A treatise of the sufferings and victory of Christ, in the work of our redemption declaring by the Scripturs these two questions: that Christ suffered for vs the wrath of God, which we may well terme the paynes of hell, or hellish sorrowes. That Christ after his death on the crosse, went not into hell in his soule. Contrarie to certaine errours in these points publiklie preached in London: anno 1597.
TO declare faithfully the sufferings of Christ our Sauior which for vs he endured, & how he cōquered the power of Hell & Sathan to free vs theref•ō, is a matter for all Christians (if any other) most worthy of handling, and necessarie to be known:
TO declare faithfully the sufferings of christ our Saviour which for us he endured, & how he conquered the power of Hell & Sathan to free us theref•on, is a matter for all Christians (if any other) most worthy of handling, and necessary to be known:
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Especially now seing of late great iniury hath bene done by no meane Prelate, to this poinct of christ•ā veritie, in such wise as no Protestant hath euer done the like heretofore,
Especially now sing of late great injury hath be done by no mean Prelate, to this point of christ•an verity, in such wise as no Protestant hath ever done the like heretofore,
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but imploye my poore talent in this profitable seruice for the church of Christ, committing the whole successe vnto God, whose holy cause I labour to cleare from all the corrupt fancies & vaine imaginations of men in this behalfe.
but employ my poor talon in this profitable service for the Church of christ, committing the Whole success unto God, whose holy cause I labour to clear from all the corrupt fancies & vain Imaginations of men in this behalf.
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First by a generall reason takē from the suffrings of the soule of Christ, then by other sp••••l and more immediat arguments, as afterward by Gods grace shall well appeare.
First by a general reason taken from the sufferings of the soul of christ, then by other sp••••l and more immediate Arguments, as afterwards by God's grace shall well appear.
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but the displeasure and •ust anger of God alone? What els can Christs soule bee subiect vnto properly and immediatly in regard of sorrowe and affliction,
but the displeasure and •ust anger of God alone? What Else can Christ soul be Subject unto properly and immediately in regard of sorrow and affliction,
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and that •••r sinne? But this sequele is not doubted of, or if it be, we shal haue occasiō afterward to declare it further, The antecedent, or firste part of the former generall rea•on is denied & confidently reiected:
and that •••r sin? But this sequel is not doubted of, or if it be, we shall have occasion afterwards to declare it further, The antecedent, or First part of the former general rea•on is denied & confidently rejected:
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As feare, sorrow, temptatiō, anguish of minde, a bitter sense of Gods •ust and seuere wrath, & all these directly for sinne which he vndertooke on him self for vs. And this first God willing, shalbe proued.
As Fear, sorrow, temptation, anguish of mind, a bitter sense of God's •ust and severe wrath, & all these directly for sin which he undertook on him self for us And this First God willing, shall proved.
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Then after, the contrarie reasons refuted. This then is proued in Mat. 26.28. My soule is euery way sorrowfull perilypos vnto death, or compassed with so•••wes vnto death.
Then After, the contrary Reasons refuted. This then is proved in Mathew 26.28. My soul is every Way sorrowful perilypos unto death, or compassed with so•••wes unto death.
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Also it is plaine, this grieuous passion was in his soule immediatlie and properly, not growing by any hurt of his flesh, seeing then his bodye was not touched with anie smart.
Also it is plain, this grievous passion was in his soul immediately and properly, not growing by any hurt of his Flesh, seeing then his body was not touched with any smart.
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And lastly that this was for the bitter punishment of our sinnes which hee nowe directlie susteined in his soule, and yet was further to susteyne, we ought not by anie reason to doubt. For lette vs mark:
And lastly that this was for the bitter punishment of our Sins which he now directly sustained in his soul, and yet was further to sustain, we ought not by any reason to doubt. For let us mark:
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if he forgot not his Apostles and poore Church, now to be left behinde as sheepe amongst Wolfes? Doeth that hinder or diminishe this his passion for sinne? Or doe not these wordes and other circūstances of the text declare, that now chiefly,
if he forgotten not his Apostles and poor Church, now to be left behind as sheep among Wolves? Doth that hinder or diminish this his passion for sin? Or do not these words and other Circumstances of the text declare, that now chiefly,
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yea only, he was troubled about his suffering for our sinne. His care of his Apostles and Church he vnburthened him selfe of, Iohn 17 a little before he entred into this conflict of his passion Iohn 18.1. That for Ierusalem and the Iewes he was particularlie touched withall not longe before, Mat. 23 37. & cap. 24. So that those affections do seme there to haue their proper place.
yea only, he was troubled about his suffering for our sin. His care of his Apostles and Church he unburdened him self of, John 17 a little before he entered into this conflict of his passion John 18.1. That for Ierusalem and the Iewes he was particularly touched withal not long before, Mathew 23 37. & cap. 24. So that those affections do seem there to have their proper place.
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This his hower of suffring for sinne, This cuppe of affliction and sorrowe which nowe he felt and was to feele yet further, caused him so to mourne and feare.
This his hour of suffering for sin, This cup of affliction and sorrow which now he felt and was to feel yet further, caused him so to mourn and Fear.
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Nowe whether this were onely Feare or what so euer more, this is cleare and certen, Christ had these sufferinges in his soule properly, and from his soule immediatlie, as being the sufferings for our sinnes.
Now whither this were only fear or what so ever more, this is clear and certain, christ had these sufferings in his soul properly, and from his soul immediately, as being the sufferings for our Sins.
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This is a cōstant phrase throughout the scriptures, attributing our whole remission of sinnes to the bodily sufferinges of Christ only and to his bloodshed, and not to anie thing of the soule.
This is a constant phrase throughout the Scriptures, attributing our Whole remission of Sins to the bodily sufferings of christ only and to his bloodshed, and not to any thing of the soul.
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If all these pla•es of scripture should bee figuratiue, noting but the parte for the while, Christes body, when therein meant his soule too, they are strange figures that runne alwayes so, Gods worde neuer yeelding anye one such proper speech thoroughout the scripture, that Christ suffred for vs in his soule. I answer:
If all these pla•es of scripture should be figurative, noting but the part for the while, Christ's body, when therein meant his soul too, they Are strange figures that run always so, God's word never yielding any one such proper speech throughout the scripture, that christ suffered for us in his soul. I answer:
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they doe note but the parte for the whole, sometimes Christes body, sometimes his flesh, sometimes his blood, when the whole man Christ is plainlie vnderstoode consisting both of a body hauinge flesh and blood,
they do note but the part for the Whole, sometime Christ's body, sometime his Flesh, sometime his blood, when the Whole man christ is plainly understood consisting both of a body having Flesh and blood,
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Againe, his body on the tree only did beare our sinnes, and his sufferings of all his life before were not meritorious nor helpfull at all for vs, not his pouertie, not his shame, not his being rayled vppon,
Again, his body on the tree only did bear our Sins, and his sufferings of all his life before were not meritorious nor helpful At all for us, not his poverty, not his shame, not his being railed upon,
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Was it not in the dayes when he had both flesh & soule also? He too•e not the •••le of Angels b•t he tooke the s••• of Abiah ▪ He tooke humane flesh & soule to, 〈 ◊ 〉 he n•• ▪ I 〈 ◊ 〉 sinne ra•gne in your mor•all b••yes.
Was it not in the days when he had both Flesh & soul also? He too•e not the •••le of Angels b•t he took the s••• of abiah ▪ He took humane Flesh & soul to, 〈 ◊ 〉 he n•• ▪ I 〈 ◊ 〉 sin ra•gne in your mor•all b••yes.
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yet alwayes they signifie the •••re & whole m•̄. The reasō wherof, especially in Christs suff••ng, doth seeme to be this ▪ because the woūds of his b•dy & sheading forth of his blood, are most aparant & euident to sense:
yet always they signify the •••re & Whole m•. The reason whereof, especially in Christ suff••ng, does seem to be this ▪ Because the wounds of his b•dy & shedding forth of his blood, Are most apparent & evident to sense:
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Howbeit for all this, note further, that we read the verie phrase literallie further, that we read the verie phrase literallie and expreslie Isa• 53.10. He made his soule sinne, or a sacrifice for sinne:
Howbeit for all this, note further, that we read the very phrase literally further, that we read the very phrase literally and expressly Isa• 53.10. He made his soul sin, or a sacrifice for sin:
Therefore they signified not all the necessarie pointes in the meritorious sacrifice. Againe those beasts sacrifices could not prefigure the immortall & reasonable soule of Christ:
Therefore they signified not all the necessary points in the meritorious sacrifice. Again those beasts Sacrifices could not prefigure the immortal & reasonable soul of christ:
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whiche it was necessarie hee should haue to be our redeemer. Thirdly it was necessarie that this sacrifice of our full redemption, should not only dye, but also reuiue again:
which it was necessary he should have to be our redeemer. Thirdly it was necessary that this sacrifice of our full redemption, should not only die, but also revive again:
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euen the victorious resurrection of his flesh from death was necessarie. As it is written, He died for our sinns, and rose againe for our iustification.
even the victorious resurrection of his Flesh from death was necessary. As it is written, He died for our Sins, and rose again for our justification.
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Therfore the propositiō before is false, The olde sacrifices of the lewes were not resemblances & figures of our whole and absolute redemption by Christ.
Therefore the proposition before is false, The old Sacrifices of the lewes were not resemblances & figures of our Whole and absolute redemption by christ.
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The Iewes sacrifices, that is certaine of them, did signifie more then the bodily sufferings onely, they set forth the sufferinges of the soule of Christ also. In the 16. chapt.
The Iewes Sacrifices, that is certain of them, did signify more then the bodily sufferings only, they Set forth the sufferings of the soul of christ also. In the 16. Chapter.
•• 〈 ◊ 〉 uit. verse 5. we haue a sinne offering consisting of Two Goates, the one slayne, the other the scape goate: yet both of them a 〈 ◊ 〉 for sinne, as the text speaketh.
•• 〈 ◊ 〉 uit. verse 5. we have a sin offering consisting of Two Goats, the one slain, the other the escape goat: yet both of them a 〈 ◊ 〉 for sin, as the text speaks.
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What doeth the slayne Goate figure but the body of Christ slayne, the scape goate the soule which also bare our sinnes, and was a sinne offeringe, but yet suruiued and dyed not as the body of Christ did.
What doth the slain Goat figure but the body of christ slain, the escape goat the soul which also bore our Sins, and was a sin offering, but yet survived and died not as the body of christ did.
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The Deitie it can not signifie, because that can not bee a sinne offering. Therefore it signifieth that the immortall Soule of Christ was a sinne offersage: and being a sinne offering,
The Deity it can not signify, Because that can not be a sin offering. Therefore it signifies that the immortal Soul of christ was a sin offersage: and being a sin offering,
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But that it suffered in that kinde which the soule can suffer, it is manifest by this, that it was an offering or sacrifice for sinne, and bare our sinnes as well as the body, which is like the slain Goate, whiche sensibly and apparauntlie died.
But that it suffered in that kind which the soul can suffer, it is manifest by this, that it was an offering or sacrifice for sin, and bore our Sins as well as the body, which is like the slave Goat, which sensibly and apparauntlie died.
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Againe, the sacrifice in Leuit. chap. 6 called the Holocaust, or whole burnt offeringe, doeth liuelie prefigure the sufferinge of the whole Manhood of Christ for our sinnes, that is both in his soule and bodye.
Again, the sacrifice in Levites chap. 6 called the Holocaust, or Whole burned offering, doth lively prefigure the suffering of the Whole Manhood of christ for our Sins, that is both in his soul and body.
These are giuen of God to the Church to teach and represent that which they are apte and fit by their nature for, They are bodily and earthlie elementes:
These Are given of God to the Church to teach and represent that which they Are apt and fit by their nature for, They Are bodily and earthly elements:
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And yet the ceremonie of breaking the bread. which is to shewe forth how Christes body was bro•sor vs, it can not belong properlie to the body, but to the soule, and to the body by sympathy with the soule, as is before declared.
And yet the ceremony of breaking the bred. which is to show forth how Christ's body was bro•sor us, it can not belong properly to the body, but to the soul, and to the body by Sympathy with the soul, as is before declared.
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And that may bee notably shewed by comparinge the phrase in the Apostle to the very same purpose, 2. Cor. 5.21. He hath made him sinne for vs whiche knewe no sinne, that we might bee made the righteousnes of God in him.
And that may be notably showed by comparing the phrase in the Apostle to the very same purpose, 2. Cor. 5.21. He hath made him sin for us which knew no sin, that we might be made the righteousness of God in him.
Heere that whiche the Prophet meaneth saying, He made his soule sinne, the same the Apostle meaneth sayinge, God made Him sinne for vs. That is to say, him selfe wholy as man, not any one parte of him onelie. And this is literall.
Here that which the Prophet means saying, He made his soul sin, the same the Apostle means saying, God made Him sin for us That is to say, him self wholly as man, not any one part of him only. And this is literal.
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If any yet doubt, howe Christ was made sinne for vs in his soule, you may plainlie see heere in Paule. For he compareth Christes being sinne for vs who knewe no sinne,
If any yet doubt, how christ was made sin for us in his soul, you may plainly see Here in Paul. For he compareth Christ's being sin for us who knew no sin,
Therefore surely, he was made sinne for vs (here in Paule) and his soule was made sinne (in Esaie,) signifieth Hee himselfe was, that is intirelie in both partes he was a sacrifice for sinne,
Therefore surely, he was made sin for us (Here in Paul) and his soul was made sin (in Isaiah,) signifies He himself was, that is entirely in both parts he was a sacrifice for sin,
then he also suffred both in body and in soule. But this is true, Hee assumed our whole humane nature to this verie end and purpose, that he might suffer in it,
then he also suffered both in body and in soul. But this is true, He assumed our Whole humane nature to this very end and purpose, that he might suffer in it,
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But they are all prooued in these verses of Heb. 2. as the First, verse, 14, 16; 17. Neither doeth this let, that he speaketh, namely but of fleshe and blood, vers. 14. and of the seede of Abraham verse 16. It can not be doubted but these phrases are set downe synecdochicos, the part for the whole:
But they Are all proved in these Verses of Hebrew 2. as the First, verse, 14, 16; 17. Neither doth this let, that he speaks, namely but of Flesh and blood, vers. 14. and of the seed of Abraham verse 16. It can not be doubted but these phrases Are Set down synecdochicos, the part for the Whole:
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Christ assumed not our nature, nor any parte of it, but onely to suffer in it properly and immediatlie, euen for the very purchasing of our redemption thereby.
christ assumed not our nature, nor any part of it, but only to suffer in it properly and immediately, even for the very purchasing of our redemption thereby.
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then there was no simple necessitie that Christ should assume both parts. For if God so would, and nothing but natures perfection and sufficiencie had bin respected,
then there was no simple necessity that christ should assume both parts. For if God so would, and nothing but nature's perfection and sufficiency had been respected,
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then the assuming of one parte onely and the suffering in it, by this pretended reason, might haue bene able to haue saued vs wholy thorough the infinite excellencie of that person hauing the Diuine nature conioyned with it to supplie the vnsufficiencie of the Humane single parte, either in doing or suffring.
then the assuming of one part only and the suffering in it, by this pretended reason, might have be able to have saved us wholly through the infinite excellency of that person having the Divine nature conjoined with it to supply the unsufficiency of the Humane single part, either in doing or suffering.
and consequentlie so farre to giue assistance to the Flesh that it might be able to doe all things for our redemptiō without the soule, only through the helpe of the Godlie power ioyned therewith:
and consequently so Far to give assistance to the Flesh that it might be able to do all things for our redemption without the soul, only through the help of the Godly power joined therewith:
As namely it could quicken it, and make it mooue, and liue, and haue knowledge, and feeling, &c. Therefore his flesh onely thorough the quickening and mouing of his Godhead might do the workes of righteousnes,
As namely it could quicken it, and make it move, and live, and have knowledge, and feeling, etc. Therefore his Flesh only through the quickening and moving of his Godhead might do the works of righteousness,
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and all this without a humane soule. So that the soule should bee superfluous & needles, which should properlie doe nothing in the worke of our redemption.
and all this without a humane soul. So that the soul should be superfluous & needles, which should properly do nothing in the work of our redemption.
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or a naturall suffering, when as this suffering properlie did not make to our redemptiō, nor was absolutely necessarie to make Christs Flesh to haue life and sense:
or a natural suffering, when as this suffering properly did not make to our redemption, nor was absolutely necessary to make Christ Flesh to have life and sense:
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the Soules immediat and proper suffring was necessarie to make it a ransome for sinne, and therefore we conclude that here this is speciallie signified. Moreouer they obiect:
the Souls immediate and proper suffering was necessary to make it a ransom for sin, and Therefore we conclude that Here this is specially signified. Moreover they Object:
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That wherby Adam propagated sin into vs, by the same hath Christ procured satisfaction for vs. But Adam propagated sinne into vs not by our soules but only by our flesh which only wee deriue frō him:
That whereby Adam propagated since into us, by the same hath christ procured satisfaction for us But Adam propagated sin into us not by our Souls but only by our Flesh which only we derive from him:
Therfore Christ only by his flesh and not by his soule hath procured satisfaction for vs. To this we answere simply by denying the proposition. By the same instrumēt Adam did not propagate sinne into vs by whiche Christ satisfied for vs. For Adam propagated and deriued sinne into vs, only by the flesh (supposing now that our soules are immediatly infused by God,
Therefore christ only by his Flesh and not by his soul hath procured satisfaction for us To this we answer simply by denying the proposition. By the same Instrument Adam did not propagate sin into us by which christ satisfied for us For Adam propagated and derived sin into us, only by the Flesh (supposing now that our Souls Are immediately infused by God,
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Therefore Christ in his soule chiefly and most properly made satisfaction for vs. Against this cōclusion there can not by any reason, be anie deniall All which as in it self it is most certen,
Therefore christ in his soul chiefly and most properly made satisfaction for us Against this conclusion there can not by any reason, be any denial All which as in it self it is most certain,
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yet it is plaine he doeth jointlie signifie the Subiect also of their disobeying and obeying, that is their soule, wherein they properlie wrought these thinges whiche did reach euen vnto vs. So that hence wereason thus:
yet it is plain he doth jointly signify the Subject also of their disobeying and obeying, that is their soul, wherein they properly wrought these things which did reach even unto us So that hence wereason thus:
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But Adam disobeyed God and Christ obeyed principally in the soule. Therefore principallie and chieflie in his soule Christ satisfied for vs, & made vs righteous.
But Adam disobeyed God and christ obeyed principally in the soul. Therefore principally and chiefly in his soul christ satisfied for us, & made us righteous.
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The proposition onely is in question, which here is plainlie gathered from the Apostle: and so both our Assertion is proued, and their proposition before confuted.
The proposition only is in question, which Here is plainly gathered from the Apostle: and so both our Assertion is proved, and their proposition before confuted.
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For who knoweth not that the soule is the proper and perperual Subiect of sinne? So that where there is no liuing soule, there neuer was nor cā be any sinne or disobedience at all.
For who Knoweth not that the soul is the proper and perperual Subject of sin? So that where there is no living soul, there never was nor can be any sin or disobedience At all.
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And therefore it is not deriued from our parents in Flesh onely but in a Soule also, the Soule beeing euer vnited to the flesh when so euer it is sinfull.
And Therefore it is not derived from our Parents in Flesh only but in a Soul also, the Soul being ever united to the Flesh when so ever it is sinful.
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so that the sufferings of the one profited not at all for the other, but his body for our bodyes and his soule for our soules. Whiche thing we neuer meant:
so that the sufferings of the one profited not At all for the other, but his body for our bodies and his soul for our Souls. Which thing we never meant:
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Neuertheles we knowe by Gods worde, and doe affirme, that God in his iustice regarded this proportion, that as we haue sinned both in our Bodyes & Soules,
Nevertheless we know by God's word, and do affirm, that God in his Justice regarded this proportion, that as we have sinned both in our Bodies & Souls,
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Now if anie with respect to this proportion do say, Christs Body suffered for our bodyes, his Soule for our soules, then is it a godlie and wholesome saying,
Now if any with respect to this proportion do say, Christ Body suffered for our bodies, his Soul for our Souls, then is it a godly and wholesome saying,
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Secondly the proofe of the firste proposition what Paradoxe is it, yea what impietie? Haue our Bodyes no good at all by Christes death, no more then the bodyes of Infidells,
Secondly the proof of the First proposition what Paradox is it, yea what impiety? Have our Bodies no good At all by Christ's death, no more then the bodies of Infidels,
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yea wee are clothed with Christes righteousnesse both in our bodyes and soules, when we are once iustified by faith in his death. 2. Sinne is abated and mortified in vs day lie,
yea we Are clothed with Christ's righteousness both in our bodies and Souls, when we Are once justified by faith in his death. 2. Sin is abated and mortified in us day lie,
and righteousnesse is begunne and increased euen in our bodyes, by the vertue of his Death and resurrection apprehended & applyed by faith. 3 Our bodyes now haue assurance of a glorious resurrection through his death and resurrection. 4. Our bodyes are made the true owners of our bodily food, clothing, ritches,
and righteousness is begun and increased even in our bodies, by the virtue of his Death and resurrection apprehended & applied by faith. 3 Our bodies now have assurance of a glorious resurrection through his death and resurrection. 4. Our bodies Are made the true owners of our bodily food, clothing, riches,
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The scripture saieth Nay: if you meane Death the curse of the lawe and the punishment of sinne. He was made sinne for vs, that is, Hee tooke the punishmēt of sinne for vs. And Christ redeemed vs from the curse of the Lawe, being made a Curse for vs. 5. Therefore death,
The scripture Saith Nay: if you mean Death the curse of the law and the punishment of sin. He was made sin for us, that is, He took the punishment of sin for us And christ redeemed us from the curse of the Law, being made a Curse for us 5. Therefore death,
This is a moste vnchristian speech. Lastly to answere to the former reason directlie. It is said, If Christes bodily death satisfie not for the sinne of our soules,
This is a most unchristian speech. Lastly to answer to the former reason directly. It is said, If Christ's bodily death satisfy not for the sin of our Souls,
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The whole aboūdantlie satisfied, no one parte or piece thereof doeth satisfie: because what GOD hath ioyned togither, let no man so wickedlie separate.
The Whole abundantly satisfied, no one part or piece thereof doth satisfy: Because what GOD hath joined together, let no man so wickedly separate.
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But you will replie, his onely bloodshed, his bodily death meerely was sufficient, yea one drop of his blood, beeing the blood of the sonne of God, was sufficiēt to redeeme a thousande worldes. That we denie:
But you will reply, his only bloodshed, his bodily death merely was sufficient, yea one drop of his blood, being the blood of the son of God, was sufficient to Redeem a thousande world's. That we deny:
and not a whitt impayred in the mysterie of our redemption. 1. Iustice requireth that the same nature shoulde satisfie for sinne. whiche properly committed the sin.
and not a whit impaired in the mystery of our redemption. 1. justice requires that the same nature should satisfy for sin. which properly committed the since.
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But our soule properlie, chieflie and immediatlie sinned. Therefore Christes Soule should properlie, chieflie, and immediatlie paye the price thereof. 2. It is not proportionable with Iustice, that an easier punishment should satisfie for a greater sinne, where it is possible that it may bee had.
But our soul properly, chiefly and immediately sinned. Therefore Christ's Soul should properly, chiefly, and immediately pay the price thereof. 2. It is not proportionable with justice, that an Easier punishment should satisfy for a greater sin, where it is possible that it may be had.
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the flesh is not capable, neither of like righteousnes nor sinne, neither of such ioyes nor punishements according to the capacitie of the soule: there is no equall measure betweene these.
the Flesh is not capable, neither of like righteousness nor sin, neither of such Joys nor punishments according to the capacity of the soul: there is no equal measure between these.
If any say, It was Gods singular loue to his most deare sōne to quit him of those extremest torments the suffrings of his soule, and to admit a Dispēsation in steed of Cōpensation, that is to be satisfied with lesse then God might haue exacted of Christ,
If any say, It was God's singular love to his most deer son to quit him of those Extremest torments the sufferings of his soul, and to admit a Dispensation in steed of Compensation, that is to be satisfied with less then God might have exacted of christ,
& lesse then he could haue yeelded. 1. This belonges properly to the sifting of our more special arguments hereafter, where we shall see into it further. 2.
& less then he could have yielded. 1. This belongs properly to the sifting of our more special Arguments hereafter, where we shall see into it further. 2.
and is shortned not a litle, by reason of his loue to Christ which inflicteth not al the punishmēt (say they) which being due to our sins, Christ also as man might feele,
and is shortened not a little, by reason of his love to christ which inflicteth not all the punishment (say they) which being due to our Sins, christ also as man might feel,
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For so a lesse and a farre lighter humiliatiō of Christ then his bodily death also, might as well haue satisfied God for vs. I say, what needed those moste pitiefull and wofull bodily woundes,
For so a less and a Far lighter humiliation of christ then his bodily death also, might as well have satisfied God for us I say, what needed those most pitiful and woeful bodily wounds,
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& smarting stripes, so much bloodshed being so precious, yea that vndeserued sundring of body & soule by cruell death? Nay more then this, what neded al those penuries, ignominies, persecutions and other miseries in his life time, which he plenteouslie susteined? When as some one or fewe such as Christ suffred,
& smarting stripes, so much bloodshed being so precious, yea that undeserved sundering of body & soul by cruel death? Nay more then this, what needed all those penuries, ignominies, persecutions and other misery's in his life time, which he plenteously sustained? When as Some one or few such as christ suffered,
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All those superfluities of sufferinges which Christ did most painfullie endure, howe stande they with this infinite loue of God towardes his moste deare and tenderly beloued sonne,
All those superfluities of sufferings which christ did most painfully endure, how stand they with this infinite love of God towards his most deer and tenderly Beloved son,
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if we will not yeeld them to satisfie for sinne. That is vntrue: We know and professe they are most profitable and meritorious, yea lesser sufferings then those,
if we will not yield them to satisfy for sin. That is untrue: We know and profess they Are most profitable and meritorious, yea lesser sufferings then those,
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But he was in deed emptied and abased, ex•••anited, to the vtmost that might be. Therefore he was affl•cted properly and immediatlie, yea most bitterly in his soule.
But he was in deed emptied and abased, ex•••anited, to the utmost that might be. Therefore he was affl•cted properly and immediately, yea most bitterly in his soul.
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Where this worde in the Apostle, he empt•ed him selfe, doth testifie, he was so farre cast downe in his humiliation, that he was cleane voyde of all comfort and dignitie,
Where this word in the Apostle, he empt•ed him self, does testify, he was so Far cast down in his humiliation, that he was clean void of all Comfort and dignity,
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What signifieth Him selfe here but his whole Humanitie, euen his body and soule, to bee the Sacrifice of redemption which hee offered to GOD through the vertue of his De•tie? Therefore seing his soule also was the sacrifi•e, his soule suffered also as w•ll as his body.
What signifies Him self Here but his Whole Humanity, even his body and soul, to be the Sacrifice of redemption which he offered to GOD through the virtue of his De•tie? Therefore sing his soul also was the sacrifi•e, his soul suffered also as w•ll as his body.
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But the Tabernacle of Christes Deitie wherein hee performed his sacrifice, was both his soule and body. Therefore hee suffered properly both in soule and in body.
But the Tabernacle of Christ's Deity wherein he performed his sacrifice, was both his soul and body. Therefore he suffered properly both in soul and in body.
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Where we haue to cōsider these points: 1. Touchinge the Iewish Tabernacle, Moses sheweth that the typicall Priestes offered vp therin their sacrifices for recō••l•ation to God. 2. Christes manhood is called by the holy ghost the Tabernacle of his godhead:
Where we have to Consider these points: 1. Touching the Jewish Tabernacle, Moses shows that the typical Priests offered up therein their Sacrifices for recon••l•ation to God. 2. Christ's manhood is called by the holy ghost the Tabernacle of his godhead:
that is, he maketh it answerable in Christ in trueth to the typicall Tabernacle, wherin the Iewish priesthood sacrificed. 3. His manhood here is meant his whole & intire manhood, not any one part therof,
that is, he makes it answerable in christ in truth to the typical Tabernacle, wherein the Jewish priesthood sacrificed. 3. His manhood Here is meant his Whole & entire manhood, not any one part thereof,
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But al these points are true, as our assumption importeth, and are manifestly proued by Cōparing Moses institution of that Iewish Tabernacle with this spirituall application thereof, not to the flesh onelie but to the whole humanitie of Christ. Therfore the Conclusion is firme:
But all these points Are true, as our Assump imports, and Are manifestly proved by Comparing Moses Institution of that Jewish Tabernacle with this spiritual application thereof, not to the Flesh only but to the Whole humanity of christ. Therefore the Conclusion is firm:
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why might not the Crosse conteyne his Soules sufferinges, yea al the Suffrings of Christs whole life? What letteth but his Soule might be sayd to be Crucified,
why might not the Cross contain his Souls sufferings, yea all the Sufferings of Christ Whole life? What lets but his Soul might be said to be crucified,
And though Christs Crosse properly & strictly taken was sensible & outward in deed, yet who seeth not but it is most familiarly & often vsed in a larger meaning, to conteyne all Christes grieuous Sufferinges what so euer,
And though Christ Cross properly & strictly taken was sensible & outward in deed, yet who sees not but it is most familiarly & often used in a larger meaning, to contain all Christ's grievous Sufferings what so ever,
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The Apostle heere speaketh not of the personall sufferinges of Christ, but of the godly, Christs members which they suffer for Christs trueth sake, which are also called the afflictions of Christ. For hauing a litle before noted the Falie teachers, whiche mingled and corrupted Gods trueth,
The Apostle Here speaks not of the personal sufferings of christ, but of the godly, Christ members which they suffer for Christ truth sake, which Are also called the afflictions of christ. For having a little before noted the Falie Teachers, which mingled and corrupted God's truth,
Now here he presentlie Opposeth his owne vpright and faithfull affection, sayinge, Nay, God forbid, that we who are the true Ministers of God, should ioy in anie thing but in this that these men doe abhorre, that is,
Now Here he presently Opposeth his own upright and faithful affection, saying, Nay, God forbid, that we who Are the true Ministers of God, should joy in any thing but in this that these men do abhor, that is,
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euen •n afflictions for Christ and for his sincere trueth, when God calleth vs therevnto: Whiche in deed is a singular note of the true Ministers of God.
even •n afflictions for christ and for his sincere truth, when God calls us thereunto: Which in deed is a singular note of the true Ministers of God.
Here then is no occasion to speake preciselie of the personall suffrings of Christ. but he speaketh of Christs sufferings in his Members. Wherfore this is cleane mistaken.
Here then is no occasion to speak precisely of the personal sufferings of christ. but he speaks of Christ sufferings in his Members. Wherefore this is clean mistaken.
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The more Speciall Reasons proouing that Christ suffered for vs the Wrath of God, and euen so the paynes of Hell or Hellish sorrowes, are nowe here to be next considered.
The more Special Reasons proving that christ suffered for us the Wrath of God, and even so the pains of Hell or Hellish sorrows, Are now Here to be next considered.
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But first it is good to mark these names Hell & Hellish sorrowes. Because all the aduātage is picked against this most christian & cōfortable doctrine by them that loue cōtention, only through the ambiguity & doubtfulnes of this word Hell. We meane not that Christ suffred Hell properlie, that is hell torments in the verie place & condition of the damned. God fordid.
But First it is good to mark these names Hell & Hellish sorrows. Because all the advantage is picked against this most christian & comfortable Doctrine by them that love contention, only through the ambiguity & doubtfulness of this word Hell. We mean not that christ suffered Hell properly, that is hell torments in the very place & condition of the damned. God fordid.
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This grosse cogitation neuer came into our mindes, but only he suffred for our-sinnes Gods seuere Wrath and •••st vengeance, or rather the very Effects of his iust wrath & vengeance:
This gross cogitation never Come into our minds, but only he suffered for our-sinnes God's severe Wrath and •••st vengeance, or rather the very Effects of his just wrath & vengeance:
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Now the custome and vse is, we know, that the enimy taketh the same price for his Captiue of an other, which he would take els of the Captiue him self,
Now the custom and use is, we know, that the enemy Takes the same price for his Captive of an other, which he would take Else of the Captive him self,
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Euen so the scripture here speaking after the commō vse and custome of re seeming Captiues takē in warre, doeth meane that Christes price of redemptiō which he payed for vs, was the same which els we should haue payed. Secondly I proue it thus:
Eve so the scripture Here speaking After the Common use and custom of re seeming Captives taken in war, doth mean that Christ's price of redemption which he paid for us, was the same which Else we should have paid. Secondly I prove it thus:
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Christ redeemed vs frō the curse of the Lawe, when he was made a Curse for vs. What curse was he made for vs? It is opened ver. 10. That curse which is cōprised in Moses:
christ redeemed us from the curse of the Law, when he was made a Curse for us What curse was he made for us? It is opened for. 10. That curse which is comprised in Moses:
If any thinke, this curse here which Christ was made, is not the same curse whiche is here called the curse of the law, and is described in the wordes of Deut: Cursed is euery one, &c:
If any think, this curse Here which christ was made, is not the same curse which is Here called the curse of the law, and is described in the words of Deuteronomy: Cursed is every one, etc.:
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But this to be another curse, a lesser & lighter, which Christ is here affirmed to be made for vs. It is vaine and senseles to think the Apostle here speakes of two seuerall kinds of curses:
But this to be Another curse, a lesser & lighter, which christ is Here affirmed to be made for us It is vain and senseless to think the Apostle Here speaks of two several Kinds of curses:
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the cohaerēce sheweth that he speaketh & treateth all of one maner of curse. And if Christ susteyned any curse for vs, what curse could it be? Not the curse of the law? or what was it? Not the curse of God? If it were,
the coherence shows that he speaks & Treateth all of one manner of curse. And if christ sustained any curse for us, what curse could it be? Not the curse of the law? or what was it? Not the curse of God? If it were,
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Therefore who dareth den•e it? Who either man or Angel shall presume to say, Nay? 2. This followeth not (if wee no•e well) this maketh not at all, that therefore Christ suffered perpetually. if he suffered our punishment and had the iust sentence of our cōdemnation (I meane the full sha•p•e• and vehemencie of it ) translated & executed vpon him.
Therefore who dareth den•e it? Who either man or Angel shall presume to say, Nay? 2. This follows not (if we no•e well) this makes not At all, that Therefore christ suffered perpetually. if he suffered our punishment and had the just sentence of our condemnation (I mean the full sha•p•e• and vehemency of it) translated & executed upon him.
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Wherefore this must be noted, we cō•are not the sufferinges of Christ for vs with the paynes of the Damned in regarde of continuance: therein we neuer doubted n•r any Christian,
Wherefore this must be noted, we con•are not the sufferings of christ for us with the pains of the Damned in regard of Continuance: therein we never doubted n•r any Christian,
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The infinite excellēcie of his person that suffered, being the Sonne of God, countervayleth in merit and worthines the infinit continuance of punishmēt, which els he should,
The infinite excellency of his person that suffered, being the Son of God, countervayleth in merit and worthiness the infinite Continuance of punishment, which Else he should,
Thus then in this one point of continuance in punishment our Sauiour satisfied Gods iustice, not by suffering strictlie and exactlie that which wee should,
Thus then in this one point of Continuance in punishment our Saviour satisfied God's Justice, not by suffering strictly and exactly that which we should,
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but by suffering yt which in his person was fully worth 〈 ◊ 〉 answerable to ye perpetual cōtinuance therof, which in vs els should haue ben done.
but by suffering that which in his person was Fully worth 〈 ◊ 〉 answerable to you perpetual Continuance thereof, which in us Else should have been done.
I answere, 1. It is more then absurd to saye, The curse heere which Christ bare for vs, was only & meerely but the opinion of the people, holding it a sham to be executed to death openly.
I answer, 1. It is more then absurd to say, The curse Here which christ bore for us, was only & merely but the opinion of the people, holding it a sham to be executed to death openly.
for many innocentes & martyrs are hanged, who are most blessed. But euerie ▪ one that is iustly hanged, is cursed. And so vvas Christ heere. You will aske:
for many innocentes & Martyrs Are hanged, who Are most blessed. But every ▪ one that is justly hanged, is cursed. And so was christ Here. You will ask:
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for whom he hath vvillingly & aduisedly vndertaken? Is it wronge, is it violence for the Lawe to lay the penaltie on the Suretie, when the debtor can not discharge it? But if it bee meere and true Iustice,
for whom he hath willingly & advisedly undertaken? Is it wrong, is it violence for the Law to lay the penalty on the Surety, when the debtor can not discharge it? But if it be mere and true justice,
and as he stood forth in our name to aunsvvere Gods iustice, So was the iust sentence of our condemnation according to the iustice of the Lavve inflicted on him,
and as he stood forth in our name to answer God's Justice, So was the just sentence of our condemnation according to the Justice of the Law inflicted on him,
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and so heere in out text a parte of the iust curse of the Lawe, thereby meaning the whole: that is, hanging on the tree for the whole executiō of the Lawes sentence against sin.
and so Here in out text a part of the just curse of the Law, thereby meaning the Whole: that is, hanging on the tree for the Whole execution of the Laws sentence against since.
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The which meaning is here easie & necessarie to be gathered, seeing such a terme is giuen to this haging on the tree which cōpriseth the whole effect of al that I say, which also the holy Ghost sayeth, He was Cursed by it,
The which meaning is Here easy & necessary to be gathered, seeing such a term is given to this haging on the tree which compriseth the Whole Effect of all that I say, which also the holy Ghost Saith, He was Cursed by it,
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But I answer, howe could Death possesse the body of Christe three dayes yea howe could his body here be accursed and made a Curse, which is a thing confessed? And yet I hope all this whyle his body was not separated from his Godhead personally:
But I answer, how could Death possess the body of Christ three days yea how could his body Here be accursed and made a Curse, which is a thing confessed? And yet I hope all this while his body was not separated from his Godhead personally:
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when it was accursed for vs, and susteyned Gods wrath. And as the very body of Christ was then not hated of God neither out of his protection for all that extreame humiliation:
when it was accursed for us, and sustained God's wrath. And as the very body of christ was then not hated of God neither out of his protection for all that extreme humiliation:
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Euen so neithe• was his soule. Therfore God alwayes loue• Christ, he alwayes imbraced him, hee always was knit to him in regard of his ow• innocent person:
Even so neithe• was his soul. Therefore God always loue• christ, he always embraced him, he always was knit to him in regard of his ow• innocent person:
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and yet wee may say 〈 ◊ 〉 another regard, that is of our person which he susteyned being all sinfull and rebellious, God cursed him, God hated him God punished him iustly,
and yet we may say 〈 ◊ 〉 Another regard, that is of our person which he sustained being all sinful and rebellious, God cursed him, God hated him God punished him justly,
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So then 〈 ◊ 〉 must well note, in Christ were two person• or conditions. 1. his own, wherin he w•• most holy, most innocent, most beloued most blessed. 2.
So then 〈 ◊ 〉 must well note, in christ were two person• or conditions. 1. his own, wherein he w•• most holy, most innocent, most Beloved most blessed. 2.
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Hee tooke our person on him, and presented himselfe therein before his Father, and so he became by ou• sinnes, sinfull, defiled, hatefull, and accursed.
He took our person on him, and presented himself therein before his Father, and so he became by ou• Sins, sinful, defiled, hateful, and accursed.
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according to one hee was alwayes beloued, according to the other which he tooke vpon him (whilst hee had not finished that office) hee was iustly accursed.
according to one he was always Beloved, according to the other which he took upon him (while he had not finished that office) he was justly accursed.
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And if we see not how this may be in his soule, consider howe it was in his body, (which neither is nor can be denyed) and then it will appeare howe his soule also might susteyne for vs the curse of God,
And if we see not how this may be in his soul, Consider how it was in his body, (which neither is nor can be denied) and then it will appear how his soul also might sustain for us the curse of God,
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the na•u•• and propertie of it is cleane changed 〈 ◊ 〉 plainly a good thing and to be desired, 2. Paule sayeth, Death is to me a gaine•• de•reto• dissolued & to be with Christ.
the na•u•• and property of it is clean changed 〈 ◊ 〉 plainly a good thing and to be desired, 2. Paul Saith, Death is to me a gaine•• de•reto• dissolved & to be with christ.
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Here the selfe same act To kill ones selfe is of a diuers nature in diuers men, good in Sampson, but most wicked in Achitophell. And euen as some Physike in a• sound mans stomach is poyson, which in a sicke man is medicinable:
Here the self same act To kill ones self is of a diverse nature in diverse men, good in Sampson, but most wicked in Achitophel. And even as Some Physic in a• found men stomach is poison, which in a sick man is medicinable:
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nor punishment of sinne, but a benefit and aduantage. Therefore Christes dying simply as the godly dye, may in no sorte heere be called a curse, or cursed. But seeing the text sayeth, Hee was made a Curse for vs, or accursed in his death:
nor punishment of sin, but a benefit and advantage. Therefore Christ's dying simply as the godly die, may in no sort Here be called a curse, or cursed. But seeing the text Saith, He was made a Curse for us, or accursed in his death:
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I proceed nowe to another profe Col. 2. •. Christ on the crosse spoyled principalities and powers, and made a shewe of them openly, triumphing ouer them.
I proceed now to Another proof Col. 2. •. christ on the cross spoiled principalities and Powers, and made a show of them openly, triumphing over them.
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yea much rather, and fa•re greater terrours of GOD and assaultes of the Diuell. For therer haue we conformitie with him, euen in a• kindes of sufferinges.
yea much rather, and fa•re greater terrors of GOD and assaults of the devil. For therer have we conformity with him, even in a• Kinds of sufferings.
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and specially in the mainest sufferings, which are the terrours and the wrath of God, which as is proued, the godly are not exempted from in this life,
and specially in the mainest sufferings, which Are the terrors and the wrath of God, which as is proved, the godly Are not exempted from in this life,
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Wherefore in all thinges it behooued him, or he ought to be made like vnto his Brethren, that hee might bee mercifull and a faithfull high priest in thinges concerning God.
Wherefore in all things it behooved him, or he ought to be made like unto his Brothers, that he might be merciful and a faithful high priest in things Concerning God.
Therefore hee could not haue bene mercifull and faithfull to vs, vnlesse hee had bene like vs. Which also more fully appeareth in the wordes most significant followinge, En ho gar pepon hen autos petrast he•s, dynatas te•• peiraz omenois boethesai:
Therefore he could not have be merciful and faithful to us, unless he had be like us Which also more Fully appears in the words most significant following, En ho gar pepon hen autos petrast he•s, dynatas te•• peiraz omenois boethesai:
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He closely meeteth heere with an obiection. Some might think Chri•• being so high & heauenly could not hau• sufficient compassion towardes our mis•ries.
He closely meeteth Here with an objection. some might think Chri•• being so high & heavenly could not hau• sufficient compassion towards our mis•ries.
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and therefore let vs goe boldlie to the throne of grace, that we may receyue mercy and finde grace in due time, or in time of need. Which is as much as to say,
and Therefore let us go boldly to the throne of grace, that we may receive mercy and find grace in due time, or in time of need. Which is as much as to say,
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And thus by all these Scriptures it is proued that Christ suffered the wrath of God and the sorrowes of Hell, which the godlie in this life sometimes doe taste also.
And thus by all these Scriptures it is proved that christ suffered the wrath of God and the sorrows of Hell, which the godly in this life sometime do taste also.
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and was heard in that which he feared, or, being deliuered from his feare. Here first it may be asked, What prayers and supplications with stronge crying and teares for feare of death, were these which he poured foorth to God in the dayes of his flesh? And where may vve learne them? Wee may learne what these were in the storie of Christes life and death expressed in the Euangelistes in three places.
and was herd in that which he feared, or, being Delivered from his Fear. Here First it may be asked, What Prayers and supplications with strong crying and tears for Fear of death, were these which he poured forth to God in the days of his Flesh? And where may we Learn them? we may Learn what these were in the story of Christ's life and death expressed in the Evangelists in three places.
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His sorrowe also and troub•• of minde most terrible beeing expressed where he is said to be affrighted, as it were, and miserably distressed because of this bitter cuppe. The third place, where now ha•ging on the crosse before he dyed the cr•es with a loude voyce, My God, my God, why hast th•• forsaken me.
His sorrow also and troub•• of mind most terrible being expressed where he is said to be affrighted, as it were, and miserably distressed Because of this bitter cup. The third place, where now ha•ging on the cross before he died the cr•es with a loud voice, My God, my God, why hast th•• forsaken me.
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That in the dayes of his flesh hee did offer vp prayers and supplications, with stronge crying and teares vnto him that was able to saue him from death,
That in the days of his Flesh he did offer up Prayers and supplications, with strong crying and tears unto him that was able to save him from death,
It is not possible but hee suffred more then the bodily death only, it must needs be the vnspeakeable & intollerable wrath of God in that he so feareth it & desireth to shunne it.
It is not possible but he suffered more then the bodily death only, it must needs be the unspeakable & intolerable wrath of God in that he so fears it & Desires to shun it.
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How can this be that him self should doe contrarie to that, that he commādeth others? Such folly in the Son of God, far be it frō vs once to imagine,
How can this be that him self should do contrary to that, that he commands Others? Such folly in the Son of God, Far be it from us once to imagine,
if we view his passion? Haue infinit many meere men don this? And shal this I yō of the tribe of Iuda, & Lābe of God, that is the prince of patience and of all fortitude be so heauy, so fearfull, so miserably afflicted & dismayed afore hand,
if we view his passion? Have infinite many mere men dONE this? And shall this I yond of the tribe of Iuda, & Lamb of God, that is the Prince of patience and of all fortitude be so heavy, so fearful, so miserably afflicted & dismayed afore hand,
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as the storie declareth, only for feare of his bodily death? Which also he foreknewe a•• could not be ignorant of, that he vvas o•dained of God to suffer it,
as the story Declareth, only for Fear of his bodily death? Which also he foreknew a•• could not be ignorant of, that he was o•dained of God to suffer it,
and his soule be so troubled, ••frighted, distracted therwith, that the ••rie anguish and torment of mind shou•• vvring out of his body sweat of cl•tted blou• which neuer vvas heard of in any oth•• man beside,
and his soul be so troubled, ••frighted, distracted therewith, that the ••rie anguish and torment of mind shou•• wring out of his body sweat of cl•tted blou• which never was herd of in any oth•• man beside,
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& that he should desire so earnestly and so often to auoid it cleane, and being in it, to cry out with much weping that he was forsaken of God? It can not be, I sa• it can not be,
& that he should desire so earnestly and so often to avoid it clean, and being in it, to cry out with much weeping that he was forsaken of God? It can not be, I sa• it can not be,
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but Christ should sinne in so praying against the knowne will of God, & against his owne most willing purp•s• except vve saye it vvas a greater horro•• of punishment that lighted on his ve•se soule, which partlie by the feeling & partlie by the feare thereof did expresse su•h tokens,
but christ should sin in so praying against the known will of God, & against his own most willing purp•s• except we say it was a greater horro•• of punishment that lighted on his ve•se soul, which partly by the feeling & partly by the Fear thereof did express su•h tokens,
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and did so stonish and amaze and ouervvhelme his humane weakenes (〈 ◊ 〉 in very nature such cases doe & will bring to passe) especiallie novve the Diuine assistaunce of purpose withdrawing it selfe.
and did so stonish and amaze and ouervvhelme his humane weakness (〈 ◊ 〉 in very nature such cases do & will bring to pass) especially now the Divine assistance of purpose withdrawing it self.
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How could he? Nay how could he not, but be affrighted, astonished, forgetfull, & all confoūded in his wholl humanity, both in all yt powers of his soule, and senses of his bodye, not three tymes only,
How could he? Nay how could he not, but be affrighted, astonished, forgetful, & all confounded in his wholl humanity, both in all that Powers of his soul, and Senses of his body, not three times only,
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Rather vvee may beeholde and see heere as in a glasse, the vnsupportable heauines and intollerable smart of Gods anger for our sinnes, which Christ put vpon him selfe for our deliuerance:
Rather we may beeholde and see Here as in a glass, the unsupportable heaviness and intolerable smart of God's anger for our Sins, which christ put upon him self for our deliverance:
If the waight of Paules Churche were layed on the backe of anie Gyant in the worlde many and sundry tymes, were it anie maruell if euery time it crushed him still to pieces? Much lesse is it,
If the weight of Paul's Church were laid on the back of any Giant in the world many and sundry times, were it any marvel if every time it crushed him still to Pieces? Much less is it,
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Touching the firste, Notwithstanding all this amazednes and feare in Christ, he sinned not. I graunt wee could not but haue sinned in the like, but he did not.
Touching the First, Notwithstanding all this amazedness and Fear in christ, he sinned not. I grant we could not but have sinned in the like, but he did not.
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but Christ (in whom was Mans true Nature, but not anie the least defilement of Nature) being likewise shaken, hee remayned still cleere from anie the least spott of sinne at all.
but christ (in whom was men true Nature, but not any the least defilement of Nature) being likewise shaken, he remained still clear from any the least spot of sin At all.
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If a man indistresse fall a sleepe, and then lift not vp his heart to God, he sinneth not, nor be that being amazed with some violent blowe on the head, calleth not vpon God:
If a man indistresse fallen a sleep, and then lift not up his heart to God, he Sinneth not, nor be that being amazed with Some violent blow on the head, calls not upon God:
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Euen so in Christ nowe in this case, there was no defect of grace, but an infirmitie of nature, which euen by creatiō can not indure the displeasure of God,
Eve so in christ now in this case, there was no defect of grace, but an infirmity of nature, which even by creation can not endure the displeasure of God,
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Nowe touching the next poinct, That vnlesse Christ were so, that is, so a•tonished, and forgetfull by reason of the intollerable sorrowe and horrour which confounded his humane Nature, he had sinned by these requestes: whiche blasphemie God forbid. That is most true: and first I proue it:
Now touching the next point, That unless christ were so, that is, so a•tonished, and forgetful by reason of the intolerable sorrow and horror which confounded his humane Nature, he had sinned by these requests: which blasphemy God forbid. That is most true: and First I prove it:
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take away this Cup from me Neuerthelesse not as I will, but as thou wilt Therefore Christ prayed and desired, a• plainly corrected his will by Gods w•• And in correcting it, it was contrary, y•• and he knew it so to be.
take away this Cup from me Nevertheless not as I will, but as thou wilt Therefore christ prayed and desired, a• plainly corrected his will by God's w•• And in correcting it, it was contrary, y•• and he knew it so to be.
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This place ha•• bin chiefly vsed of the Ancients, & it is 〈 ◊ 〉 singuler, against the heresie of the Mo••thelits, who held that Christe had in hi• but one will.
This place ha•• been chiefly used of the Ancients, & it is 〈 ◊ 〉 singular, against the heresy of the Mo••thelits, who held that Christ had in hi• but one will.
Through astonishment I say for els this contrarines of his humane w•• to his diuine, could not haue wanted sinne because remembring himselfe suddain•• he knew and acknowledged Gods will to be that he should suffer, which immediatly before he had spoken against.
Through astonishment I say for Else this contrariness of his humane w•• to his divine, could not have wanted sin Because remembering himself suddain•• he knew and acknowledged God's will to be that he should suffer, which immediately before he had spoken against.
Thirdlie, this proueth that he knew it was Gods determinate will, in that hee termeth it an hower, that is a time set of God for this his suffering, which he desired to escape.
Thirdly, this Proves that he knew it was God's determinate will, in that he termeth it an hour, that is a time Set of God for this his suffering, which he desired to escape.
which vnlesse it were in astomishment, and nature beeing opressed with the horror of his paine and feare, hee could not haue wanted sinne, which God forbid.
which unless it were in astomishment, and nature being oppressed with the horror of his pain and Fear, he could not have wanted sin, which God forbid.
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Secondly some say, this in Iohn, concernes not his passion, but his appearance in Gods presence onely to receiue sentence against Satan the Prince of this world:
Secondly Some say, this in John, concerns not his passion, but his appearance in God's presence only to receive sentence against Satan the Prince of this world:
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as it semeth ver. 31. I answer, Who euer doubted but Christe receiued sentence against Satan by his passion accomplished, the houre wherof now neere approched,
as it Seemeth for. 31. I answer, Who ever doubted but Christ received sentence against Satan by his passion accomplished, the hour whereof now near approached,
but therefore had he now no feeling of his passion? Would hee 〈 ◊ 〉 out, that his soule was so troubled, that he w•• not what to say? And yet said then, •ath 〈 ◊ 〉 saue me from this hower? Would he bee th•• greeued, afflicted,
but Therefore had he now no feeling of his passion? Would he 〈 ◊ 〉 out, that his soul was so troubled, that he w•• not what to say? And yet said then, •ath 〈 ◊ 〉 save me from this hour? Would he be th•• grieved, afflicted,
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and distracted to recei••• sentence against his enemy? What sence is then in this? Doe men vse to be terrified or to reioyce and triumph when before a•• iudge they haue sentence giuen with the• against their enemy.
and distracted to recei••• sentence against his enemy? What sense is then in this? Doe men use to be terrified or to rejoice and triumph when before a•• judge they have sentence given with the• against their enemy.
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If it we•• so with him in receiuing an honor and dignity from God, would it not bee so with him much rather in bearing hi• curse for our sinnes? interpret this 〈 ◊ 〉 how you will.
If it we•• so with him in receiving an honour and dignity from God, would it not be so with him much rather in bearing hi• curse for our Sins? interpret this 〈 ◊ 〉 how you will.
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When hee bare it as from GOD, would not Gods presence then much more terrefie and affright him? But the trueth is, the presence of Gods Maiestie neuer did so grieue, amaze,
When he bore it as from GOD, would not God's presence then much more terrify and affright him? But the truth is, the presence of God's Majesty never did so grieve, amaze,
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who not onely was his decrest Sonne but also personally knit and ioyned with God himself, whereby it could not be that the Maiestie so amazed him, which was so vnited to him, and alwayes susteyned him.
who not only was his decrest Son but also personally knit and joined with God himself, whereby it could not be that the Majesty so amazed him, which was so united to him, and always sustained him.
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And doe we read that euer he was vexed, terrefied, and amazed in so doing? namely in Ioh: 17. appeareth there any such passion in all that longe, most earnest,
And do we read that ever he was vexed, terrified, and amazed in so doing? namely in John: 17. appears there any such passion in all that long, most earnest,
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and effectuall prayer? Nothingh lesse verely, nor any where els, where he appeareth before Gods maiesty for this end to receaue Loue and Honor from GOD.
and effectual prayer? Nothingh less verily, nor any where Else, where he appears before God's majesty for this end to receive Love and Honour from GOD.
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then in deed his Maiesty and the sense of his seuere iustice proceeding from him might well astonish & cōfound any creature, specially a guilty creature,
then in deed his Majesty and the sense of his severe Justice proceeding from him might well astonish & confound any creature, specially a guilty creature,
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as Christ man was, namely in the person and contenance wherin now he appeared. Therefore hee spake these wordes, in respect of his passion now drawing neere:
as christ man was, namely in the person and countenance wherein now he appeared. Therefore he spoke these words, in respect of his passion now drawing near:
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For a• the Apostle sheweth, He prayed vehemently against it, and was heard and so deuered from it. I answere, indeed this were a poinct of high wisedome and singular wit to shew that Christ in this sort as the Scripture telleth feared Gods wrath,
For a• the Apostle shows, He prayed vehemently against it, and was herd and so deuered from it. I answer, indeed this were a point of high Wisdom and singular wit to show that christ in this sort as the Scripture Telleth feared God's wrath,
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yea and with the agony thereof he swea• bloud which must proceed of such grief of the minde, (seing the body was not touched) as was neuer heard of in any man els:
yea and with the agony thereof he swea• blood which must proceed of such grief of the mind, (sing the body was not touched) as was never herd of in any man Else:
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For in good sooth, if to feare it bee not to feele it any whit at all, specially such a feare as this is described in the Scripture to be, I know not what feeling is.
For in good sooth, if to Fear it be not to feel it any whit At all, specially such a Fear as this is described in the Scripture to be, I know not what feeling is.
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Though Christ feared not to be forsaken finally in the feeling of Gods wrath, though he could not feare that, neither directly prayed against yt poinct yet Gods wrath may be it which here he• felt & feared,
Though christ feared not to be forsaken finally in the feeling of God's wrath, though he could not Fear that, neither directly prayed against that point yet God's wrath may be it which Here he• felt & feared,
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But further I affirme Christs nature in yt most dreadfull agonie and distemper of al the powers of his soule and body might feare a kinde of forsaking, that is,
But further I affirm Christ nature in that most dreadful agony and distemper of all the Powers of his soul and body might Fear a kind of forsaking, that is,
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This he could not doe but that he was farre from desperation, or feare of a finall forsaking. Yet this letteth nothing at all but he might feare the other forsaking, that is touching the payne and sorrow to be left al comfortles and alone some while, the Godhead as it were withdrawing and hyding it selfe frō him for the season of his passion, he being in the sense & feeling thereof:
This he could not do but that he was Far from desperation, or Fear of a final forsaking. Yet this lets nothing At all but he might Fear the other forsaking, that is touching the pain and sorrow to be left all comfortless and alone Some while, the Godhead as it were withdrawing and hiding it self from him for the season of his passion, he being in the sense & feeling thereof:
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I knowe our Contraries doe fancy other senses of this text, My God my God, why hast thou forsaken me? Sometime they speake as if Christ did then but singe the Psalme 22. whiche beginneth with those wordes, My God my God, why hast thou forsaken me? Did he singe? Wherefore? To shewe his patience, his ioye,
I know our Contraries do fancy other Senses of this text, My God my God, why hast thou forsaken me? Sometime they speak as if christ did then but sing the Psalm 22. which begins with those words, My God my God, why hast thou forsaken me? Did he sing? Wherefore? To show his patience, his joy,
Wherfore then? Did he singe a mournefull and dolorous lamētation to be so abandone• and left to the despite and rage of the Iewes all helplesse? God forbid we shou•• thinke he did so pitiouslie complayne 〈 ◊ 〉 that, wherevnto he knewe well he was ordayned of God,
Wherefore then? Did he sing a mournful and dolorous lamentation to be so abandone• and left to the despite and rage of the Iewes all helpless? God forbid we shou•• think he did so piteous complain 〈 ◊ 〉 that, whereunto he knew well he was ordained of God,
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yea that he should be so deiected in mind only for his bodily stripes inflicted by the Iewes, God forbid we should think him so faint harted, as before I haue proued.
yea that he should be so dejected in mind only for his bodily stripes inflicted by the Iewes, God forbid we should think him so faint hearted, as before I have proved.
Sometime they think, he here meant to answer the Iewes most disdainfull mockes & skornes, in telling thē that all this their indignity towards him, vvas prophesied of before,
Sometime they think, he Here meant to answer the Iewes most disdainful mocks & skornes, in telling them that all this their indignity towards him, was prophesied of before,
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namely in ye psal. 22. whose beginning he repeated to them, as it were to sende them thither, where they should see thē selues & their doings painted out long before. Which sense is most absurd.
namely in the Psalm. 22. whose beginning he repeated to them, as it were to send them thither, where they should see them selves & their doings painted out long before. Which sense is most absurd.
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Sometime againe they thinke he spake not this of his owne person, but of his mysticall body the Church, complayning that nowe his Apostles and the rest should be forsaken,
Sometime again they think he spoke not this of his own person, but of his mystical body the Church, complaining that now his Apostles and the rest should be forsaken,
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There is no necessitie, nay no cause, nor likelihoode in the world, that [ mee ] here should be taken figuratiuelie for his Church. Therefore it must be literal Againe, he can not complaine so dolefullie that his church should be now forsaken, viz. for his bodily want, seing he had armed them for that before,
There is no necessity, nay no cause, nor likelihood in the world, that [ me ] Here should be taken figuratively for his Church. Therefore it must be literal Again, he can not complain so dolefully that his Church should be now forsaken, viz. for his bodily want, sing he had armed them for that before,
And lastlie, hee had thoroughlie commended them to the protection of his Father, that it may seeme altogeather vnseasonable novve, in an other more waightie busines to bee thus disquieted with this care.
And Lastly, he had thoroughly commended them to the protection of his Father, that it may seem altogether unseasonable now, in an other more weighty business to be thus disquieted with this care.
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who did now to him, they knew not vvhat, and vvere shortlie after to be all vtterly rooted out and destroy for slaying the Lord of glory. This is no l•• but rather more fond & absurd, then 〈 ◊ 〉 other.
who did now to him, they knew not what, and were shortly After to be all utterly rooted out and destroy for slaying the Lord of glory. This is no l•• but rather more found & absurd, then 〈 ◊ 〉 other.
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but neither there, nor any where complayned•• God why hee would now cast of his pe•ple, seeing he knewe perfectly Gods w•• in this poinct, that it should be so.
but neither there, nor any where complayned•• God why he would now cast of his pe•ple, seeing he knew perfectly God's w•• in this point, that it should be so.
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If they meane nothing els but a religious and voluntary griefe in Christ arising at the cogitation of our secure and wanton sinning, without any feeling in himselfe of Gods iust wrath due to the same, which might bee as it were a zeale in Christ and nothing els,
If they mean nothing Else but a religious and voluntary grief in christ arising At the cogitation of our secure and wanton sinning, without any feeling in himself of God's just wrath due to the same, which might be as it were a zeal in christ and nothing Else,
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seeing questionlesse these wordes my God my God, why hast thou forsaken me, doe directly and immediatly expresse some notable parte of his passion and not of his righteousnes and holy minde.
seeing questionless these words my God my God, why hast thou forsaken me, do directly and immediately express Some notable part of his passion and not of his righteousness and holy mind.
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Againe how could these words hange togeather, when he meaneth to tell his Father howe zealous he is for his glory to say my God my God, why hast thou forsaken me.
Again how could these words hang together, when he means to tell his Father how zealous he is for his glory to say my God my God, why hast thou forsaken me.
Therefore it resteth they must needs signifie simply and plainly (as they doe) that nowe Christ felt him selfe forsaken in the bearing of his intollerable sorrowes for sinne:
Therefore it rests they must needs signify simply and plainly (as they do) that now christ felt him self forsaken in the bearing of his intolerable sorrows for sin:
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that is not succored at this instant by the comfortable assistance of his Godhead, which of purpose withheld it selfe for a season in his passion, that hee might:
that is not succored At this instant by the comfortable assistance of his Godhead, which of purpose withheld it self for a season in his passion, that he might:
As a te•der and most louing Father will sometimes sharpelie punish his childe, and sh•• nothing but a bitter countenance to h•• and so hide his loue that there shall appeare to the child no token of fauor, n•• good wil,
As a te•der and most loving Father will sometime sharply Punish his child, and sh•• nothing but a bitter countenance to h•• and so hide his love that there shall appear to the child no token of favour, n•• good will,
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Which his Manhood was not able to endure, 〈 ◊ 〉 therefore euen by a meere naturall desi•• prayed that it might cease; and p•tious•: complained when it ceased not.
Which his Manhood was not able to endure, 〈 ◊ 〉 Therefore even by a mere natural desi•• prayed that it might cease; and p•tious•: complained when it ceased not.
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Because when his minde was astonished at the fu••ous violence of this vnspeakeable ho•rour, then in the instant he leaned to natures instinst, desiring (without sinne) rest,
Because when his mind was astonished At the fu••ous violence of this unspeakable ho•rour, then in the instant he leaned to nature's instinst, desiring (without sin) rest,
and his memorie might be disturbed, and then nature desiring and wishing suddenlie ease and rest, hee might suddenlie vtter somewhat, which els reason in him would haue controuled:
and his memory might be disturbed, and then nature desiring and wishing suddenly ease and rest, he might suddenly utter somewhat, which Else reason in him would have controlled:
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* They spake of his departure which he should accomplishe at Ierusalem. Euen so when all the Euangelistes tell vs by Christes owne wordes what hee feared,
* They spoke of his departure which he should accomplish At Ierusalem. Even so when all the Evangelists tell us by Christ's own words what he feared,
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Mathewe and Luke tell vs, that it was to drinke of his Fathers Cuppe, which he feared, & in fearing felt: yea further it is expressed that God forsooke him. Marke and Iohn doe call it an hower. What is that hower, but this his appointed suffering for sinne? This was it then, without all question, that draue him into these his most wonderfull and pitious agonies, feares, sorrowes, miseries, outcryes, teares, astonishment, forgetfulnes, and confusion of the powers of nature,
Matthew and Lycia tell us, that it was to drink of his Father's Cup, which he feared, & in fearing felt: yea further it is expressed that God forsook him. Mark and John do call it an hour. What is that hour, but this his appointed suffering for sin? This was it then, without all question, that drove him into these his most wonderful and piteous agonies, fears, sorrows, misery's, Outcries, tears, astonishment, forgetfulness, and confusion of the Powers of nature,
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Because he was heard in his suffering, whiche he feared, and was deliuered from it. But he was not deliuered from his bodilye death, but he felt it indeed:
Because he was herd in his suffering, which he feared, and was Delivered from it. But he was not Delivered from his bodily death, but he felt it indeed:
Therfore it was none of all these that heere is meant which hee fearing and feeling was deliuered from. But needes it was the sence of Gods curse for sinne and his wrath when he forsooke him, wherin he was heard, and deliuered out, as before is declared.
Therefore it was none of all these that Here is meant which he fearing and feeling was Delivered from. But needs it was the sense of God's curse for sin and his wrath when he forsook him, wherein he was herd, and Delivered out, as before is declared.
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But let them also consider that this verie worde not only in other Authours, but in the Scripture, is vsed for a perplexed feare. Also the Greeke Praeposition apo signified naturally from o• Out of, as we turne it.
But let them also Consider that this very word not only in other Authors, but in the Scripture, is used for a perplexed Fear. Also the Greek Preposition upon signified naturally from o• Out of, as we turn it.
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Other Obiections are lett fall, as this: The sufferinge of Hell tormentes, is not meritorious: † neither is GOD pleased with any mans death. Therefore Christ suffred no such torments.
Other Objections Are let fallen, as this: The suffering of Hell torments, is not meritorious: † neither is GOD pleased with any men death. Therefore christ suffered no such torments.
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But God is delighted with the execution of iustice both on our bodyes and soules. And further, Christs sufferings are not as the sufferings of other creatures.
But God is delighted with the execution of Justice both on our bodies and Souls. And further, Christ sufferings Are not as the sufferings of other creatures.
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No other creatures such suffering can be, but his was infinitelie meritorious, because of the infinite excellency of his Godhead, being one person with his manhood. Thus farre hereof. Now to goe on:
No other creatures such suffering can be, but his was infinitely meritorious, Because of the infinite excellency of his Godhead, being one person with his manhood. Thus Far hereof. Now to go on:
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But besides this sense, death is often vsed otherwise, as when we saye, lie• suffered a bitter death, a painfull death, wee meane not now the verie separation wh•che is death in deed.
But beside this sense, death is often used otherwise, as when we say, lie• suffered a bitter death, a painful death, we mean not now the very separation wh•che is death in deed.
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What then is this bitter death paynefull death? Surelie it is the feelinge of the paines and pangs of death, which do procure and bring on, and foreshewe death insuing.
What then is this bitter death painful death? Surely it is the feeling of the pains and pangs of death, which do procure and bring on, and foreshow death ensuing.
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Yea men liuing being surprised with grieuous sorrowes and paynes, vvill faye they dye, they perish, &c. And further, that is called death sometymes whiche is such a suffering of hurt and payne,
Yea men living being surprised with grievous sorrows and pains, will say they die, they perish, etc. And further, that is called death sometimes which is such a suffering of hurt and pain,
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So likewise the death of the soule sometimes may be vnderstood, and that most fitlie for the paynes and sufferinges of Gods wrath whiche alwayes accompanie them that are separated from the grace and loue of God.
So likewise the death of the soul sometime may be understood, and that most fitly for the pains and sufferings of God's wrath which always accompany them that Are separated from the grace and love of God.
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Some will say, death heere in this text may signifie Christes bodily death, wherby he abolished the Diuell & all his power ouer vs. That can not be here seeing death being twice heere named, the latter with a referēce to the former,
some will say, death Here in this text may signify Christ's bodily death, whereby he abolished the devil & all his power over us That can not be Here seeing death being twice Here nam, the latter with a Referente to the former,
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Nowe it is questionlesse in this latter place death signifieth the death of the soule, the tormentes and sorrowes of the damned, whiche are separated from the life of God:
Now it is questionless in this latter place death signifies the death of the soul, the torments and sorrows of the damned, which Are separated from the life of God:
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of which death the Diuell is saide to haue the power and execution, and we (in the next verse) to be in the feare of this death before our deliuerance. Therefore in the former place death signifieth so too,
of which death the devil is said to have the power and execution, and we (in the next verse) to be in the Fear of this death before our deliverance. Therefore in the former place death signifies so too,
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by which death Christ 〈 ◊ 〉 deed abolished him that had the powe• of the same death, that is the Diuell. Lastely in 1. Pet. 3.18. That Christ his suffering for vs was done to death vain flesh, but made aliue by the Spirite.
by which death christ 〈 ◊ 〉 deed abolished him that had the powe• of the same death, that is the devil. Lastly in 1. Pet. 3.18. That christ his suffering for us was done to death vain Flesh, but made alive by the Spirit.
He was crucified concerning his infirmitie but liueth through the power of God, and When God raysed vp loosing the sorrowes of death, and According to the sleshe hee was made of the seed• Dauid,
He was Crucified Concerning his infirmity but lives through the power of God, and When God raised up losing the sorrows of death, and According to the sleshe he was made of the seed• David,
I say the reason is, because not one parte of Christes manhood but both parts euen his whole and intire manhood is heere manifestly meant, where it is said, He was done to death, or made to dy in the Flesh.
I say the reason is, Because not one part of Christ's manhood but both parts even his Whole and entire manhood is Here manifestly meant, where it is said, He was done to death, or made to die in the Flesh.
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Some other friuolous obiections are made as Hell is not in this life, Therefore Christ suffered not Hell. Hell is the burning of Material sire, Christ suffered no materiall fire.
some other frivolous objections Are made as Hell is not in this life, Therefore christ suffered not Hell. Hell is the burning of Material sire, christ suffered no material fire.
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But vn•derstanding thereby the seuere wrath of G••due to sinne, which may well bee calle• Hell by comparison, seeing the sorrow• and horrors of Gods firie wrath are equ•• to Hell: So wee affirme, Christ was in He•• euen in this life, he suffered Hell for vs, 〈 ◊ 〉 rather Hellish sorrows.
But vn•derstanding thereby the severe wrath of G••due to sin, which may well be calle• Hell by comparison, seeing the sorrow• and horrors of God's firy wrath Are equ•• to Hell: So we affirm, christ was in He•• even in this life, he suffered Hell for us, 〈 ◊ 〉 rather Hellish sorrows.
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Therefore it is grea•• iniquitie, yea plaine sophistry to amplifie a•gainst vs, & to make this most holy tru•• odious with the people, onely by the an• biguitie of the word Hell. Know therfor• Hell as we take it, (that is the sense of God• wrath) is euen in this life, found sometyme.
Therefore it is grea•• iniquity, yea plain sophistry to amplify a•gainst us, & to make this most holy tru•• odious with the people, only by the an• biguitie of the word Hell. Know therfor• Hell as we take it, (that is the sense of God• wrath) is even in this life, found sometime.
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The thinges which eye hath not seene, not eare hath heard, neither came into mans har•, which God hath prepared for them that loue him, the same hath God reuealed vnto vs by his Spirit•,
The things which eye hath not seen, not ear hath herd, neither Come into men har•, which God hath prepared for them that love him, the same hath God revealed unto us by his Spirit•,
euen so there may bee Hell. Yea wee haue shewed it before in Iob and Ionah & Dauid, &c. And as for the wicked, they many tymes finde it farre more intollerable,
even so there may be Hell. Yea we have showed it before in Job and Jonah & David, etc. And as for the wicked, they many times find it Far more intolerable,
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And •ls I pray how may the Soules of the damned suffer by materiall sire seing they are Spirits, and therefore with them and sire materiall there can be no communion.
And •ls I pray how may the Souls of the damned suffer by material sire sing they Are Spirits, and Therefore with them and sire material there can be no communion.
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And thus there is nothing worth naming against the sufferings of Christ to be equall to the verie Hellish torments in vehemencie of paine and sharpenes.
And thus there is nothing worth naming against the sufferings of christ to be equal to the very Hellish torments in vehemency of pain and sharpness.
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See• by the storie of his passion in the Gosp••• there appeareth no such barbarous a• exquisite tormentes ins•icted on Chri•• bodye when hee suffered for me,
See• by the story of his passion in the Gosp••• there appears no such barbarous a• exquisite torments ins•icted on Chri•• body when he suffered for me,
yet was so dismayed and so 〈 ◊ 〉 full, yea so confounded as it were•ing howe shall I, most weake wretch, hope• susteyne and suffer victoriouslie the•• dreadfull torments inuented for me, yea• know not whether Sathan peraduentu•• withal will conflict with my cos•ien•• the middest of myne intollerable paine• which if Christ tasted not of,
yet was so dismayed and so 〈 ◊ 〉 full, yea so confounded as it were•ing how shall I, most weak wretch, hope• sustain and suffer victoriously the•• dreadful torments invented for me, yea• know not whither Sathan peraduentu•• withal will conflict with my cos•ien•• the midst of mine intolerable paine• which if christ tasted not of,
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Againe, hereby his victorie & triumph ouer sinne & death, is infinitely the more glorious, in hauing suffered first, such extreame humiliation, rather then if he •ad had but a light & easie combat.
Again, hereby his victory & triumph over sin & death, is infinitely the more glorious, in having suffered First, such extreme humiliation, rather then if he •ad had but a Light & easy combat.
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For the more he debased & punished his owne most deare Sōne for vs, the more wonderfully & vnspeakablie he loued vs. Lastlie, heerein a farre greater comfort and assurance remaineth for vs, considering what great thinges he hath done and suffered for our sakes, rather then if he had endured none such.
For the more he debased & punished his own most deer Son for us, the more wonderfully & unspeakably he loved us Lastly, herein a Far greater Comfort and assurance remains for us, considering what great things he hath done and suffered for our sakes, rather then if he had endured none such.
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And hitherto it sufficeth to haue taught from the Scriptures That Christ suffered s• vs both in his soule and hody the wrath of God a Hellish torments, to ransome vs from the same.
And hitherto it Suffices to have taught from the Scriptures That christ suffered s• us both in his soul and Hody the wrath of God a Hellish torments, to ransom us from the same.
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Now because it is stoutly said that the contrarie hath alwayes bene beleeued in the Church, and our opinion neuer known this 1400. yeares, It shall not be amisse to confute this notorious vntruth by the testimony of Godly men in sundry ages since.
Now Because it is stoutly said that the contrary hath always be believed in the Church, and our opinion never known this 1400. Years, It shall not be amiss to confute this notorious untruth by the testimony of Godly men in sundry ages since.
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First taking this by the way, that if they they somewhere seeme variable herein, they doe but shew what they are, that is indeed no• fit to be brought as the vmpieres of causes in controuersie, no• iudges of the Scriptures sense, howsoeuer yet they are proffitable to helpe vs in the way,
First taking this by the Way, that if they they somewhere seem variable herein, they do but show what they Are, that is indeed no• fit to be brought as the vmpieres of Causes in controversy, no• judges of the Scriptures sense, howsoever yet they Are profitable to help us in the Way,
Howe so euer it be, thus saieth Ierom: Quod (maledictum) nos pro nostris debebamus sceleribus sustinere, ille pro nobis passus est, pacificans, &c. The same (Curse) he suffered for vs, which we should haue borne for our owne sinnes.
How so ever it be, thus Saith Jerom: Quod (Maledictum) nos Pro nostris debebamus sceleribus Sustain, Isle Pro nobis passus est, pacificans, etc. The same (Curse) he suffered for us, which we should have born for our own Sins.
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Per Mosen & Apostolum sustinuit vocari Peccatum & Maledictum, pro similitudine poenae, non culpae: quod pro eis voluit intelligi, qui deseri à Deo propter peccata meruerant.
Per Moses & Apostolum Sustinuit vocari Peccatum & Maledictum, Pro Similitude Poenae, non Culpae: quod Pro eis voluit intelligi, qui deseri à God propter Peccata meruerant.
In saying, Why hast thou forsaken me, hee sheweth the sorrowes of that his complayning to be the wordes of his sinnes, whose person and cate he tooke vpon him.
In saying, Why hast thou forsaken me, he shows the sorrows of that his complaining to be the words of his Sins, whose person and cate he took upon him.
Tertullian likewise saith, Quid de esto quaris? Habes ipsum exclamantem in passione, De••meus, Deus m•us, vt quid me dereliquisti? Em Filius pat•ebatur à Patre derelistus:
Tertullian likewise Says, Quid de esto quaris? Habes ipsum exclamantem in passion, De••meus, Deus m•us, vt quid me dereliquisti? Em Filius pat•ebatur à Patre derelistus:
Cyrill also, Carnem quidem suam in redemptionis precium pro carne omnium impendens, & animam suam similiter { pro } omnium animâ redemptionis precium constituens.
Cyril also, Carnem quidem suam in redemptionis Precium Pro Carnem omnium impendens, & animam suam similiter { Pro } omnium animâ redemptionis Precium constituens.
Howbeit this sufficeth to •hewe that they held, Christ to haue suffered properly in his Soule for our sinnes, and that his Soule was made an Offering and price of redemption, & not his flesh only.
Howbeit this Suffices to •hewe that they held, christ to have suffered properly in his Soul for our Sins, and that his Soul was made an Offering and price of redemption, & not his Flesh only.
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There are also some of the modestest Papistes that here doe ioine with vs likewise. But to come to the Protestant Writers, lett this be chieflic noted:
There Are also Some of the modestest Papists that Here do join with us likewise. But to come to the Protestant Writers, let this be chieflic noted:
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I doe not say some of them, or the most, or the best, but all & euery one both Churches and Waters in the world, who are Protestantes, teache as we do.
I do not say Some of them, or the most, or the best, but all & every one both Churches and Waters in the world, who Are Protestants, teach as we do.
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Except only the whotest and cunningest Papistes, Iesuists, Priestes, and Fryars, who in deed alwayes vntil this day, haue had this controuersie with all Protestantes, & all Protestants against them.
Except only the whotest and cunningest Papists, Iesuists, Priests, and Friars, who in deed always until this day, have had this controversy with all Protestants, & all Protestants against them.
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and specially in Bellarmine and Feu ardentius we finde the very argument and reasons, or rather the silly sophismes which it hath pleased some among vs to gather togither,
and specially in Bellarmine and Feu Ardentius we find the very argument and Reasons, or rather the silly sophisms which it hath pleased Some among us to gather together,
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to our selues in England, al our worthy Preachers & Writers hitherto haue bin cleare contrary always Mr Fulk in his answer to ye Rhemists: Mr Deering, whose name is stil reuerend in London:
to our selves in England, all our worthy Preachers & Writers hitherto have been clear contrary always Mr Fulk in his answer to you Rhemists: Mr Deering, whose name is still reverend in London:
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In the beginning of the Homil, of the Passion, or presently after, setting down certaine partes & degrees of Christs passion, first how he deliuered him self of his heauēly glorie,
In the beginning of the Homily, of the Passion, or presently After, setting down certain parts & Degrees of Christ passion, First how he Delivered him self of his heavenly glory,
and debased him self to the condition of a man, yea of such a man as was subiect to many infirmities & disgraces, by & by he cōmeth to his death on the Crosse,
and debased him self to the condition of a man, yea of such a man as was Subject to many infirmities & disgraces, by & by he comes to his death on the Cross,
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Where this putting him self betweene Gods deserued wrath & our sinn being expresly made a part and degree of Christs suffring for vs, it followeth that the Homelie expresly teacheth Christ suffered the wrath of God for vs as a parte of his Passion & price of redemption.
Where this putting him self between God's deserved wrath & our sin being expressly made a part and degree of Christ suffering for us, it follows that the Homely expressly Teaches christ suffered the wrath of God for us as a part of his Passion & price of redemption.
Surely the doctrine of 〈 ◊ 〉 Churches publiklie allowed by Law• England, doth plainly auouch that Ch••• suffred the wrath of God for vs. And 〈 ◊ 〉 soeuer saith nay, he resisteth,
Surely the Doctrine of 〈 ◊ 〉 Churches publicly allowed by Law• England, does plainly avouch that Ch••• suffered the wrath of God for us And 〈 ◊ 〉 soever Says nay, he Resisteth,
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and worldlie honour, should haue this singular trueth reuealed vnto him, before all the rest of our most worthy laborers in Gods church this many yeares, who were certainlie, in all mens reason, farre likelier for diuers respects to discerne of the feelings of cōscience,
and worldly honour, should have this singular truth revealed unto him, before all the rest of our most worthy laborers in God's Church this many Years, who were Certainly, in all men's reason, Far likelier for diverse respects to discern of the feelings of conscience,
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Only I hope, I haue sufficientlie cleered this our first quaestion, and proued it by the Scriptures, that Christ hath suffered for vs the wrath of God to redeeme vs from it.
Only I hope, I have sufficiently cleared this our First question, and proved it by the Scriptures, that christ hath suffered for us the wrath of God to Redeem us from it.
THis wee ought also in Christian fa•• to beleeue, that Christ after his dea• on the crosse, went not into Hell in his sou•• And heere because that article 〈 ◊ 〉 our cōmon Creed wilbe obiected straigh• against vs, He descended into Hell, we will be Gods helpe firste make plaine this article according to Christian verity & the Sc••pturs sence:
THis we ought also in Christian fa•• to believe, that christ After his dea• on the cross, went not into Hell in his sou•• And Here Because that article 〈 ◊ 〉 our Common Creed will objected straigh• against us, He descended into Hell, we will be God's help First make plain this article according to Christian verity & the Sc••pturs sense:
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And first to say somewhat in generall of our common Creed vsually called the Apostles Creed: we acknowledge it to be an excellent short summe of Christian faith:
And First to say somewhat in general of our Common Creed usually called the Apostles Creed: we acknowledge it to be an excellent short sum of Christian faith:
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then they contriued some short article of faith to be learned and held generally and of the simplest, whereby as it were by one familiar word they might be prepared against the infection then spreading,
then they contrived Some short article of faith to be learned and held generally and of the simplest, whereby as it were by one familiar word they might be prepared against the infection then spreading,
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And further wee affirme, it hath no darke nor figuratiue meaning nor farre remoued from the vsuall phrase of the Greeke language wherin it was written,
And further we affirm, it hath no dark nor figurative meaning nor Far removed from the usual phrase of the Greek language wherein it was written,
But you will saye, What phrase, what meaning, and what vse of speach is this that I speake of? Surely it is the proper & vsuall meaning of Hades in Greeke that I speake of:
But you will say, What phrase, what meaning, and what use of speech is this that I speak of? Surely it is the proper & usual meaning of Hades in Greek that I speak of:
For this I affirme, it is only the Fathers abusiue spea king, and altering the vsuall and auncient sense of Hades, that hath bred this errour of Christes descending into Hell: their vnapt & perilous translating it into Latin Insers, & our naughty and corrupt translation in English Hell, hath cōfirmed the same. And note here this first:
For this I affirm, it is only the Father's abusive spea King, and altering the usual and ancient sense of Hades, that hath bred this error of Christ's descending into Hell: their unapt & perilous translating it into Latin Inferiors, & our naughty and corrupt Translation in English Hell, hath confirmed the same. And note Here this First:
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It is a thing too rife with the Fathers, yea with some of th• ancientest of them to alter and chaung• the authentike vse of words, whereby cōsequently it is easie for errours and gros• mistakings to creepe in.
It is a thing too rife with the Father's, yea with Some of th• Ancientest of them to altar and chaung• the authentic use of words, whereby consequently it is easy for errors and gros• mistakings to creep in.
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Ecclesia to signifie a Diocese o• Prouince of Christians, whē it is alwayes i• Scripture a particular Church, or els in dee• the Vniuersall Church. So the Latines vse Miritum to signifie good workes, which authentically signifieth merit or desert: Claues the Keyes, to signifie only Church-gouernement, when in Scripture it signifieth always the whole Ministeriall power and function, the worde, sacramentes, and prayer, as well a discipline. Euen so truely the Greeke Fathers vse Hades and the Latin Inferi, to signifie Hell properly & patticularly, that is, the place of the Damned:
Ecclesia to signify a Diocese o• Province of Christians, when it is always i• Scripture a particular Church, or Else in dee• the Universal Church. So the Latins use Miritum to signify good works, which authentically signifies merit or desert: Claws the Keys, to signify only Church-government, when in Scripture it signifies always the Whole Ministerial power and function, the word, Sacraments, and prayer, as well a discipline. Even so truly the Greek Father's use Hades and the Latin Inferi, to signify Hell properly & patticularly, that is, the place of the Damned:
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which the later Writers haue since fondlie named Limbus Patrum. Thus I say haue the Fathers written and spoken, applying Hades and Inferos so particularlie to the place for Soules vnder the earth, farre frō eternal blessednes.
which the later Writers have since fondly nam Limbus Patrum. Thus I say have the Father's written and spoken, applying Hades and Inferos so particularly to the place for Souls under the earth, Far from Eternal blessedness.
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But this is a meere and a plaine abusiō of these wordes, and specially of our worde most in quaestion, that is Hades. They haue much altered and chāged the authentike and true vse thereof.
But this is a mere and a plain abusion of these words, and specially of our word most in question, that is Hades. They have much altered and changed the authentic and true use thereof.
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The Classicall Writers the Maisters of the Greeke tounge do vse Hades in proper sense only in generall for the state of the dead, the world of the dead, the world of soules departed, indifferentlie and indefinitelie meaning as well those in eternall ioyes as those in paines.
The Classical Writers the Masters of the Greek tongue do use Hades in proper sense only in general for the state of the dead, the world of the dead, the world of Souls departed, indifferently and indefinitely meaning as well those in Eternal Joys as those in pains.
He psyche arà, to aides, to eis toroūton topon heteron otchómeaon, gennaion, kai katharon, kai aidé, eis Hadou, hos alethós, parà ton agathō kaì phronimon Theon:
He psyche arà, to aides, to eis toroūton topon heteron otchómeaon, gennaion, kai katharon, kai aidé, eis Hadou, hos alethós, parà ton agathō kaì phronimon Theon:
and that is it that he calleth Hades. As againe hee affirmeth 〈 ◊ 〉 onti esontai en hadou hai psychas hemón Our 〈 ◊ 〉 after this life shalbee in Hades truely or in very 〈 ◊ 〉 Again he saith of Heauē, that it is aides 〈 ◊ 〉 hades, hósper légetas:
and that is it that he calls Hades. As again he Affirmeth 〈 ◊ 〉 onti esontai en Hadou hai psychas hemón Our 〈 ◊ 〉 After this life shalbe in Hades truly or in very 〈 ◊ 〉 Again he Says of Heaven, that it is aides 〈 ◊ 〉 hades, hósper légetas:
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Lastly he speaketh 〈 ◊ 〉 ta en Hadou agatha, of the good thinges in Hade• there is little good in Hell. Wherefore it 〈 ◊ 〉 plaine by Plato, Hades sometime may bee vnderstood of Heauen: yea and with the Grecians it was a common phrase.
Lastly he speaks 〈 ◊ 〉 ta en Hadou Agatha, of the good things in Hade• there is little good in Hell. Wherefore it 〈 ◊ 〉 plain by Plato, Hades sometime may be understood of Heaven: yea and with the Greeks it was a Common phrase.
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Likewise Plutarch sheweth of Leonidas the Spartan King that most noble defendor of h•s Countrey, when with a handfull of men he would resist the huge hostes of Persi• though he knewe well that himselfe and his were all like to be slaine,
Likewise Plutarch shows of Leonidas the Spartan King that most noble defendor of h•s Country, when with a handful of men he would resist the huge hosts of Persi• though he knew well that himself and his were all like to be slain,
as they were in deed, yet hee cheered vppe his m•n not to feare such a blessed death, saying, we shall so breake our faste, that wee shall suppe i• Hades not in Hell, that were a colde comfort,
as they were in deed, yet he cheered up his m•n not to Fear such a blessed death, saying, we shall so break our fast, that we shall sup i• Hades not in Hell, that were a cold Comfort,
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Concerning the Godlie departed, and beeing in Hades, that is in Heauen hee meant, I thinke, not in Hell. Therefore the authentike Authours of the Greeke tounge did vse Hades for the place of the blessed soules also, not properlie for Hell, the place of the damned,
Concerning the Godly departed, and being in Hades, that is in Heaven he meant, I think, not in Hell. Therefore the authentic Authors of the Greek tongue did use Hades for the place of the blessed Souls also, not properly for Hell, the place of the damned,
Nowe firste therefore lett vs compare and consider likewise the authentike and proper vse of Inferi the Latine as we haue done of Hades the Greeke worde.
Now First Therefore let us compare and Consider likewise the authentic and proper use of Inferi the Latin as we have done of Hades the Greek word.
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did Cicero meane, wher he sheweth in latin that incouragment of Leonidas before touched to his associates, that they should not feare to dye for their Countrey, Forti animo estu•, nam coenabimus fortè apud inscros, Be of goo• cheere (saide he) for it is likely wee shal suppe, where? in Hell? Nay verily:
did Cicero mean, where he shows in latin that Encouragement of Leonidas before touched to his associates, that they should not Fear to die for their Country, Forti animo estu•, nam coenabimus fortè apud inscros, Be of goo• cheer (said he) for it is likely we shall sup, where? in Hell? Nay verily:
Neither Leonidas nor Tully thought so, but •ther in a place of eternall blessednesse, where they beleeued the most worthy defendours of their Countrey were receyued,
Neither Leonidas nor Tully Thought so, but •ther in a place of Eternal blessedness, where they believed the most worthy defendors of their Country were received,
Yet this place he nameth here Inferos. Hence also it is that Cicero sayeth, It is an Oratours part, sometime Locupletassimos tefles ab in Inferis excitare, to rayse vp witnesses from the dead, not from H•.
Yet this place he names Here Inferos. Hence also it is that Cicero Saith, It is an Orators part, sometime Locupletassimos tefles ab in Inferis excitare, to raise up Witnesses from the dead, not from H•.
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For he meaneth that which him selfe he did for Miloes defence, bringing the exāples of the worthy and blessed olde defendors of the common wealth, Hala Seruilius, Nasica, Opimius, C. Marius, and Olde Africanus, Maximus, Paulus, Scipto, and the twoo Dec• whiche woulde greeue at the Common Wealthes calamitie, whē any going vnto them in illam aeternam domum, should tel them of it.
For he means that which him self he did for Miloes defence, bringing the Examples of the worthy and blessed old defendors of the Common wealth, Hala Servilius, Nasica, Opimius, C. Marius, and Old Africanus, Maximus, Paulus, Scipto, and the twoo Dec• which would grieve At the Common Wealths calamity, when any going unto them in Illam aeternam domum, should tell them of it.
as also Virgill doeth, Deuenere locos laetos, &c. Where hee describeth Elysios campos their Heauen, the goodlie Elysian fieldes, the eternall habitation of the blessed to be apud Inferos, but not in Hell, whiche in our Englishe tounge is properly the place of the damned only.
as also Virgil doth, Deuenere locos laetos, etc. Where he Describeth Elysios campos their Heaven, the goodly Elysian fields, the Eternal habitation of the blessed to be apud Inferos, but not in Hell, which in our English tongue is properly the place of the damned only.
Which also Hortentius commenting on the same place doeth shewe, saying: Veteres Elysium putarunt in medio inferorum situm in quo piorum animae quiescerēt.
Which also Hortentius commenting on the same place doth show, saying: Veteres Elysium putarunt in medio Inferos situm in quo Piorum Spirits quiescerent.
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Philosophi in Insulis Fortunatis, &c. The auncient Heathen beleeued their Heauen to bee beneath in the worlde of the dead, where the soules of the godly had rest.
Philosophy in Insulis Fortunatus, etc. The ancient Heathen believed their Heaven to be beneath in the world of the dead, where the Souls of the godly had rest.
euen Christians, haue also espyed and graunted this propertie of the Latine worde Infernum or inferi, as also of the Greeke Hades. Ierome saith, Infernus is a place where the soules are included either in rest or paynes.
even Christians, have also espied and granted this property of the Latin word Infernum or Inferi, as also of the Greek Hades. Jerome Says, Infernus is a place where the Souls Are included either in rest or pains.
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The old Latin Trāslator vseth infernū not only for Hades but also for Thanatos death, also Mors for Hades: So he esteemeth Hades and Infernum (both theis words) for very Death.
The old Latin Translator uses infernū not only for Hades but also for Thanatos death, also Mors for Hades: So he esteems Hades and Infernum (both these words) for very Death.
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Thus comparing the Latine Inferos, & the Greek Hades togither, we see that the ancient and late Authours doe signifie by them both the generall state of the dead, the world of the dead, conteyning Heauen for the blessed,
Thus comparing the Latin Inferos, & the Greek Hades together, we see that the ancient and late Authors do signify by them both the general state of the dead, the world of the dead, containing Heaven for the blessed,
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Nowe if any maruell at this, and thinke it straunge that Hades signifying a darke place, and Inferi a place beneath the earth or in the earth, that these wordes I say should any way signifie Heauen, and the blessed soules there.
Now if any marvel At this, and think it strange that Hades signifying a dark place, and Inferi a place beneath the earth or in the earth, that these words I say should any Way signify Heaven, and the blessed Souls there.
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and thē this is likely to be nothing but Hell. Nay, they are deceyued that giue this reason of the Etymologie of Hades, if they giue it for the full, perfect,
and them this is likely to be nothing but Hell. Nay, they Are deceived that give this reason of the Etymology of Hades, if they give it for the full, perfect,
if other Circumstances there doe so require, and not Hell, as in the former authentike Greeke Testimonies by the very circumstances of the places I haue proued,
if other circumstances there do so require, and not Hell, as in the former authentic Greek Testimonies by the very Circumstances of the places I have proved,
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and in the A. postles Creede, where it is said that Christ be••• dead went to Hades, he went to the World of the dead, that is namelie to the blessed soules in Heauen: I say in Heauen, not that Hades 〈 ◊ 〉 selfe doth so importe,
and in the A. postles Creed, where it is said that christ be••• dead went to Hades, he went to the World of the dead, that is namely to the blessed Souls in Heaven: I say in Heaven, not that Hades 〈 ◊ 〉 self does so import,
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But some will say, The reason of the deriuation of Hades from á priuatiue and eido, to see hath bene iudged otherwise, that is for a place wher in we can not see, and then it will followe that it should signifie a darke place. I denie not but sometime Hades may admit that reason of the Etymologie, and so the Poet alludeth to it sine luce domus, a place without light.
But Some will say, The reason of the derivation of Hades from á privative and eido, to see hath be judged otherwise, that is for a place where in we can not see, and then it will follow that it should signify a dark place. I deny not but sometime Hades may admit that reason of the Etymology, and so the Poet alludeth to it sine luce domus, a place without Light.
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so that it rightlie and properly noteth a difference betwene the dead and the liuing, not betwene the damned & the blessed. And yet it is true this is somtime restrayned as I haue said, by the circumstances in the place where we find it:
so that it rightly and properly notes a difference between the dead and the living, not between the damned & the blessed. And yet it is true this is sometime restrained as I have said, by the Circumstances in the place where we find it:
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So that aboue all things this is to be noted and to bee taken heede of, that wee restraine not this generall worde Hades, where it neede not to be restrayned:
So that above all things this is to be noted and to be taken heed of, that we restrain not this general word Hades, where it need not to be restrained:
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and moste of all that wee take it not for Hell, where it may, nay where it must signifie Heauen, as in the places of this our maine controuersie aforesaid.
and most of all that we take it not for Hell, where it may, nay where it must signify Heaven, as in the places of this our main controversy aforesaid.
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Howbeit notwithstāding all this, compare the Latin Inferi with the Greek Hades, and then I graunt Inferi is proner to bring vs into errour then Hades. For it is true Inferi commeth of Infra which is beneath: and therfore it seemeth there is no other way but to take it for a place beneath the earth,
Howbeit notwithstanding all this, compare the Latin Inferi with the Greek Hades, and then I grant Inferi is proner to bring us into error then Hades. For it is true Inferi comes of Infra which is beneath: and Therefore it seems there is no other Way but to take it for a place beneath the earth,
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euen the whole state or World of the dead generally, making opposition properlie betwene Superstites and Defunctos, the Liuing and the Dead (as before was saide of Hades ) without difference of the bless•• and damned,
even the Whole state or World of the dead generally, making opposition properly between Superstitious and Defunctos, the Living and the Dead (as before was said of Hades) without difference of the bless•• and damned,
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The plaine reason of this, we may learne from Cicero him self, Saith he That Inferi sh••• signifie the state of al the dead both good and bad generallie, it grew of an error of the Auncients, in terram cadentibus corpu• bus his { que } humo tectis, sub terra consebant reliqu•• vitam agi mortuorum.
The plain reason of this, we may Learn from Cicero him self, Says he That Inferi sh••• signify the state of all the dead both good and bad generally, it grew of an error of the Ancients, in terram cadentibus corpu• bus his { que } humo tectis, sub terra consebant reliqu•• vitam agi Mortuorum.
The old simple ignorant Latines thought when the bodyes of m•• were layed in the earth, their soules also liued the rest of their life vnder the earth.
The old simple ignorant Latins Thought when the bodies of m•• were laid in the earth, their Souls also lived the rest of their life under the earth.
And this, sayeth hee they thought because they knewe not 〈 ◊ 〉 deede of the soules of the dead qua in sede manerent, in what place they were after death:
And this, Saith he they Thought Because they knew not 〈 ◊ 〉 deed of the Souls of the dead qua in sede manerent, in what place they were After death:
Cu••• ignoratio saith he further, sinx•t Inseros, eas { que } formidines, &c. The ignorance of trueth herein, begin this opinion that the state and Worlde of the Dead was v•der the earth;
Cu••• ignoratio Says he further, sinx•t Inseros, eas { que } formidines, etc. The ignorance of truth herein, begin this opinion that the state and World of the Dead was v•der the earth;
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In all which wordes of Cicero I note 3. things. 1. That he vtterly misliked this opiniō of ye •old Latines or whom soeuer, that thought 〈 ◊ 〉 World of the dead was vnder the earth,
In all which words of Cicero I note 3. things. 1. That he utterly misliked this opinion of the •old Latins or whom soever, that Thought 〈 ◊ 〉 World of the dead was under the earth,
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This he openly misliketh, yea that the damned Soules were beneath in the earth, or at least such kinde of torments for thē as consequently the former errour did cause many to imagine.
This he openly misliketh, yea that the damned Souls were beneath in the earth, or At least such kind of torments for them as consequently the former error did cause many to imagine.
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Some thought it in the Heauens aboue, some in the ayer, some in the Sphere of the moone, and others as before we heard in the fortunate Ilandes, and many, specially the common sort,
some Thought it in the Heavens above, Some in the air, Some in the Sphere of the moon, and Others as before we herd in the fortunate Islands, and many, specially the Common sort,
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as Hell it selfe also was one, but this cleane distinct & remoued frō that which they called Elysium, as before I obserued out of Virgill. This last opinion that the soules deceased were vnder the earth Ci•• heere flatly reiecteth. 2.
as Hell it self also was one, but this clean distinct & removed from that which they called Elysium, as before I observed out of Virgil. This last opinion that the Souls deceased were under the earth Ci•• Here flatly rejects. 2.
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So I say, from this phrase of speech Inferi receaued amongst Christians, but first groūded on the heathnish opinion, there hath followed many errors in the Church.
So I say, from this phrase of speech Inferi received among Christians, but First grounded on the Heathenish opinion, there hath followed many errors in the Church.
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likewise also the Greeke worde Hades, when men mistooke the Etymologie of it as meaning a •ark• place, whē rather it betokeneth a place •nuisible to vs heere, as before I haue shewed:
likewise also the Greek word Hades, when men mistook the Etymology of it as meaning a •ark• place, when rather it Betokeneth a place •nuisible to us Here, as before I have showed:
To remedy the which, doubtles the best way is well and throughly to consider the authentike vse of these words Hades & Inferi, in such sorte as before I haue declared.
To remedy the which, doubtless the best Way is well and thoroughly to Consider the authentic use of these words Hades & Inferi, in such sort as before I have declared.
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And then this will appeare that our English word Hell which we commonly vse for the former Greeke and Latine, it fitteth not, it differeth greatly, it is much amisse.
And then this will appear that our English word Hell which we commonly use for the former Greek and Latin, it fits not, it differeth greatly, it is much amiss.
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For Hades signifieth an inuisible place, and is vsed authentically for the Worlde of the dead in generall, the inuisible World vnknowne to vs heere, So that it makes difference not betwene the damned and blessed,
For Hades signifies an invisible place, and is used authentically for the World of the dead in general, the invisible World unknown to us Here, So that it makes difference not between the damned and blessed,
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Thus hitherto by comparing also the Latine Inferi and the Greeke Hades togeather, we see now cleerly what the authentike vse of Hades is. And seeing we see it.
Thus hitherto by comparing also the Latin Inferi and the Greek Hades together, we see now clearly what the authentic use of Hades is. And seeing we see it.
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but the World of the De•• indifferently, or the general state of dea••, or the Power of death, vnlesse sometime where special circumstāces do restraine• proper & natiue generality of that word.
but the World of the De•• indifferently, or the general state of dea••, or the Power of death, unless sometime where special Circumstances do restraine• proper & native generality of that word.
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But yet this is doubted stil by some, that denie flatlie the newe Testament to haue vsed Hades anie other way then only for Hell. These men, what should I saye to them? You haue heard that the naturall propertie of the word Hades, according to the vse of the authentike Authours, (by whom euen the Apostles wordes must be Grammaticallie construed, I suppose• plainlie refuteth them.
But yet this is doubted still by Some, that deny flatly the new Testament to have used Hades any other Way then only for Hell. These men, what should I say to them? You have herd that the natural property of the word Hades, according to the use of the authentic Authors, (by whom even the Apostles words must be Grammatically construed, I suppose• plainly refuteth them.
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Wherefore I constantlie affirme as before, the Scripture vseth Hades neuer properly for Hell. And this I affirme not onely because of the former authentike consent with mee about the worde,
Wherefore I constantly affirm as before, the Scripture uses Hades never properly for Hell. And this I affirm not only Because of the former authentic consent with me about the word,
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also for that the Seauentie Interpretours doe vse it so too, and finally because Sheol in Hebrewe, whiche all men know to be the same that the Greeke Hades is, signifieth likewise so too.
also for that the Seauentie Interpreters do use it so too, and finally Because Sheol in Hebrew, which all men know to be the same that the Greek Hades is, signifies likewise so too.
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Hence the phrase seemeth to come, The gates of Death, for the power of those Rulers whiche should condemne to death the godlie for their faith and a good conscience, and yet not preuayle.
Hence the phrase seems to come, The gates of Death, for the power of those Rulers which should condemn to death the godly for their faith and a good conscience, and yet not prevail.
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That wee should translate heere, the gates of Hell, meaning directlie vices, and sinnes, and erroures, as some of the ancient Writers doe, the circumstances of the Text doe seeme not to beare it.
That we should translate Here, the gates of Hell, meaning directly vices, and Sins, and errors, as Some of the ancient Writers do, the Circumstances of the Text do seem not to bear it.
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For by occasion, as seemeth of the former incouragmēt to his faithfull and godly ones, he falleth to tell them of his owne suffering at Ierusalem soone after, where though hee should be betrayed and slayne,
For by occasion, as seems of the former Encouragement to his faithful and godly ones, he falls to tell them of his own suffering At Ierusalem soon After, where though he should be betrayed and slain,
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yet shoulde hee rise againe the third day, as it were giuing them an example and that first of all in himselfe of that combate and victor•• which before he promiseth them, & incourageth them vnto.
yet should he rise again the third day, as it were giving them an Exampl and that First of all in himself of that combat and victor•• which before he promises them, & Encourageth them unto.
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So then he doth not heere directlie and speciallie arme them, nor promiseth cōquest against the temptations of sinne, though by proportion that also followeth from this plac•• but he encorageth his to stande to the•• faith manfully against all persecutours, seeing all their rage should not preuaile,
So then he does not Here directly and specially arm them, nor promises conquest against the temptations of sin, though by proportion that also follows from this plac•• but he Encourageth his to stand to the•• faith manfully against all persecutors, seeing all their rage should not prevail,
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Againe the gates of Hades shall not preuaill, these words doe manifestly pretend force and violence against them, which yet should not get the victory ouer them.
Again the gates of Hades shall not prevail, these words do manifestly pretend force and violence against them, which yet should not get the victory over them.
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Howbeit if anie will vrge the common translation, and say the gates of Hell, let him know this interpretation is receiued among the learned not for the proprietie of the word Hades, but for a circumstāce of the text heere requiring, it to be so trāslated, as they conceaue.
Howbeit if any will urge the Common Translation, and say the gates of Hell, let him know this Interpretation is received among the learned not for the propriety of the word Hades, but for a circumstance of the text Here requiring, it to be so translated, as they conceive.
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and namely in the last example following out of Luke Chap. 16.23. Yet properlie Hades is nothing els but the Vnseene Worlde of the Dead, not Hell. 2. Our present place cheiflie in quaestion is to be noted.
and namely in the last Exampl following out of Lycia Chap. 16.23. Yet properly Hades is nothing Else but the Unseen World of the Dead, not Hell. 2. Our present place chiefly in question is to be noted.
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Our common translation hath it, Thou wilt not leaue my soule in the graue, &c which is not much amisse, considering the scope of the Apostle and the maner of phrase both in Hebrue and in Greeke sometime, that is by a figure Synecdoche, the whole for the parte:
Our Common Translation hath it, Thou wilt not leave my soul in the graven, etc. which is not much amiss, considering the scope of the Apostle and the manner of phrase both in Hebrew and in Greek sometime, that is by a figure Synecdoche, the Whole for the part:
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Thou wilt not leaue my soule amongst the dead, nor suffer thy holy one to see corruption. 1. That this is the natural and proper sense of Hades, we haue seene enough alreadie by the authentike Greeke writers. 2. That the Seauentie vse it so to, after whose translation & phrase Peeter heere speaketh: and;
Thou wilt not leave my soul among the dead, nor suffer thy holy one to see corruption. 1. That this is the natural and proper sense of Hades, we have seen enough already by the authentic Greek writers. 2. That the Seauentie use it so to, After whose Translation & phrase Peter Here speaks: and;
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Again Peter in this point for the which he citeth this verse of the Psalme, doeth plainlie graunt all this of Dauid aswell as of Chr••, sauing that Dauid was left therin euen t••l this day, which Christ was not.
Again Peter in this point for the which he citeth this verse of the Psalm, doth plainly grant all this of David aswell as of Chr••, Saving that David was left therein even t••l this day, which christ was not.
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if it bee altogeather heere from the purpose of Peter to speake to the Iewes of Christes soule being in Hell, then there is no reason to take these wordes Hades and Sheol heere for Hell. But by the whole text it is euident, Peter had no reason nor purpose to speake to these Iewes of Christes Soule being in Hell. His vvhole direct purpose was to shewe them of his Soule being amongest the dead, and his body in the graue, like as other men are when they dy, and was from thence mightily raysed vp agayne, more then other men were or could bee.
if it be altogether Here from the purpose of Peter to speak to the Iewes of Christ's soul being in Hell, then there is no reason to take these words Hades and Sheol Here for Hell. But by the Whole text it is evident, Peter had no reason nor purpose to speak to these Iewes of Christ's Soul being in Hell. His Whole Direct purpose was to show them of his Soul being amongst the dead, and his body in the graven, like as other men Are when they die, and was from thence mightily raised up again, more then other men were or could be.
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Therefore Hades and Sheol heere doe signifie the state of death, and not Hell. The firste proposition standeth on plaine and manifeste reason, speciallie seeing these are the very wordes that hee presseth and standeth on, to shew them howe Christ beeing truely dead, was yet risen agayne.
Therefore Hades and Sheol Here do signify the state of death, and not Hell. The First proposition Stands on plain and manifest reason, specially seeing these Are the very words that he Presseth and Stands on, to show them how christ being truly dead, was yet risen again.
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and therefore no purpose to speake to these Iewes of Christes Soule being in Hell. 1. They being incredulous and vnbeleeuing. 2. The thing beeing inuisible and straunge, and vncouth, not subiect to the sense, and without all example of the like. 3.
and Therefore no purpose to speak to these Iewes of Christ's Soul being in Hell. 1. They being incredulous and unbelieving. 2. The thing being invisible and strange, and uncouth, not Subject to the sense, and without all Exampl of the like. 3.
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why should hee nowe speake of Hell: What reson had hee? If Christ had bene in Hell, it made not necessarilie neither for his death, nor resurrection, whiche was the onely scope of his speech (verse 31.) but being an vncouth and inuisible thing, it might rather hinder their faith, then further it.
why should he now speak of Hell: What Reason's had he? If christ had be in Hell, it made not necessarily neither for his death, nor resurrection, which was the only scope of his speech (verse 31.) but being an uncouth and invisible thing, it might rather hinder their faith, then further it.
Therefore verilie the state of death is all that Hades and Sheol doe heere signifie: and it is the whole and onely purpose of Peter heere so to testifie.
Therefore verily the state of death is all that Hades and Sheol do Here signify: and it is the Whole and only purpose of Peter Here so to testify.
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In a worde this place is nothing els but a prophesie of great mortalitie that at a certen time should come vpon the world for the contempt of the Gospell,
In a word this place is nothing Else but a prophesy of great mortality that At a certain time should come upon the world for the contempt of the Gospel,
& that they should dye by such meanes as are there specified. Wherein Hell dealeth not, neither sheweth any power. Therefore Hades heere can not be Hell.
& that they should die by such means as Are there specified. Wherein Hell deals not, neither shows any power. Therefore Hades Here can not be Hell.
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4. Death and Hades, (that is the place or world of the dead, or the kingdome and power of death ) were cast into Hell. It were absurde to saye, Death and Hell were cast into Hell: and therefore so we saye also in the verse before, Death and the World of the Dead, rendred vp their dead to iudgment.
4. Death and Hades, (that is the place or world of the dead, or the Kingdom and power of death) were cast into Hell. It were absurd to say, Death and Hell were cast into Hell: and Therefore so we say also in the verse before, Death and the World of the Dead, rendered up their dead to judgement.
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5. O Death, where is thy victorie? O Hades, where is thy stinge? Neither can this be meant of Helli because al his speech heere is of the resurrection from •he dead, and this very speech is an insulting & triumph,
5. Oh Death, where is thy victory? O Hades, where is thy sting? Neither can this be meant of Helli Because all his speech Here is of the resurrection from •he dead, and this very speech is an insulting & triumph,
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Not o Hell: for the Prophet speaketh to comforte Israell in their captiuitie, where though they were for their rebellion against God destroyed grieuouslie a longe time,
Not oh Hell: for the Prophet speaks to Comfort Israel in their captivity, where though they were for their rebellion against God destroyed grievously a long time,
And this the Apostle might very fitlie allude vnto, when he spake of the resurrestion, which might be notably compared to Israels returne out of the pitt of miserie in Babilons Captiuitie.
And this the Apostle might very fitly allude unto, when he spoke of the resurrection, which might be notably compared to Israel's return out of the pit of misery in Babilons Captivity.
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He speaketh heere of the destruction of the Citie and people thereof, which he calleth Hades. And this is manifest: 1. By the notable Oppositiō of their lifting lifting vp to the heauen, and their bringing down to Hades. In the 1. he meaneth not that they were lift vp to eternall blessednes,
He speaks Here of the destruction of the city and people thereof, which he calls Hades. And this is manifest: 1. By the notable Opposition of their lifting lifting up to the heaven, and their bringing down to Hades. In the 1. he means not that they were lift up to Eternal blessedness,
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but only that they were lift vp in renowne, in pompe, & in flourishing state, according as ye Latins speak also ad sydera tolls, To be exalted to the skye.
but only that they were lift up in renown, in pomp, & in flourishing state, according as the Latins speak also ad sydera tolls, To be exalted to the sky.
that is Hades heere in this place, but not Hell. 2. This is also manifest in yt he saieth presētly of Sodom, whervnto here he cōpareth Capernaū, if they had had the meanes of repētāce in such maner as Capernaū had, Sodom had remayned to this day.
that is Hades Here in this place, but not Hell. 2. This is also manifest in that he Saith presently of Sodom, whereunto Here he compareth Capernaun, if they had had the means of Repentance in such manner as Capernaū had, Sodom had remained to this day.
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Thus I say we may trāslate it, in the world of the dead, or being amongst the dead, he lift vp his eyes, &c. And thē there is no text in all ye Bible where Hades signifieth Hel necessarily.
Thus I say we may translate it, in the world of the dead, or being among the dead, he lift up his eyes, etc. And them there is no text in all the bible where Hades signifies Hell necessarily.
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Therefore to be in Hades, to be in th• the World of the Dead, that was to him in deed to be in Hell As for Hell in the Scripture it hath another word Gehenna which properlie signifieth it.
Therefore to be in Hades, to be in th• the World of the Dead, that was to him in deed to be in Hell As for Hell in the Scripture it hath Another word Gehenna which properly signifies it.
As Iust. Martyr obserueth, he de Gehenna est i topos entha kolazesthai mellou si hoi adikos biosantes, Gehenna Hell is a place where the wicked shalbe •ormented.
As Just Martyr observeth, he the Gehenna est i topos entha kolazesthai mellou si hoi adikos biosantes, Gehenna Hell is a place where the wicked shall •ormented.
And thus Mr Bucer excellently obserueth not only in that before cited, but also on Luk, Diues nō simpliciter scribitur esse en hade, sed & in Gehēnâ, quia in tormentis & slamma.
And thus Mr Bucer excellently observeth not only in that before cited, but also on Luk, Diues nō simpliciter scribitur esse en hade, said & in Gehēnâ, quia in tormentis & slamma.
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and whersoeuer Hades is for Hell, there it is taken by a figure synecdoche the whole for the parte, the inuisible state of the dead for that where the damned are in torments.
and wheresoever Hades is for Hell, there it is taken by a figure synecdoche the Whole for the part, the invisible state of the dead for that where the damned Are in torments.
These put Hades generally after the authentike vse for Death, the state of the dead: as His soule draweth neere to the graue, and he zôe autou en hade.
These put Hades generally After the authentic use for Death, the state of the dead: as His soul draws near to the graven, and he zôe autou en hade.
and shall not see death, rusetai ten psychen autou ek chiros Hadou? shall he deliuer his Soule from the power of the Vnseene world, that is from death? And My soule was filled with sorrowes, kai he zôe mou tô Hade engise, And my life drew neere vnto the Dead,
and shall not see death, rusetai ten psychen autou eke chiros Hadou? shall he deliver his Soul from the power of the Unseen world, that is from death? And My soul was filled with sorrows, kai he zôe mou tô Hade engise, And my life drew near unto the Dead,
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In all these places and in many other such like of the 70. Hades can not be hell: but the state or world of the dead. Finallie consider the Hebrue word Sheol: Al men will graūt that Sheol in Hebrue and Hades in Greeke,
In all these places and in many other such like of the 70. Hades can not be hell: but the state or world of the dead. Finally Consider the Hebrew word Sheol: All men will grant that Sheol in Hebrew and Hades in Greek,
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But it is manifest in the Scripture that Sheol is generally vsed for the state of the death, the worlde of the dead, and speciallie sometime for the soule, sometime for the body, sometime for the good, sometime for the bad, according as the circumstances doe imply:
But it is manifest in the Scripture that Sheol is generally used for the state of the death, the world of the dead, and specially sometime for the soul, sometime for the body, sometime for the good, sometime for the bade, according as the Circumstances do imply:
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but alwayes for their state in death, and no further properlie. And because it commeth of Shaal, to craue or aske, it signifieth that this Worlde or state of the dead, though it takes infinite,
but always for their state in death, and no further properly. And Because it comes of Shaal, to crave or ask, it signifies that this World or state of the dead, though it Takes infinite,
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Neither ought any man to doubt that Sheol hath this familiar, ordinarie, and natural signification, to note as I saide generallie the state of death. There are innumerable places of Scripture that doe euince it,
Neither ought any man to doubt that Sheol hath this familiar, ordinary, and natural signification, to note as I said generally the state of death. There Are innumerable places of Scripture that do evince it,
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Firste that where Iacob sayeth of Ioseph whom he thought to be dead, Ered el beni abel Sheolah, I will goe downe mourning vnto my sonne to the place of the dead.
First that where Iacob Saith of Ioseph whom he Thought to be dead, Ered el Beni abel Sheolah, I will go down mourning unto my son to the place of the dead.
Questionles hee meant not into Hell, but into the place of the dead that were dead in the Lorde. Also Ezechia thought he should haue gone beshagnare Sheol, to the gates of death.
Questionless he meant not into Hell, but into the place of the dead that were dead in the Lord. Also Hezekiah Thought he should have gone beshagnare Sheol, to the gates of death.
He thought not that he should haue gone to Hell, but to the state of Death. And Lo sheol todhecha, The w••• of the Dead doeth not consesse thee, Death can not pray• thee, They that goe downe to the pitt can not hope for up trueth.
He Thought not that he should have gone to Hell, but to the state of Death. And Lo sheol todhecha, The w••• of the Dead doth not confess thee, Death can not pray• thee, They that go down to the pit can not hope for up truth.
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which the coherēce doth proue, which is betwene bammet him the dead, and this here. Againe, O that thou wouldest h•• me in the World of the dead, hisheol:
which the coherence does prove, which is between bammet him the dead, and this Here. Again, Oh that thou Wouldst h•• me in the World of the dead, hisheol:
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Which the olde Latin trāslator doth also wel obserue, who turneth it à Morte frō Death: again both inserne & o Mors, that is, o Death. Further let it be noted yt in Dauid, whose phrasewe are now a skāning of, ther is no word almost more cōmon then Sheol in this sense:
Which the old Latin translator does also well observe, who turns it à Morte from Death: again both inserne & o Mors, that is, oh Death. Further let it be noted that in David, whose phrasewe Are now a skamning of, there is no word almost more Common then Sheol in this sense:
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Thus therefore it is manifest that Sheol in Hebrue is not properly Hell, but it is the Worl of the Dead, or the state of Death simply and indifferently.
Thus Therefore it is manifest that Sheol in Hebrew is not properly Hell, but it is the Worl of the Dead, or the state of Death simply and indifferently.
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Thus there is no question then, but hades & sheol being all one, & namely with the 70. who do almost alwayes vse ye one for the other, that therfore Hades & Sheol both do not fignifie Hell properly,
Thus there is no question then, but hades & sheol being all one, & namely with the 70. who do almost always use you one for the other, that Therefore Hades & Sheol both do not signify Hell properly,
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Also where hades and sheol are more specially taken for ye Graue or the state of dead Bodyes, euen heere in effect it is all one as before, they signifie the state of Death: it is not possible yt they should be for Hell properly & primarily in any of these and infinite more such like places.
Also where hades and sheol Are more specially taken for you Grave or the state of dead Bodies, even Here in Effect it is all one as before, they signify the state of Death: it is not possible that they should be for Hell properly & primarily in any of these and infinite more such like places.
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Now then seeing the authentike Gracians do vse Hades for the inuisible World after this life, that is for the World of the dead, yea Infer• in Latine is taken so to as wee haue seene,
Now then seeing the authentic Grecian do use Hades for the invisible World After this life, that is for the World of the dead, yea Infer• in Latin is taken so to as we have seen,
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& seing the Hebrue Sheol whiche they make to be and is indeed al one with Hades, may and doth signifie also the vnseene worlde, that it the World of the dead generally.
& sing the Hebrew Sheol which they make to be and is indeed all one with Hades, may and does signify also the unseen world, that it the World of the dead generally.
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Therefore it followeth that in our Creed also Hades is lyable to this sense, and for the force of the worde there is no cause to translate it Hell, and the Fathers by meere mistaking the proper & true vse of this worde haue fancyed such diuers and vaine thinges, which foolish childien haue since amplified, of Christs going downe to Hell in his Scul• after death, as neither themselues knewe,
Therefore it follows that in our Creed also Hades is liable to this sense, and for the force of the word there is no cause to translate it Hell, and the Father's by mere mistaking the proper & true use of this word have fancied such diverse and vain things, which foolish childien have since amplified, of Christ going down to Hell in his Scul• After death, as neither themselves knew,
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But this is euident, that which is commonly vsed & namely in our vulgare Creedes, Hell, is a word to partiall, to vnfitt, yea corrupt, and starke nought.
But this is evident, that which is commonly used & namely in our Vulgar Creeds, Hell, is a word to partial, to unfit, yea corrupt, and stark nought.
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It is suteable to the largenes of the Hebrue and Greeke meaning, though not so iuste with the Nature of our worde, to say in English, the Dead. As in the Creede, He went vnto the Dead:
It is suitable to the largeness of the Hebrew and Greek meaning, though not so just with the Nature of our word, to say in English, the Dead. As in the Creed, He went unto the Dead:
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But to translate thus, is to depart from the Fathers sense of Hades: they vse it alwayes or most commonly for Hell. They vse it indeed commonly, eyther for Hell it selfe,
But to translate thus, is to depart from the Father's sense of Hades: they use it always or most commonly for Hell. They use it indeed commonly, either for Hell it self,
or for a place of darkenesse, a parte of Hell, far from the place of Blessednesse. And yet they graunt also, that it may bee (yea and Insert to) vsed for Abrahams bosom, where Lazarus had ioy, and where was a great distance & contrariety betweene Hell and it. What may this be,
or for a place of darkness, a part of Hell, Far from the place of Blessedness. And yet they grant also, that it may be (yea and Insert to) used for Abrahams bosom, where Lazarus had joy, and where was a great distance & contrariety between Hell and it. What may this be,
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Why, in effect this is nothing els but to Dye: and that was expressed of Christ before, he was Dead, Buryed, &c. But in this short summe of Religion to repeate one point twise were needles,
Why, in Effect this is nothing Else but to Die: and that was expressed of christ before, he was Dead, Buried, etc. But in this short sum of Religion to repeat one point twice were needles,
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It is true, I hold it vnreasonable altogeather in the short and vulgar Creede appointed euen for the common Christians, to vse words darke and difficulte.
It is true, I hold it unreasonable altogether in the short and Vulgar Creed appointed even for the Common Christians, to use words dark and difficult.
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for to open the meaning the better which in the former is not so euident. Therefore I fully graunte in the Creede speciallie, the phrase must bee familiar, triuiall, easie, and plaine.
for to open the meaning the better which in the former is not so evident. Therefore I Fully grant in the Creed specially, the phrase must be familiar, trivial, easy, and plain.
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For we must remember our Creed was not written in Englishe, and therefore our abusiue worde Hell ought not to trouble vs. But looke wee to the Greeke Hades wherein it was written,
For we must Remember our Creed was not written in English, and Therefore our abusive word Hell ought not to trouble us But look we to the Greek Hades wherein it was written,
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and them it is as cleere as the Sonne at noone day, that katabena• c•s Haden and redeth Sheolah are the common and familiar phrases to goe to the Worlde of the Dead, or among the Dead. As for the repeating of the same thing, it is not idle nor vnsignificant,
and them it is as clear as the Son At noon day, that katabena• c•s Haden and redeth Sheolah Are the Common and familiar phrases to go to the World of the Dead, or among the Dead. As for the repeating of the same thing, it is not idle nor unsignificant,
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But to expresse and the signifie this pointe of Christian faith euen for the simple more fullie, there is added further, firste Hee was Crucified: and yet further, Hee was Dead; yea more, He was Buryed; and finally to speake to the full, Hee went to the Worlde of the Dead, or among the Dead. And this laste verelie is meant of the Soule of Christ, to shewe what it did, being nowe parted from the body:
But to express and the signify this point of Christian faith even for the simple more Fully, there is added further, First He was crucified: and yet further, He was Dead; yea more, He was Buried; and finally to speak to the full, He went to the World of the Dead, or among the Dead. And this laste verily is meant of the Soul of christ, to show what it did, being now parted from the body:
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Which Bucer sawe verie well, Ex eo quod consitemur Dominum discendisse ad inferna intelligendum est, Dominum Spiritis suo •ta se iunxisse spiritibus mortuorum sanctorum, vtt corpore iunctus suit illorum corporibus per sepulturam.
Which Bucer saw very well, Ex eo quod consitemur Dominum discendisse ad inferna intelligendum est, Dominum Spiritis Sue •ta se iunxisse spiritibus Mortuorum sanctorum, vtt corpore iunctus suit Illorum corporibus per sepulturam.
and had euery way the verie same condition as other mē had as touching Humane nature, that so all Christians might bee the better established against those Haeresies denying the same, as is aforesaid.
and had every Way the very same condition as other men had as touching Humane nature, that so all Christians might be the better established against those Heresies denying the same, as is aforesaid.
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I haue shewed, that this his going among the Dead, or vnto the dead, or into the Vnseene World, is most fithe to bee referred to the Soule of Christ parting from his body, shewing whither it went,
I have showed, that this his going among the Dead, or unto the dead, or into the Unseen World, is most fithe to be referred to the Soul of christ parting from his body, showing whither it went,
euen whither all other Good mens Soules went, to the place appointed for the Sainctes: thither went Christes soule too, like other mens, being parted from his body:
even whither all other Good men's Souls went, to the place appointed for the Saints: thither went Christ's soul too, like other men's, being parted from his body:
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•is Hadou. Whereof if any doe aske particularlie, Whither is this? I aunswere, namelie into heauē: For whither should the Saintes goe els? And thus it is no repetition of anie thing that particularlie went before.
•is Hadou. Whereof if any do ask particularly, Whither is this? I answer, namely into heaven: For whither should the Saints go Else? And thus it is no repetition of any thing that particularly went before.
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As thus, hauing saide, He suffered, it is added, Crucified ▪ and after that Dead, yea Buryed is but an addition also to signifie that he was truely dead. Therefore it is possible that there might be repetitions profitable in the Creede,
As thus, having said, He suffered, it is added, crucified ▪ and After that Dead, yea Buried is but an addition also to signify that he was truly dead. Therefore it is possible that there might be repetitions profitable in the Creed,
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But further you will say, this word He descended to the Dead, doeth shewe, it seemeth, that the place was downeward, whither he went, and not vpwarde to Heauen. I aunswere, That is nothing:
But further you will say, this word He descended to the Dead, doth show, it seems, that the place was downward, whither he went, and not upward to Heaven. I answer, That is nothing:
Yet Iacob thought not to goe to Hell to his Sonne, but among the soules of the godly dead, that is to say into Heauen, where he knewe he should be after death,
Yet Iacob Thought not to go to Hell to his Son, but among the Souls of the godly dead, that is to say into Heaven, where he knew he should be After death,
but in proportō with the Hebrues also, I say euen that in the Creede batch•• cis Hadou to signifie Hee went vnto the Dead, which we in English too corruptly vse to say, He went into Hell: when as indeed heere concerning Christ, it was into Heauen.
but in proporton with the Hebrews also, I say even that in the Creed batch•• cis Hadou to signify He went unto the Dead, which we in English too corruptly use to say, He went into Hell: when as indeed Here Concerning christ, it was into Heaven.
Therefore immediatly after death hee went not into Heauen: and if not to Heauen, then to Hell. I answere, notwithstanding all this, his soule might and did immediatly goe to Heauen. And what if in this wise he Ascended twise? what reason is against it? That is, once in his Soule alone, in the time of his death,
Therefore immediately After death he went not into Heaven: and if not to Heaven, then to Hell. I answer, notwithstanding all this, his soul might and did immediately go to Heaven. And what if in this wise he Ascended twice? what reason is against it? That is, once in his Soul alone, in the time of his death,
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Hitherto we haue waded in our firste point, about the opening of the word of this Article of the Creede, he descended to Hades. Wherein it is as cleere as the light at noone, that the natural, simple, proper,
Hitherto we have waded in our First point, about the opening of the word of this Article of the Creed, he descended to Hades. Wherein it is as clear as the Light At noon, that the natural, simple, proper,
and true meaning therof may be, He went vnto the Dead. Now followeth our second generall point, to proue that this is the very meaning therof, and nothing els indeede. Which thus I conclude.
and true meaning thereof may be, He went unto the Dead. Now follows our second general point, to prove that this is the very meaning thereof, and nothing Else indeed. Which thus I conclude.
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This Article can not be meant of the Graue, because that was most plainlie and familiarlie noted before in these wordes, He was buried: which to repeate againe in a darker & more doubtfull word as Hades is, without difference added, can not be likely.
This Article can not be meant of the Grave, Because that was most plainly and familiarly noted before in these words, He was buried: which to repeat again in a Darker & more doubtful word as Hades is, without difference added, can not be likely.
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namely a Metaphoricall speech, which hardly may be admitted into this vulgar •nd familiar Creed. And generally it vvas meant and comprised in those former wordes, He suffered vnder Pontius Pilat.
namely a Metaphorical speech, which hardly may be admitted into this Vulgar •nd familiar Creed. And generally it was meant and comprised in those former words, He suffered under Pontius Pilat.
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and spoyled Principalities and powers, and triumphed openlie ouer them, and on the Crosse he cryed, It is finished. All this sheweth that on the Crosse was the last act and finall accomplishment of all his sufferinges. Therefore he suffred nothing after his death.
and spoiled Principalities and Powers, and triumphed openly over them, and on the Cross he cried, It is finished. All this shows that on the Cross was the last act and final accomplishment of all his sufferings. Therefore he suffered nothing After his death.
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The last errour that heere I am to confute, is this, (which nowe chieflie I bende against) that which chieflie troubleth the Churches in England at this day, by reason that some men, I knowe not whom, haue thought so.
The last error that Here I am to confute, is this, (which now chiefly I bend against) that which chiefly Troubles the Churches in England At this day, by reason that Some men, I know not whom, have Thought so.
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But the most playne, the most naturall, and familiar translation should be this (as also I haue plainly noted before) Thou wilt not leaue my Soule among the Dead,
But the most plain, the most natural, and familiar Translation should be this (as also I have plainly noted before) Thou wilt not leave my Soul among the Dead,
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Christ suffering for vs was thanatotheis men sarks zoopotetheis do Pneumati, en ho kas tois en phylake pneuman poreutheis ekeryxen Apeithésais pote, hote hapax exedécheto he tou Theou makrothumta en hemérais Noe:
christ suffering for us was thanatotheis men sarks zoopotetheis do Pneumati, en ho kas tois en phylake pneuman poreutheis ekeryxen Apeithésais pote, hight hapax exedécheto he tou Theou makrothumta en hemérais Noah:
Don to Death in the Flesh, but made aliue by the Spirit, wherein hee went (or, had gone) and preached to the spirites in prison Hauing bene (or, whiche were disobedient in tyme, past when once the longe suffering of God did wayte in the dayes of Noe. This place is as playne as may be cleane to an other purpose:
DONE to Death in the Flesh, but made alive by the Spirit, wherein he went (or, had gone) and preached to the spirits in prison Having be (or, which were disobedient in time, passed when once the long suffering of God did wait in the days of Noah This place is as plain as may be clean to an other purpose:
that is Christ in his Passion dyed as touching his Manhood but was raysed to life again by his Diuine Spirit, in which in the dayes of Noe he went and preached to th•se who were nowe (in Peters tyme) damned soules in Hell,
that is christ in his Passion died as touching his Manhood but was raised to life again by his Divine Spirit, in which in the days of Noah he went and preached to th•se who were now (in Peter's time) damned Souls in Hell,
And first, If to Pneumati by ye Spirit be here the Diuine Spirit the Godhead of Christ and not his Humane Soule, thē our translation & sense is true, & theirs false.
And First, If to Pneumati by you Spirit be Here the Divine Spirit the Godhead of christ and not his Humane Soul, them our Translation & sense is true, & theirs false.
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First, it is most familiar & cōmon in Scripture by Flesh to vnderstand ye whole Humane nature, & by Spirit the Diuine nature. But where both are mētioned togither oppositely, there they always & euermore signifie so in Christ,
First, it is most familiar & Common in Scripture by Flesh to understand you Whole Humane nature, & by Spirit the Divine nature. But where both Are mentioned together oppositely, there they always & evermore signify so in christ,
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Therefore in this place also agreeably to the perpetuall vse of the Scripture besides, these wordes Flesh and Spirit ought to signifie the Humane and the Diuine natures of Christ, not the 2. partes of his Humanitie, his Soule and his Bodye: specially seeing no Circumstance heere ouerthroweth this sense,
Therefore in this place also agreeably to the perpetual use of the Scripture beside, these words Flesh and Spirit ought to signify the Humane and the Divine nature's of christ, not the 2. parts of his Humanity, his Soul and his Body: specially seeing no Circumstance Here Overthroweth this sense,
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A place most excellent to be cōpared with this heere in Peter. That which Peter calleth Flesh, Paul calleth infirmitie, and that whiche Peter called Spirit, Paule calleth the power of God. That is, the one signifieth his whole Humanitie, both bodye and Soule, the other his verie Deitie. And so by comparing these two most like textes, our sense is cleerly iustified.
A place most excellent to be compared with this Here in Peter. That which Peter calls Flesh, Paul calls infirmity, and that which Peter called Spirit, Paul calls the power of God. That is, the one signifies his Whole Humanity, both body and Soul, the other his very Deity. And so by comparing these two most like texts, our sense is clearly justified.
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Neither can it be by his Soule, for then he liued againe by the power of his Soule, and not of God, whiche is absurd and contrarie to many Scriptures before noted.
Neither can it be by his Soul, for then he lived again by the power of his Soul, and not of God, which is absurd and contrary to many Scriptures before noted.
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Therefore Spirit here must needes be the Godhead & Diuine power of Christ, by the which he was in deede made aliue after his death in his Manhood. 4. If these wordes Flesh and Spirit doe signifie heere in Christ his Body and Soule, then they can not beare any sense but such as agreeth with all other men when they dye:
Therefore Spirit Here must needs be the Godhead & Divine power of christ, by the which he was in deed made alive After his death in his Manhood. 4. If these words Flesh and Spirit do signify Here in christ his Body and Soul, then they can not bear any sense but such as agreeth with all other men when they die:
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and not then in Hel. And so cōsequently in his Diuine Spirit, & not in his Humane Soule. 6. 〈 ◊ 〉 it be absurd to saye, He preached to the damned in Hell who liued in Noes time, more then to the other damned:
and not then in Hel. And so consequently in his Divine Spirit, & not in his Humane Soul. 6. 〈 ◊ 〉 it be absurd to say, He preached to the damned in Hell who lived in Noes time, more then to the other damned:
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and i• there be good reason to saye this of his preaching on earth in Noahs time, th•• this is meant of his Diuine Spirite preaching then in the mouth of Noe,
and i• there be good reason to say this of his preaching on earth in Noahs time, th•• this is meant of his Divine Spirit preaching then in the Mouth of Noah,
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and no• of his humane soule preaching after his death in Hell. But it is absurd to say, Hee preached in Hell to those of Noes tyme, more thē to the other damned there.
and no• of his humane soul preaching After his death in Hell. But it is absurd to say, He preached in Hell to those of Noes time, more them to the other damned there.
euē frō Adam to Iohn Baptist: but this speciall instance is firly named, as being one of the most singular tymes of convicting the prophane rebellious worlde.
even from Adam to John Baptist: but this special instance is firly nam, as being one of the most singular times of convicting the profane rebellious world.
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Now cōtrarie wise for their reasons that this is meant of Christs Soule preaching in Hel, the most & the best that I finde are in Mr Hill, noted & confuted by Mr Humes verie effectually.
Now contrary wise for their Reasons that this is meant of Christ Soul preaching in Hell, the most & the best that I find Are in Mr Hill, noted & confuted by Mr Humes very effectually.
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First thus they say, No Passiue can agree to the Deitie. But made to liue is heere a Passiue. Therfore it can not be that the Deitie is here the Spirit, in which he is said to be made aliue.
First thus they say, No Passive can agree to the Deity. But made to live is Here a Passive. Therefore it can not be that the Deity is Here the Spirit, in which he is said to be made alive.
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An other obiection is, that pote in time past doth distinguishe apeithesasi to the disobedient with which it goeth, frō poreutheis ekeryxen he had gon and preached. Which is most vntrue:
an other objection is, that pote in time past does distinguish apeithesasi to the disobedient with which it Goes, from poreutheis ekeryxen he had gone and preached. Which is most untrue:
for though pote follow apeithesasi, yet it is to euident and vndenyable that this Aduerbe pote may haue reference (and by all reason it must) to this whole clause poreutheis ekéryxen apeithésasi pote, and so distinguisheth all this from all yt clause next before tois en phylake pneunisi (where vnderstand ousi ) and that is, to the Spirits that are in prison.
for though pote follow apeithesasi, yet it is to evident and vndenyable that this Adverb pote may have Referente (and by all reason it must) to this Whole clause poreutheis ekéryxen apeithésasi pote, and so Distinguisheth all this from all that clause next before tois en phylake pneunisi (where understand ousi) and that is, to the Spirits that Are in prison.
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But thus it remayneth that this place of Peter is nothing at all for them, who moste erroneously thinke that Christ in his Soule went down after death, and preached in Hell.
But thus it remaineth that this place of Peter is nothing At all for them, who most erroneously think that christ in his Soul went down After death, and preached in Hell.
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Nowe the third Scripture is, Christ in that he ascended, what is it but that he• descended first into the lowest partes of the earth? Heere first note the true meaning,
Now the third Scripture is, christ in that he ascended, what is it but that he• descended First into the lowest parts of the earth? Here First note the true meaning,
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But you will say, whether doe the words close following cista katôtera mere tês gês, to the lower partes of the earth, adde any thinge in the sense further,
But you will say, whither do the words close following cista katôtera mere tês gês, to the lower parts of the earth, add any thing in the sense further,
or no? And if they doe adde more in the sense, how far do they signifie? I answer, I see not but they may be taken most fitlie to adde something in the sense of that sentence before of his Descending,
or no? And if they do add more in the sense, how Far do they signify? I answer, I see not but they may be taken most fitly to add something in the sense of that sentence before of his Descending,
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and yet nothing for his going to Hell. Euen this (as I take it) to shewe more particularly howe base a Descending and comming into the world Christ had, in humbling himselfe euen to the Graue. And so it may bee very like that other place of this Apostle:
and yet nothing for his going to Hell. Even this (as I take it) to show more particularly how base a Descending and coming into the world christ had, in humbling himself even to the Grave. And so it may be very like that other place of this Apostle:
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heere in the Philip ▪ in that hee humbled himselfe vnto death, and before in the Ephes. in that bee descended euen to the Graue, that is to say also vnto Death.
Here in the Philip ▪ in that he humbled himself unto death, and before in the Ephesians in that be descended even to the Grave, that is to say also unto Death.
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Takatoter a mere tés gés the lower partes of the earth, seems to me a very plaine Hebraisme, expressing Tachtijoth erets: which wordes are no where found for Hell, for the Graue they are found:
Takatoter a mere tés gés the lower parts of the earth, seems to me a very plain Hebraism, expressing Tachtijoth erets: which words Are no where found for Hell, for the Grave they Are found:
also where in a similitude wt the Graue (not with Hell ) a womans wombe is called tachtijoth •rets. Like to this also is erets tachtith the Earth beneath.
also where in a similitude with the Grave (not with Hell) a woman's womb is called tachtijoth •rets. Like to this also is erets tachtith the Earth beneath.
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Now albeit Maister Hill auoucheth eagerlie that these places are for Hell, yet the very seuerall circumstances in them doe plainly teach that the Graue only is there meant,
Now albeit Master Hill avoucheth eagerly that these places Are for Hell, yet the very several Circumstances in them do plainly teach that the Grave only is there meant,
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the oppositiō thus stāding betwene ye Liuing & the Dead & betwene their proper habitations, not betweene the Liuing & Hell. The same sēse manifestly hath another Hebru phrase very like to this:
the opposition thus standing between you Living & the Dead & between their proper habitations, not between the Living & Hell. The same sense manifestly hath Another Hebrew phrase very like to this:
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Sheel tachtijah or tachah, where thogh many think Hel is signified, yet surely ye circumstances do conuince that the Graue only is there meant, the Graue beneath: as Mr. Fulke against Gr. Martin doth cleerlie proue.
Sheel tachtijah or tachah, where though many think Hell is signified, yet surely you Circumstances do convince that the Grave only is there meant, the Grave beneath: as Mr. Fulke against Great Martin does clearly prove.
Which also we shall further declare & make manifest by yt phrase in the heart of the earth, as we shall see presently in the answere to the next Scripture obiected afterward.
Which also we shall further declare & make manifest by that phrase in the heart of the earth, as we shall see presently in the answer to the next Scripture objected afterwards.
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& not the Graue. Surely thus by this reason it must follow yt Christ not only was in Hell, but yt he suffered also in Hell. For indeed it was a far greater humiliatiō of Christ to suffer the paines of Hel (which we haue proued before that he might & did suffer indeed) thē to be locally in Hell with triumph without suffering.
& not the Grave. Surely thus by this reason it must follow that christ not only was in Hell, but that he suffered also in Hell. For indeed it was a Far greater humiliation of christ to suffer the pains of Hell (which we have proved before that he might & did suffer indeed) them to be locally in Hell with triumph without suffering.
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But it is most false & injurious to Christes death to say, he suffered in the lower parts of the Earth, taking the same for Hell. Therfore his debasemēt here we take in the estimatiō of the world, yt is so far as they might sensibly cōceiue of his miserable & base cōdition.
But it is most false & injurious to Christ's death to say, he suffered in the lower parts of the Earth, taking the same for Hell. Therefore his debasement Here we take in the estimation of the world, that is so Far as they might sensibly conceive of his miserable & base condition.
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& so not heere spoken of nor intended, where only the apparant basenes of Christ is compared with the apparant going vp of Christ aboue the sensible Heauens.
& so not Here spoken of nor intended, where only the apparent baseness of christ is compared with the apparent going up of christ above the sensible Heavens.
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and as is agreeable to the Hebrue phrase whence surely this Greek phrase ariseth, namely for Christs humiliation euen vnto the Graue, that is to becom vnder the power of Death Howbeit some do thinke, it may be takē as directlie alluding to that metaphoricall Hebrue phrase tachtijotherets, the lower partes of the earth, where Dauid meaneth his mothers wombe, where he tooke flesh & so came into this worlde of men.
and as is agreeable to the Hebrew phrase whence surely this Greek phrase arises, namely for Christ humiliation even unto the Grave, that is to become under the power of Death Howbeit Some doe think, it may be taken as directly alluding to that metaphorical Hebrew phrase tachtijotherets, the lower parts of the earth, where David means his mother's womb, where he took Flesh & so Come into this world of men.
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And then likewise Paul here meaneth only Christes taking our flesh, & his cōming into this our world, in that he saith hee descended to the lower partes of the earth.
And then likewise Paul Here means only Christ's taking our Flesh, & his coming into this our world, in that he Says he descended to the lower parts of the earth.
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Euen so these wordes, He descended to the lower partes of the Earth with opposition to his Ascending into Heauē, in this sense may signifie generally his abasement, in taking flesh in his mothers wombe,
Even so these words, He descended to the lower parts of the Earth with opposition to his Ascending into Heaven, in this sense may signify generally his abasement, in taking Flesh in his mother's womb,
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And this wee shall make further to appeare by confuting the next and last obiection of Mat. 12.40. In this place therefore Christ is saide to haue bene three dayes and three nights in the heart of the Earth.
And this we shall make further to appear by confuting the next and last objection of Mathew 12.40. In this place Therefore christ is said to have be three days and three nights in the heart of the Earth.
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Further this cannot possibly be meant of Christes Soule going into Hell, because the Iewes heere asked Christ for a visible signe, & he said he would giue them a signe: that is to say a visible miracle.
Further this cannot possibly be meant of Christ's Soul going into Hell, Because the Iewes Here asked christ for a visible Signen, & he said he would give them a Signen: that is to say a visible miracle.
Againe if heere the heart of the earth be Hell, then was Christ all the time of his death in Hell euen till the moment of his resurrection, which thing the chiefe defendors of this dreame dare not auouch:
Again if Here the heart of the earth be Hell, then was christ all the time of his death in Hell even till the moment of his resurrection, which thing the chief defendors of this dream Dare not avouch:
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Therefore the heart of the earth heere must not in any wise be takē for Hell. Which also that speech of Christ nowe a dying, Father into thy handes I commend my Spirit, doth euidentlie proue.
Therefore the heart of the earth Here must not in any wise be taken for Hell. Which also that speech of christ now a dying, Father into thy hands I commend my Spirit, does evidently prove.
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I aunswere, if you translate that so, yet it sayeth not Hell beneath vs, but Hell beneath. That is in comparison of Heauen, whiche is on Highe: so Hell maye bee downewarde from Heauen,
I answer, if you translate that so, yet it Saith not Hell beneath us, but Hell beneath. That is in comparison of Heaven, which is on High: so Hell may be downward from Heaven,
Thirdlie, it is not the vnlikeliest to hold, that She•l heere signifying the state of death or destruction in this world, Mattah, declining or downeward: Considering also and comparing the former parte of this verse with this later, & the next following likewise:
Thirdly, it is not the unlikeliest to hold, that She•l Here signifying the state of death or destruction in this world, Mattah, declining or downward: Considering also and comparing the former part of this verse with this later, & the next following likewise:
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And thus heere may be some affinitie with the Exhortation to seeke the thinges aboue, and not the things that be earthly beneath. But heere is no locall assignation for Hell. You will saye, Where then is Hell, is there no certaine locall place of tormentes to the reprobates nowe? We doubt not but the wicked and the Diuels are now locally tormented in som certain place,
And thus Here may be Some affinity with the Exhortation to seek the things above, and not the things that be earthly beneath. But Here is no local assignation for Hell. You will say, Where then is Hell, is there no certain local place of torments to the Reprobates now? We doubt not but the wicked and the Devils Are now locally tormented in Some certain place,
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and a very intricat point, and with much difficultie to be proued in scripture, that Christes Soule went downe into Hell. Therefore them selues graunt in effect that this doctrine ought not to be any part of our common Creede.
and a very intricate point, and with much difficulty to be proved in scripture, that Christ's Soul went down into Hell. Therefore them selves grant in Effect that this Doctrine ought not to be any part of our Common Creed.
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Nay further I vrge, if wee consider the Scriptures vnpartiallie, we do find diuers singular places in them against this doctrine, prouing yt his soule after his death was not in Hell. First, This day thou shalt be with me in Paradise.
Nay further I urge, if we Consider the Scriptures unpartially, we do find diverse singular places in them against this Doctrine, proving that his soul After his death was not in Hell. First, This day thou shalt be with me in Paradise.
If you denie that this is meant of his Humanitie, I proue it most plainlie. 1. This Participle Meta, is more pregnant then Sun, to signifie a mutuall participation of somewhat.
If you deny that this is meant of his Humanity, I prove it most plainly. 1. This Participle Meta, is more pregnant then Sun, to signify a mutual participation of somewhat.
and thou with me of a blessed chaunge, that is, from this miserable Crosse which now we both suffer, to Paradise, whither wee shall both goe hence presentlie.
and thou with me of a blessed change, that is, from this miserable Cross which now we both suffer, to Paradise, whither we shall both go hence presently.
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Therefore he meaneth heere his Soule shal be presently to day in Paradise. Againe, this speach is directlie and purposelie a Consolation to the Holy Theefe, certifying him that he should see quickly an alteration in the things that nowe he sorrowed for.
Therefore he means Here his Soul shall be presently to day in Paradise. Again, this speech is directly and purposely a Consolation to the Holy Thief, certifying him that he should see quickly an alteration in the things that now he sorrowed for.
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But he sorrowed grieuously both for his owne miserie and for Christes most vnworthy torments, as may be seene presentlie before yt he receaued this cōsolation.
But he sorrowed grievously both for his own misery and for Christ's most unworthy torments, as may be seen presently before that he received this consolation.
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Lastly, the good Theef saith to Christ as Man being yet in misery, but beleeuing he should shortlie bee in glorie, Lord remember me when thou comest into thy kingdome.
Lastly, the good Thief Says to christ as Man being yet in misery, but believing he should shortly be in glory, Lord Remember me when thou Comest into thy Kingdom.
This is nowe alltogeather of Christes Manhood. Must not Christes aunswere bee iust to his sense, Speciallie seeing he aunswereth to Comfort him in his forenoted griefe? Yes verelie.
This is now alltogeather of Christ's Manhood. Must not Christ's answer be just to his sense, Specially seeing he Answers to Comfort him in his forenoted grief? Yes verily.
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yet he euen nowe being about to yeelde vp his life to death, lifting vp his harte to God in peace and great assurance, saieth, Father into thy handes I commende my soule.
yet he even now being about to yield up his life to death, lifting up his heart to God in peace and great assurance, Saith, Father into thy hands I commend my soul.
Gods handes thetfore we say in this case signifieth the meanes wherby he taketh his seruauntes to him self, and holdeth them with him selfe as his owne possessions, cōming out of tribulation, wherein while they were, they seemed far of from God,
God's hands thetfore we say in this case signifies the means whereby he Takes his Servants to him self, and holds them with him self as his own possessions, coming out of tribulation, wherein while they were, they seemed Far of from God,
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If any say, the Greeke word in the text parathesomas is I will commend: noting that he look't not for present and immediat entring into Heauen, but in time heerafter.
If any say, the Greek word in the text parathesomas is I will commend: noting that he looked not for present and immediate entering into Heaven, but in time hereafter.
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Seeing therefore he which was like vs in all thinges (sinne onely excepted) hath left him selfe no witnesse of this most strange and wondrous difference in him,
Seeing Therefore he which was like us in all things (sin only excepted) hath left him self no witness of this most strange and wondrous difference in him,
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Some will say hee might aswell triumph in Hell, as on the Crosse. Howe could Christ triumphe on the Crosse, as we interpret that he did: He triumphed on thesame Crosse.
some will say he might aswell triumph in Hell, as on the Cross. How could christ triumph on the Cross, as we interpret that he did: He triumphed on The same Cross.
That is the virtue and efficacie of that death did not bring destruction to the sufferer but to the Doer and to the executioner, that is to the Diuell:
That is the virtue and efficacy of that death did not bring destruction to the sufferer but to the Doer and to the executioner, that is to the devil:
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with whom hee spirituallie combated there euen vntill death, and by death was not vanquished, but did vanquish him that had the power of death, that is the Diuell:
with whom he spiritually combated there even until death, and by death was not vanquished, but did vanquish him that had the power of death, that is the devil:
and him selfe triumphed. Which effect is contrarie in all other battaills and conflictes. For with vs they who are slaine in fighte, are conquered, and the suruiuer triumpheth.
and him self triumphed. Which Effect is contrary in all other battaills and conflicts. For with us they who Are slain in fight, Are conquered, and the survivor Triumpheth.
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but onely by virtue of that which there he suffered, hee triumphed indeed, and the Crosse whereon he was lifted vp was like a triumphing Chariot. All this is thus named because the effect of those sufferinges simplie was the moste perfite treading vnder feet of Sathan and of all infernall powers.
but only by virtue of that which there he suffered, he triumphed indeed, and the Cross whereon he was lifted up was like a triumphing Chariot. All this is thus nam Because the Effect of those sufferings simply was the most perfect treading under feet of Sathan and of all infernal Powers.
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Or at least his verie presense was meritorious, and virtually triumphant: and this is flatly blasphemous against the all sufficient merit of the Crosse of Christ.
Or At least his very presense was meritorious, and virtually triumphant: and this is flatly blasphemous against the all sufficient merit of the Cross of christ.
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Heere some will aske, howe doth this derogate from the Crosse of Christe, if hee triumphed in Hell? Because hee triumphed on his Crosse, yea perfitlie:
Here Some will ask, how does this derogate from the Cross of Christ, if he triumphed in Hell? Because he triumphed on his Cross, yea perfectly:
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They except heere against this translation, namely of the last words, as if the true reading were not en auto in the same with reference to Crosse, but en hautò in himselfe. We aunswer:
They except Here against this Translation, namely of the last words, as if the true reading were not en auto in the same with Referente to Cross, but en hautò in himself. We answer:
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First, Howsoeuer the reading bee, this doctrine cannot bee impeached notwithstanding, that Christ o• the Crosse did all those meritorious and triumphant actions ouer sinne and Sathan which are heere in the Colossians specified.
First, Howsoever the reading be, this Doctrine cannot be impeached notwithstanding, that christ o• the Cross did all those meritorious and triumphant actions over sin and Sathan which Are Here in the colossians specified.
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He put out the hand writing of ordinances that was any way against vs, he euen tooke it out of the way fastening it to the Crosse hauing (then also) spoyled Principalityes and powers, hee made a shew of thē openly hauing triumphed ouer them by himselfe.
He put out the hand writing of ordinances that was any Way against us, he even took it out of the Way fastening it to the Cross having (then also) spoiled Principalities and Powers, he made a show of them openly having triumphed over them by himself.
all the words heere beeing iointly of one and thesame tyme, and that also not the future but the tyme now past. But he tooke away all things any way against vs on the Crosse, and fastened the hande writing of our inditement is the Crosse, the text sayeth.
all the words Here being jointly of one and The same time, and that also not the future but the time now past. But he took away all things any Way against us on the Cross, and fastened the hand writing of our indictment is the Cross, the text Saith.
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And this is the true sense also of that finall speach of his, beeing about to strike the laste blowe at his aduersary, It is finished. What is finished? surely all that hee had to doe with any aduersary, or any contrary thing to our freedom,
And this is the true sense also of that final speech of his, being about to strike the laste blow At his adversary, It is finished. What is finished? surely all that he had to do with any adversary, or any contrary thing to our freedom,
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Hee saith cast out, as if hee neuer appeared any more in his sight after that most absolute victory on the Crosse: for thereof he speaketh in this place, as before wee haue seene.
He Says cast out, as if he never appeared any more in his sighed After that most absolute victory on the Cross: for thereof he speaks in this place, as before we have seen.
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For els indeed a pitions triumph it was, where himselfe remayned in such wofull tormēts, where appeared no shew of conquest, but rather of being conquered.
For Else indeed a pitions triumph it was, where himself remained in such woeful torments, where appeared no show of conquest, but rather of being conquered.
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When they in fight are beaten, & wounded, and slaine, they are conquered: but Christ euen in beeing beaten, and wounded, and slaine, therein hee conquered, and triumphed,
When they in fight Are beaten, & wounded, and slain, they Are conquered: but christ even in being beaten, and wounded, and slain, therein he conquered, and triumphed,
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but alluding to the maner of conquerours in their triumphes, who lead in open shew those enemyes which henceforth cannot once strirre against them any more:
but alluding to the manner of conquerors in their Triumphos, who led in open show those enemies which henceforth cannot once strirre against them any more:
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Howbeit the trueth is, this reading en auto in the same Crosse, which wee in our common translations vse after Beza, is no forgerie of Beza. But that noble instrument of God doeth shewe, as many other things most worthie and profitable to the Church of God,
Howbeit the truth is, this reading en auto in the same Cross, which we in our Common Translations use After Beza, is no forgery of Beza. But that noble Instrument of God doth show, as many other things most worthy and profitable to the Church of God,
So that if a Romish Priest had traduced Mr Beza for leauing heere their vulgar Latin translation, it had bene shamefull wrong to that faithfull seruaunt of God:
So that if a Romish Priest had traduced Mr Beza for leaving Here their Vulgar Latin Translation, it had be shameful wrong to that faithful servant of God:
Howe much more when brethrē, as they seeme, doe so disgrace him, or rather the trueth of God in him? Thus then it is manifest that Christ triumphed ouer Sathan on the Crosse.
How much more when brothers, as they seem, do so disgrace him, or rather the truth of God in him? Thus then it is manifest that christ triumphed over Sathan on the Cross.
That is, Christ really dispossessed Satā out of some in those times that were once reallie possessed, but afterward by him, a stronger then Sathan, cleerely freed.
That is, christ really dispossessed Satā out of Some in those times that were once really possessed, but afterwards by him, a Stronger then Sathan, clearly freed.
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and namelie of these wherein Christes full victorie for our perfite deliuerance is orderlie and sufficiently set downe, as the Church it seemeth generally held in those tymes.
and namely of these wherein Christ's full victory for our perfect deliverance is orderly and sufficiently Set down, as the Church it seems generally held in those times.
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If then it be no way profitable to any of Gods children, what if it were so that the Diuells and reprobate in Hel might be more cōfounded by such his locall descending? yet see I not,
If then it be no Way profitable to any of God's children, what if it were so that the Devils and Reprobate in Hell might be more confounded by such his local descending? yet see I not,
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that is a sillie shift God knoweth, & ye vaynest reason of all, that Christ should goe to triumph and insule vpō the thrise miserable and wofull wretches in their present vnspeakeable Damnation infinitlie confounded alreadie.
that is a silly shift God Knoweth, & the vainest reason of all, that christ should go to triumph and insule upon the thrice miserable and woeful wretches in their present unspeakable Damnation infinite confounded already.
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And would the Lion of the Tribe of Iudah take pleasure to goe thither only to insult farther vppon the miserable damned? I deny not but the wicked in torments might conceaue further horror,
And would the lion of the Tribe of Iudah take pleasure to go thither only to insult farther upon the miserable damned? I deny not but the wicked in torments might conceive further horror,
some touching his Humiliation, and some his Glorificatiō. The Articles of Christes Humiliation I suppose euery sensible man will confesse to be these, Hee suffered, was Crucifyed, Dead, Buryed, Descended to the Dead, or to Hell: and those of his Glorification to be only these:
Some touching his Humiliation, and Some his Glorification. The Articles of Christ's Humiliation I suppose every sensible man will confess to be these, He suffered, was crucified, Dead, Buried, Descended to the Dead, or to Hell: and those of his Glorification to be only these:
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Which if it be the very naturall and necessarie Diuision of these Articles of the Creede, as it is in deede, thē this ouerthroweth wholy their opiniō,
Which if it be the very natural and necessary Division of these Articles of the Creed, as it is in deed, them this Overthroweth wholly their opinion,
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namely not to triumph, for then this was not the lowest point of his Humiliatiō, but the first of his Glorification. Which can stand with no sense in this place:
namely not to triumph, for then this was not the lowest point of his Humiliation, but the First of his Glorification. Which can stand with no sense in this place:
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Moreouer we finde almost all the Creeds and Rules of Christian faith, certainlie the most & the ancientest & the best (beside this called the Apostoli•e Creed ) to want these wordes of Christes descending altogither.
Moreover we find almost all the Creeds and Rules of Christian faith, Certainly the most & the Ancientest & the best (beside this called the Apostoli•e Creed) to want these words of Christ's descending altogether.
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These Creedes or summes of our faith we finde i• Ignatius, Irenaeus, Iust. Mart. Tertull. Origen, Athanas Augustin Symbol: Nic. Constantinop: 1. Toletan. 1. and Ephesin: 1. &c. Which whosoeuer did hold, they were euer acknowledged true and sound Christians.
These Creeds or sums of our faith we find i• Ignatius, Irnaeus, Just Mart. Tertul Origen, Athanasius Augustin Symbol: Nicaragua Constantinople: 1. Toletan. 1. and Ephesian: 1. etc. Which whosoever did hold, they were ever acknowledged true and found Christians.
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But how then is it possible that these perfit and famous Creede should want that whiche our common Creede hath? Surely Ruffinus sheweth, Vis verbi eadem videtur esse, in co quod sepultus dicitur.
But how then is it possible that these perfect and famous Creed should want that which our Common Creed hath? Surely Ruffinus shows, Vis verbi Same videtur esse, in counterfeit quod sepultus dicitur.
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The effect of this Article He descended to Infernum seemeth (sayeth he) to bee the same with this, Hee was baryed Whereby euen the Ancients do appeare to cōsent with vs here in effect, that these wordes of Christs going to Hades or Insernum in our Creede doe signifie no more in deed,
The Effect of this Article He descended to Infernum seems (Saith he) to be the same with this, He was baryed Whereby even the Ancients do appear to consent with us Here in Effect, that these words of Christ going to Hades or Insernum in our Creed do signify no more in deed,
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then the former wordes there signified, and that this was added but for Emphasis sake to shewe more plainly that he was truely dead in deede, as we before obserued.
then the former words there signified, and that this was added but for Emphasis sake to show more plainly that he was truly dead in deed, as we before observed.
Also howe generallie this was wantinge, Ruffinus sheweth heerewithall, Sciēdum sanè est quod in Ecclesiae Romana Symbolo non habetur additum, Descendit ad inserna,
Also how generally this was wanting, Ruffinus shows herewithal, Sciēdum sanè est quod in Ecclesiae Roman Symbolo non habetur additum, Descendit ad inserna,
Therefore it must needes be, I thinke, they all tooke it but to signifie in effect the same as Dead and Buryed: yea euen in the common Creede called Apostolike. And therefore they sometime vsed those expresse wordes,
Therefore it must needs be, I think, they all took it but to signify in Effect the same as Dead and Buried: yea even in the Common Creed called Apostolic. And Therefore they sometime used those express words,
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that is some of the particular Fathers. What say they? Doe they teach that Christ after death, went downe into Hell. I denye that also: the Fathers teach not so.
that is Some of the particular Father's. What say they? Do they teach that christ After death, went down into Hell. I deny that also: the Father's teach not so.
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Howbeit such a place they dreamed of, as was out of Hoauen, they thought in yt deep of the earth, whēce he fetch'd the soules of yt Patriarks out,
Howbeit such a place they dreamed of, as was out of Hoauen, they Thought in that deep of the earth, whence he fetched the Souls of that Patriarchs out,
& caried thē vp with him to Heauen. Which opinion the Papistes haue laid fast hold on since euē till this day, hauing also increased it with other fables.
& carried them up with him to Heaven. Which opinion the Papists have laid fast hold on since even till this day, having also increased it with other fables.
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Nowe since that tyme diuers of our Protestants, though they l•s in deed the olde Popish Lambo, yet not discerning but that surelie Christ went into Hell after death (because I thinke sundrie of the Fathers in wordes make shewe of some such vncouth thing) therefore they deuised a fresh howe this might be, and wherefore.
Now since that time diverse of our Protestants, though they l•s in deed the old Popish Lambo, yet not discerning but that surely christ went into Hell After death (Because I think sundry of the Father's in words make show of Some such uncouth thing) Therefore they devised a fresh how this might be, and Wherefore.
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Some thought to suffer torments there, some not to suffer in anie wise, but to triumph forsooth in Hell, and some knewe not why he went to Hell, but thither he went they thought.
some Thought to suffer torments there, Some not to suffer in any wise, but to triumph forsooth in Hell, and Some knew not why he went to Hell, but thither he went they Thought.
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And some, that hee went and came agayne from thence presently, not staying two houres in Hell: others that he stayed there all the while till his Resurrection.
And Some, that he went and Come again from thence presently, not staying two hours in Hell: Others that he stayed there all the while till his Resurrection.
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The beste reformed Churches, the French, Dutch, Heluetian, and Scottish, with all their most worthy and learned Pastors in them are with vs. And to speake of our selues in England: first all our most famous & learned Teachers in her Maiest ▪ time haue so taught, Mr Fulk, Mr. Whitakers, Mr Rainolds, Mr Deering, &c. Mr Nowel some think holdeth contrarie.
The best reformed Churches, the French, Dutch, Helvetian, and Scottish, with all their most worthy and learned Pastors in them Are with us And to speak of our selves in England: First all our most famous & learned Teachers in her Mayest ▪ time have so taught, Mr Fulk, Mr. Whitakers, Mr Reynolds, Mr Deering, etc. Mr Nowel Some think holds contrary.
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And speciallie we may thinke his meaning in those wordes was not against the manifest meaning of our whole Synod: whose doctrine was well knowen to him,
And specially we may think his meaning in those words was not against the manifest meaning of our Whole Synod: whose Doctrine was well known to him,
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but parte of it, euen all and euery whit that contayneth this doctrine expresly of Christs going down to the Hell of the damned, all this I say, our Synod cutteth of, it putteth out, it casteth away.
but part of it, even all and every whit that Containeth this Doctrine expressly of Christ going down to the Hell of the damned, all this I say, our Synod cutteth of, it putteth out, it Cast away.
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Nam Corpus vsque ad resuriectionem in sepulchro iacuit, spiritus ab illo emissus cum spiritibus qui in carcere siue in inferno detine hantur suit, illis { que } praedicauit, quemadmodum testatur Petri locus.
Nam Corpus vsque ad resuriectionem in Sepulchro iacuit, spiritus ab illo emissus cum spiritibus qui in carcere siue in inferno detine hantur suit, illis { que } praedicauit, quemadmodum testatur Petri locus.
But our Synode since correcteth it heerein, and saieth but thus only, Quemadmodum Christus pro nobis mortuus est & sepultus, ita est etiam credendus ad inferos descēdisse:
But our Synod since Correcteth it herein, and Saith but thus only, Quemadmodum Christus Pro nobis Mortuus est & sepultus, ita est etiam credendus ad inferos descendisse:
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This therefore in them is seene manifestlie (as I saide) to renounce and abrogate this particular sense of Christs descending, that he went after death into Hell. If any say, Our Synod leaueth it free to any conuenient sense, it denyeth none.
This Therefore in them is seen manifestly (as I said) to renounce and abrogate this particular sense of Christ descending, that he went After death into Hell. If any say, Our Synod Leaveth it free to any convenient sense, it denyeth none.
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though he thinke not that Christ went into Hell. Secondly, I say this is true also and manifest by the praemisses, that they leaue in deede this Article of our Creed to any conuenient sense, they denie none, sauing onely this which before in K. Edwardes tyme was expreslie commanded,
though he think not that christ went into Hell. Secondly, I say this is true also and manifest by the Premises, that they leave in deed this Article of our Creed to any convenient sense, they deny none, Saving only this which before in K. Edwards time was expressly commanded,
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yea the Lawe of our Land confirming the same, as wel as the Holy Scripture which is the Lawe of God, is against this opinion of Christes descending into Hell.
yea the Lawe of our Land confirming the same, as well as the Holy Scripture which is the Law of God, is against this opinion of Christ's descending into Hell.
All which being duely considered, I maruaile that a man of learning and wisdome as he is thought, who hath openlie impugned this doctrine of late, would so rashlie runne into these errours,
All which being duly considered, I marvel that a man of learning and Wisdom as he is Thought, who hath openly impugned this Doctrine of late, would so rashly run into these errors,
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And for my parte, my trust is, that in resisting these sansies and notable errours of Christes suffering for vs only in Flesh, and of his Soule descending into Hell, sauouring so strongly of Popery,
And for my part, my trust is, that in resisting these sansies and notable errors of Christ's suffering for us only in Flesh, and of his Soul descending into Hell, savouring so strongly of Popery,
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and aduance his trueth still, yea euen by making thinges that are not to bring to nought thinges that are, that his own Name may haue all the glorie. Amen. 2. Cor. 2.17. Wee are not as many, which make marchandise of the Worde of God:
and advance his truth still, yea even by making things that Are not to bring to nought things that Are, that his own Name may have all the glory. Amen. 2. Cor. 2.17. we Are not as many, which make merchandise of the Word of God:
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14. Because the children tooke parte of flesh & blood, he also himself likewise tooke part with thē, that he might destroy through death him that had the power of death, that is the Diuell. 15. And that he might deliuer all them, which for feate of death were all their life time subiect to bondage. 16. I or he in no forte tooke on him the Angels, but he tooke the seed of Abraham. 17 Wherfore it behoued him in all things to be made like his brethren, &c.
14. Because the children took part of Flesh & blood, he also himself likewise took part with them, that he might destroy through death him that had the power of death, that is the devil. 15. And that he might deliver all them, which for feat of death were all their life time Subject to bondage. 16. I or he in no fort took on him the Angels, but he took the seed of Abraham. 17 Wherefore it behooved him in all things to be made like his brothers, etc.
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Yea: Neither the Loue nor Iustice of God could lay more •n Christe then was sufficient. But God laide more on him then the sheading of one drop of bloud: Therfore one drop was not sufficient.
Yea: Neither the Love nor justice of God could lay more •n Christ then was sufficient. But God laid more on him then the shedding of one drop of blood: Therefore one drop was not sufficient.
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Heero some say, that Christ payed the pric• and did satisfaction to the Diuill properlie, and not to God. But it cā not want both absurdity and impietie so to say. Hoe payed it to Gods iustice, to his holy seuerity, wherof the Diuell was but executioner.
Heero Some say, that christ paid the pric• and did satisfaction to the devil properly, and not to God. But it can not want both absurdity and impiety so to say. Hoe paid it to God's Justice, to his holy severity, whereof the devil was but executioner.
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The Theeues Cru•ified with Christ suffered as great bodilie violence as hee did, Luk 23.40 They were all togither in one and the same condemnation Ex•ept they suffered more then he did, because they continued longer. Ioh. 19.32, 3•.
The Thieves Cru•ified with christ suffered as great bodily violence as he did, Luk 23.40 They were all together in one and the same condemnation Ex•ept they suffered more then he did, Because they continued longer. John 19.32, 3•.
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Except wee esteeme it but as a simple Hebraisme, as Isa. 38.10. VVhere the gates of Sheol is nothing els but Death, or the power and strength of Death.
Except we esteem it but as a simple Hebraism, as Isaiah 38.10. Where the gates of Sheol is nothing Else but Death, or the power and strength of Death.
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Omnino sheol id quod Graci t•n Haden, Latini infernis reddere solent. in Scripturis sepulchrum atque inde statum mortuorum significat qualiscunque sit vel soelix vel insoelix. In Luk. 16.26.
Omnino sheol id quod Grace t•n Haden, Latini infernis reddere solent. in Scriptures Sepulchre atque inde Statum Mortuorum significat qualiscunque sit vel soelix vel insoelix. In Luk. 16.26.
That Christ should be saide being dead, to goe and preach horrour and cōfusion to the Damned of Noes time now in Hell, not mentioning any other of them beside, is absurd & vaine.
That christ should be said being dead, to go and preach horror and confusion to the Damned of Noes time now in Hell, not mentioning any other of them beside, is absurd & vain.
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