end you ad that the Apostle doth shewe vs how he was dead and how he was aliue by adding dead flesh and quickened spirit The verie text as I take it will denie you this for it hath not that the spirit was quickened and the fleshe killed but that Christ was killed in the fleshe and quickened in the spirit which is all one as if he had said that the suffered death as he was man and ouercame death as he was God And this Paull doeth speake in other wordes that he was crucified in his infirmities yet liveth he through the power of God Fourthlie you say that the Scripture doeth joine this his going and preaching close to his passion As if it had said As soon as he had suffered he went and preached This as if includeth no necessarie matter We expect demonstration and wil not be caried with as and if Fiftlie you argue out of the 6. of Genesis that the preaching of Noah is attributed to the third person of the Deitie and not to the second The wordes be these My Spirit shall not alwaies striue with man because he is but flesh Which wordes fewe or rather no interpreters that euer I saw expound as you doe of the third person of the Deitie Tremelius and Iunins whose great panies learning and judgement all sinceare hearts do reuerence expound them thus I will not long dispute with my self saieth the Lorde what to doe with these men for my sentence shall stand that except they spedelie repent I wil destroy them Neither maketh it much against vs though it were as you would haue it For seeing the actions of the Deitie are cōmon to all the three persons he erreth not that giueth thē to any of the three So doth the scripturs in many places attribute the resurrectiō of Christ sometimes to the Father somtimes to the sonne and sometimes to the Spirit of sanctification And Christ himselfe telleth vs that whatsoeuer the Father doth the same he doeth also After this you object that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disobedient some-time doth separate the time of their disobedience and his preaching But heere I must put you in minde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is went disobedient preached be all of one tense in the Greeke and must needes be referred to one time so that hee went and preached to them euen then when they were disobedient And this the word disobedient doth confirme For to whome I pray you were they disobedient but to the spirit that preached to them As for the adverbe sometime it is not set heere to separate words of one time but to distinguish the time of their inprisonment which was present from the daies of their rebellion which was past in the dayes of Noah when the long patiēce of the Lord exspected their amendement Whereas you argue that this cannot bee spoken of Noah his preaching because he preached to men and not to Spirits I am perswaded that no man can preache to men and not to their Spirites because hee that teacheth a man instructeth his Spirit which is his reasonable soule And yet heere you may marke if it please you that there be two things heere spoken of preching prison the on pertayning to these spirits when they were men with spirits the other now that they are onelie spirits and that therfore the Apostle did discreetlie choose the name spirit which is common to both these tymes Lastlie you charge this construction with violēce for that we take the word spirit in one place for the Deitie of Christ and streight way againe for the spirits of men in prison I hope you will not denie but that the word is vsuall in both significations that it is no wrong to giue words their own significations when the drifts and circumstances of the place doth requyre them Hitherto I haue dealt with your objections against Beza Nowe I will proue with vnfallible reasons that your sense cannot stand with this text You take the word flesh onlie for the bodie of Christ which died and was buried and the word spirit for his humane soule which you beare vs in hand did descend into hell and did preach there to the soules that had ben disobedient and rebellious in the dayes of Noab If this your conceit shall go for current that which the Apostle speaketh heere of Christ may be verified as well of anie other man For when we die our soules die no more then his did But let vs look a little nearer the matter The spirit heere as it appeareth by the text doeth signifie that which gaue life to that that was dead That I trust was not his humane soule but his deuine and heauenlie spirit Thirdlie in this Participle mortified is comprised death which giuen to Christ is neuer taken in al the Scriptures for the temporal death of his bodie onlie but whatsoeuer Christ suffered either in soule or bodie for the redemption of our soules and our bodies doth compryse his whole passion Which if it bee true then the word flesh must be the whole subject of all this passion that is both his soule and body or the whole man Christ For hee suffered as well in soule for our soules as in bodie for our bodies or else he had beene but half a Redeemer Fourthlie seeing his bodie was quickned that is restored from the graue as well as his soule from hell If you take spirit heer for his humane soule then shal you confound those things that the Apostle doth distinguish attributing that to the soule alone which is commō both to the soule and the bodie Fiftlie seing quikned is to receaue life either which it neuer had or els had lost the soule cannot be said to be quickned because it neuer lost life after that it once liued with the bodie Heere you tell vs that quickened is to be deliuered from miseries and sorrowes Howe the English word may be taken I leaue it to the discretion of the discreete and indifferent reader But sure I am it will proue a hard thing to finde that signification either in the Latine word viuificari or the greeke word Zoopoteisthas which bee so mixed with life that if they signifie deliuerie from miseries then life it self must signifie miseries and sorrowes which though they follow on it are neuer signified by it If this deuise may stand you wil ouerthrow the Antithesis betweene dead and quickened For if quickned doth not signifie a restitution to life what contrariety hath it with mortefied or dead which signifieth the extinguishing of life Sixtlie spirit doeth heere signifie that which was free from death and the violence of his enemies This I hope you will not say was his humane soule wherein hee suffered the death of the soule that is the torments of Hell as well as in bodie the death of the bodie Seuinthlie the soule of Christ could not
〈◊〉 〈◊〉 〈◊〉 that is spirits also is not as you take it for you say it signifieth the men in Noahs time but you can not bring one scripture to proue it Therfore I say as I said before it signifieth soules seperated from the body That my exposition is true I haue prooued by three Scriptures Ecles 12. 7. Heb. 12. 23 Act. 7 59. Now as mine is true so will I proue yours to be false impossible by Christs owne words Luke 24 59. where our Sauiour to proue himselfe to bee noe ghoste but to haue a true body after his resurrection thus reasoneth Behold my hands my feet that I am the same handle me for a spirit hath no flesh and bones as yee see me haue This was Christs argument I haue a body therefore I am not a spirit and so I reason against you and your teachers The men in Noahs time had bodies ergo they could not be called spirits Euery boy can tel you in Oxford that substantia is deuided into corpus and spiritum and that one of these opposite species can not be affirmed of another And therfore to be short when you can proue out of the new Testament that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is iournying is spoken figuratiuely of the deity or Pneuma that is spirit signifieth a man y â— hath a body I will giue you the goale but if you will runne on this course vntill you haue proued these 2. points which you must doo if you will haue me to recant then take heede least you run your selfe out of breath Lastly the word Phylake that is prison doth signify hel as it is to be sene Apoc. 20. 7. When a thousand yeeres shall be fulfilled Satan shall be losed out of his prison Thus thou seest good reader how I haue proued my interpretatioÌ„ out of the word of God for euery word which our aduersaries can not doo for their interpretation therfore thou maist safely assure thy self ours to be good and theirs to be false And that this word prison doth signify hell you may see Epiphanius Athanasius Fulgentins centuria 1. lib. 2. cap. 14. Peter Martyr on the Crede Nowell in his Catechisme Beacon in the sick mans salue Crowlev in his answer to the reasons of Pound the Papist All these old and new writers haue alleadged this Scripture as I haue done with good warrant and conscience Now that I haue proued this my owne interpretation I will by Gods grace proue your answere to be friuolous First you confesse that killed and quickned are Participles of one tense and yet you say they are not referred to Christ at one time this is meerlye false as I thus proue Christ was after his passion dead aliue or neuer if he were neuer dead and aliue at one time then Peter saith not truly if he were dead and aliue at on time then you speak falsely Now you your selfe confessed that he was dead and aliue at on time alittle before and proued it out of the 2. Cor. 13. 4. He was crucified concerning his infirmity yet liueth hee by the power of God Heere by your own woords Christ was aliue when he was crucified so may I say w t Pet. he was aliue when he was dead at one time Then you say the flesh signifieth the manhode and spirite the deitye this also is vntrue for the body may be killed but the soule can not Again shew me any Scripture where on and the sam word in on sentence and period is taken for diuers things for in this sentence In which spirite hee went and preached to the spirits that ar in prison Heer the word spirit in the beginning of the sentence signifieth the deity in the latter end the same woord signifieth the men that liued in Noahs time by your interpretation but by my interpretation it signifieth the soule seperate from the body in both places For as Cirill saith as Christ was with the liuing in body and soule so to shew himselfe a true man his body was among the dead bodies and his soule among the soules Then you auouch the preching of Noah is attributed to the whole Trinity be it so but can you proue that Christ after he was killed did prech in Noah for this preaching was after Chriâ—â—s death which is mentioned in the 18. verse and before his resurrection which is spoken of in the 21. verse You goe forward and tell mee that pote doth not determine the Participle apeithesasi that is disobedient but ekeryxen that is preached I must tell you plaine you speak neither like a Deuine nor a Gramarian For an Aduerb is some time put to a Participle as Math. 2. 7. Tote erodes lathra kalesas tous magous Then Herod calling priuilye the wise men Sometime to a Noune as homo egregie impudens Somtime to an Aduerb as parum honeste se gerit Therfore the Aduerb pote comming after apeithesasi next immediatly and being distinguished from ekeryxen by a Comma cannot by any example in diuinitye or by any rule of Grammer be coupled with the verb ekeryxen Now to answer your infallible reasons First your reason against me that if my construction bee true then nothing did happen to Christ which might not be verified of any man And did you not blush wheÌ„ you wrote these things Can any mans soule goe to hell and returne againe For his going downe to hell I proue in the 19. verse and his returning from hell in the 21. verse Secondly you say the word spirit doth signifie that which gaue life what then as God giueth life to the body effectually so the soule giueth life to the body formally Your Geueua translation which you follow saith hee was quickned in the spirite not of the spirit And this I note against your side en in the 18. verse you translate In But in the next verse as though you had not done well in the former you translate it by Now you know the preposition dia signifieth by and not en as it appereth in the 21. verse and in many places mo dia anastaseos that is by the resurrection Moreouer if you had said quickned of the spirite then had you made a probable answer but no diuine is able to proue this exposition that Christ was quickned in the spirit that is in the deity for the deity is life it selfe Your third pregnant reason is that thanatotheis signifieth not only the death of the body but also the whole passion of Christ This can not be for the suffrings of Christ are set downe before in the same verse then in this word thanatotheis is shewed the maner of the death that Christ suffered that is hee was killed and
suffered a violent death For thanatotheis being deriued of thanateo must needs signifie put to death Now I hope you wil not say Christ was put to deth in soul body but in body only And wher you say that Christ suffered in soule aswell as in body that is true that is gathered not of thanatotheis y â— is killed but out of these words antecedent for Christ suffered the iust for the vniust No reasonable man but hee will say that the sufferings of Christ are comprised rather in the word suffered then in y â— word killed To your fourth reason I reply that Christ was raysed from the dead but it is specially signified in the word resurrection ver 21. therfore I do not confound those things that are distinguished but your selfe for you make suffered and killed all one and quickned and the resurrection all one and so mak not only a confusion but a tautology and needelesse repetition which neuer was read in the word of God To your fift argument where you say zoopoiâ—isthai is to receaue life I confesâ—e it is to be made aliue Then you vrge it can not be spoken of y â— soule which neuer lost life Then by y â— same reason more strongly it can not be spoken of the Godhead which hath doth shal liue for euer for God caÌ„ not receaue life but y â— soule is said to liue when he is out of the body not because he liued not before but because y â— body doth hinder y â— actions of the soule Iohn 11. 25. He that beleeueth in mee though he were dead yet shall he liue Sap. 9 15. The corruptible body is heavie vnto the soule the earthie mansion keepeth downe the minde that is full of cares 2. Cor. 4 16. Therfore we faint not but though our outward man perish yet our inward man is dayly renewed Heere Paul sayth the weaker the body is y â— stronger is his soule therefore the death of the body is the life of the soule To drawe to ane ende your Antithesis of the Deuinitie humanitie is answered before For your Antithesis must be of things contrary or at the least diuers and seperate but as you affirme truly the Godhead was never seperated from the humanitie therefore this antithesis is of the body and soule which at this time were deuided and not betweene the deity and humanitie which were alwaies vnited wherfore this bulwarke I can assure you will stand and you haue ouershot both it your self in attempting to ouerthrow it For the very scope of the Apostle is this all Christians must suffer afflictions for well doing for Christ did not only suffer both in body and soule but also was put to a shamefull death in his body and in his soule went downe to the soules in hell which were vnbeleeuers in the dayes of Noah but Christ did arise againe from hel and the graue and ascended both in body soule to heauen therfore shal you that suffer for wel doing be deliuered from death and hel by his merits and goe vp into heauen and be partakers of his glory as you haue ben partakers of his affliction Moreouer as you referre mee to reade Bezas greate notes one this text so I pray you to reade Aretius handling this place whose words ar these Generally sayth Aretius Pet. repeateth three effectes of Christs death if you marke it wel The first pertaineth to the damned The second to the elect The third the person of Christ The first was declared in his descending in to hell The second in his resurrection The third in his ascention into heauen This is the true and naturall meaning of this place which wee will follow leauing the intrications of other interpretations I willinglye confesse this place is very hard for Augustine doubteth of it Luther douteth of it how it is to bee vnderstoode but this obscurity aryseth not of the place but of the varietie of interpretations If thou marke the plainnesse of the place the matter will be easye but that pleaseth not all men therefore that euery on may establish his owne sence they apply the words of the Apostle Peter to their owne conceit But leauing these let vs imbrace that which the words do teach vs in the which if we attaine to the truth it is well if not yet they shall bee probable because they haue warrant out of the scriptures and leane to the very letter to reto otherwise it is certain the knowledge of man to be vnperfect in many questions of holie scripture of the which the Apostle doth warne vs 1. Corin. 15. For now wee knowe vnperfectlie I haue sayd here is declared three effects of Christs death which differ in time are set in order in the Creede The first effect is that Christ being dead denounced eternal paines to the wicked in hell The words of the Apostle are these In which spirite he went and preached to the spirits detained in prison I take the place simply of the descence into hell for so the words do plainly sound and I see al the Fathers so to interpret them Augustine Epist 99. and Ciprian doth manifestly interpret this place of the descending into Hel. Neither doth the word prison hinder this Interpretation which in the Apocal. 20. 5. is taken for hel When a thousand yeers shal be fulfilled Satan shall be losed out of his prison Therefore the prison that Peter heere speaketh of is the place deputed to the damned Hyther came Christ as we confes in the Creede He went downe into Hell where Hell is it is a foolish curious question to enquire sith no man coÌ„ming to that place euer returned but only Christ Furthermore what Christ did there Peter expresseth he preached to the spirits that is he declared that he shewd himselfe manifestly to the world and made that dire and mornefull sermon namely to y â— wicked that the mirit of his death did nothing pertaine vnto them but by his presence were confirmed those punishments of the which Noah and other prophets had forwarned them And the tyme of this Preaching I referre not to the tymes of Noah but to the tyme of hys descending into Hell Wherevnto agreeth the worde pneumasi that is spirits for hee preached to the spirits that is to dead and not to liuing men Thus sarre Aretius I could heere alleage many other newe Writers whiche are of my iudgement but because you yeelde them no credite therefore of purpose I will omit them HVME his Reioynder to the 12. sect THis berrie is so confused that I can not finde where to enter my firret First I prooued that Beza whome we follow in this place doth no violence to the wordes but vseth them as hee findeth them vsed by Iohn Paull and Peter Which foundation beeing laide I answere your
10. reasons and put other 10. to the other scale to counter-weigh them You neither defend your owne nor answere mine in order as they ly But like a mad Dog snatch heere one and there another and let them goe that you cannot bite I cannot follow your steppes they be so crooked Wherefore I will walke on my first steppes and seeke your answeres where I can finde them That which I say of the vse of the words you confesse and diuers of my reasons you slip without an answere The first of my reasons was from these wordes mortified in the flesh and quickened in the Spirit Thus If flesh heere doth signifie the body and spirit the humane soule then nothing in these words is spokeÌ„ of Christ that may not be verified of other men But in these words some singular matter is attributed to Christ that other men are not capable of For we cannot say that Augustine Ierome or Cyprian are mortified in the flesh and quickened in the spirit in that sense as it is heere spoken of Christ Ergo flesh is not the bodie and spirit the humane soule of Christ That which you answere of his desceÌ„ding into Hell and returning thence is not comprised in these words wheron my argument is builded though you gaue them your owne liverie and cloathed them in your owne cullours The second was this The Spirit heer doth signifie that which gaue life to that which was dead But the humane soul gaue not life to that that was dead Ergo the spirit doth not signifie the humane soule Heere you denie the maior and alleadge against the 〈…〉 which you call ours and should bee yours as well as ours if you and others of 〈…〉 highlie 〈…〉 in the flesh and 〈…〉 mortified as hee was man and quickened as hee was God by himselfe According to that of Iohn I haue power to lay downe my life and I haue power to take it vp againe Take your note of in and by and make a wheele-barrow of it But you moue me heere another question of some importance and craue an instance if I can in all the Scripture Howe one word in one period can carie two significations You are not I hope so verie an novice in Gods booke as you make your selfe Haue you not read Let the dead burie their dead Or labour not for the meat that perisheth but the meate that lasteth c. Or Who so will saue his life shall lose it Or Abraham rejoiced to see my day and saw it Or God is a spirit and will be worshipped in spirit wher you haue the same word in both significations O howe you would be-slouen mee if you could finde such a hole in my hose Now I feare nothing but that you craued an instance out of the olde Testament The third was If death whensoeuer it is attributed to Christ in the Scriptures compriseth the whole passion the fleshe in this text must be the subject of the whole passion that is the whole manhoode of Christ But deth is neuer attributed to christ but for the whol passioÌ„ Ergo flesh must be the subject of the passion that is the whole manhood of Christ Heer you denie the minor and like a skilfull Logician giue instance in the questioÌ„ If you haue not forgot your olde logicke the argument and the thing argued should not be one You supplie the imperfection of this answere with two arguments 〈…〉 that death in this place cannot signifie the passion 〈…〉 Your first reson is that the passion is mentioned before in the word suffred Be it so Yet it may bee repeated in more speciall tearmes By your reason in the beleef where a repetition is lesse tollerable crucified and died belong not to the passion because they are expressed before in the word suffered Suffering which may be in torturing whipping and imprisonment is too slacke a tearme to expresse the hellish tormentes of Christs passion The other is if mortified pertaine to the soule and bodie it will followe that the soule is also mortall You tell mee out of Athanasius in the reply to my fift section that by the double punishment inflicted on Adam the soule should die the death And I heard you preach in our Ladie Church at Sarum That when it was saide to Adam thou shalt die the death the meaning was he should die the death of soule and bodie Now if you wil apply these two significations of death to Christ the one to the bodie and the other to the soule I hope this objection wil neither scratch nor byte My fourth reason was this In this Antithesis mortified in the flesh and quickened in the spirite morfied belongeth not to the spirit nor quickened to the fleshe but mortified belongs to the soule for it died the death of the soule and quickened to the 〈◊〉 for it receaued life againe Ergo flesh is not the bodie onlie and spirit the humane soule To this you answere that Christ was raised from the dead and that was signified in the word resurrection vers 21. and therefore you do not confound these distinguished things antitheticallie opposed But wee that make mortâ—â—ed suffered quickned resurrection all one How this may answere mee I leaue it to the â—ead that bred it to explane But you do vs wroÌ„g we make not mortified suffered one c. Suffered and quickned ar tearms more general mortified raised againe more speciall expressing things more plainlie and particularie which were touched before more covertâ—â— and generallie My fift reason was To be quickened is to receaue life which the thing that is quickened either neuer had or els had loste But the soule had life in the bodie and neuer 〈◊〉 after Ergo the soule cannot bee quickened To this you answere nothing but tell vs by the same reason it can much lesse pertaine to the Deitie Thus thinking to wound vs with our owne weapon you strike short and with the back drawe blood at your owne brow I told you in my answere to your second objection that quickened is not heer attributed to the Deitie but to the whole Christ by the participatioÌ„ of proprieties How can you excuse your self heere of wilfull falsification But you mend the matter with a more sufficieÌ„t answere out of Ioh. That the soule of the beleeuer liueth though hee were dead What then Iohn telleth not your tale that the soule of the beleeuer is quickened when hee is dead That it liueth is not the question The burden of the bodie which you alledge out of the book of Wisd loadeth the soule but killeth it not And therfore when it is deliuered of that load it is not quickened but releeued And the renewing of the inward man which you alleadge from Paule quickneth not the soule being dead but addeth courage and comfort to the living and languishing soule by Gods promises Heere I see you are quite thrust froÌ„ your hold at Chippenham that
haue taught the trueth let not Hume nor Hill iudge but the learned of the â—niversiâ—ies For as Paule saith 1. Cor. 14. 32. The spirits of the Prophets are subject to the Prophetes That is the labors of the learned men are to be iudged of the learned The God of patience and consolation giue vs grace that we may be like minded one towards another according to Christ Iesus that we may with one minde one mouth glorifie God the Father of our Lord Iesus Christ Rom. 14. 5. 6. To whome bee all honour glorie world without end Amen An answere to the conclusion IF you had been the man that you protested in the pulpite and I promised my selfe when I wrote there was good hope that my answere might haue pleased you as wel as mee But now I see it impossible to please you except I could sing your song And truelie M. D. I could sing your song as soone as anie mans if it did tune as wel with the concent of scriptures as other mens doe But now you must pardon me I am too old to learn your discords The things in my answere which I hoped might haue wrought it favour with you was truth and reason But nowe I see the one is a stranger with you and the other a guest at will If they had beene of that account in your studie and so familiar with you as I hoped my poore answere had not found such hard handling nor vnreasonable railing there as it did You sent it home so ragged rent and torne that it coste mee a moneths work in the cold winter to mend his coat Now I haue quilted it better sent it to you once againe to challenge your promise and to tell you that your plaine reasons heere set downe why you could not recant are nullified and made of none effect like an obligation that is paied at the day appointed Wherefore seeing your argument drawne from the Act. 2. is answered sect 4. and sect 7. And seeing your place out of Syrach is 7. waies defaced sect 11. And seeing I haue proued my consent with the Scriptures in euerie place where I met with that accusation And seeing our sense of the 16. Psalm agreeth with Peter as wel as yours sect 7. And seeing in my answere to Psal 63. I dissent neither from David nor Calvine sect 8. And seeing in my answere to the place of Ezechiel I dissent neither from him nor Esay sect 9. And seeing I haue proued by the worde spirit that men living in the fleshe are not signified sect 12. And seeing now I haue set down your words according to your owne request and seeing your sermon at Chippenhame and this anwsere also hath confirmed mee and seeing mine own answere doth noâ— offer me nor anie of my freends sufficient cause to recant I hope now you are satisfied and that you will satisfie me and the populous congregation to whome you made your solemne promise of recantation in the pulpite at Chippenhame It was not a place to dissemble in and therefore let vs see that you meant as you spake The Lord giue you a hart pliable to his truth ANd heere to end as if M. D. had set the bent of his wit to shewe the vanitie of his worke he maketh the vainest bragge that euer grewe in a vaine heade There was good Reader if thou knowe it not one Ovid of all vaine poets the vainest Amongest manie filthie and vaine workes he wrote a book entituled Metamorphosis In it he sets the edge of all his wits which he had as sharp as euer had anie Poet to the painting of lies in all coloures wherein he shot so neare the marke that in comparison of it the lying legend commes not neere the whetstone by as manie myles as there be wordes in them both The conclusion of this worthie worke M. D. hath pasted to his hel as most agreable to that argument Iamque opus exegi quod nec Iouis ira nec ignis Nec potâ—rit ferrum nec edax abolere vetustas In which Ovid looking back into the worke of his owne wit grew into such loue with the finenesse of his owne conceits that he doubted not to deâ—ie his owne imagined God Iuppiter Now that thou mightest see gentle reader that M. Doctor did thinke of his owne worke as well as Ovid coulde of his hee brusteth out in the same brag In which if he meane Ovids Idole by this Iuppiter it is heathnishe if the true God it is Hellishe That they that vnderstand not the latine may vnderstand it I haue thought not amisse to englishe it as neere the words as I can keeping the english meeter I haue at length made vp this work Which Iuppiter in raging fume With me with fire with edged sworde And cankering age cannot consume To it I may well answere out of another Poet. Quid dignum tanto fert hic promissor hiatis Parturiunt montes nascetur ridiculus mus That is What hath this vaunting bragger done Worth gaping mouth and lips so wide The groning Hill is brought a bed And out a sillie mous doth slide Huic latino carmine sic respondero Nondum est exactum ludit tua gloria ventos Ad sat a licta redi I am renovatur opus In cineres fumosque tui rediere labores Quod louis ignis agit quod Iovis irae facit Aliud Dicere sibellum mireris tartara coelo Foedera Dis stygius cum Ioue nulla colit Aliud Christum post stygios in tristi morte dolores Contendit stygias Hillus adisse domos Complexus vano nugas tricasque libello Provocat insanus tela manumque Iovis Errat fi tutum Iovis ira acheronta putarit Non coquit aeternis iguibus ille stygem FINIS CERTAINE PLACES QVOted out of Master Doctors owne Authours vpon the three principal places where-upon he buildeth this his opinion wherein thou maist see gentle Reader how small cause hee hath to bragge of so many old and new writers I leaning altogether on the word of trueth haue not qâ—â—ted them in the treatise it selfe counting them vnsufficient witnesses in such a cause wherein they haue neither reveilâ—d nor experimented knowledg yet because I would not defraud theâ— of their judgments I haue thought good to set them downe heere The first place is thou vvouldest not leaue my soule in 〈◊〉 nor suffer thy holy one to see corruption vvhere M. Dâ—ctâ—r takes 〈◊〉 to be hell vve the generall condition of them vvhich are departed this life MOLERVS caeterum movent hic questionemâ—â— descensu Christi ad inferos quaÌ„ prudens omitto cum ex hoc lâ—co id satis certo evinci non possit Felinu non deseres ammam meâ—Ì„sepuâ—â—hro id est non destitues me vt anima mea morti concedat Per sheâ—l enim quod sepulchrum significat vt in Psal 6. vers 6. d. xâ— statum conâ—â—tionem mortuorum hoc est inferos scriptâ—ra transnominare
mans opinions may differ there is but one that hits the naile on the head I neede no better proofe therfore to confute your interpretation then your own confession Onelie this I add that seeing your interpretation is doubtfull it can bring no vndoubtfull proof to your doubtfull and false opinion As for the Sybiles and Heathen Poets you did well to spare them The quoting of them would haue beene more laborious then their testimonies would haue beene effectual in this case WheÌ„ you haue to doe with a heathen as some of the Fathers had they may stand you in stead 〈…〉 As for the greeke eis tou adou you construe it wrong into the hous of hel Hel hath not a house They that speak so meant the hous of Pluto called ades in greek the Lord of death as the heathen did imagine So is that word vsed by Nonnus speaking of Lazarus raised from the death by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HVME his 15. Sect. NOw one thing remaineth wherein you seemed to runne beyond your selfe and most men did wonder what you ment thereby Whereas our Saviour vpon the Crosse did vtter to the hearers then all posterities after that he had finished the work of our Redemption You took vpon you to prooue that he meant not so bearing the worlde as it were in hand that wee can speake nothing so trulie but that you caÌ„ confute it To this purpose you alleaged these places I haue finished the worke which thou gauest me As they had finished all things that were written of him And seeing all thinges now finished that the Scriptures might bee fulfilled Out of all which places say you it is apparent that there remained some things to be done after What needeth all these proofes in a matter that no man denieth It is confessed of all men I hope that when hee spake this he had not yet giuen vp the ghost But I trust you will not denie that his meaning was that his worke was finished when hee had breathed the laste breath Which thing if you grant you haue proued nothing against our assertion It is a common thing you knowe to speak that in the time past which is meant that it shall come to passe shortlie after Such were these words of Christ it is finished And like to 〈…〉 wordes in another place Beholde the houre commeth and it is 〈…〉 shal bee scattered Where he saieth that the houre is alreadie come which was to come shortlie after This must needs be the meaning of Christs wordes Neither could he otherwise as man shewe to those malitious persecuters that stood about him and vs that read it now to our comforts that he had made an end of his worke and was past the malice of all his enemies except he should haue tolde it them after that hee had giuen vp the ghost Which thing could not haue beene done without the miraculous assistance of his God-head which did in all his passion as it were hide it self and suffer the innocent man as man to pay the ransom of mans redemptioÌ„ Heere you gaue vs a distinction of consummatum re consummatum spe Deliuer it againe to the dunces whence you had it There is no haire so small which those subtile wits wil not finde a wedge to cleaue rather then confes it to be a haire if it make against their conceit be it neuer so grosse and erroneous And tell those Harpya quae tactu suo optimas dapes foedarunt that a thing may bee consummatum spe which a man meaneth not to begin 20. yeares hence perhappes neuer finishe Heere wee all wondered what you meant and were affraied least you would haue sent Christ downe to Hell to suffer Which if you did you must needes argue him of an vntrueth who is trueth it selfe For his worke had then beene so farre from an end that hee had not beene flea-bitten in respect of that which was to come This trulie M. Hill was not ware worthie of your wit HIL his Reply HEer you haue spoken much and proued nothing for of those reasons which I haue laide downe in my Sermon concerning this point not one is answered Onely as you tolde mee before I was immodest so now you tell mee I am a mad man and the wonder of the world I must answere you with Dauid I am become as a monster vnto many but my trust is in thy lawe But what will men Iudge of you that in one and the same matter affirme and deny You confesse in the begining that there remaine somewhat to doo and in the ende you wonder at mee because I sayd al things wer not finished on the crosse Your next words are these wheÌ„ our Sauiour cryed it is finished he had not giuen vp the ghoste which was the end of his work It is true that after the speking of Consummatum est it is finished he gaue up y â— ghost but that was not y â— finishing of his worke for he must also shed his bloud Heb. 9. 2â— Without sheading of blood their is no forgiuenes of sins 1. Pet. 1. 19. Iohn 1. 7. Apoc. 1. 5. In all which scriptures it is set down that we are redemed with the pricious blood of Christ The blood of Christ doth purge vs from all sinne he hath loued vs and washt away our sins in his blood Therefore the giuing vp of the ghost was not the ende of his worke Heere is a fault committed by you but I will not wonder at you nor say you are runn besides your selfe but you runn against your selfe and resist also the holy ghost Then you scornefully reiect my destincion of Consummatum re and Consummatum spe that is finished in hope and finished in deede I will defend it for it commeth not out of the Duâ—ces but out of Gods sacred word Rom. 8. 24. it is said We are saued by hope Gal. 5. 5. for we through the spirit wait for the hope of righteousnes throgh faith Luc. 21. 24. Lift vp your head saith Christ to his Disiples for your redemtion draweth nigh Rom. 8. 23. And not onely the creature but we also which haue the first frutes of the spirite doo fight even we doo fight in our selues waiting for adoption even the redemption of our body Musculus on the fourth Chapter of the Ephesians thus writeth the places ar these That we are called in hope not in deede that the hope of future blessings is y e store of our faith as long as we are in this flesh for we are saued nondum in re sed in spe not yet in deede but in hope By all these scriptures it is manifest that our cosummation is in hope and not in deed as Musculus noteth neither shall be actually perfited vntil the day of iudgement Therfore I did with
cannot pertaine to the Dei tie more then poreuesthai 400 Proprietie of speach allace sillie man see the answer 401 A vaine dreame 402 Doth anie of these places affirme your assertion 403 I haue quoted 8. and could hâ—ue quoted 20. see the answere But with what face can you challenge a place of me that is so vsed when you caÌ„ bring neither reason nor place to the contrarie 404 wil it but seem tollerable when I haue done then it is better alreadie for now it is a known truth 405 Your knowledge was but a ges and I haue be guiled you 406 I haue proued it both agreable and necessary which I needed not I stand at defence It was your part to proue which you cannot do if you had 7. wits as good as your owne 407 Ware sheep that is against the text that wherein he was mortified preached not 408 Christ and not this Deitie If I had saide so you woulde haue exclaimed vpon ignorance 409 I hope the soule wherin you say he preached was not killed 410 I neuer heard a reall sermon without words 411 That is out of the text 412 So is that also petitio principij twise together 413 You beg the question againe 414 Where when and to whome said I so 415 It followes not 416 These scriptures proues it not 417 You dreame that is not mine 418 You fight with your own shadow 419 That â—ollowes not A man may say as well D. Hill is a wrangling spirit as he calleth his aduersaries phantasticall spirits fol. 24. of his sermon and yet both he and they haue bodies 420 you shuld hane left this to the boyes in Oxford it is heere a deformed patch 421 You do well to holde you in that corner but I hope you will refuse not the Canonical scripture for al this 422 Then I see it bootles to hope for your promise 423 A narrow shift 424 The thing is true your proof is naught like al the rest 425 Hand-somlie in good sadnesse D. you cannot tell howe to settle your self to proue anie thing 426 Blush for shame se the answere 427 Vpon your vnsure gesse he were mad then 428 First you say that they take prison fâ—r hell you conclude that they al alleâ—dge this place as you do your pen runnes at random 429 Their conscâ—ence I hope was bettâ—r then their warrant 430 You haue promised that once alreadie 431 It was neuer denied what needs a confession in a known case 432 Now for your credites sake tell me wher Pet. saith that hee was dead aliue at one time 433 For sham M. D. speake truth 434 A tautalogie 435 But not when he was dead 436 You will say that with Peter which Peter neuer said 437 This word expresseth not the Greeke thana totheis 438 And yet the whole maÌ„ may be mortified 439 See the answere 440 Not so but the spirits that now are in prison 441 And so it was but not in hell 442 How proue you that 443 The death and resurrection of Christ his preaching in the dayes of Noah ar heer mentioned obiter and as occasions led them in expresseth not the order when they were done If this reasoning be good the passion in the beginning of the 4 cap. following the ascension expressed in the last verse of the third 444 But most commonlie with a verbe 445 This is like salue Domine I am glade to see you wel M. D. begins wâ—th greek out of the new Testament and ends in latine out of the English accidents 446 Euerie aduerb affecteth not the word it standeth by 447 Put out that comma it is an vsurper 448 Nor separated from it 449 That promise is twise made now 450 I said that nothing is spoken of Christ in these words mortified in the flesh quickned in the spirit which may not c. 451 Did you not blushe to rack my wordes to the whâ—le discourse which are spoken but of one member 452 No forsooth 453 those be without my bounds 454 those be without my bounds 455 That is the forme giueth the forme to the 〈◊〉 456 Why mine more then yours 457 So say we 458 En is not in that verse at all expressed 459 You dreame 460 You promise to proue that en signifieth not by proue that dia signifieth by this is coÌ„mon with you a cunning point 461 You say it cannot bee so taken and would that answere seme probable 462 A flat negatiue for an instance 463 A tautologie 464 I haue said that this worde fitteth not the greek 465 A Passiue participle froÌ„ a verb actiue 466 Why so 467 But I will say he suffered death in soule and bodie 468 But why not 469 What reason should moue a reasonable man to denie that Christ suffered the death of the soule 470 This will not answere my reason 471 A confused negatiue of confusion Put your antecedents to this therfore if your skill can do so much 472 where M. D. theÌ„ were I worthie to we are a bable A rogue burned in the ear suffereth but is not killed 473 where M. D. theÌ„ were I worthie to we are a bable A rogue burned in the ear suffereth but is not killed 474 Vntruth D. the scripture vseth manie tautologies to help our memories and vnderstanding though this in mens writingâ— be a fault in scriptures it is most necessarie that one place may help another 475 This answere were somewhat if you could make it good that we giue this participle to the Deity 476 The question is whether the soule is quickened or made to liue when it is out of the bodie 477 Non causa pro causa 478 These places proue not the question 479 These places proue not the question 480 These places proue not the question 481 Paull saith not so heere 482 It followeth not 483 The Antithesis there expressed is between mortified and quickned 484 But diuerse but not alwaies separate 485 This therefore is builded on the wrong side of the way 486 You call it in your margent fortissimum argumentum but it is a starued shrimpe It cannot stand though it be not touched 487 Be sure that that be one 488 That is out of the way Christs going downe to hel is no persuasion for vs to suffer afflictions 489 But you make no dout but that hel is vnder the earth in your sermon fol. Aâ— pag. 2. in print 490 You should waste winde and break your promise 1. Reason Answere Reply 2. Reasoâ— Answers Reply Iohn 10. 18. Math. 8. 12. Ioh. 6. 27. Mar. 8. 33 Ioh. 8. 55. Ioh. 4. 24. 3. Reason 5. Reason Answere Mat. 26. 41. 6. Reason 7. Reason Answere Reply 8. Reason Answere Reply 9. Reason 10. Reason M. D. reasons confuted and his answere displayed Answere Reply Rejoynder 2. Objection Answere No reply no rejoinder 3. Object Answere 4. Objection Answere No reply no Rejoynder 5. Objection Answere No reply