h Through death Christ destroyed him that had the power of death that is the Divell Pag. 179. Whereby i it is evident that Hell is spoyled of all right and claime to the members of Christ hee brake c. I hope in this life the godly are the members of Christ then in this life they are fully freed from Hell for euer Wherfore it is very vntrue that Hell properly taken hath any possession of the iust and handfast or power on them or that Hell is not fully subdued for them vntill the Resurrection I graunt that the common death heere is called an enemy Cor. 15.26 but he meaneth not such an Enemy as Hell is especially as this is spoken touchinge the godly Yet it is an Enemie even to them not as any Curse at all but as a Memoriall consequent of the old Curse like as a scarie is where was a deadly wound also as a peaceable and quiet stopp or stay vnto them â—â—ea because 〈◊〉 is painâ—ull â—o the flesh in 〈◊〉 his life that their whole persons cannot yet enioy their appointed felicitie Howbeit for all this toward them it hath not the least affinitie with Hell at all Therfore Hades heere in no sort signifyeth Hell but only Death or the power of Death or the world and kingdom of Death or something to that effect onely Yea the very text seemeth thus to expound it selfe saying Where is thy sting O Hades The sting of Death is sinne Where the later seemeth a very direct answer and exposition of the former words Thus The sting of Death or Hades is sinne noting these 2. wordes Hades and Death as Synonimaes for one thing beeing applyed to men Or if “ Pag. 408. you will haue them to differ He may take Hades for the * As it vtterly â—aketh away 〈◊〉 witholdeth â—rom a visible â—â—ate Power strength of Death which the brain-sick Idolators made a God or the Dominion and Kingdome of Death These respectes Hades might well haue with the Apostle which differ from Thanatos Death the meere separation of the Soule from the Body which yet in effect are all one and haue no difference touching our purpose Like as we saw a Pa. 1â— c. 1 before howe all Authours have vsed them Further The Grave of the Wicked is not to be nâ—med nor reckoned Hell properly nor any part thereof In Hell there wanteth not sense of paine If you say it is an entrance to hell and that which holdeth and reserveth the wicked vnto hell Yet then it is not Hell for even thus the Grave and Hell doe greatly differ Finally Hades is b See 〈◊〉 pag. 1â— adversarie to the Resurrection But Hell would not bee adversarie to the Resurrection Therefore Hades heere is not hell no not to the wicked Death in deed and the Dominion of Death is an adversarie to the Resurrection and at that day it shal be vanquished and vtterly abolished when all flesh shall liue againe As for Hell that shall increase theÌ„ and bee advanced when all the wicked both bodyes and Soules shal be subdued vnder it for ever Therfore Hades heere is not hell but the power of Death as hath bene saide or the Dominion of Death or meerely to that effect Also we are to note that the Apostle heere plainly alludeth to that of Hoseah c Hose O Sheol ò kingdom of death or power of ' Death I wil be thy destruction Not o Hell For the Prophet speaketh this to comfort Israel in their captivitie against their continuall Destructions and razings out from this world shewing that now the Lord would stay his iudgement that way Death which had consumed them should now destroy them no more but they should liue and flourish againe This the Apostle might notably allude vnto speaking of the ResurrectioÌ„ As for Hell if the Prophet had meant it as he doeth not the Apostle could make no allusion to it nor haue any thing to deale wch it in this matter of the ResurrectioÌ„ simply So that where you say what reason is there to exclude out of these words Christs victorie over Hell it is very weake What reason is there to include it where the Apostle speaketh only of our resurrection from bodily Death and of nothing els Next we come to the RevelatioÌ„ First a Rev. I have the Keyes of Hades that is of Destruction or of the * The â—â—ble wâ—â—â— the Dâ—â—â— kingdome of death and of Death Or we may take them as 2. words for one and the same thing that is both of them for Death For heere Christ sheweth only that as He was dead so nowe he hath overcome Death hath power to dy no more as I hauâ— b Treaâ— pa 11â— heeretofore noted What shew of reason haue c Pa 17 you then to bringe in heere Christes power over the Damned Soules in Hell Because there is mention â—lswhere of the Key of hell Therefore the Key of hâ—des heer is the same What color of reasoÌ„ is there in this Again a One sitteth on a pale horse whose name was Death Rev. 6.8 Hades Desâ—â—â—on the world of the Dead or the Kingdom of Death followed aâ—ter â—â—m Thâ—â— in no wise can be Hel because the text addeth Power 〈…〉 them to slay with the sword and with samine and death and with wilde beasts Hell slayeth none in that sorte these are not the weapons of Hell but of the Dominion and Power of Death thâ—se and such other mo â—ag 406. are the proper weapons b You take it to bâ— the power of the Divell because the Divell slayeth somâ—times the bodyes of men Which you proue by the bodily slaying and siniting of Iob and his children This indeed is the thing which we holde This is not the Torments of Hell in the place of Damned these be onely bodily harmes and death So that heereby you confirme our purpose for we denie not but God somtime vseth Satan to punish and to slay the bodies of men But seeing this is nothing but Death not Hell which then is inflicted therefore it is bâ—st to take Hades heere most generally as the nature of it is for the Power of Death or the world of the Dead Hell by no meanes it can be â—â—g 398. You tell me in c one place that my best skill is in varying phrases It is better to vary phrases then to vary opinions as you very often doe I vary phrases to expresse Hades which in Authours is not alwayes the same thing or at least not after the same maner Whose generall largenes which it properly hath can not in one word be expressed in English Wherefore my varying of phâ—ases to this purpose I hope is pardonable sith indeed it is necessarie That coÌ„iecture of mine of the 4th part of the worlde 's not going to Hell at once I never esteemed it worth the standing on I he last place is †Death and Hades
for sinne in such maner as he doth on the Reprobat though not in such measure and that such likewise were Christs sufferings But then I deny that therein yow have the truth or have rightly expressed the sufferinges of Christ or of his Saintes Because the sufferings of the Saintes are properly not punishmeÌ„ts for sinnes nor effects of Gods wrath properly but are indeed fatherly profitable chastisements purposely inflicted by God for their good as before is said But Christes were altogeather of another nature and condition they were the only true and proper punishment price Satisfaction and Ransom for sinnes as hath ben also noted before after shal be further shewed If you vnderstand Christes suffering Gods Wrath to be such as the godly feele viz improperly and largely as the Scriptures †In your 13â— there do meane and not as the very price and punishment for sinne but only as Chastisements then that is likewise manefestly vntrue Also then againe for your words you are ambiguous and deceiptfull in this issue which kinde of vanity you commonly vse in all other your handling of controversies since you left writing against the Papistes as who so looketh shall see For wee affirming that Christ felt the wrath of God doe meane it properly as it inflicteth properly the punishment and Wages of sinne Your Equâ—cation in terme Gâ—â— Wrath. and you tell vs that he suffered Gods wrath as the Saints and Godly men doe suffer it That is altogeather vnproperly beeing sometime so called for a certain seeming that it hath to bee so as you acknowledge in the sense of flesh and bloud Then what is this to our purpose What ells do you worke heerein but deceipt mistaking to the Reader through the ambiguity of this word the Wrath of God Which palpable fallacy of yours is so plaine that I need not stand to open it any further and yet I assure my selfe that this is the very ground and refuge of the errour in this Question Which if a man marke well distinguish as he ought and may easily do he shall quickly drive you either to shift into this corner Your Equiocation or ells to deny much of that which you affirme in your booke elswhere Therefore lett the wise consider it Neverthelesse if happily you meane otherwise that is Pas you seeme 〈◊〉 meâ—â—â— paâ—â—â—01 105 that Christes very * outward sufferings and bodily death were in a peculiar sort the effects of Gods proper wrath thus truly punishing our sinnes on him then in effect you come to vs againe of yow will sticke but to this For there is no reason in the worlde to make Christes flesh subiect to Gods Curse for sinne and not his Minde and soule likewise Also wee must note that such outward bodily sufferings beeing indeede punishments and not chastisements for sinne that is proper effects of Gods very wrath and iustice comming to take vengeance for sinne they cannot be meere bodily sufferings nor meerly felt by sympathy in the Soule which is the proper effect of the outward sensitive facultie only but they must of necessity be conceaved discerned applyed in the inward feeling of the Minde of Christ â—â—d 〈◊〉 deny at â—â—â—nce that Mens â—â—â—ules haue â—â—â—ny sense in yeâ—â—he â—inde beâ—â—â—des the Comâ—â—â—â— sense deâ—â—nding on â—â—â—e Body and will make a singular and secret impression of sorrow in the Soule far above all meere bodily griefes beyond all measure and proportion of things in ordinary experience so exceedingly differing from all other sufferings in this life Which therefore may iustly bee termed the proper and immediat sufferings of his Soule And this sense the Lord doubtles revealeth vpon men somtime more somtime lesse in this life even as it pleaseth him Which also befell vnto Christ Againe Pag. 257. if the Agonie and sorrow which you grant Christ suffered simply in his minde be meant by you to have ben as it were a foretast of such sufferings and a feare or dread of them as very iustly it may be considering the weake disability of a Creature to stand vp against the Creator Propathia namely now shooting or preparing to shoote presently the sharpe arrowes of his wrath vpon him for our sinnes in which case and condition Christ now stood for that while then I say also I see in effect no difference betwene vs then againe this Question is as it were at an end For doubtles he suffered at one time or other the same thing which he so feared Yea such a kind of fearing cannot be but a mighty suffering thereof Neither doe wee contend to expresse what iust measure of Gods wrath nor precisely in what manner it was revealed and executed on Christ Onely wee know that whatsoever it were Gods very wrath and proper vengeance for sinnes though outwardly executed on the Body yet it could not but sinke in deeper even into the deapth of the Soule and be discerned by Christ and conceaved to be such and so sustayned as proceeding from God and so wound the Soule properly yea chiefly though the anguish thereof bruized his body iointly also Againe whatsoever you wil call it All or * Such 〈◊〉 as waâ— nothinâ— whol 〈◊〉 sinfull 〈◊〉 rents oâ—â— part of Gods proper Wrath and vengeance as it proceeded from him was incomprehensible vnspeakeable infinit and vntolerable to any creature therefore so it was vnto the very Manhood of Christ namely when the Godhead for a season concealed it self of purpose and with held his wonted supportation and comfort from him to the end that his bitter Passion ordayned of God and most voluntarily vndertaken by himselfe might bee in suffering the “ The 〈◊〉 Paines rowes 〈◊〉 sin werâ—â—â— Christ foâ—â— time no qualifye◠〈◊〉 lessened sorrows and paines which were due to vs nothing qualified but in all severity accomplished As indeed when his Hower was come and gon it was As touching that terme The death of his Soule which you stumble at we shall speake thereof heereafter in due place Thus far I have proceeded in opening the true state of this Quaestion which whether you who have begon to avouch the contrary will now acknowledge and approve or not I know not Overthrow it I trust you shall never with all the cunning and strength you have For vndoubtedly it is and so will appeare by the word to be a manefest truth and therefore “ Act. 5â— will prevaile besides that it is expresly the doctrine taught and established by authority in England as heereafter God willing I shall plainly shew notwithstanding all your strange coÌ„tradicting traducing thereof Lastly whether I did set down this very state of the quaestion in full effect in my former Treatise or whether I changed it though indeed I graunt I was there much shorter then I am heere I pray you looke consider againe in that my †Pag. 5 33. and first booke This being well considered and marked will
â—â—bâ— 5.7 Againe if you meane that all this was voluntary in him and not felt indeede according to the outwarde semblance and as men beholding him would iudgâ— Luc. 22.43 then belike you make him to have counterfayted Which thought God for bid should ever come into any Christians heart For no cause you say f I iest and iybe with the Apostles wordes Pag. 302. but I feare this is to iest and iybe in deed with the most dreadfull and bitter sorrowes of our Saviour in working for vs our Salvation And heere why say you not aswell that his Death and bloudshed on the Crosse shewed in him no paines nor infirmitie but only that voluntarily he made him selfe there the true Priest and pe formed the prefigured bloudy and deadly Sacrifice for the sins of the world As good reason altogeather you have to say so as to affirme it of his Agonie â—ag 29. As for the Scriptures which g you cite they prove in deed that Christ nowe executed his office of Priesthoode but will you divide exempt his Death on the Crosse froÌ„ his Priesthood Or his â—ines and fit mity froÌ„ ther The sanctifying of him self doeth it not as well intend and comprehende that Sacrifice on the Crosse as that of his Prayers in the Garden To thinke otherwife is without all shewe of trueth or reason yet I see not why you should cite these textes vnles you meant so neither can I see what els you meane where you conclude saying Christs Agonie being alleaged by the Apostle to demonstrat Christs Priesthood must not rise froÌ„ the terror of his own death â—ag 27. And yet h a little before you openly doe confesse and grant that his Agonie did rise from the feare of his death and that Christ had farre greater cause then any of his members to feare it Also it is contrary to your citing of Cyrill pag. 25. And heere why should i Hilary deny that Christes bloudy sweat came of infirmitie â—ag 28. Or k Austin that his feare and perturbatioÌ„ was of infirmitie â—ag 25. Surely there is no cause For though it be against the coÌ„mon course of our Nature for any paines or feare to sweat bloud yet the Divine power with and through paines and feares might wring out of his body that trickling bloudy sweat As it is plaine that it did by the wordes next before in the text a Luk. 2 44. An Angell came to give him some comfort that is least hee should have bene overwhelmed quite in his sorrow and discomfort but still he was in his Agonie and swet like droppes of bloud trickling to the ground and presently saieth My Soule is full of sorrowes even to death and thrice he prayed that this Cup and this Hower might passe from him It cannot be therefore but that by Sorrowes and Paines this sweat came though also Gods power caused it by laying vpon his Soule and body invisible supernaturall vnspeakeable sorrowes and horrors and by making his fleshe visibly to expresse in some sort this spirituall and extraordinary torment of paine and feare which he suffered And in deed where they say 1 Not Infirâ—â—ty but Poâ—â—â— did this Nec infirmitas quod potestas gessit that proveth the cleane coÌ„trary For Jdeo infirmitas quia potestas gessit 2 Therforâ— there waâ— firmity â—â—cause thâ—â—â— was Powâ—â— For the working of his Power in him argueth the suffering of his Infirmitie The power of God is peâ—fited in infirmÃtie And because it was aboue the course of nature therefore nature was herein oppressed not exempted from paines Thus these speak fully for vs and against you that heere appeared not Christes infirmity only in suffering but his Divine power also in punishing And this I iudge in deed to bee their very meaning But those other mysticall and figuratiue sayings of Austin Pag 28. â— Bede Bernard howe shall we admit them without better warrant That Christes bloudshead was to signifie that Martyrs should shead their bloud what reason have we so to thinke Or that his bloud head should signifie the purging of his Disciples hearts froÌ„ sinne yea or of all his Church in the whole world It did not signifie this but it did it in deed Lastly if it had thâ—se significations in it yet withall his Agonie might rise from his very Paines Feare comming from the present sense of Gods iustice and wrath nowe revealâ—d and working vpon him Hitherto we have made it manifest that in trueth you have nothing in all these wordes against our doctrine that Paines and sorrowes were the true and proper cause of Christes dreadfull Agonie nor to prove that his meere bodily paines or death was the whole Cause Now we are to shew the like in his most we full Complaint on the Crosse where he saith My God my God Math 27. why hast thou forsaken me You will aske me heere what kinde of Forsaking may this be I shewed you plainly * Treat 1 â— 6â— 65 6â— before if you had regardâ—d it Namely that Christ being also now yea specially in the feeling of infinit Paines inflicted on him sundry wayes â—â—w Christ on 〈◊〉 Crosse was â—â—â—saken of â—â—â—d See also â—â—â—g 112.113 and that directly froÌ„ Gods proper Wrath for our sinnes he felt his whole Humane nature for the time left all comfortles and alone without any ioyous assistance of his Deitie I say not that he wanted now all assistanc of his Deitie for it surely would then have quite overwhelmed him with this intollerable burdeÌ„ But his Godhead as it were withdrawing and hiding it selfe from him for that season of his Passion gave him no sense nor feeling of ease comfort or ioy but all the sense of sorrowes and paines as well in spirit as in soule and body that might bee all the sense of his ioy and comfort for the while being cleane gone and wholy swallowed vp in that huge bottomles gulfe of sorrowes and paynes issuing vpon him out from the fierce Wrath of God Howbeit yet even nowe he wanted not sufficient assistance of the Deitie to sustayne him in life heerein as I said Phil. 2.7 Rom. 8.32 â—eut 10 17. â—â—c 16.17 This was that extreeme humiliation and exinanition of nature wherein †God spared not his Sonne and wherein also Christ spared not him selfe For hee vndertooke all this most willingly and yet being in it naturally grieved and sorrowed for it at some moments being astonished with it suddenly and naturally desired ease and release from it This forsaking or dereliction beseemeth the time place person and case of Christ our Ransom-payer and Purchaser of salvation with the price of his owne most direfull paines Pag. 24. c â—â—â—r 6. Expoâ—â—â—ions of â—hristes CoÌ„â—â—aint are all â—â—â—isse Not any other farre fet or hardly applyed or strangely devised by the braynes of men As in trueth all those other senses heereof are which you rather imbrace
sunder â—â—g 268. Austin on whom d you triumph is stretched beyond his meaning He dealeth against a Manichee who denyed that Christ had true Humane flesh 〈◊〉 likewise â—â—l the rest â—â—ur Fathers â—â—ken for â—ost part 〈◊〉 sayings â—â—ther aâ—â— the Maâ—â—es or the â—â—s c. 〈◊〉 strove â—bout our â—â—â—ion which yet notwithstanding is manefest because Christ truly dyed Now he proveth that Christ truly dyed because the Apostle saith He was made a Curse for vs in that he hanged on the tree And where it is said Cursed is every one that hangeth on the tree this was saith he to shew that Christ was not exempted but was like other men truly accursed and truly dead So that his meaning is not to shew that Christes whole Curse and his bodily death were iust all one without any differeÌ„ce which you vrge him for nay he hath no such meaning Only he proveth by this that he being made truly a Curse did also truly Dy which the Manichee denyed For in saying Christ was dead accursed for vs is the same he meaneth it is the same for his purpose the one very well proveth the other but not that they were simply all one The rest of e your Fathers are alltogeather idly cited 〈◊〉 95. no man denyeth that which they say Where f you mislike me for saying 〈◊〉 26â— â—â—â—at 1. 〈◊〉 38. g The Curse laid vpon Christ was not onely the ignominie of his death the shame of the world you have nothing against it but much for it Austin whom you boast of is against you in this saying a Pag. â—â— Christ heere tooke on him our punishment without sinne But our punishment which is without sinne doubtles was a great deale more then only the dishonour and shame of the world Austin therefore is manifestly against you in this yea also b Pag. 2 your owne selfe is in saying likewise Austin and Chrysostome and c Pag. 9 other doe say that Christ suffered this ignominie but that this was all or the whole Curse which hee suffered I see none that affirmeth Your many Scriptures in d Pag. 2 this place what doe they Forsooth they prove that it is light at Mid-day For who ever made quaestion but that shame and reproch in their simple Nature were a parte of the true Curse of God Yet all this sheweth not that Shame was the whole Curse which Christ indured e Pag. 2â— You mislike that f Treat pag. 45. I said Christes dying simply g That is Christ haâ—ed simply which in 〈◊〉 he did noâ— as the godly dy may in no sort be called a Curse or Accursed Because as I affirme also h Pag. 44. Death to the godly is no Curse properly nor punishment of sinne but a benefit and advantage Nay therefore Christes Death was properly a Curse because his Death was i As befoâ—â— Pag. 11. 49 59 5 not like theirs You say I am too young a Doctor to controll St Austin herein And I say you are a Doctor not old enough to prove Austin k Your self teth him 〈◊〉 me herein 49. Corp mors bâ—â— bona mâ—â— mala contrary to me in this point Death in it owne nature and in the originall propertie of it is a part of the Curse and so Christ suffered it but in the Godly it is not properly a Curse nor the proper punishment or revenge of sinne which Christ once alone hath wholely sustayned and cleane freed vs of for ever This l Pag. 90. your selfe as well as m Pag. 43 I can tell saying The vengeance of the Lawe once executed on our Surety can no more in Gods iustice be executed on vs. And this our n Nowell techis Hâ—â— suffered â—â—der c. publike doctrine in England set forth by Masster Nowell confirmeth By Christes death it is come to passe that to the faith full Death is now not a Destruction but as it were a removing and changing of life and a very short and sure passage to heaven Who also in o His she Catechisâ—â— An. 157 another place expresseth it thus Death of the body which without Christ was the gate to Hell is nowe by Christ made to all that beleeve in him the gate and passage to Heaven So that death which before was a Punishment is now by Christ become a vantage Wherein you are notably contradicted who doe call p Pag. 15â— 216. Death in the godly the gate of Hell a strange and most vntrue translation Againe you are q Pag. 268 269. gainsaide in this place where you reprove me for affirming that Death to the godly and faithfull is a benefitt and advantage Then you say If I will reason what death is in it selfe I must resolve it to be a part of Gods Curse Which is no answer For our quaestion is not what death is in it selfe Who ever denied it to be in it selfe as you say a part of Gods Curse for sinne but my expresse wordes are Death to the godly is no Curse properly but a vantage Pag. 270. Where a you adde If Death were a gaine to the godly as I would have it by what meanes I pray you came it so to be If you know not why did you not marke better the publike Catechisme before rehearsed where all England is taught that it came by meanes of the death and resurrection of Christ You say Jf by the resurrection of Christ conquering Death and changing the nature of it then till Christ was rison Death was a punishment to the faithfull themselves I wonder what meaning there is in this argument As well you may say There were none saved til Christ was risen For salvation also and forgivenes of sinnes to all men came only by the death and resurrection of Iesus Christ So that thus till Christ came in the flesh none of the holy Patriarkes Abraham David and the rest obtayned eternall life And what became of them then But I am perswaded that Abraham David and all the Prophetes dying before Christ was exhibited in the flesh yet by their faith in Gods sure ordinance and promise they had and enioyed Christ truely incarnat slaine and risen againe and this to them was as effectuall then as it is now to vs since the actual performance of these things Whereby even as we by faith so they by the same faith differing onely in the circumstance of time were truely and throughly saved Likewise to the faithfull then by the efficacie of their holy faith Death was properly no punishment but a gaine even as to vs nowe it is Further b you except against me touching innocentes and Martyrs executions Pag. 175. who c I say are most blessed Treat 1. Pag. 38. You reply Their Martyrdomes are shamefull deaths and that is a kinde of Corporall Curse A kinde of Curse Who denyeth that We know all shame affliction to all men is a kinde of Curse
his meere bodily Death which he so wofully and impotently feared as I haue before sufficiently coÌ„firmed Therefore it was the death of the soule the 2. Death which heere is vnderstood to have thus mightily afflicted Christ Which also your own selfe do d Pag. â—â— fully grant and affirme with me Yea you affirme further then we doe or then the truth is or possibly can be You say Christ heere thus feared Eternall death and Everlasting damnation What a speach is this Christ could not possibly feare in such wofull maner that which he perfitly knew should never come neere him But he perfitly knew that eternall Death and the Cup of Gods everlasting malediction should never touch him He knew and saw that this by Gods almighty and vnchangeable Decree was set further from him then the East is from the West yea then Hell is from HeaveÌ„ Therefore he could not by any meanes possibly feare eternall death nor pray in such sort against it Againe that which he feared and so pitifully prayed against was that which he knew was by God e Iohn 12 ordayned for him Yea Feare alwayes is of that which is to come But Eternall death was not by God ordayned for him that was “ Which Christ 〈◊〉 right wâ— not to come vnto him Therfore it was not Eternall death which he so feared Finally when in the Garden he prayed against that Cup which he feared that it might passe from him there he yeeldeth and submitteth himselfe presently to the vndergoing of it But it were I know not what to say that Christ did ever yeeld and submit himselfe to vndergo Eternall death or to tast the Cup of Gods everlasting malediction Therefore it was not this that he feared heere prayed against And yet it was I grant the Death of the Soule or the 2. Death that is simply the essense thereof Gods withdrawing himselfe from him in the Paines and torments thereof This onely it was He suffer that deatâ— which he feared not the eternity thereof nor sinfull concomitants which he thus feared And this for the infinitnes of it naturally he could not but feare yea and that so extreamely also he feared f â—ôzein for him selfe as knowing it to be ordayned for him So that hence it followeth invincibly that Christ in deed suffered sith he thus feared more then the meere bodily Death even the Death of the soule For he could not I say thus * Much yeeld to iâ— he did sâ—â—ing Thy â—â—â—don feare but he must needs know that it was to come or might com vnto him â—wed furâ—â— before 131.132 if he but knew that it might come then it * certainly did come vnto him at one time or other in his Passion before heâ— left the world See to the Hebr. g Christ abolished through death him that had the power of death that is the Divell and so delivered all them which for feare of death were all their life time subiect to bondage â—â—b 2.14 Heere I see no reason in the world but that the Apostle by â—his often repeating of death and by mutuall referring of it in one place as it were to the other doth vnderstand signifie one and the same death altogeather But it is the death of the Soule which the Divell hath the power and execution of also the death of the soule chiefly sinful men were held in feare of all their life long It followeth then I suppose that even through this death of the Soule Christ abolished the Divell and deliveted his children Specially seeing there is no enormity nor impossibilitie heerein Against this you haue no reason at all but wordes and wrestings and vaine ostentation of Fathers none of them all denying our sense Third it seemeth also that Peter teacheth this same Pet. 3.18 saying k Christ in his suffering was don to death in the Flesh but made alive by the Spirit Where Death may be very well referred both to the Soule and Body of Christ Because the text heere speaketh as I iudge of the whole and entire sufferings of Christ And it is manifest by that before that Christ did suffer not in his body only but properly and immediatly also in his Soule we haue seene also that the * phrase of Death 〈◊〉 135.136 or Dying may in a good sense be applyed even to Christes Soule Againe this word Flesh it seemeth can not heere in this place be vnderstood to signifie onely the Body of Christ but even both partes of his Humane nature thar is the reasonable Soule and the body My reason is because wheresoever in scripture the Flesh and the Spirit are noted oppositly togeather in Christ â—â—m 1.3 4. â—im 3.16 â—oh 4.2 〈◊〉 1.14 â—or 5.7 â—4 1.4.1 â—â—g 320. there the i Flesh signifieth alwayes his whole Humanity even both partes thereof the Soule also not the Body only the Spirit signifieth his Deity or Divine power Now what have you against this Nothing of waight but floutes and mockes that k this observation is made out of the hinder partâ— of my head c. But what pretend you against it Some Scripture palpably abused First Mathew where Christ speaketh of his Disciples that their Spirit their inward regenerat man was ready to watch â—ath 26. but their Flesh their corrupt nature was weak sluggish What is this to Christes Flesh and Spirit Thinke you that Christs Soule was willing to suffer as God had appointed but that his Flesh resisted Verily so you seeme heere to vnderstand An vntrâ—â— conceit and it is as likely as your applying of Flesh and Spirit to Christ in your pag. 104. Then a Luk. 2. Luke where both Spirit and Flesh are not intended of Christ as our observation before requireth but only the Flesh Then the Romanes where I affirme that b Rom. Flesh signifieth the whole Manhood of Christ according to the which he came from David even as well as SalomoÌ„ or Nathan did who were Davids sonnes in their entire and perfit nature So likewise Christe was kinne to the Iewes according to his c Rom. 9 whole Humanitie aswel as d ver 3. Paul was And heere Paul meaneth him selfe to be kinne to them according to Nature wholly that only by Regeneration in the Gospell he was differing from them Now Nature opposed to Grace and regeneration hath reference both to Soule and Body in a man Howsoever the Soule cometh in Generation that is not heere considered neither is it necessarily to the purpose Which difficulty also your selfe haue vtterly * Pag. 2â— renouÌ„ced before to make it any argument for you in this matter Thus yet the Flesh and the Spirit thus opposed heere in Christ shall signifie the whole Manhood and Godhead in him Further that which e Pa. 32 you bring out of the f 2. Corâ— Corinthians compared with this in Peter doeth most fitlie and clearely open and confirme the
faith that Christes Soule after death Ascended to Heaven remayned there till his Resurrection Namely the Analogy of faith requireth that the Head should bee there where the members were and where they remaine till their Resurrection that there he tary till his Resurrection It seemeth also these texts wil prove it a Ioh. 1â— Where J am there also shall my servant be b cap. 17 I will that where I am there they also shall be with me I see not but that he promiseth heere his servants even a locall accoÌ„panying of him after this life that also generally whither soever he went Moreover this the Fathers c Only Aâ— wavereth where afâ—â—â—ming foâ— where dâ—â—ting all with one voyce I may truly affirme do teach and believe even that Christ after death went no whither but where his faithfull and holy servants were yea and there remayned till his Resurrection To which consent of men somewhere you ascribe exceeding much so that d Perpeâ—â—vern episâ—â— 10. you plainly avouch the coÌ„trary alwayes to be a notorious if not a pernicious novelty To which purpose also other Scriptures doe make very much as where Christ being in the paines of death and presently about to end his life saith Father into thy hands I commend my Soule This being spoken at such a time in the depth of such wofull sorrowes and by such a person in all good reason Gods hands whereinto he commendeth his Soule according to our common vse of speach must be Gods ioyfull peace and Heavenly glory which is also suteable to the scripture phrase as already I have shewed â—reat 1. â—â—g 151. â—â—g 361. neither shew * you any thing against this For what if Gods hands on other occasions do signifie his Power and generall protection only Doth it follow that therefore Holy men oppressed with paines and now about to Dy when they say Father into thy handes I commend my Soule they meane not the ioyes of HeaveÌ„ You aske was David dying when he spake those words He might bee in deadly sorrowes or dangers for any thing you know to the contrary But suppose he were not theÌ„ in danger to dy Yet the Prophets generall sentence may fitly be applyed to this more speciall case of Christ as all men know Howsoever then David were when he spake thus yet Christ now dying ready to come out of most wofull paines doth surely meane when he said so as other holy men do in like case namely to go to Heavâ—n To like purpose serveth that comfort given to the Theefe and common to himselfe This day shalt thou be with me in Paradise As touching †Austius divers opinion and yours â—our p. 360 â—ag 29. see before Be you reconciled vnto him and then let him speake for you Lastlie where the eternal and generall Ordinance of God is shewed to be such â—â—â—k 16.26 that * none can goe out of Heaven downe to Hell nor come from Hell vp to Heaven The text excepteth heere not one This therefore I doubt not is in truth a cleere point against which wee shall find not a worde in scripture that Christes Soule after death was there where the holy Patriarkes deceased were there remayned till his Resurrection So that how you will doe to maintaine that Christ c went indeed vnto them 〈◊〉 220.361 but presently left them that hee might go to Hell I know not In this I doubt you walke f without your guide â—â—g 91. But to proceed I adde that which is a cleere and certaine 〈◊〉 189.193 〈◊〉 219. yea that which g your selfe rightly beleeveth and professeth with vs though against the opinion of the Fathers That the Soules of the holy Patriarkes dead before Christ were not beneath but above not in Limbo but with God in peace ioy blissee even in Paradice 〈◊〉 192.203 that is h Heaven The which to be a doctrine most true against the Popish errour heerein I have briefly i heerto fore â—â—eat 1. â—â—g 131. yet I hope sufficiently proved Therefore hence I conclude that Christs Soule after his death Ascended indeede and descended not downward beneath vs heere 2. Only except there be some speciall reason of good authority to the contrary which is the second point of importance heere to be considered Touching which this I say without expresse and evident Scripture there is in the worlde no sound nor meet authority to disprove our former Reason and Conclusion This also Austin himselfe avoucheth well and faithfully that is supposing there is no expresse nor plaine Scripture for Christs Descending then saith he a Epist â— Miror si quam ad ros cum dâ— dissâ— asserâ— auderet it were marvailous bouldnes that any should dare say he went down to Hel. And againe b Serm. â—temp 14 Nemo de Christo credat nisi quod de se credi voluit Christus No man ought to believe any thing concerning Christ but what himself in his word would have vs to believe Now I assume this and by Gods helpe shall make it manefest No Scripâ—â— at al that Châ—â—â— Soule asâ—â— death dâ— soended That there is in all the Scripture no one place whereby it may bee proved by any shew of reason that Christs Soul after this life went locally downward from hence or diversly from the Soules of all good men deceased besides Yea whatsoever is pretended from the Scripture expresly to prove that he did Descend is but very little and exceeding weake Script prâ—ded Only there are 2. or 3. places sensibly wrested and drawen to this purpose 1. c Your paâ—â— 212. That where Christ is said to have d â—ph 4. come downe into the lowest partes of the earth * Treat â—â—â— pag. 14â— But I have largely and plainly shewed that this place speaketh not a whit neither of Hell nor of Christs Soule descending locally neither before his death nor after It noteth only Christs sensible and apparant Humiliation to the last and lowest point that is to the Grave According to the Hebrue phrase which the Apostles frequented in their Greeke writings very much So that no reason appeareth why or how this place may shew that his Soule after death went downward The rather seeing you will have Christes going downe d Pag 41 to Hell the first and that a notable part of his exaltation and triumph But this was manefestly as I said his lowest abasement Therefore this toucheth not his going down to Hell Where e Pag. 2â— you expound the text say He descended to the lowest and ascended to the highest that he might fill all places with the presence of his Manhood you speake both f In respeâ—â— vbiquitaâ—â— inconveniently and far from the Apostles meaning Who signifieth only Christes filling g Ephe. 1. â— 19 all his Church with the giftes of his Spirit which by his Ascending he h Ioh. 16 7â— Luck 24 4â— promised
to this purpose so palpably as before we haue seene I must in earnest say I marvaile that any will beleeve it as an article of faith that Christes Soule descended Specially considering our next reason which followeth Our 2. and most principall Reason is this â—ason 2 If there bee not one place of Scripture to prove that Christes Soule was in Hell then you ought to deny that opinion But you have not indeed any one place that proveth it Therefore it ought to be denyed Against this Argument you say you have one place Pag. 167. Act 2 27. Euen onely one where you thinke it is plaine that Christ saith He reioyceth because God would not leaue his soule in Hell â—r one only â—e neede â—â—e passing â—re and beâ—â—â— all exâ—â—â—ion as this â—â—t For so you must haue it heere translated in Hell even because you will But if men with reason resist your will and proue vnto you that it ought not to bee taken heere for Hell then I pray take it patiently and vse not such raging despitefull termes as against me you do as if I were not worthy to speake of those matters that you speake of vnlesse I would be bound to say your words How be it I beseech you giue vs leave This sentence taken out of Davids a Psal â—â— Psalmes alleadged in the Actes signifieth the very b Pag. â—â— same thing in both places The Hebrew word controversed is Sheol the Greeke Hades Now must the word Sheol and Hades needes signifie Hell being applied to soules departed hence So indeede you c Pa. 1 â—02 avouch more confidently then truly and heerevpon it seemeth you d Pa. 1â— pawne the triall of this Question saying Till we bring you some one good proofe out of the Scriptures that the Soules of the righteous before Christes comming were in Sheol or Hades you will rest in your opinion that by this only plaine place Christes Soule was in Hell We hope then when this proofe which you asko for against your opinion is shewed you will correct your opinion in this point Let it therefore bee considered I pray which the Psalmist also hath elswhere of this matter Sheol attributâ—â— the Soulâ— iust after Let vs interpret the Psalmes by the Psalmes First this we observe in them howe it is written “ Psa â—â— What man liveth and shall not see death Shall he deliver his soule from the hande of Sheol Heere now the Soule attributed to every man living must be properly taken as well as in the former place where you take it for Christs very Soul For e Pag. 1â— This rule must be helde †Much in one aâ—â— same Wâ— in one aâ—â— same maâ— and maâ— speach thoughout the Scriptures that we divert not froÌ„ the native and proper significations of the wordes but when the letter impugneth the grounds of Christian faith and charitie Otherwise we shall leave nothing sound sure in Gods word if we may avoid all things by figures that please not our humours So long then as the proper sense of the Scriptures may stand with the Analogie of faith and direction of charitie we offer violence to the word of God if we wrest it to a figurative vnderstanding Now then it is apparant that heere the soules of all meÌ„ living both good bad after death are appointed to Sheol For there is none whosoever that can possibly escape it saith the text Yet many good men there are then were who could did escape Hell Therefore in the Script Sheol and hades applied to departed soules is not always Hell but the CoÌ„dition or place aswell where the iust mens soules are after death as that where the daÌ„ned are Wherefore we hope that you wil keepe your word that is to acknowledge Sheol and Hades may be applyed to the Soules of iust and blessed men deceased And withall that Christs Soule after his death having Sheol applyed to it by the Psalmist who applyeth the very same also to all iust mens Soules in the worlde when they dy ought not therefore in any wise to be thought to have ben in Hell even because he was the iustest and holyest man that ever was Vnles some other scripture more plaine then this doe affirme it Which because there is vtterly none I say not one that doeth leane any thing towards such a sense therefore you ought not stifly to maintayne that Christes Soule was locally in Hell as hitherto you haue done But Austin a collecteth this opinion from this place in the Actes â—â—g 253. Oh then this point of faith is grouÌ„ded on Austin it is his collection not the text it self without him that serves your turne Certainly so it is But this theÌ„ agreeth not to your worthy protestations noted b before â—ag 28. 29. â—â—r pag 91 â— this becometh not such good wordes I beseech you be not you of them qui virtuteÌ„ verba putaÌ„t Then touching Austins authoritie â—â—fore pag â— c you know how you leave him when you think good regard not his d scant probable proofes coniecturall inclinations Finally â—â—r pa. 169 â— that heere Austin hath no better then scant probable proofes and meere coniectures we shall plainly declare God willing after we have shewed a generall consent and correspondence of all Authors for our sense of Sheol Hades which I hope presently you shall see But first you must note that we goe not about to prove Sheol Hades to be Heaven We never thought it neither need we so to thinke The more is your iniurie when you haue nothing to reprove yet with skoffes and floutes bitter reproches to disgrace me as you doe and that even for this your owne meere conceit Neither yet can your e witty reason prove â—â—g 146. that Limbus heereby can not be avoided Consider a word of like vse in Latin Defuncti signifying the Dead may be applyed generally to the Soules of men deceased Yet notwithstanding this I hope Limbus may be easily avoyded Also I pray are Defuncti none other but the Damned onely in Hell The blessed in Heaven may be likewise called Defuncti I suppose Howbeit not in respect of their being in Heaven Note but only in respect that they haue done with this life and are gone hence The word is properly generall signifying by it selfe neither the Blessed nor the Damned neither to be in Hell nor in Heaven Yet restrained by CircuÌ„stances such as they may be it signifyeth either Certainly so doth hades also Sheol All these the Latin the Greeke The propeâ—â—â— sense of Shâ—â— and Hades and the Hebrew wordes are indifferent and common in them selves signifying in deed no positive thing properly but a meere privation of this life and of a former visible being heere sometime And so it is that the Psalme saith Even the iust mens Soules and all must come to Hades Sheol Moreover thus in
effect they are all one with Thanatos Death but that Thanatos belongeth properly to Bodyes Hades Sheol sometimes to Bodyes sometime to Soules of Men indifferently Yea sometime these 2. are applyed though more rarely to other things also which are in this visible world namely wheÌ„ they com to Destruction and No being any more as anon we shall better vnderstande Now let vs proceed and shew further even by the Scriptures first that Sheol and Hades are as I say more then once vsed for the generall condition of death wherein even iust mens soules are held or the mansion of soules departed aswell good as bad Then afterward the common consent of others will availe the more That a Psalm 4â— Psalme which intreateth wholy of Death of the impossibility to escape it of the power which it hath over the wicked whose ioy and pompe is only in this world in that it cutteth of all their hopes it endeth their pleasure and marreth all their bewty I say in this Psalme where all expresse circumstances do shew that the Prophet speaketh of this death not of Hell yet David heere saith * verse 1â— notwithstanding God shall deliver my soule from the power of Sheol that is death or the state of death when hee shall reoeave mee most mightily So Tremelius turneth it noting heere Davids hope of the Resurrection which I think he hath well vnderstood in this place Otherwise David might heere comfort himselfe in this that hee knew God would save him alive from this common death not alwayes as you friuolously obiect but oftentimes yea alwayes till he should enioy the Kingdome which indeed God did for him when he was neere death not seldome and when his enemies the wicked were caught therewith Againe that b Psal 8â— Psalme sheweth it also where it is thus written My Soule is filled with sorrowes and my life draweth neere to Sheol By his life he meaneth his soule the proper cause and fountayne of life in him which also in the first parte of the sentence hee expresly named As the manner of phrase in the Psalmes is in the 2. parte of the sentence commonly to speake of the same things that are vttered in the former but varying the termes That life heere should signifie the body distinctly from the soule there is no such likelyhood nor reason Indeed I deny not but life may signifie heere the whole person of man As in these â—esaide Psal â— 48. 49 â— 10 16. al â—116 8. in â—â—y many â—aces of scripâ—â—e besides and so may c nephesh the soule also very wel and then Sheol and Hades signifie not peculiarly and distinctly the Grave which only is for the carcase but the condition of the Whole maÌ„ after he hath no being in this world In which regard chose what sense you will either that nephesh and chai shall in all these places of the Psalmes before handled signifie strictly the soul as very fitly it may or the whole person of man consisting both of a soule and of a living body contrary to which estate Sheol and Hades is very often taken g That is if it â—re not strictly â—â—d peculiarly â—â—e habitation â—sâ—y Souls yet â—â—s the condiâ—ur of the whole â—son that is â—â—â—h of Soul â—â—dy separaâ—â— by Death â—ob 30.23 and d peradventure so it is vnderstood heere in these places In which sense Sheol Hades are far from signifying hell yea or heaven either yea or only and meerely the Grave but it signifieth destruction from out of this world no-being here any more as afore time to the whole person that is both to the Soule and to the Body And thus Sheol and Hades Iob resembleth to a house or Habitation where he nameth it †Beth mâ—gned lecol chai the habitation after this world appointed for every person or if you will for all living things The same also Iob wisheth and desireth of God to himselfe that God would hide him Bisheol in this world of the deceased â—ob 14.13 would give him terme till his wrath was overpast In another place he comforteth himselfe thinking quickly to enioye it saying †Jf I have any hope Sheol or Hades â—ob 17.13 the world of the deceased shal be my habitation He ioyneth therevnto also particularly the grave but as touching Sheol seeng Iob speaketh of it as his continuall habitation till the worldes end it cannot be meant only of the Grave for his body which indured but a very short time neither had his flesh any being at all after it was turned to very earth and wormes He speaketh heere therefore also of his soules continuing habitatioÌ„ or mansion in another world Gen. 37.35 because they â—â—ch dy their â—â—ons do fall â—â—vne according to the Latin â—â—tase cadere â—â—idere occuÌ„â—â— to Dy. And in greatest reason this is that which Iaacob meaneth when he saith He will goe downe mourning to his sonne iâ— Sheol That is He will mourne till he dy for this he meaneth by * going downe heere speaking of death And then he hopeth to enioye the societie of his deare sonne in soule For his body hee thought was devoured and digested in the bellies of wilde beasts therefore he would goe to the soule of his sonne in Sheol Or els vnderstanding heere the dissolution passage of his Whole person he may meane partly his going downe to the graue as touching his body and yet also the enioying of the societie of his deare sonne in Sheol which surely as J said could not bee in body but in soule Thus Sheol heere hath respect to the changed estate of Iacobs whole person dissolved and not to one parte thereof only his body but to his soule also and it hath respect likewise to the estate of his dead sonnes soule where this loving Father hoped againe to haue society with him not any where els without which he could not be comforted Albeit in another place it seemes hee limiteth Sheol to the graue only but that we doe so vnderstand by reason of the Circumstances a Gen. 42. you will bring my Gray Head with sorrow to the Grave But againe to follow our purpose Good Hezekiah also looked for Sheol to be his habitation likewise after this life I said saith “ Isay 38. â—â— 11 12. he I shall goe to the gates of Sheol the Land of the dead I shall not see the Lord in the Land of the living I shall see Man no more among the inhabitaÌ„ts of the world My habitation or Mansion is translated and removed from me as a sheapheards tent c. This heere cannot be the Grave nor Hell which he describeth For he thought he should theÌ„ have dyed and thus his habitation he thought should haue ben removed and translated from him that is I take it his body should be remoued from his soule which was the mansion or habitation of his soule while he lived but now he should
sense it is that the Reprobates and the Elect after death are said to be togither â—â—n 28.19 a To morrow thou thy sons shal be with vs saith the supposed Samuel to Saul Not that there is any positive thing common to the Elect and Reprobates after death which b you observe wel â—â—g 396. 〈◊〉 Simpâ—â—li â—â—qaest 3. â—â—g 209. but only that they be alike dead and alike remain in death Yet I say they are not like any further This c Aust very well sheweth whom you d bring saith he mortuus mortem vivo proenuntiabat Fathers 〈◊〉 it me our 〈◊〉 of Hadea that is being dead he foreshewed death to him that yet lived So that it was the same condition of death both to Saul and Samuell but not the same fruition of happines Thus the old Latin Translatour vseth Infernum as coÌ„monly for Hades so sometimes for e Thanatos death â—ct 2.24 â— Cor. 15.55 â— Act. 2.24 â—piph in â—â—nacephal 〈◊〉 Anchor â—ustin In â—â—yph and sometimes f Mors death for Hades Epiphanius readeth the g Text indifferently h Thanátou or i Hadou as reckoning theÌ„ in effect all one Justin Martyr long before saith k Christ a little before his death noted the folly of those men tôn nomizónton me êinai auton Christon all hegonménon thanatôsein auton kai hós koinon ánthropon en hadou menein that thought him not to be Christ but that he should dy and remaine in Hades as a common man Hee meaneth not heere as a wicked man in Hell but as any common man whether good or bad dying abideth in Death or in the Dominion of Death or in the world of the Dead Irenaeus saith l Heerein Christ legem mortuorum servavit did but as others do that Dy â—nae lib. 5. 〈◊〉 vlt. conversed 3. dayes vbi erant Mortui sancti where the dead Saintes were And this hee calleth Locum invisibilem the vnseene World What meaneth this but Hades â—es an inviâ—â— place of yeâ—ed Soules as we take it Yea a little before he expresly calleth it Paradise Nevertheles I grant that he thought this vnseene world was indeed beneath in the earth wherein his proofes do vnterly faile him as your selfe do fully grant and professe in that point aswell as wee Againe m hee further sheweth that in the n Scripture he taketh Hades to be all one with Death â—ib 5.13.3.38 â— Cor. 15.55 or the Dominion of Death where he readeth the Text thus Absorpta est mors in victoriâ vbi est mors aculeus tuus vbi est o mors victoria tua â— Greek â—â—des Death is swallowed vp in victorie Death where is thy sting Death where is thy victory And he addeth Haec autem iustè dicentur tunc c. These thinges shall truly be spoken then when this mortall and corruptible flesh about which Death is and which is holden down by a certaine Dominion of Death arising vp into life shall put on incorruption and immortality Then verily shall death be overcome when the flesh which is holden by it shall come foorth out of the Dominion thereof Thus he taketh heere Thanatos and Hades for one and the same thing in effect that is for Death and the power of death and nothing els Tertulian doth likewise for a Terrulâ— Anima 〈◊〉 speaking of Inferi which he taketh for the same that Hades is hee noteth it as the place Quò vniversa Humanitas trahitur whither all mankind must go And therefore of Christs going thither he saith b Cap. 5â— Quia homo mortuus secundum Scripturas sepultus secundum easdem hic quoque legi satisfecit formâ humanae mortis apud inferos functus Because also he was a man therefore he dyed according to the Scriptures was buryed according to the same also heere he satisfied the common law of nature by following the forme of mens Dying and going to the world of the Dead Tertullian is for vs yet further Hee taketh Hades in the c 1 Cor. â— Newe Testament meerely for Death or the Dominion of Death even as Irenaeus before did Thus he readeth the Text that often times d De Râ—carn c. 4â— 54. Vbi est mors aculeus tuus Vbi est “ Hadeâ— mors contentio tua Aculeus autem mortis delinquentia virtus autem delinquentiae Lex O Death where is thy sting O Death where is thy force The sting of Death is sinne the force of sinne is the Law And againe e Adverâ—cion 5. Scriptum est apud f Hose Creatorem Vbi est g Sheol 〈◊〉 Hades mors victoria vel contentio tua Vbi est mors aculeus tuus Verbum autem hoc Creatoris est apud Prophetam It is written by the Creatour Death where is thy victory or thy force or strife Death where is thy sting This is the worde of the Lord God by the Prophet Ozee Still he maketh Hades Sheol nothing els but Death in these places And saith he Deo gratias dicit h 1 Cor. â— Apostolus quod nobis victoriam vtique de morte prestitit The Apostle in the New Testament applying words of the Prophet to the Resurrection giveth thanks to God because he causeth vs to get a victory indeed of Death So still he maketh Hades to be Death and not Hell Which yet is further most cleerely to be seene i De Idoâ— cap. 13 〈◊〉 See also 〈◊〉 before pâ—â— Lazarus apud inferos in sinû Abrahae refrigerium consecutus c. Lazarus in the world of the Dead inioyeth comfort in Abrahams bosom contrariwise the Rich man is in the torments of fire both of them there receaving their divers rewardes How cleere is this that he maketh Hades and Inferos even in a Luke also â—â—â—e 16.23 to be nothing but the common state and world of the Dead Wherevpon the learned Junius noteth thus Observandum autem quod ait Apud Jnferos etiam de Lazaro Nam inferos Latini Patres vt Graeci Haden pro omni loco aut statû mortuorum dixerunt promiscuè Atque in hunc sensum Lazarus Dives apud inferos collocantur 〈◊〉 before â—â—â—g 162. â—â—â—m de â—it 〈◊〉 anima 〈◊〉 55. Quomodo b Irenaeus c Chrysostomus ex verbis Luc. 16.23 locuti sunt TertullÃanus locis quamplurimis This therefore it is that Tertullian saith in another place d Constituimus omnem animam apud inferos sequestrari in diem iudicij We determine that every mans Soule is kept apart in the worlde of the dead til the day of iudgment And Are all soules theÌ„ in the power of the kingdom of Death penes inferos Will you nill you there you shall finde punishments and comfortes as in Lazarus and the Rich man For why should you not thinke that the Soule may be both punished and comforted in inferis in the Worlde of the dead Neither doth he c Montanize in this as
is to be considered who right according to all the rest saith e Soules departed from their Bodyes did go to Hades that is to an invisible place which in Latin we call Infernum And Ierome f Infernus is a place where the Soules are included either in rest or paines And Ruffinus vpoÌ„ g Descendit ad inferna giveth this sense Descendit in Mortem He submitted vnto Death All the rest which h you cite or can cite haue nothing contrary but rather consenting heerewith So that it is certaine by all the Fathers generally 1. That Hades and Sheol are taken for Death Noâ—â— the CoÌ„mon state of Death or the invisible world of the dead common to the Souls both of good and bad though their particular places were far separat and distinct 2. That Christ went not into Hell the place of the Damned as you holde but to the Habitation of the blessed deceased called also by them Abrahams bosome which we knowe and you also was indeed Heaven according to that worde of Christ “ Ioh. 16 16. I leave the Worlde and goe to the Father Which I have prooued further before pag. 149. 150. I doubt not but they erred generally as “ Pag. 21 your selfe also holdeth in thinking that this Habitation of the blessed Souls was beneath in the earth or that it was not heaven nevertheles this is the point wherein we agree and wherein they erred not and which I cite them for and which is directly against you that hades which also is sheol belonged to the Blessed soules deceased aswell as to the Damned and namely that Christes going to Hades was to go to be Blessed deceased Which in Latin also they called JnfernuÌ„ but so vnproperly and so vnaptly in respect of the truth that even this ill terme surely both sprang from error and began in them their error or confirmed and spread farther this error Now thus your vaine boasting of a Pag. 41 all the Fathers is but a bubble and that All the Fathers without exception do touch and teach Christes locall Descent to hell So that if you bee content as “ Pag. 41 you say to be tryed by all the Fathers Greeke and Latin they quite overthrow you notwithstanding your great words For the truth is they are all against you and with vs in such sort as I said Only Austin doubtingly and waveringly differeth from all the rest who somwhere seemeth to think that Inferi cannot be attributed to iust mens Soules departed For thus doubtingly he speaketh c Aug de 〈◊〉 ad liter ca. Illud me nondum invenisse confiteor c. I confesse I haue not yet found that Inferi are named where the iust mens Souls are at peace Yes surely the Ancientes named the places for all the deceased both good bad Inferos like as they named where both wicked and good do live in the world d Arnob. Psal 137. Superos And Austin if hee had marked it well might have founde even this which he saith hee found not in the Latin translation of the Scripture “ Psa 88. Lat. edit Quis est homo qui vivet c. What man is there that ever shall live and shall not see death Shall he deliver his Soule from the hande of Inferi that is Death For he can not heere vnderstand Inferi to bee the Grave because then the Soule must signifie the dead body which a you say is more then absurd â—â—g 168. Wherefore the Soule heere being taken properly for the Soule then Inferi is found applyed to iust mens Soules deceased as well as to the wicked which Augustin might have observed â—pist 57. 〈◊〉 civit Dei â— 15 Yea he him selfe b elswhere graunteth also that the iust in peace might be in inferis after death And heere he denyeth it but coldly waveringly Proinde vt dixi nondum inveni adhuc quaero nec mihi occurrit inferos alicubi in bono posuisse Scripturam Now this is Austins difference heerein let the Reader iudge Pag. 363. Before pa. 56. Pag. 175. if you say truely that c Austin iudicially and resolutely affirmeth it Or is it not rather as I call it his †CoÌ„iecturall inclination yea his only For d Fulgentius denyeth not inferos to the godly deceased nor that Christ was locally with them onely in inferis So that in saying He was where the wicked are tormented he meaneth that in respect of the CoÌ„mon place which in whole hee calleth infernum Thus then we may see that Austins differing heerein is to little purpose 1. Because it is contrary to all the auncient Fathers before him with him and since him 2. Because we must not esteeme his saying by the Latin Inferi but by the originall Sheol and Hades which are more against him as before I have shewed 3. Because it is waveringly delivered with doubt in him selfe yea contrary to him selfe as I have shewed 4. Because he secketh to maintaine it erroneously For he giveth this reason and end of Christes going to Hell the place of the Damned that he might deliver some of the damned sinners out of Hell torments quos esse solvendos occultâ suá iusticiâ iudicabat Which most strange conceit of his your selfe e doe confute rightly Pag. 199. But either graunt this end and reason to be true or els say his maine opinion is false also that Christ went thither feeing he maketh that the reason of this And why may not Austin erre as well in saying that he went to Hell after death as in saying that he went thither to loose out of paines such and such It seemeth Austin was carried into this conceit Vt neque frutrà illâ—c decendisse existimetur nulli â—orum prosuâ—urus qui ibi erant Epist 99. because hee could not imagine what f els Christ should doe in Hell and that he was there in deed he thought because he ghessed contrary to all antiquity besides that the meaning of inferi and hades could not be applyed to the estate of blessed soules after this life Which mistaking of his as also yours with him is plentifully convinced I hope before Wherein I desire the learned to iudge As for Austins opposing against this our sense of Hades saying In graecà linguâ origo nominis quo appellaÌ„tur inferi ex eo quòd nihil suave habeant resonare perhibetur It sheweth his mistaking more yea the very grounde of all his mistaking as I thinke First it appeareth by this that Austin had very litle knowledge in the Greek seeing hee thinketh that Hades should originally signify nihil suave nothing sweet I coniecture that he thinketh Hades is made of hedys sweet and α the Privative Wherein then he misseth much for hades in Greeke hath alwayes iôta written vnder The natur Hades which sheweth that in the true originall whence hades cometh there is the letter iôta expressed But in hedys sweet there is none The trueth is it cometh
from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see and α the privative as all Graecians Plato Plutarch c. yea the Fathers Irenaeus Tertullian Ambrose c. do shewe and that it signifieth An invisible state after a visible being in this world and somtime Darknes or a place of darknes Not that the state of all the Dead generally was thought to be in darknes but because Death tooke them out of this cheerefull worlds light and covered them as it were with darknes and oblivion from the worlds sight and knowledge heere This etymologie of hades was most familiar and frequent with all Grecians with whom it seemes Austin was not much acquainted as by this his wide coniecture we may thinke Neither impute this I pray as arrogancie to me for so iudging of such a man I think all men will so iudge of him likewise and yet derogat nothing from his great desert in Gods Church Him self doth soberly acknowledge it of him selfe saying “ Contrâ—â— Peâ—il 2â— Ego quidem Graecae linguae perparùm assecutus sum propè nihil Truly J have but litle Greck yea almost none Neither would he heere have said perhibetur thus it is reported touching the Etymologie of Hades if he had preteÌ„ded any skill in that toung Yea Possidonius in his Life testifieth that he had no love to the Greeke language Besides many other argumentes heereof if it were likely that I wronged him in iudging thus of him Wherefore seeing it was thus no marvaile if Austin easily mistooke the proper right meaning of hades c then much sooner of Inferi for the reason * Pag. â— Treat 105. before noted Thus also he might readily imagin heervpon that Hades and Inferi in Scripture specially were no where applyed to blessed Soules Which oversight in him is much more pardonable then it can be in you who I doubt not in the languages want no skill if you would but sincerely iudge according to that you do vnderstand Yea and in comparison of my selfe I vnfainedly confesse that I suppose I haue not seene many bookes in the learned tounges which you are likely to have read and studied Nevertheles I am well assured that in the sense of these words Hades and Sheol you are greatly over hot and most of all in this vnsavoury opinioÌ„ coming therefrom that Christes soule after death went to Hell As I hope it hath hitherto well appeared Yet you will say Austin speaketh marveilous resolutely pist 99. that a None but an infidell will denie that Christes Soule was in inferis So he may well vnderstanding heere Jnferos to expresse Hades in Greeke for that is the Scripture in deed Which to denie were infidelitie But hee is no insidell that denieth inferos to be a fit Latin worde for Hades in Greck 〈◊〉 some have 〈◊〉 â—t simply 〈◊〉 the state 〈◊〉 cath pa. â—3 c. 〈◊〉 Graeca â—â—â—ua origo â—â—â—nis c. or * admitting the translation yet denyeth in English that Christ was in Hell After all yet I may not forget how Aust. heere would have in this coÌ„troversie the very nature proper Etymologie of Hades to be regarded and precisely followed notwithstanding that him self mistooke it much How then is it that you skornfully cal this indeavour touching the Hâ—brue Sheol b Rabbinicall Grammar observations â—â—g 153. and touching Hades in Greeke the Poets fantasticall imaginations In this therefore Austin also is not a litle against you Other exceptions of his touching the matter we shall afterwards consider togeather with yours Now I come from the Ancients to the later learned Writers that we may not neglect their iudgment in this question 〈◊〉 late Deâ—ors of the â—â—â—ll conâ—â—â— oâ—â— exâ—â—ion Who as they were generally freer from errour then those of olde for the most part so they testifie this point with me more cleeâ—ly more constantly then they Who were observed * before Yet because you let them go without as it were saluting them and as if they were not worthie belike that you should cast a looke on them 〈◊〉 cat 1. therefore they shal be noted once more that I may presse you with theÌ„ and that others at least wise may consider them better Bucer saith The Scripture no where speaketh of Hades or Infernum but as being common aswell to the blessed as to the damned 〈◊〉 in Mat. 〈◊〉 50. But Gehenna is proper only for the damned Againe In that we acknowledge that the Lord went down to Infernum we vnderstand that in his Soule he ioyned to the society of the soules of the dead Saints even as in his body hee was ioyned to their bodyes by Buriall P. Maâ—tyr a P Mart Symbo That Christ descended to Inferos or Hades signifieth nothing els but that he did vndergoe the same state as other souls do that depart this life Mollerus touching Sheol Hades and Infernum ascribed to Christ b Moller Psalm 1â— saith they do signifie but that Christ dyed and to be no more then as if he should say in the Psalme Therefore I reioyce because I know that although I dy yet I shall rise to life againe Bulinger speaking of Christ indiffereÌ„tly of the godly sheweth c Bullin D 1.7 8. that To go to Inferos is to go to Abrahams bosom that is into Heaven not into Hell and that Inferi and Hades do make difference only betweene the Living and the Dead nothing els Lavater saith d Lavat Eâ—ech caâ—â— 31.18 Hades in Greeke is a generall worde for the condition of the dead both in torments and in peace Tremellius saith e Annoâ—aâ— Psal 49. This Hebrew word Sheol doth signifie any station or state of the ' Dead in generall in very many places of Scripture and Hell it may sometime signifie but by a figure synecdoche Lastly Iunius in his note vpon Tertullian f Pag. 16 before rehearsed doth confirme all this most fully These men I thinke every wise and faithfull Christian will highly esteeme and prefer for their learning and namely for their skill in the toungâ—s for their syncerity and soundnes in Religion for their vnity and conseâ—â—â—n this point for their diligence faithfulnes and mâ—dâ—sty in all thinges The learâ— Heathen thoutâ— coÌ„our sense Hades The rather this sense of Hades we are to acknowledge because it hath ben the ancient phrase and common vse of speach before Christianity that this worde should signifie the generall state of Dâ—ath applyed even to the Soules both of the Blessed Damned Which sufficiently I shewed “ Treat 〈◊〉 97 98. before out of Plato Homer and others Yea no lesse I shewed also touching the Latin worde Inferi out of * Pa. 100 108. Cicero though this word naturally implyeth an error wch Hades doth not as before also I have declared What is your answer to this Forsooth I thinke because you have ben a master of Grammar you go about to teach Cicero Latin
other fancyes fictions of the Heathen As for example Zeus Iupiter was among the Heathens their great God he only was their highest of whom besides they held a 1000. fables and indeed he was none other but a Divell as is before noted Nevertheles the Apostle vseth the same for the only true God the author and governour of Heaven and Earth passing by all their Fables when he applyeth the Poets verse a Act. 2â— His generation also we are Tartarus which b Pag. 3â— you obiect though rarely sometime perhaps a Philosopher will note thereby the Ayer yet indeed vsually and in a maner alwayes they meant Hell by it with a thousand of dreames thereto belonging Yet Peter not canonizing nor commending their dreames and fictions of Hell notwithstanding signifyeth Hell indeed by that worde of theirs according to their common vse thereof and according to the proportion of truth which therein they held So Daimonion which also c Pag. ibâ—â— you obiect they vsed to signifie by it both good and bad Spirits following and conversing with them and the good they honoured as Gods But indeede and in truth seeing these same were all Divels therefore the Scripture holdeth not the Heathens erroneous meaning in this word yet it doth retayne that which they vnderstood by it truly that is to signifie Divells and bad spirits Againe Theos the Heathen vsed for to expresse the Nature of God but so as that they thought it coÌ„mon to many severall Gods The Apostles vse the word also for the true God yet not vnderstanding therein a nature common to many which error they otherwise cleerely and often refute And thus we might speake of infinit mo the like wordes as Feare the power and strength whereof they also fained to be a God and of Hope and of Revenge Goddesses c. Like wherevnto is Hades even that which presently we have in hande The diveâ—â— applicatâ—â— of Hadeâ— With the HeatheÌ„ it commonly and most vsually signified the state of Dead men somtime rarely the Destruction of other things which perish out of this visible world haue no more being heere Whereof anon we shall see further Howbeit now to consider it as it respecteth men only thus the Heathens chiefly and commonly by Hades vnderstoode the state I say and Condition of men both good and bad deceased and gone out of this world And they meant it commonly for the Destruction of their persons from out of this world generally and indifferently Againe oftentimes particularly touching their Bodyes buriall also particularly many things touching their Soules state being parted from the Body Some of which they believed were in Blessednes some in Tormentes although they signified neither of these in the word Hades but onely as I said their state after their departure hence Also they thought some of the Blessed Soules to be in the a chiefest Blessednes â—Vhich you â—â—iect pag. â—â—4 376. that was in presense with the Gods Yet they were in Hades also that is in an other world after they were wiped out from hence Hither they admitted onlie Philosophers Treat 1 pa. â— Heroês such like Thus hither it is that b Plato assigneth Socrates and thus Socrates him selfe hopeth to goe to Hades to the wise and good God Other Soules of good men they gave Blessednes vnto in the Elysian fieldes vnder the earth as they fancied or where els I know not And these were also in Hades So that both these estates and condicions of blessed Soules deceased which was their Heaven though differing very much in places they yeeldâ—d to be in Hades Whence I thinke some of the Fathers and after them some Papistes haue fayned divers places of rest and ioy to the Dead Heaven presently to the Martyrs but to other good Christians an other place of rest ioy which they called Abrahams bosome either in the earth or where they also knew not Howbeit into the glory of Heauen and the presence of God and of Christ they admit none save only the Martyrs before the last day But this errour and all other errors about Hades the Apostles sufficiently confute in their writings so that we are not now to respect the same in the vse of Hades Onely we are therefore to note how much and what besides all errours may bee truly retayned and meant by the Apostles in applying this worde Hades as the Heathen did to both sortes of Soules of Dead men They might truely vnderstand that both have one common condicion and state as touching their being in another world as they were dissolved departed from and wiped out of this visible world aâ— they were now in the world of the Dead an opposite estate condicion to the living This also the very Natural Etymologie of the word according to Grammar doeth properly yeeld in that it signifieth c Vnseene Hades The â—â—ke may be â—â—â—id of Sheol or Not seene any more in this world or an estate not seene heere with vs topos aîdes an Vnseene place as Plato calleth it Where note it cannot be referred to the estate of Angels because Hades is the vnseene state of them that once had a visible and ordinary being and conversation heere in this world So that in very deed it hath properly but a Privative sense not any thing positive in it though this d you can not brooke All this then the Apostles might well vnderstand allow in the word Hades Pag. 396. without any taint of Heathenisme And therfore also doubtles so they did But the heathens further made Hades a Divine power whom also they called Pluto as it were the God of Death or of the Dead because as before is shewed they dreamed that he held all that were Dead vnder his power both blessed damned soules And because no man that dyeth whether good or bad doeth ever live heere againe and because all whosoever without exception must dy therefore they call him Hades améilichos kai adámastos implaâ—able and vnmastered and Nélees êtor echôn having a mercilesso bea rt In which sense in Latin also they vsed Parca Destiny the ende of all because it spareth none Certainly this Deifying of such a Power or to make a God of it the Apostles abhorred and every where in their writinges they shew what Idolatry and extreame impiety it is But yet they may and do acknowledg such a power of Death which worketh this Destruction of all men froÌ„ the world detayneth them in Death afterward Wherefore they have in sundry places Prosopopoeas thereof as in the Revelation the Keyes of Death and Hades Death riding on a pale horse and Hades following after him Death and Hades yeelded vp their dead and both were cast into Hell Likewise that O Death where is thy sting O Power of death where is thy victory But of these more anon Hitherto the 1. observation is manefest that the Apostles vsing the Heathens words yet need not nor
do nor vnderstand in them any of their fancyes and errors which by their doctrine otherwise they refute nevertheles they may and do vnderstand the generall truth signified in them whatsoever the Heathens vsed by them to signifie and imply And thus is our worde in controversy Hades cleered But to cleere the rest also of those which b Pag. 36â— you obiect Sec we are to observe that the Apostles transfer the Heathens Civill words many times to their Ecclesiasticall vse namely keeping yet still the proportion of their former sense As in these Apostle Bishop Deacon Gospell Law Sinne Repenâ—ance Hope Conscience Concupisence c. Which change is small and easy sith the words have a iust proportion still togeather both in Civill and Ecclesiasticall vse Onely if any difference or oddes be it is expresly vttered in some part of the Apostles doctrine besides There is no such cause nor matter of difference to be found in Hades Third The Apostles do vse some wordes kat ' éxochen by an excellencie yet in no point altering the native vse or property of them â—â—â—a all the 〈◊〉 before â—â—â—med or â—â—â—t oâ— them 〈◊〉 â—e conâ—â—â—ed also â—â—â—er this â—â—â—e â—ag 403. a Thus Scripture is vsed commonly for the Word of God only Diábolos for the Divell although sometimes other writings are called also Scripture and other Accusers and slanderers Diaboloi But neither hath this consideration any place in Hades that in Scripture it should signifie chiefly Hell much lesse only Which thing b you avouch Lastly Som think the Apostles altered the worde Faith from the Passive sense of it importing Faithfulnes and honestie as the Heathens commonly vsed it to the Active sense which is True beliefe or Trust vsed in the Scriptures which you also obiect But I suppose the Apostles tooke this Active sense of the word Faith froÌ„ the Old Testament meerely translating the Hebrue into Greeke For I see not what difference at all there is betweene c Pistis â—â—â—om 1.17 â—â—â—bac 2.4 and d Emunah whereby the Iewes signified Faith to salvation Which is reason enough for this vse thereof in Greeke by the Apostles namely if it bee a Hebraisme though it bee not very suteable to the Heathens vse thereof The like I iudge of Elder Law Sinne c. But Hadès for Hell hath no like reason Further I think even the Heathens have vsed this word Faith sometime Actively as the Gospell vsually hath it likewise the Gospel abhorreth not altogeather the Passive vse of it for Faithfulnes Lastly if it were so that the Apostles did follow no other reason but meerely transferred that word from the Civill passive to the Ecclesiasticall active vse we say on necessity they might do it For having some Spirituall doctrine to deliver and the ordinary speach wanting some fit word for the same then they might yea of necessity they were forced to take some word neerest in nature and sense to their purpose so they might give to that word a peculiar Ecclesiasticall vse further then anciently it had But Hades for Hell hath no help by this reason they tooke the word Gehenna from the Hebrewes and vsed it properly for Hell Therefore they need not alter hades for that purpose for which they had another proper word It is manefest then that the Apostles stil kept the proportion of the sense in all their words translated from the common and vsuall speach of the Heathen so far as any reason of truth might be alike in both so they spake indeed still the tounge and language of the Nations and therefore Hades with the Apostles can not be properly Hell as even with Heathens also properly it was never I suppose yet you will say The Fathers take Hades for Hell I answered a Pa. 1 before how they sometime take it determinatly and strictly so they signifie Hell by it Somtime they take it largely generally according to the Ancient Heathens vse and so they signifie by it nothing but the generall state of Death pertayning alike both to good and bad deceased as I have declared Thus you get nothing by them albeit sometime theâ— restraine the worde Hades more then they ought to restraine it Heere also were place to have added somwhat for iustifying that I said The Fathers do alter the ancient true vse of som words both Greeke and Latin from whom in controversies we ought to appeale to their authentike vse in Scripture and Classicall authors But because b Pag. 3â— you send me about ChirotonÃa to another place I am content to examine what you have there to the contrary Which seeing it draweth me into further matter therevnto appertaining I will differre for this time Hitherto we have tryed the nature and vse of Hades and have found it to be not properly Hell as c Pag. 1â— 171. 40 you avouch No not when it is applyed to soules of men deceased And therefore also that it can not be so vnderstood in Act. 2.27 where it is applyed to Christs Soule after he was dead Which yet is the only place that you have to pretend How thâ—â— in Act. â— may siâ—â—â— and trâ—â—â— vndersâ—â—â— Now something more you bring for your purpose from the Circumstances of this Text which we must consider But first let vs simply and plainly vnderstaÌ„d the same according to our former true declaration of the nature and vse of Hades Where the text is Thou wilt not leaue my Soule in Hades or to Hades we may simply take Hades for the invisible state or place of the deceased And so supplying the defect of a word which must be vnderstood thus we may say eis ton topon or chôran hadou in the place or region of the invisible state or b Aithér dou Or before pâ—â—â— 173.17 World of the Deceased Otherwise we may take it simply for Deaths force strength and power supplying also the same words eis ton topon or ten chôran hadou in that place where the power and strength of Death prevaileth and holdeth the deceased Soules from their Bodyes This is the World of the Dead implying nothing ells but ap estate opposit to our Visible estate in this world Thus may hades be fuly taken sith I have largely proved before how Hades Thanatoâ— Death are in effect all one and may both be applyed even to iust mens Soules deceased but hades more easily naturally Last of all we may take hades heere by a Prosopopoea conceaving it to be as it were som Person of vnresistable power taking away withholding from hence al mens Souls departed Howbeit this power was controlled and loosed by God in Christes Resurrection And then we may construe it thus eis ten chóran topon or oikian Hadou in the place region or habitation of this mighty power Or eis to kratos exousian dynamin or epikratian tou Hadou to the strength power or dominion of this Destroyer of life Thus howsoever we take it though
this last way is not the vnlikelyest Hades heere signifieth in effect nothing els but Death that Christs Soul departed this life was held therein but could not be holden fast â—â—g 166. You obiect c We must not make a Figurative sense but where manefest need is Heere is no need of a figurative sense Therefore heere ought to be no Figure supposed I answer First wee grant your Conclusion whether of the 2. former wayes soever that we take hades so there is simply no Figure at all therein Sec Then your own sense of Hell in this place is cleane overthrown by your selfe For whensoever hades and sheol do signifie Hell it is indeed by a Figure namely Synékdoche where the Whole is set for a part Which I have proved at large before â—â—re pag. particularly by d Tremellius a sufficient man for his Hebrue skill Wherefore by this reason Hell cannot possibly be meant heere if no Figure be admitted Third it seemeth convenient and also likely to take hades heere by a Prosopopoea after our 3. sense before noted Which kind of Figure supposeth as it were a Person of that thing which otherwise a word properly signifieth So that by this figure nothing of the wordes native signification is diminished Thus our word hades is vsed in the Corinthians O Hades where is thy victory Also as it may seeme in the Revelation Death Hades were cast into Hell â—â—ther as pa. 17â— Thus then it is nothing but emphatically signifying the power of Death Fourth Admit that hades and sheol did properly signifie Hell as we see they do not Likewise that sometime they signifie only the Grave which also you acknowledg it is true when it is applyed to a dead Body Againe admit that nephesh by a Figure may signifie the whole Person yea e the dead Body somtimes 〈◊〉 doth 〈◊〉 21.1 〈◊〉 2â— 4 Then I affirme that heere in this place of necessity there ought to be vnderstood a Figurative sense Heere is plainly most necessary cause For take them thus literally as you doe and they impugne the groundes of faith and charitie Which f Pag 1â— you grant that rightly is sufficient to cause a Figurative sense in Scripture But how do they impugne faith or charity being taken as you take them Verily thus Your sense implyeth by the way and consequently Points in Assertion â—â—â—trary to â—â—â—coÌ„mon â—â—oâ— Faith 〈◊〉 charity that a good and sinles man yea the best that ever was worthy of Paradise and the highest Heavens yet after death did go to Hell And further that being in Heaven yet he stayed not there as you say but immediatly came out againe to go into Hell Againe that a Humane soule being in the depth of Hell yet should feele no paines and that being locally in hell it should com out thence also What can be more against the generall rules of the Scripture then these things Yea how doth this impugne our generall charity towards all the iust when they dy Besides many other disproportions and vnreasonable inconveniences following withall as anon we shall further see Wherefore if by any meames possibly a Figure may be heere admitted certainly it must be so for these most necessary causes last rehearsed The rather seeing no other text any where insinuateth any such peculiar matter in Christ that he should differ in these points from all good men els as you do vrge But you say The Cirâ—â—stances 〈◊〉 against yâ—â— the circumstances heere doe prove that the word must be Hell properly taken That I would faine see What are these circumstances First this place sheweth * Pag. 1â— a special prerogative verified in none but in Christ I deny it heere is no such prerogative mentioned Except this that whereas some other men after death have returned to life againe it was not by their owne power as Christs ResurrectioÌ„ was Againe God in his revealed wil having signified by his Prophet long before that he should be restored speedily to life againe thus it was simply impossible that Christ should be holden fast by the power of Death although it had got hold of him And so indeed he had a prerogative before all men ells which also is heere shewed vs but no other prerogative in the world neither heere nor any where els caÌ„ be gathered touching his returne from Hell You adde No flesh dead was ever free from corruption but only Christes What then Ergo his Soule was in Hell Or ells why bring you such needles and impertinent matter Besides I iudge that not to be true Were not a Pag. 1â— some being dead raised to life againe before their flesh putrified But nonâ— you say in the sepulchre And what then How will this inferre or prove that so none but Christs Soul was ever supported in Hel or that it was ever there These are simple reasons for so great a conclusion Then you say Jf by Hell we vnderstand Paradise it was no privilege to be there not forsaken but rather a childish absurdity to thinke any Soule might be there forsaken It is a strange absurdity still to abuse your reader calling this word Hel â—â—tio prinâ—◠〈◊〉 which indeed is nothing but Death in effect the Power of death or the condition and state of death Againe to presume that wee take it for Paradise or Heaven or Hell at any time when we referre it allwayes to the generall state of the Dead and no further immediatly Now in this Christ had cause to reioyce that neither his Soule nor Body was left but so soone raysed vp to perfit life againe and so sitted to a full receaving of glory which within few dayes after he had Also besides this cause his deliverance from the condition of death he had an other inestimable cause to reioyce that he was raised to life againe namely that he might fulfill his whole work for our Salvation which before his Resurrection Ascension c he could not accomplish â—â—g 170. Further b you obiect that Peter maketh mention that the sorrows of death were broken that they should not hold Christ nor hinder him from rising againe But there were none such in the Grave none in Paradise Therfore in Hel Christs Soule was whence he was delivered when he rose againe I denie vtterly this sequele Because the text saith not that there were any present sorrowes in Hades where Christ was Heere is not a word to any such purpose 〈◊〉 2.24 What saith the text God raised him vp loosing the sorrowes of Death because it was impossible for him to bee holden fast of it Wil you coÌ„clude froÌ„ hence Ergo there were present sorrows in that place where Christ was There is no strength in this reason The Apostle signifieth heere 2. or 3. things 1. That God loosed Death froÌ„ him wherein hee was held but could not be holden fast 2. That this Death had bene a most sorrowfull painfull Death
the Apostle mentioneth the i Ephe. 2.2 Ayre and that k cap. 6.12 on high as being the place of Divels Notwithstanding far be it from me to affirme that hell certainly is not beneath Yet your pretended scripturs are meerely forced to prove it As in the chief I have shewed already In the rest it will appeare likewise anon Howbeit wheresoever Hel indeed is though we do grant in it to be locally in the earth beneath vs yet every Opposition betwene Shammajim the Heavens or Skyes and Sheol doth not signifie the opposition betweene Heaven and Hel. This you shall never be able to prove Shammajim thus placed signifieth the Skyes not the very place of Heavenly glory in the presense of God which in English we call Heaven And Sheol thus placed signifieth not Hell the place of torments but it is taken thus 2. wayes Somtime for †a vast and deepe Gulfe only or pit in the earth Abyssus the bottom wherof we know not Amos. 9.2 Iob. 11.8 Psa 139.8 So doe a many of your places meane which you draw and wrest to signifie Hell Somtime for Ruine and Destruction or Abolishing of any visible Creatures from hence which seemeth to be the largest most proper sense of Sheol â—heols proper sense So doth it in Jsay signifie where Sheol is threatned to the King of Babel b Though thou be lifted vp to the Skyes Isa 14.15 yet shalt thou bee brought downe to Sheol that is in this place to an inglorious Destruction and No being in this word and thy carcase vnto the sides of the pit that is the Grave This the contrariety heere sheweth Thougâ— thou be lifted vp to the Skyes He meaneth not heere into the glory of the Saints of God in Heaven but lifted vp in great pomp and worldly glory as the Latin phrase meaneth also when they say ad sydera tolli Now saith the Prophet to this King of Babell Though at this time it be thus with thee yet surely thou shalt be brought down to the contrary point to an inglorious Destruction and a wiping out from the Earth Which sense of Isay is also very well confirmed by the like matter in Ieremy c Though Babel should mount vp to the Heavens â—er 51.53.4 and though she should defend her strength on high yet from me shall her Destroyers come saith the Lord. A sound of a cry cometh from Babel and of great Destruction from the Chaldeans c. Where that which Isay called Sheol Ieremy speaking of the very same matter nameth Destruction vtter laying wast and overthrowing of that City and State And so to come to our purpose A very Heâ—raisme d this is the very same phrase heere in Mathew touching Capernaum Thou Capernaum which art lift vp to the Heaven shalt be brought down to Hades that is to Destruction to an inglorious Not being any more in the world as before time it had ben â—â—des DestructioÌ„ Razing â—aking away Which also is confirmed by that which he addeth presently of Sodom that if they had had the meanes of repentance as Capernaum had Sodom might have remayned a City to this day Inferring by this that Capernaum for their greater contempt of God and his word deserved more then Sodom to be destroyed to becom no City Hitherto this is the first iudgment threatned to the state of the City Hades Destruction or an vtter razing out from the earth The 2. iudgment heere threatned followeth in the next verse Moveover I say vnto you that it shal be easier for them of the land of Sodom in the day of iudgment then for these Heere indeed is Hell threatned to them of Capernaum yet as touching that before there was nothing els but the overthrow and destruction of their Citie signifyed by that worde Hades applyed to the Citie as is before declared And contrary to this you haue not any piece of reason in al that “ Pa. 147 1â— 409. you say here about The world of Souls which †Pag. 403.409 you play withall Hades may and doeth signifie but yet then only when it is referred to deceased Soules not otherwise Next let vs view the Corinthes a Pag 408. 1. Cor. 1â— 55 O Death where is thy victorie O Hades O Destruction or O Power of Death where is thy sting Heere it is referred to the destruction of the whole and intire Persons of men taken away by death out of this worlde who in the end by this conquest and triumph over Death the power therof at the last day shal be restored to life againe in a true and perfit Resurrection and restitution This is the whole scope and drift of the Apostle heere and you graunt it But you inferre that therfore it is meant of Hel. Of Hell which way Because since by sinne Hell gat possession of both partes of man aswell of his body as of his Soule the full deliverance and conquest ouer Hell is not but in the Resurrection This is very vntrue Our full deliverance from Hell and from Satan is obtayned in this life as it is written b Luke 1.7 We being delivered from our enemies and from the handes of all that hate vs must serve him without feare all the dayes of our life in bolines and righteousnes before him That is we being heere truly iustified by his grace are fully freed and delivered from all the power of our enemies Satan is c Luke 11. 〈◊〉 Rom 8.33 Ioh. 8.51 5 5.24 conquered spoyled bound and cast out from vs. So that your speach is very bad and scandalous where you say d Pag. 216. The bodyes of the Saintes lying in their graves are in the Divells walke For then the Graves where bodyes ly senseles are a part of Hell properly taken At least the Deaths of the Reprobat and of the Children of God e Answerab to your doâ—trine pa. 24 touching the state of their bodyes till the resurrection are all one And men truly iustified are iustified but in their Soules Sinne remayning stil charged on their Bodies and therefore in their bodyes they remaine subiect to the power of Hell and to the curse of the Law and to the claime of Satan till the day of our Resurrection at the last iudgement You call it 〈◊〉 part of the â—ages of sin And thus the godly must pay a part of their own redemption and satisfaction for sinne And then Christ was not our only and absolut Redeemor If this be good doctrine let the godly iudge Your selfe overthroweth this enough Pag. 156. saying f He changed the curse of death and made it now a rest from all labours So that I hope the Bodyes of the dead Saintes are not in the * Divells walke Nor subiecâ—ed to the Râ—â—ge of Saâ—an much lesse are they g in the possession of Hell Pag 216. in the handfast of Hell Further you say vpon the text Pag. 178
that is the DominioÌ„ or power of Death were cast into Hell â—â—v 20.14 I said it was absurd to say Hell was cast into Hell You answer it is more absurd to say the world of Soules was cast into Hell Where you doe but dally and play with words â—t â— e woâ—â—â—e â—e Deaâ— Aâ—â—ally For I vse not that terme * the world of soules though it may be named sometime in a good sense Which you will by no meanes conceave only you delight much to sport your sâ—lfe with it Our answer theÌ„ is this There is no absurditie to say that at the last day when the * last enemy shal be destroyed then Death â—â—â—ore pag. 2. and the power of Death or the Kingdome and Dominion of Death shal be cast into Hel that is eternally dâ—stâ—oyâ—d abâ—â—ished shall râ—turn to the Divell whâ—â—â— they came To say many soâ—t that theÌ„ Hell phalbe cast into Hell souÌ„deth sensâ—les in my â—atâ—s Although you meane the Contayning to bâ— put for the Contayned Hâ—ll for the Divels of Hel and that the Divels shalbâ— theÌ„ cast into hâ—l fire Yea although one Andreas â—eda vnderstand it so likewise For neither you nor they it â—â—â—meth do cosidâ—r that this place assigneth them to Hell then at the last day who yet are not in Hell but shal be then cast into Hell â—nd destroyed But the Divels are a 2 Pet. 2. Iâ—d 6. in Hell already reserved in eâ—â—rlasting châ—mes of darknes Therefore the Divels cannot be vndâ—â—stood heere by Hadâ—s that they shal be then cast into Hel seeing â—hey are already cast in to Hell for ever Death and the Power thereof being the last enemie that shal be dâ—stroyed is not yet but shal be indeed at the last day aboliâ—hed swallowed vp of Hell Lastly â—eere is shewed the most general vniversall rendring vp of all the â—ead whatsoever to iudgment But Hel plainly hath not all the Dead Death the world of the Dead or thâ— Dominion of Death have all Therefore Dâ—ath Hades heere do not signifie properly the Divâ—ll Hell but this only that Death and the vniversall Dominion or power of Death yeelded vp to iudgment al the Dead both great smal both good and bad to be iudged according to their workes Thus it is evident and cleere that Hades no where in the â—ew Testament doth signifie properly Hel as you say it doth Thus also that is concluded fully and perfitly which my 2. Reason †Pag. 15 before affirmed that you have not one place at all in the Scripture to prove that Christs Soule was in Hell b Act. â— 2 One place only you have stood vpon that Christs Soule was in Hades but that helpeth you nothing at all as we have seene You must prove indeed that Chriâ—ts Soule was in Gehenna if you would perswade any man of knowledg which you shal never do Gehenna in the New Testament is properly Hell but Hades is never properly so taken as I hope it is sufficiently before proved Therefore the Concluâ—ion is good To thinke that Christes Soule was ever in Hell is a thing that ought to be vâ—terly denyed Yet heere we must consider a maine obiection of yours â—ven those words of our common Creed Touching Câ—â—â—◠〈◊〉 which vsually in English wâ— vtter thus He descended into Hell originally 〈◊〉 is He descended into Hades And in truth this is all that you have to allâ—age for your opinion â—swere But I answer 2. wayes First Admitting then Denying the authority of thâ—se words in our Comon Creâ—d 1. Admitting the authority of these words yet Not as sufficient not as Aposâ—â—hâ—all but such as may be fâ—oÌ„ godly and sound Christians wâ— affirme that we can well vnderstand them according to the Scriptures vse of Hades rightly viz that Christes whole humane Person came vnder the power and Dominion of Death or that he dâ—caying in this world * falling down from that state of life wherein a while he flourished went absolâ—tly from hence into the world of the Dead 〈◊〉 before 〈◊〉 153. according to the law of nature which all other men follow likewise when they dâ— How this sense doth fully agree also with the mindes of the ancient Fathers generally we have at large dâ—clared c before Pag. 166. Pag. 1â—4 But this serveth not your turne therefore you will needes inioyne vs d 3. Rules to be exactly and prâ—câ—sâ—ly kept in the expounding of these words namely 1. Distinction of matter 2. Consequence of order 3. Propriety of words You must know that we can be no more strict Note nor more religious in observing the Ciâ—cuÌ„stances of matter order even in the holy Scriptures themselves then you inioyne heere to be observed in these words of men Might not these godly men think you misse in som such Circumstance or light point although the Scripture can not Or if they might why impose you such strictnes on our consciences about mens words as if heere were no possibility of any the least missing or imperfection How beit we admit your 3. Rules also 3. Rules and will observe them sufficiently First these words He descended to Hades may very well expresse a Distinction of matter differing from all the words heere besides They naturally and properly signifie as before we shewed that Christ came to vtter decay in this world and being taken hence was gathered in both partes of his Manhood dissolved wholy intirely to those who were departed before him into another world Or ells thus that he came vnder the full power e before Pag. 192. Dominion of Death Now either of these differeth verily from meere and simple Death â—vian â—â—â—â—â—â—ce â—eaâ—h For to Dy propeâ—ly is nothing els but the going a sunder of the Soule from the Body That other is to be wholy razed out from the presence and sight of this world also a remayning vnder the possession and strength of Death and a going to the society of them in another world g. 192. These indeed are f differing points and degrees in Death albeit in effect generally they bee all one with Death that is they be necessaâ—ily consequent alwayes conioyned vnto Death Againe if those wordes in the Creed were only but a more emphaticall phrase of through and perfit Dying and Departing hence if there were in them no further DistinctioÌ„ of matter then so yet this were enough to distinguish them froÌ„ the other words Dead and Buryed This is cause enough especially in the Ancient times when men suppose this Creed was framed when Christs Humanity and naturall Death was by al meanes subtilly and violently oppugned after a short worde signifying his Death and Buriall yet for more emphasis sake and for further Viging the same to addâ— this other short familiar phrase importing no other maine matter then was before noted but only a more effectuall and more absolut signification
thereof Which in trueth these our wordes in question doe well performe He came vnder the Dominion of Death or Went to the societie of the Dead following presently after these wordes Dead Buried And thus your 2. Rule alse Consequence of order is rightly kept For euen in respect of time it is certaine that Christs whole person perishing froÌ„ hence was wholy ioyned to the Dead after the precise separation of his Soule and body which was his Death And his Buriall being the visible part thereof in good reason may be set before that which signifieth the whole contayning also his Soules invisible going vnto the Dead Lastly if there be no more in this but a stronger emphasis meerely a more full-signifying phrase it might well come after termes of lesse emphasis Your 3. and last Rule Proprietie of Wordes is plainly for vs and against your selfe For that which we strive for is the a Pa. 157 169 17â— native and proper sense of Hades even according to the etymologie of it and according to common vse You if you vrge it to signifie Hel do indeed make a †Pa. 171. Figure in it viz. Synecdoche a part for the whole as before we haue shewed As for the other word heere in the Creed katébe or katélthe Hee descended or came vnder it is not necessarie to take it alwayes to signifie a locall going downe specially thus ioyned with Hades For thus it may aptly lively shew the fall or whole casting down of a mans person from the state of life to death and vtter destruction out of this world as also men are said to stand vp and spring vp when they live Or it may serue to expresse the Force and Dominion of Death which Christ came vnder when he dyed Or the abasement and humiliation of Christ yeelding submitting him selfe so farre that is not onely to Dy but also to come vnder the strength and force of death by lying held subdued as it were for so long time in it All this the very property of the word katebe admitteth very easilie and Ruffinus liketh it where he interpreteth this phrase â—uffin in â—â—mb Descendit in mortem He descended vnto Death If any thinke this to be somewhat figurative yet it is verily so familiar and easie to all people as that other word in this Creed is He sitteth at the right hand of God yea it is farie easier indeed And heerein all the later famous learned and godly Restorers of Religion in a maner doe ioyne with vs as Mat. Bucer P. Martyr Bulinger â—â—slitut Olevia c. Yea M. Calvin liked this also wel enough though yet he seemeth to leane more to another sense viz. Christes Hellish sufferings which indeed is a true doctrine as before is declared though to this place of the Creed I thinke not so fit Now these men your L. ought not to skorne nor reproch though you have leave to deale so with me Their pietie learning and authoritie is such with all that love the Gospell as will overwaigh your big wordes and high lookes and whatsoever els you are lifted vp withal aboue our mediocritie Hitherto we haue answered admitting the authoritie of these wordes He descended to Hades But wee are in truth to know â—ere that as you cite them and vige them they have no such authoritie credit as hitherto we have yeelded vnto them And that for 3. causes First for that your TraÌ„slating and terming them He descended into Hel is corrupt partiall and vntrue Which I trust is manifest by that which I have shewed before touching the true property natural vse of Hades If you say among vs all men do so speak heere and translate hades Hel. I pray you coÌ„sider that this article as also I think this whole Creed was at first written in Greek and not in English Wherefore the English terme how comon so ever must not preiudice vs nor the truth in this matter as very vnreasonably a you indeavour to make it to do â—â—g 420. Convince vs evidently and soundly by Greek authoritie that Hades is alwayes Hell or that Hades is never applyed to the condicion and state of the godly deceased and then I will yeeld or els my sufficient proofes before to the contrary will convince the vntrue and partiall translation Another reason to deny vtterly the authority and credit of these wordes He descended to hades so to hold them vnable to make any argument as from our Creed is because this speciall clause of Christs descending to Hades or to Infernum is new and lately put into our vulgar Creed called the Apostles Creed b Ruffin Symb. Ruffinus witnesseth who lived about 500. yeeres after Christ that it was not at all in the Creed in his time I say not at allâ— neither in the Romane Creed nor yet in the Creed of the Easterne Churches His words are these Sciendum sanè est quod in Ecclesiae Romanae symbolo non habetur additum Deseendit ad inferna sed nee in Orientis Ecclesiis habetur hic sermo Will you say Ruffinus lyeth Or can you bring to the contrarie any proofe I think not yea I am sure you can not Then if there were no such Article as this nor anie such wordes any where in the Creed for the space of 500. yeres after Christ I mervaile what authoritie they haue now to be taken necessarily for a distinct article in our Creed and as differing materially from Dead and Buried Sure it is a Namely Desâ—â—â—le Hades to new to be receaved for doctrine which b Pag. 13â— sprang vp so late Yea thus c Erasm 〈◊〉 Symb. Caâ—â— 4. Erasmus may seeme to haue some colour for his coniecture that about Thomas Aquinas time they might peradventure be put into this Creed Third we can not see but that whensoever whosoever put it first into this place they signified heereby it seemeth that Christ went to Limbus a place vnder the earth where they imagined the blessed Patriarkes rested For this was indeed the opinion generally of the ancient Christians even for “ Limbus inter tayâ— before Châ—â— descendinâ— bades waâ— our set â—câ— oâ— the Crâ—â— a long time and stil is retayned among the Papistes though now growen much worse theÌ„ it was of old But this you iustly coÌ„demne as an error as wel as we how generall and how ancient soever it be Now also though this were the 1st meaning of this Article whensoever it fiâ—fte tooke place in the common Creed yet this was not Hell this giveth no furtherance to your assertion that Christ went into the place of the Damned in tormentes But Thaddaeus Jgnatius Athanasius haue these very words Yet they say not any where that they were in that set forme of the Apostles Creed * Which â—â—deed they 〈◊〉 had not which we now have Also they are cleane against your opinion heere as presently wee shall see You will say yet
even Ruffinus in his exposition of the Creed alleageth this article and he alloweth the doctrine thereof I answere He alleageth truly these wordes Descendit ad inferna but not out of any example of the Apostles Creed yea he expresly denieth it to be therein any where at that time as before we shewed Only it being his owne and the common opinion then hee groundeth it vpon other reasons namely certaine misâ—aken scriptures yet such as he was content to like of and so holdeth indeed that Christ went downe to Infernum that is to Limbus Patrum as an opinion then common among men and worthy as he thought to be beleeued and to be applyed to this place of the Creed touching the Death of Christ â—asin in â—mb Caâ—h 4. although as yet no such matter was contayned in the common Creed Erasmus sayeth The Fathers would not be so rash as to put it into the articles of their Creed seeing their opinions heereabout were so varying and doubtfull Now this you know was all mistaken wrongfully gathered from the Scriptures as badly applyed to the Creed nothing els indeed but the common error of those tymes Yet then hitherto all this is farre from iustifying your opinion nerâ—â—er may you alleage the Creed for your warrant Where note also that Ruffinus heere vnderstandeth the very matter it self precisely signified by these words Descendit ad inferna to be immediatly but this that He dyed like other good men and was buried For hee saith Vis verbâ—â—adem videtur esse in eo quod Sepultus dicitur The effect of this phrase He descended to Infernum seemeth to be all one and the same with this He was Buried And afterwarde going abâ—ut to prove by the Scripture that Christ descended to JnfernuÌ„ he sheweth that hee meaneth his death heereby and his buriall Quod in infernum descendit evidenter praenuÌ„tiatur in Psalmis vbi dicit Et in pulverem mortis deduxisti me Et iterum Quae vtâ—litas in sanguine meo dum descendo in Corruptionem And before vpon those wordes He was Crucified vnder Pon. Pilate and descended to infernum hâ— giveth this sense among other wordes Divina natura in mortem per carnem descendit The Divine nature humbled it selfe eveÌ„ vnto Death in respect of the flesh Howsoever then he thinketh consequently that Christ descending to infernuÌ„ did after Death goe to a place beneath vnto the godly Soules departed before then set them free from thence and caried them with him yet it appeareth that immediatly by this phrase and properly he meant no more but that he Dyed and was Buâ—ied all the rest was consequent as an effect after this according as he and most others of the Ancients did think Lastly heer we see that Ruffinus extendeth this his Descending to the Divine nature but he meaneth it improperly and in a certaine sorte according to that also in the Philippains a Phil. 〈◊〉 He being in the forme of God b Verse humbled himselfe became obedient vnto death So that properly he meaneth it of the very death of his Manhood and nothing els Which is our very minde and iudgment agreeing also generally with the Fathers heerein c Pa. 162 before rehearsed But Ignatius “ Pag. 1 you thinke †is clearely yours likewise one d Pag 17 Thaddaeus by Eusebius report one of the 70. Disciples which the Evangelist Luke speakes of also e Pag 41 Athanasius Creed Ignatius saying Christ descended to Hades alone but rose again with many Ignaâ—â—us meaneth evidently his Buriall and going downe into his Grave as you acknowledge that f Pag. 14. Hades many times may well signifie Which is the plainer to be his meaning for as much as he noteth his Buryall heere in no other wordes besides And sure he alludeth to that in Mathew g Math 27 53. The Graves did open and many bodyes of the Saintes which slept arose And came out of the Graves after his Resurrection and went into the holy City and appeared to many This is touching the Resurrection of their bodyes out of their Graves not of their Soules ansing vp from Hell Neither in Ignatius is there any shew of reason that he meant Hades for Hell He may meane I grant that which is in effect all one the restoring of their whole Persons taken away hence by Death or their comming from vnder the Dominion and power of Death which indeed is according to the proper largenes of this word Also that Christ katélthe came vnder the same Not that he went locally downeward except in his Buriall but touching his whole manhood that hee was humbled and abased even vnder the Dominion and strength of Death And thus it is true that h As Ruffiâ—â— also vndâ—â— stood â—t 〈◊〉 200. Christ by his Death including also togeather his Buriall came downe or Descended But only this you vrge and stand vpon for your claime to Ignatius because it is said He brake downe the wall or stop which was never brokeÌ„ before Where you may know that the meaning is this The power of the Grave or the strength and force of Death was now by Christes Death Resurrection vtterly overcome and dissolved which remayned in deed from the beginning of the world till Christes death as a mighty Wall not broken downe But now the vertue of his death and resurrection brake it cleane downe for ever So that heereby Christ is taught to be as the Apostle also to like effect speaketh the first fruites of the Dead Pag. 179. But you say a Many rose from the dead before Christ and therefore that partition was often broken by others before him I aunswer Though some being dead did rise to life againe before Christes Resurrection as touching the time yet the vertue and power of Christes resurrectioÌ„ was before them by which only and meerely they rose againe Neither yet was ResurrectioÌ„ to all the Dead foorth with performed by the Resurrection of Christ neuertheles throughly purchased it was eveÌ„ then and by the only power and vertue thereof is shal be performed to all in due time So that thus Christ alone brake that wall and stop and absolutly he hath broken it downe which no man before him nor besides him ever brake The like vnto this is your Thaddaeus sentence â—â—â—ddaeus â—â—â—â—nasius also Athanasius in his Creed Whom the rather thus I vnderstand as it seemeth most reasonably and necessarily because they expresse neither his Death nor his Buriall at all in any other wordes save these He descended to Hades Therefore surely this is it which heere they meane by his descending to Hades and this is all that they meane therein that he was brought vnder the dominion of death and was Buryed â—â—escending â—â—plied to â—â—â—â—ts Soule 〈◊〉 Death â—ever fouÌ„d â—â—cripture in anie â—â—cient â—â—ed Consdering also that * no Ancient Creed in the world hath all these 3. divers and
there till his Resurrection Which our Synod since very profitably hath overskipped and suppressed First then your selfe granteth that our later Synod corrected the former about this matter which in my wordes you cannot indure to heare 2. You charge these words of K. Edw. Synod with 2. pointes which are not in them 1. That it saith how the Spirits of the iust were in Hell and that Christ descending thither stayed there till his resurrection In me you would make this a great matter so to misreport the wordes of a Synod which in deed saith nothing heereof 3. It is well that you * renounce that of Peter 〈◊〉 22. â—â— 3.19 by Austins direction as making not at all for any locall being of Christ in Hell But yet heerein your selfe openly refuseth the minde of all your predecessors yea of our later Synod if they believed as you vrge that they did For if they liked Christs locall being in Hel they misliked not the applying of that in Peter therevnto as by Mai. Nowells Catechisme may appear Neither misliked they his tarying there till his resurrectioÌ„ which Austin also holdeth as firmely as that he was there All which you vtterly disclaime as wel as I. Why then do you aggravat my differing from them and see not your owne 4. That our English Cleaâ—gie generally did or doe beleeve Christes locall descent into Hell although they reade and rehearse those words so translated certainly no man will nor ought to acknowledge Every man is assured of the coÌ„trarie You can argue nothing then heerein by our vsuall naming of this word Hell in this place of the Creed Which yet is al that you * Pag. â—â— have heere So that your conclusion is vaine If Hell in English bee Hell and going downe bee descending c. Likewise is that You are content to be tryed by all the Fathers both Greeke and Latin Who all as hath ben shewed doe make against your opinion Also as touching the Scripture you are vtterly destitute thereof which yet alone must take place with vs in this matter All that you bring for your purpose are meerely mistaken mistranslated wordes of Scriptures Creedes and Fathers as I hope hath plainly bene proved This therfore may suffice for vs to refuse your doctrine in these points Wisdome shal be iustified of all her children To God only wise be praise through IESVS CHRIST for ever Rom. 16.17 FINIS Pagin Lin. Faultes Correction 13. in marg pag. 8. pag. 7. 23. 37. he they 24. 2. their the 27. 29. will well 36. 22. in marg your you 49. 24. ne  57. 7. herefore heeretofore 65. 28. externally eternally 65. 8. better buter 77. in marg b pag. 51.55 b pag 71.73 103. 33. torments torments yet no only to it The diverse Significations of the Greeke word Hades Which is haâ—â— according to the CircuÌ„stances of the places where it is vsed See pag. 177. Wherevnto also the Hebrue Sheol may be rightly compared Hades a meere PriuatioÌ„ of this visible Worlde No visible being heere any more pa. 157. c. 169. 178. applyed Natively Seldom yet somtime to All visible transitory things when they are Destroyed from out of this World are seene heere no more pag. 188. c. Often chiefly to Dead Men yea to al dead men both Good and Bad Blessed and Damned pag. 155 c. Yet only in respect that they are Dead and seene no more in this world pag. 156 162. 166. 169 177. 178. Thus somtime it signifieth coÌ„cerning theÌ„ that which Tooke them away hence and holdeth them still pa. 169. 179. 181. 192. either Death it selfe pa. 161. 1â—â— The Power Strength 〈◊〉 Force of death pag 194. their State and coÌ„dition pa. 171. 175. 178 viz of their Whole Person dissolved and taken away hence pa. 158. 177. Partes both Soul pa. 155. Body pa. 201. Place pa. 173. 181. in respect of the dissolved Paâ—tes so 〈◊〉 as they have a Being somwhere in a place after Death no Positive thing in any place but meere Privation as is said from thiâ— Visible World Figuratively by a Poeticall fiction making it sometime as it were a Place of things which in truth have no Being nor Place after they cease to be heere pag. 188. Prosopopoeia lawfully setting out the Power of death or of destruction from hence as if it were a Person having this power pa. 182. 179. 192. Idolatrously making such an imagined Person a false God 173. 179. Synécdoche so it is somtime Hell pag. 187. 171. Heaven in Plato pag. 178. the Grave pag. 159.