne of two steps degrees sections composures parts or branches for originall sinne is not many not two but one onely viz for which death was inflicted And this is the point I must now insist upon and thus I prove it apodictically Rom. 5.12 Death entred by sinne and verse 21 Sinne reigned unto death Likewise Rom. 6.23 The wages of sinne is death and 1. Corint 15.56 The sting of death is sinne All in the singular number evincing it to be one onely sinne David complaineth Psal 51.5 I was shapen in iniquitie and in sinne did my mother conceive me In sinne not in sinnes both the Hebrew and the Vulgar Translation have all these places in the singular number Concerning David it is observable lest any one might imagine that Davids mother was lascivious and that therefore he complained and so this complaint concerned David himself onely and personally and not us that it was no part of Davids intent to disparage his mother and Aquinas saith David was born of a lawfull
they received their dead raised to life again to live with them according to their desire But others were tortured and would not accept deliverance and cared not for the joyes of this life or the punishment unto death nor temporary raising that they might obtain the better resurrection not to die again as the others did but to live for evermore 4 But as for the third Tostatus saith He lived a long time and he was more healthie then he was before he died And he giveth this sound reason Because what things are done supernaturally are farre more perfect then they that are done naturally Never was there so good wine as the water turned into wine the choicenesse whereof was so easily discerned even when the palate was cloyed when the taste was corrupted and dull'd towards the end of a feast Joh. 2.10 Now as he lived a long time so out of doubt in the end he died tasting of mortalitie as truely as the Prophet did whose bones before had raised him O Blessed Jesu I beg not at thy hands the reuniting of my soul unto my body for a temporary life but if it be thy holy will let the vertue of thy Passion raise me first from the death of sinne to the life of righteousnesse and from a righteous temporary life to the life of immortall happinesse Grant this for thy glorious Names sake O holy Redeemer Amen CHAP. III. 1. Whilest Christ lived none raised any dead save himself onely 2. The Rulers daughter raised by Christ died again 3. So did the young man whom Christ recalled to life 4. Many miracles in that miracle of Lazarus his resurrection 5. Christ gave perfect health to those whom he healed or raised 6. Lazarus his holy life and his second death 1. THe next place of my division leadeth me to treat of those whom Christ himself raised For if Christ did give authoritie to his twelve Apostles to raise the dead Matth. 10.8 though both in the old Interpreter and Theophylact these words are wanting saith Beza yet did they not or the Seventie at their return to him say they had raised any which he himself did so sparingly though they healed the sick Mark 6.13 and the devils were subject unto them through his name Luk. 10.17 Neither did the Baptist nor any in Christs life-time raise up any so farre as can be gathered It was a work he appropriated to his own power for the act thereof whilest he lived and which he maketh to be an infallible token and proof that he was the Messiah as appeareth by the answer of the ambassage which Christ returned to the Baptist Luk. 7.22 The dead are raised by me or by my power Therefore I am he that should come For that is one member of his argument And indeed perhaps he raised divers whom the Scripture hath not particularized for he did very many things that are not written Joh. 21.25 Yea many signes truely did he in the presence of his disciples which are not written in this book Joh. 20.30 and his Apostles after his death did actuate that power which habitually in his life they received 2. But those that are mentioned to be raised by Christ whilest he lived on earth are likewise three 1. A Rulers daughter Matth. 9.25 2. A dead man the onely sonne of his mother Luk. 7.15 3. Lazarus his friend Joh. 11.44 And all these returned to do their offices and follow their vocations in this life and in the end payed their due to nature and died again In the first we observe that she was a damsel of twelve yeares of age and being dead her spirit came again Luk. 8.55 She arose and walked Mark 5.42 and Christ commanded to give her meat in the same place of Luke And as the meat was commanded to be given her that they might see she was to live such a life as before she lived so out of doubt the commanded meat was offered unto her and she did eat and was strengthened by it both living and dying afterwards as other maids and men did and no way rising to immortall life 3. As for the second he was a young man on whose mother Christ had compassion Luk. 7.13 She was a widow the youth her onely sonne and when Christ touch'd but the coffin and said Young man arise that you may see both his vertue and his voice had a piercing and quickning power he that was dead sat up and began to speak and Christ delivered him to his mother vers 15. Now these are evident signes of a naturall life in a naturall body which must yeeld in the end to the stroke of death And the raising of this young man being bruited abroad was the especiall motive why the Baptist sent two disciples with a message unto Christ Luk. 7.17 c. 4. The third whom Christ raised was Lazarus who had been buried foure dayes ere Christ came unto him Joh. 11.17 that I may passe over the uncertain time from his death to his buriall d Foetens quairiduanut Stinking after foure dayes enterring saith S. Augustine Yet when Jesus cried with a loud voice Lazarus come forth he that was dead came forth bound hand and foot with grave-clothes and his face was bound about with a napkin and Jesus saith unto them Loose him and let him go Joh. 11.44 In which miracle I finde foure or five wrapped up and involved That so suddenly his soul did come from its abode That the stinking ill-organized body was so soon so well prepared That the soul was so quickly united and no sooner united then exercising her faculties on the bodie which yeelded such ready obedience That he could see the way out of the grave and perchance approach towards our Saviour when his eyes were blinded That he was able to go and walk before he was loosed by them while his hands and his feet were bound with grave-clothes Yet that the miracle aimed not to raise him to an immortall life appeareth because he did not onely go from his grave to Bethanie to the house where his sisters Mary and Martha were but because he supped with our Saviour he being one of them that sat at the table with Jesus Joh. 12.2 where out of doubt he did eat as the rest did There is an argument yet left as undeniable as unanswerable That the then living did think Lazarus lived to die again For the chief Priests consulted that they might put Lazarus to death as well as Christ Joh. 12.10 which they would not they could not have done if he had not lived and could not die like other men if he had been raised to life immortall and they knew he was once raised Joh. 11.45 47. 5. Concerning the sick that were healed and the dead raised by Christ worthy Writers further agree that Christ did integram corporis sanitatem conferre omni infirmitate rejectâ Left no reliques of sicknesse or infirmity when he healed Christ never healed any one man twice Joh.
of Act. 7.16 propounded Two answers disliked The original is not corrupt 5. Beza taxed for imputing corruption to the original on Mat. 13.35 and on Luk 22.20 and on Matth. 27.9 All these places defended and the sacred Majestie of Scripture vindicated from criticisme Many good answers to Matth. 27.9 Erasmus faulty with Beza 6. S. Augustine and Cyrill against them 7. Masius and Junius prefer the Arabick and Syriack before the Greek Junius recanteth A little errour may perhaps be ascribed to the Transcribers A generall errour in Greek and Latine may not be admitted in all copies of Scriptures 1. JAcob then also arose saith Pineda in the same place since he had a great care of translating his bones out of Egypt into the land of Canaan Genes 49.29 By the same reason the Jesuit might have argued that Joseph then also arose for he had the like care of his bones Genes 50.25 yea a greater care for he took a strict oath Exod. 13.19 of the children of Israel for the performance of his desire whereas Jacob put Joseph onely to the oath and concerning the rest of his children it was but a fatherly command Yet Pineda skippeth over Joseph who was a lively parable and figure of Christ in most things as being the best beloved of his father as being sent to look to his brethren as hated of them and sold by them and put into the pit as thrust into the dungeon as being innocent and falsly accused as being taken out of the pit Genes 37.28 and out of the dungeon Genes 41.14 as raised and raised to be next to Pharaoh himself as being worshipped by his brethren as having the double portion of the first-born as a mediatour for his brethren and a preserver of them in the time of need 2. But the truth is neither Jacob nor Joseph ever desired the removal of their bones in that regard which Pineda aimeth at and never any that I could reade but he and the Authour of the scholasticall historie Quaest 100 in Genes averre so much it being against reason for then the Patriarchs would have caused their bones to have been translated to Jerusalem being the right way from Hebron to Calvarie or to mount Calvarie itself But Jacob was buried by Hebron thirtie miles or thereabout from Golgotha and Joseph was buried in the Tribe of Ephraim and not of Judah Now as they were to passe from the land of Goshen to Sychem they must passe not farre from Hebron and from thence neare to Jerusalem and leaving Jerusalem and mount Calvarie but a little the way was to Sychem in the Tribe of Ephraim Therefore if they desired to be translated in hope of such a resurrection with Christ as Pineda wildely imagineth they would never have carried their bones close by mount Calvarie and so beyond it but there would have deposited them nor would have transported them to Sychem which was about as farre beyond the sepulchre of the first and second Adam as Hebron the buriall-place of Abraham Isaac and Jacob was short of mount Calvarie Their aim was to be buried in the land of Canaan as the land of promise as the figure of heaven as the ground which their Fathers bought and payd for and were interred in I will lie with my Fathers and thou shalt carrie me out of Egypt and bury me in their burying-place saith Jacob Genes 47.30 and bury me with my Fathers Genes 49.29 saith the same Jacob. Besides if with reference to Christ his resurrection and in hope to be then and there raised by him and with him they removed their bones into Canaan it was to be neare to Christs rising-place and to save part of the long journey from Goshen to Golgotha But this can be no reason for Job arose saith Pineda but he was buried in the land of Hus in Arabia not neare unto Calvarie though not so farre indeed as Goshen And Moses died in the wildernesse and Daniel in the captivitie of Babylon which was farther off then the land of Goshen from Christs sepulchre by almost five hundred miles and yet Daniel and Moses arose also saith Pineda And Noah died hard by mount Ararat in Armenia 600 miles North-ward from Jerusalem or thereabout yet Noah also arose saith Pineda Now why could not Jacob and Joseph be raised and come a shorter way from Goshen to Jerusalem then Daniel or Noah could a longer way And to beat Pineda with his own words a Nunquid lassitudine viae deterrerentur fatigarentur qui immortali vitâ potiebantur ut venire ex regione longin qua opportunè non possent Were they terrified or wearied with the tediousnesse of the way who enjoyed an immortall life that they could not come fitly from so remote a region Or can they be truelier said to come into a place into the holy citie that come from neare then they that come from farre This Pineda alledgeth to prove that the graves of Saints opened afarre off as well as at Jerusalem Therefore say I What need they care to have their bones brought neare to Golgotha to that end and purpose 3 Concerning Joseph he was first buried on an high ground upon a little branch of Nilus in a citie now called EL-FIUM saith John Leo upon report in his eighth book of the historie of Africa and Moses digged up his bones Secondly it is said expresly Josh 24.32 the children of Israel buried his bones in Sychem in a parcel of ground which Jacob bought of the sonnes of Hemor the father of Sychem for an hundred pieces of silver and it became the inheritance of the children of Joseph On which place Masius inquiring why holy men should so earnestly contend to be buried in Canaan answereth himself b Vt apud sucrum popularium animos fidem promissis Dei firmarent qualem nè mors quidem cripere potuisset To confirm their countrie-mens mindes by the promises of God with such a faith as death should not take away Whereunto I adde the place of the Apostle Heb. 11.22 By faith Joseph when he died made mention of the departing of the children of Israel and gave commandment concerning his bones making the removing of his bones and the memoriall thereof a divine prognostick that they should come forth of the Egyptian captivitie or slaverie and enjoy the land promised to Abraham Isaac and Jacob of which their bones and their wives bones before-hand did and Joseph his bones should take seizen and possession Kimki saith and Masius likes it that Jacob gave to Joseph that place of buriall because he being as it were the Parent Monitour and Guide of his brethren should be wholly alienated from Egyptian affairs to think of the land of promise And since Masius taxeth the Jews for thinking that they who were buried in Canaan should first arise he would have laughed at Pineda if he had read in him that a Patriarch caused his bones to be translated in hope to be raised within a
pec 4.15 The decree is performed if all the posterity of Adam be obnoxious to death Or as S. Augustine answered the Pelagians concerning those which shall be alive at Christs coming x Satìs est illos fuisse morti destinatos 〈◊〉 quae subsecuta esset si seculum processisset Quòd eximantur à morte erit casus neque privilegium paucorum universali causae derogat It sufficeth that they were appointed to die and die they should if the world had endured By casualty they are freed from death nor doth the dispensation with some particular ones infringe the universall cause as I vouched in the second book And as S. Augustine goeth on when they have lived a life full of miserie and calamitie who can say they have not tasted death especially since thirst hunger cold heat infirmities crosses sicknesses are nothing else but a daily dying In which regard the wise woman of Tekoa in her subtile oration saith not We shall all and every one die but 2. Sam. 14.14 We die MORIENDO MORIMUR so runneth the Hebrew and are as water spilt on the ground when immediately both before and after she had spoken of outward crosses y Etiam dum crescimus vita decrescit Even whilest we are growing our life decreaseth saith Seneca Which S. Augustine in libro Soliloq cap. 2. thus enlargeth z Vita mea quantò magìs crescit tantò magìs decrescit quantò magìs procedit tantò magìs ad mortem accedit My life in going forward groweth backward and by how much it advanceth forward by so much it maketh a nearer approach to death As the fire it self consumes its fuell and is nourished by the consumption of it so mans age is fed and nourished by the consumption of his life and of the age he liveth in Man at the same time begins to live and die for LIFE is but the way tending to DEATH a Nascendo morimur imò longè ante nativitatem morimur In our birth we die yea long before it From the instant of the souls infusion we begin to die Lastly I say in that Christ died for all Although some be extraordinarily dispensed withall every one may be said to die Christ by the grace of God tasted death for every man Hebr. 2.9 Thus much shall serve for the first part of the answer O Blessed Saviour who art life in thy self and the fountain of life unto others Grant I humbly beseech thee that when I shall passe from this present world from this dying life or living death I may evermore live by Thee in Thee and with Thee Amen Amen CHAP. II. 1. The third question resumed Whether every one must die The second part of the answer unto it That some have been excepted as Enoch and Elias The controversie hath been exquisitely handled by King James and Bishop Andrews 2. Bellarmines third demonstration that Antichrist is not yet come propounded The place of Malachi 4.5 expounded by Bishop Andrews and enlarged by my additions The Papists objection answered 3. The place of Ecclesiasticus 48.10 concerning Elias examined 4. Another place of Ecclesiasticus 44.16 concerning Enoch handled at large against Bellarmine Enoch was never any notorious sinner in some mens opinions Others otherwise Their arguments for both opinions are onely probable and answered My opinion and it confirmed Some think E. noch died Strange and various opinions concerning S. John the Evangelist his living death and miraculous grave More miracles or else mistakings in the Temples of Christs Sepulchre and of his Assumption about Jerusalem S. John did die Enoch did not die but is living Mine own opinion of the place Genes 5.24 Et non ipse and it confirmed A comparison between Enochs Elijahs and Christs ascension The posture and circumstances of Christs ascending 5. Bellarmine and others say Paradise is now extant In the earth or in the aire saith Lapide the Jesuit The old translation censured The heaven into which Enoch and Elias were carried was not Aërium nor Coeleste but Supercoeleste The earthly Paradise is not extant as it was Salianus with others say truly The materiall remaineth not the formal Superest quoad Essentiam non quoad Ornatum The Place is not removed but the Pleasure and Amenitie Salianus his grosse errour That Enoch and Elias are kept by Angels within the bounds of old Paradise on earth 6. Enoch shall never die as is proved from Hebr. 11.5 Three evasions in answer to that place confuted Melchizedech and strange things of him The East-Indian language hath great affinitie with the Hebrew An errour of moment in Guilielmus Postellus Barentonius Elias was not burnt by that fire which rapted him Soul and bodie concur to make a man saith Augustine from the great Marcus Varro Vives taxed Moses at the transsiguration appeared in his own bodie An idle conceit of Bellarmine concerning Moses his face and good observations of Origen upon that point It is probable that Elias was changed at his rapture and had then a glorified bodie An humane soul may possibly be in a mortall bodie in the third heaven Corah Dathan and Abiram are in their bodies in hell properly so called and alive in the hell of the damned Ribera and Viegas confuted Our Doctour Raynolds was not in the right in this matter Some kinde of proofs That Enoch and Elias are in glorified bodies in heaven The place of Revel 11.7 concerning the two Witnesses winnowed by Bishop Andrews Enoch and Elias are not those two witnesses THe main third question being Whether all men and every one must of necessitie die the first part of the answer was That there was no absolute necessitie but there might be an exception The second part of the answer touched at was this That some have been excepted who never did die nor shall die If I be further demanded Who they be I will onely insist in Enoch and Elias The controversie concerning which two men is so exquisitely handled by the most learned Monarch our late Soveraigne King James in his monitory Preface and by his Second the reverend Bishop Andrews in his answer to Bellarmine his Apologie cap. 11. that the most scrupulous inquisitour may be satisfied After I have selected some matters of moment from that unanswerable Prelate I will take leave to glean after the gathering of their of their full sheaves and to discover a few clusters after their plentifull vintage and to bring to your taste some remarkable passages concerning Enoch and Elias which perhaps they thought fit to omit as affecting brevitie or tying themselves most strictly to the question whilest the nature of my Miscellanies give me licence to travel farre and neare 2. Bellarmine Tom. 1 de Romano Pontifice 3.6 makes it his third Demonstration as he calleth it that Antichrist is not yet come Because Enoch and Elias are not come who yet do live and must oppose Antichrist Bellarmines first place is from Malach. 4.5 and sixth
in heaven The place of Revel 11.7 concerning the two Witnesses winnowed by Bishop Andrews Enoch and Elias are not those two witnesses 200 CHAP. III. 1. SOme others hereafter shall be excepted from death The change may be accounted in a generall large sense a kinde of death The Papists will have a reall proper death Aquinas an incineration This is disproved 1. Thessal 4.17 which place is handled at large The rapture of the godly is sine media morte without death The resurrection is of all together The righteous prevent not the wicked in that 224 2. By the words of the Creed is proved that some shall never die The same is confirmed by other places of Scripture with the consent of S. Augustine and Cajetan The definitions Ecclesiasticorum dogmatum of the sentences and tenents of the Church leave the words doubtfully Rabanus his exposition rejected 227 3. The place of S. Paul 2. Corinth 5.4 evinceth That some shall not die Cajetan with us and against Aquinas Doctour Estius and Cornelius à Lapide the Jesuit approve Cajetan S. Augustine is on our side and evinceth it by Adams estate before the fall which state Bellarmine denieth not Salmerons objections answered 228 4. Some shall be exempted from death as is manifested 1. Corinth 15.51 The place fully explicated The common Greek copies preferred The Greek reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall not all sleep standeth with all truth conveniencie probabilitie and sense The other Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall therefore all of us sleep and the more different Vulgat Omnes quidem resurgemus sed non omnes immutabimur Indeed we shall all arise but we shall not all be changed justly exploded as adverse to sense 230 5. The Pelagians though accursed hereticks yet held truely That some shall not die S. Augustine dubious Others stick in his hesitancie Yet other Fathers and late Writers are constant That some shall be priviledged from death yet that change may be called a kinde of death 235 FINIS A Catalogue of the severall Authours quoted in these three books of MISCELLANIES A ABen Ezra Abraham de Balmis Abulensis Adrichomius Cornelius Agrippa Albericus Gentilis Albertus Magnus Alchabitius Alexander ab Alexandro Ambrosius Bishop Andrews Anselmus Apollinaris Appianus Alexandrinus Aquila Aquinas Petronius Arbiter Arboreus Franciscus Aretinus Aretius Arias Montanus Aristoteles Athanasius Avenarius Augustinus B BAlthasar Bambach Moses Bar Cepha Baronius Barradius Basilius Beda Bellarminus Bernardus Bertram Beza Bilson Boëtius Bolducus Bonaventura Bosquier Brentius Broughton Lucas Brugensis Bucer Bullinger Busaeus C Coelius secundus Curio Caesaris commentaria Cajetanus Calvinus Melchior Canus Carafa Carthusianus Casaubonus Cassander Cassiodorus Catharinus Centuriatores Cevallerius Chaldee Targum Christopher Castrensis Chrysostomus Cicero Clemens Romanus Clemens Alexandrinus Joannes Climachus Philip de Comines Concilium Elibertinum Concilium Milevetanum Franciscus Collius Coverdale Cusanus Cyprianus Cyrillus Alexandrinus D DAmianus à Goës Rabbi David Del Rio. Demosthenes Petrus Diaconus Didymus Dionysius Areopagita Dorotheus Drusius Andreas Dudithius Durandus E ELias Levita Epimenides Epiphanius Erasmus Espencaeus Estius Eugubinus Eusebius Eustathius Antiochenus Euthymius F FAber Stapulensis Felisius Fernelius Ferus Festus Feuardentius Dr. Field Dr. Fox Fulgentius Dr. Fulk G GAgneius Galenus Gasparus Sanctius Genebrardus Gerson Gorranus Gregorius Greg. Nyssenus Greg. de Valentia Gretser H HAlensis Haymo Heinsius Helvicus Hermogenes Hieronymus Hilarius Hippocrates Hippolytus Holcot Homerus Horatius Hugo Cardinalis Hugo Eterianus I JAcobus de Valentia K. James Jansenius Ignatius Illyricus Irenaeus Isidorus Isidorus Pelusiota Josephus Justinus Benedictus Justinianus K KEmnitius Kimchi L LAertius Cornelius à Lapide Laurentii historia Anatomica Joannes Leo. Rabbi Levi. Libavius Livius Lombardus Lorinus Ludolphus Carthusianus Ludovicus de Ponte vallis Oletani Ludovicus Vives Lutherus Lyranus M MAjoranus Maldonatus Marianus Scotus Marsilius Andreasius Martin Marre-prelate Martinus Cantipretensis Justin Martyr Masius Matthew Paris Melchior Flavius Rabbi Menachem Mercer Minshew Mollerus Bishop Mountague Lord Michael de Montaigne Montanus Peter Morales Mr. Fines Morison Rabbi Moses Peter Moulin Muncer Musculus N HIer. Natalis Nazianzenus Nicephorus Nicetas Nonnus O OCkam Oecolampadius Oecumenius Jofrancus Offusius Olympiodorus Origenes P PAcianus Pagninus Paracelsus Paulinus Pererius Peter Martyr Petrus Pomponatius Philo Judaeus Photius Pighius Pineda Plato Plinius Plotinus Plutarchus Polybius Julianus Pomerius Porphyrius Postellus Primasius Procopius Gazaeus Propertius Prosper Ptolomeus R Dr. Raynolds Ribera Richeomus Jesuita Rodulphus Cluniacensis Monachus Rosinus Ruffinus Rupertus S EMmanuel Sa. Salianus Mr. Salkeld Salmanticensis Judaeus Salmeron Rabbi Salomon Mr. Sands Sasbout Scaliger Scharpius Dr. Sclater Scotus Mr. Selden Seneca Septuaginta Mr. Sheldon Barthol Sibylla Sixtus Senensis Sleidanus Socrates Sohnius Sophronius Soto Stapleton Robertus Stephanus Stow. Strabo Suarez Suetonius Suidas Surius Symmachus T TAcitus Tertullian Theodoretus Theodosius Theophylactus Petrus Thyraeus Tichonius Titus Bostrensis Toletus Tostatus Solomo Trecensis Tremellius Trelcatius Historie of the councell of Trent Turrianus V VAlla Terentius Varro Vasques Vatablus Didacus Vega. Ludovicus Vertomannus Blasius Viegas Joannes Viguerius Godfridus Abbas Vindocinensis Virgilius Vorstius Bishop Usher Leonardus de Utino W WHitakerus Willet Z ZAnchius Zimenes O Blessed God Father Sonne and holy Ghost whose deserving mercie to me hath been so infinite that nothing in earth which I enjoy is worthy enough to be offered unto thee yet because thou hast so plentifully rewarded the widow of Sarepta for sharing that little which she had unto the Prophet and hast promised even the kingdome of heaven to them who in thy name give a cup of water of cold water and hast most graciously accepted the poorest oblations both of the goats hair toward thy Tabernacle and the widows two mites into the treasurie receive I most humbly beseech thee the free-will-offering of my heart and weak endeavours of my hand in this intended service and as thou didst fill Bezaleel and Aholiab with an excellent spirit of wisdome and subtill inventions to finde out all curious works to the beautifying of thy Tabernacle so I most meekly desire thee to enlighten my soul to elevate my dull understanding that I may search for such secret things as may be found and finde such things as may be searched for lawfully and modestly and that I may like Joshuahs good spies acquaint my self and others with the desert wayes and the severall tracts and paths which our souls immediately after death must travell and passe over toward the Celestiall Canaan O God my good God grant me to accomplish this through the safe conduct of Him who is the faithfull Guide the onely Way the Light and Joy of my soul my Lord and Saviour JESVS CHRIST So be it most gracious Redeemer So be it MISCELLANIES OF DIVINITIE THE FIRST BOOK CHAP. I. Sect. 1. THe subject of the whole Work The reason why I chose the Text of Hebrews 9.27 to discourse upon The division of it 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 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