The effect of certaine sermons touching the full redemption of mankind by the death and bloud of Christ Iesus wherein besides the merite of Christs suffering, the manner of his offering, the power of his death, the comfort of his crosse, the glorie of his resurrection, are handled, what paines Christ suffered in his soule on the crosse: together, with the place and purpose of his descent to hel after death: preached at Paules Crosse and else where in London, by the right Reuerend Father Thomas Bilson Bishop of Winchester. With a conclusion to the reader for the cleering of certaine obiections made against said doctrine.
The Grecians •auoring nothing but worldlie wisedome, and fleshlie reason, counted it a méere folly for the sonne of God, to leaue his Throne of glorie in the heauens,
The Greeks •auoring nothing but worldly Wisdom, and fleshly reason, counted it a mere folly for the son of God, to leave his Throne of glory in the heavens,
The pri•• of our Redemption, for whose sakes hee died, and the power of his resurrection, by which hee raised vs to the imitation and expectation of a better life, they did neither conceiue, nor beléeue;
The pri•• of our Redemption, for whose sakes he died, and the power of his resurrection, by which he raised us to the imitation and expectation of a better life, they did neither conceive, nor believe;
he thereby teacheth vs to repose all our faith and hope, aswell as our ioy, in the fauour of God, which Christ hath purchased for vs, by his death and bloud.
he thereby Teaches us to repose all our faith and hope, aswell as our joy, in the favour of God, which christ hath purchased for us, by his death and blood.
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Faith is the ground worke of that wee hope, for howe can we with patience looke for that, which we doe not beléeue wee shall receiue? The doubting of Gods promises is the plaine distr•sting of them;
Faith is the ground work of that we hope, for how can we with patience look for that, which we do not believe we shall receive? The doubting of God's promises is the plain distr•sting of them;
but in hope assured by faith, so if we must not reioice but in the crosse of Christ, our faith and hope must wholie depende on that peace and attonement ▪ which Christ hath made betwixt God and vs, by the sheading of his precious bloud for our sakes; that is by his crosse.
but in hope assured by faith, so if we must not rejoice but in the cross of christ, our faith and hope must wholly depend on that peace and atonement ▪ which christ hath made betwixt God and us, by the shedding of his precious blood for our sakes; that is by his cross.
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then the right vnderstanding and only relying on the crosse of Christ; least we mistake the truth or distrust the force thereof, to the dishonour of Christ,
then the right understanding and only relying on the cross of christ; lest we mistake the truth or distrust the force thereof, to the dishonour of christ,
To preuent this perill, I thinke best to obserue this order in that which shall be saide, •o shewe first what the Crosse of Christ CONTAINETH, next what the crosse of Christ PERFORMETH :
To prevent this peril, I think best to observe this order in that which shall be said, •o show First what the Cross of christ CONTAINETH, next what the cross of christ PERFORMETH:
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hee was wrongfulli• imprisoned, falselie accused, vniustlie condemned; he was buffeted, whipped, scorned, reuiled; he endured colde, nakednes, thirst, wounding, hanging, shame, reproch, and all sortes of deadlie paines;
he was wrongfulli• imprisoned, falsely accused, unjustly condemned; he was buffeted, whipped, scorned, reviled; he endured cold, nakedness, thirst, wounding, hanging, shame, reproach, and all sorts of deadly pains;
Rightlie then maie the crosse note all maner of miseries, forasmuch as our Sauiour going from the garden to the graue, suffered all sortes of afflictions:
Rightly then may the cross note all manner of misery's, forasmuch as our Saviour going from the garden to the graven, suffered all sorts of afflictions:
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and donation of eternall life, she prodigallie imparteth that to her pilgrimages, pardons, & purgatorie, yea to the works and praiers of quicke and dead;
and donation of Eternal life, she prodigally imparts that to her Pilgrimages, Pardons, & purgatory, yea to the works and Prayers of quick and dead;
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the rest which went before not being excluded as superfluous, but continued and increased by that sharpe and extreame martyrdome which hee endured on the crosse.
the rest which went before not being excluded as superfluous, but continued and increased by that sharp and extreme martyrdom which he endured on the cross.
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but hoong on the wood, hauing his flesh torne with whippes, his chéekes swolne with buffets, his face defiled with spittle, his head stuckt full with thornes, his eies deiected for shame, his eares burning with taunts, his mouth sowred with vineger, his hands and feete wounded with Iron spikes, his bones vniointed, his sinewes pricked and strained, his whole body hanging by the sorenesse of his hands and feet,
but hung on the wood, having his Flesh torn with whips, his cheeks swollen with buffets, his face defiled with spittle, his head stuckt full with thorns, his eyes dejected for shame, his ears burning with taunts, his Mouth soured with vinegar, his hands and feet wounded with Iron spikes, his bones unjointed, his sinews pricked and strained, his Whole body hanging by the soreness of his hands and feet,
His bodie thus wounded and tortured vnto death, his bloud thus shed, and as it were powred on the earth, are said in the scriptures to be the ransome of our sinnes, and price of our redemption.
His body thus wounded and tortured unto death, his blood thus shed, and as it were poured on the earth, Are said in the Scriptures to be the ransom of our Sins, and price of our redemption.
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In the meane time I may not omit in his Stripes, Thornes, Crucifying and Death, to obserue that which the Reader will happilie ouerskippe in the historie of his passion,
In the mean time I may not omit in his Stripes, Thorns, Crucifying and Death, to observe that which the Reader will happily overskip in the history of his passion,
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In NAILING him to the Crosse, besides the greatnesse and sorenesse of his wounds, which were worthie to be marked, they so strained his bodie least hee should stirre hand or foote, that all his bones might bee numbred.
In NAILING him to the Cross, beside the greatness and soreness of his wounds, which were worthy to be marked, they so strained his body lest he should stir hand or foot, that all his bones might be numbered.
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and so bigge were the nailes, as the Ecclesiasticall historie reporteth, that Constantine made of them (when his mother had found them in the mount where Christ was crucified) A bridle, and an helmet for his owne vse.
and so big were the nails, as the Ecclesiastical history Reporteth, that Constantine made of them (when his mother had found them in the mount where christ was Crucified) A bridle, and an helmet for his own use.
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I am so strained (saith he in the person of Christ) that my bodie naked beeing stretched like the head of a timbrell (or drum) all my bones may be numbred.
I am so strained (Says he in the person of christ) that my body naked being stretched like the head of a timbrel (or drum) all my bones may be numbered.
In this horrible torment of Stripes, Thornes, Wounds, Sinewes and ioynts, our Sauiour hoong on the crosse aboue thrée houres, in most perfect sense, with most extream paine, till the verie instant that hee breathed out his soule.
In this horrible torment of Stripes, Thorns, Wounds, Sinews and Joints, our Saviour hung on the cross above thrée hours, in most perfect sense, with most extreme pain, till the very instant that he breathed out his soul.
Longer tortures others haue endured, but neuer greater for the time, nor with like patience. For in all men (Christ excepted) though the spirit be neuer so willing,
Longer tortures Others have endured, but never greater for the time, nor with like patience. For in all men (christ excepted) though the Spirit be never so willing,
& the measure of faith neuer so strong, yet vnles it please God to shorten or lighten the rage of their paine, the flesh repineth at the present anguish, howsoeuer grace support the soule, that it sink not vnder the burthen.
& the measure of faith never so strong, yet unless it please God to shorten or lighten the rage of their pain, the Flesh repineth At the present anguish, howsoever grace support the soul, that it sink not under the burden.
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nor suffered his flesh so much as to tremble or struggle with paine or death. The manner of rendring vp his soule the Scriptures and Fathers do carefullie obserue. Saint Iohn thus describeth it.
nor suffered his Flesh so much as to tremble or struggle with pain or death. The manner of rendering up his soul the Scriptures and Father's do carefully observe. Saint John thus Describeth it.
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S. Luke reporteth that Iesus cried with a loud voice (to shew himselfe to be frée from any touch of death) and saide, Father into thy handes I commend my spirit.
S. Lycia Reporteth that Iesus cried with a loud voice (to show himself to be free from any touch of death) and said, Father into thy hands I commend my Spirit.
Whereupon Hierom obserueth, that the Centurion hearing his prayer, and seeing him Statim spiritum sponte dimisisse, presently of his owne accord to sende forth his spirite, Commotus signi magnitudine, mooued with the greatnesse of the wonder, saide;
Whereupon Hieronymus observeth, that the Centurion hearing his prayer, and seeing him Immediately spiritum sponte dimisisse, presently of his own accord to send forth his Spirit, Commotus Sign Magnitude, moved with the greatness of the wonder, said;
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as Christ laid aside his flesh? Who can so leaue his place, as Christ left his life? with how great power shall he come to iudge, that shewed so great power when he died? Christ himselfe ralifteth these obseruations with his owne mouth in the Gospell of saint Iohn :
as christ laid aside his Flesh? Who can so leave his place, as christ left his life? with how great power shall he come to judge, that showed so great power when he died? christ himself ralifteth these observations with his own Mouth in the Gospel of saint John:
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but a voluntary sacrifice for sinne rendred vnto God for our sakes, to appease the wrath and satisfie the curse, which our manifold wickednes had most iustlie deserued.
but a voluntary sacrifice for sin rendered unto God for our sakes, to appease the wrath and satisfy the curse, which our manifold wickedness had most justly deserved.
and howsoeuer beholding the terror of Gods vengeance prouoked by our sinnes, he did somtimes tremble, yet by firme faith alwaies fixed on God, he repelled and repressed those assaults of Satan,
and howsoever beholding the terror of God's vengeance provoked by our Sins, he did sometimes tremble, yet by firm faith always fixed on God, he repelled and repressed those assaults of Satan,
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a carefull feare, which declineth them; a doubtfull feare, which conflicteth with them; a desperate feare which sinketh vnder them, and a damned feare which suffereth them.
a careful Fear, which declineth them; a doubtful Fear, which conflicteth with them; a desperate Fear which sinks under them, and a damned Fear which suffers them.
So was Christ tempted in the wildernesse by Satan, and all his life long by the wicked, which were to him but occasions to declare the innocencie and integritie of his humane nature.
So was christ tempted in the Wilderness by Satan, and all his life long by the wicked, which were to him but occasions to declare the innocence and integrity of his humane nature.
But the inwarde temptation of the heart and conscience, though it bee in all the children of Adam, (the elect themselues not excepted,) by reason of their flesh lusting agaynst the spirite, their conscience accusing them for sinne, and their fayth sometimes fainting;
But the inward temptation of the heart and conscience, though it be in all the children of Adam, (the elect themselves not excepted,) by reason of their Flesh lusting against the Spirit, their conscience accusing them for sin, and their faith sometime fainting;
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And as for Christes suffering the same paines which the damned soules in Hell doe, to my simple vnderstanding, it is rather a dreame then a doctrine to bee taught in the Church of Christ.
And as for Christ's suffering the same pains which the damned Souls in Hell do, to my simple understanding, it is rather a dream then a Doctrine to be taught in the Church of christ.
these curious teachers must shewe vs which of these degrees Christ suffered, & by what warrant of gods word, they a•iunge the very paines of hell to the crosse of Christ.
these curious Teachers must show us which of these Degrees christ suffered, & by what warrant of God's word, they a•iunge the very pains of hell to the cross of christ.
hauing lighted on a strange doctrine, they are forced to vse strange spéeches, such as no where are found in the word of truth, expressing mans redemption by the death and bloud of Christ;
having lighted on a strange Doctrine, they Are forced to use strange Speeches, such as no where Are found in the word of truth, expressing men redemption by the death and blood of christ;
yet somwhat to rebate the heat of such as despise all other sufferings of Christ in respect of their hell-paines, I think it not amisse to examine the weight of those allegations and reasons that are brought to support their assertion.
yet somewhat to rebate the heat of such as despise all other sufferings of christ in respect of their Hell-pains, I think it not amiss to examine the weight of those allegations and Reasons that Are brought to support their assertion.
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The proofs that are pretended for this opinion may be recalled to thrée principal heds, which are these, PREDICTIONS that Christ should suffer the paines of hell in soul;
The proofs that Are pretended for this opinion may be Recalled to thrée principal Heads, which Are these, PREDICTIONS that christ should suffer the pains of hell in soul;
& his COMPLAINT on the crosse, that he was forsaken of God, which (as they thinke) proouesh he felt in soule a most fearefull iudgement of God, pronounced against our sinnes.
& his COMPLAINT on the cross, that he was forsaken of God, which (as they think) proouesh he felt in soul a most fearful judgement of God, pronounced against our Sins.
Thou wilt not leaue my soule in hell; (which least anie man shoulde dare otherwise to interpret, Peter in the Acts of the Apostles so expoundeth;) nor the wordes of Peter bee auoided, where hee saith that Christ brake the sorrowes of hell, the which could not possiblie take hold on him;
Thou wilt not leave my soul in hell; (which lest any man should Dare otherwise to interpret, Peter in the Acts of the Apostles so expoundeth;) nor the words of Peter be avoided, where he Says that christ brake the sorrows of hell, the which could not possibly take hold on him;
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That this saying of Dauid doth not import anie paines suffered while Christ liued, but some honour done to his soule after his death, maie thrée waies be prooued;
That this saying of David does not import any pains suffered while christ lived, but Some honour done to his soul After his death, may thrée ways be proved;
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This therefore toucheth somthing consequent after Christs death, which he hoped for when he died, and not anie paines suffered on the crosse, or in the garden, whiles he liued.
This Therefore touches something consequent After Christ death, which he hoped for when he died, and not any pains suffered on the cross, or in the garden, while he lived.
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Againe, Dauid doth not saie, the TORMENTS, but the SNARES, or STREIGHTS of DEATH, as well as of HELL (for the worde Sheol indifferentlie signifieth both,
Again, David does not say, the TORMENTS, but the SNARES, or STRAITS of DEATH, as well as of HELL (for the word Sheol indifferently signifies both,
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and Dauid by the rules of diuinitie was neuer here on earth in the true paines of the damned,) haue FOVND me out, or BESET, and besieged mee, but not oppressed, nor ouerwhelmed me.
and David by the rules of divinity was never Here on earth in the true pains of the damned,) have FOUND me out, or BESET, and besieged me, but not oppressed, nor overwhelmed me.
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And if we take the name of HELL neuer so properlie, it is no inconuenience, that the gates of hell, I meane the craft and power of Satan, should hunt after the godlie heere on earth,
And if we take the name of HELL never so properly, it is no inconvenience, that the gates of hell, I mean the craft and power of Satan, should hunt After the godly Here on earth,
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but if wee stretch these rules to Christ, and subiect his person, as our suretie, to the verie SAME WAGES of sinne, which we should haue suffered, I knowe not howe in fewer wordes a man maie couch more grosse and open impiety.
but if we stretch these rules to christ, and Subject his person, as our surety, to the very SAME WAGES of sin, which we should have suffered, I know not how in fewer words a man may couch more gross and open impiety.
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They will release eternall death to the dignitie of Christs person, but he was (as they saie) for the time to taste the verie same death both in soule and bodie which wee should haue done;
They will release Eternal death to the dignity of Christ person, but he was (as they say) for the time to taste the very same death both in soul and body which we should have done;
First by their leaues, hell in the scriptures is an euerlasting torment, and therefore if the excellencie of Christes person exempt him from euerlasting miserie, that cléerelie quiteth him in bodie and soule from suffering hell.
First by their leaves, hell in the Scriptures is an everlasting torment, and Therefore if the excellency of Christ's person exempt him from everlasting misery, that clearly quiteth him in body and soul from suffering hell.
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Againe, as sinne is the voluntarie defection of the soule from God, so hell is the TOTAL, if not FINAL EXCLVSION of the soule from all fellowship with God;
Again, as sin is the voluntary defection of the soul from God, so hell is the TOTAL, if not FINAL EXCLVSION of the soul from all fellowship with God;
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and if anie bee so irreligious or impious, as once to affirme these thinges of Christ, he may auouch, that Christs soule suffered the true wages of our sin;
and if any be so irreligious or impious, as once to affirm these things of christ, he may avouch, that Christ soul suffered the true wages of our since;
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then certainelie the soule of Christ could not bee dead, no not for an instant, and consequentlie the true wages of our sinne the soule of Christ could not receaue,
then Certainly the soul of christ could not be dead, no not for an instant, and consequently the true wages of our sin the soul of christ could not receive,
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And since hell is the greatest vengeance, that God inflicteth for sinne, if Christes soule were frée from anie, it must néedes be cléered and acquited from that, which is greatest,
And since hell is the greatest vengeance, that God inflicteth for sin, if Christ's soul were free from any, it must needs be cleared and acquitted from that, which is greatest,
Of Christs agonie, since the scriptures haue nor reuealed the right cause, it is cut los•tie to examen, presumption to determine, impossibilitie to conclude certainelie what was the true cause thereof.
Of Christ agony, since the Scriptures have nor revealed the right cause, it is Cut los•tie to examen, presumption to determine, impossibility to conclude Certainly what was the true cause thereof.
Howbeit if we will néedes coniecture at causes, wee must take héede, that with our obscure and priuate guesses, we do not contradict such plaine and euident places,
Howbeit if we will needs conjecture At Causes, we must take heed, that with our Obscure and private Guesses, we do not contradict such plain and evident places,
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This rule remembred (though I bee most willing to refraine the searching of that, which is concealed from vs) yet since they make this the most aduantage of their cause, that there cānot be anie other reason assigned of Christes sorrow, besides his suffering the paines of hell.
This Rule remembered (though I be most willing to refrain the searching of that, which is concealed from us) yet since they make this the most advantage of their cause, that there cannot be any other reason assigned of Christ's sorrow, beside his suffering the pains of hell.
I will let you vnderstand how manie there might be besides that which they bring• and that theirs of all others, is least probable, if not altogether intolerable.
I will let you understand how many there might be beside that which they bring• and that theirs of all Others, is least probable, if not altogether intolerable.
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Christs SVBMISSION to the maiestie of God sitting in iudgement ; The REIECTION of the Iewes; The DISPERSION of his Church; The LAMENTATION of mans sinne; The DEPRECATION of Gods wrath;
Christ SUBMISSION to the majesty of God sitting in judgement; The REIECTION of the Iewes; The DISPERSION of his Church; The LAMENTATION of men sin; The DEPRECATION of God's wrath;
and so farre excelling the capacitie of all his creatures, that no flesh lining is able to appeare before him without feare and trembling, The day of the Lord (whensoeuer hee riseth to iudge) is great and fearefull, and who shall indure it? When God gaue his lawe, which was but the rule of his iudgement,
and so Far excelling the capacity of all his creatures, that no Flesh lining is able to appear before him without Fear and trembling, The day of the Lord (whensoever he Riseth to judge) is great and fearful, and who shall endure it? When God gave his law, which was but the Rule of his judgement,
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Since then it is a point not onelie confessed but vrged, by the defenders of this new deuise, that Christ appeared here before the tribunall of God, to submit himselfe to his fathers pleasure;
Since then it is a point not only confessed but urged, by the defenders of this new devise, that christ appeared Here before the tribunal of God, to submit himself to his Father's pleasure;
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whie might not the humane nature of Christ tremble before the maiestie of that iudge, whose glorie the Seraphins in heauen doe not behold without yealing their faces? whereby Christ teacheth vs not to presse into Gods presence,
why might not the humane nature of christ tremble before the majesty of that judge, whose glory the Seraphim in heaven do not behold without yealing their faces? whereby christ Teaches us not to press into God's presence,
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how woulde he then be grieued when he foresawe the finall reiection of ye whole nation? and his bloud to be laid on them and their children for euer? for their sakes Moses desired To bee wiped out of Gods booke, and Paule could haue wished himselfe to be separated from Christ for his brethren the Israelites.
how would he then be grieved when he foresaw the final rejection of you Whole Nation? and his blood to be laid on them and their children for ever? for their sakes Moses desired To be wiped out of God's book, and Paul could have wished himself to be separated from christ for his brothers the Israelites.
what agonie must it néedes bréede in their king, and Messias, in whome were the bowels of mercie and pittie, to sée the wicked rage of the people kindling Gods fearefull vengeance against themselues,
what agony must it needs breed in their King, and Messias, in whom were the bowels of mercy and pity, to see the wicked rage of the people kindling God's fearful vengeance against themselves,
and their ofspring by putting him to a most cruell and shamefull death, that came to redéeme them from sin and death? This cause is obserued by Ambrose, Hierom, Augustine and Bede. Nec illud distat à vero, si tristis erat pro persecutoribus:
and their offspring by putting him to a most cruel and shameful death, that Come to Redeem them from since and death? This cause is observed by Ambrose, Hieronymus, Augustine and Bede. Nec illud distat à vero, si tristis erat Pro persecutoribus:
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neither is that dissonant from truth (saith Ambrose ) if he were heauy (in soule) for his persecutors, whom hee knewe should dearelie pay for their sacrilegious putting him to death.
neither is that dissonant from truth (Says Ambrose) if he were heavy (in soul) for his persecutors, whom he knew should dearly pay for their sacrilegious putting him to death.
And Austen, If wee saie the Lorde was sorrowfull (for the Iewes) when his passion drewe neere, where they would commit so haynous a sinne, non incongruè nos dicere existimo, I think we speake not without reasō.
And Austen, If we say the Lord was sorrowful (for the Iewes) when his passion drew near, where they would commit so heinous a sin, non incongruè nos dicere existimo, I think we speak not without reason.
If respect of his persecutors could thus agonize him, what could the regard of his own followers doe? how did the weaknesse of his owne disciples afflict him,
If respect of his persecutors could thus agonize him, what could the regard of his own followers do? how did the weakness of his own Disciples afflict him,
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yea the stoutest of them did plainelie forsweare him. Hee might therefore iustlie be grieued with their infirmitie, and earnestlie praie for their securitie.
yea the Stoutest of them did plainly forswear him. He might Therefore justly be grieved with their infirmity, and earnestly pray for their security.
hee called vpon them to watch and praie, that they entred not into temptation. Dormiunt (saith Ambrose ) & nesciunt dolere pro quibus Christus dolebat:
he called upon them to watch and pray, that they entered not into temptation. Dormiunt (Says Ambrose) & nesciunt Dolere Pro quibus Christus dolebat:
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the Disciples slept, and cānottel how to sorrow, for whom Christ sorrowed. Tristis erat non pro suapassione, sed pro nostra dispersione. Tristis erat, quia nosparnulos relinguebat.
the Disciples slept, and camnottel how to sorrow, for whom christ sorrowed. Tristis erat non Pro suapassione, sed Pro nostra dispersion. Tristis erat, quia nosparnulos relinguebat.
The desire and care Christ had to sée his kept safe from the rage of Satan, leadeth me to the fourth cause of Christs agonie ▪ For if Christ were so sad for our infirmitie,
The desire and care christ had to see his kept safe from the rage of Satan, leads me to the fourth cause of Christ agony ▪ For if christ were so sad for our infirmity,
when her tooke vpon him ▪ the purgation of our 〈 ◊ 〉 in his own person, take likewise vnto him that inward & earnest sorow for our sins, which neuer creature before him,
when her took upon him ▪ the purgation of our 〈 ◊ 〉 in his own person, take likewise unto him that inward & earnest sorrow for our Sins, which never creature before him,
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and to teach vs heartilie to lament our sins, the more wee attribute vnto the soule of our Sauiour, the more sufficient euerie way we make his satisfaction for sin, that did not onelie render recompen•e by his life,
and to teach us heartily to lament our Sins, the more we attribute unto the soul of our Saviour, the more sufficient every Way we make his satisfaction for since, that did not only render recompen•e by his life,
and suffer vengeance by his death for our sins, but for déepelie sorrowed for them that in his agonie, aboue nature, he sweate bloud after a strange and maruellous maner.
and suffer vengeance by his death for our Sins, but for deeply sorrowed for them that in his agony, above nature, he sweat blood After a strange and marvelous manner.
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In the hand of the Lorde is a cuppe (saith Dauid ) it is mixed full, the wine thereof is redde, all the wicked of the earth shall wring and drinke the dregges thereof.
In the hand of the Lord is a cup (Says David) it is mixed full, the wine thereof is red, all the wicked of the earth shall wring and drink the dregs thereof.
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In this cuppe are all manner of plagues and punishmentes for sinne, as well spirituall, as corporall ▪ eternall, as t•mporall. The mixture of which ••ppe. Christ perfectlie knowing;
In this cup Are all manner of plagues and punishments for sin, as well spiritual, as corporal ▪ Eternal, as t•mporall. The mixture of which ••ppe. christ perfectly knowing;
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I knowe diuers men haue diuer••i• expounded these wordes of Christ, some thereby collecting two willes shewed in Christ, a diuine and humane, the one submitting it selfe to the other:
I know diverse men have diuer••i• expounded these words of christ, Some thereby collecting two wills showed in christ, a divine and humane, the one submitting it self to the other:
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some also thinking that Christ corrected and reuoked his petition, suddenly •lipt from him, by the vehemencie of griefe, which tooke from him the present remembrance of gods heauenly decree.
Some also thinking that christ corrected and revoked his petition, suddenly •lipt from him, by the vehemency of grief, which took from him the present remembrance of God's heavenly Decree.
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In this varietie of iudgements, to refuse none that agréeth any way with the rules of truth, Christ might behold three things in the cuppe of Gods wrath,
In this variety of Judgments, to refuse none that agreeth any Way with the rules of truth, christ might behold three things in the cup of God's wrath,
& was heard in that he declined or feared; Christ (saith Paule ) in the dayes of his flesh did offer vp praiers and supplications to him, that was able to saue him from death,
& was herd in that he declined or feared; christ (Says Paul) in the days of his Flesh did offer up Prayers and supplications to him, that was able to save him from death,
] The number of our sinnes, and power of Gods wrath hee coulde not choose but see, being ordained the sauiour of the world, to heare the one, and appease the other;
] The number of our Sins, and power of God's wrath he could not choose but see, being ordained the Saviour of the world, to hear the one, and appease the other;
and therefore if we grant that the sight of both, did for the time somewhat astonish the humane nature of Christ, aduisedly considering she waight of both, I 〈 ◊ 〉 no great incon•enience therein,
and Therefore if we grant that the sighed of both, did for the time somewhat astonish the humane nature of christ, advisedly considering she weight of both, I 〈 ◊ 〉 no great incon•enience therein,
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But distrust of his owne saluation, or doubt of Gods displeasure against himselfe, we cannot so much as imagine in Christ, without euident want of grace, and losse of Faith;
But distrust of his own salvation, or doubt of God's displeasure against himself, we cannot so much as imagine in christ, without evident want of grace, and loss of Faith;
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after so manie cleere and full assurances of Gods loue and fauour towards his person, to stagger at the certaintie of Gods counsell, at the light of his owne knowledge,
After so many clear and full assurances of God's love and favour towards his person, to stagger At the certainty of God's counsel, At the Light of his own knowledge,
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and at the truth of his fathers voice so often denounced, and confirmed with thunder from heauen? I refraine to speake what wrong it is, to put either doubtfulnes,
and At the truth of his Father's voice so often denounced, and confirmed with thunder from heaven? I refrain to speak what wrong it is, to put either doubtfulness,
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Wherefore the force and effect of his praier chieflie concerned vs, Being then comprised in his bodie, in which wee were crucified, buried, and raised, togither with him.
Wherefore the force and Effect of his prayer chiefly concerned us, Being then comprised in his body, in which we were Crucified, buried, and raised, together with him.
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And touching himselfe, albeit the innocencie of his cause, the holinesse of his life, the merit of his obedience, the aboundance of his spirit, the loue of his father,
And touching himself, albeit the innocence of his cause, the holiness of his life, the merit of his Obedience, the abundance of his Spirit, the love of his father,
howbeit to shew the confidence he had in his father, and to bring his obedience to the highest degrée that might be, hee did after his religious dislike of that cup, which wee had deserued, simplie and who••e submit himselfe to his fathers pleasure, without anie condition or exception, in saying to his father;
howbeit to show the confidence he had in his father, and to bring his Obedience to the highest degree that might be, he did After his religious dislike of that cup, which we had deserved, simply and who••e submit himself to his Father's pleasure, without any condition or exception, in saying to his father;
A second thing which Christ might iustlie feare, and earnestlie praie against, (though his soule were neuer so safe ▪) was the power of Gods wrath to be executed on his bodie,
A second thing which christ might justly Fear, and earnestly pray against, (though his soul were never so safe ▪) was the power of God's wrath to be executed on his body,
Since therefore Christ was not onelie with meekenesse to beare, but with al willingnes to offer to abide the hand of God laid vpon him, by what meanes soeuer;
Since Therefore christ was not only with meekness to bear, but with all willingness to offer to abide the hand of God laid upon him, by what means soever;
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and therein also he was heard. For the cup which his father gaue him to drinke by the hands of the wicked, did passe from him, without oppressing his patience, or shaking his obedience.
and therein also he was herd. For the cup which his father gave him to drink by the hands of the wicked, did pass from him, without oppressing his patience, or shaking his Obedience.
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The flesh of Christ then, which had not onelie a personall coniunction, but also a wonderfull fruition of God aboue all men liuing, might well he loath to leaue the same,
The Flesh of christ then, which had not only a personal conjunction, but also a wonderful fruition of God above all men living, might well he loath to leave the same,
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and yéeld to death, not as timorous through infirmity, but as desirous in pietie to kéepe that sence and feeling of Gods presence, which not onlie the soules,
and yield to death, not as timorous through infirmity, but as desirous in piety to keep that sense and feeling of God's presence, which not only the Souls,
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but through (his own) power: yet Cyril granteth that Christ as a man abhorred and feared death, and addeth that except he had voluntarily shewed our feare in himselfe,
but through (his own) power: yet Cyril grants that christ as a man abhorred and feared death, and adds that except he had voluntarily showed our Fear in himself,
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Debuit ergo & dolorem suscipere, vt vinceret tristitiam, non excluderet; & nos disceremus in Christo, quemadmodum futurae mortis maestitiam vinceremus. And so he concludeth.
Debt ergo & dolorem suscipere, vt vinceret tristitiam, non excluderet; & nos disceremus in Christ, quemadmodum futurae mortis maestitiam vinceremus. And so he Concludeth.
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(In his agonie) hee wrought with a deepe effect, that because in his flesh hee killed our sinnes, he might also with the sorrow of his soule extinguish the sorrowe of our soules.
(In his agony) he wrought with a deep Effect, that Because in his Flesh he killed our Sins, he might also with the sorrow of his soul extinguish the sorrow of our Souls.
but of purpose to quench and abolish those affections and passions in vs, that the faithfull for euer might bee fréed from them, through his grace working in their hearts.
but of purpose to quench and Abolah those affections and passion in us, that the faithful for ever might be freed from them, through his grace working in their hearts.
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And therefore we haue no cause to excuse, much lesse to reproch Christes weakenesse, but rather to admire his power, and praise his mercie, that woulde submit himselfe to these infirmities of our nature, thereby to cure them in vs,
And Therefore we have no cause to excuse, much less to reproach Christ's weakness, but rather to admire his power, and praise his mercy, that would submit himself to these infirmities of our nature, thereby to cure them in us,
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Howbeit, I may not omit, how great an ouersight it is to conclude, that Christ, if he feared death in his agony, was far f•ebler then martyrs which ioifullie die;
Howbeit, I may not omit, how great an oversight it is to conclude, that christ, if he feared death in his agony, was Far f•ebler then Martyrs which joyfully die;
The desratenesse of the wicked which haue neither feare nor care of God, till they féele the force of his wrath in hell fire, is no fit comparison for the sonne of God, no more then the sinke of sinne is to swéeten the fountaine of grace;
The desratenesse of the wicked which have neither Fear nor care of God, till they feel the force of his wrath in hell fire, is no fit comparison for the son of God, no more then the sink of sin is to sweeten the fountain of grace;
But if death bee not fearefull to the seruants of Christ, as indéede it is not, they are the more bound to their Lord and master, who in his owne person to make the waie easie for them, with the losse of his life disarmed death for euer,
But if death be not fearful to the Servants of christ, as indeed it is not, they Are the more bound to their Lord and master, who in his own person to make the Way easy for them, with the loss of his life disarmed death for ever,
that none but the sonne of God could dissolue the band, wherewith they were linked. And therfore Christ had far greater cause then anie of his members, to feare;
that none but the son of God could dissolve the band, wherewith they were linked. And Therefore christ had Far greater cause then any of his members, to Fear;
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or the mitigating of Gods anger, which might be executed on his bodie, or lastlie the desire hee had to continue the féeling and enioying of Gods presence,
or the mitigating of God's anger, which might be executed on his body, or Lastly the desire he had to continue the feeling and enjoying of God's presence,
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The last cause of Christs agony might be the sanctifying of himselfe to praie for trangressors, and the voluntarie dedicating of his bloud to bee shed for the redemption of mankind:
The last cause of Christ agony might be the sanctifying of himself to pray for transgressors, and the voluntary dedicating of his blood to be shed for the redemption of mankind:
for where some coniecture Christ did sweate bloud for feare, Hilarie plain•lie denieth it, and saieth, Sudoremnemo audebit infirmitati deputare; quia & contra naturam est sudare sanguinem,
for where Some conjecture christ did sweat blood for Fear, Hillary plain•lie Denieth it, and Saith, Sudoremnemo audebit infirmitati deputare; quia & contra naturam est sudare sanguinem,
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Bede thereby noteth that Christes praier made for his Apostles was hearde; and that by his bloud he should not onelie redresse the frailtie of his disciples,
Bede thereby notes that Christ's prayer made for his Apostles was heard; and that by his blood he should not only redress the frailty of his Disciples,
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Nemo sudorem hunc infirmitati deputet, sed intelligat per irrigatam sacratamque eius sanguine terram, non sibi, qui nouerat sed nobis apertè declaratum, quod effectum suae precis iam obtineret, vt fidem discipulorum, quam terrena adhuc fragilitas arguebat, suo sanguine purgaret,
Nemo sudorem hunc infirmitati deputet, sed Intelligat per irrigatam sacratamque eius sanguine terram, non sibi, qui nouerat sed nobis apertè declaratum, quod effectum suae precis iam obtineret, vt fidem Discipulorum, quam Terrena Adhoc fragilitas arguebat, Sue sanguine purgaret,
& quicquidilla scandali de eius morte pertulisset, hoc torū ipse moriendo deleret, immo vniuer sum latè terrarum orbem p•ccatis mortuum sua innoxia morte caelestem resuscitaret ad vitam.
& quicquidilla scandali de eius morte pertulisset, hoc torū ipse moriendo deleret, Immo vniuer sum latè terrarum orbem p•ccatis mortuum sua innoxia morte caelestem resuscitaret ad vitam.
Let no man attribute Christs bloudie sweat to infirmitie, but rather learne that by sprinkling and hallowing the earth with his bloud it was declared, not to him who knewe it ▪ but vnto vs, that he had obtained the effect of his praier, with his bloud to purge the faith of his Disciples, which earth lie frailtie did weaken,
Let no man attribute Christ bloody sweat to infirmity, but rather Learn that by sprinkling and hallowing the earth with his blood it was declared, not to him who knew it ▪ but unto us, that he had obtained the Effect of his prayer, with his blood to purge the faith of his Disciples, which earth lie frailty did weaken,
vbi quidem non solis oculis, sed quasi omnibus membris sleuisse videtur, vt totū corpus eius, quod est ecclesia, totius corporis lachrymis purgaretur.
vbi quidem non solis oculis, sed quasi omnibus membris sleuisse videtur, vt totū corpus eius, quod est Church, totius corporis Lachrymis purgaretur.
& saith, that not onlie He offered praiers & supplications, which was one part of ye priests office, wherein hee was heard for the reuerence had of him :
& Says, that not only He offered Prayers & supplications, which was one part of the Priests office, wherein he was herd for the Reverence had of him:
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But also NONLATINALPHABET, being sanctified, to offer sacrifice, (for so the word doth often signifie,) or else consummated by the offering of himselfe on the crosse, (which was the other part of his priestlie function) was made authour of eternall saluation to all that obey him, being thus called and allowed of God to bee an high priest after the order of Melchizedec.
But also, being sanctified, to offer sacrifice, (for so the word does often signify,) or Else consummated by the offering of himself on the cross, (which was the other part of his priestly function) was made author of Eternal salvation to all that obey him, being thus called and allowed of God to be an high priest After the order of Melchizedek.
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and by the rite of Moses lawe, the priestes, when they were sanctified vnto God, had their bodies sprinkled with the bloud of their sacrifice from top to toe.
and by the rite of Moses law, the Priests, when they were sanctified unto God, had their bodies sprinkled with the blood of their sacrifice from top to toe.
Christ then being the truth of all their figures as well in the sanctification, as oblation of himselfe, might miraculouslie sprinkle his whole bodie with his own bloud; (for it was aboue nature as Hilarie noteth) and so conscera•e his person,
christ then being the truth of all their figures as well in the sanctification, as oblation of himself, might miraculously sprinkle his Whole body with his own blood; (for it was above nature as Hillary notes) and so conscera•e his person,
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as approoued of God, to be the true priest after the order of Melchizedec, and voluntarilie dedicate his bloud to be shed for the remission of our sinnes, which hee did of his owne accord yeeld, to be disposed of at his fathers pleasure,
as approved of God, to be the true priest After the order of Melchizedek, and voluntarily dedicate his blood to be shed for the remission of our Sins, which he did of his own accord yield, to be disposed of At his Father's pleasure,
but rather from the vehemencie of his praier for vs, that it might bee aswell an intercession for sinners, as a sanctification of himselfe, to offer the sacrifice auaileable for the sinnes of the world.
but rather from the vehemency of his prayer for us, that it might be aswell an Intercession for Sinners, as a sanctification of himself, to offer the sacrifice available for the Sins of the world.
But since Christes feare (as they expound the Apostles words Hebre. 5.) is made the groundworke of this conceipt, let vs see whether their owne foundation wil not ouerthrow their owne building.
But since Christ's Fear (as they expound the Apostles words Hebrew 5.) is made the groundwork of this conceit, let us see whither their own Foundation will not overthrow their own building.
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The paines of hell, did Christ when hee praied in the garden, feare them or no? if hee did not feare them, hee did not féele them; for they are fearefull:
The pains of hell, did christ when he prayed in the garden, Fear them or not? if he did not Fear them, he did not feel them; for they Are fearful:
and if he feared them not, howe could they bee the cause of his agonie, which these men so stiflie maintaine? If he feared them, he was fréed from them,
and if he feared them not, how could they be the cause of his agony, which these men so stiffly maintain? If he feared them, he was freed from them,
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Whence they conclude, he feared hell paines, thence I infer hee suffered them not. for being deliuered from the feare of hell approching, he could not be left vnder the burden of hell abiding.
Whence they conclude, he feared hell pains, thence I infer he suffered them not. for being Delivered from the Fear of hell approaching, he could not be left under the burden of hell abiding.
how then could the paines of hell endure on the crosse, and be lengthened almost to the end of his life? Ierome saith vpon these wordes of Christ to his disciples, [ Arise let vs go:
how then could the pains of hell endure on the cross, and be lengthened almost to the end of his life? Jerome Says upon these words of christ to his Disciples, [ Arise let us go:
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My God, my God, why hast thou forsaken me? and these words, they saie, do plainelie conuince, that Christ felt himselfe forsaken of God, and that this was the true cause of his agonie, whatsoeuer pretences are inuented by others to excuse, or colour his feare.
My God, my God, why hast thou forsaken me? and these words, they say, do plainly convince, that christ felt himself forsaken of God, and that this was the true cause of his agony, whatsoever pretences Are invented by Others to excuse, or colour his Fear.
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But were they neuer so pregnant, if we applie them to the wrong part, which God neuer forsooke, we may incurre as grosse an errour as euer did Arrius. And yet if we straine them to the vttermost, they will neuer proue that Christ on the crosse suffered the paines of hell.
But were they never so pregnant, if we apply them to the wrong part, which God never forsook, we may incur as gross an error as ever did Arius. And yet if we strain them to the uttermost, they will never prove that christ on the cross suffered the pains of hell.
And therefore I maruaile howe wise men were bewitched with the sound of these wordes, which hence resolued that out of all question, Christ suffered the paines of the damned in hell, where as the wordes inferre no such thing ▪ though we stretch them neuer so farre.
And Therefore I marvel how wise men were bewitched with the found of these words, which hence resolved that out of all question, christ suffered the pains of the damned in hell, where as the words infer no such thing ▪ though we stretch them never so Far.
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Now howe fond, false, and absurd the generall assertion is, that all anie way forsaken of God, are in the true paines of hell, to men of learning and religion néedeth no long discourse.
Now how found, false, and absurd the general assertion is, that all any Way forsaken of God, Are in the true pains of hell, to men of learning and Religion needeth no long discourse.
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The Gentiles as Paul saith, were strangers from the life of God, and had no hope, and were without God in the world, yet were they not in the paines of hell, here on earth.
The Gentiles as Paul Says, were Strangers from the life of God, and had no hope, and were without God in the world, yet were they not in the pains of hell, Here on earth.
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Was the whole church for that time in the true paines of hell? Dauid saith of himselfe, Thou hast reiected and abhorred, thou hast beene angrie with thine annointed.
Was the Whole Church for that time in the true pains of hell? David Says of himself, Thou hast rejected and abhorred, thou hast been angry with thine anointed.
O God thou hast cast vs off, and beene angry with vs. Did all the people then suffer the torments of hell? reiecting and abhorring are wordes of greater dislike, and more detestation, then forsaking ;
Oh God thou hast cast us off, and been angry with us Did all the people then suffer the torments of hell? rejecting and abhorring Are words of greater dislike, and more detestation, then forsaking;
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Erat aliqua causa, eaque non parua, quare Christum de manibus Iudaeorum non liberaret deus, cumque in potestate saeuientium, vsque ad mortis exitum derelinqueret.
Erat Any causa, eaque non Parua, quare Christ de manibus Jews non liberaret deus, cumque in potestate saeuientium, vsque ad mortis exitum derelinqueret.
but let him alone in the power of his pursuers, vntill he died. Vt homo loquitur meos circumferens metus, quod in periculis positi a domino deseri nos putamus.
but let him alone in the power of his pursuers, until he died. Vt homo loquitur meos circumferens metus, quod in Periculis Position a domino deseri nos putamus.
A fourth is, that where God for sin had refused and forsaken man, euen from the fall of Adam, Christ nowe exalted on the tree, reconciled mankind vnto God,
A fourth is, that where God for since had refused and forsaken man, even from the fallen of Adam, christ now exalted on the tree, reconciled mankind unto God,
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and slue hatred, making peace by his prayer betwixt God & man. Cyril: whē Adam transgressed the diuine commaundement, mans nature was after a sort forsaken of God,
and slew hatred, making peace by his prayer betwixt God & man. Cyril: when Adam transgressed the divine Commandment, men nature was After a sort forsaken of God,
These words of Christ therfore, Erant soluentis manifesté derelictionem quae nobis acciderat, & quasi placantis in hoc patrē, &c. Were the manifest remouing of that derelictiō, which fel on vs,
These words of christ Therefore, Erant soluentis manifesté derelictionem Quae nobis acciderat, & quasi placantis in hoc patrē, etc. Were the manifest removing of that dereliction, which fell on us,
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Nam cum in Christo dei & hominis vna sit persona, nec ab eopotuerit relinqui, à quo non poterat separari, pro nabis trepidis & infirmis interrogat, curcaro pati metuens exaudita non fuerit.
Nam cum in Christ dei & hominis Una sit persona, nec ab eopotuerit relinqui, à quo non poterat separari, Pro nabis trepidis & infirmis Interrogat, curcaro pati metuens exaudita non fuerit.
For where in Christ there is but one person of God and man, and he could not be forsaken of God, from whom he could not bee separated, he asketh the question for vs that are fearefull & weak,
For where in christ there is but one person of God and man, and he could not be forsaken of God, from whom he could not be separated, he asks the question for us that Are fearful & weak,
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So that for Christ to become man, and to suffer on the Crosse, was to bee forsaken of God, in comparison of that glorie, which hée had with his Father before all worldes.
So that for christ to become man, and to suffer on the Cross, was to be forsaken of God, in comparison of that glory, which he had with his Father before all world's.
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The last exposition is, that when the Iewes reproched Christ on the Crosse, as reiected of God, he with a loud voice, that all might hear, sang or cited the beginning of the 21. Psalme, wherein it was by the Prophet Dauid foreshewed, that the true Messias and sauiour of the worlde should suffer all those wronges,
The last exposition is, that when the Iewes reproached christ on the Cross, as rejected of God, he with a loud voice, that all might hear, sang or cited the beginning of the 21. Psalm, wherein it was by the Prophet David foreshowed, that the true Messias and Saviour of the world should suffer all those wrongs,
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and that God was not his enemie (as they obiected:) for which cause he vsed the Prophet Dauids words, to verifie or fulfill the scripture of the old testament.
and that God was not his enemy (as they objected:) for which cause he used the Prophet David words, to verify or fulfil the scripture of the old Testament.
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and hath beene forsaken? or whome did he euer despise that called vpon him ? Then if out of these wordes we will infer, that Christes soule was truelie forsaken of God, it cannot bee auoided,
and hath been forsaken? or whom did he ever despise that called upon him? Then if out of these words we will infer, that Christ's soul was truly forsaken of God, it cannot be avoided,
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but this inwarde perswasion in Christ (that his soule was forsaken) during from the time of his agonie in the garden, till his complaint on the crosse (which was aboue 18. houres) was manifest desperation:
but this inward persuasion in christ (that his soul was forsaken) during from the time of his agony in the garden, till his complaint on the cross (which was above 18. hours) was manifest desperation:
Which plainelie proue the Godheade was neuer separated from the bodie of Christ, though the soule for a time departed, that death and hell might bee destroied.
Which plainly prove the Godhead was never separated from the body of christ, though the soul for a time departed, that death and hell might be destroyed.
To the high priest asking him whether he were Christ the son of ye blessed (God,) he answered I am: and ye shall see the son of man sit at the right hande of the power of God,
To the high priest asking him whither he were christ the son of the blessed (God,) he answered I am: and you shall see the son of man fit At the right hand of the power of God,
how could that parte of Christ, which enioied so manifestlie the sight of Gods countenance, and strength of Gods assistance, be forsaken or refused of God:
how could that part of christ, which enjoyed so manifestly the sighed of God's countenance, and strength of God's assistance, be forsaken or refused of God:
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Since therefore redemption and remission of sinnes are euerie where in the scriptures referred to the death and bloud of Christ, I dare not so much as thinke the words of the holie ghost in one of the greatest mysteries of our christian faith to be improper, or imperfect.
Since Therefore redemption and remission of Sins Are every where in the Scriptures referred to the death and blood of christ, I Dare not so much as think the words of the holy ghost in one of the greatest Mysteres of our christian faith to be improper, or imperfect.
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And that you may the better perceaue how plainelie and fullie this doctrine is deliuered in the propheticall & apostolical scriptures, I thinke it good to go forwardes with the effects of Christes crosse, by which it shall appeare howe sufficient the price of our redemption is, in the bloud of Christ, without anie supplie of hell paines to be suffered in ye soule of Christ.
And that you may the better perceive how plainly and Fully this Doctrine is Delivered in the prophetical & apostolical Scriptures, I think it good to go forwards with the effects of Christ's cross, by which it shall appear how sufficient the price of our redemption is, in the blood of christ, without any supply of hell pains to be suffered in you soul of christ.
The POVVER of his DEATH, which was mighty; the COMFORT of his CROSSE which was NECESSARIE, & the GLORY of his RESVRRECTION which was heauenly. These fiue will direct vs not onely what to beléeue,
The POWER of his DEATH, which was mighty; the COMFORT of his CROSS which was NECESSARY, & the GLORY of his RESURRECTION which was heavenly. These fiue will Direct us not only what to believe,
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& after so manifold & abundant blessings to cast off his yoake, & readily, yea gréedily to prefer euerie vanitie and fansie before his heauenlie truth, & glory;
& After so manifold & abundant blessings to cast off his yoke, & readily, yea greedily to prefer every vanity and fancy before his heavenly truth, & glory;
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For this infinite price whither shall we seeke? to the paines of hell, or to the powers of heauen• ye paines of hel are neither meritorious nor infinite.
For this infinite price whither shall we seek? to the pains of hell, or to the Powers of heauen• you pains of hell Are neither meritorious nor infinite.
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What thanks with God to be separated from God? and the soule being alienated from God, what other part of man can merite his fauor? If any man fal away, my soule shall haue no pleasure in him.
What thanks with God to be separated from God? and the soul being alienated from God, what other part of man can merit his favour? If any man fall away, my soul shall have no pleasure in him.
& then shall we find that God vouchsafed with his own bloud to purchase his Church, & that we were reconciled to God by the death of his sonne when we were his enemies.
& then shall we find that God vouchsafed with his own blood to purchase his Church, & that we were reconciled to God by the death of his son when we were his enemies.
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Incomprehensibilis (deus voluit) comprehendi, summus humiliari, potentissimus despici ▪ pulcherrimus deformari ▪ sapientissimus vt iumentū fieri, immortalis mori, vt compendio absoluam, deus fieri (voluit) vermiculus ▪ quid excelsius deo? quid inferius vermiculo? The incomprehensible (God woulde) be comprehended, the highest humbled, the most mighty despised, the most beautifull deformed, the most wise bee like a beast, the immortall (would) suffer death;
Incomprehensible (deus voluit) comprehendi, Summus humiliari, potentissimus despici ▪ Pulcherrimus deformari ▪ sapientissimus vt iumentū fieri, Immortal Mori, vt Compendium absoluam, deus fieri (voluit) vermiculus ▪ quid excelsius God? quid Inferior vermiculo? The incomprehensible (God would) be comprehended, the highest humbled, the most mighty despised, the most beautiful deformed, the most wise be like a beast, the immortal (would) suffer death;
what thinke yee then was there betwixt the throne of God in heauen, and the crosse of Christ on earth? not an infinite distance? and so infinite that neither men nor Angels can comprehend it? The ground of our saluation then is the obedience, humility and charitie of the sonne of God, yeelding himselfe not onelie to serue in our stéed,
what think ye then was there betwixt the throne of God in heaven, and the cross of christ on earth? not an infinite distance? and so infinite that neither men nor Angels can comprehend it? The ground of our salvation then is the Obedience, humility and charity of the son of God, yielding himself not only to serve in our steed,
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Let the SAME AFFECTION (of loue) bee in you, which was in Christ Iesus, vvho being in the forme of God, emptied and humbled himselfe and became obedient to the death,
Let the SAME AFFECTION (of love) be in you, which was in christ Iesus, who being in the Form of God, emptied and humbled himself and became obedient to the death,
For it could be no dutie to God or man, but onelie mercie and pitie towardes vs, that caused the sonne of God to take our mortall and weake flesh vnto him,
For it could be no duty to God or man, but only mercy and pity towards us, that caused the son of God to take our Mortal and weak Flesh unto him,
and therein, and therby to pay the ransome of our sinnes, and to purchase eternall life for vs. He must be a Sauiour, no debter; a redéemer, no prisoner;
and therein, and thereby to pay the ransom of our Sins, and to purchase Eternal life for us He must be a Saviour, no debtor; a redeemer, no prisoner;
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when as his owne son being equall with him in the forme of God, humbled himselfe to the death of the crosse for our sakes? Fairer or fuller causes of our redemption we neede not aske, the holie Ghost doth not expresse, God cannot haue.
when as his own son being equal with him in the Form of God, humbled himself to the death of the cross for our sakes? Fairer or fuller Causes of our redemption we need not ask, the holy Ghost does not express, God cannot have.
but suffer him that is trueth to be the guider of our faith, and not by figures to frustrate all that is written in the word of God touching our saluation, purchased by the death and bloud of Christ Iesus.
but suffer him that is truth to be the guider of our faith, and not by figures to frustrate all that is written in the word of God touching our salvation, purchased by the death and blood of christ Iesus.
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Cum super omnes esset Dei verbum, merito suum ipsius templum & corporale instrumentum pro omniū ammis pretium offerens, id quod morti debebatur persoluit.
Cum super omnes esset Dei verbum, merito suum Himself Templum & corporal Instrument Pro omniū ammis Price offerens, id quod morti debebatur persoluit.
Sed si vt communis homo intelligeretur Christus, quomodo corpus eius ad rependendum omnium vitam sufficeret? At si deus fuit in carne, qui dignissimus, sufficiens ad redemptionem totius mundi per suum sanguinē merito fuit.
Said si vt Communis homo intelligeretur Christus, quomodo corpus eius ad rependendum omnium vitam sufficeret? At si deus fuit in Carnem, qui Dignissimus, Sufficiens ad redemptionem totius mundi per suum sanguinē merito fuit.
how should his body be sufficient to restore life to al men? but if he were God in our flesh, worthily thē did he suffice to redeem the whole world with his bloud. Austen.
how should his body be sufficient to restore life to all men? but if he were God in our Flesh, worthily them did he suffice to Redeem the Whole world with his blood. Austen.
Indubitanter credamus quod totum mundum redemit, qui plus dedit quā totus mundus valeret: inter redimentē & redemptum dispensatio, non compensatio fuit.
Indubitably Credamus quod totum Mundum Redeemeth, qui plus dedit quā totus World valeret: inter redimentē & redemptum Dispensation, non compensatio fuit.
Betweene the redeemer and the redeemed there was a dispensation (of humilitie) no compensation (of equality.) And to shewe the truth of his spéech he addeth;
Between the redeemer and the redeemed there was a Dispensation (of humility) no compensation (of equality.) And to show the truth of his speech he adds;
Innocency was arraigned for the guiltie, mercie was buffeted for the cruell, piety was whipped for the vngodlie, wisdom was mocked for the foolish, righteousnes was condēned for the vnrighteous, truth was slaine for the liar, life died for him that was dead.
Innocency was arraigned for the guilty, mercy was buffeted for the cruel, piety was whipped for the ungodly, Wisdom was mocked for the foolish, righteousness was condemned for the unrighteous, truth was slain for the liar, life died for him that was dead.
And doe wee yet, remembring who he was, and what we were, stagger to confesse with these Christian and Catholike Fathers, that his bloud was a most sufficient price for all the world? or woonder we to see death ouerthrowne by his death, who was the fountaine of life,
And do we yet, remembering who he was, and what we were, stagger to confess with these Christian and Catholic Father's, that his blood was a most sufficient price for all the world? or wonder we to see death overthrown by his death, who was the fountain of life,
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for that had beene violence, not obedience; vengeance, not patience; force, not loue. But all constraint was farre from Christ, that his sufferings might be a voluntary sacrifice to witnesse his loue,
for that had been violence, not Obedience; vengeance, not patience; force, not love. But all constraint was Far from christ, that his sufferings might be a voluntary sacrifice to witness his love,
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And that wee may a little the better be thinke our selues, before we growe too resolute in this assertion, that Christes soule suffered the verie paines of hell;
And that we may a little the better be think our selves, before we grow too resolute in this assertion, that Christ's soul suffered the very pains of hell;
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Then as the light hath no fellowshippe with darkenesse, no more had Christ with hell, which is the power of darkenesse, from whence hee hath deliuered vs. Secondlie, hell is destruction both of bodie and soule, Feare not them (saith Christ) which kill the bodie, but cannot kill the soule;
Then as the Light hath no fellowship with darkness, no more had christ with hell, which is the power of darkness, from whence he hath Delivered us Secondly, hell is destruction both of body and soul, fear not them (Says christ) which kill the body, but cannot kill the soul;
howe shall he saue vs, that could hardlie, and as some write, MAXIMA CVM DIFFICVLTATE•punc; with much a do saue himselfe? But God sent his sonne to bee the Sauiour of the worlde.
how shall he save us, that could hardly, and as Some write, MAXIMA CVM DIFFICVLTATE•punc; with much a do save himself? But God sent his son to be the Saviour of the world.
The lake burning with fire and brimstone, this is the second death (saith Saint Iohn. ) Of this death Austen saith, De prima corporis morte dicipotest quòd bonis bona sit & malis mala;
The lake burning with fire and brimstone, this is the second death (Says Faint John.) Of this death Austen Says, De prima corporis morte dicipotest quòd bonis Bona sit & malis mala;
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Before the first death, no man suffereth hell, which is the seconde death, and before wee maie auouch it of Christ, wee must take all goodnesse from him;
Before the First death, no man suffers hell, which is the seconde death, and before we may avouch it of christ, we must take all Goodness from him;
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Fourthly, their WORME in hell neuer dieth, for so much as the remembrance of their sinnes committed against God euerlasting lie biteth and afflicteth the conscience.
Fourthly, their WORM in hell never Dieth, for so much as the remembrance of their Sins committed against God everlasting lie bites and afflicts the conscience.
and separated from sinners, and therefore needed no sacrifice for his owne sinnes, but as a faythfull and mercifull high Priest by the offering of him selfe once, made an attonement for the sinnes of the people.
and separated from Sinners, and Therefore needed no sacrifice for his own Sins, but as a faithful and merciful high Priest by the offering of him self once, made an atonement for the Sins of the people.
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But what the paines of the damned are, the sentence of the Iudge will best declare, Discedite à me maledicti in ignem aeternum, Depart from mee ye cursed into euerlasting fire, prepared for the diuell and his Angels.
But what the pains of the damned Are, the sentence of the Judge will best declare, Discedite à me Maledicti in Ignem aeternum, Depart from me you cursed into everlasting fire, prepared for the Devil and his Angels.
We must not in stead of a naturall and mutuall coniunction, beléeue or teach a reall & effectuall separation betwixt God and man, in the person of Christ, no not a perswasion thereof in the soule of our Sauiour, which is all one with Desperation,
We must not in stead of a natural and mutual conjunction, believe or teach a real & effectual separation betwixt God and man, in the person of christ, no not a persuasion thereof in the soul of our Saviour, which is all one with Desperation,
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coulde the soule of Christ bee personallie ioyned with him, and not be perpetuallie blessed by him? Though then it pleased our Sauiour to suffer a cursed kinde of death for our sinnes,
could the soul of christ be personally joined with him, and not be perpetually blessed by him? Though then it pleased our Saviour to suffer a cursed kind of death for our Sins,
and the curse of God compriseth not onelie the anger and hatred, but the intolerable and vnceaseable vengeance of God, which pursueth the souls and bodies of the wicked with flaming fire for euer.
and the curse of God compriseth not only the anger and hatred, but the intolerable and vnceaseable vengeance of God, which pursueth the Souls and bodies of the wicked with flaming fire for ever.
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And could we frame our tongues, which I hope all Christians with heart detest, so much to dishonour the person of Christ as to auouch him to be trulie reiected and accursed of his Father,
And could we frame our tongues, which I hope all Christians with heart detest, so much to dishonour the person of christ as to avouch him to be truly rejected and accursed of his Father,
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But I perswade my self, few men of learning or religion, will venter on this desperate resolution, that Christs soule here on earth suffered hell fire, and therefore to propose it, is inough to confute it.
But I persuade my self, few men of learning or Religion, will venture on this desperate resolution, that Christ soul Here on earth suffered hell fire, and Therefore to propose it, is enough to confute it.
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And this is cause inough to staie all men, that bee soberlie minded, from defending that Christs soule suffered the paines of hell, which the holie Ghost saith are endles. They which knowe not God,
And this is cause enough to stay all men, that be soberly minded, from defending that Christ soul suffered the pains of hell, which the holy Ghost Says Are endless. They which know not God,
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and obey not the gospell shall suffer paines, euen euerlasting perdition, from the presence of the Lord, saith the Apostle to the Thessalonians. And so Peter, to whom the myst of darkenesse is reserued for euer.
and obey not the gospel shall suffer pains, even everlasting perdition, from the presence of the Lord, Says the Apostle to the Thessalonians. And so Peter, to whom the mist of darkness is reserved for ever.
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Yea Christ himselfe pronounced that fire to be vnquenchable. Wherefore vnlesse we can shew a later and better warrant then I yet see, we shall do well not to enterprize to quench hell fire;
Yea christ himself pronounced that fire to be unquenchable. Wherefore unless we can show a later and better warrant then I yet see, we shall do well not to enterprise to quench hell fire;
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but to let it burne eternallie, and to confesse with Peter that God raised Christ breaking the paines of death and hell, of which it was impossible he should be held.
but to let it burn eternally, and to confess with Peter that God raised christ breaking the pains of death and hell, of which it was impossible he should be held.
and consequentlie could not himselfe bee bound by death or hell, but ouercame satan, and tooke all his armour from him wherein he trusted, and deuided the spoiles.
and consequently could not himself be bound by death or hell, but overcame satan, and took all his armour from him wherein he trusted, and divided the spoils.
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And where some men begin to doubt, whether eternal continuance be of the nature & substance of hell or no, they shall doe well to leaue these dangerous and fruitelesse speculations.
And where Some men begin to doubt, whither Eternal Continuance be of the nature & substance of hell or no, they shall do well to leave these dangerous and fruitless speculations.
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And since no creature is able to beare an infinite burden and sence of paine, of force all sinnefull creatures must bee condemned to an infinite length of punishment; which is hell fire.
And since no creature is able to bear an infinite burden and sense of pain, of force all sinful creatures must be condemned to an infinite length of punishment; which is hell fire.
& our sauior for warneth vs not in vaine, that hel f•er is VNQVENCHABLE, & EVERLASTING. Since then neither the remorse, reiection, malediction, nor desperation of the damned;
& our Saviour for warneth us not in vain, that hell f•er is VNQVENCHABLE, & EVERLASTING. Since then neither the remorse, rejection, malediction, nor desperation of the damned;
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I am farre from admitting into anie part of the Créed this ambiguous, if not dangerous assertion, that Christ in his soule on the crosse felt the verie paines, and torments of the damned:
I am Far from admitting into any part of the Creed this ambiguous, if not dangerous assertion, that christ in his soul on the cross felt the very pains, and torments of the damned:
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and we may ioifully saie, O death where is thy sting? O hell where is thy victory? thanking God which hath giuen this victorie through our Lorde Iesus Christ, as it was forespoken by the prophet Esay. The Lorde will destroy death for euer ;
and we may joyfully say, Oh death where is thy sting? O hell where is thy victory? thanking God which hath given this victory through our Lord Iesus christ, as it was forespoken by the Prophet Isaiah. The Lord will destroy death for ever;
with what Sacrifice God was pleased for our sinnes, with what price the Diuell was concluded for our ransome, with what Seale the newe couenant of grace and mercie was confirmed vnto vs for our safetie.
with what Sacrifice God was pleased for our Sins, with what price the devil was concluded for our ransom, with what Seal the new Covenant of grace and mercy was confirmed unto us for our safety.
Our selues as prisoners were to bee restored by GODS pardon, and to be assured of his protection, that the like miserie might not the second time preuaile against vs;
Our selves as Prisoners were to be restored by GOD'S pardon, and to be assured of his protection, that the like misery might not the second time prevail against us;
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which is performed by the newe Testament of mercie forgiuing, and grace repressing sinne, that wee relapse not into the pit of perdition whence wee were deliuered.
which is performed by the new Testament of mercy forgiving, and grace repressing sin, that we relapse not into the pit of perdition whence we were Delivered.
What was the true propitiatorie sacrifice which God accepted for the sinnes of the world, if the new testament did not plainelie declare, the olde testament would sufficientlie witnesse vnto vs. For as well Patriarks as Prophets,
What was the true propitiatory sacrifice which God accepted for the Sins of the world, if the new Testament did not plainly declare, the old Testament would sufficiently witness unto us For as well Patriarchs as prophets,
yea all the godlie from Abel to Christ did by their sacrifices and seruice of God professe and confirme their faith to be this, that they looked for the Seede of the woman, who by his death and bloud should purge their sinnes,
yea all the godly from Abel to christ did by their Sacrifices and service of God profess and confirm their faith to be this, that they looked for the Seed of the woman, who by his death and blood should purge their Sins,
so the Serpent shoulde bruise the weakest and earthliest part of Christ; but euen that bruized heele should bee of force enough to crush the Serpentes head.
so the Serpent should bruise the Weakest and earthliest part of christ; but even that Bruised heel should be of force enough to crush the Serpents head.
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and crosse of Christ to be the redemption and saluation of all mankinde? Abrahams readinesse to offer vp Isaac, for which the blessing was annexed to him with an othe, what doth it import but the loue of God Not sparing his owne sonne,
and cross of christ to be the redemption and salvation of all mankind? Abrahams readiness to offer up Isaac, for which the blessing was annexed to him with an other, what does it import but the love of God Not sparing his own son,
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doth it not represent the bloud of that immaculate lambe, which saueth vs from the fiercenesse of Gods wrath? The lifting vp the brasen serpent to cure the people that were stung with fierie Serpents, doth it not foreshewe.
does it not represent the blood of that immaculate lamb, which Saveth us from the fierceness of God's wrath? The lifting up the brazen serpent to cure the people that were stung with fiery Serpents, does it not foreshow.
Christ hanging on the crosse to cure our soules from the poison of sinne, which is the sting of that deadlie serpent? The strength of Sampson pulling the house on his owne and his enemies heades, doth it not declare the voluntarie death of Christ, to be the destruction of death and hell, which insulted at him on the crosse?
christ hanging on the cross to cure our Souls from the poison of sin, which is the sting of that deadly serpent? The strength of Sampson pulling the house on his own and his enemies Heads, does it not declare the voluntary death of christ, to be the destruction of death and hell, which insulted At him on the cross?
When the truth came expressed by all these sacrifices, and resembled in all these figures, what offering made he on the altar of the crosse? Did he yeelde his soule to the paines of hell,
When the truth Come expressed by all these Sacrifices, and resembled in all these figures, what offering made he on the altar of the cross? Did he yield his soul to the pains of hell,
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But which of these two was beleeued of the Patriarks, witnessed by the sacrifices, shadowed in the figures of the law, expected of the faithfull from the foundation of the worlde? The bloudie sacrifice of Christes bodie is so plainelie proclaimed by them all, that there can bee no question of their faith and expectation.
But which of these two was believed of the Patriarchs, witnessed by the Sacrifices, shadowed in the figures of the law, expected of the faithful from the Foundation of the world? The bloody sacrifice of Christ's body is so plainly proclaimed by them all, that there can be no question of their faith and expectation.
And were they deceiued in the obiect of their faith, and hope? Did they all mistake the true sacrifice for their sinnes? and did God by his lawe confirme them in that errour? And doeth the Apostle falselie conclude from the sacrifices of the lawe, that Christes offering before it coulde take awaie sinne, must of force bee bloudie? These were verie strange positions in Christian religion,
And were they deceived in the Object of their faith, and hope? Did they all mistake the true sacrifice for their Sins? and did God by his law confirm them in that error? And doth the Apostle falsely conclude from the Sacrifices of the law, that Christ's offering before it could take away sin, must of force be bloody? These were very strange positions in Christian Religion,
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and yet I sée not howe wee shall auoide them, if we strictlie maintaine the suffering of hell paines to bee the chiefer and principaller part of our redemption, without which the rest is nothing.
and yet I see not how we shall avoid them, if we strictly maintain the suffering of hell pains to be the chiefer and principaller part of our redemption, without which the rest is nothing.
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And if it wrought that effect in them, it is still of the same power and strength to worke the like in vs. If it were insufficient to release them from the rigour of GODS wrath,
And if it wrought that Effect in them, it is still of the same power and strength to work the like in us If it were insufficient to release them from the rigour of GOD'S wrath,
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which must likewise be ours, with this onelie difference, that they beléeued in him, which should take away the sins of the worlde by his death and crosse,
which must likewise be ours, with this only difference, that they believed in him, which should take away the Sins of the world by his death and cross,
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but rather learne what that one was, which we may do without any difficultie, since the Apostle so plainlie teacheth vs, that we are sanctified by THE OFFERING OF THE BODY OF IESVS ONCE ;
but rather Learn what that one was, which we may do without any difficulty, since the Apostle so plainly Teaches us, that we Are sanctified by THE OFFERING OF THE BODY OF JESUS ONCE;
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It was then necessary that the similitudes of heauenlie thinges (in the law) should be purified with such thinges (as the bloud of bulles and goates) but heauenly things themselues with better sacrifices then these ;
It was then necessary that the Similitudes of heavenly things (in the law) should be purified with such things (as the blood of Bulls and Goats) but heavenly things themselves with better Sacrifices then these;
howe much more shall THE BLOVD OF CHRIST, who through the eternall spirit offered himselfe without spot to God, PVRGE YOVR CONSCIENCES FROM DEAD WORKS to serue the liuing God? And for this cause is he the Mediator of the newe Testament, that THROVGH DEATH which was for THE REDEMPTION OF THE TRANSGRESSIONS IN THE FORMER TESTAMENT, they which were called might receiue the promise of eternal inheritance.
how much more shall THE BLOOD OF CHRIST, who through the Eternal Spirit offered himself without spot to God, PURGE YOUR CONSCIENCES FROM DEAD WORKS to serve the living God? And for this cause is he the Mediator of the new Testament, that THROUGH DEATH which was for THE REDEMPTION OF THE TRANSGRESSIONS IN THE FORMER TESTAMENT, they which were called might receive the promise of Eternal inheritance.
wherefore neither was the first testament ordained without bloud. Iesus then suffered without the gate, that hee might SANCTIFIE the people WITH HIS OWNE BLOVD,
Wherefore neither was the First Testament ordained without blood. Iesus then suffered without the gate, that he might SANCTIFY the people WITH HIS OWN BLOOD,
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and other then this, he did not make, for his offering was both BODILY and BLOVDIE. This is my body, which is giuen, (and) broken for you; this is my bloud, which is shed for manie.
and other then this, he did not make, for his offering was both BODILY and BLOODY. This is my body, which is given, (and) broken for you; this is my blood, which is shed for many.
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How canne wee then bring in another sacrifice of Christes soule suffering the paines of hell, which could be neither bodily nor bloudy, but wee must increase the number,
How can we then bring in Another sacrifice of Christ's soul suffering the pains of hell, which could be neither bodily nor bloody, but we must increase the number,
and weaken the force of his externall & corporal sacrifice, which was the truth that answered & accomplished al the signes of the law? For the inuisible paines of hel are no where prefigured in the sacrifices of the law, that I find;
and weaken the force of his external & corporal sacrifice, which was the truth that answered & accomplished all the Signs of the law? For the invisible pains of hell Are no where prefigured in the Sacrifices of the law, that I find;
What danger it is to depart from ye manifest words of the holy ghost in so high a point of faith, & by things vnwritten to discredit things written, I néede not admonish such as be learned, let the simple take héed, that they suffer not reason to ouerrule religion,
What danger it is to depart from you manifest words of the holy ghost in so high a point of faith, & by things unwritten to discredit things written, I need not admonish such as be learned, let the simple take heed, that they suffer not reason to overrule Religion,
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By Christ then wee haue redemption through his bloud, euen the remission of sinnes ▪ and nowe in Christ Iesus yee which once were farre off, are made neere by the bloud of Christ.
By christ then we have redemption through his blood, even the remission of Sins ▪ and now in christ Iesus ye which once were Far off, Are made near by the blood of christ.
For Abels bloud cried for vengeance: but Christs bloud speaketh for mercie and grace. And for that cause Paul calleth it, The bloud of the euerlasting Testament;
For Abel's blood cried for vengeance: but Christ blood speaks for mercy and grace. And for that cause Paul calls it, The blood of the everlasting Testament;
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This testament of mercie, grace and glorie is confirmed by the death of Christ, and sealed with his bloud, which if we weaken or frustrate with our inuentions,
This Testament of mercy, grace and glory is confirmed by the death of christ, and sealed with his blood, which if we weaken or frustrate with our Inventions,
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or additions, wee must looke for that fearefull iudgement which the Apostle threatneth. He that despiseth Moses lawe dieth without mercie vnder two or three witnesses:
or additions, we must look for that fearful judgement which the Apostle threatens. He that despises Moses law Dieth without mercy under two or three Witnesses:
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and counteth vnholie the bloud of the Testament, wherewith he was sanctified, and reprocheth the spirite of grace? The wrong that is offered to the bloud of the newe Testament, treadeth vnder foote the sonne of God,
and counteth unholy the blood of the Testament, wherewith he was sanctified, and Reproacheth the Spirit of grace? The wrong that is offered to the blood of the new Testament, treadeth under foot the son of God,
or to set vp another price, for which we haue no expresse record, against, or aboue the bloud of Christ, by which we are cleansed from our sinnes, and reconciled to God?
or to Set up Another price, for which we have no express record, against, or above the blood of christ, by which we Are cleansed from our Sins, and reconciled to God?
Could they prooue by expresse and infallible testimonies (which they cannot do) that Christ suffered in soul the paines of the damned, they had some reason to comprise the one within the other;
Could they prove by express and infallible testimonies (which they cannot do) that christ suffered in soul the pains of the damned, they had Some reason to comprise the one within the other;
but no such thing being warranted, or witnessed in the scriptures, they must take héed, that they do not elude, rather then expound the words of the holie ghost with a perpetuall Synecdoche, which shall frustrate the very force of all those euident and vehement speeches.
but no such thing being warranted, or witnessed in the Scriptures, they must take heed, that they do not elude, rather then expound the words of the holy ghost with a perpetual Synecdoche, which shall frustrate the very force of all those evident and vehement Speeches.
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Thirdlie, the things which are named in the Scriptures, as they were the last, so are they the chiefest parts of Christs sufferings, the rest being vnderstood as antecedent to them, and not eminent aboue them.
Thirdly, the things which Are nam in the Scriptures, as they were the last, so Are they the chiefest parts of Christ sufferings, the rest being understood as antecedent to them, and not eminent above them.
Know ye not (saith Paule ) that all we which haue beene baptised into Iesus Christ, haue beene baptised into his death? Wee are buried then with him by baptisme into his death.
Know you not (Says Paul) that all we which have been baptised into Iesus christ, have been baptised into his death? we Are buried then with him by Baptism into his death.
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The cuppe of blessing which wee blesse, is it not the communion of Christes blood? The bread which we breake, is it not the communion of Christs bodie? By these we are grafted into Christ, by these wee are quickned, & nourished into life euerlasting:
The cup of blessing which we bless, is it not the communion of Christ's blood? The bred which we break, is it not the communion of Christ body? By these we Are grafted into christ, by these we Are quickened, & nourished into life everlasting:
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as a price most sufficient for vs all that were deliuered? F I will redeeme them from the power of hell, I will ransome them from death (saith God by his Prophet:) g you were bought with a PRICE (saith Paul, ) The price then which Christ paid must be fully worth the thing redéemed.
as a price most sufficient for us all that were Delivered? F I will Redeem them from the power of hell, I will ransom them from death (Says God by his Prophet:) g you were bought with a PRICE (Says Paul,) The price then which christ paid must be Fully worth the thing redeemed.
and a kinde of reproch to giue lesse for vs, then might counteruaile vs. And therefore let vs rest assured that the price which Christ payed for vs, was of farre greater value then we were, not onelie in the vpright iudgement of God,
and a kind of reproach to give less for us, then might countervail us And Therefore let us rest assured that the price which christ paid for us, was of Far greater valve then we were, not only in the upright judgement of God,
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And for this cause the bloud of Christ is called by ye holie ghost the PRICE of our REDEMPTION. Ye were REDEEMED (saith Peter ) WITH THE PRECIOVS BLOVD of Christ as of a lambe vnspotted and vndefiled.
And for this cause the blood of christ is called by you holy ghost the PRICE of our REDEMPTION. You were REDEEMED (Says Peter) WITH THE PRECIOUS BLOOD of christ as of a lamb unspotted and undefiled.
it were an iniurie to Christ for vs to thinke his bloud was shed to satisfie the diuell as Gregory Nazianzene wel obserueth in his oration de Paschate ;
it were an injury to christ for us to think his blood was shed to satisfy the Devil as Gregory Nazianzene well observeth in his oration de Pasch;
but Christ offered his bloud as a sacrifice to god his father to verifie the iudgement pronounced against vs, Thou shalt die the death, and to satisfie the iustice of God prouoked with our sinnes;
but christ offered his blood as a sacrifice to god his father to verify the judgement pronounced against us, Thou shalt die the death, and to satisfy the Justice of God provoked with our Sins;
nor by the hand of his Father, the wisedome of God deliuered him into the handes of sinners, by whose blinde zeale and bloudie rage the diuell, that worketh in the children of disobedience, conspired and compassed his death,
nor by the hand of his Father, the Wisdom of God Delivered him into the hands of Sinners, by whose blind zeal and bloody rage the Devil, that works in the children of disobedience, conspired and compassed his death,
but in recompence of the wrong, which he receiued at Satans hands, to the which he willingly submitted himselfe, God gaue him power to spoyle the kingdome of the diuell;
but in recompense of the wrong, which he received At Satan hands, to the which he willingly submitted himself, God gave him power to spoil the Kingdom of the Devil;
Mortuus est volens, vt inuoluntarie mortuos exuscitaret. Deuorauit ipsum mors ignorans, vbi deuorasset, cognouit quem non deuorauit. Deuorauit vnum cum omnibus; perdidit omnes propter vnum. Rapuit vt leo; confracti sunt dentes ipsius.
Mortuus est volens, vt involuntary Mortuos exuscitaret. Deuorauit ipsum mors ignorans, vbi deuorasset, cognouit Whom non deuorauit. Deuorauit One cum omnibus; perdidit omnes propter One. Ravished vt leo; confracti sunt dentes Himself.
Sacramentum carnis susceptae hanc habet causam, vt diuina filij dei virtus velut hamus quidam, habitu humanae carnis obtectus principem mundi inuitare posset ad Agonem, cui ipse carnem suam velut escam tradens, hamo eum diuinitatis intrinsecus teneret insertus ex profusione immaculati sanguinis.
Sacramentum carnis susceptae hanc habet Causam, vt Divine filij dei virtus velut Hamus quidam, habitu humanae carnis obtectus principem mundi inuitare posset ad Agonem, cui ipse Carnem suam velut escam tradens, hamo Eum diuinitatis Intrinsecus teneret insertus ex profusion immaculati Blood.
The mysterie of Christes taking flesh was to this end, that the diuine power of the Sonne of GOD couered as a hooke vnder the shewe of mans flesh, might prouoke the Prince of this worlde to assault him;
The mystery of Christ's taking Flesh was to this end, that the divine power of the Son of GOD covered as a hook under the show of men Flesh, might provoke the Prince of this world to assault him;
to WHOM (CHRIST) DELIVERING HIS FLESH AS A BAITE helde fast (the diuell) with the hooke of his diuinitie sticking in him, through the shedding of his immaculate bloud.
to WHOM (CHRIST) DELIVERING HIS FLESH AS A BAIT held fast (the Devil) with the hook of his divinity sticking in him, through the shedding of his immaculate blood.
— cum se pro nostra redemptione Dominus membrorum Satanae manibus tradidit, (quod) eiusdem Satanae manum in se saeuire permittit, vt vnde ipse exterius occumberet, inde nos exterius interiusque liberaret? That the maker of all was deliuered into the hande of Satan, who is so foolish as to beleeue? And yet who taught by the trueth is ignorant, that when the Lorde for our redemption yeelded himselfe into their handes that were the members of Satan, hee suffered the hande of Satan to rage agaynst him, that whence he outwardlie dyed (in body) thence he might both outwardlie and inwardlie deliuer vs? And therefore hee concludeth, Cum corpus eius ad passionem accipit;
— cum se Pro nostra redemption Dominus Members Satan manibus tradidit, (quod) eiusdem Satan manum in se saeuire Permittit, vt vnde ipse exterius occumberet, inde nos exterius interiusque liberaret? That the maker of all was Delivered into the hand of Satan, who is so foolish as to believe? And yet who taught by the truth is ignorant, that when the Lord for our redemption yielded himself into their hands that were the members of Satan, he suffered the hand of Satan to rage against him, that whence he outwardly died (in body) thence he might both outwardly and inwardly deliver us? And Therefore he Concludeth, Cum corpus eius ad passionem accipit;
Qua est igitur iustitia, qua victus est Diabolus? Quae nisi iustitia Iesu Christi? Et quomodo victus est? Quia cum in eo nihil morte dignum inuenit, occidit eum tamen:
Qua est igitur iustitia, qua victus est Diabolus? Quae nisi iustitia Iesu Christ? Et quomodo victus est? Quia cum in eo nihil morte dignum inuenit, occidit Eum tamen:
& utique iustum est, vt debitores quos tenebat, liberi dimittantur, in eum credentes, quem sine vllo debito occidit, Hoc est quod iustificari dicimur in sanguine Christi.
& Utique iustum est, vt debitores quos tenebat, Liberi dimittantur, in Eum Believers, Whom sine vllo Debito occidit, Hoc est quod iustificari dicimur in sanguine Christ.
What then is the iustice whereby the Diuell was conquered? What but the iustice of Iesu Christ? And howe? Because that when the Diuell founde in Christ nothing woorthie of death, hee killed him notwithstanding:
What then is the Justice whereby the devil was conquered? What but the Justice of Iesu christ? And how? Because that when the devil found in christ nothing worthy of death, he killed him notwithstanding:
vt quia eos Diabolus merito tenebat, quos peccatireos conditione mortis obstrinxit, hos per eum meritò dimitteret, quem nullius peccati reum immerito poena mortis affecit:
vt quia eos Diabolus merito tenebat, quos peccatireos condition mortis obstrinxit, hos per Eum meritò dimitteret, Whom Nullius peccati Reum immerito poena mortis affecit:
that whom the Diuell iustlie held as guiltie of sinne, and obnoxious to death, those hee might woorthilie loose through him, whome hee wrongfullie slue beeing guiltie of no sinne:
that whom the devil justly held as guilty of sin, and obnoxious to death, those he might worthily lose through him, whom he wrongfully slew being guilty of no sin:
And so Saint Austen concludeth in expresse wordes, that THE BLOVD OF CHRIST, which the Diuell was permitted to shedde by the handes of the wicked, VVAS GIVEN AS A PRICE IN OVR REDEMPTION, Which when the Diuell had spilt, it was reckoned to him as a ransom for vs since Christ owed none for himself;
And so Saint Austen Concludeth in express words, that THE BLOOD OF CHRIST, which the devil was permitted to shed by the hands of the wicked, WAS GIVEN AS A PRICE IN OUR REDEMPTION, Which when the devil had spilled, it was reckoned to him as a ransom for us since christ owed none for himself;
Si redempti sumus non corruptibilibus argento, & auro, sed precioso sanguine domini nostri Iesu Christi (quo vti { que } vendente NISI EO qui nostrū iam peccatricis successionis are quaesitum seruitium possidedat) Sine dubio IPSE flagitabat pretium vt seruitio exueret quos tenebat obstrictos:
Si redempti sumus non corruptibilibus argento, & auro, sed precioso sanguine domini Our Iesu Christ (quo vti { que } vendente NISI EO qui nostrū iam peccatricis successionis Are quaesitum seruitium possidedat) Sine dubio IPSE flagitabat Price vt seruitio exueret quos tenebat obstrictos:
BVT HE that possessed vs as his seruants by reason of our sinfull succession) doubtlesse euen HE required a ransome to dismisse vs from the seruitude which he had ouer vs. Now the price of our deliuerance was the bloud of the Lord Iesus, which (price) was necessarilie to bee payde to HIM, TO WHOM we were sold through our sinnes.
BUT HE that possessed us as his Servants by reason of our sinful succession) doubtless even HE required a ransom to dismiss us from the servitude which he had over us Now the price of our deliverance was the blood of the Lord Iesus, which (price) was necessarily to be paid to HIM, TO WHOM we were sold through our Sins.
For since Christ paid no ransome for himsel•e, but for vs, and his innocent bloud could not be shed but by the hands of the wicked, what touch of vntruth can it haue, that God accounted the bloud of Christ to bee of more value then all the sonnes of men;
For since christ paid no ransom for himsel•e, but for us, and his innocent blood could not be shed but by the hands of the wicked, what touch of untruth can it have, that God accounted the blood of christ to be of more valve then all the Sons of men;
the Lorde rising againe by his owne power, and raising them all, that could not bee seuered from him, by the might and merite of his death and suffering.
the Lord rising again by his own power, and raising them all, that could not be severed from him, by the might and merit of his death and suffering.
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being before solde vnder sinne, whose seruants they were till Christ with his bloud redeemed them vnto GOD, and made them kinges and priestes to God his father.
being before sold under sin, whose Servants they were till christ with his blood redeemed them unto GOD, and made them Kings and Priests to God his father.
Sanguis Christi pretium est, tanti quid valet? quid nisi totus orbis? quid nisi omnes gentes? The redeemer came (saith Austen ) and paied the price: hee shed his bloud, and purchased the worlde.
Sanguis Christ Price est, tanti quid valet? quid nisi totus Orbis? quid nisi omnes gentes? The redeemer Come (Says Austen) and paid the price: he shed his blood, and purchased the world.
what was valued at so great a price? What but the whole world? what but al the nations of the earth? Hic sanguis effusus omnem terrarum orben• abluit, hic sanguis antea semper praesignabatur in sacrificijs, in iustorum caedibus ▪ Hic orbis terrarum est pretiū. Hoc Christus emit ecclesiam. Hoc eam om•em adornauit.
what was valued At so great a price? What but the Whole world? what but all the Nations of the earth? Hic sanguis effusus omnem terrarum orben• abluit, hic sanguis Antea semper praesignabatur in sacrificijs, in Just caedibus ▪ Hic Orbis terrarum est pretiū. Hoc Christus emit Church. Hoc eam om•em adornauit.
This bloud (saith Chrysostom ) being shed washed the whole world. This bloud was euer before figured in the sacrifices, and martyrdomes of the righteous.
This blood (Says Chrysostom) being shed washed the Whole world. This blood was ever before figured in the Sacrifices, and martyrdoms of the righteous.
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Christus non esset condignum pretiū totius creaturae redimendae, neque sufficeret ad bene redimendam mundi vitam, etiamsi suam deponeret animam vt pretium pro nobis, ac etiam pretiosum sanguinem, nisi vere esset filius, & tanquam ex deo deus.
Christus non esset condignum pretiū totius creaturae redimendae, neque sufficeret ad bene redimendam mundi vitam, Even if suam deponeret animam vt Price Pro nobis, ac etiam pretiosum sanguinem, nisi vere esset filius, & tanquam ex God deus.
Where as now Vnus dignitate vniuersos superans, pro omnibus mortuus est, & quaecun { que } sub co•lo sunt sanguine suo redemit, deo { que } & patrivniuersae terrae habitatores acquisiuit.
Where as now Vnus dignitate Universos superans, Pro omnibus Mortuus est, & quaecun { que } sub co•lo sunt sanguine Sue Redeemeth, God { que } & patrivniuersae terrae Habitatores acquisiuit.
And Esay foretold as much, that he should make his soule an offering for sin ] It is no great masterie to cite places of scripture in shew repugnant one to the other;
And Isaiah foretold as much, that he should make his soul an offering for since ] It is no great mastery to Cite places of scripture in show repugnant one to the other;
Christ could not die for our sinnes, but he must laie down his soule to death, that it might be separated from his bodie & so giue HIS SOVLE, that is, his LIFE a ransome for many, & an offering for sin.
christ could not die for our Sins, but he must lay down his soul to death, that it might be separated from his body & so give HIS SOLVE, that is, his LIFE a ransom for many, & an offering for since.
And indéed that phrase PONTRE ANIMAM in the Scriptures doth alwaies note a voluntary yeelding of the life, which is A LAYING ASIDE OF THE SOVLE, for ye loue of others;
And indeed that phrase PONTRE ANIMAM in the Scriptures does always note a voluntary yielding of the life, which is A LAYING ASIDE OF THE SOLVE, for you love of Others;
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And yet because the ancient fathers some times saie that Christ gaue his soule for our soules, as hee did his flesh for our flesh, & the scriptures often affirme hee gaue himselfe ;
And yet Because the ancient Father's Some times say that christ gave his soul for our Souls, as he did his Flesh for our Flesh, & the Scriptures often affirm he gave himself;
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That the Sonne of God loued vs & gaue himselfe for vs making the purgatiō of our sinnes in his own person, by the sacrifice of himself to put away sinne ;
That the Son of God loved us & gave himself for us making the purgation of our Sins in his own person, by the sacrifice of himself to put away sin;
to wit the REDEMPTION of our sins, the CONFIRMATION of the new testament, the RECONCILIATION of man to God, the DESTRVCTION of him that was ruler of death,
to wit the REDEMPTION of our Sins, the CONFIRMATION of the new Testament, the RECONCILIATION of man to God, the DESTRUCTION of him that was ruler of death,
r For the testamēt is confirmed when men are dead ▪ Christ is the mediator of the new Testament, that through death which was for the redemption of the trespasses in the former Testament, they which are called might receiue the promise of eternall inheritance.
r For the Testament is confirmed when men Are dead ▪ christ is the Mediator of the new Testament, that through death which was for the redemption of the Trespasses in the former Testament, they which Are called might receive the promise of Eternal inheritance.
You y• in times past were strangers and enemies in mind by euill works, hath he nowe reconciled in the body of his flesh through death to make you holie, vndefiled, and faultlesse before him.
You y• in times past were Strangers and enemies in mind by evil works, hath he now reconciled in the body of his Flesh through death to make you holy, undefiled, and faultless before him.
For so much as the children were partakers of flesh and bloud, hee also did therein partake with them, that through death hee might destroy him that had power of death euen the deuill.
For so much as the children were partakers of Flesh and blood, he also did therein partake with them, that through death he might destroy him that had power of death even the Devil.
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But Christ tooke flesh and bloud, that by the death of his flesh hee might destroie the deuill, that insulted and raigned ouer the weakenesse of mans flesh.
But christ took Flesh and blood, that by the death of his Flesh he might destroy the Devil, that insulted and reigned over the weakness of men Flesh.
Wee are buried (with Christ) by baptisme into his death, and if we bee grafted with him into the similitude of his death, we shalbe likewise into his resurrection:
we Are buried (with christ) by Baptism into his death, and if we be grafted with him into the similitude of his death, we shall likewise into his resurrection:
The death of Christ then is mentioned no where in the Scriptures, but the verie words or circumstances, doe cléerely confirme that they speake of the death which he suffered for vs on the crosse, IN THE BODY OF HIS FLESH.
The death of christ then is mentioned no where in the Scriptures, but the very words or Circumstances, do clearly confirm that they speak of the death which he suffered for us on the cross, IN THE BODY OF HIS FLESH.
So that it is neither possible for the soule ioyned with God to die, nor for the soule separated from God to liue. Then if Christs soule were at anie time deade, it lost all coniunction and communion with God;
So that it is neither possible for the soul joined with God to die, nor for the soul separated from God to live. Then if Christ soul were At any time dead, it lost all conjunction and communion with God;
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and consequentlie the personall vnion of God and man in Christ was for that time dissolued, and the grace and presence of Gods spirit were vtterlie taken from him;
and consequently the personal Union of God and man in christ was for that time dissolved, and the grace and presence of God's Spirit were utterly taken from him;
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yea the soule of Christ, if it were but for an houre depriued of Gods grace and spirit, must néedes for that time be subiected to all sinne and wickednesse;
yea the soul of christ, if it were but for an hour deprived of God's grace and Spirit, must needs for that time be subjected to all sin and wickedness;
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And since between righteousnes and vnrighteousnes there is no middle, the soule of man wanting light, truth, and sanctitie, of force must be filled with darkenes, error, & iniquity ;
And since between righteousness and unrighteousness there is no middle, the soul of man wanting Light, truth, and sanctity, of force must be filled with darkness, error, & iniquity;
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howe then shall we be sure neuer to die, if the fountaine of our life in Christes person might for the time bee dried vp with death? shall we haue fuller or perfiter fruition of life then Christ Iesus our heade, who giueth life to all his sheepe ? but he had so plentifull, perpetuall, and personall possession of life, not onelie for himselfe,
how then shall we be sure never to die, if the fountain of our life in Christ's person might for the time be dried up with death? shall we have fuller or perfiter fruition of life then christ Iesus our head, who gives life to all his sheep? but he had so plentiful, perpetual, and personal possession of life, not only for himself,
Could hee then at anie time be a deade soule, whome the holy ghost affirmeth to be made a QVICKENING SPIRIT? could he giue that to others, which himselfe did lacke? or loose that which he once had ? I know to giue life is proper to God,
Could he then At any time be a dead soul, whom the holy ghost Affirmeth to be made a QVICKENING SPIRIT? could he give that to Others, which himself did lack? or lose that which he once had? I know to give life is proper to God,
and in that respect was the receptacle whereby the life and grace of his diuine nature was deriued into his humane, with such abundance, and assurance, that of his fulnes we al haue receaued ;
and in that respect was the receptacle whereby the life and grace of his divine nature was derived into his humane, with such abundance, and assurance, that of his fullness we all have received;
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and with the learned and auncient, fathers to acknowledge, that there is not mentioned in the scriptures anie death of the soule, besides SINNE, & eternall DAMNATION; neither of the which with anie moderation or mitigation can be attributed to Christ without shamefull blasphemie.
and with the learned and ancient, Father's to acknowledge, that there is not mentioned in the Scriptures any death of the soul, beside SIN, & Eternal DAMNATION; neither of the which with any moderation or mitigation can be attributed to christ without shameful blasphemy.
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& dead in soule, as Paule speaketh of wanton widowes, she which liueth in pleasure, is dead whiles shee liueth. These the scripture calleth DEAD IN SINNE. When we were dead by sinnes, God quickened vs together with Christ.
& dead in soul, as Paul speaks of wanton Widows, she which lives in pleasure, is dead while she lives. These the scripture calls DEAD IN SIN. When we were dead by Sins, God quickened us together with christ.
From this death I make no doubt but all christian men with heart and voice will cléerelie discharge the VNSPOTTED and VNDEFILED Lambe of God, who did no sinne, neither was there any guile found in his mouth.
From this death I make no doubt but all christian men with heart and voice will clearly discharge the UNSPOTTED and UNDEFILED Lamb of God, who did no sin, neither was there any guile found in his Mouth.
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but the sonne of God wronged, and mans saluation wholy subuerted. Nothing might befall the humane nature of Christ, which was vnfitting for his diuine;
but the son of God wronged, and men salvation wholly subverted. Nothing might befall the humane nature of christ, which was unfitting for his divine;
which way shall we thinke to scape the iust and fearefull iudgement of God for our manifold and grieuous sinnes? he was indéed condemned by man, that gaue wrongfull sentence of death against him;
which Way shall we think to escape the just and fearful judgement of God for our manifold and grievous Sins? he was indeed condemned by man, that gave wrongful sentence of death against him;
And because hee humbled himselfe to the death of the crosse, God highly exalted him, and gaue him a name aboue all names, as well in witnesse of his innocencie, as in reward of his humility. Yea the holie ghost, which euidently recordeth Christes assurance, confidence, and reioicing in God,
And Because he humbled himself to the death of the cross, God highly exalted him, and gave him a name above all names, as well in witness of his innocence, as in reward of his humility. Yea the holy ghost, which evidently recordeth Christ's assurance, confidence, and rejoicing in God,
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which by no meanes admitteth anie danger or doubt, much lesse anie sence or sufferance of the second death being the iust wages of sinne, whereby the wicked are euerlastinglie punished.
which by no means admitteth any danger or doubt, much less any sense or sufferance of the second death being the just wages of sin, whereby the wicked Are everlastingly punished.
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And likewise our sauiour, except you beleeue, you shall die in your sinnes. That euerlasting death is the wages of sinne, I take it to be as cleare a case, as the former.
And likewise our Saviour, except you believe, you shall die in your Sins. That everlasting death is the wages of sin, I take it to be as clear a case, as the former.
These shal go into euerlasting punishmēt, saith Christ to the wicked. They shall be punished with euerlasting perdition, saith Paule of the ignorant and disobedient.
These shall go into everlasting punishment, Says christ to the wicked. They shall be punished with everlasting perdition, Says Paul of the ignorant and disobedient.
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Anima in corpore vita est carnis; Deus vero qui viuificat omnia, vita est animarum. Sicut mors exterior ab anima diuidit carnem, ita mors interior à Deo separat animam.
Anima in corpore vita est carnis; Deus vero qui viuificat omnia, vita est animarum. Sicut mors exterior ab anima diuidit Carnem, ita mors interior à God separate animam.
From which if we cannot exclude the soule of Christ, no not for a moment, without sacrilegious impietie, it remaineth that Christ neither suffered nor tasted the death of the soule,
From which if we cannot exclude the soul of christ, no not for a moment, without sacrilegious impiety, it remains that christ neither suffered nor tasted the death of the soul,
Quid est enim quod vini•icatus est spiritu, nisi quod eudem caro QVA SOLA FVERAT MORTIFICATVS viuificante spiritu resurrexit? Nam QVOD ANIMA FVERAT MORTIFICATVS IESVS, hoc est eo spiritu qui hominis est, QVIS AVDEAT DICERE, cum mors animae non sit nisi peccatum, à quo ille omnino immunis fuit? Mortificatus ergo carne dictus est,
Quid est enim quod vini•icatus est spiritu, nisi quod Eudem Caro QVA SOLA FVERAT MORTIFICATUS viuificante spiritu resurrexit? Nam WHICH ANIMA FVERAT MORTIFICATUS JESUS, hoc est eo spiritu qui hominis est, QUIS AVDEAT DICERE, cum mors Spirits non sit nisi peccatum, à quo Isle Omnino Immunis fuit? Mortificatus ergo Carnem dictus est,
What is meant by this, that Christ was quickened in spirite, but that the same flesh, IN WHICH ONELIE HE DIED, rose againe quickened by the spirite? For that Iesus was DEAD IN SPIRIT WHO DARE AVOVCH, I meane in his humane spirite,
What is meant by this, that christ was quickened in Spirit, but that the same Flesh, IN WHICH ONLY HE DIED, rose again quickened by the Spirit? For that Iesus was DEAD IN SPIRIT WHO DARE AVOUCH, I mean in his humane Spirit,
since as the death of the soule is nothing but sinne, from which hee was altogither free? And least wee shoulde thinke this slipte his penne, elsewhere hee largelie and learnedlie handleth the same matter. ( Diabolus ) per impietatem MORTVVS EST IN SPIRITV, carne vtique mortuus non est:
since as the death of the soul is nothing but sin, from which he was altogether free? And lest we should think this slipped his pen, elsewhere he largely and learnedly handleth the same matter. (Diabolus) per impietatem MORTVVS EST IN SPIRIT, Carnem Vtique Mortuus non est:
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nobis autem & impietatem persuasit, & per hanc vt in mortem carnis venire mereremur effecit. Quô ergo nos Mediator mortis transmisit, & ipse NON VENIT, hoc est ad MORTEM CARNIS:
nobis autem & impietatem persuasit, & per hanc vt in mortem carnis venire mereremur effecit. Quô ergo nos Mediator mortis transmisit, & ipse NON VENIT, hoc est ad MORTEM CARNIS:
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And noting the remedie prouided for vs in the bodilie death of Christ, he saith, Vitae mediator ostendens, quam non sit mors timenda, quae per humanam conditionem iam euadi non potest,
And noting the remedy provided for us in the bodily death of christ, he Says, Vitae Mediator ostendens, quam non sit mors timenda, Quae per humanam conditionem iam euadi non potest,
And therefore the death which Christ suffered in his bodie on the Crosse, did purge, abolish, and extinguish all our sinnes, whereby the power of satan iustly detained vs to abide the punishment of our transgressions.
And Therefore the death which christ suffered in his body on the Cross, did purge, Abolah, and extinguish all our Sins, whereby the power of satan justly detained us to abide the punishment of our transgressions.
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Et vbi potuit aliquid facere, ibi omni ex parte deuictus est, & vnde accepit exterius potestatem dominicae carnis occidend•e, inde interior eius potestas, quâ nos tenebat, occisa est.
Et vbi Potuit Aliquid facere, There omni ex parte deuictus est, & vnde accepit exterius potestatem Dominicae carnis occidend•e, inde interior eius potestas, quâ nos tenebat, occisa est.
Because (the Diuell) deade in spirite coulde not inuade (Christ) liuing in spirite; as most desirous to kill man, hee fastened on that death which hee coulde compasse and was suffered to kill that mortall (bodie) which the liuing Mediatour tooke from mankinde;
Because (the devil) dead in Spirit could not invade (christ) living in Spirit; as most desirous to kill man, he fastened on that death which he could compass and was suffered to kill that Mortal (body) which the living Mediator took from mankind;
So the Diuell lost man BY THE VERIE DEATH OF (Christs) FLESH. Yea the death of Christ should leade vs patientlie to suffer the same death for him which hee suffered for vs. Hactenus morerentur ad Christi gratiam pertinentes, quatenus pro illis ipse mortuus est Christus, CARNIS TANTVM MORTE NON SPIRITVS.
So the devil lost man BY THE VERY DEATH OF (Christ) FLESH. Yea the death of christ should lead us patiently to suffer the same death for him which he suffered for us Hactenus morerentur ad Christ gratiam pertinentes, quatenus Pro illis ipse Mortuus est Christus, CARNIS TANTVM MORTE NON SPIRITVS.
The death OF THE BODIE ONLIE THE SONNE OF GOD SVFFERED FOR VS, by which he deliuered vs both from the dominion of sin, and from eternall damnation. Cyrillus teacheth the same doctrine.
The death OF THE BODY ONLY THE SONNE OF GOD SUFFERED FOR US, by which he Delivered us both from the dominion of since, and from Eternal damnation. Cyril Teaches the same Doctrine.
Quid est ergo quod beatus Iob postulat vmbram mortis nisi quod ad delenda peccata ante Dei oculos, Dei & hominum Mediatorem requirit, qui SOLAM PRO NOBIS MORTEM CARNIS susciperet,
Quid est ergo quod beatus Job postulat Umbra mortis nisi quod ad delenda Peccata ante Dei Eyes, Dei & hominum Mediatorem Requires, qui SOLAM PRO NOBIS MORTEM CARNIS susciperet,
& veram mortem delinquentium, per vmbram suae mortis deleret? Ad nos quippe venit qui IN MORTE SPIRITVS CARNISQVE TENEBAMVR VNAM ad nos suā mortē detulit,
& Veram mortem delinquentium, per Umbra suae mortis deleret? Ad nos quip venit qui IN MORTE SPIRITVS CARNISQVE TENEBAMVR VNAM ad nos suā mortē detulit,
To what end then doth blessed Iob aske for the shadow of death, but that to wipe away sinne out of Gods sight, hee seeketh for the Mediator of God & man, who should vndertake FOR VS THE DEATH OF THE BODIE ONLY,
To what end then does blessed Job ask for the shadow of death, but that to wipe away sin out of God's sighed, he seeks for the Mediator of God & man, who should undertake FOR US THE DEATH OF THE BODY ONLY,
and by the shadow of his death might extinguish the true death of sinners? Hee came to v that WERE SVBIECT BOTH TO THE DEATH OF THE SPIRIT AND OF THE FLESH,
and by the shadow of his death might extinguish the true death of Sinners? He Come to v that WERE SUBJECT BOTH TO THE DEATH OF THE SPIRIT AND OF THE FLESH,
But he mercifully VNDERTOOKE ONE OF THEM and iustlie CONDEMNED BOTH. He ioyned HIS SINGLE DEATH TO OVR DOVBLE DEATH, and dying CONQVERED BOTH OVR DEATHS.
But he mercifully UNDERTOOK ONE OF THEM and justly CONDEMNED BOTH. He joined HIS SINGLE DEATH TO OUR DOUBLE DEATH, and dying CONQVERED BOTH OUR DEATHS.
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but destroied sin & death, purging our transgressions by the merit of his obedience, & swalowing vp death by power yt of his life And howsoeuer the scriptures sometimes affirme that hee gaue himselfe a ransome for all men, and the Fathers likewise teach, that hee gaue his flesh for our flesh, and his soule for our soules :
but destroyed since & death, purging our transgressions by the merit of his Obedience, & swallowing up death by power that of his life And howsoever the Scriptures sometime affirm that he gave himself a ransom for all men, and the Father's likewise teach, that he gave his Flesh for our Flesh, and his soul for our Souls:
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and so ioyntlie with the bodie, and seuerallie by it selfe, the soule of Christ had not onely temptations, afflictions and passions, but euen endured the naturall sting and sharpenesse of death, to which he submitted his soule, that he might haue the feeling of our infirmities, and in all things bee tempted as wee are:
and so jointly with the body, and severally by it self, the soul of christ had not only temptations, afflictions and passion, but even endured the natural sting and sharpness of death, to which he submitted his soul, that he might have the feeling of our infirmities, and in all things be tempted as we Are:
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corpus exponens tantis supplicijs & iniurijs, animam vero geminae cuiusdam humanissimae compassionis affectui, inde super moerore inconsolabili sanctarum foeminarum, inde super desperatione & dispersione discipulorum.
corpus exponens tantis supplicijs & iniurijs, animam vero Geminae cuiusdam humanissimae compassionis affectui, inde super moerore inconsolabili sanctarum foeminarum, inde super desperation & dispersion Discipulorum.
yeelding his bodie to so great torments and wrongs, and his soule to the feeling of a double most tender compassion, on the one side for the vncomfortable greefe of the holie women;
yielding his body to so great torments and wrongs, and his soul to the feeling of a double most tender compassion, on the one side for the uncomfortable grief of the holy women;
& ammam quidem rationalem habens, quicquid fuit infirmitatis animae sine peccato suscepit & pertulit, vt dum humanae animae passiones, in anima quam accepit vinceret, nostras quoque animas ab infirmitatibus liberaret.
& ammam quidem rationalem habens, quicquid fuit infirmitatis Spirits sine Peccato suscepit & pertulit, vt dum humanae Spirits Passions, in anima quam accepit vinceret, nostras quoque animas ab infirmitatibus liberaret.
Carnem quoque humanam accipiens, in eiusdem veritate carnis, veritatem voluntariae habuit passionis, vt IN CARNE MORTVVS TOTAM in se HOMINIS OCCIDERET MORTEM.
Carnem quoque humanam accipiens, in eiusdem veritate carnis, veritatem voluntariae Habuit passionis, vt IN FLESH MORTVVS WHOLE in se HOMINIS OCCIDERET MORTEM.
Taking likewise mans flesh, in the truth of the same flesh he suffered a true and voluntarie passion, that DYING IN THE FLESH, hee might kill in his person the WHOLE DEATH dew to man.
Taking likewise men Flesh, in the truth of the same Flesh he suffered a true and voluntary passion, that DYING IN THE FLESH, he might kill in his person the WHOLE DEATH due to man.
Wherefore I easilie admitte the wordes of Nazianzene to be true, that euerie part in man is sanctified by the like in Christ, our condemned flesh by his flesh, our soule by his soule, our vnderstanding by his vnderstanding ;
Wherefore I Easily admit the words of Nazianzene to be true, that every part in man is sanctified by the like in christ, our condemned Flesh by his Flesh, our soul by his soul, our understanding by his understanding;
SI NON ALIO MODO SALVANDVS ERAT mundus nisi in SANGVINE ET CORPORE morti VTILITER derelicto, quo pacto non necessarius verbo incarnationis modus vt iustificet in sāguine suo credētes in se,
SI NON ALIO MODO SALVANDVS ERAT World nisi in SANGUINE ET CORPORE morti VTILITER derelicto, quo pacto non Necessary verbo incarnationis modus vt iustificet in sāguine Sue Believers in se,
& conciliet patri per mortē sui corporis? If the world MIGHT NONE OTHER VVAY BE SAVED but by Christes leauing his BODIE AND BLOVD VNTO DEATH for our good,
& conciliet patri per mortē sui corporis? If the world MIGHT NONE OTHER WAY BE SAVED but by Christ's leaving his BODY AND BLOOD UNTO DEATH for our good,
and BY THE DEATH OF HIS BODIE reconcile them to God his father? Quomodo sanguis communis hominis nos sanctos efficeret? sed sanctificauit sanguis Christi.
and BY THE DEATH OF HIS BODY reconcile them to God his father? Quomodo sanguis Communis hominis nos sanctos efficeret? sed sanctificauit sanguis Christ.
When the ancient fathers affirme, that Christ died for vs THE DEATH OF THE BODY ONLY, and that the BLOVD OF HIS FLESH doth saue and sanctifie the beleeuers;
When the ancient Father's affirm, that christ died for us THE DEATH OF THE BODY ONLY, and that the BLOOD OF HIS FLESH does save and sanctify the believers;
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but in the death of his bodie & shedding of his bloud, they include all those afflictions and passions of the soule, which naturally & necessarily follow paine & accompany death.
but in the death of his body & shedding of his blood, they include all those afflictions and passion of the soul, which naturally & necessarily follow pain & accompany death.
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only their intent is by all meanes to frée Christ from THE DEATH OF THE SOVLE, and then to propose the death which hee suffered in the bodie of his flesh on the crosse, with all painefull,
only their intent is by all means to free christ from THE DEATH OF THE SOLVE, and then to propose the death which he suffered in the body of his Flesh on the cross, with all painful,
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Redemption, remission of sinnes, iustification, sanctification, and such like effectes of the bloud of Christ are PRINCIPALLY and PRIMARILY in the soule;
Redemption, remission of Sins, justification, sanctification, and such like effects of the blood of christ Are PRINCIPALLY and PRIMARILY in the soul;
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and louing pleasures more then God: whereby we neglect and breake the LAVV of God, and so incurre the CVRSE pronounced against the transgressours of the law;
and loving pleasures more then God: whereby we neglect and break the LAW of God, and so incur the CURSE pronounced against the transgressors of the law;
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and by that obligation are liable to ETERNAL DEATH. This is the chaine of originall infection, actuall transgression, legall malediction, and eternal damnation, which draweth vs from God,
and by that obligation Are liable to ETERNAL DEATH. This is the chain of original infection, actual Transgression, Legal malediction, and Eternal damnation, which draws us from God,
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The force and strength of originall sinne and corruption in all the faithfull is crucified and dead with Christ, except they reuiue it by voluntarie obeying the lustes thereof.
The force and strength of original sin and corruption in all the faithful is Crucified and dead with christ, except they revive it by voluntary obeying the lusts thereof.
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For God hath proposed him to be a reconciliation through faith in his bloud by the forgiuenesse of the sinnes that are passed, through the patience of God.
For God hath proposed him to be a reconciliation through faith in his blood by the forgiveness of the Sins that Are passed, through the patience of God.
The bloud (therefore) of Christ Iesus his sonne clenseth vs from all sinne, since he is the mediator of the new Testament, (whose) death was for the redemption of the transgressions, that were in the former testament.
The blood (Therefore) of christ Iesus his son Cleanseth us from all sin, since he is the Mediator of the new Testament, (whose) death was for the redemption of the transgressions, that were in the former Testament.
The maner, how the curse of the law lighted & seased on the person of Christ, is thus expressed by S. Paule. Christ redeemed vs from the curse of the lawe, being made a curse for vs. For it is written, accursed is euery one that hangeth on the tree.
The manner, how the curse of the law lighted & seized on the person of christ, is thus expressed by S. Paul. christ redeemed us from the curse of the law, being made a curse for us For it is written, accursed is every one that hangs on the tree.
For the vengeance of the law once executed on our suertie, can no more in Gods iustice be exacted of vs. But Christ receiued the sentence of the lawe in himselfe,
For the vengeance of the law once executed on our surety, can no more in God's Justice be exacted of us But christ received the sentence of the law in himself,
For if we stretch the curse farther on Christ, then in truth it did, or coulde take place, wee arrogantlie and impiouslie pronounce that cursed, which indeede was blessed ;
For if we stretch the curse farther on christ, then in truth it did, or could take place, we arrogantly and impiously pronounce that cursed, which indeed was blessed;
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For howe could the blessing of Abraham be deriued from Christ to vs, if euerie part of his humane nature were accursed? Wherefore Christ must receiue the curse of the lawe in one part of himselfe, which was his flesh,
For how could the blessing of Abraham be derived from christ to us, if every part of his humane nature were accursed? Wherefore christ must receive the curse of the law in one part of himself, which was his Flesh,
That this is Saint Paules argument, the thirde to the Galathians, to proue Christ vnder the curse of the lawe, I hope the simplest amongst you, will soone perceiue, the learnedest dare not denie.
That this is Saint Paul's argument, the Third to the Galatians, to prove christ under the curse of the law, I hope the simplest among you, will soon perceive, the Learnedest Dare not deny.
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And by suffering this curse, that is by hanging on the tree, hee redéemed vs from the curse of the lawe, which wee had deserued both in bodie and soule.
And by suffering this curse, that is by hanging on the tree, he redeemed us from the curse of the law, which we had deserved both in body and soul.
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Which of these thinges canne we contradict? Shall wee saie the Apostle mist his marke, in that hee cleareth vs from the spirituall and perpetuall curse of the lawe, by Christes suffering a corporall and temporall parte thereof? or shall wee chalenge him to be so simple that he knew not the difference betwixt the one & the other? I am far from any such thought;
Which of these things can we contradict? Shall we say the Apostle missed his mark, in that he cleareth us from the spiritual and perpetual curse of the law, by Christ's suffering a corporal and temporal part thereof? or shall we challenge him to be so simple that he knew not the difference betwixt the one & the other? I am Far from any such Thought;
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Since then the innocencie, obedience, patience, humilitie, and sanctitie of his soule were so perfect euen in the sight of God, that it could not •ustlie be but blessed, howe shoulde the righteousnesse of God immediatelie,
Since then the innocence, Obedience, patience, humility, and sanctity of his soul were so perfect even in the sighed of God, that it could not •ustlie be but blessed, how should the righteousness of God immediately,
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& maledictum est omne peccatum, siue ipsum quod fit, vt sequatur supplicium, siue ipsum supplicium, quod alio modo vocatur peccatum, quia fit ex• peccato.
& Maledictum est omne peccatum, siue ipsum quod fit, vt sequatur supplicium, siue ipsum supplicium, quod Alio modo vocatur peccatum, quia fit ex• Peccato.
because it is consequent to sinne. Nowe Christ bare our punishment without any desert, that thereby hee might acquite our guiltinesse, and ende our punishment. And againe.
Because it is consequent to sin. Now christ bore our punishment without any desert, that thereby he might acquit our guiltiness, and end our punishment. And again.
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Cum vero ex homine, & pro homine mortem suscepit, ex illo & pro illo etiam maledictum quod mortem comitatur suscipere non dedignatus est etiam ille, prorsus etiam ille filius Dei, semper vi••s in sua iustitia, mortuus autem propter delicta nostra in carne suscepta ex poena nostra.
Cum vero ex homine, & Pro homine mortem suscepit, ex illo & Pro illo etiam Maledictum quod mortem comitatur suscipere non dedignatus est etiam Isle, prorsus etiam Isle filius Dei, semper vi••s in sua iustitia, Mortuus autem propter Delicta nostra in Carnem suscepta ex poena nostra.
I meane euen that verie son of God, alwayes liuing in his owne righteousnesse, but dying for our sinnes in the flesh which he tooke from our punishment.
I mean even that very son of God, always living in his own righteousness, but dying for our Sins in the Flesh which he took from our punishment.
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least Christ should be thought not truly to haue died, if by an intent of foolish honour he should be excepted from the curse, which is vnited vnto death. And answering Faustus obiection;
lest christ should be Thought not truly to have died, if by an intent of foolish honour he should be excepted from the curse, which is united unto death. And answering Faustus objection;
Eligendum est ig•tur maledictum in corporis morte, quo maledicto & ipsum corpus in resurrectione liberabitur: deuitandum autem maledictum in animi morte, ne cum suo corpore in aeterno igne damnetur.
Eligendum est ig•tur Maledictum in corporis morte, quo maledicto & ipsum corpus in resurrection liberabitur: deuitandum autem Maledictum in animi morte, ne cum Sue corpore in aeterno Ignite damnetur.
Nolite timere maledictum corporalis mortis, quod temporaliter soluitur; sed timete maledictum mortis spiritualis, per quod anima in aeternum cum suo corpore cruciatur.
Nolite timere Maledictum Corporeal mortis, quod temporaliter soluitur; sed Timete Maledictum mortis spiritualis, per quod anima in aeternum cum Sue corpore cruciatur.
The people (saith Chrysostome ) were subiect to the curse, which saith, accursed is euery one yt abideth not in those things which are written in the booke of the law.
The people (Says Chrysostom) were Subject to the curse, which Says, accursed is every one that Abideth not in those things which Are written in the book of the law.
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Where then he that hangeth on the tree is accursed, and he that transgresseth the law is likewise accursed, he that shall dissolue this curse, must not bee subiect to the same;
Where then he that hangs on the tree is accursed, and he that Transgresseth the law is likewise accursed, he that shall dissolve this curse, must not be Subject to the same;
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Can we wish plainer words, then that Christ by suffering the CVRSE OF SVSPENSION on the crosse, tooke away THE CVRSE OF TRANSGRESSION, to which the people were subiect? Theodorete: When all were subiect to the curse of the lawe, Christ suffered that kinde of death, which is accursed in the lawe, that hee might deliuer all men from the curse. Cyril.
Can we wish plainer words, then that christ by suffering the CURSE OF SVSPENSION on the cross, took away THE CURSE OF TRANSGRESSION, to which the people were Subject? Theodoret: When all were Subject to the curse of the law, christ suffered that kind of death, which is accursed in the law, that he might deliver all men from the curse. Cyril.
hee hung on the tree, that being fastened to the tree, hee might wipe out the sin, which we had cōmitted in ye tree of the knowledge of good and euil. Oe•umenius.
he hung on the tree, that being fastened to the tree, he might wipe out the since, which we had committed in you tree of the knowledge of good and evil. Oe•umenius.
and yet hee suffered a curse not due to him, when he was hanged on the tree, that he might dissolue the curse pronounced against vs. Other expositions if anie man séeke, hee shall find euen in the learned and ancient writers.
and yet he suffered a curse not due to him, when he was hanged on the tree, that he might dissolve the curse pronounced against us Other expositions if any man seek, he shall find even in the learned and ancient writers.
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but with men he was reputed both wicked and accursed, by reason God suffered him to endure that vilde and shamefull kinde of death, which hee did to saue vs from the curse of sinne.
but with men he was reputed both wicked and accursed, by reason God suffered him to endure that vild and shameful kind of death, which he did to save us from the curse of sin.
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Ignorat omnino miser ille, quod ne { que } Christus maledictio factus sit; absit: sed maledictionem, quae propter peccat a nostra fuit, abstulit seipsum cruci dede•s;
Ignorant Omnino miser Isle, quod ne { que } Christus Malediction factus sit; absit: sed maledictionem, Quae propter peccat a nostra fuit, abstulit seipsum Cruci dede•s;
These, though they diuerslie applie the Apostles speach, Factus pro nobis maledictum, Christ was made a curse for vs, some to the toleration of death, some to the opinion of men, and some to the depulsion of the curse from vs ;
These, though they diversely apply the Apostles speech, Factus Pro nobis Maledictum, christ was made a curse for us, Some to the toleration of death, Some to the opinion of men, and Some to the depulsion of the curse from us;
and shall they notwithstanding their repentance bee accursed? Shall we close both penitent and innocent within the true curse of the soule, rather then we will suffer Pauls words to be referred to the death of the bodie? For he saith, Cursed is EVERIE ONE that hangeth on the tree ; excusing none;
and shall they notwithstanding their Repentance be accursed? Shall we close both penitent and innocent within the true curse of the soul, rather then we will suffer Paul's words to be referred to the death of the body? For he Says, Cursed is EVERY ONE that hangs on the tree; excusing none;
Paule therefore expresselie teacheth, that Christ subiected himselfe to a cursed kind of death; and in so dying, he deliuered vs from the curse of the Lawe.
Paul Therefore expressly Teaches, that christ subjected himself to a cursed kind of death; and in so dying, he Delivered us from the curse of the Law.
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Quid pependit in ligno, nisi peccatum veteris hominis, quod Dominus pro nobis in ipsa carnis mortalitate suscepit? Vnde nec erubuit nec tumuit Apos•olus dicere, peccatum eum fecisse pro nobis;
Quid pependit in ligno, nisi peccatum veteris hominis, quod Dominus Pro nobis in ipsa carnis mortalitate suscepit? Vnde nec Erubuit nec tumuit Apos•olus dicere, peccatum Eum To have made Pro nobis;
What hung on the tree but the sinne of the olde man, which (sinne) the Lorde tooke vpon him for vs in the verie mortalitie of his flesh? Wherefore the Apostle was neither ashamed,
What hung on the tree but the sin of the old man, which (sin) the Lord took upon him for us in the very mortality of his Flesh? Wherefore the Apostle was neither ashamed,
And if Peters words be true, (which can not be false) Christ bare our sinnes, that is, the malediction and punishment of our sinnes, in his body on the tree, and thereby saued vs from the eternall malediction, which is, Go you cursed into euerlasting fire.
And if Peter's words be true, (which can not be false) christ bore our Sins, that is, the malediction and punishment of our Sins, in his body on the tree, and thereby saved us from the Eternal malediction, which is, Go you cursed into everlasting fire.
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Sinne beeing condemned, and death conquered in the flesh of Christ, VVHICH IS OVR FLESH, not onelie because it was taken of vs, but also for that it is vnited vnto vs, as the heade to the members;
Sin being condemned, and death conquered in the Flesh of christ, WHICH IS OUR FLESH, not only Because it was taken of us, but also for that it is united unto us, as the head to the members;
Since then the corruption of our flesh, the guilt of our sinne, the curse of the lawe, the sting of death were all closed and crucified in the bodie of Christ on the Crosse,
Since then the corruption of our Flesh, the guilt of our sin, the curse of the law, the sting of death were all closed and Crucified in the body of christ on the Cross,
iustlie doth the Apostle saie of Christ, that hee did partake with flesh, and bloud, that through death hee might destroy him that had power of death, euen the diuell.
justly does the Apostle say of christ, that he did partake with Flesh, and blood, that through death he might destroy him that had power of death, even the Devil.
and to feare the vengeance prouided for him, howsoeuer for a season hee bee suffered to pursue the members of Christ here on earth, to his owne shame, and their greater comfort, in trying the mightie power and steadfast fauour of God for their perpetuall defence, and eternall recompence. So that in all thinges wee are more then conquerours through him that loued vs, and gaue himselfe for vs, who will tread downe Satan vnder our feete, that God may bee all in all.
and to Fear the vengeance provided for him, howsoever for a season he be suffered to pursue the members of christ Here on earth, to his own shame, and their greater Comfort, in trying the mighty power and steadfast favour of God for their perpetual defence, and Eternal recompense. So that in all things we Are more then conquerors through him that loved us, and gave himself for us, who will tread down Satan under our feet, that God may be all in all.
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We haue seene the power of Christs death in subduing sin and Satan, as likewise in ending & abolishing the curse of the lawe, which obliged man for his vncleannesse and vnrighteousnesse to euerlasting condemnation;
We have seen the power of Christ death in subduing since and Satan, as likewise in ending & abolishing the curse of the law, which obliged man for his uncleanness and unrighteousness to everlasting condemnation;
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and find that hee, which bare our sinnes in his bodie on the tree, did in that mortall part which hee tooke of vs, crucifie as well the flesh, and sinne of man,
and find that he, which bore our Sins in his body on the tree, did in that Mortal part which he took of us, crucify as well the Flesh, and sin of man,
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and more amplie declare the OBEDIENCE, PATIENCE, and LOVE of Christ, if hee refused not the verie torments of hell for our sakes, shunning no part of the burthen that pressed vs, I must confesse I am rather of a contrarie minde;
and more amply declare the OBEDIENCE, PATIENCE, and LOVE of christ, if he refused not the very torments of hell for our sakes, shunning no part of the burden that pressed us, I must confess I am rather of a contrary mind;
And first for the TRVTH of god, his threatning Adam in this wise, Thou shalt die the death, or thou shalt certainely die, was truelie performed in the bodie of Christ;
And First for the TRUTH of god, his threatening Adam in this wise, Thou shalt die the death, or thou shalt Certainly die, was truly performed in the body of christ;
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That the mouth of God lied, or the soule of Christ died, is a cho•se so hard, that I wish all men that haue anie care of Christian religion to refraine either.
That the Mouth of God lied, or the soul of christ died, is a cho•se so hard, that I wish all men that have any care of Christian Religion to refrain either.
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[ But to beare the burden of Gods wrath due to our sinnes, and to frée vs from it, néeded greater strength, (they will saie) then Christes flesh could haue.
[ But to bear the burden of God's wrath due to our Sins, and to free us from it, needed greater strength, (they will say) then Christ's Flesh could have.
but the DIGNITIE and VNITIE of his person must be placed in the gap to quench the flame of Gods iust vengeāce against our sinnes, which was euerlasting destruction both of bodie and soule;
but the DIGNITY and VNITIE of his person must be placed in the gap to quench the flame of God's just vengeance against our Sins, which was everlasting destruction both of body and soul;
yet for so much as the sincerity and sanctitie of Christes soule, personallie ioyned, quickened, and blessed with the perpetual vnion, communion, and fruition of his deitie, could feele no want of grace, no lacke of spirit, no losse of fauour with God (in which thinges consist the inwarde death,
yet for so much as the sincerity and sanctity of Christ's soul, personally joined, quickened, and blessed with the perpetual Union, communion, and fruition of his deity, could feel no want of grace, no lack of Spirit, no loss of favour with God (in which things consist the inward death,
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and curse of the soule:) the wrath of God was executed on the flesh of his sonne, which hee tooke of purpose from Adam, that the rein he might beare the sinne, and curse of Adam;
and curse of the soul:) the wrath of God was executed on the Flesh of his son, which he took of purpose from Adam, that the rein he might bear the sin, and curse of Adam;
For to take life from the soule, must be Gods proper and peculiar action. No creature can giue the grace or spirit of God to the soule of man, which is the life of the soule, but onelie God.
For to take life from the soul, must be God's proper and peculiar actium. No creature can give the grace or Spirit of God to the soul of man, which is the life of the soul, but only God.
You denied the HOLIE AND IVST, and killed the Lorde of life, saith Peter to the Iewes, warning them howe great a sinne they had committed in putting Christ to death.
You denied the HOLY AND IVST, and killed the Lord of life, Says Peter to the Iewes, warning them how great a sin they had committed in putting christ to death.
if hee were HOLIE and IVST, and could not bee persecuted or put to death without haynous impietie and iniurie, wee may doe well to remember that the death of his soule had beene a farre greater wrong, then the death of his bodie was.
if he were HOLY and IVST, and could not be persecuted or put to death without heinous impiety and injury, we may do well to Remember that the death of his soul had been a Far greater wrong, then the death of his body was.
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Againe, corporallie or temporallie God punisheth one for anothers fault, bicause he can recompence them eternally, that thereby repent and turne from their sinnes;
Again, corporally or temporally God Punisheth one for another's fault, Because he can recompense them eternally, that thereby Repent and turn from their Sins;
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but corporall and temporall reproch, and paine, which God might and did recompence with eternall ioye, and glorie. Thirdlie that soule which sinneth, that soule shall die.
but corporal and temporal reproach, and pain, which God might and did recompense with Eternal joy, and glory. Thirdly that soul which Sinneth, that soul shall die.
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his soule was therefore aliue and in fauour with God, yea so abundantly blessed, and highly accepted, for the holines, humilitie, and obedience thereof, that God was pacified,
his soul was Therefore alive and in favour with God, yea so abundantly blessed, and highly accepted, for the holiness, humility, and Obedience thereof, that God was pacified,
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that which the scriptures deliuer touching the deriuation of sinne and death from our first parents, I may safelie teach, and you must necessarily beléeue.
that which the Scriptures deliver touching the derivation of sin and death from our First Parents, I may safely teach, and you must necessarily believe.
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For who can make that to bee cleane, which commeth from the vncleane? yea sinne cleaueth so fast vnto our flesh, that when the eies of our heart are lightened,
For who can make that to be clean, which comes from the unclean? yea sin cleaveth so fast unto our Flesh, that when the eyes of our heart Are lightened,
If Christ be in you, the bodie is dead because of sinne. From Christes flesh then we must receiue the purgation of sinne both inherent in vs, and committed by vs;
If christ be in you, the body is dead Because of sin. From Christ's Flesh then we must receive the purgation of sin both inherent in us, and committed by us;
by whose bloud the partition wal is broken down, and hatred abrogated through his flesh; that wee might bee reconciled vnto God in one bodie by his crosse.
by whose blood the partition wall is broken down, and hatred abrogated through his Flesh; that we might be reconciled unto God in one body by his cross.
howbeit to demonstrate his loue, hee would be partaker of our infirmitie and mortality ; least we should loath our condition, or grudge at the chastisement of our sinnes;
howbeit to demonstrate his love, he would be partaker of our infirmity and mortality; lest we should loath our condition, or grudge At the chastisement of our Sins;
but if we set a side the dignitie and vnitie of his person, then is no waie the death of the soule or the paines of hell, which they imagine Christ suffered, proportionable in exact iustice to the true wages of our sinne.
but if we Set a side the dignity and unity of his person, then is no Way the death of the soul or the pains of hell, which they imagine christ suffered, proportionable in exact Justice to the true wages of our sin.
as they suppose, with that euerlasting fire which wee shoulde haue suffered in bodie and soule for euer? set aside I saie the respect of the person, which suffered for vs;
as they suppose, with that everlasting fire which we should have suffered in body and soul for ever? Set aside I say the respect of the person, which suffered for us;
whie shoulde not the death and bloud of Christ bee valued in Gods iustice according to the height and worth of his person ? and if in all thinges wee receaue honour not due to our fleshe wherein wee partake with Beastes,
why should not the death and blood of christ be valued in God's Justice according to the height and worth of his person? and if in all things we receive honour not due to our Flesh wherein we partake with Beasts,
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howe seemeth it strange in our eyes, that the dooinges and sufferinges of Christ Iesus, which hath the natures of God and man in a surer and nearer coniunction, then wee haue our soules and bodies, shoulde not bee reckned and accepted in GODS iustice,
how seems it strange in our eyes, that the doings and sufferings of christ Iesus, which hath the nature's of God and man in a Surer and nearer conjunction, then we have our Souls and bodies, should not be reckoned and accepted in GOD'S Justice,
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For what a man vnwillinglie suffereth, that sheweth neyther obedience, nor patience. Obedience hath readinesse ; and patience, if it bee perfect, hath gladnesse ;
For what a man unwillingly suffers, that shows neither Obedience, nor patience. obedience hath readiness; and patience, if it be perfect, hath gladness;
Christ therefore must not bee willing to suffer the death of the soule, least wee wrap him within the compasse of contemning and reiecting the grace and fauour of GOD, which are sinnefull enormities.
christ Therefore must not be willing to suffer the death of the soul, lest we wrap him within the compass of contemning and rejecting the grace and favour of GOD, which Are sinful enormities.
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All vertue is voluntarie, compulsion hath no merite. God loueth a cheerefull giuer, and sufferer. Hee that murmureth, in heart rebelleth, though hee holde still his tongue.
All virtue is voluntary, compulsion hath no merit. God loves a cheerful giver, and sufferer. He that murmureth, in heart rebelleth, though he hold still his tongue.
that whiles we were yet sinners Christ died for vs. If it be loue for a man to loose his soule for his friend, then is there found a greater loue, then Christ euer knew:
that while we were yet Sinners christ died for us If it be love for a man to lose his soul for his friend, then is there found a greater love, then christ ever knew:
sinne beeing enmitie to God, and sinners enemies to the holinesse of his will, and glory of his kingdome. This loue of Christ by which he died for vs, we reiect as little worth,
sin being enmity to God, and Sinners enemies to the holiness of his will, and glory of his Kingdom. This love of christ by which he died for us, we reject as little worth,
but preferre the loue of themselues, or of others, before the loue of God? to loue men so well, that wee waxe willing to forsake the fauour and fellowship of God, is transgression against God, and not compassion towards men;
but prefer the love of themselves, or of Others, before the love of God? to love men so well, that we wax willing to forsake the favour and fellowship of God, is Transgression against God, and not compassion towards men;
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the wise and gracious counsell of God so turning the mischiefe of the diuell and his members to the generall good of mankind, that Christes innocent and righteous bloud, being furiously and vniustly shed by the hands of his enemies, became the true sacrifice for sinne,
the wise and gracious counsel of God so turning the mischief of the Devil and his members to the general good of mankind, that Christ's innocent and righteous blood, being furiously and unjustly shed by the hands of his enemies, became the true sacrifice for sin,
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Farther then this, if we will force the sonne of God with our fancies, as namelie to the death or curse of the soule, wee doe not onelie diminish the strength of his loue towardes God,
Farther then this, if we will force the son of God with our fancies, as namely to the death or curse of the soul, we do not only diminish the strength of his love towards God,
For nothing can please God, but that which is RIGHTEOVS, INNOCENT, HOLIE, & VNDEPILED. And in a dead or cursed soule what place leaue we for these giftes and graces of the holie Ghost? Since then our high Priest must be holie, harmelesse, vndefiled,
For nothing can please God, but that which is RIGHTEOUS, INNOCENT, HOLY, & VNDEPILED. And in a dead or cursed soul what place leave we for these Gifts and graces of the holy Ghost? Since then our high Priest must be holy, harmless, undefiled,
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the soule of Christ must necessarilie bee replenished with all goodnesse, and embraced with all fauour, before the death of his bodie could be an offering of a sweete sauour vnto God:
the soul of christ must necessarily be replenished with all Goodness, and embraced with all favour, before the death of his body could be an offering of a sweet savour unto God:
What Adam iustly owed (saith Austen ) that Christ vniustlie paied by suffering death. Pergit ad passionem, vt pro debitoribus nobis quod ipse nō debebat, exsolueret.
What Adam justly owed (Says Austen) that christ unjustly paid by suffering death. Pergit ad passionem, vt Pro debitoribus nobis quod ipse nō debebat, exsolueret.
De humanitate suscepta tantum beneficij collatum est hominibus, vt à dei sempiterno filio, eodemque hominis filio mors temporalis indebita redderetur, qua eos a sempiternâ morte debità liberaret.
De humanitate suscepta Tantum beneficij collatum est hominibus, vt à dei sempiterno filio, eodemque hominis filio mors temporalis Indebita redderetur, qua eos a sempiternâ morte debità liberaret.
Peccata nostra Diabolus tenebat, & per illanos merito figebat in morte. Demisit ea ille, qui sua non habebat, & ab illo immeritó est perductus ad mortem.
Peccata nostra Diabolus tenebat, & per illanos merito figebat in morte. Demised ea Isle, qui sua non habebat, & ab illo immeritó est perductus ad mortem.
Mediator noster punir• pro se ipso non debuit: quia nullum culpae contagium perpetrauit. Sed si ipse indebitam mortem non susciperet, nunquam nos à debita morte liberaret.
Mediator Noster punir• Pro se ipso non Debt: quia nullum Culpae contagium perpetrauit. Said si ipse indebitam mortem non susciperet, Never nos à Debita morte liberaret.
but hee coulde not bee the immediate inflicter of it, because it was wrongfull and vndeserued: much lesse might GOD in iustice forsake his soule, that with so great obedience, patience and innocencie humbled himselfe to the will of his heauenlie father.
but he could not be the immediate inflicter of it, Because it was wrongful and undeserved: much less might GOD in Justice forsake his soul, that with so great Obedience, patience and innocence humbled himself to the will of his heavenly father.
The spirite of the Mediator shewed that without anie punishment of sinne it came euen to the death of the flesh, which hee did not leaue agaynst his will,
The Spirit of the Mediator showed that without any punishment of sin it Come even to the death of the Flesh, which he did not leave against his will,
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The summe is, since the TRVTH and IVSTICE of God might not release the sin of man, without fulfilling the sentence of the Iudge, THOV SHALT DIE THE DEATH, and that by man;
The sum is, since the TRUTH and JUSTICE of God might not release the since of man, without fulfilling the sentence of the Judge, THOU SHALT DIE THE DEATH, and that by man;
And to trie the obedience, shew the patience, and augment the merits of the Redeemer, the wisedome of God decreed, that his sonne in our substance should violentlie and wrongfullie bee put to death euen by their handes, for whose sakes he laid downe his life;
And to try the Obedience, show the patience, and augment the merits of the Redeemer, the Wisdom of God decreed, that his son in our substance should violently and wrongfully be put to death even by their hands, for whose sakes he laid down his life;
so iniuriouslie imposed on the holinesse, and worthinesse of Christes person, and yet so obedientlie and patientlie endured by him, God so highlie esteemed, and recompenced, that hee made his death the ransome of all mankinde, and his bloud to bee the purgation and propitiation of our sinnes:
so injuriously imposed on the holiness, and worthiness of Christ's person, and yet so obediently and patiently endured by him, God so highly esteemed, and recompensed, that he made his death the ransom of all mankind, and his blood to be the purgation and propitiation of our Sins:
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And since the scriptures mention none other meanes of our redemption but the DEATH and BLOVD of the SONNE of God, I hold them wisest, that leaue deuising any better or other help for our saluation then God himselfe hath reuealed.
And since the Scriptures mention none other means of our redemption but the DEATH and BLOOD of the SONNE of God, I hold them Wisest, that leave devising any better or other help for our salvation then God himself hath revealed.
and to imagine in the soule of our sauiour, such doubt and feare of Gods fauour, such hor•ors and torments of hell, that they sticke not to match them with the paines of the damned;
and to imagine in the soul of our Saviour, such doubt and Fear of God's favour, such hor•ors and torments of hell, that they stick not to match them with the pains of the damned;
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but his soule cleaning to God, with all perfection of constancie. Read the xvi. and xxii. Psalme. who will, which purposelie treate of Christes passion;
but his soul cleaning to God, with all perfection of constancy. Read the xvi. and xxii. Psalm. who will, which purposely Treat of Christ's passion;
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Is this the praier of a man whose soule is forsaken of God? Did he doubt of Gods fauour, that with such confidence pronounced, Thou gauest me assurance at my mothers breasts, thou art my God from my mothers belly? Was he perswaded that god had refused and left him when as he saith, God hath not DESPISED ye weaknes of the poore:
Is this the prayer of a man whose soul is forsaken of God? Did he doubt of God's favour, that with such confidence pronounced, Thou Gavest me assurance At my mother's breasts, thou art my God from my mother's belly? Was he persuaded that god had refused and left him when as he Says, God hath not DESPISED you weakness of the poor:
why wrest they the first verse to euert all the rest? Christ therfore in the beginning of the Psalm might well complain that god had for the time of his passion withheld his PROTECTION, or diminished his CONSOLATION ;
why wrest they the First verse to evert all the rest? christ Therefore in the beginning of the Psalm might well complain that god had for the time of his passion withheld his PROTECTION, or diminished his CONSOLATION;
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but this complaint came from his bodie, which was left to suffer death, for so much as wee thinke our selues forsaken when wee are oppressed with anie troubles ▪
but this complaint Come from his body, which was left to suffer death, for so much as we think our selves forsaken when we Are oppressed with any Troubles ▪
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If the xxii. Psalme content vs not, let vs examine the sixteenth, and there marke what the holie Ghost doth attribute to the soule of Christ in the middes of his sufferings on the Crosse;
If the xxii. Psalm content us not, let us examine the sixteenth, and there mark what the holy Ghost does attribute to the soul of christ in the mids of his sufferings on the Cross;
hee was obeyed by diseases, death and diuels, the holie Ghost visiblie descended on him when hee was baptised, the father by thunder from heauen often proclaimed him to be his welbeloued sonne,
he was obeyed by diseases, death and Devils, the holy Ghost visibly descended on him when he was baptised, the father by thunder from heaven often proclaimed him to be his well-beloved son,
or want the fauor and help of god in those afflictions, which he willingly suffered for our safetie? For vs to distrust or doubt Gods promise cōfirmed by his word,
or want the favour and help of god in those afflictions, which he willingly suffered for our safety? For us to distrust or doubt God's promise confirmed by his word,
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after so cleare perspicuitie, so full certaintie, so fi••e stabilitie of Gods COVNSEL and PROMISE, OATH & PERFORMANCE, that in him all nations of the earth should be blessed :
After so clear perspicuity, so full certainty, so fi••e stability of God's COUNSEL and PROMISE, OATH & PERFORMANCE, that in him all Nations of the earth should be blessed:
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or forsake him? Let me fatherlie aduise, and brotherly intreate you all in the bowels of Christ Iesus, that you take good héed how you venter on any such doctrine.
or forsake him? Let me fatherly advise, and brotherly entreat you all in the bowels of christ Iesus, that you take good heed how you venture on any such Doctrine.
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[ But Christ himselfe sayth, he was forsaken? ] hee doth not say he was forsaken, either in soule, or else of Gods fauour and grace, as some in our dayes woulde faine make him speake:
[ But christ himself say, he was forsaken? ] he does not say he was forsaken, either in soul, or Else of God's favour and grace, as Some in our days would feign make him speak:
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but that he should be destitute of FAITH, HOPE, LOVE, or IOY, or forsaken of Gods. FAVOVR, GRACE, or SPIRIT, that is so dangerous to the office, and pernicious to the person of Christ, that it may in no wise bee admitted.
but that he should be destitute of FAITH, HOPE, LOVE, or JOY, or forsaken of God's FAVOR, GRACE, or SPIRIT, that is so dangerous to the office, and pernicious to the person of christ, that it may in no wise be admitted.
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then in any other man, because of his infallible REVELATION FROM GOD, vnspeakeable FRVITION OF GOD, and inseparable COMMVNION VVITH GOD. Modicae fidei, quare dubitasti? O thou of LITTLE saith,
then in any other man, Because of his infallible REVELATION FROM GOD, unspeakable FRVITION OF GOD, and inseparable COMMUNION WITH GOD. Modicae fidei, quare dubitasti? O thou of LITTLE Says,
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being fullie assured, that hee which had promised, was able to performe it, Then doubting, by the expresse ••le of the holie ghost, is VNBELIEFE, and a DISHONOR VNTO GOD, as if he were not able to make good his promise.
being Fully assured, that he which had promised, was able to perform it, Then doubting, by the express ••le of the holy ghost, is VNBELIEFE, and a DISHONOUR UNTO GOD, as if he were not able to make good his promise.
So that wee must in spite of our heartes either CLEERE CHRIST FROM DOVBTING, or CHARGE HIM VVITH VNBELIEVING, and DISHONOVRING GOD. If any man lacke wisedome (saith Iames ) let him aske of God,
So that we must in spite of our hearts either CLEAR CHRIST FROM DOUBTING, or CHARGE HIM WITH UNBELIEVING, and DISHONORING GOD. If any man lack Wisdom (Says James) let him ask of God,
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neither let that man thinke he shall receaue anything of the Lorde. Doubtfulnesse differeth from incrodulitie in this, that the incredulous as yet beleeueth not:
neither let that man think he shall receive anything of the Lord. Doubtfulness differeth from incrodulitie in this, that the incredulous as yet Believeth not:
and whose promise when wee DISPVTE wee DISBELEEVE. The soule of Christ then maie not bee touched VVITH ANIE DOVBT, much lesse distrust of Gods fauour and loue towards him,
and whose promise when we DISPUTE we DISBELIEVE. The soul of christ then may not be touched WITH ANY DOVBT, much less distrust of God's favour and love towards him,
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For to that ende did it please the sonne of God to take our nature into the vnitie of his person, that it shoulde vtterlie bee impossible for sinne, death,
For to that end did it please the son of God to take our nature into the unity of his person, that it should utterly be impossible for sin, death,
and in that perfect perswasion, knowledge, and assurance of Gods euerlasting purpose, fauour, and loue towardes him, that he should be the Sauiour of the world,
and in that perfect persuasion, knowledge, and assurance of God's everlasting purpose, favour, and love towards him, that he should be the Saviour of the world,
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The soule of Christ must therefore bee farre from fearing or doubting, least God woulde change his minde, recall his worde, frustrate his promise, and violate his oath ;
The soul of christ must Therefore be Far from fearing or doubting, lest God would change his mind, Recall his word, frustrate his promise, and violate his oath;
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yea, wee must not onelie leaue him faith, but so perpetuall, constant, and strong, that nothing might shake it, or abate it. For if wee giue vnto men faith that shal withstand,
yea, we must not only leave him faith, but so perpetual, constant, and strong, that nothing might shake it, or abate it. For if we give unto men faith that shall withstand,
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As therefore in wisdome and holines, power and prudence, counsell and strength, righteousnesse and faithfulnesse, no creature might excéed the humane soule of Christ;
As Therefore in Wisdom and holiness, power and prudence, counsel and strength, righteousness and faithfulness, no creature might exceed the humane soul of christ;
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[ But the vehemencie of paine (some thinke) might for the time wrest frō Christ the remembrāce of Gods eternal decree & promise, & so shake ye perswasion otherwise settled in his hart yt God had sworne he would not faile Dauid. ] I had rather confesse mine ignorāce in not vnderstanding,
[ But the vehemency of pain (Some think) might for the time wrest from christ the remembrance of God's Eternal Decree & promise, & so shake you persuasion otherwise settled in his heart that God had sworn he would not fail David. ] I had rather confess mine ignorance in not understanding,
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But what is this to our purpose? was Christ in a traunce on the crosse? and so continued eightéen houres, from his entering into the garden after supper, to the ending of his life the next daie at three of the clocke after noone? and all this while so affrighted and amazed that hee could not remember he was the sonne of God, and sent to redeeme the world? his words and déedes at his apprehension, at his examination before the chiefe Priestes and Elders at his condemnation by Pilate, at his crucifixion and expiration doe they make anie proofe,
But what is this to our purpose? was christ in a trance on the cross? and so continued eightéen hours, from his entering into the garden After supper, to the ending of his life the next day At three of the clock After noon? and all this while so affrighted and amazed that he could not Remember he was the son of God, and sent to Redeem the world? his words and Deeds At his apprehension, At his examination before the chief Priests and Elders At his condemnation by Pilate, At his crucifixion and expiration do they make any proof,
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was his memorie or vnderstanding taken from him by feare in anie of these actions? or doe we not rather see his death answerable to his life, that is full of constancie, clemencie, fidelitie and piety? If anie be otherwise minded, God graunt they be not in a déepe traunce of selfe-liking: that will rather challenge Christes memorie, then suspect their owne fansie.
was his memory or understanding taken from him by Fear in any of these actions? or do we not rather see his death answerable to his life, that is full of constancy, clemency, Fidis and piety? If any be otherwise minded, God grant they be not in a deep trance of self-liking: that will rather challenge Christ's memory, then suspect their own fancy.
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Coulde he forget himselfe to be the sonne of God, that so often and openlie called God his FATHER? that in the heate of his agony praying vsed none other stile,
Could he forget himself to be the son of God, that so often and openly called God his FATHER? that in the heat of his agony praying used none other style,
but said I AM the sonne of the blessed? that dying committed his spirit to his FATHERS HANDS? he remembred to call for drinke, that the scripture might bee fulfilled; and knew that all things touching him were performed ;
but said I AM the son of the blessed? that dying committed his Spirit to his FATHERS HANDS? he remembered to call for drink, that the scripture might be fulfilled; and knew that all things touching him were performed;
yea his own function, vnion and person: what obedience or patience, what humility or charitie do we leaue him, in suffering the death of the crosse? what vertue find me, where remembrance faileth? or what merite is it for a man to be amazed ? how hangeth this with their owne position, that the sense and suffering of Gods wrath in the soule of Christ is the chiefest and principallest part of our redemption? is it so materiall for mans saluation,
yea his own function, Union and person: what Obedience or patience, what humility or charity do we leave him, in suffering the death of the cross? what virtue find me, where remembrance Faileth? or what merit is it for a man to be amazed? how hangs this with their own position, that the sense and suffering of God's wrath in the soul of christ is the chiefest and principallest part of our redemption? is it so material for men salvation,
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as they affirme, and can it not be maintained but by taking from Christ both iudgement and memorie? is this that great mysterie of deuotion, which true religion may not endure,
as they affirm, and can it not be maintained but by taking from christ both judgement and memory? is this that great mystery of devotion, which true Religion may not endure,
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except wee suppose the sonne of God to be for feare besides himselfe? haue they not spun a faire thread, to be so zealous for Christs suffering the verie paines of hell, here on earth,
except we suppose the son of God to be for Fear beside himself? have they not spun a fair thread, to be so zealous for Christ suffering the very pains of hell, Here on earth,
and when all is done their assertion cannot bee saued from impietie, but by casting Christ into a fit of a Lethargie? for that God was in deede angrie, and offended with his owne sonne, is odious and enormous blasphemie.
and when all is done their assertion cannot be saved from impiety, but by casting christ into a fit of a Lethargy? for that God was in deed angry, and offended with his own son, is odious and enormous blasphemy.
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since the faculties of the mind, ouerwhelmed and astonished with feare or paine, haue no full apprehension, much lesse iust deliberation, and least of all free election of good and euil.
since the faculties of the mind, overwhelmed and astonished with Fear or pain, have no full apprehension, much less just deliberation, and least of all free election of good and evil.
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In which case if we suppose our Sauiour to haue bin during his suffering on the crosse we shew our selues to be void of all vnderstanding, in that we cleaue to our own fansies against the witnes both of nature & scripture.
In which case if we suppose our Saviour to have been during his suffering on the cross we show our selves to be void of all understanding, in that we cleave to our own fancies against the witness both of nature & scripture.
& tel me wherin he shewed any defect of iudgment, or want of remēbring? Peter saith, Christ suffered for vs, leauing vs an example, that we should follow his steps.
& tell me wherein he showed any defect of judgement, or want of remembering? Peter Says, christ suffered for us, leaving us an Exampl, that we should follow his steps.
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Was Christ vnaduised in his praiers in the garden? and did hee reuoke that which suddainly slipt from him? All praier without faith is sin in Gods sight.
Was christ unadvised in his Prayers in the garden? and did he revoke that which suddenly slipped from him? All prayer without faith is since in God's sighed.
] As if his flesh did praie, and not his spirite? if then his praiers were passionate and vnaduised, his spirit cannot bee excused from consenting and yeelding thereto.
] As if his Flesh did pray, and not his Spirit? if then his Prayers were passionate and unadvised, his Spirit cannot be excused from consenting and yielding thereto.
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And where do we learne that Christes flesh refused the lawe of his minde, and so preuailed against the spirite, that it wrested from him inconsiderate and disobedient thoughtes,
And where do we Learn that Christ's Flesh refused the law of his mind, and so prevailed against the Spirit, that it wrested from him inconsiderate and disobedient thoughts,
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] We take too much vpō vs to put Christ besides himselfe, when it pleaseth vs. His praiers in the garden were zealous, but religious; vehement, but reuerent; mourneful, but faithful. He offered vp strong cries and teares, but HE VVAS HEARD in that he asked;
] We take too much upon us to put christ beside himself, when it Pleases us His Prayers in the garden were zealous, but religious; vehement, but reverent; mournful, but faithful. He offered up strong cries and tears, but HE WAS HERD in that he asked;
That which you call a reuocation, I take to bee a limitation, wherby Christ declared, he neuer ment to aske or haue any thing against his fathers liking;
That which you call a revocation, I take to be a limitation, whereby christ declared, he never meant to ask or have any thing against his Father's liking;
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or mās misery might both afright & astonish his humane nature on the suddaine, but presently, recollecting himselfe, he fell to vehement and intentiue praier,
or men misery might both affright & astonish his humane nature on the sudden, but presently, recollecting himself, he fell to vehement and intentive prayer,
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and compassion towards men, as the grounds & causes of his Agonie, and you shall easily cleare this foule heape of absurdities and impieties, that now pursueth the contrarie position.
and compassion towards men, as the grounds & Causes of his Agony, and you shall Easily clear this foul heap of absurdities and impieties, that now pursueth the contrary position.
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It is humilitie for mans infirmitie to shake and tremble at the appearance of Gods glorie. It is mercie, to stand defixed and euen astonished with the sense and griefe of mans finall iudgement and eternall punishment. From this fountaine, that is from the meditation of the diuine Maiestie,
It is humility for men infirmity to shake and tremble At the appearance of God's glory. It is mercy, to stand defixed and even astonished with the sense and grief of men final judgement and Eternal punishment. From this fountain, that is from the meditation of the divine Majesty,
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and commiseration of humane miserie, if we deriue the HEAVINES of heart, FEARE and ASTONISHMENT, which Christ suffered or shewed in his agony, we can do him no wrong;
and commiseration of humane misery, if we derive the HEAVINES of heart, FEAR and ASTONISHMENT, which christ suffered or showed in his agony, we can do him no wrong;
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his faith and loue not being oppressed with stupiditie, but inflamed with such vehemencie, that the weakenesse of mans flesh not able to followe the readinesse of his spirit, rauished with a wonderfull feruencie to giue himselfe to saue the worlde, might for the time faile in the exteriour actions, and offices of the bodie.
his faith and love not being oppressed with stupidity, but inflamed with such vehemency, that the weakness of men Flesh not able to follow the readiness of his Spirit, ravished with a wonderful fervency to give himself to save the world, might for the time fail in the exterior actions, and Offices of the body.
How shall we beléeue, wee shall receiue, if we aske we knowe not what? Faith must be rightlie direc•ed, and throughlie perswaded, before it can obtaine.
How shall we believe, we shall receive, if we ask we know not what? Faith must be rightly direc•ed, and throughly persuaded, before it can obtain.
] I am resolutelie of another minde. My reasons are, first the Apostle sayeth. HE VVAS HEARD offering vp strong cries and teares. Secondlie, Christ himselfe sayeth;
] I am resolutely of Another mind. My Reasons Are, First the Apostle Saith. HE WAS HERD offering up strong cries and tears. Secondly, christ himself Saith;
And God forbid, we should bee so wicked, as to say or thinke, that Christ would thrise in most earnest prayer, impugne his fathers will so well knowne,
And God forbid, we should be so wicked, as to say or think, that christ would thrice in most earnest prayer, impugn his Father's will so well known,
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but his constant continuing one and the same request to his Father three seuerall turnes, with intermission of time, and admonition to his Disciples to watch and praie, prooueth hee had not forgotten himselfe, that still persisted in his purpose;
but his constant Continuing one and the same request to his Father three several turns, with intermission of time, and admonition to his Disciples to watch and pray, proveth he had not forgotten himself, that still persisted in his purpose;
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not that hee did not taste of it, but in that yeelding himselfe to the temporall and corporall chasticement thereof, hee quenched the spirituall and eternall vengeance, that was consequent after death:
not that he did not taste of it, but in that yielding himself to the temporal and corporal chastisement thereof, he quenched the spiritual and Eternal vengeance, that was consequent After death:
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and a memorable effect of that earnest and instant prayer, which our Sauiour made in the Garden, thereby shutting vp hell, and opening heauen to all his members.
and a memorable Effect of that earnest and instant prayer, which our Saviour made in the Garden, thereby shutting up hell, and opening heaven to all his members.
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so suffering on the crosse he must haue not onely patience and obedience, but intelligence & assurance that the bloudy sacrifice which he offered, should be accepted as the propitiation for our sinnes,
so suffering on the cross he must have not only patience and Obedience, but intelligence & assurance that the bloody sacrifice which he offered, should be accepted as the propitiation for our Sins,
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but as hee came into the world annointed and sent of purpose to saue his people from their sinnes, so did hee humble himselfe to the death of the Crosse, beeing thereto appoynted by his heauenlie father;
but as he Come into the world anointed and sent of purpose to save his people from their Sins, so did he humble himself to the death of the Cross, being thereto appointed by his heavenly father;
and to reconcile vs that were straungers and enemies in euill woorkes, through death in the bodie of his flesh, to make vs holie and without fault in the sight of God.
and to reconcile us that were Strangers and enemies in evil works, through death in the body of his Flesh, to make us holy and without fault in the sighed of God.
And with him agrée both Peter & Dauid, when they bare witnes of Christ, that his HEART VVAS GLAD, & his TONGVE IOIFVL, and that euen HIS FLESH should REST IN HOPE, notwithstanding the anguish of death, force of the graue, and fury of hell. For God would neither forsake his soule in hell,
And with him agree both Peter & David, when they bore witness of christ, that his HEART WAS GLAD, & his TONGUE IOIFVL, and that even HIS FLESH should REST IN HOPE, notwithstanding the anguish of death, force of the graven, and fury of hell. For God would neither forsake his soul in hell,
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Dare anie man doubt of this doctrine, which is so clearelie and fullie deliuered vs in the Scriptures? Or make wee a pastime of it, in fauour of our fansies to ouerturne the verie principles of truth? Christ suffered for vs, leauing vs an example, that wee shoulde followe his steppes.
Dare any man doubt of this Doctrine, which is so clearly and Fully Delivered us in the Scriptures? Or make we a pastime of it, in favour of our fancies to overturn the very principles of truth? christ suffered for us, leaving us an Exampl, that we should follow his steps.
Shall the communion of Christes sufferings bring vs to the true torments of hell, and must we perswade our selues that wee are forsaken of God, afore wee can bee conformed to his death? Reioyce (sayth Peter, ) when yee doe communicate with Christes sufferings.
Shall the communion of Christ's sufferings bring us to the true torments of hell, and must we persuade our selves that we Are forsaken of God, afore we can be conformed to his death? Rejoice (say Peter,) when ye do communicate with Christ's sufferings.
they else where seeme to say, that all feares and griefes, all terrors and torm•nts are trifles vnto the sense and feeling of Gods displeasure and iust indignation;
they Else where seem to say, that all fears and griefs, all terrors and torm•nts Are trifles unto the sense and feeling of God's displeasure and just Indignation;
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but the holie Ghost I am sure proposeth to vs the Crosse of Christ as the waie to perfection, that neuer wanteth consolation. For therein though our outwarde man perish, yet the inwarde man is daylie renued ;
but the holy Ghost I am sure Proposeth to us the Cross of christ as the Way to perfection, that never Wants consolation. For therein though our outward man perish, yet the inward man is daily renewed;
why presume we to take it from him in the time of his sufferinges? Shall the scholler be aboue his maister? or the seruant more perfect then his Lord? Yea,
why presume we to take it from him in the time of his sufferings? Shall the scholar be above his master? or the servant more perfect then his Lord? Yea,
If he were amazed, perplexed, and forsaken in his afflictions, who shal raise and comfort vs in our extremities? Hee that himselfe was astonished and ouerwhelmed, with his sufferings on the crosse? It may then be said vnto him, Phisition heale thy selfe. Shall hee comfort vs, that could NOT COMFORT himselfe? Can wee REIOICE AND TAKE PLEASVRE in following his steppes,
If he were amazed, perplexed, and forsaken in his afflictions, who shall raise and Comfort us in our extremities? He that himself was astonished and overwhelmed, with his sufferings on the cross? It may then be said unto him, physician heal thy self. Shall he Comfort us, that could NOT COMFORT himself? Can we REJOICE AND TAKE PLEASURE in following his steps,
when hee sanke vnder the burthen, and suffered both his fayth and hope for the time to faile? But farre be from vs these vnsauorie thoughts, and vnséemelie spéeches.
when he sank under the burden, and suffered both his faith and hope for the time to fail? But Far be from us these unsavoury thoughts, and unseemly Speeches.
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It was fit that hee from whom, and by whom are all things, should CONSVMMATE BY AFFLICTIONS THE PRINCE OF OVR SALVATION, that shoulde bring many sons vnto glorie ;
It was fit that he from whom, and by whom Are all things, should CONSUMMATE BY AFFLICTIONS THE PRINCE OF OUR SALVATION, that should bring many Sons unto glory;
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delighting in reproches, necessities, persecutions and anguish for Christs sake, that when his glorie shal appeare, we may be glad and reioice with fulnesse of euerlasting ioy.
delighting in Reproaches, necessities, persecutions and anguish for Christ sake, that when his glory shall appear, we may be glad and rejoice with fullness of everlasting joy.
whiles we defend in him peace and ioy of the holie ghost, as he hung on the crosse? There is a feeling of gods wrath which may stand with the pacification & consolation of the inward man;
while we defend in him peace and joy of the holy ghost, as he hung on the cross? There is a feeling of God's wrath which may stand with the pacification & consolation of the inward man;
and therfore not only death & damnation, but al kinds of troubles, paines & griefs, in our states, bodies and minds, which shorten or sower this present life, are degrees of gods wrath, & chasticements of our transgression and corruption.
and Therefore not only death & damnation, but all Kinds of Troubles, pains & griefs, in our states, bodies and minds, which shorten or sour this present life, Are Degrees of God's wrath, & chastisements of our Transgression and corruption.
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but didst lay a verie heauie yoke vpon the auncient. So Ieremie complaineth to God. Thou hast vtterly reiected vs, thou art EXCEEDINGLY ANGRY VVITH VS.
but didst lay a very heavy yoke upon the ancient. So Ieremie Complaineth to God. Thou hast utterly rejected us, thou art EXCEEDINGLY ANGRY WITH US.
otherwise as we ought to béene god will be merciful to our iniquities, & remember our sinnes no more, for his couenant made with vs in the bloud of his sonne;
otherwise as we ought to been god will be merciful to our iniquities, & Remember our Sins no more, for his Covenant made with us in the blood of his son;
for what sonne is it, whome the father chasteneth not? So that if wee bee without correction, whereof all are partakers, wee are bastards and not sonnes,
for what son is it, whom the father Chasteneth not? So that if we be without correction, whereof all Are partakers, we Are bastards and not Sons,
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This correction and chastisement of God, because it seemeth greeuous for the present, and not ioyous, is called in the scriptures the rodde and wrath of God;
This correction and chastisement of God, Because it seems grievous for the present, and not joyous, is called in the Scriptures the rod and wrath of God;
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and he scourgeth euery sonne, that hee receiueth ;) But as the blessings which he abundantly bestoweth on vs, do manifest his gracious and vndeserued mercy ;
and he scourges every son, that he receiveth;) But as the blessings which he abundantly bestoweth on us, do manifest his gracious and undeserved mercy;
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so the plagues, with which he visiteth our sinnes, do witnes his righteous and prouoked iudgement. And in that sense must we reckon them to be the signes and effects of Gods wrath.
so the plagues, with which he Visiteth our Sins, do witness his righteous and provoked judgement. And in that sense must we reckon them to be the Signs and effects of God's wrath.
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For as he is iustly offended with our iniquities because they resist his will dishonour his name, and grieue his holie spirit, by whō we are sealed vnto the day of redemption ;
For as he is justly offended with our iniquities Because they resist his will dishonour his name, and grieve his holy Spirit, by whom we Are sealed unto the day of redemption;
as to make vs more warie how we attempt the like, which is religious feare restraining vs from often and easie offending the maiesty and sanctitie of God.
as to make us more wary how we attempt the like, which is religious Fear restraining us from often and easy offending the majesty and sanctity of God.
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because God neuer proceedeth to punish, but when he is prouoked and despised, in such sort, that were it not for smart of correction, wee would fall to the rage of open rebellion.
Because God never Proceedeth to Punish, but when he is provoked and despised, in such sort, that were it not for smart of correction, we would fallen to the rage of open rebellion.
Wherefore the displeasure of God against our sinnes was verie great, that pursued our suertie, beeing innocent and obedient, and euen his owne and only sonne, with all maner of corporall and temporall scourges vnto death, before it could bee pacified;
Wherefore the displeasure of God against our Sins was very great, that pursued our surety, being innocent and obedient, and even his own and only son, with all manner of corporal and temporal scourges unto death, before it could be pacified;
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and by the bloud of his crosse to make peace in heauen and earth; these are so dangerous doctrines, that I thinke no learned diuine will vndertake them.
and by the blood of his cross to make peace in heaven and earth; these Are so dangerous doctrines, that I think no learned divine will undertake them.
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that is the chastisement of our peace, the STRIPES of our iniquities, and VVOVNDES of our transgressions. The next was the serious contemplation of that eternall and intolerable vengeance ;
that is the chastisement of our peace, the STRIPES of our iniquities, and VVOVNDES of our transgressions. The next was the serious contemplation of that Eternal and intolerable vengeance;
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And therefore euen sicke with sorrowe for vs, & trembling at the terror of Gods wrath prepared to reuēge our vnrighteousnes, he neuer left SVVEATING, VVEEPING and CRYING to God for vs, that his stripes might heale vs, his anguish excuse vs, his death quicken vs,
And Therefore even sick with sorrow for us, & trembling At the terror of God's wrath prepared to revenge our unrighteousness, he never left SWEATING, WEEPING and CRYING to God for us, that his stripes might heal us, his anguish excuse us, his death quicken us,
and sawe the terror of eternall death readie to swallow vp all his members, we maie grant, that the CONSOLATION and IOIE, which the humane soule of Christ before had of his Fathers continuall presence and assistance, was for the time somewhat diminished ;
and saw the terror of Eternal death ready to swallow up all his members, we may grant, that the CONSOLATION and JOY, which the humane soul of christ before had of his Father's continual presence and assistance, was for the time somewhat diminished;
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his heart being oppressed with sorrow, his bodie afflicted with sharpe and bitter paine, his soule besieged with feare and care for vs, that neither the dreadful wrath of God ouerwhelmed vs,
his heart being oppressed with sorrow, his body afflicted with sharp and bitter pain, his soul besieged with Fear and care for us, that neither the dreadful wrath of God overwhelmed us,
before our age? beare wee so small regarde to the Church of Christ, and to all the learned fathers and teachers in the same, that for thirtéene hundred yéeres no man euer knew or heard the right waie,
before our age? bear we so small regard to the Church of christ, and to all the learned Father's and Teachers in the same, that for thirtéene hundred Years no man ever knew or herd the right Way,
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and true meane of our redemption and reconciliation to God, till the paines of hell were latelie deuised? Abuses and errours did by little and little creepe into the church by the wilinesse of Satan, and wilfulnesse of men;
and true mean of our redemption and reconciliation to God, till the pains of hell were lately devised? Abuses and errors did by little and little creep into the Church by the wiliness of Satan, and wilfulness of men;
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but that the gates of hell shoulde so much preuaile against it, as from the Apostles time to this present age, no christian should euer trulie teach or rightlie beléeue how we are saued by the crosse of Christ, is to me so strange, that I wil be ten times aduised,
but that the gates of hell should so much prevail against it, as from the Apostles time to this present age, no christian should ever truly teach or rightly believe how we Are saved by the cross of christ, is to me so strange, that I will be ten times advised,
nor mentioned in anie ancient writers, nor euer heard of amongst christians before our time. It is no corne but cockle that springeth so late in the Lordes field;
nor mentioned in any ancient writers, nor ever herd of among Christians before our time. It is no corn but cockle that springs so late in the lords field;
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and the consonancy of all antiquity according therewith, do so chalenge my faith, and establish my hart, that I will see this new deuise of hel paines suffered in the soule of Christ, better warranted,
and the consonancy of all antiquity according therewith, do so challenge my faith, and establish my heart, that I will see this new devise of hell pains suffered in the soul of christ, better warranted,
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And as for the doctrine of the church of England, which some men would faine infect with this late fansie, giue mee leaue, men and brethren to admonish you shortlie but trulie;
And as for the Doctrine of the Church of England, which Some men would feign infect with this late fancy, give me leave, men and brothers to admonish you shortly but truly;
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shall finde that the doctrine which I haue deliuered you, hath the publike approbation of Prince and Parliament, the consent and agreement of all the Bishops, and the subscription of all the clergie of this kingdome, to bee taught as truth in all the churches of this realme,
shall find that the Doctrine which I have Delivered you, hath the public approbation of Prince and Parliament, the consent and agreement of all the Bishops, and the subscription of all the Clergy of this Kingdom, to be taught as truth in all the Churches of this realm,
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and so hath had, as well in the daies of king Edwarde the sixt, as all the time of her maiesties most happie raigne, whatsoeuer some forward nouices haue told you to the contrarie.
and so hath had, as well in the days of King Edward the sixt, as all the time of her majesty's most happy Reign, whatsoever Some forward Novices have told you to the contrary.
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I see no cause, why the doctrine of the church of England so plainelie warranted by the Scriptures, so fullie confessed by all the Fathers, so long continued in Christs church without contradiction,
I see no cause, why the Doctrine of the Church of England so plainly warranted by the Scriptures, so Fully confessed by all the Father's, so long continued in Christ Church without contradiction,
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Hold therefore in Gods name close to the rules of the holie ghost, close to the words of the christian & catholicke Fathers, close to the lawes of this realme:
Hold Therefore in God's name close to the rules of the holy ghost, close to the words of the christian & catholic Father's, close to the laws of this realm:
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they all concur and conioine together, howsoeuer some giddie spirits haue lately buzzed in your eares that I impugned the doctrine of the church of England.
they all concur and conjoin together, howsoever Some giddy spirits have lately buzzed in your ears that I impugned the Doctrine of the Church of England.
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but the ignorance of some, imagining I denied the Article of the Créede, HE DESCENDED INTO HELL (for descent but on the crosse they admit none) and the zeale of others importuning me to knowe what they might safelie beléeue touching that article, hath made me to change my mind;
but the ignorance of Some, imagining I denied the Article of the Creed, HE DESCENDED INTO HELL (for descent but on the cross they admit none) and the zeal of Others importuning me to know what they might safely believe touching that article, hath made me to change my mind;
feare may humble them, that would otherwise presume of themselues, or make triall howe fast they stande on that foundation against the which the gates of hell shall not preuaile:
Fear may humble them, that would otherwise presume of themselves, or make trial how fast they stand on that Foundation against the which the gates of hell shall not prevail:
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but our Sauiour, as he was frée from all touch of sinne, so was he from all feare of heart, that hee should or might bee reiected from Gods fauour, or adiudged to euerlasting death.
but our Saviour, as he was free from all touch of sin, so was he from all Fear of heart, that he should or might be rejected from God's favour, or adjudged to everlasting death.
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or determined for him, without renouncing his innocencie, and leauing the vnitie of his person; and consequentlie hee must find or feare, that God would be inconstant, and vniust ;
or determined for him, without renouncing his innocence, and leaving the unity of his person; and consequently he must find or Fear, that God would be inconstant, and unjust;
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For Christ coulde not FEARE or DOVBT his owne saluation, but he must feare or doubt, that either his humane nature should bee separated from his diuine,
For christ could not FEAR or DOUBT his own salvation, but he must Fear or doubt, that either his humane nature should be separated from his divine,
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by reason there are wordes before inferring the paynes, which hee SVFFERED, when hee was CRVCIFIED. If wee attribute the sense of Gods wrath, and feeling of hell paynes vnto Christ by waie of COGNITION and COMPASSION towardes vs, forsomuch as the soule hath her sight, and pittie hath her inwarde feeling of other mens miseries,
by reason there Are words before inferring the pains, which he SUFFERED, when he was CRUCIFIED. If we attribute the sense of God's wrath, and feeling of hell pains unto christ by Way of COGNITION and COMPASSION towards us, forsomuch as the soul hath her sighed, and pity hath her inward feeling of other men's misery's,
it is no wrong to the person or function of our Sauiour for vs to confesse, that hee considered and grieued to see the burthen of Gods euerlasting wrath due to our sinnes, none otherwise then if himselfe had béene subiect thereto:
it is no wrong to the person or function of our Saviour for us to confess, that he considered and grieved to see the burden of God's everlasting wrath due to our Sins, none otherwise then if himself had been Subject thereto:
then to touch him with anie feare or doubt of his own innocencie or safetie. Charitie is a fitter Agonie for the sonne of God in our flesh, then either timiditie or stupiditie ;
then to touch him with any Fear or doubt of his own innocence or safety. Charity is a fitter Agony for the son of God in our Flesh, then either timidity or stupidity;
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let them remember, that some of their owne side, and those not of the meanest both for learning and religion amongst them, haue not onelie waded as farre as anie other newe writers in this position;
let them Remember, that Some of their own side, and those not of the Meanest both for learning and Religion among them, have not only waded as Far as any other new writers in this position;
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Nicholaus Cusanus a Cardinall of their church, and a great aduiser of the councell of Basill, 50. yéeres before Luther appeared, first broched this assertion.
Nicholas Cusanus a Cardinal of their Church, and a great adviser of the council of Basil, 50. Years before Luther appeared, First broached this assertion.
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Commenting vpon these wordes of Christ, My God, my God, why hast thou forsaken me, he saith, Exuit Christus hac horâ DEVM, non abijciendo, sed non SENYIENDO: seposuit patrem vt hominem ageret.
Commenting upon these words of christ, My God, my God, why hast thou forsaken me, he Says, Exhale Christus hac horâ DEUM, non abijciendo, sed non SENYIENDO: seposuit patrem vt hominem ageret.
& sic afficitur, quasi in perpetuum derelicta & reiecta à facie Dei esset. That verie hower Christ put off GOD, not casting him away, but not FEELING him;
& sic afficitur, quasi in perpetuum derelicta & reiecta à fancy Dei esset. That very hour christ put off GOD, not casting him away, but not FEELING him;
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he laid aside his father, that he might shew himselfe to be a man. So also God the father now taketh vnto him the PERSON not of a father, but OF A TYRANT;
he laid aside his father, that he might show himself to be a man. So also God the father now Takes unto him the PERSON not of a father, but OF A TYRANT;
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but by transferring vnto himselfe, the wages, punishment, and desert of sinners, which are heate and colde, hunger and thirst, feare and trembling, horror of death, HORROR OF HELL DESPERATION, death, HELL IT SELFE:
but by transferring unto himself, the wages, punishment, and desert of Sinners, which Are heat and cold, hunger and thirst, Fear and trembling, horror of death, HORROR OF HELL DESPERATION, death, HELL IT SELF:
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that he might ouercome hunger with hunger, feare with feare, horror with horror, DESPERATION VVITH DESPERATION, death with death, HELL VVITH HELL, and lastlie, SATAN VVITH SATAN.
that he might overcome hunger with hunger, Fear with Fear, horror with horror, DESPERATION WITH DESPERATION, death with death, HELL WITH HELL, and Lastly, SATAN WITH SATAN.
For where other men warilie decline to say that CHRIST DESPAIRED, this Franciscane boldlie saith, Christ transferred vnto himselfe DESPERATION, HELL, yea, THE DIVELL and all,
For where other men warily decline to say that CHRIST DESPAIRED, this Franciscan boldly Says, christ transferred unto himself DESPERATION, HELL, yea, THE DIVELL and all,
and was so affected for the time, as if he had FELT THE ETERNALL VVRATH OF GOD, and were REIECTED FOR EVER. Could those quarrellers haue gotten the like aduantage against anie of our writers, they would haue filled the world with their tragicall exclamations of HERESIE, BLASPHEMIE, TVRCISME, PAGANISME, and I knowe not what;
and was so affected for the time, as if he had FELT THE ETERNAL WRATH OF GOD, and were REJECTED FOR EVER. Could those quarrellers have got the like advantage against any of our writers, they would have filled the world with their tragical exclamations of HERESY, BLASPHEMY, TVRCISME, PAGANISM, and I know not what;
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Perhappes they thought hee was besieged and assaulted with these temptations, and that the humane nature of Christ, being left to it selfe, could not presentlie & easilie stand cleare from the vengeance due to our sinnes,
Perhaps they Thought he was besieged and assaulted with these temptations, and that the humane nature of christ, being left to it self, could not presently & Easily stand clear from the vengeance due to our Sins,
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least the fellowship of our sinnes be more hainous in him, then in vs. For as his faith, hope and loue must by manie degrées exceed ours in perfection;
lest the fellowship of our Sins be more heinous in him, then in us For as his faith, hope and love must by many Degrees exceed ours in perfection;
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so the quenching or slaking of these graces in him, is greater sinne then in vs. Doubt and distrust is farre more impious in Angels, by reason of their excellent knowledge and strength, then in men;
so the quenching or slaking of these graces in him, is greater sin then in us Doubt and distrust is Far more impious in Angels, by reason of their excellent knowledge and strength, then in men;
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and greater assurance to persist therein, then either man or Angell. For the verie Angels haue but the condition of their creation, from which some fell;
and greater assurance to persist therein, then either man or Angel. For the very Angels have but the condition of their creation, from which Some fell;
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for somuch as they beleeue not ye truth, trust not the promise, rest not secured in the VOICE and OATH of God, which all are immutable and impossible to bee false;
for So much as they believe not you truth, trust not the promise, rest not secured in the VOICE and OATH of God, which all Are immutable and impossible to be false;
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and in fine doe depriue him of his diuine nature, since without veritie, bonitie, and constancie, there can be no God. It then Christs soule could not be infected with sinne,
and in fine do deprive him of his divine nature, since without verity, bonity, and constancy, there can be not God. It then Christ soul could not be infected with sin,
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God might reueale, and the soule of Christ in this life beholde, as all ours shall when we appeare before the face of God after this life, what cup was prepared for the wicked to drinke,
God might reveal, and the soul of christ in this life behold, as all ours shall when we appear before the face of God After this life, what cup was prepared for the wicked to drink,
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It is no small arrogancie, and blasphemie to sit Iudge in Gods place, and to condemne Christs soule to hell fire, without a sounde and cleare commission, to warrant that assertion.
It is no small arrogancy, and blasphemy to fit Judge in God's place, and to condemn Christ soul to hell fire, without a sound and clear commission, to warrant that assertion.
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by what authoritie will they quench it at their pleasure, and make it temporarie? And if Christes soule beeing personallie ioyned to the Deitie, notwithstanding might feele the furie of hell fire,
by what Authority will they quench it At their pleasure, and make it temporary? And if Christ's soul being personally joined to the Deity, notwithstanding might feel the fury of hell fire,
nor assured of his societie, nor so endued with his sanctitie, bee free from the flames of hell? If that vnion and communion which Christ had with God, coulde not exclude hell fire;
nor assured of his society, nor so endued with his sanctity, be free from the flames of hell? If that Union and communion which christ had with God, could not exclude hell fire;
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what shall hinder but that the Angels in heauen maie for the time likewise feele the flames thereof? Can they haue faster coherence, or fuller presence of God,
what shall hinder but that the Angels in heaven may for the time likewise feel the flames thereof? Can they have faster coherence, or fuller presence of God,
then hee which was ioyned with God in vnitie of person? They come not neere the fauour and grace, knowledge and truth, power & stedfastnes of the manhoode of Christ, which here on earth they did serue and adore. But none of these things can be intended in the Creede;
then he which was joined with God in unity of person? They come not near the favour and grace, knowledge and truth, power & steadfastness of the manhood of christ, which Here on earth they did serve and adore. But none of these things can be intended in the Creed;
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for there the articles are placed in ORDER and TIME, as they were performed. And therfore when Christ was DEAD AND BVRIED, he then DESCENDED INTO HELL.
for there the Articles Are placed in ORDER and TIME, as they were performed. And Therefore when christ was DEAD AND BURIED, he then DESCENDED INTO HELL.
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But this is nothing to the Creede, whose authoritie and antiquitie if wee reuerence, it is soone concluded, that hell there doth not signifie the graue.
But this is nothing to the Creed, whose Authority and antiquity if we Reverence, it is soon concluded, that hell there does not signify the graven.
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a darke and enigmaticall phrase of spéech, HE DESCENDED INTO HELL, which fewe men did vnderstande, should bee added, rather to obscure then to expound the former.
a dark and enigmatical phrase of speech, HE DESCENDED INTO HELL, which few men did understand, should be added, rather to Obscure then to expound the former.
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Againe, HE DESCENDED, signifieth a voluntarie motion, where as the bodie dead hath neither VVILL nor MOTION. Thirdlie, HELL in the new testament, is so vnusuall for the graue;
Again, HE DESCENDED, signifies a voluntary motion, where as the body dead hath neither WILL nor MOTION. Thirdly, HELL in the new Testament, is so unusual for the graven;
Those soules then were in a place, and that place by your construction the Creed calleth Hell. Their state you will say, is called hell, but not their place.
Those Souls then were in a place, and that place by your construction the Creed calls Hell. Their state you will say, is called hell, but not their place.
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of force the soules of the righteous were in hell, which is the selfe same errour, that you woulde seeme by your newe founde interpretation to preuent.
of force the Souls of the righteous were in hell, which is the self same error, that you would seem by your new found Interpretation to prevent.
] And the state or place whither Christ descended, is in the Creede named hell, and so Sheôl is that which the Creede calleth hell. In deede some say, that Sheôl doth neuer in the olde testament signifie the place of the damned:
] And the state or place whither christ descended, is in the Creed nam hell, and so Sheôl is that which the Creed calls hell. In deed Some say, that Sheôl does never in the old Testament signify the place of the damned:
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Canst thou by searching find out God? canst thou find out the perfection of the almightie? to the height of heauen what canst thou do? it is deeper then hell ;
Canst thou by searching find out God? Canst thou find out the perfection of the almighty? to the height of heaven what Canst thou do? it is Deeper then hell;
& deeper then the deepest place, which is hel. To compare his power or iustice with the depth of the graue, which is not foure yeards déepe at the most, were a very slender comparison for the incomprehensible greatnes of god;
& Deeper then the Deepest place, which is hell. To compare his power or Justice with the depth of the graven, which is not foure yards deep At the most, were a very slender comparison for the incomprehensible greatness of god;
A fire then burning to the bottome of hell, and inflaming the verie foundations of the hils, can haue no resemblance to the graue, nor performance in the graue;
A fire then burning to the bottom of hell, and Inflaming the very foundations of the hills, can have no resemblance to the graven, nor performance in the graven;
that, after a plaine and easie article, hee was deade, the selfe same thing should bee iterated againe with a verie darke and doubtfull kind of hebraisme, he descended into Sheôl. By this former, he was dead, euerie man must néedes conceaue, not onelie the separation of the soule from the bodie,
that, After a plain and easy article, he was dead, the self same thing should be iterated again with a very dark and doubtful kind of hebraism, he descended into Sheôl. By this former, he was dead, every man must needs conceive, not only the separation of the soul from the body,
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What néeded then an vnknowne hebrew phrase hee descended into Sheôl, to expresse the verie same point, which before was fullie and fairelie deliuered? Againe,
What needed then an unknown hebrew phrase he descended into Sheôl, to express the very same point, which before was Fully and fairly Delivered? Again,
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that is, the one to corruption in the earth, the other to damnation in hell. For Sheol containeth both, and importeth both to the forgetters and despisers of God;
that is, the one to corruption in the earth, the other to damnation in hell. For Sheol Containeth both, and imports both to the forgetters and despisers of God;
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He knoweth not yt her ghests are in the depth of Sheol, that is, so wrapped in their sinnes, that they cannot preuent euerlasting damnation. And againe.
He Knoweth not that her guests Are in the depth of Sheol, that is, so wrapped in their Sins, that they cannot prevent everlasting damnation. And again.
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Yea how should Dauid so often confesse to God that his soule was freed from Sheol, if by Sheol hee ment the state after death? for thence it was impossible his soule shuld be deliuered.
Yea how should David so often confess to God that his soul was freed from Sheol, if by Sheol he meant the state After death? for thence it was impossible his soul should be Delivered.
Doth Dauid meane he shal neuer die, or that his soule shalbe deliuered from Sheol, that is from the state of such as were departed this life? ye imagination were both false & absurd;
Does David mean he shall never die, or that his soul shall Delivered from Sheol, that is from the state of such as were departed this life? you imagination were both false & absurd;
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whereas he did firmly beleeue, yt God would deliuer his soule from the power of Sheol, & would receaue him after death ▪ though his body must of force by the condition of nature waxe olde as a garment,
whereas he did firmly believe, that God would deliver his soul from the power of Sheol, & would receive him After death ▪ though his body must of force by the condition of nature wax old as a garment,
And if anie man thinke good in some such places, as these are, to interpret the SOVLE for LIFE, because it is the spring and cause of life in the bodie;
And if any man think good in Some such places, as these Are, to interpret the SOLVE for LIFE, Because it is the spring and cause of life in the body;
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I will not vtterlie condemne his exposition, so long as he leaneth a different power of Sheol ouer ye iust & vniust, frō which Dauid saith, God will deliuer his soule ;
I will not utterly condemn his exposition, so long as he leaneth a different power of Sheol over you just & unjust, from which David Says, God will deliver his soul;
Quod si nusquam in diuinis authoritatibus legitur, non vtique sinus ille Abrahae, idest, secretae cuiusdam quietis habitatio ALIQVA PARS INFERORVM esse credenda est:
Quod si nusquam in Diuinis authoritatibus legitur, non Vtique sinus Isle Abraham, idest, secretae cuiusdam quietis habitatio ALIQVA PARS INFERORVM esse credenda est:
Chaos enim magnum, quid est nisi quidam hiatus multum ea separans, inter quae non solum est, verum etiam firmatus est? The name of Inferi I could no where finde in anie place of scripture vsed IN ANY GOOD SENSE:
Chaos enim magnum, quid est nisi quidam hiatus multum ea separans, inter Quae non solum est, verum etiam firmatus est? The name of Inferi I could no where find in any place of scripture used IN ANY GOOD SENSE:
which if wee doe no where reade in the authorities of the scripture, surelie Abrahams bosome, which is an habitation of secret rest, may not be thought to bee ANY PEECE OF THE LOVVER PARTS albeit in the words of so sufficient a maister (as our Sauiour) where he maketh Abraham say, betwixt vs and you there is a GREATE GVLFE ESTABLISHED, it is EVIDENT ENOVGH, as I take it;
which if we do no where read in the authorities of the scripture, surely Abrahams bosom, which is an habitation of secret rest, may not be Thought to be ANY PEECE OF THE LOWER PARTS albeit in the words of so sufficient a master (as our Saviour) where he makes Abraham say, betwixt us and you there is a GREAT GVLFE ESTABLISHED, it is EVIDENT ENOUGH, as I take it;
For what is a great gulfe, but a great distance separating those places, betweene which it lieth? Inferi are the lower parts where the deade remaine, which the Hebrew calleth Sheôl ;
For what is a great gulf, but a great distance separating those places, between which it lies? Inferi Are the lower parts where the dead remain, which the Hebrew calls Sheôl;
then descended. Next, that neither paradise, nor Abrahams bosome, (which was the receptacle for ye soules of all the sonnes of Abraham, that held the faith,
then descended. Next, that neither paradise, nor Abrahams bosom, (which was the receptacle for you Souls of all the Sons of Abraham, that held the faith,
as were the Rabbines, or from such ignorant deluders of it, as were the prophane poets, who talke euerie where of heauen and hell, according to the false and lewde perswasion of their own hearts.
as were the Rabbis, or from such ignorant deluders of it, as were the profane Poets, who talk every where of heaven and hell, according to the false and lewd persuasion of their own hearts.
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And therfore they may spare their paines, that promise vs so manie thousand deponentes both Iewish and heathen, that Sheol and Hades do not signifie hell.
And Therefore they may spare their pains, that promise us so many thousand Deponents both Jewish and heathen, that Sheol and Hades do not signify hell.
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It wil trouble them more then they thinke, to bring vs but one good proofe out of the scripture, that the soules of the righteous before Christs comming, were in Sheol or Hades ;
It will trouble them more then they think, to bring us but one good proof out of the scripture, that the Souls of the righteous before Christ coming, were in Sheol or Hades;
For where man here on earth is beset with thrée dangers, with SINNE during life, with DEATH shortning life, with HEL tormenting after life; (the iust vengeance of sinne deliuering the body to death, the soule to hel:) the resurrection of Christ, being the ful conquest of all his & our enemies, that impugne either his glory or our safety, must ouerthrowe, sinne, death & hel ;
For where man Here on earth is beset with thrée dangers, with SIN during life, with DEATH shortening life, with HEL tormenting After life; (the just vengeance of sin delivering the body to death, the soul to hell:) the resurrection of christ, being the full conquest of all his & our enemies, that impugn either his glory or our safety, must overthrown, sin, death & hell;
and the inward man of the heart being lightened and renewed by grace doth daily more and more, by desire and delight of heauenly thinges, aspire to the imitation and participation of Christes resurrection.
and the inward man of the heart being lightened and renewed by grace does daily more and more, by desire and delight of heavenly things, aspire to the imitation and participation of Christ's resurrection.
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The force of sinne then being quenched by Christes dying vnto sinne, and his rising againe vnto righteousnesse, the power of death is abolished by the pardoning and decreasing of our sinnes;
The force of sin then being quenched by Christ's dying unto sin, and his rising again unto righteousness, the power of death is abolished by the pardoning and decreasing of our Sins;
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and power of hell ouer vs doe still remaine. And therefore the verie ground of Christs conquering sinne and death, is his subduing of hell and Satan, that they should lay no chalenge to,
and power of hell over us do still remain. And Therefore the very ground of Christ conquering sin and death, is his subduing of hell and Satan, that they should lay no challenge to,
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CAPTIVATION, whereby his rage was restrained, and himselfe chained by Christ; RESTITVTION, whereby his spoiles were diuided, and deliuered vnto Christ.
CAPTIVATION, whereby his rage was restrained, and himself chained by christ; RESTITUTION, whereby his spoils were divided, and Delivered unto christ.
and then SPOILE his house? Christ then ENTERED vpon Satans house as a CONQVERER; TIED him as the STRONGER; SPOILED him as the right OVVNER of that, which Satan vniustlie detained from him.
and then SPOIL his house? christ then ENTERED upon Satan house as a CONQVERER; TIED him as the STRONGER; SPOILED him as the right OVVNER of that, which Satan unjustly detained from him.
And albeit it maie not bee denied, but Christ whiles hee liued on earth, made some proofe, of his right and power, to dissolue the workes, and displace the force of Satan, from the bodies and soules of men;
And albeit it may not be denied, but christ while he lived on earth, made Some proof, of his right and power, to dissolve the works, and displace the force of Satan, from the bodies and Souls of men;
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as Roman. 8 vers. 38. Ephes. 3. vers. 10. & 6. vers. 12. Colos. 1. vers. 16 1. Peter. 3. vers. 22. And heere must needes import euill Angels, because Christ had no cause to conquere or spoile the elect Angels, which serued him, and ministred vnto him;
as Roman. 8 vers. 38. Ephesians 3. vers. 10. & 6. vers. 12. Colos 1. vers. 16 1. Peter. 3. vers. 22. And Here must needs import evil Angels, Because christ had no cause to conquer or spoil the elect Angels, which served him, and ministered unto him;
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those he STRIPT OR SPOILED of the goodes which they had vnlawfullie gotten. And this the Apostle saith he did execute in his owne person, as a triumph fit for the sonne of God, all things being subiected vnder his feete, yea, Angels, powers, and mights subdued vnto him, when he ascended into heauen.
those he STRIPPED OR SPOILED of the goods which they had unlawfully got. And this the Apostle Says he did execute in his own person, as a triumph fit for the son of God, all things being subjected under his feet, yea, Angels, Powers, and mights subdued unto him, when he ascended into heaven.
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And though some late translators, to decline the descent of Christ to hell after death, doe imagine that the wicked Angels were CONQVERED, SHEVVED and SPOILED by Christ in his suffering the paines of hell on the crosse;
And though Some late translators, to decline the descent of christ to hell After death, do imagine that the wicked Angels were CONQVERED, SHOWED and SPOILED by christ in his suffering the pains of hell on the cross;
and to that ende doe alter the ancient and constant reading of the text, putting in steade of NONLATINALPHABET in his owne person, NONLATINALPHABET in the same crosse ;
and to that end do altar the ancient and constant reading of the text, putting in stead of in his own person, in the same cross;
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yet since both scriptures and fathers with one consent doe contradict that daungerous speculation, I maie not admitte it as consonant, either to the faith or truth of the Scriptures.
yet since both Scriptures and Father's with one consent do contradict that dangerous speculation, I may not admit it as consonant, either to the faith or truth of the Scriptures.
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but hee that subdueth and treadeth his aduersaries vnder his féete, and so maistreth them, that hee may dispose of them at his will, he is truly called a conquerer.
but he that subdueth and treadeth his Adversaries under his feet, and so maistreth them, that he may dispose of them At his will, he is truly called a conqueror.
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Yea the redemption of mankind is altogither vncertain and vnsufficient, if our head being God and man, could doe no more but by long struggling wind himselfe out of Satans clawes.
Yea the redemption of mankind is altogether uncertain and unsufficient, if our head being God and man, could do no more but by long struggling wind himself out of Satan claws.
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and replenished with all honour, power, and principalitie, in heauen, earth and hell. Howbeit of the time VVHEN hee triumphed, wee shall afterwarde speake;
and replenished with all honour, power, and principality, in heaven, earth and hell. Howbeit of the time WHEN he triumphed, we shall afterward speak;
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And least I be thought to pretend an ancient and vniforme reading of Paules wordes in this place without iust proofe, let vs see what ancient fathers haue followed the same.
And lest I be Thought to pretend an ancient and uniform reading of Paul's words in this place without just proof, let us see what ancient Father's have followed the same.
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So do Origen, in Epistola ad Romanos, lib. 5. cap. 5. Epiphanius in Anchorato, & contra Pneumatomacheos haeres. 74. Chrysostome homili. 6. in 2. ca. ad Colos. and Theodorete likewise in 2. cap. ad Colos. Of the Latine Fathers, in whome it maie better bee distinguished, the booke de Trinitate vnder Tertullians name, Augustine contra Faustum: lib. 16. cap. 29. & Epistola 59. a Hilarius de Trinitate.
So do Origen, in Epistle ad Romanos, lib. 5. cap. 5. Epiphanius in Anchorato, & contra Pneumatomacheos haeres. 74. Chrysostom homili. 6. in 2. circa ad Colos and Theodoret likewise in 2. cap. ad Colos Of the Latin Father's, in whom it may better be distinguished, the book de Trinitate under Tertullia's name, Augustine contra Faustum: lib. 16. cap. 29. & Epistle 59. a Hilary de Trinitate.
lib. 3. Hieronymus in cap. 2. ad Colos. Ambrose vpon the same place, Ruffinus in Symbolum Apostolicum, and so throughout the Latine Church without anie dissenting.
lib. 3. Hieronymus in cap. 2. and Colos Ambrose upon the same place, Ruffinus in Symbol Apostolicum, and so throughout the Latin Church without any dissenting.
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Onelie the Greeke collections vnder O•cumenius name, referre that triumph which saint Paul here speaketh of, to the Crosse, saying that Christ shamed and confounded the diuell on the crosse, in that he was openlie crucified in the eies of all the people.
Only the Greek collections under O•cumenius name, refer that triumph which saint Paul Here speaks of, to the Cross, saying that christ shamed and confounded the Devil on the cross, in that he was openly Crucified in the eyes of all the people.
and that his rising from the deade was no more victorious and triumphant, then his yeelding himselfe vnto death, is directlie repugnant to the truth of the scriptures.
and that his rising from the dead was no more victorious and triumphant, then his yielding himself unto death, is directly repugnant to the truth of the Scriptures.
but we must make as great difference betwixt his dying, and his rising againe, as wee woulde betwixt his weakenesse and his power ; his conflict, and his conquest ; his depression, and his exaltation ;
but we must make as great difference betwixt his dying, and his rising again, as we would betwixt his weakness and his power; his conflict, and his conquest; his depression, and his exaltation;
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WHEREFORE God also highly EXALTED him, and gaue him a name aboue euery name, that at the name of Iesus euery KNEE SHOVLD BOVV, of things IN HEAVEN IN EARTH, AND BENEATH THE EARTH.
WHEREFORE God also highly EXALTED him, and gave him a name above every name, that At the name of Iesus every KNEE SHOULD BOW, of things IN HEAVEN IN EARTH, AND BENEATH THE EARTH.
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as being the rewarde and effect of his obedience vnto death. So saith the Apostle. He humbled himselfe, and became obedient to the death, euen the death of the Crosse.
as being the reward and Effect of his Obedience unto death. So Says the Apostle. He humbled himself, and became obedient to the death, even the death of the Cross.
If a messenger from Christ had this power ouer Satan, to binde him, and shut him vp, what commaund then had Christ himselfe ouer hell and Satan? And how wholesome and gladsome a thing is it for vs to beléeue and confesse, that Christ Iesus our Lord and sauiour hath Satan,
If a Messenger from christ had this power over Satan, to bind him, and shut him up, what command then had christ himself over hell and Satan? And how wholesome and gladsome a thing is it for us to believe and confess, that christ Iesus our Lord and Saviour hath Satan,
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and all the pawers of hell chained at his will, and by his conquest ouer them so ruleth and restraineth them that they can not stirre but by his leaue and appointment;
and all the pawers of hell chained At his will, and by his conquest over them so Ruleth and restraineth them that they can not stir but by his leave and appointment;
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and by the rule of iustice had the conquest of satan and his kingdome; it is no harde matter to discerne, which part of Christs manhood must ouerthrow death,
and by the Rule of Justice had the conquest of satan and his Kingdom; it is no harden matter to discern, which part of Christ manhood must overthrow death,
ouer death it had, being preserued in the graue without all corruption; and raised from the deade to a blessed and immortall state without all imperfection:
over death it had, being preserved in the graven without all corruption; and raised from the dead to a blessed and immortal state without all imperfection:
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and so made a perfect conquest ouer hell and death, not onlie for his owne person, to whome all power was giuen in heauen and earth, but for his members also,
and so made a perfect conquest over hell and death, not only for his own person, to whom all power was given in heaven and earth, but for his members also,
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So that now the power of hell is destroied, and Satan restrained, and the faithfull freed from all feare, & assured that the gates of hel shal not preuaile against them.
So that now the power of hell is destroyed, and Satan restrained, and the faithful freed from all Fear, & assured that the gates of hell shall not prevail against them.
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This rule therefore must be helde throughout the scriptures, yt in mysteries of religion, we diuert not from the natiue & proper significations of the wordes,
This Rule Therefore must be held throughout the Scriptures, that in Mysteres of Religion, we divert not from the native & proper significations of the words,
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that whatsoeuer in the diuine scripture CANNOT PROPERLY be referred to the honestie of maners, or to the verity of faith, thou maist be sure it is FIGVRATIVE.
that whatsoever in the divine scripture CANNOT PROPERLY be referred to the honesty of manners, or to the verity of faith, thou Mayest be sure it is FIGURATIVE.
To let the soule retaine her true signification, and by hell to meane paradise (where others defend the soule of Christ was al the time, that his bodie lay in the graue;) if it be not a misconstruction, it is no literall exposition of the place,
To let the soul retain her true signification, and by hell to mean paradise (where Others defend the soul of christ was all the time, that his body lay in the graven;) if it be not a misconstruction, it is no literal exposition of the place,
as wel ye words, as the circumstances wil exactly proue that ye soule of Christ after death DESCENDED INTO HEL. That this was performed after Christ was dead,
as well you words, as the Circumstances will exactly prove that you soul of christ After death DESCENDED INTO HEL. That this was performed After christ was dead,
as well the separation of the bodie, as fruition of Gods assistance do plainelie proue. Whiles we liue, the bodie or soule may rightlie import the whole man;
as well the separation of the body, as fruition of God's assistance do plainly prove. While we live, the body or soul may rightly import the Whole man;
Certe peruersissimū, vt carnem nominantes animā intelligamus; & animam significantes, carnē interpretemur. Omnia periclitabuntur aliter accipi, quam sunt;
Certain peruersissimum, vt Carnem nominantes animā intelligamus; & animam significantes, carnē interpretemur. Omnia periclitabuntur aliter accipi, quam sunt;
It is most peruerse, that the flesh being named, wee should vnderstande the soule, or the soule being signified, wee should interpret it for the flesh.
It is most perverse, that the Flesh being nam, we should understand the soul, or the soul being signified, we should interpret it for the Flesh.
For heere are both partes expressed and distinguished as well by their NATVRES, and PLACES, as by their NAMES. Christs soule was not forsaken in hell, but enioyed the glorious assistance of God,
For Here Are both parts expressed and distinguished as well by their NATVRES, and PLACES, as by their NAMES. Christ soul was not forsaken in hell, but enjoyed the glorious assistance of God,
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Christes flesh lying dead without sense in the graue, was there preserued from all corruption. For Dauid, saith Peter, spake of Christs resurrection, that his SOVLE was not forsaken, (or left) in hel, nor his FLESH saw corruption.
Christ's Flesh lying dead without sense in the graven, was there preserved from all corruption. For David, Says Peter, spoke of Christ resurrection, that his SOLVE was not forsaken, (or left) in hell, nor his FLESH saw corruption.
Quum diuidit species, carnem & animam, duo oftendit, saith Tertullian. When (the scripture) deuideth the kindes, as the soule and the flesh, it noteth two distinct things.
Whom diuidit species, Carnem & animam, duo oftendit, Says Tertullian. When (the scripture) Divideth the Kinds, as the soul and the Flesh, it notes two distinct things.
and so no cause for Christ so strongly to hope, and so greatly to reioice, that HIS SOVLE should not bee forsaken, where it was impossible, that anie soule should be forsaken:
and so no cause for christ so strongly to hope, and so greatly to rejoice, that HIS SOLVE should not be forsaken, where it was impossible, that any soul should be forsaken:
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And this prooueth Christes resurrection more stronglie, (for which cause Dauid spake it) then if wee applie the name of hell to the state of Paradise. For if Christ did rise againe without corruption,
And this proveth Christ's resurrection more strongly, (for which cause David spoke it) then if we apply the name of hell to the state of Paradise. For if christ did rise again without corruption,
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I remit poets & Pagans vsing that word after their prophane imagination, to the alleagers; in what sense the Euangelists and Apostles take it, wil soone appeare by their writings.
I remit Poets & Pagans using that word After their profane imagination, to the alleagers; in what sense the Evangelists and Apostles take it, will soon appear by their writings.
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When the merciles rich man died & was buried, as wee read in the gospel of S. Luke, ye scripture saith NONLATINALPHABET, & being in hel, in TORMENTS, he lift vp his eies,
When the merciless rich man died & was buried, as we read in the gospel of S. Lycia, you scripture Says, & being in hell, in TORMENTS, he lift up his eyes,
When our sauiour then saith, I haue ye keies of death, (NONLATINALPHABET) & of hel, he doth not onlie mean the graues of dead bodies are subiected to his power,
When our Saviour then Says, I have you keys of death, () & of hell, he does not only mean the graves of dead bodies Are subjected to his power,
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O death, where is thy sting (NONLATINALPHABET) ò hel where is thy victory ? he teacheth vs that God hath giuen vs the victory ouer DEATH AND HEL, through our Lord Iesus Christ.
Oh death, where is thy sting () ò hell where is thy victory? he Teaches us that God hath given us the victory over DEATH AND HEL, through our Lord Iesus christ.
And that victorie Christ did foresee and foreshew, when he said to God, thou wilt not forsake my soule (g d = " fo ") in hell ; (or leaue it to the power of hell;) but assist me there, and bring me thence with safetie and victory.
And that victory christ did foresee and foreshow, when he said to God, thou wilt not forsake my soul (g worser = " fo ") in hell; (or leave it to the power of hell;) but assist me there, and bring me thence with safety and victory.
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the generall faith and confession of all the fathers in all ages and countries, since the first foundation of Christs church, should moue men that are modest, not hastelie to leape from the vniuersall consent of al places,
the general faith and Confessi of all the Father's in all ages and countries, since the First Foundation of Christ Church, should move men that Are modest, not hastily to leap from the universal consent of all places,
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I will therefore content my selfe with shewing you, how soone it began, and howe long it continued in the church of Christ, to be receaued and beléeued as a matter of faith.
I will Therefore content my self with showing you, how soon it began, and how long it continued in the Church of christ, to be received and believed as a matter of faith.
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Thaddaeus one of the 70. disciples, mentioned in the tenth of Luke, taught the citizens of Edessa, within ten yeares after Christs death, amongst other points of faith,
Thaddaeus one of the 70. Disciples, mentioned in the tenth of Lycia, taught the Citizens of Edessa, within ten Years After Christ death, among other points of faith,
resurrexerit etiam, ac mortuos qui à seculo dormierant, vná excitauerit; & quomodo solus quidem descenderit, multâ vero turbâ comitatus ad patrem ipsius ascenderit.
resurrexerit etiam, ac Mortuos qui à seculo dormierant, vná excitauerit; & quomodo solus quidem descenderit, multâ vero turbâ comitatus ad patrem Himself ascenderit.
and rose againe, and raised vp with him those yt had bin dead long before; & how he descēded alone, but ascended vp to his father with a great multitude.
and rose again, and raised up with him those that had been dead long before; & how he descended alone, but ascended up to his father with a great multitude.
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This report by some men is counted fabulous, for yt the letters sent to Christ and receaued from him by the ruler of that city, are no where remembred in the Euangelists: but by their leaues that reason is rather friuolous:
This report by Some men is counted fabulous, for that the letters sent to christ and received from him by the ruler of that City, Are no where remembered in the Evangelists: but by their leaves that reason is rather frivolous:
There are also many other thinges, which Iesus did, the which if they should be writtē euery one, I suppose the world could not containe the bookes, that should be written.
There Are also many other things, which Iesus did, the which if they should be written every one, I suppose the world could not contain the books, that should be written.
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Since then this is no sure ground to reiect a storie, for that it is not contained in the scriptures, I sée no cause either to preiudice the publike and ancient records of the citie of Edessa, remaining at that verie time when this report was made;
Since then this is no sure ground to reject a story, for that it is not contained in the Scriptures, I see no cause either to prejudice the public and ancient records of the City of Edessa, remaining At that very time when this report was made;
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or to mistrust the credite of Eusebius, as if he had impudentlie forged the olde monuments of that citie, where he might so easilie bee reprooued. His words are.
or to mistrust the credit of Eusebius, as if he had impudently forged the old monuments of that City, where he might so Easily be reproved. His words Are.
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Nihil autem impedit, quo minus literas ipsas, quae nobis ex Archiuis desumptae, & e Syrorum lingua his verbis translatae sunt, audiamus ▪ Thou hast the testimonie of these thinges comprised in writing,
Nihil autem Impediment, quo minus literas Itself, Quae nobis ex Archives desumptae, & e Syrians lingua his verbis translatae sunt, Let us hear ▪ Thou hast the testimony of these things comprised in writing,
For in the publike recordes, of things aunciently past, thus much is there extant TO THIS VERIE DAY, preserued from the time wherein these things were done ▪ And I thinke it best to set downe the letters, which I my selfe COPIED out of the Authentick records,
For in the public records, of things anciently passed, thus much is there extant TO THIS VERY DAY, preserved from the time wherein these things were done ▪ And I think it best to Set down the letters, which I my self COPIED out of the Authentic records,
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NONLATINALPHABET. Christ descended into Hell alone, and returned (or rose againe) with a greate number, and brake downe the rampiere that had stoode from the beginning, and ouerthrewe the mid-wall thereof.
. christ descended into Hell alone, and returned (or rose again) with a great number, and brake down the rampier that had stood from the beginning, and overthrew the mid-wall thereof.
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Athanasius present at the great councell of Nice as a Cleargie man, though not then a Bishop, in his short recapitulation of the Catholike faith, addeth this Article,
Athanasius present At the great council of Nicaenae as a Clergy man, though not then a Bishop, in his short recapitulation of the Catholic faith, adds this Article,
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Saint Austen doth so presse it, that hee pronounceth it infidelitie to denie it. Secundum animam (Christum) apud inferos fuisse aperté scriptura declarat, & per Prophetam praemissa,
Saint Austen does so press it, that he pronounceth it infidelity to deny it. Secundum animam (Christ) apud inferos Fuisse aperté Scripture Declarat, & per Prophetam Praemissa,
That Christ according to his soule was in hell, the Scripture plainelie declareth, forespoken by the Prophet (Dauid) and sufficientlie expounded by the Apostles application, where it was saide, Thou wilt not leaue my soule in hell.
That christ according to his soul was in hell, the Scripture plainly Declareth, forespoken by the Prophet (David) and sufficiently expounded by the Apostles application, where it was said, Thou wilt not leave my soul in hell.
Quis ergo nisi infidelis negauerit fuisse apud inferos Christum? Who then but an infidell will denie, that Christ was in Hell? Hilarius maketh it a necessarie cause of our redemption.
Quis ergo nisi Infidels negaverit Fuisse apud inferos Christ? Who then but an infidel will deny, that christ was in Hell? Hilary makes it a necessary cause of our redemption.
his wordes are plaine else where, that Christs soule after death descended into hell. Humanae istae lex necessitatis est, vt sepultis corporibus ad inferos animae descendant.
his words Are plain Else where, that Christ soul After death descended into hell. Humanae Istae lex necessitatis est, vt sepultis corporibus ad inferos Spirits descendant.
Hic vnus est, •duersantes nobis ini•••icasque virtutes ligno passionis affigens, mortem in inferno perimens, spei nostrae fidem resurrectione confirmans, corruptionem humanae carnis gloria corporis sui perimens.
Hic vnus est, •duersantes nobis ini•••icasque Virtues ligno passionis affigens, mortem in inferno perimens, Spei Nostrae fidem resurrection confirmans, corruptionem humanae carnis gloria corporis sui perimens.
that confirmed the stedfastnes•e of our hope with his resurrection, and abolished the corruption of mans flesh with the glorie of his bodie. Leo likewise.
that confirmed the stedfastnes•e of our hope with his resurrection, and abolished the corruption of men Flesh with the glory of his body. Leo likewise.
Resurrectio saluatoris, nec animam in inferno, nec carnem diu morata est in sepulchro; quoniam deitas, quae ab vtraque suscepti hominis substantia non recessit, quod potestate diuisit, potestate coniunxit.
Resurrection Savior, nec animam in inferno, nec Carnem Diu morata est in Sepulchro; quoniam deitas, Quae ab vtraque suscepti hominis Substance non recessit, quod potestate Divided, potestate coniunxit.
which I muste repeate at large, because euerie woorde is woorth the marking. Restabat ad plenum nostrae redemptionis effectum, vt illuc vsque homo sine peccato.
which I must repeat At large, Because every word is worth the marking. Restabat ad plenum Nostrae redemptionis effectum, vt Illuc vsque homo sine Peccato.
Nam quia peceans homo me•uit in seipso per supplicium diuidi, quia maluit à Deo praeuaricationis reatu disiungi, propterea factum est, vt peccatoris mors •arnem peccati ad sepulchrum corrumpendam perduceret, animam inferno torquendam protinus manciparet.
Nam quia peceans homo me•uit in Seipso per supplicium diuidi, quia maluit à God praeuaricationis reatu disiungi, propterea factum est, vt Sinners mors •arnem peccati ad Sepulchre corrumpendam perduceret, animam inferno torquendam Immediately manciparet.
Vt autem peccator fuisset gratuito munere liberatus, factum est, vt mortens corporis, quam à Deo iusto peccator homo pertulerat iusté, Deifilius a peccatore pateretur iniuste:
Vt autem peccator fuisset Gratuito munere Liberatus, factum est, vt mortens corporis, quam à God Just peccator homo pertulerat iusté, Deifilius a peccatore pateretur injust:
& ad sepulchrum perveniret caro iusti, quousque fuerat caro deuoluta peccati: & vs { que } ad infernum descenderet anima saluatoris, vbi peccatimerito torquebatur anima peccatoris.
& ad Sepulchre perveniret Caro Justi, How Long fuerat Caro deuoluta peccati: & us { que } ad infernum descenderet anima Savior, vbi peccatimerito torquebatur anima Sinners.
Hoc autem ideo factum est, vt per morientem temporaliter carnem iusti, donaretur vita aeterna carni: & per descendentem ad infernum animam iusti, dolores soluerentur inferni.
Hoc autem ideo factum est, vt per morientem temporaliter Carnem Justi, donaretur vita aeterna Carni: & per descendentem ad infernum animam Justi, Dolores soluerentur inferni.
It remained for the full effecting of our redemption, that man assumed of God without sinne, shoulde thither descend, whither man seuered from God fell by desert of sinne:
It remained for the full effecting of our redemption, that man assumed of God without sin, should thither descend, whither man severed from God fell by desert of sin:
that is, vnto hell, where the soule of the sinner was woont to bee tormented, and to the graue, where the flesh of the sinner was woont to bee corrupted;
that is, unto hell, where the soul of the sinner was wont to be tormented, and to the graven, where the Flesh of the sinner was wont to be corrupted;
it was prouided, that the sonne of God should vniustlie suffer at the hands of sinners the death of the bodie, which sinfull man had iustlie beene wrapped in by the iustice of God,
it was provided, that the son of God should unjustly suffer At the hands of Sinners the death of the body, which sinful man had justly been wrapped in by the Justice of God,
though some auncient writers doe swarue, and striue about Christes deliuering some from hell, that were there at the time of his descent, as they suppose.
though Some ancient writers do swerve, and strive about Christ's delivering Some from hell, that were there At the time of his descent, as they suppose.
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Howbeit I see no cause, but the doctrine of the Scriptures confessed by all the fathers may stande verie cleare, whatsoeuer we resolue of this other assertion, touching the state of the righteous departed this life before Christs death.
Howbeit I see no cause, but the Doctrine of the Scriptures confessed by all the Father's may stand very clear, whatsoever we resolve of this other assertion, touching the state of the righteous departed this life before Christ death.
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hoping, whence the soules of the righteous were by Christ deliuered, there to make a stand for soules, not perfectlie confessed and absolued in this life;
hoping, whence the Souls of the righteous were by christ Delivered, there to make a stand for Souls, not perfectly confessed and absolved in this life;
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For if the feare of damnation continue, what hope of saluation can wee conceiue? But the Apostle saieth plainlie, that Christ through death DESTROIED HIM, that had power of death, euen the DIVELL;
For if the Fear of damnation continue, what hope of salvation can we conceive? But the Apostle Saith plainly, that christ through death DESTROYED HIM, that had power of death, even the DIVELL;
From the deade manie rose before Christes death, and therefore the partition betwixt death and life was often broken by others, before Christes resurrection;
From the dead many rose before Christ's death, and Therefore the partition betwixt death and life was often broken by Others, before Christ's resurrection;
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In suae ad nostri similitudinem forma, nostram inibi depingens mortem, vt in ea resurrectionem pro nobis concinnaret, ex sepulchro quidē corpus, animam vero ex ORCO reducem faceret, vt in morte mortem dissolueret per exhibitionem animae,
In suae ad Our similitudinem forma, nostram inibi depingens mortem, vt in ea resurrectionem Pro nobis concinnaret, ex Sepulchro quidē corpus, animam vero ex ORCO reducem faceret, vt in morte mortem dissolueret per exhibitionem Spirits,
In his likenesse to our nature (Christe) accomplishing our death, that in the same hee might perform his resurrection for vs ', brought his BODIE OVT OF THE GRAVE,
In his likeness to our nature (Christ) accomplishing our death, that in the same he might perform his resurrection for us ', brought his BODY OUT OF THE GRAVE,
So that euen from hell, and from the graue, hee shewed immortalitie (of the soule) and incorruption (of the body) treading the verie way that we should haue trod, in the likenesse of our nature, and releasing of our detention.
So that even from hell, and from the graven, he showed immortality (of the soul) and incorruption (of the body) treading the very Way that we should have trod, in the likeness of our nature, and releasing of our detention.
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which is not Paradise, nor Abrahams bosome, but the place of the damned, where the true death of the soule and wages of sin are by Gods iustice inflicted. Heare his owne words.
which is not Paradise, nor Abrahams bosom, but the place of the damned, where the true death of the soul and wages of since Are by God's Justice inflicted. Hear his own words.
& VBI REGNAVERAT MORS IN FORMA HVMANAE ANIMAE, ibi ipse ille mortalis praesens, immortalitatem exhiberet, at { que } ita NOS PARTICIPES redderet suae incorruptibilitatis,
& VBI REGNAVERAT MORS IN FORMA HVMANAE SPIRITS, There ipse Isle Mortalis Praesens, immortalitatem exhiberet, At { que } ita NOS PARTICIPES redderet suae incorruptibilitatis,
that where corruption was sowed, thence incorruption might rise (euen from the graue;) & where death raigned ouer mens soules (which must néedes be in hell) there he being present as a mortall man, might demonstrate his immortalitie,
that where corruption was sowed, thence incorruption might rise (even from the graven;) & where death reigned over men's Souls (which must needs be in hell) there he being present as a Mortal man, might demonstrate his immortality,
you shall see the same doctrine, which the other two follow, more fullie deliuered by Athanasius. Quide Adae inobedientia quaestionem habuit, indicioque peracto duplicem paenam in sententia sua complexus erat, dum rei terrestri italoquitur, Terraes,
you shall see the same Doctrine, which the other two follow, more Fully Delivered by Athanasius. Quide Adam inobedientia quaestionem Habuit, indicioque peracto duplicem paenam in sententia sua complexus erat, dum rei terrestri italoquitur, Terraes,
Ac proinde upos fuit illo ipso iudice, qui hoc decretū tulerat, vt ipse per se sententiā solueret sub specie condēnati, incondēnatū se sincerūque a peccatis ostēdens, vt hominem deo reconciliaret, hominemque totum in libertatem vindicaret.
Ac Therefore upos fuit illo ipso iudice, qui hoc decretū tulerat, vt ipse per se sententiā solueret sub specie condēnati, incondēnatū se sincerūque a peccatis ostēdens, vt hominem God reconciliaret, hominemque totum in libertatem vindicaret.
Quod si tertium aliquem locum ostender• non potestis, PRAETER SEPVLCHRVM ET INFERNVM, ex quibus plané ereptus est homo Christo assertore, per suam speciem cum nostri similitudine congruentem;
Quod si Tertium aliquem locum ostender• non potestis, PRAETER SEPVLCHRVM ET INFERNVM, ex quibus plané Ereptus est homo Christ assertore, per suam Specimen cum Our Similitude congruentem;
cur igitur dicitis, deum nondum propitiatum esse? Hee that examined Adams disobedience, and in the ende of his iudgement comprised in his sentence (against Adam) a double punishment;
cur igitur dicitis, God Nondum propitiatum esse? He that examined Adams disobedience, and in the end of his judgement comprised in his sentence (against Adam) a double punishment;
Insomuch that it was requisite, the verie same iudge, which pronounced this decree, should by himselfe dissolue this sentence in the shew of a man condemned,
Insomuch that it was requisite, the very same judge, which pronounced this Decree, should by himself dissolve this sentence in the show of a man condemned,
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Nowe if you can name me any other place, whereto man was condemned besides these two, rightly may you thinke man (after death) is to be deuided into three (places;) but if you can shewe me no third place, besides the graue, (for the bodie) and hell, (for the soule,) from both which man is fullie freed, Christ deliuering him with like parts of himselfe answerable to our nature,
Now if you can name me any other place, whereto man was condemned beside these two, rightly may you think man (After death) is to be divided into three (places;) but if you can show me no third place, beside the graven, (for the body) and hell, (for the soul,) from both which man is Fully freed, christ delivering him with like parts of himself answerable to our nature,
how say you then, that God is not yet satisfied? The whole man in Adam was in such sort condemned for sinne, that his bodie returned to corruption in the earth,
how say you then, that God is not yet satisfied? The Whole man in Adam was in such sort condemned for sin, that his body returned to corruption in the earth,
To the verie same places whither man was condemned, & in the same partes of our nature, the sonne of GOD vouchsafed to descende, that by the lying of his bodie in the earth, our bodies might at the last daie bee raised out of the earth;
To the very same places whither man was condemned, & in the same parts of our nature, the son of GOD vouchsafed to descend, that by the lying of his body in the earth, our bodies might At the last day be raised out of the earth;
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This condemnation of the bodie to the graue, and of the soule to hell for sinne, is that law of humane necessity, which Hilary speaketh of, wherto the Lord Iesus submitted himself;
This condemnation of the body to the graven, and of the soul to hell for sin, is that law of humane necessity, which Hilary speaks of, whereto the Lord Iesus submitted himself;
The archangels, powers, and principalities (in heauen) doe with vnceasing and euerlasting voices glorifie the sonne of God (saith Hilary) quia homo natus sit, mortem vicerit, portas Inferni fregerit, cohaeredē sibi plebē acquisiuerit, carnem in aeternitatis gloriam ex corruptione transtulerit;
The Archangels, Powers, and principalities (in heaven) do with unceasing and everlasting voices Glorify the son of God (Says Hilary) quia homo Born sit, mortem vicerit, portas Inferni fregerit, cohaereden sibi plebē acquisiuerit, Carnem in aeternitatis gloriam ex corruption transtulerit;
These two places the graue & hel, wherto sinners were adiudged to haue their bodies in the one to be corrupted, their soules in the other to be tormented, Fulgentius doth expresly pursue;
These two places the graven & hell, whereto Sinners were adjudged to have their bodies in the one to be corrupted, their Souls in the other to be tormented, Fulgentius does expressly pursue;
and resolutelie concludeth, that Christs manhood for the ful effecting of our redemption must SO FAR DESCEND, quousque homo separatus à deo peccati merito cecidisset;
and resolutely Concludeth, that Christ manhood for the full effecting of our redemption must SO FAR DESCEND, How Long homo separatus à God peccati merito cecidisset;
Nowe if anie man thinke the soule of man seuered from God, did not for the wages of sinne deserue the place and paines of the damned, he had more néede bee catechised then confuted.
Now if any man think the soul of man severed from God, did not for the wages of sin deserve the place and pains of the damned, he had more need be catechised then confuted.
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Sed quia euidentia testimonia & infernum commemorant & dolores, nulla causa occurrit, cur illô credatur venisse saluator, nisi vt ab eius doloribus saluos faceret.
Said quia euidentia Testimonies & infernum commemorant & Dolores, nulla causa occurrit, cur illô credatur venisse Saviour, nisi vt ab eius doloribus saluos faceret.
and fet vs backe from the sentence of death pronounced against vs, by presenting himselfe in our stéede to the verie places, that were prepared to reuenge our transgressions:
and fetched us back from the sentence of death pronounced against us, by presenting himself in our steed to the very places, that were prepared to revenge our transgressions:
his flesh resisting the power of the graue, and his soule repressing and breaking the paines of hell, that neither shoulde bee able to hinder the spéede of his resurrection,
his Flesh resisting the power of the graven, and his soul repressing and breaking the pains of hell, that neither should be able to hinder the speed of his resurrection,
Zachary Iohn Baptistes father is the best expositor of all these promises, when he saith. Blessed be the Lord God of Israel, because he hath visited, and redeemed his people.
Zachary John Baptists father is the best expositor of all these promises, when he Says. Blessed be the Lord God of Israel, Because he hath visited, and redeemed his people.
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And hath raised vp an horne of saluation for vs, in the house of his seruant Dauid, (as he spake by the mouth of his holy prophets, which were from the beginning) euen saluation from our enemies,
And hath raised up an horn of salvation for us, in the house of his servant David, (as he spoke by the Mouth of his holy Prophets, which were from the beginning) even salvation from our enemies,
The saluation which God hath wrought for vs in Christ, doth not frée vs from afflictions and troubles, since all that will liue godly in Christ Iesus shall suffer persecution;
The salvation which God hath wrought for us in christ, does not free us from afflictions and Troubles, since all that will live godly in christ Iesus shall suffer persecution;
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and receaue forgiuenesse of sinnes, and inheritance amongst them, which are sanctified by faith in Christ• yet the feare of death is not taken from vs, till we be assured, that hell is conquered;
and receive forgiveness of Sins, and inheritance among them, which Are sanctified by faith in Christ• yet the Fear of death is not taken from us, till we be assured, that hell is conquered;
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DELIVERANCE then, FROM THE HAND OF ALL that hate vs, (which Christ hath purchased for vs,) hath in it not onelie remission of sinnes, and resurrection from death, but also the destruction of Satan :
DELIVERANCE then, FROM THE HAND OF ALL that hate us, (which christ hath purchased for us,) hath in it not only remission of Sins, and resurrection from death, but also the destruction of Satan:
and redemption from the power of hell, which God promised vnto his seruantes, was not proper to anie that were in hell at the time of Christes descent,
and redemption from the power of hell, which God promised unto his Servants, was not proper to any that were in hell At the time of Christ's descent,
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Fulgentius teacheth this doctrine as Catholicke. Sicut mortuus pro nobis, omnes nos sibi commori fecit; sic solutis doloribus inferni, omnes fideles ab ysdem doloribus liberauit.
Fulgentius Teaches this Doctrine as Catholic. Sicut Mortuus Pro nobis, omnes nos sibi commori fecit; sic Solutis doloribus inferni, omnes fideles ab ysdem doloribus liberauit.
so all the faithfull from the beginning of the world to the end therof were deliuered from the paines of hell, by the presence and power of Christs soule breaking the strength,
so all the faithful from the beginning of the world to the end thereof were Delivered from the pains of hell, by the presence and power of Christ soul breaking the strength,
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And therefore hee saith, Christ called himselfe free among the dead, vt ostenderet animam suam à peccato liberam, in infernum pro NOBIS PECCATORIBVS DESCENDISSE, to shew that his soule clecre frō sinne descended into hel FOR VS SINNERS.
And Therefore he Says, christ called himself free among the dead, vt ostenderet animam suam à Peccato I liberate, in infernum Pro NOBIS PECCATORIBVS DESCENDISSE, to show that his soul clecre from sin descended into hell FOR US SINNERS.
teaching vs that Christ perfited his resurrection FOR VS, and out of hell and the graue brought immortalitie and incorruption, releasing OVR DETENTION.
teaching us that christ perfited his resurrection FOR US, and out of hell and the graven brought immortality and incorruption, releasing OUR DETENTION.
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And againe, Christ brake the chaines of death as God, that where death raigned ouer mens soules, there he being present as a man might demonstrate immortalitie (in his soule) and so MAKE VS PARTAKERS of his incorruption.
And again, christ brake the chains of death as God, that where death reigned over men's Souls, there he being present as a man might demonstrate immortality (in his soul) and so MAKE US PARTAKERS of his incorruption.
S. Austen expounding Dauids words, Thou hast deliuered my soule frō the nethermost hell, sheweth that men may bee deliuered as well from DANGERS CONSEQVENT as PRESENT; and as well from that which is DESERVED, as from that which is INFLICTED. And first yt Christ deliuered OVR SOVLES from hell by his comming thither (though we were not there) his words are plaine.
S. Austen expounding David words, Thou hast Delivered my soul from the nethermost hell, shows that men may be Delivered as well from DANGERS CONSEQUENT as PRESENT; and as well from that which is DESERVED, as from that which is INFLICTED. And First that christ Delivered OUR SOLVES from hell by his coming thither (though we were not there) his words Are plain.
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Mittendus erat (quis) in carcerem: venit alius defendit eum; gratias agens, quid dicit? eruisti animam meam de carcere. Suspendendus erat debitor; solutum est debitum pro eo; liberatus dicitur de suspendio.
Mittendus erat (quis) in carcerem: venit alius defendit Eum; gratias agens, quid dicit? eruisti animam meam de carcere. Suspendendus erat debtor; Loose est Debitum Pro eo; Liberatus dicitur de suspendio.
In his omnibus non orant, sed quia talibus meritis agebantur, vt, nisi subuentum esset, ibi essent, inde se recte dicunt liberari, quò per liberatores suos non sunt permissi perduci.
In his omnibus non Orant, sed quia Talibus Meritis agebantur, vt, nisi subuentum esset, There essent, inde se recte dicunt liberari, quò per Liberators suos non sunt Permissi perduci.
but because such were their desertes, that vnlesse they had beene holpen, they had fallen into them, THEY RIGHTLY MAY SAY THEY VVERE DELIVERED thence, VVHITHER THEY VVERE NOT SVFFERED TO COME, by those that deliuered them.
but Because such were their deserts, that unless they had been helped, they had fallen into them, THEY RIGHTLY MAY SAY THEY WERE DELIVERED thence, WHITHER THEY WERE NOT SUFFERED TO COME, by those that Delivered them.
Tertullian declining to Montanisme in his booke de anima, and defending the soules of al the faithful after Christs comming to be kept, apud Inferos, in the region of hell till the daie of iudgement, saue of martyrs, to whome onely he opened Paradise, confess•th the other side, which in deed were true christians, made this obiection against him.
Tertullian declining to Montanism in his book de anima, and defending the Souls of all the faithful After Christ coming to be kept, apud Inferos, in the region of hell till the day of judgement, save of Martyrs, to whom only he opened Paradise, confess•th the other side, which in deed were true Christians, made this objection against him.
Caeterum quod discrimen ethnicorum & christianorum, ficarcer mortuis idem? But to this end, they say, Christ went to hell, that we should not come thither.
Caeterum quod discrimen Ethnicorum & Christians, ficarcer mortuis idem? But to this end, they say, christ went to hell, that we should not come thither.
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For what difference between the Ethnickes and Christians, if after death they be both in one prison? So that in all ages this doctrine was preserued in the church, which the scriptures doe warrant, that Christ by his death destroied the deuil,
For what difference between the Ethnics and Christians, if After death they be both in one prison? So that in all ages this Doctrine was preserved in the Church, which the Scriptures do warrant, that christ by his death destroyed the Devil,
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Touching the state of the dead in the olde Testament, I see a number of auncient writers incline to this conclusion, that the soules of the righteous before Christes death and descent were in hell;
Touching the state of the dead in the old Testament, I see a number of ancient writers incline to this conclusion, that the Souls of the righteous before Christ's death and descent were in hell;
This assertion first grewe from the confession of the Patriarkes and Prophets, that they must after this life, DESCEND TO SHEOL; which the Septuagint doe alwayes expresse by the worde NONLATINALPHABET,
This assertion First grew from the Confessi of the Patriarchs and prophets, that they must After this life, DESCEND TO SHEOL; which the septuagint do always express by the word,
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we must needes confesse the faithfull dying in the former Testament descended into hell; but if wee take Sheôl for the graue, where life endeth and the bodie lieth;
we must needs confess the faithful dying in the former Testament descended into hell; but if we take Sheôl for the graven, where life Endeth and the body lies;
Nowe that Sheôl in the Scriptures noteth as well the graue where mens bodies putrifie, as she place where the soules of the wicked are after this life detained and punished, to him that considereth the circumstances of these and other such places, will soone appeare.
Now that Sheôl in the Scriptures notes as well the graven where men's bodies putrify, as she place where the Souls of the wicked Are After this life detained and punished, to him that Considereth the Circumstances of these and other such places, will soon appear.
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In death there is no remembrance of thee (saieth Dauid to God) and in Sheôl who shall confesse (or praise) thee? The soules of iust and perfect men did then most praise GOD,
In death there is no remembrance of thee (Saith David to God) and in Sheôl who shall confess (or praise) thee? The Souls of just and perfect men did then most praise GOD,
nor KNOVVLEDGE, nor VVISEDOME in SHEOL whither thou goest. If the soules of the righteous neither DOE, nor THINKE, nor KNOVVE anie thing, they bee surelie a sleepe,
nor KNOVVLEDGE, nor VVISEDOME in SHEOL whither thou goest. If the Souls of the righteous neither do, nor THINK, nor KNOW any thing, they be surely a sleep,
and how much some ancient writers were deceiued in this their perswasion, that the spirites of the Patriarks and Prophets were in hell at the time of Christes descent thither.
and how much Some ancient writers were deceived in this their persuasion, that the spirits of the Patriarchs and prophets were in hell At the time of Christ's descent thither.
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Sed quonam modo intelligatur Abraham, in cuius sinum pius ille pauper susceptus est, in illis doloribus fuisse, EGO QVIDEM NON VID•O: explicant fortasse qui possunt.
Said quonam modo intelligatur Abraham, in cuius sinum Pius Isle pauper susceptus est, in illis doloribus Fuisse, EGO QVIDEM NON VID•O: explicant Fortasse qui possunt.
Porro si plures quam duo ibi erant, QVIS AVDEAT DICERE non ibi fuisse Patriarchas & Prophetas, quibus in Scripturis Dei iustitiae pietatisque tam insigne testimonium perhibetur? Quid ergo is praestiterit, qui dolores soluit inferni, in quibus illi non fuerunt, n•ndum intelligo;
Porro si plures quam duo There Erant, QUIS AVDEAT DICERE non There Fuisse Patriarchas & Prophets, quibus in Scriptures Dei iustitiae pietatisque tam insigne testimonium perhibetur? Quid ergo is praestiterit, qui Dolores soluit inferni, in quibus illi non fuerunt, n•ndum intelligo;
quanquam in his ipsis tanti magistri verbis, vbi ait dixisse Abraham, Inter nos & vos chaos magnum firmatum est, SATIS VT OPINOR APPARET, non esse quandam partem & quasi membrum inferorum tantae felicitatis sinum.
quanquam in his Ipse tanti magistri verbis, vbi ait dixisse Abraham, Inter nos & vos chaos magnum firmatum est, SATIS VT OPINOR APPEARS, non esse quandam partem & quasi Limb Inferos Tantae felicitatis sinum.
And if there were mo then two, VVHO DARE SAY, the Patriarkes and Prophets were not there, to whom the worde of God giueth so great testimonie of righteousnesse and godlinesse? What benefite hee did them, by loosing the paines of hell, in which they were not, I yet vnderstande not;
And if there were more then two, WHO DARE SAY, the Patriarchs and prophets were not there, to whom the word of God gives so great testimony of righteousness and godliness? What benefit he did them, by losing the pains of hell, in which they were not, I yet understand not;
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The which if it bee no where in the diuine authoritie to be read, then surely the bosome of Abraham which is an habitation of secret rest, is not to be thought any part of hell;
The which if it be not where in the divine Authority to be read, then surely the bosom of Abraham which is an habitation of secret rest, is not to be Thought any part of hell;
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albeit in the verie wordes of so great a teacher (as Christ is) where he maketh Abraham say, betwixt you and vs there is a mightie distance established, it is euident enough, as I thinke, that the bosome of so great happines is no part nor mēber of hel.
albeit in the very words of so great a teacher (as christ is) where he makes Abraham say, betwixt you and us there is a mighty distance established, it is evident enough, as I think, that the bosom of so great happiness is no part nor member of hell.
and the righteous of the old testament thence, & not onely refuseth, but after his maner mildly refuteth that fansie, which had possessed many of the fathers before him.
and the righteous of the old Testament thence, & not only Refuseth, but After his manner mildly refuteth that fancy, which had possessed many of the Father's before him.
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The second is, that if more besides Abraham and Lazarus were in that bosome of rest, the Prophets and Patriarks, must néeds be there, who for fidelitie and pietie are commended by the witnesse of Gods spirite,
The second is, that if more beside Abraham and Lazarus were in that bosom of rest, the prophets and Patriarchs, must needs be there, who for Fidis and piety Are commended by the witness of God's Spirit,
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These deductions being sound and sure, whereof there can bee no doubt, it is certaine, Christ went not to hell to fetch the Patriarkes and Prophets thence, for they were not there;
These deductions being found and sure, whereof there can be no doubt, it is certain, christ went not to hell to fetch the Patriarchs and prophets thence, for they were not there;
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] Saint Austen refelleth the receiued opinion of others before him, that Christ descended to hell, to deliuer thence the Patriarkes and Prophets that were there detained;
] Saint Austen refelleth the received opinion of Others before him, that christ descended to hell, to deliver thence the Patriarchs and prophets that were there detained;
Quod scriptū est in morte Christi factū, solutis doloribus inferni, vel ad ipsum potest intelligi pertinere, quod eos hactenus soluerit, hoc est irru os fecerit,
Quod scriptū est in morte Christ factū, Solutis doloribus inferni, vel ad ipsum potest intelligi pertinere, quod eos Hactenus soluerit, hoc est irru os fecerit,
What the Scripture saieth was perfourmed in the death of Christ, THE PAINES OF HELL BEEING LOOSED, may either bee vnderstoode to pertaine to Christ himselfe, that hee loosed, that is, frustrated those paines from taking anie holde of him;
What the Scripture Saith was performed in the death of christ, THE PAINES OF HELL BEING LOOSED, may either be understood to pertain to christ himself, that he loosed, that is, frustrated those pains from taking any hold of him;
As for the consent of the whole church ALMOST, since Austen himselfe leadeth vs to dislike the opinion of all the fathers ALMOST, that the soules of the righteous were in hel before Christes descent thither;
As for the consent of the Whole Church ALMOST, since Austen himself leads us to dislike the opinion of all the Father's ALMOST, that the Souls of the righteous were in hell before Christ's descent thither;
Touching the soules of the righteous departed this life before Christes death, to omit the place of the booke of Wisedome alreadie recited, which expresselie gaine saieth this supposall of the fathers, that the soules of the iust were both in hell and in torments :
Touching the Souls of the righteous departed this life before Christ's death, to omit the place of the book of Wisdom already recited, which expressly gain Saith this supposal of the Father's, that the Souls of the just were both in hell and in torments:
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there is nothing exactlie reuealed vnto vs in the scriptures that are canonicall, till we come to the xvi. of S. Lukes gospell, where our Sauiour by the parabolicall historie of the wicked rich man and the godlie Lazarus teacheth vs, what became of them both after their deathes;
there is nothing exactly revealed unto us in the Scriptures that Are canonical, till we come to the xvi. of S. Lukes gospel, where our Saviour by the parabolical history of the wicked rich man and the godly Lazarus Teaches us, what became of them both After their deaths;
These two places, as they bee farre distant the one from the other, both in SCITVATION and CONDITION, the one beeing full of comfort, the other of torment;
These two places, as they be Far distant the one from the other, both in SITUATION and CONDITION, the one being full of Comfort, the other of torment;
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Our Sauiour maketh Abraham to say to the rich man, which must néedes be true, between you and vs there is settled a great gulfe, (or mightie distance,) so that they which would go from hence to you cannot,
Our Saviour makes Abraham to say to the rich man, which must needs be true, between you and us there is settled a great gulf, (or mighty distance,) so that they which would go from hence to you cannot,
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but in the sorrowes and paines of hell? yea the son of God with his owne mouth so often in the new testament expressing the fire of hel to be vnquenchable, and the worme there neuer to die, how dare we without any warrant of the word of God,
but in the sorrows and pains of hell? yea the son of God with his own Mouth so often in the new Testament expressing the fire of hell to be unquenchable, and the worm there never to die, how Dare we without any warrant of the word of God,
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and then to deliuer them thence without anie witnesse of the holie scriptures? With one breath our Sauiour doth thrice pronounce in the gospell of Marke that in hell, neither the fire quencheth, not the worme dieth ;
and then to deliver them thence without any witness of the holy Scriptures? With one breath our Saviour does thrice pronounce in the gospel of Mark that in hell, neither the fire quenches, not the worm Dieth;
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and presume wee to quench the one, and kill the other without any scruple? [ But the scripture saith, the soules of the Patriarkes and Prophets were in hell;
and presume we to quench the one, and kill the other without any scruple? [ But the scripture Says, the Souls of the Patriarchs and prophets were in hell;
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] The translators mistooke the word Sheôl, calling that hel, which indéed was the graue, where the bodies of all the iust both before and after Christ were laid;
] The translators mistook the word Sheôl, calling that hell, which indeed was the graven, where the bodies of all the just both before and After christ were laid;
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and therefore we may striue about words if we list, but we must leaue the spirits of iust and perfit men before Christes comming, that place, which Christ, teaching here on earth, assured vs, was assigned them of God.
and Therefore we may strive about words if we list, but we must leave the spirits of just and perfect men before Christ's coming, that place, which christ, teaching Here on earth, assured us, was assigned them of God.
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33. exactlie contradicteth the opinion of Tertullian, Basil, Hierom, & Ambrose, that Abraham & the rest of the Patriarks and Prophets were in hell;
33. exactly Contradicteth the opinion of Tertullian, Basil, Hieronymus, & Ambrose, that Abraham & the rest of the Patriarchs and prophets were in hell;
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In his 20. booke de ciuitate dei. cap. 15. he saith, non absurde credividetur, antiquos etiam sanctos, apud inferos fuisse, it seemeth no absurdity to beleeue, that the Saints of the olde testament were in hell;
In his 20. book de ciuitate dei. cap. 15. he Says, non absurd credividetur, Antiquos etiam sanctos, apud inferos Fuisse, it seems no absurdity to believe, that the Saints of the old Testament were in hell;
vntill the bloud of Christ and his descent to those places did deliuer them. And thus he either some times spared the credites of those that were before him,
until the blood of christ and his descent to those places did deliver them. And thus he either Some times spared the credits of those that were before him,
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or else by writing hee so profited, that where at first he doubted or yéelded to others, at last he resolued the contrarie vpon the dewe examining the wordes of our Sauiour.
or Else by writing he so profited, that where At First he doubted or yielded to Others, At last he resolved the contrary upon the dew examining the words of our Saviour.
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Tertullian likewise in his booke de anima saith, Habes de paradiso à nobis libellum, quo constituimus, omnem an•mam apud inferos sequestrari in diem iudicij.
Tertullian likewise in his book de anima Says, Habes de Paradiso à nobis libellum, quo constituimus, omnem an•mam apud inferos sequestrari in diem iudicij.
Cur enim non putes animam & puniri & foueri in inferis? Are al soules then in hell, you wil aske? will you, nill you, you shall finde there punishmentes, and refreshments ;
Cur enim non putes animam & puniri & foueri in inferis? are all Souls then in hell, you will ask? will you, nill you, you shall find there punishments, and refreshments;
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And why shoulde you not thinke that the soule may bee both tormented, and comforted in hell ? and yet in his fourth booke against Marcion, hee contradicteth that false position,
And why should you not think that the soul may be both tormented, and comforted in hell? and yet in his fourth book against Marcion, he Contradicteth that false position,
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and commeth soundlie to the truth. Aliud inferi, vt puto, aliud quoque sinus Abrahae. Nam & magnum ait intercedere regiones istas profundum, & transitum vtrinque prohibere.
and comes soundly to the truth. Aliud Inferi, vt puto, Aliud quoque sinus Abraham. Nam & magnum ait intercedere Regiones istas profundum, & transitum vtrinque prohibere.
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Sed nec alleuasset diues oculos, & quidem de longinquo, nisi in superiora, & de altitudinis longinquo, per immensam illam distantiā sublimitatis & profunditatis.
Said nec alleuasset dives Eyes, & quidem de longinquo, nisi in superiora, & de altitudinis longinquo, per immensam Illam distantiam sublimitatis & profunditatis.
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In the one and the same chapter he alloweth the perswasion of the heathen, quod animae liberatae de corporibus NONLATINALPHABET peterent, id est, locum qui non videtur, quē locum Latinè Infernum dicimus:
In the one and the same chapter he alloweth the persuasion of the heathen, quod Spirits liberatae de corporibus peterent, id est, locum qui non videtur, quē locum Latinè Infernum dicimus:
They that depart this world by death are according to their deeds & deserts bestowed (saith Origen) alij in locū, qui dicitur Infernus, alij in sinū Abrahae, some to ye place which is called hel, others to Abrahās bosom.
They that depart this world by death Are according to their Deeds & deserts bestowed (Says Origen) alij in locū, qui dicitur Infernus, alij in sinū Abraham, Some to you place which is called hell, Others to Abrahās bosom.
Iusti in Abrahae sinurequiescere leguntur, quod in eius gratia, in eius requie in eius placiditate requiescunt, qui conformē ei fidē induerunt, et •andem in bonis operibus fecerunt voluntatem.
Justi in Abraham sinurequiescere leguntur, quod in eius Gratia, in eius requie in eius placiditate requiescunt, qui conformen ei fidē induerunt, et •andem in bonis operibus fecerunt voluntatem.
The iust (saith Ambrose, ) are said to rest in Abrahams bosome, because they rest in like fauor, in like ease, in like contentation, which put on like faith to Abrahā,
The just (Says Ambrose,) Are said to rest in Abrahams bosom, Because they rest in like favour, in like ease, in like contentation, which put on like faith to Abrahā,
and followed his exāple in wel doing. And therfore he speaketh else where to Abrahā : Expande sinus tuos, vt plures suscipias, quia plurimiin deū crediderunt.
and followed his Exampl in well doing. And Therefore he speaks Else where to Abrahā: Expande sinus tuos, vt plures suscipias, quia plurimiin deū crediderunt.
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Extendit Dauid spes suas ad infinitam perennitatis aetatē, nec concluditur mortis occasu quū sciat sib• in Abrahae sinibus exemplopauperis Lazariesse viuendū.
Extendit David spes suas ad infinitam perennitatis aetatē, nec concluditur mortis occasu quū sciat sib• in Abraham sinibus exemplopauperis Lazariesse vivendum.
as did that poore Lazarus, saith Hilary. Neither Dauid onely, but all the faithfull were, and still are kept in Abrahams bosome, as Hilarie thinketh, vntill the day of iudgement.
as did that poor Lazarus, Says Hilary. Neither David only, but all the faithful were, and still Are kept in Abrahams bosom, as Hillary Thinketh, until the day of judgement.
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in sinu scilicet interim Abrahae collocati, quô adire impios interiectum chaos inhibet, quousque introeundi rursum in regnum caelorum tempus adueniat;
in sinu scilicet interim Abraham collocati, quô Adire Impious interiectum chaos inhibet, How Long introeundi Once again in Kingdom caelorum Tempus May it come;
All the faithfull departing this life, shall bee reserued in the Lords keeping, for that entrance into the kingdom of heauen, placed the meane while in Abrahams bosome, whither the gulfe betweene will not suffer the wicked to come, till the time approch that (the godly) shal enter into the kingdom of heauen.
All the faithful departing this life, shall be reserved in the lords keeping, for that Entrance into the Kingdom of heaven, placed the mean while in Abrahams bosom, whither the gulf between will not suffer the wicked to come, till the time approach that (the godly) shall enter into the Kingdom of heaven.
Testes nobis sunt Euangelij diues et pauper, quorum vnum angeli IN SEDIBVS BEATORVM, & in Abrahae sinu locauerunt, alium statim regio paenae suscepit.
Testes nobis sunt Evangelist dives et pauper, quorum One angeli IN SEDIBVS BEATORVM, & in Abraham sinu locauerunt, Alium Immediately Regio Paenae suscepit.
The rich and poore man in the gospel, do serue vs for witnesses, wherof the one was caried by the Angels, INTO THE SEATES OF THE BLESSED, & placed in Abrahams bosome;
The rich and poor man in the gospel, do serve us for Witnesses, whereof the one was carried by the Angels, INTO THE SEATES OF THE BLESSED, & placed in Abrahams bosom;
but the verie time of death in the mean season subiecteth all men to these lawes, that either Abraham or hell paines detaineth euerie soule vnto iudgement.
but the very time of death in the mean season subjecteth all men to these laws, that either Abraham or hell pains detaineth every soul unto judgement.
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and so shall do, to the end of the world? If Abrahams bosome were in hell, beeing deliuered from hell, they must needes bee deliuered likewise from Abrahams bosome.
and so shall do, to the end of the world? If Abrahams bosom were in hell, being Delivered from hell, they must needs be Delivered likewise from Abrahams bosom.
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Since then Samuel and Saul after death were both in one place, and that place was beneath in the earth, it is likelier that Samuel was in hell with Saul, till he were deliuered thence,
Since then Samuel and Saul After death were both in one place, and that place was beneath in the earth, it is likelier that Samuel was in hell with Saul, till he were Delivered thence,
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then that Saul was in Abrahams bosome with Samuel. ] The raising vp of Samuel after his death by the Witch, hath mooued much question in the church of God,
then that Saul was in Abrahams bosom with Samuel. ] The raising up of Samuel After his death by the Witch, hath moved much question in the Church of God,
whether it were Samuel in déede that rose and sp•ke, or whether it were the diuell transforming himselfe in to the likenesse of Samuel, to driue Saul into dispaire.
whither it were Samuel in deed that rose and sp•ke, or whither it were the Devil transforming himself in to the likeness of Samuel, to driven Saul into despair.
Ecce hodie (Simonis haereticos) tanta praesumptio artis extollit, vt etiam Prophetarum animas ab inferis mouere se spondeant. Et credo, quia mendacio possunt:
Ecce hodie (Simonis haereticos) tanta praesumptio artis extollit, vt etiam Prophetarum animas ab inferis mouere se spondeant. Et credo, quia Mendacio possunt:
Absit alioquin vt animam cuiuslibet sancti nedum Prophetae à daemonio credamus extractam edocti, quod ipse Satanas transfiguretur in Angelum lucis, nedum in hominem lucis.
Absit Alioquin vt animam cuiuslibet sancti nedum Prophets à daemonio Credamus extractam edocti, quod ipse Satanas transfiguretur in Angelum lucis, nedum in hominem lucis.
ne putes alium fuisse qui phantasma administrabat, alium qui commendabat, sed eundem spiritum & in pseudoprophetide & in Apostata facile mētiri, quod fecerat credi:
ne putes Alium Fuisse qui phantasma administrabat, Alium qui commendabat, sed eundem spiritum & in pseudoprophetide & in Apostata facile mētiri, quod fecerat credi:
Nulli autem animae omnino inferos patere, satis dominus in argumento illo pauperis requiescentis, & diuitis ingemiscentis ex persona Abrahae sanxit, non posse relegari renunciatorem dispositionis infernae, quod vel tunc licere potuisset, vt Mosi & Prophotis crederetur.
None autem Spirits Omnino inferos Patere, satis dominus in Argumento illo pauperis requiescentis, & diuitis ingemiscentis ex persona Abraham sanxit, non posse relegari renunciatorem dispositionis infernae, quod vel tunc licere potuisset, vt Mosi & Prophotis crederetur.
Euen at this day the followers of Simon (Magus) are so puffed vp with the presumption of their art, that they promise to raise from hell the soules of the Prophets.
Eve At this day the followers of Simon (Magus) Are so puffed up with the presumption of their art, that they promise to raise from hell the Souls of the prophets.
And to teach vs that no soule may rise from the dead, the lord doth sufficiently determine by the person of Abraham in that argument of the poore man in rest,
And to teach us that no soul may rise from the dead, the lord does sufficiently determine by the person of Abraham in that argument of the poor man in rest,
& the rich man in torment, that none can returne to report the state of things in hell, which then might haue beene done, to get the more authoritie to Moses and the Prophetes.
& the rich man in torment, that none can return to report the state of things in hell, which then might have been done, to get the more Authority to Moses and the prophets.
Et quoniam Samuelem Saul non audierat, dum amissionem regni praediceret illi, sed post diuinam sententiam ei regnum adimentem, per hariolos imperium retinere satagebat, indignum eum duxit Deus, vt ei ventura significaret per homines sibi adhaerentes.
Et quoniam Samuel Saul non audierat, dum amissionem Regni praediceret illi, sed post diuinam sententiam ei Kingdom adimentem, per hariolos imperium retinere satagebat, indignum Eum duxit Deus, vt ei Ventura significaret per homines sibi adhaerentes.
Theodorete in his questions vpon the first booke of Kings, doth reiect this opinion, that the witch raised vp Samuel, not as false only, but as impious also. His words are.
Theodoret in his questions upon the First book of Kings, does reject this opinion, that the witch raised up Samuel, not as false only, but as impious also. His words Are.
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Ego quidem PRIMVM EXISTIMO ESSE IMPIVM Existimo enim mulieres necromanticas ne quamlibet quidem reducere animam, tantum abest, vt prophetae, & tanti prophetae.
Ego quidem PRIMVM EXISTIMO ESSE IMPIUM Existimo enim mulieres necromanticas ne quamlibet quidem reducere animam, Tantum abest, vt Prophets, & tanti Prophets.
Est enim perspicuum, quod in aliquo alio loco degunt animae expectantes resurrectionem corporum. EST ERGO VALDE IMPIVM credere ventriloquam habere vim tantam.
Est enim perspicuum, quod in Aliquo Alio loco degunt Spirits Expectantes resurrectionem corporum. EST ERGO VALDE IMPIUM Believe ventriloquam habere vim Tantam.
And where Theodoret alledgeth a place of the Chronicles to proue, Quod ipse deus vniuersorum, efformata vt voluit specie Samuelis, protulit sententiam,
And where Theodoret allegeth a place of the Chronicles to prove, Quod ipse deus vniuersorum, efformata vt voluit specie Samuelis, protulit sententiam,
God had promised vnto Saul ETERNAL LIFE after his departure hence; which is a plaine contrarietie to the wordes of the Scripture, that saith; SAVL DIED IN HIS SINNES.
God had promised unto Saul ETERNAL LIFE After his departure hence; which is a plain contrariety to the words of the Scripture, that Says; SAUL DIED IN HIS SINNES.
It is no absurditie to thinke, that by some dispensation of the diuine pleasure it was permitted, that the soule of the holie Prophet, not against his will,
It is no absurdity to think, that by Some Dispensation of the divine pleasure it was permitted, that the soul of the holy Prophet, not against his will,
sed aliquod phantasma, et imaginar•am illusionem diaboli machinationibus factam, quam propterea scriptura nomine Samuelis appellat, quia solent imagines, rerum earum nominibus appellari, quarum imagines sunt.
sed aliquod phantasma, et imaginar•am illusionem Diaboli machinationibus factam, quam propterea Scripture nomine Samuelis appellate, quia solent imagines, rerum earum nominibus appellari, Whom imagines sunt.
Although in this fact, there may bee another more easier vnderstanding, and freer from (all) difficulties, if wee beleeue that the soule of Samuel indeede was not raised from his rest,
Although in this fact, there may be Another more Easier understanding, and freer from (all) difficulties, if we believe that the soul of Samuel indeed was not raised from his rest,
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which the scripture therefore calleth by the name of Samuel, because resemblances are woont to bee called by the names of those things which they resemble.
which the scripture Therefore calls by the name of Samuel, Because resemblances Are wont to be called by the names of those things which they resemble.
Neither, because the image of dead Samuel foretold truth to king Saul, are such SACRILEGIES, BY VVHICH THAT IMAGE VVAS SHEVVED, the lesse to be DETESTED.
Neither, Because the image of dead Samuel foretold truth to King Saul, Are such SACRILEGIES, BY WHICH THAT IMAGE WAS SHOWED, the less to be DETESTED.
But if it were the soule of Samuel that appeared, and no illusion of the diuell presenting himself in the habit of Samuel, the storie no way conuinceth that Samuel was in hell.
But if it were the soul of Samuel that appeared, and no illusion of the Devil presenting himself in the habit of Samuel, the story no Way Convinces that Samuel was in hell.
and make her beléeue, hee came out of the earth, that came from another place. Againe if the bodie of Samuel were taken vp for his soule to appeare in;
and make her believe, he Come out of the earth, that Come from Another place. Again if the body of Samuel were taken up for his soul to appear in;
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Mortuus mortem viuo praenunciabat. He that was dead, foreshewed the death of him that liued ; vt non ad aequalitatem felicitatis sed ad parem conditionem mortis referatur:
Mortuus mortem viuo praenunciabat. He that was dead, foreshowed the death of him that lived; vt non ad aequalitatem felicitatis sed ad Parem conditionem mortis referatur:
it is certainly false, saith Austen. f Magno quippe interuallo post mortem separari bonos a malis in Euangelio legimus cum dominus inter superbum illum diuitem, cum iam apud inferos tormenta pateretur,
it is Certainly false, Says Austen. f Magno quip intervallo post mortem separari bonos a malis in Gospel Legimus cum dominus inter superbum Ilum diuitem, cum iam apud inferos tormenta pateretur,
That the good are after death separated frō the bad by a mightie distance, we read in the Gospel, where the Lord witnesseth, that there is a great gulfe interiected betweene the proude rich man,
That the good Are After death separated from the bad by a mighty distance, we read in the Gospel, where the Lord Witnesseth, that there is a great gulf interjected between the proud rich man,
And so whether we take it to be the soule of Samuel that spake to Saul, or a Magicall illusion of Satan transforming himselfe into the shape of Samuel, neither way proueth that Samuel was in hell;
And so whither we take it to be the soul of Samuel that spoke to Saul, or a Magical illusion of Satan transforming himself into the shape of Samuel, neither Way Proves that Samuel was in hell;
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howbeit I rather imbrace the reasons that are extant in the questions of the olde testament vnder the name of S. Austen, cited in the Canon law, which though they be not Austens, are verie ancient.
howbeit I rather embrace the Reasons that Are extant in the questions of the old Testament under the name of S. Austen, cited in the Canon law, which though they be not Austen's, Are very ancient.
quod vtrum { que } de viro iusto crede•e absur•um est. Porro hoc est praestigium Satanae, quo, vt plurimos fallat, etiambonos in potestate se habere consingit.
quod Utum { que } de viro Just crede•e absur•um est. Porro hoc est praestigium Satan, quo, vt Plurimos fallat, etiambonos in potestate se habere consingit.
Quid intellexerit retulit, & quia non bene intellexit, contra scripturā, alium adorauit quam deum, & putans Samuelem adorauit diabolum, vt fructum fallaciae suae haberet Satanas.
Quid intellexerit retulit, & quia non bene intellexit, contra scripturā, Alium adorauit quam God, & putans Samuel adorauit Diabolum, vt Fruit fallaciae suae haberet Satanas.
Et quomodo homo dei, qui cū Abraham in refrigerio erat dicebat ad virum pestilentiae, dignum ardore gehennae, eras mecum eris? His duobus titulis subtilitatem fallaciae suae prodidit improuidus Satan,
Et quomodo homo dei, qui cū Abraham in refrigerio erat dicebat ad virum pestilentiae, dignum ardore Gehenna, eras mecum eris? His duobus titulis subtilitatem fallaciae suae prodidit improuidus Satan,
That Christ in his owne person spoiled powers and principalities, and openly triumphed ouer them, that death and hell might bee swallowed vp in victorie, is not mans imagination, but the Apostles resolution.
That christ in his own person spoiled Powers and principalities, and openly triumphed over them, that death and hell might be swallowed up in victory, is not men imagination, but the Apostles resolution.
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For how could it be that a man holie in birth, and iust in life should bee drawne (from the place of his rest) by the power of a witch? If he were not drawne (against his will) hee consented (to come;) both which are absurd to beleeue of so iust a person.
For how could it be that a man holy in birth, and just in life should be drawn (from the place of his rest) by the power of a witch? If he were not drawn (against his will) he consented (to come;) both which Are absurd to believe of so just a person.
For if Samuel had indeede appeared vnto him, the iust person woulde neuer haue suffered himselfe to bee worshipped, which preached God alone to be worshipped.
For if Samuel had indeed appeared unto him, the just person would never have suffered himself to be worshipped, which preached God alone to be worshipped.
And how did the man of god, that was with Abraham in rest, say to that pestilent man, worthie of hell fire, to morrowe thou shalt bee with me? By these two wayes Satan afore he was ware betraied his fraudulent subtiltie,
And how did the man of god, that was with Abraham in rest, say to that pestilent man, worthy of hell fire, to morrow thou shalt be with me? By these two ways Satan afore he was aware betrayed his fraudulent subtlety,
because he suffered himselfe to be worshipped vnder the habite and name of Samuel, against (Gods) lawe; and lied, that Saul loden with sinne should after death be with righteous Samuel,
Because he suffered himself to be worshipped under the habit and name of Samuel, against (God's) law; and lied, that Saul laden with sin should After death be with righteous Samuel,
[ If the fathers so much varie and dissent from themselues, and from others, whie do I presse their testimonie touching Christs descent to hell? ] I presse them no further then they accord with the words of the scripture,
[ If the Father's so much vary and dissent from themselves, and from Others, why do I press their testimony touching Christ descent to hell? ] I press them no further then they accord with the words of the scripture,
wishing the reader, as not to regarde their priuate opinions without good proofe, so not to reiect their general confession in matters of faith agreeing with the scriptures, without better demonstration then I yet sée made for the contrarie.
wishing the reader, as not to regard their private opinions without good proof, so not to reject their general Confessi in matters of faith agreeing with the Scriptures, without better demonstration then I yet see made for the contrary.
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That Christs soule was in hell, and there not forsaken, if Dauids prediction, and Peters application were not plaine inough, S. Lukes interpretation is so pregnant, that without wrong to the word, it can not bee pared.
That Christ soul was in hell, and there not forsaken, if David prediction, and Peter's application were not plain enough, S. Lukes Interpretation is so pregnant, that without wrong to the word, it can not be pared.
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His being there must néeds inferre his descending thither. And yet least some scrupulous person should stick at the phrase of Christs DESCENDING INTO HEL, I think S. Paul hath words equiualent to them.
His being there must needs infer his descending thither. And yet lest Some scrupulous person should stick At the phrase of Christ DESCENDING INTO HEL, I think S. Paul hath words equivalent to them.
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That he ascended, what is it, but that he FIRST DESCENDED into the lower partes of the earth? He that descended, is euen the same that ascended aboue al the heauens, that he might fil al. If hell be any where, there can be no doubt but it must be in the lower parts of the earth.
That he ascended, what is it, but that he FIRST DESCENDED into the lower parts of the earth? He that descended, is even the same that ascended above all the heavens, that he might fill all If hell be any where, there can be no doubt but it must be in the lower parts of the earth.
Christ then DESCENDED into the lower partes of the earth, and thence ledde captiuitie captiue, that hee might fill all (places) with his presence. Christs sepulchre was in the higher parts of the earth, hewen out in a rock, and thence he might lead the death of the bodie captiue,
christ then DESCENDED into the lower parts of the earth, and thence led captivity captive, that he might fill all (places) with his presence. Christ Sepulchre was in the higher parts of the earth, hewn out in a rock, and thence he might led the death of the body captive,
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and thence fréed him by his presence, and led those captiues, that ruled ouer him, as conquerour of all the power of the deuill and darkenesse, whose prisoner man was, before hee was redeemed.
and thence freed him by his presence, and led those captives, that ruled over him, as conqueror of all the power of the Devil and darkness, whose prisoner man was, before he was redeemed.
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except with the brightnesse of his diuine glorie, which is euerie where present without descending or ascending? But the Apostle saith he descended to the lowest, and ascended to the highest, that he might fill all (places) with the presence of his manhoode, all knees in heauen, earth,
except with the brightness of his divine glory, which is every where present without descending or ascending? But the Apostle Says he descended to the lowest, and ascended to the highest, that he might fill all (places) with the presence of his manhood, all knees in heaven, earth,
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Say not in thine heart, who shall ascende into heauen? (that is, to bring Christ downe from aboue,) or who shal DESCEND INTO THE DEEPE? (that is, to bring Christ backe from the deade.) Christ dying DESCENDED INTO THE DEEPE, as rising from the deade, hee ascended into heauen. Nowe the deepe is so lowe, that no place canne be lower;
Say not in thine heart, who shall ascend into heaven? (that is, to bring christ down from above,) or who shall DESCEND INTO THE DEEP? (that is, to bring christ back from the dead.) christ dying DESCENDED INTO THE DEEP, as rising from the dead, he ascended into heaven. Now the deep is so low, that no place can be lower;
When the spirits, that possessed the mad man amongst the Gadarens, were to bee cast out by Christ, they besought him, that hee would not commaund them NONLATINALPHABET, to departe into the deepe.
When the spirits, that possessed the mad man among the Gadarenes, were to be cast out by christ, they besought him, that he would not command them, to depart into the deep.
In the Reuelation of Saint Iohn, hell is called, NONLATINALPHABET, the pit of the deepe, and the Diuell is there named the Angell, NONLATINALPHABET, of the deepe :
In the Revelation of Saint John, hell is called,, the pit of the deep, and the devil is there nam the Angel,, of the deep:
the Apostle then auouching that Christ, when hee died, DESCENDED NONLATINALPHABET, INTO THE BOTTOMLES DEEP, doth cléerely confirme that he descended into hell. As therefore,
the Apostle then avouching that christ, when he died, DESCENDED, INTO THE BOTTOMLESS DEEP, does clearly confirm that he descended into hell. As Therefore,
if we aske who can descend into the deep, or ascend into heauen, we reuerse Christs being among the dead and his sitting at the right hand of God in the heauens,
if we ask who can descend into the deep, or ascend into heaven, we reverse Christ being among the dead and his sitting At the right hand of God in the heavens,
so if wee confesse thē both to be verified in Christ (& but in Christ they neuer were nor euer shalbe verified of any man) we must no more deny yt he descended into the bottomles pit, which is hell, then yt he ascended into ye heauens;
so if we confess them both to be verified in christ (& but in christ they never were nor ever shall verified of any man) we must no more deny that he descended into the bottomless pit, which is hell, then that he ascended into you heavens;
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since it hath so good ground, and iust proofe in the scriptures, howsoeuer they or we doubt, where the soules of the righteous were before Christs suffering.
since it hath so good ground, and just proof in the Scriptures, howsoever they or we doubt, where the Souls of the righteous were before Christ suffering.
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Diuinitas neque corpus in monumento, ne { que } animā in inferno destituit, hoc est enim, quod dictū est per prophetā non relinques animā meā apud inferos,
Diuinitas neque corpus in Monument, ne { que } animā in inferno destituit, hoc est enim, quod dictū est per prophetā non relinques animā meā apud inferos,
Yea Austen himself putteth great difference betwixt the certainly of Christes descent to hell, and the vncertainty of deliuering of some soules thence, which he found there, as he imagineth.
Yea Austen himself putteth great difference betwixt the Certainly of Christ's descent to hell, and the uncertainty of delivering of Some Souls thence, which he found there, as he imagineth.
Teneamus firmissimé Quod fides habet fundatissimâ auctoritate firmata, quia Christus mortuus est secundum scripturas, et caetera quae de illo testante veritate conscripta sunt:
Teneamus firmissimé Quod fides habet fundatissimâ auctoritate firmata, quia Christus Mortuus est secundum scripturas, et caetera Quae de illo Testante veritate conscripta sunt:
& the rest yt is written of him by the testimony of the truth, amongst ye which this is also to be nūbred, yt he was in hel, dissoluing ye pains therof.
& the rest that is written of him by the testimony of the truth, among you which this is also to be numbered, that he was in hell, dissolving the pains thereof.
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& that maketh him infer, who then but an infidel wil deny that Christ was in hell? But when he commeth to the second point of deliuering some from hel, that were in the paines thereof, he tempereth his stile and saith, à quibus recte intelligitur soluisse & liberasse, quos voluit;
& that makes him infer, who then but an infidel will deny that christ was in hell? But when he comes to the second point of delivering Some from hell, that were in the pains thereof, he tempereth his style and Says, à quibus recte intelligitur soluisse & liberasse, quos voluit;
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and the Diuell is saide in the scriptures to haue the power thereof. So that howsoeuer the soules of the iust were in the handes of God, and at rest in Abrahams bosom, their bodies lying dead in the graue,
and the devil is said in the Scriptures to have the power thereof. So that howsoever the Souls of the just were in the hands of God, and At rest in Abrahams bosom, their bodies lying dead in the graven,
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In this sense it may bee saide, that Christ deliuered some from the power of hell, that is, their bodies from the sepulchers where they laie turned into dust.
In this sense it may be said, that christ Delivered Some from the power of hell, that is, their bodies from the sepulchers where they lay turned into dust.
For by death and corruption the sinnefull flesh of man is till the resurrection subiected to the range of Satan, hee beeing the Prince of the ayre, and gouernour of darknesse, and ruler of death.
For by death and corruption the sinful Flesh of man is till the resurrection subjected to the range of Satan, he being the Prince of the air, and governor of darkness, and ruler of death.
Saint Austen doubteth, whether those bodies of the saints were wholie freed from corruption; or laie down againe in death after they had giuen witnesse to Christs resurrection.
Saint Austen doubteth, whither those bodies of the Saints were wholly freed from corruption; or lay down again in death After they had given witness to Christ resurrection.
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Qui vtique si non iterum repositis corporibus dormierunt, videndum est quemadmodum Christus intelligatur primogenitus a mortuis si eum in illa resurrectione tot praecesserunt.
Qui Vtique si non iterum repositis corporibus dormierunt, videndum est quemadmodum Christus intelligatur Primogenitus a mortuis si Eum in illa resurrection tot praecesserunt.
I know (saith Austen ) some thinke, that at the death of the Lord Christ the same kind of resurrection was performed to the iust, which is promised to vs in the ende of the worlde:
I know (Says Austen) Some think, that At the death of the Lord christ the same kind of resurrection was performed to the just, which is promised to us in the end of the world:
But his reasons are of no such force, as to perswade, that the bodies of the saintes, which rose with Christ, slept againe in their graues, and returned to corruption;
But his Reasons Are of no such force, as to persuade, that the bodies of the Saints, which rose with christ, slept again in their graves, and returned to corruption;
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wherein his bodie was buried aboue a thousand yeares before Christes comming, and consequentlie must néeds be turned into dust many hundreds before Peter spake the worde.
wherein his body was buried above a thousand Years before Christ's coming, and consequently must needs be turned into dust many hundreds before Peter spoke the word.
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Peters other allegation, that Dauid is not ascended into heauen, doth not hinder, but Dauid might be translated into Paradise, with the rest of the saints, yt rose from the dead, when Christ did;
Peter's other allegation, that David is not ascended into heaven, does not hinder, but David might be translated into Paradise, with the rest of the Saints, that rose from the dead, when christ did;
but onelie such were chosen, as were knowne to the persons then liuing in Hierusalem. Whatsoeuer it was, melius est dubitare de occultis, quam litigare de incertis:
but only such were chosen, as were known to the Persons then living in Jerusalem. Whatsoever it was, Better est dubitare de occultis, quam litigare de Incertis:
how then could Christs soule be thrée daies in hell, except we grant it might be in manie places at once? S. Austē laboreth in his 57. epistle to remooue this stumbling blocke;
how then could Christ soul be thrée days in hell, except we grant it might be in many places At once? S. Austē Laboureth in his 57. epistle to remove this stumbling block;
sed secundū id quod deus erat, Christus dixisse accipiatur: Hodie mecū eris in paradiso. Homo quippe Christus, illo die secundū carnem in sepulchro, secundum animam in inferno futurus erat.
sed secundū id quod deus erat, Christus dixisse accipiatur: Hodie mecū eris in Paradiso. Homo quip Christus, illo die secundū Carnem in Sepulchro, secundum animam in inferno Future erat.
yet wee haue no warrant in the word of God so to fasten Christs soule vnto hel for the time of his death, that it might not bee in Paradise before it descended into hell;
yet we have no warrant in the word of God so to fasten Christ soul unto hell for the time of his death, that it might not be in Paradise before it descended into hell;
Farre surer is the former doctrine, teaching the redemption of mankinde by the death of Christ to bee all-sufficient and euerlasting, wherein the scriptures being euident and the Fathers consonant, I shall néede no moe words;
far Surer is the former Doctrine, teaching the redemption of mankind by the death of christ to be All-sufficient and everlasting, wherein the Scriptures being evident and the Father's consonant, I shall need no more words;
Excepto illo, qui sic homo est vt idem sit deus, quis est homo qui destruxerit mortem, aut quis eruet animam suā de manu inferi? mors autem filij dei, quam SOLA CARNE suscepit VTRAMQVE IN NOBIS MORTEM, animae scilicet carnisque destruxit,
Excepto illo, qui sic homo est vt idem sit deus, quis est homo qui destruxerit mortem, Or quis eruet animam suā de manu Inferi? mors autem filij dei, quam SOLA FLESH suscepit VTRAMQVE IN NOBIS MORTEM, Spirits scilicet carnisque destruxit,
& resurrectio carnis eius, gratiam nobis & spiritualis & corporalis resurrectionis attribuit, vt prius iustificati per fidem mortis & resurrectionis filij dei, resuscitemur ab infidelitatis morte,
& Resurrection carnis eius, gratiam nobis & spiritualis & Corporeal resurrectionis attribuit, vt prius iustificati per fidem mortis & resurrectionis filij dei, resuscitemur ab infidelitatis morte,
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& post primam resurrectionem scilicet animarum, quae nobis in fide collocata est, etiam istacarne, in qua nunc vistimus, resurgamus, nunquam denuo morituri.
& post primam resurrectionem scilicet animarum, Quae nobis in fide collocata est, etiam istacarne, in qua nunc vistimus, resurgamus, Never anew Morituri.
Sauing he that was both God and man, what man could haue destroied death, or deliuered his own soule from the power of hell? But the death of the sonne of God VVHICH HE SVFFERED IN HIS FLESH ONELIE, destroied both deaths in vs,
Saving he that was both God and man, what man could have destroyed death, or Delivered his own soul from the power of hell? But the death of the son of God WHICH HE SUFFERED IN HIS FLESH ONLY, destroyed both death's in us,
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and the resurrection of his flesh gaue vs the grace both of a spirituall and corporall resurrection, that being first iustified by faith in the death and resurrection of the sonne of God, we might bee raised from the death of infidelitie;
and the resurrection of his Flesh gave us the grace both of a spiritual and corporal resurrection, that being First justified by faith in the death and resurrection of the son of God, we might be raised from the death of infidelity;
and after the first resurrection which is of the soule, (from sinne,) giuen vs by faith, we may also rise in this flesh, in which we now liue, neuer to die anie more.
and After the First resurrection which is of the soul, (from sin,) given us by faith, we may also rise in this Flesh, in which we now live, never to die any more.
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Aciper hoc plenus fuit vbi { que } Christus, quia non est deus ab humanitate, quam susceperat separatus, qui & in anima fuit, vt solutis infernidolosuus AB INFERNO VICTRIX REDIRET,
Aciper hoc plenus fuit vbi { que } Christus, quia non est deus ab humanitate, quam susceperat separatus, qui & in anima fuit, vt Solutis infernidolosuus AB INFERNO VICTRIX REDIRET,
in the whole nature the same Christ beeing deliuered, DIED ACCORDING TO THE FLESH ONLY, and whole Christ descended into hell according to the soule onlie.
in the Whole nature the same christ being Delivered, DIED ACCORDING TO THE FLESH ONLY, and Whole christ descended into hell according to the soul only.
The darke places of Peter, that Christ by his spirit preached vnto the spirites (that are now) in prison, which in the daies of Noe were disobedient whiles the Arke was preparing :
The dark places of Peter, that christ by his Spirit preached unto the spirits (that Are now) in prison, which in the days of Noah were disobedient while the Ark was preparing:
who saith of the first, Considera ne fortè totum illud quod de conclusis incarcere spiritibus, qui in diebus Noe non crediderant, Petrus Apostolus dicit, omnino ad inferos non pertineat,
who Says of the First, Considera ne fortè totum illud quod de conclusis incarcere spiritibus, qui in diebus Noah non crediderant, Peter Apostles dicit, Omnino ad inferos non pertineat,
Take heede least happily all that which Peter speaketh of spirits closed in prison, which beleeued not in the daies of Noe, doe not at all pertaine to hell,
Take heed least happily all that which Peter speaks of spirits closed in prison, which believed not in the days of Noah, do not At all pertain to hell,
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and of the second, Quod Petrus dicit, propter hoc & mortuis Euangelizatum est, vt iudicentur secundum homines in carne, vinant autem secundum deum spiritu, non cogit apud inferos intelligi.
and of the second, Quod Peter dicit, propter hoc & mortuis Euangelizatum est, vt iudicentur secundum homines in Carnem, vinant autem secundum God spiritu, non cogit apud inferos intelligi.
Propterea ènim in hac vita & mortuis Euangelizatum est, idest, infidelibus & iniquis, vt cum crediderint, iudicentur secundum homines in carne, hoc est, in diuersis tribulationibus & in ipsa morte carnis.
Propterea ènim in hac vita & mortuis Euangelizatum est, idest, infidelibus & iniquis, vt cum crediderint, iudicentur secundum homines in Carnem, hoc est, in Diuersis tribulationibus & in ipsa morte carnis.
For the Gospel is preached in this life to the dead, that is to the infidels and sinners, that when they beleeue they might be iudged in the flesh after the maner of men, by diuerse troubles,
For the Gospel is preached in this life to the dead, that is to the Infidels and Sinners, that when they believe they might be judged in the Flesh After the manner of men, by diverse Troubles,
to the holie Ghost which sealeth the sufferings and comforts of Christ in our harts; euen to the king euerlasting, immortal, inuisible, and God onelie wise, be honour and glorie, for euer and euer. Amen.
to the holy Ghost which Sealeth the sufferings and comforts of christ in our hearts; even to the King everlasting, immortal, invisible, and God only wise, be honour and glory, for ever and ever. Amen.
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I Promised thee (Christian reader) in ye preface of this booke, to giue thée a ta•• in the conclusion how rashly & weakly the doctrine, which thou hast now read, was confuted,
I Promised thee (Christian reader) in the preface of this book, to give thee a ta•• in the conclusion how rashly & weakly the Doctrine, which thou hast now read, was confuted,
before it was printed, by one that professeth He could not forbeare but imploy his talent to cleare the holy cause ( as he calleth it ) from all the corrupt fansies and vaine imaginations of men:
before it was printed, by one that Professes He could not forbear but employ his talon to clear the holy cause (as he calls it) from all the corrupt fancies and vain Imaginations of men:
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For though he point plainlie to my sermons, in directing his treatise: contrary to certaine errors publikly preached in London, and sticketh not to name me ;
For though he point plainly to my Sermons, in directing his treatise: contrary to certain errors publicly preached in London, and sticketh not to name me;
nor bringing any matter of moment, but confusedlie powring out the hastie resolutions of his owne braines, spiced euerie where with ignorant & absurd positions:
nor bringing any matter of moment, but confusedly Pouring out the hasty resolutions of his own brains, spiced every where with ignorant & absurd positions:
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I will therefore shew thée (good Reader) some examples of his insolent reiecting the Fathers, of his forgetfull or wilfull altering my reasons, of his impertinent proouing that which is not questioned,
I will Therefore show thee (good Reader) Some Examples of his insolent rejecting the Father's, of his forgetful or wilful altering my Reasons, of his impertinent proving that which is not questioned,
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and skipping that which should bée prooued, of his erroneous and dangerous assertions, of his intolerable ignorance in the tongue, whereof he so much vaunteth,
and skipping that which should been proved, of his erroneous and dangerous assertions, of his intolerable ignorance in the tongue, whereof he so much vaunteth,
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Where I tooke for my text, these words of S. Paule, God forbid that I should reioice but in the crosse of our Lord Iesus Christ, whereby the world is crucified to me and I to the world.
Where I took for my text, these words of S. Paul, God forbid that I should rejoice but in the cross of our Lord Iesus christ, whereby the world is Crucified to me and I to the world.
Rightly then maie the Crosse note all manner of miseries, forsomuch as our Sauiour going from the garden to the graue suffered all sorts of afflictions;
Rightly then may the Cross note all manner of misery's, forsomuch as our Saviour going from the garden to the graven suffered all sorts of afflictions;
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Did I then make any such conclusion out of these words of Paul as you imagine, Sir confuter? or did rather your wit & memorie so slenderlie serue you, that you could not conceiue or carry away the maine methode of my sermons, distinctly laid downe at my first entrance into this matter? But as you begin with my Theme,
Did I then make any such conclusion out of these words of Paul as you imagine, Sir confuter? or did rather your wit & memory so slenderly serve you, that you could not conceive or carry away the main method of my Sermons, distinctly laid down At my First Entrance into this matter? But as you begin with my Theme,
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as the Apostle here doth, by saying, God forbid that I should reioice but in the Crosse of Christ ; hath no ground in diuinitie. Himselfe saieth else where;
as the Apostle Here does, by saying, God forbid that I should rejoice but in the Cross of christ; hath not ground in divinity. Himself Saith Else where;
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and I hope will so seeme to thee (Christian Reader) if thou marke the words of Saint Paul in the 12. verse of this verie Chapter, where hee chargeth the false Apostles with vrging Circumcision,
and I hope will so seem to thee (Christian Reader) if thou mark the words of Saint Paul in the 12. verse of this very Chapter, where he charges the false Apostles with urging Circumcision,
protesting the contrarie for himselfe in these wordes, but God forbid that I should reioice but in the Crosse of Christ, VVHER BY THE VVORLD IS CRVCIFIED TO ME, AND •• TO THE VVORLD:
protesting the contrary for himself in these words, but God forbid that I should rejoice but in the Cross of christ, WHERE BY THE WORLD IS CRUCIFIED TO ME, AND •• TO THE WORLD:
In the first part of this comparison betwixt himselfe and those that flattered the Iewes with teaching circumcision for feare of affliction, put your interpretation to yt words of the Apostle,
In the First part of this comparison betwixt himself and those that flattered the Iewes with teaching circumcision for Fear of affliction, put your Interpretation to that words of the Apostle,
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Hath this exposition either sense or reason in it? Or else is it euident that the Apostle here meaneth by the crosse of Christ, the slander & shame of Christs suffering on the Crosse, which the Iewes so abhorred, that they pursued all that preached or beléeued it? Then consequentlie Paules reioycing in nothing but in the crosse of Christ contrarie to their course must needs import, that he reioiced in nothing so much as in that shamefull death which the Sauiour of the world endured on the crosse;
Hath this exposition either sense or reason in it? Or Else is it evident that the Apostle Here means by the cross of christ, the slander & shame of Christ suffering on the Cross, which the Iewes so abhorred, that they pursued all that preached or believed it? Then consequently Paul's rejoicing in nothing but in the cross of christ contrary to their course must needs import, that he rejoiced in nothing so much as in that shameful death which the Saviour of the world endured on the cross;
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meaning there was none other cause why the Iewes hated and persecuted him, but for preaching Christ crucified, to bee the true and onlie meane of our saluation, without circumcision or whatsoeuer ceremonies of the law.
meaning there was none other cause why the Iewes hated and persecuted him, but for preaching christ Crucified, to be the true and only mean of our salvation, without circumcision or whatsoever ceremonies of the law.
Christ (saieth Austen ) chose that kind of death to hang on the crosse, that a Christian might saie, •ar be it from me to reioice but in the crosse of Christ.
christ (Saith Austen) chosen that kind of death to hang on the cross, that a Christian might say, •ar be it from me to rejoice but in the cross of christ.
Chrysostome vpon this place, what is the reason (saith hee) that Paul so reioyceth in Christes crosse? because Christ for my sake ••oke the shape of a seruant,
Chrysostom upon this place, what is the reason (Says he) that Paul so rejoices in Christ's cross? Because christ for my sake ••oke the shape of a servant,
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Annon est gloriandum, quum ille dominus, quiverus est deus, non erubescit pro nobis crucem subire? Haue we not good cause to reioice when that Lord, which is true God, was not ashamed to endure the crosse for vs? Paul doth not reioice (saith Ierom ) in his owne righteousnesse or knowledge,
Annon est gloriandum, Whom Isle dominus, quiverus est deus, non erubescit Pro nobis crucem subire? Have we not good cause to rejoice when that Lord, which is true God, was not ashamed to endure the cross for us? Paul does not rejoice (Says Jerom) in his own righteousness or knowledge,
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Christ bearing his crosse on his shoulders, (saith Bede ) commendeth it, that Paul might saie, be it far from me to reioice but in the crosse of Christ.
christ bearing his cross on his shoulders, (Says Bede) commends it, that Paul might say, be it Far from me to rejoice but in the cross of christ.
but I ma•e the better content my selfe with it, since this Refuter s•icketh not to vse all the Fathers with like disdaine, whereof I will giue th•e an example or two, that thou maiest see the headinesse of this hasty writer.
but I ma•e the better content my self with it, since this Refuter s•icketh not to use all the Father's with like disdain, whereof I will give th•e an Exampl or two, that thou Mayest see the headiness of this hasty writer.
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In the contents of Christs crosse, I obserued out of, Augustine, Ierom, and Bernard that no violence of death wrested Christes soule from him, as it doth ours;
In the contents of Christ cross, I observed out of, Augustine, Jerom, and Bernard that no violence of death wrested Christ's soul from him, as it does ours;
or had hee power to laie it downe when and as he woulde, which no man else euer had or shall haue? you replie, he was " like vs in all things, sinne only excepted.
or had he power to lay it down when and as he would, which no man Else ever had or shall have? you reply, he was " like us in all things, sin only excepted.
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In like sort, when I shewed not mine own opinion, but the iudgments of the ancient fathers as well for the causes that might be of Christes agonie in the garden,
In like sort, when I showed not mine own opinion, but the Judgments of the ancient Father's as well for the Causes that might be of Christ's agony in the garden,
why hast thou forsaken me, that the Iewes might knowe they had fulfilled the words of the prophet Dauid in that psalme foreshewing " the passiō of Christ.
why hast thou forsaken me, that the Iewes might know they had fulfilled the words of the Prophet David in that psalm foreshowing " the passion of christ.
To Athanasius, Augustine, and Leo, that Christ spake those words in the person of his church, which then suffered in him and with him, he saith, This is no lesse absurd then the former, there is no reason or likelihood for it.
To Athanasius, Augustine, and Leo, that christ spoke those words in the person of his Church, which then suffered in him and with him, he Says, This is no less absurd then the former, there is no reason or likelihood for it.
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When I brought Ierom, " Ambrose, Austen, and Bede, that in the garden Christ might sorrow for the reiection of the Iewes, who would pul the vengeance of God on their owne heads, to the vtter destruction of their whole nation by putting him to death, this Confuter foolishly and forgetf•lly maketh this an interpretation of Christes complaint on the crosse, and addeth;
When I brought Jerom, " Ambrose, Austen, and Bede, that in the garden christ might sorrow for the rejection of the Iewes, who would pull the vengeance of God on their own Heads, to the utter destruction of their Whole Nation by putting him to death, this Confuter foolishly and forgetf•lly makes this an Interpretation of Christ's complaint on the cross, and adds;
So when among other causes " of Christs agony in the garden that might •e, (for I tooke vpon me to determine none) being sixe in number, I brought this for one out of Ambrose, that Christ sorrowed for vs, was SAD for vs,
So when among other Causes " of Christ agony in the garden that might •e, (for I took upon me to determine none) being sixe in number, I brought this for one out of Ambrose, that christ sorrowed for us, was SAD for us,
and GRIEVED for vs, he LAMENTED OVR VVOVNDES, not his, OVR VVEAKENES, not his owne death, This in effect ( saith hee ) is nothing but what wee affirme,
and GRIEVED for us, he LAMENTED OUR VVOVNDES, not his, OUR VVEAKENES, not his own death, This in Effect (Says he) is nothing but what we affirm,
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It cannot bee strange if often times Christ fell amazed, confounded and forgetfull of himselfe for feare and griefe, I maie trulie and iustlie say of you;
It cannot be strange if often times christ fell amazed, confounded and forgetful of himself for Fear and grief, I may truly and justly say of you;
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In the effectes of Christes crosse I noted out of the Apostle to the Hebrues three properties of the true propitiatorie sacrifice which tooke awaie the sinne of the world;
In the effects of Christ's cross I noted out of the Apostle to the Hebrews three properties of the true propitiatory sacrifice which took away the sin of the world;
It was a bodilie, a bloudie, and a deadlie sacrifice, and amongst manie reasons to confirme the same, I brought these two, which the conf•ter after his forgetfull maner roueth at.
It was a bodily, a bloody, and a deadly sacrifice, and among many Reasons to confirm the same, I brought these two, which the conf•ter After his forgetful manner roveth At.
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The true sacrifice for sinne, which the Redeemer should offer, was shadowed and foreshewed by the sacrifices which God commanded and accepted in the old testament:
The true sacrifice for sin, which the Redeemer should offer, was shadowed and foreshowed by the Sacrifices which God commanded and accepted in the old Testament:
so the sacraments of the newe testament confirme and scale that performed in the person of Christ Iesus, which was the true propitiation for our sinnes, and price of our redemption:
so the Sacraments of the new Testament confirm and scale that performed in the person of christ Iesus, which was the true propitiation for our Sins, and price of our redemption:
therefore this was the true propitiation for our sinnes, and price of our redemption, and not the paines of hell suffered in the soule of Christ, as some imagine.
Therefore this was the true propitiation for our Sins, and price of our redemption, and not the pains of hell suffered in the soul of christ, as Some imagine.
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And yet the ceremonie of breaking the bread, which is to shewe that Christes bodie was broken for vs, can not belong properlie to the bodie, but to the soule.
And yet the ceremony of breaking the bred, which is to show that Christ's body was broken for us, can not belong properly to the body, but to the soul.
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or Sacraments of the Gospel, were figures of our whole and absolute redemption, which is (as you expound it) of all the fruits and causes of our redemption.
or Sacraments of the Gospel, were figures of our Whole and absolute redemption, which is (as you expound it) of all the fruits and Causes of our redemption.
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My proposition then speaketh of the true sacrifice for sinne, and auoucheth that to bee the true sacrifice for sinne, which was shadowed and figured by the death and bloud of those beasts, that God comma••ded to bee offered vnto him.
My proposition then speaks of the true sacrifice for sin, and avoucheth that to be the true sacrifice for sin, which was shadowed and figured by the death and blood of those beasts, that God comma••ded to be offered unto him.
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but they were apt and ordained of GOD to teach the Iewes, that, by the death and bloud of the Messias, they shoulde bee redeemed and saued from their sinnes;
but they were apt and ordained of GOD to teach the Iewes, that, by the death and blood of the Messias, they should be redeemed and saved from their Sins;
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as namelie the scape Goate in the 16. of Leuiticus did signifie the immortall soule of Christ, which was a sacrifice for sinne, and did properlie beare our sinnes, and suffer for our sinnes.
as namely the escape Goat in the 16. of Leviticus did signify the immortal soul of christ, which was a sacrifice for sin, and did properly bear our Sins, and suffer for our Sins.
But Sir, if a man aske you howe you proue that the scape Goate signified the soule of Christ, what haue you to saie? Because both Goates (saie you) are a sacrifice for sinne, as the Text speaketh.
But Sir, if a man ask you how you prove that the escape Goat signified the soul of christ, what have you to say? Because both Goats (say you) Are a sacrifice for sin, as the Text speaks.
Aaron shall take of the assemblie of the children of Israel two hee Goates f•r a sinne offering, that is to make a sinne offering of one of them, on which the Lordes lotte shall fall;
Aaron shall take of the assembly of the children of Israel two he Goats f•r a sin offering, that is to make a sin offering of one of them, on which the lords lot shall fallen;
For Cyrill, or as some thinke, Origen writing vpon that place of Leuiticus 〈 ◊ 〉 If all the people of God were holie, there shoulde not bee two lottes cast vpon the Goates, one to bee offered to the Lorde, the other to bee sent to the desart;
For Cyril, or as Some think, Origen writing upon that place of Leviticus 〈 ◊ 〉 If all the people of God were holy, there should not be two lots cast upon the Goats, one to be offered to the Lord, the other to be sent to the desert;
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therefore part of the sacrifice which the people bring, to wit one of the Goates, is offered to the Lorde, the other is cast off, and sent into the Desart. Ambrose in the like sense.
Therefore part of the sacrifice which the people bring, to wit one of the Goats, is offered to the Lord, the other is cast off, and sent into the Desert. Ambrose in the like sense.
Then by your owne similitude the soule of Christ neither died anie death, as you after falselie and absurdlie conclude, that the soule of Christ died, and was crucified;
Then by your own similitude the soul of christ neither died any death, as you After falsely and absurdly conclude, that the soul of christ died, and was Crucified;
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Such is your vnderstanding, that by your owne examples, you ouerthrow your owne positions, whiles you labour to establish them with faint conceits of your owne deuising.
Such is your understanding, that by your own Examples, you overthrow your own positions, while you labour to establish them with faint conceits of your own devising.
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[ But in the burnt offering or holocaust prescribed, Leui. 6 you find more helpe then in the scape Goate, to proue that Christ soule suffered for our sins as wel as his body.
[ But in the burned offering or Holocaust prescribed, Levi 6 you find more help then in the escape Goat, to prove that christ soul suffered for our Sins as well as his body.
If you thinke the name of fire doth somewhat relieue you, remember, Sir, besides the sundrie references that fire hath in the scripture, the holocaust was first slaine, and after burnt;
If you think the name of fire does somewhat relieve you, Remember, Sir, beside the sundry references that fire hath in the scripture, the Holocaust was First slain, and After burned;
and therefore vnlesse you will fasten the fire of afflictiō as you call it, to Christs body or soule after his death, the burning of the dead sacrifice by fire will little further your purpose.
and Therefore unless you will fasten the fire of affliction as you call it, to Christ body or soul After his death, the burning of the dead sacrifice by fire will little further your purpose.
And since by your owne position the bodies of beasts could not " prefigure the immortall and reasonable soule of Christ, how commeth it now to passe that ye body of the holocaust after death shall signifie as well the soule as the bodie of Christ? Can you thus plant and plucke vp with a touch? It is no waie denied or doubted by mee, that the soule of Christ was afflicted and tormented with sorrow and paine all the time of his passion;
And since by your own position the bodies of beasts could not " prefigure the immortal and reasonable soul of christ, how comes it now to pass that you body of the Holocaust After death shall signify as well the soul as the body of christ? Can you thus plant and pluck up with a touch? It is no Way denied or doubted by me, that the soul of christ was afflicted and tormented with sorrow and pain all the time of his passion;
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and therefore if the holocaust did signifie the whole manhood of Christ suffering for our sinnes, it could not preiudice anie thing, that I did or doe teach,
and Therefore if the Holocaust did signify the Whole manhood of christ suffering for our Sins, it could not prejudice any thing, that I did or do teach,
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but yet whie the burning of the holocaust should signifie Christes affliction on the Crosse, either in bodie or soule, I see no proofe made by this Confuter;
but yet why the burning of the Holocaust should signify Christ's affliction on the Cross, either in body or soul, I see no proof made by this Confuter;
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and the Hebrue word, HOLAH, which the Scripture vseth for the holocaust, signifieth that which ascendeth vp to God (by fire;) whence God is often saide in the scriptures,
and the Hebrew word, HOLAH, which the Scripture uses for the Holocaust, signifies that which Ascendeth up to God (by fire;) whence God is often said in the Scriptures,
Which words saint Paul applieth to the death of Christ in saying, Christ gaue himselfe for vs to be a sacrifice vnto God of a sweet smelling sauour, that is well pleasing and acceptable vnto God.
Which words saint Paul Applieth to the death of christ in saying, christ gave himself for us to be a sacrifice unto God of a sweet smelling savour, that is well pleasing and acceptable unto God.
So likewise because the fire consumed in the holocaust all that was subiect to corruption, the holocaust may signifie Christs incorruption after death.
So likewise Because the fire consumed in the Holocaust all that was Subject to corruption, the Holocaust may signify Christ incorruption After death.
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Totum moùm consumat ignis tuus, nihil inde remaneat mihi, totum sit tibi. Hoc erit in resurrectione mortuorum, quando mortale hoc induerit immortalitem.
Totum moùm consumat ignis Thy, nihil inde remaneat mihi, totum sit tibi. Hoc erit in resurrection Mortuorum, quando mortale hoc induerit immortalitem.
this shall bee in the resurrection of the dead, when this mortalitie putteth on immortalitie. When Gods fire consumeth our Death, then is it an holocaust.
this shall be in the resurrection of the dead, when this mortality putteth on immortality. When God's fire consumeth our Death, then is it an Holocaust.
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And other kinde of holocaust is mentioned by Saint Austen, which I mislike not. Holocaustum est totum igne consumptum. Est quidam ignis flagrantissimae charitatis;
And other kind of Holocaust is mentioned by Saint Austen, which I mislike not. Holocaust est totum Ignite consumptum. Est quidam ignis flagrantissimae charitatis;
So that touching the holocaust the Confuter presumeth but proueth nothing; and yet if his supposall were granted, it weakeneth not the force of my reason,
So that touching the Holocaust the Confuter Presumeth but Proves nothing; and yet if his supposal were granted, it weakeneth not the force of my reason,
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nor scaled by anie Sacrament of the old or new testament, though now they bee made the principall part of our redemption, which indéede was purchased by the death and bloud of Christ Iesus.
nor scaled by any Sacrament of the old or new Testament, though now they be made the principal part of our redemption, which indeed was purchased by the death and blood of christ Iesus.
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In auoiding the reason which I drewe from the Sacraments of the new testament, and namelie from the Lordes Supper, in the length of six lines (Sir refuter) you contradict the definition and institution of that Sacrament,
In avoiding the reason which I drew from the Sacraments of the new Testament, and namely from the lords Supper, in the length of six lines (Sir refuter) you contradict the definition and Institution of that Sacrament,
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I had thought Sacraments by their nature had beene visible signes of inuisible graces, which definition is so common in the schooles, that no smatterer in diuinitie besides you is ignorant of it.
I had Thought Sacraments by their nature had been visible Signs of invisible graces, which definition is so Common in the Schools, that no smatterer in divinity beside you is ignorant of it.
Si tu incorporeus esses, nudè dona ipsa incorporea tibi tradidisset, quoniam vero corpori coniuncta est anima, in sensibilibus intelligibilia tibi traduntur.
Si tu incorporeus esses, nudè dona ipsa incorporea tibi tradidisset, quoniam vero corpori Coniuncta est anima, in sensibilibus intelligibilia tibi traduntur.
but because thy soule is ioined with thy bodie, in sensible thinges are deliuered thee spirituall (or inuisible) graces. Where all the Sacraments were common, (saith Augustine ) Grace which is the vertue of the Sacraments, was not common to all.
but Because thy soul is joined with thy body, in sensible things Are Delivered thee spiritual (or invisible) graces. Where all the Sacraments were Common, (Says Augustine) Grace which is the virtue of the Sacraments, was not Common to all.
for a resemblance thou receiuest the Sacrament, but thou obtainest the grace & vertue of (Christs) true nature. So that if those earthly elements of water, bread and wine, did not set out and exhibite the spiritual and invisible effects in Christ, they were no Sacraments.
for a resemblance thou receivest the Sacrament, but thou obtainest the grace & virtue of (Christ) true nature. So that if those earthly elements of water, bred and wine, did not Set out and exhibit the spiritual and invisible effects in christ, they were no Sacraments.
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] In the first institution of his Supper did not Christ breake the bread, and deliuer it saying, Take eate, this is my bodie? If breaking belong to the bread,
] In the First Institution of his Supper did not christ break the bred, and deliver it saying, Take eat, this is my body? If breaking belong to the bred,
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If one of the Prentices before whome you were wont to talke, should aske you into howe manie péeces it was broken, your heade would ake to shape him a wise answere.
If one of the Prentices before whom you were wont to talk, should ask you into how many Pieces it was broken, your head would ache to shape him a wise answer.
[ But the word DACHA which Esay vseth doth plainly (you say) signifie to breake in peeces. ] Doth it alwaies and euer signifie properlie to breake into péeces? How can it then be applied to the soule,
[ But the word DACHA which Isaiah uses does plainly (you say) signify to break in Pieces. ] Does it always and ever signify properly to break into Pieces? How can it then be applied to the soul,
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and afflict mee with your wordes, will you adde, and breake mee in peeces with your wordes? When Ieremie saith of the men of Iudah. They are not humbled vnto this day;
and afflict me with your words, will you add, and break me in Pieces with your words? When Ieremie Says of the men of Iudah. They Are not humbled unto this day;
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Hence I reasoned, if our soules be not redeemed frō death by the blood of christ, our bodies haue in this life no benefite of redemption, I meane from death;
Hence I reasoned, if our Souls be not redeemed from death by the blood of Christ, our bodies have in this life no benefit of redemption, I mean from death;
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To this our Confuter replieth, What a paradox, yea what impietie is this? Haue our bodies no good at all by Christes death, no more then the bodyes of infidels;
To this our Confuter Replieth, What a paradox, yea what impiety is this? Have our bodies no good At all by Christ's death, no more then the bodies of Infidels;
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Which is contrarie to the words both of Peter and of the Soules in heauen, that saie to Christ when their bodies bee rotten in earth, Thou hast redeemed vs by thy blood.
Which is contrary to the words both of Peter and of the Souls in heaven, that say to christ when their bodies be rotten in earth, Thou hast redeemed us by thy blood.
Here yu tell vs of the iustification, mortification, and sanctification of our bodies, as also of the expectation of glorie, which our bodies shall haue,
Here thou tell us of the justification, mortification, and sanctification of our bodies, as also of the expectation of glory, which our bodies shall have,
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or to haue gotten you a copie of that which I deliueerd out that verie summer to men of great honour and learning, a yeere and more before I euer heard or thought of your pamphlet,
or to have got you a copy of that which I deliueerd out that very summer to men of great honour and learning, a year and more before I ever herd or Thought of your pamphlet,
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whether Christ suffered for vs th• wrath of God or no? if you were present and not a sleepe, it is too much boldnes to outface the world in print, that this was the position which I impugned.
whither christ suffered for us th• wrath of God or no? if you were present and not a sleep, it is too much boldness to outface the world in print, that this was the position which I impugned.
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and therefore you shrink from that, and dallie with generall and doubtfull termes, which according as they are expounded, may either make with you, or against you.
and Therefore you shrink from that, and dally with general and doubtful terms, which according as they Are expounded, may either make with you, or against you.
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The question proposed by me, was, whether it could be proued by the scriptures, or by necessary consequent from them, that Christ in his soule suffered the true paines of hell such as the damned doe suffer,
The question proposed by me, was, whither it could be proved by the Scriptures, or by necessary consequent from them, that christ in his soul suffered the true pains of hell such as the damned do suffer,
and wee shoulde haue suffered, had we not beene redeemed by him ? I added, if we tooke the paines of hell metaphoricallie for great and extreame sorrowes and paines,
and we should have suffered, had we not been redeemed by him? I added, if we took the pains of hell metaphorically for great and extreme sorrows and pains,
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For the wrath of God extendeth to all paines and punishmentes as well corporall as spirituall, in this life and the next, be they temporall or eternall.
For the wrath of God extendeth to all pains and punishments as well corporal as spiritual, in this life and the next, be they temporal or Eternal.
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Wherefore your idle discourse of 32. leaues, in which you labor to proue that Christ suffered the wrath of God for sinne, might wel haue bin spared. Thrée lines directlie to the purpose had bin more worth then so many leaues thus wastfullie spent.
Wherefore your idle discourse of 32. leaves, in which you labour to prove that christ suffered the wrath of God for sin, might well have been spared. Thrée lines directly to the purpose had been more worth then so many leaves thus wastefully spent.
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But in the ende you conclude like a Clark, Christ suffered the wrath of God, which we affirme is equall to hell it selfe, and all the tormentes thereof.
But in the end you conclude like a Clark, christ suffered the wrath of God, which we affirm is equal to hell it self, and all the torments thereof.
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Were your proposition generall shal Christ suffered all the wrath of God for sinne, that is the whole wrath of God and euery part thereof due to sinne, you might well conclude;
Were your proposition general shall christ suffered all the wrath of God for sin, that is the Whole wrath of God and every part thereof due to sin, you might well conclude;
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but from an indefinite proposition as yours is, which maie signifie the VVHOLE or SOME PART of GODS VVRATH due to sinne, you shall neuer inferre what part you list, as here you doe.
but from an indefinite proposition as yours is, which may signify the WHOLE or SOME PART of GOD'S WRATH due to sin, you shall never infer what part you list, as Here you do.
besides I saie that there is no coherence, no consequence betwixt these two propositions; the later of them, that Christ suffered the whole wrath of God due to sinne,
beside I say that there is no coherence, no consequence betwixt these two propositions; the later of them, that christ suffered the Whole wrath of God due to sin,
charitie leades me to thinke, though you be somewhat foolish in this cause, that yet you are not so diuelish as to fasten these things on the sonne of God.
charity leads me to think, though you be somewhat foolish in this cause, that yet you Are not so devilish as to fasten these things on the son of God.
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if your antecedent be not general, but indefinite, as, Christ suffered the wrath of God due to sinne, that is some partes and effectes of Gods wrath due to sinne, you shall neuer make choise in your conclusion which parts he suffered,
if your antecedent be not general, but indefinite, as, christ suffered the wrath of God due to sin, that is Some parts and effects of God's wrath due to sin, you shall never make choice in your conclusion which parts he suffered,
And this warning (gentle Reader) if thou bee simple I must giue thee, (for the learned knowe it of themselues,) that when thou readest in the scriptures,
And this warning (gentle Reader) if thou be simple I must give thee, (for the learned know it of themselves,) that when thou Readest in the Scriptures,
but the punishment ordained for sinne by the iustice of God, or inflicted on vs when we haue sinned by the hand of God, (whatsoeuer mean it please him to vse) is called the wrath God. Ambrose saieth well;
but the punishment ordained for sin by the Justice of God, or inflicted on us when we have sinned by the hand of God, (whatsoever mean it please him to use) is called the wrath God. Ambrose Saith well;
It is then euident that by the name of (Gods) wrath, throughout the scriptures, is vnderstoode the vengeance or punishment prepared or inflicted for the sinnes of men.
It is then evident that by the name of (God's) wrath, throughout the Scriptures, is understood the vengeance or punishment prepared or inflicted for the Sins of men.
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Nowe what particular punishmentes God hath prouided for sinne as well in this life, as the next, to chastise and reuenge both the bodies and soules of sinners, woulde aske long time to rehearse.
Now what particular punishments God hath provided for sin as well in this life, as the next, to chastise and revenge both the bodies and Souls of Sinners, would ask long time to rehearse.
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These terrible iudgementes of GOD against sinne the Scriptures publish and denounce to men in this life, that if the loue of heauen doe not winne them to obedience, the feare of hell shoulde hold them from resisting and contemning God.
These terrible Judgments of GOD against sin the Scriptures publish and denounce to men in this life, that if the love of heaven do not win them to Obedience, the Fear of hell should hold them from resisting and contemning God.
the continuall thought and fright whereof doe so amaze and afflict the comfortlesse soule, that shee sinking vnder the burden feeleth in her selfe the horrour of hell before shee come to it.
the continual Thought and fright whereof do so amaze and afflict the comfortless soul, that she sinking under the burden feeleth in her self the horror of hell before she come to it.
so afflict men, what shall the sight doe? If the feare of hell bee so intolerable, what shall the flame bee? when therefore you saie (Sir Refuter) Christ suffered for vs the wrath of God ;
so afflict men, what shall the sighed do? If the Fear of hell be so intolerable, what shall the flame be? when Therefore you say (Sir Refuter) christ suffered for us the wrath of God;
If hee neither felt nor feared the MYST, the VVORME, the FIRE of hell, nor so much as DOVBTED the LOSSE of Gods kingdome, what tormentes equall to hell canne you name vs? [ The wrath of God you will saie, is equall to hell and all the torments thereof ].
If he neither felt nor feared the MYST, the VVORME, the FIRE of hell, nor so much as DOUBTED the LOSS of God's Kingdom, what torments equal to hell can you name us? [ The wrath of God you will say, is equal to hell and all the torments thereof ].
For since the losse of heauen, the darkenesse, worme, and fire of hell, and the feare of both bee the greatest and sorest iudgementes of God against sinne, that are decreed by his iustice, reuealed by his word, and executed by his power, in this life or the nexte:
For since the loss of heaven, the darkness, worm, and fire of hell, and the Fear of both be the greatest and Sorest Judgments of God against sin, that Are decreed by his Justice, revealed by his word, and executed by his power, in this life or the Next:
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If then it be haynous impietie to saie, Christ suffered these, and none other are equall to these, take backe your lauishing vntruth, that Christ suffered the effects of Gods wrath, equal to hel and all the tormentes thereof ;
If then it be heinous impiety to say, christ suffered these, and none other Are equal to these, take back your lavishing untruth, that christ suffered the effects of God's wrath, equal to hell and all the torments thereof;
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when he was affected with this passion of mind? And except this be your meaning, that Christ suffered some things for our Redemption in his whole manhood,
when he was affected with this passion of mind? And except this be your meaning, that christ suffered Some things for our Redemption in his Whole manhood,
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For if he suffered all, that he suffered, in his whole manhood, how could hée suffer anie thing properlie and immediatelie in his soule? which is the second part of your owne Antecedent.
For if he suffered all, that he suffered, in his Whole manhood, how could he suffer any thing properly and immediately in his soul? which is the second part of your own Antecedent.
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And if that bee the drift of your generall reason, about which you spende 32. leaues, you maie sit downe and begin againe a newe pamphlet, that shall haue some more certaintie then this hath.
And if that be the drift of your general reason, about which you spend 32. leaves, you may fit down and begin again a new pamphlet, that shall have Some more certainty then this hath.
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and not whether soule and bodie were ioined in Christes sufferings?) this Refuter leapeth ouer head and eares into absurdities, not onely against diuinitie,
and not whither soul and body were joined in Christ's sufferings?) this Refuter leapeth over head and ears into absurdities, not only against divinity,
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but to doe all that for vs, which in his life time, and after his death, by his resurrection, ascension, and mediation he did, doth, and will do for vs. By his owne mouth he reuealed to vs his fathers will from heauen;
but to do all that for us, which in his life time, and After his death, by his resurrection, Ascension, and mediation he did, does, and will do for us By his own Mouth he revealed to us his Father's will from heaven;
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Had Christ not béene man, we could haue had no interest in the fulnes of his obedience, in the riches of his graces, in the Communion of his spirit, in the fellowship of his glorie, which are the helpes, supportes,
Had christ not been man, we could have had no Interest in the fullness of his Obedience, in the riches of his graces, in the Communion of his Spirit, in the fellowship of his glory, which Are the helps, supports,
neither part ioyned with his diuine nature was sufficient to make him a man. By the lawe of our first creation we are men consisting of bodies and soules;
neither part joined with his divine nature was sufficient to make him a man. By the law of our First creation we Are men consisting of bodies and Souls;
and glorifie both our soules and bodyes that hee may perfite our saluation, and bring vs to GOD, without reiecting or excluding either parte of our nature.
and Glorify both our Souls and bodies that he may perfect our salvation, and bring us to GOD, without rejecting or excluding either part of our nature.
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Yea so aduised you are, Sir Refuter, in your reasons, that by your owne assertion you conclude Christes flesh to bee needelesse for our Redemption: for thus you saie;
Yea so advised you Are, Sir Refuter, in your Reasons, that by your own assertion you conclude Christ's Flesh to be needless for our Redemption: for thus you say;
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What is suffering, good Sir, in your learning? The receauing of the blowes, or the feeling of the paine? If you beate or cut a deade carkas, that hath neither life nor sense, will you saie it suffereth? I thinke not.
What is suffering, good Sir, in your learning? The receiving of the blows, or the feeling of the pain? If you beat or Cut a dead carcase, that hath neither life nor sense, will you say it suffers? I think not.
since of all these violences offered to Christes bodie, the flesh it selfe had not the féeling but onlie the soule of Christ by communion with her bodie,
since of all these violences offered to Christ's body, the Flesh it self had not the feeling but only the soul of christ by communion with her body,
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for so much as his flesh could not properly and immediatlie féele any paine; but of force must leaue the féeling of all that was suffered to the soule;
for so much as his Flesh could not properly and immediately feel any pain; but of force must leave the feeling of all that was suffered to the soul;
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and so whiles you talke so much of the proper and immediate suffering of Christes soule, you haue cleane excluded all the sufferings of Christ, which the scripture expresseth,
and so while you talk so much of the proper and immediate suffering of Christ's soul, you have clean excluded all the sufferings of christ, which the scripture Expresses,
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which is this; Whereby Adam first, and we euer since doe most properlie commit sinne, by the same hath Christ our second Adam made satisfaction for our sinne.
which is this; Whereby Adam First, and we ever since doe most properly commit sin, by the same hath christ our second Adam made satisfaction for our sin.
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Therefore Christ in his soule chieflie and most properly made satisfaction for vs. ] Thou shalt perceiue (christian reader) by the answere to this argument,
Therefore christ in his soul chiefly and most properly made satisfaction for us ] Thou shalt perceive (christian reader) by the answer to this argument,
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How prooue you your first proposition, In which part Adam did first Sinne, by that part Christ must satisfy for sinne? Satisfaction for Sinne the Scripture acknowledgeth none but by death;
How prove you your First proposition, In which part Adam did First Sin, by that part christ must satisfy for sin? Satisfaction for Sin the Scripture acknowledgeth none but by death;
because y• Iudge in prohibiting Adam to transgresse threatned death: In the day that thou eatest therof thou shalt die the death : and the Apostle saith plainlie;
Because y• Judge in prohibiting Adam to transgress threatened death: In the day that thou Eatest thereof thou shalt die the death: and the Apostle Says plainly;
Christ is the mediator of the new testament, that THROVGH DEATH, which was for the REDEMPTION of the transgressions in the former Testament, they which were called might receiue the promise of eternall inheritance.
christ is the Mediator of the new Testament, that THROUGH DEATH, which was for the REDEMPTION of the transgressions in the former Testament, they which were called might receive the promise of Eternal inheritance.
yet because the Scriptures and Fathers with one consent auouch the contrarie, yea S. Austen is so peremptorie therein that he asketh, QVIS AVDEAT DICERE, VVHO DARE AFFIRME IT? you shall giue mee leaue to tell you that the Apostle denieth your Maior, till you can make it good, not by your own vnlearned frensie,
yet Because the Scriptures and Father's with one consent avouch the contrary, yea S. Austen is so peremptory therein that he asks, QUIS AVDEAT DICERE, WHO DARE AFFIRM IT? you shall give me leave to tell you that the Apostle Denieth your Mayor, till you can make it good, not by your own unlearned frenzy,
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but by good testimonie of Scripture, that Christ did die the death of the Soule. Now by your assumption, that Adam most properlie committed sinne in his soule ;
but by good testimony of Scripture, that christ did die the death of the Soul. Now by your Assump, that Adam most properly committed sin in his soul;
which is the thing you labour to ouerthrowe with all the wits you haue. Meane you otherwise that Adam brake the Commaundement of God, not by his bodie properlie,
which is the thing you labour to overthrown with all the wits you have. Mean you otherwise that Adam brake the Commandment of God, not by his body properly,
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but by his soule? Then is your assumption a manifest contradiction to the fact of Adam. For with his eares he heard the perswasion of the woman, with his eies he liked the forbidden fruit, with his hand he tooke it, with his mouth he did eat it, which was the fact that God preciselie did prohibit.
but by his soul? Then is your Assump a manifest contradiction to the fact of Adam. For with his ears he herd the persuasion of the woman, with his eyes he liked the forbidden fruit, with his hand he took it, with his Mouth he did eat it, which was the fact that God precisely did prohibit.
but THOV SHALT NOT EATE THEREOF, which could not bee performed but by the hand and mouth of Adam: and therefore Adam transgressed the commandement not by his soule,
but THOU SHALT NOT EAT THEREOF, which could not be performed but by the hand and Mouth of Adam: and Therefore Adam transgressed the Commandment not by his soul,
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[ But in that and all other sinnes brought to effect, the soule, you will saie, is the principall agent, the bodie is but the Instrument. ] I grant it willinglie;
[ But in that and all other Sins brought to Effect, the soul, you will say, is the principal agent, the body is but the Instrument. ] I grant it willingly;
whie then shoulde not the sufferinges of Christes soule by his bodie bee truelie and properlie a satisfaction for sinne, which this great Doctor a little before said, made not properlie to our Redemption?
why then should not the sufferings of Christ's soul by his body be truly and properly a satisfaction for sin, which this great Doctor a little before said, made not properly to our Redemption?
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So farre it is that the soule alone doth perfourme this life, that the VERIE THOVGHTS IN THEM SELVES, neuer brought to effect, we take not frō the fellowship of the flesh.
So Far it is that the soul alone does perform this life, that the VERY THOVGHTS IN THEM SELVES, never brought to Effect, we take not from the fellowship of the Flesh.
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How trew this is that Tertullian here voucheth thou shalt soone perceiue (gentle Reader) if thou behould men in SLEEPE, in FRENSIES, in LETHARGIES, in APOPLEXIES ;
How true this is that Tertullian Here voucheth thou shalt soon perceive (gentle Reader) if thou behold men in SLEEP, in FRENSIES, in LETHARGIES, in APOPLEXIES;
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The experience hereof, is so easie and euident euen to the simplest among men, that I shall néede to spend no more words to the learned. Tertullians conclusion is this.
The experience hereof, is so easy and evident even to the simplest among men, that I shall need to spend no more words to the learned. Tertullia's conclusion is this.
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iniurious, if he exclude the (soules) companion in good works from (the soules) reward; negligent, if he excuse the (soules) partner in euill, from the (soules) punishments. Let the flesh haue no part in the sentence,
injurious, if he exclude the (Souls) Companion in good works from (the Souls) reward; negligent, if he excuse the (Souls) partner in evil, from the (Souls) punishments. Let the Flesh have no part in the sentence,
for hee that framed the soule can alter and chaunge it at his liking, by the immediate working of his spirit;) if Tertullians conclusion be true, that God the righteous iudge of the world in his euerlasting reward of obedience,
for he that framed the soul can altar and change it At his liking, by the immediate working of his Spirit;) if Tertullia's conclusion be true, that God the righteous judge of the world in his everlasting reward of Obedience,
yet the soule hath some proper punishments in this life, as sorrow and feare, when the bodie hath no hurt, from which Christ was not frée as appeereth by his Agonie:
yet the soul hath Some proper punishments in this life, as sorrow and Fear, when the body hath no hurt, from which christ was not free as appeareth by his Agony:
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The losse of Gods fauour and kingdome shall not a little greeue them, when they sée others receiued into that eternall ioye and blisse, and themselues excluded.
The loss of God's favour and Kingdom shall not a little grieve them, when they see Others received into that Eternal joy and bliss, and themselves excluded.
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quis nesciat & supplicium illud horribile? tamen si mille quis ponat gehennas, nihil tale dicturus est quale est a beatae illius gloriae honore repelli.
quis nesciat & supplicium illud horribile? tamen si mille quis ponat gehennas, nihil tale Dicturus est quale est a Beatae Illius Glory honore repelli.
who knoweth it not? Yet if a man would put a thousand hels hee shall saie no such thing as this is, to bee repelled from the honour of that blessed glorie.
who Knoweth it not? Yet if a man would put a thousand hels he shall say no such thing as this is, to be repelled from the honour of that blessed glory.
And touching the feare of hell torments, which this discourser would faine hide vnder the name of Gods wrath, heare (Christian Reader) what an ancient father or two saie.
And touching the Fear of hell torments, which this discourser would feign hide under the name of God's wrath, hear (Christian Reader) what an ancient father or two say.
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and to learne obedience by those temptations which he suffered, Cyrill replieth; hoc est absurdè & loqui & sentire, this is an ABSVRD BOTH SPEECH AND THOVGHT. His owne opinion is this.
and to Learn Obedience by those temptations which he suffered, Cyril Replieth; hoc est absurdè & loqui & sentire, this is an ABSURD BOTH SPEECH AND THOUGHT. His own opinion is this.
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Quî (quaeso) non absurdum impiumque, hunc dicere mortem aut infernum exhor•uisse, ad cuius conspectum Ianitores inferorum metu se contraxerunt? How I praie you can it be but ABSVRD and IMPIOVS to saie that (Christ) feared death or hell, at the sight of whom the keepers of hell for feare shruncke awaie? Hilarie hauing cited Christs praier in the garden,
Quî (quaeso) non absurdum impiumque, hunc dicere mortem Or infernum exhor•uisse, ad cuius conspectum Ianitores Inferos metu se contraxerunt? How I pray you can it be but ABSURD and IMPIOUS to say that (christ) feared death or hell, At the sighed of whom the keepers of hell for Fear shrunk away? Hillary having cited Christ prayer in the garden,
and his complaint on the Crosse, and his commending his soule into his fathers handes, as proofes brought by others of Christs feare at the tyme of his passion, saith;
and his complaint on the Cross, and his commending his soul into his Father's hands, as proofs brought by Others of Christ Fear At the time of his passion, Says;
hoc legens, & non intelligens, aut piè tacuisses, aut etiam religio se intelligentiam eius orasses: non magis per impudentem assertionem stulto furore veritatis incapax vagaueris.
hoc legens, & non Intelligence, Or piè tacuisses, Or etiam Religio se intelligentiam eius orasses: non magis per impudentem assertionem Stulto furore veritatis incapax vagaueris.
Anne tibi metuere infernum chaos, & torrentes flammas, & omnem paenarum vltricium abyssum credendus est, dicens latroni in cruce, Amen dico tibi, hodie mecum eris in Paradiso? Reading this and not vnderstanding it, thou shouldest either with pietie hould thy peace,
Anne tibi metuere infernum chaos, & Torrents Flammas, & omnem Paenarum vltricium Abyssum credendus est, dicens latroni in Cruce, Amen dico tibi, hodie mecum eris in Paradiso? Reading this and not understanding it, thou Shouldst either with piety hold thy peace,
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or religiouslie praie for the right vnderstanding thereof, and not with an impudent assertion wander in a foolish madnesse, as vncapable of the trueth.
or religiously pray for the right understanding thereof, and not with an impudent assertion wander in a foolish madness, as uncapable of the truth.
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when as hee told the thiefe on the Crosse, verelie I saie to thee, this daie shalt thou bee with mee in Paradice? What would these fathers haue saied to these that defend Christ suffered the verie same torments of hell which the damned doe,
when as he told the thief on the Cross, verily I say to thee, this day shalt thou be with me in Paradise? What would these Father's have said to these that defend christ suffered the very same torments of hell which the damned doe,
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In that which is past I haue giuen thee a view (Christian an Reader) how scornfully this Confuter reiecteth the iudgments of the auncient fathers by mee alleaged tou••ing the causes of Christs agonie in the garden,
In that which is past I have given thee a view (Christian an Reader) how scornfully this Confuter rejects the Judgments of the ancient Father's by me alleged tou••ing the Causes of Christ agony in the garden,
howbeit the Apostle teacheth mee to saie that Christ died for our Sinnes according to the Scriptures, and that death was the death of the Crosse, He humbled himself & became obedient vnto death,
howbeit the Apostle Teaches me to say that christ died for our Sins according to the Scriptures, and that death was the death of the Cross, He humbled himself & became obedient unto death,
] The wordes of Esaie are not, as you would faine haue them, he bare ALL our sorrowes, for then he must haue sorrowed for the losse of gods grace, fauour & kingdome, as I said before;
] The words of Isaiah Are not, as you would feign have them, he bore ALL our sorrows, for then he must have sorrowed for the loss of God's grace, favour & Kingdom, as I said before;
you saie, the Scripture speaking heere after the common vse, and custome of redeeming captiues taken in warre doth meane that Christ paid for vs THE SAME PRICE which else wee should haue paid.
you say, the Scripture speaking Here After the Common use, and custom of redeeming captives taken in war does mean that christ paid for us THE SAME PRICE which Else we should have paid.
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since in our Saluation the sonne of God interposed himselfe as a mediator with his father, to answere what the iustice of God would require at the hands of his sonne,
since in our Salvation the son of God interposed himself as a Mediator with his father, to answer what the Justice of God would require At the hands of his son,
for the pardoning of a seruant, that had offended? You and your friends cannot abide to heare, that the enimie who had vs in captiuitie should haue any price for our deliuerance;
for the pardoning of a servant, that had offended? You and your Friends cannot abide to hear, that the enemy who had us in captivity should have any price for our deliverance;
and doe you nowe for an aduantage vrge that the enemie must haue a price for his captiue? Secondlie the price that wee shoulde haue paide was eternall condemnation of bodie and soule into hell fire.
and do you now for an advantage urge that the enemy must have a price for his captive? Secondly the price that we should have paid was Eternal condemnation of body and soul into hell fire.
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Lastlie to ioyne with you in your owne similitude, is it not the common vse in warres to redeeme captiuitie with monie? The Captiue himselfe is tyed to perpetuall imprisonment or seruitude;
Lastly to join with you in your own similitude, is it not the Common use in wars to Redeem captivity with money? The Captive himself is tied to perpetual imprisonment or servitude;
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hee that will ransome a prisoner is not bounde to bee a Prisoner himselfe, but to yéelde such recompence in money or otherwise, as the conquerour shall demaunde.
he that will ransom a prisoner is not bound to be a Prisoner himself, but to yield such recompense in money or otherwise, as the conqueror shall demand.
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Christ redeemed vs from the curse of the Lawe beeing made a curse for vs. Whence you reason; It is vaine and senselesse to thinke that the Apostle speaketh here of two seueral kindes of curses.
christ redeemed us from the curse of the Law being made a curse for us Whence you reason; It is vain and senseless to think that the Apostle speaks Here of two several Kinds of curses.
And if Christ sustained anie curse for vs, what curse could it be? not the curse of the lawe? or what was it? not the curse of God? If you aske to learne, you may bee soone taught.
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 you ask to Learn, you may be soon taught.
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The rest of GODS curses there numbred vnto the ende of that Chapter, and laide vpon bodie and soule, wife and children, goods and landes, life and death of such as transgresse;
The rest of GOD'S curses there numbered unto the end of that Chapter, and laid upon body and soul, wife and children, goods and Lands, life and death of such as transgress;
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So that as I did in the wrath of God, I must in the curse of God aske you (Sir Confuter) whether you meane that Christ suffered for vs the whole curse of the lawe,
So that as I did in the wrath of God, I must in the curse of God ask you (Sir Confuter) whither you mean that christ suffered for us the Whole curse of the law,
what curse could it be? not the curse of the law? or what else? not the curse of God? Christ suffered a parte of that curse, which God by his owne mouth laid on Adam and all his posteritie for sinne.
what curse could it be? not the curse of the law? or what Else? not the curse of God? christ suffered a part of that curse, which God by his own Mouth laid on Adam and all his posterity for sin.
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By one man sinne entred into the worlde (saieth Paul ) and by sinne death. hee also suffered other partes of the curse, which GOD by his lawe threatned vnto sinners, to wit shame and TROVBLE, VVRONG and VIOLENCE, CAPTIVITY and MISERY, THIRST and NAKEDNES, GRIEFE and PAYNE of bodie and minde.
By one man sin entered into the world (Saith Paul) and by sin death. he also suffered other parts of the curse, which GOD by his law threatened unto Sinners, to wit shame and TROUBLE, WRONG and VIOLENCE, CAPTIVITY and MISERY, THIRST and NAKEDNES, GRIEFE and PAYNE of body and mind.
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Besides, the verie kinde of death, to which he submitted himselfe was accursed by speciall words in the law, accursed is euery one that hangeth on the Tree.
Beside, the very kind of death, to which he submitted himself was accursed by special words in the law, accursed is every one that hangs on the Tree.
it sufficeth that the sonne of God, being equall with his Father in glorie and maiestie, vouchsafed to vndergoe not all the partes of our curse, but some partes thereof.
it Suffices that the son of God, being equal with his Father in glory and majesty, vouchsafed to undergo not all the parts of our curse, but Some parts thereof.
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Gods spirituall curse, by which he depriueth the wicked of his trueth, of his grace and other giftes of his spirite, you must likewise cleare the sonne of GOD from.
God's spiritual curse, by which he depriveth the wicked of his truth, of his grace and other Gifts of his Spirit, you must likewise clear the son of GOD from.
I trust (Sir Refuter) you bee neither so wicked as to thinke, neither so desperate as to defend, that the sonne of God might suffer any of these curses.
I trust (Sir Refuter) you bee neither so wicked as to think, neither so desperate as to defend, that the son of God might suffer any of these curses.
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Then haue you boldelie, but falsely and lewdly concluded out of S. Paul, that he putteth a part of the iust curse of the lawe, thereby meaning the whole.
Then have you boldly, but falsely and lewdly concluded out of S. Paul, that he putteth a part of the just curse of the law, thereby meaning the Whole.
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Are you so well acquainted with Saint Paules minde, that of your owne heade, to vphold your humorous fansie, you will vrge his meaning without his wordes, to support a manifest falsitie? The whole curse of the law containeth infatuation of minde, obduration of heart, desperation, damnation ;
are you so well acquainted with Saint Paul's mind, that of your own head, to uphold your humorous fancy, you will urge his meaning without his words, to support a manifest falsity? The Whole curse of the law Containeth infatuation of mind, obduration of heart, desperation, damnation;
Thou wilt thinke perchance (christian Reader) I speake this to disgrace the encounterer, and so to preiudice his cause with thee; mine heart God knoweth;
Thou wilt think perchance (christian Reader) I speak this to disgrace the encounterer, and so to prejudice his cause with thee; mine heart God Knoweth;
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For as the greatest blessings that God giueth vs in this life, after he hath by mercie pardoned our sinnes, are the faith of his truth, to direct vs, the strength of his grace, to assist vs, the earnest of his spirite to perswade our hearts of his fatherlie clemencie to vs,
For as the greatest blessings that God gives us in this life, After he hath by mercy pardoned our Sins, Are the faith of his truth, to Direct us, the strength of his grace, to assist us, the earnest of his Spirit to persuade our hearts of his fatherly clemency to us,
so the greatest curse for sinne, that in this life maie befall men, is to haue his holie spirite taken from them, with all his graces and gifts, that anie waie tende to saluation,
so the greatest curse for sin, that in this life may befall men, is to have his holy Spirit taken from them, with all his graces and Gifts, that any Way tend to salvation,
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Then euidentlie saint Paules meaning is and must be, that Christ, voluntarilie vndertaking some part of the curse due to our sinnes, (for the whole hee could not vndertake without reprobation and damnation;) not onlie discharged vs of the whole,
Then evidently saint Paul's meaning is and must be, that christ, voluntarily undertaking Some part of the curse due to our Sins, (for the Whole he could not undertake without reprobation and damnation;) not only discharged us of the Whole,
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but gaue vs the blessing of God promised to Abraham. And to this ende I brought the testimonies of saint Austen, Chrysostome, and others, fullie confirming that I said:
but gave us the blessing of God promised to Abraham. And to this end I brought the testimonies of saint Austen, Chrysostom, and Others, Fully confirming that I said:
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Indeede it is vaine and fruitlesse to reason with him, that preferreth his ignorant imagination, before the iudgements of all the learned, and auncient fathers in Christs church;
Indeed it is vain and fruitless to reason with him, that preferreth his ignorant imagination, before the Judgments of all the learned, and ancient Father's in Christ Church;
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Will any man of common reason affirme that (to be openly hanged on a tree) was all the curse that Christ bore for vs? Nothing but the shame of the world,
Will any man of Common reason affirm that (to be openly hanged on a tree) was all the curse that christ boar for us? Nothing but the shame of the world,
Moses from Gods mouth threatneth such as transgresse the lawe, that God will send them trouble and shame, and will make them a wonder, a prouerbe, and a common talke among all people.
Moses from God's Mouth threatens such as transgress the law, that God will send them trouble and shame, and will make them a wonder, a proverb, and a Common talk among all people.
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How often doth God threaten shame and confusion of face to those that fall from him? How earnestly doth Dauid euery where pray against it? Howe truly doth Daniel make this confession to god? O Lord to vs belongeth OPEN SHAME because we haue sinned against thee;
How often does God threaten shame and confusion of face to those that fallen from him? How earnestly does David every where pray against it? Howe truly does daniel make this Confessi to god? Oh Lord to us belongeth OPEN SHAME Because we have sinned against thee;
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because of our sinnes, Ierusalem and thy people are a REPROCH to all about vs. If the scriptures were not cleare, that shame and reproch is a chiefe part of Gods curse against sinne,
Because of our Sins, Ierusalem and thy people Are a REPROCH to all about us If the Scriptures were not clear, that shame and reproach is a chief part of God's curse against sin,
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howe manie wise men and good men choose death before shame? What generous nature doth not more decline slandering then wounding? In common reason to which you appeale,
how many wise men and good men choose death before shame? What generous nature does not more decline slandering then wounding? In Common reason to which you appeal,
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howe can it bee lesse wrong or griefe, to whippe the soule with reproches, then the bodie with scourges? Uerily our Sauiour who best knoweth the waight of both, giueth like reward to both:
how can it be less wrong or grief, to whip the soul with Reproaches, then the body with scourges? Verily our Saviour who best Knoweth the weight of both, gives like reward to both:
from which though our soules be exempted, and our bodies shall be restored ▪ yet it remaineth to this day a part of Adams punishment, which can not bee auoided,
from which though our Souls be exempted, and our bodies shall be restored ▪ yet it remains to this day a part of Adams punishment, which can not be avoided,
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Si vero quom mouet, cur velipsam patiantur, si & ipsa poenapeccati est, quorum per gratiam reatus aboletur tam ista quaestio in alio nostro opere, quod inscripsimus de Baptismo paruulorum tractata ac soluta est.
Si vero quom Movet, cur velipsam patiantur, si & ipsa poenapeccati est, quorum per gratiam Rheatus aboletur tam ista Question in Alio nostro Opere, quod inscripsimus de Baptismo paruulorum tractata ac soluta est.
Per ineffabilem dei misericordiam & ipsa poena vitiorum transit in arma virt•tis, & sit meritū iusti, etiam suppliciū peccatoris, NON QVIA MORS BONVM ALIQVOD FACTA EST, QVAE ANTEA MALVM FVIT,
Per ineffabilem dei misericordiam & ipsa poena Vitiorum transit in arma virt•tis, & fit meritū Justi, etiam suppliciū Sinners, NON QVIA MORS BONVM ALIQVOD FACTA EST, QVAE ANTEA MALVM FVIT,
not that death, VVHICH BEFORE VVAS EVILL, IS NOVV BECOME ANIE GOOD THING, but God hath shewed so great fauour to our faith, that death is the waie or meane by which wee shall passe to life.
not that death, WHICH BEFORE VVAS EVIL, IS NOW BECOME ANY GOOD THING, but God hath showed so great favour to our faith, that death is the Way or mean by which we shall pass to life.
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And if death were nowe no part of the punishment of our sinnes, but a gaine to the godlie as you woulde haue it, by what meanes I praie you came it so to bee? Not by the resurrection of Christ conquering death,
And if death were now no part of the punishment of our Sins, but a gain to the godly as you would have it, by what means I pray you Come it so to be? Not by the resurrection of christ conquering death,
For death is no longer death, but hath onelie the name of death, Ipsam mortem, quamuis esset poena peccati, pro nobis tamen sine peccato Christus per soluit.
For death is no longer death, but hath only the name of death, Ipsam mortem, quamuis esset poena peccati, Pro nobis tamen sine Peccato Christus per soluit.
Death it selfe, (saieth Austen ) though it were the punishment of sinne, yet Christ that was without sinne vndertooke it for our sakes ▪ And so for anie thing you haue yet said,
Death it self, (Saith Austen) though it were the punishment of sin, yet christ that was without sin undertook it for our sakes ▪ And so for any thing you have yet said,
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that because the death of the bodie was a part of the curse inflicted vpon Adams sinne, Christ vndertaking that part of the curse for vs, that is, dying in his bodie, loosed vs from the whole curse of the lawe.
that Because the death of the body was a part of the curse inflicted upon Adams sin, christ undertaking that part of the curse for us, that is, dying in his body, loosed us from the Whole curse of the law.
Against Chrysostomes iudgement, that not onelie death, but the very kind of death which Christ died, was accursed by the very words of the lawe, saying, accursed is hee that hangeth on a tree ▪ you replie:
Against Chrysostomes judgement, that not only death, but the very kind of death which christ died, was accursed by the very words of the law, saying, accursed is he that hangs on a tree ▪ you reply:
Chrysostoms iudgement is as I reported it. Crux signum erat mortis maledictae, mortis omnium diffamatissimae. Hoc enim solū mortis genus maledictioni erat obnoxium.
Chrysostom judgement is as I reported it. Crux signum erat mortis maledictae, mortis omnium diffamatissimae. Hoc enim solū mortis genus Malediction erat obnoxium.
Propterea Iudaei satagebant eum ista morte interimere, vt sinemo abstineret ab eo quod esset occisus, abstineret tamen vel ideo, quod hoc pacto esset occisus.
Propterea Judea satagebant Eum ista morte interimere, vt sinemo abstineret ab eo quod esset Occisus, abstineret tamen vel ideo, quod hoc pacto esset Occisus.
Therefore the Iewes laboured to put him to this kind of death, that if no man would refuse him because he was killed, at least yet they should forsake him,
Therefore the Iewes laboured to put him to this kind of death, that if no man would refuse him Because he was killed, At least yet they should forsake him,
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But what warranteth your spéech that Christ was hanged on the tree by the iust sentence of the lawe? I had thought he had suffered the iust for the vniust ;
But what warrants your speech that christ was hanged on the tree by the just sentence of the law? I had Thought he had suffered the just for the unjust;
Yea he tooke our person on him, and so became by our sins, SINFVLL, DEFILED, HATEFVL, & ACCVRSED. Is this the holines of your cause you haue in hand, Sir refuter ▪ with a simple similitude against the scriptures, against the faith, against the fathers, against the consciences of gods people, openly to pronounce the eternall and euerlasting sonne of God SINFVL, DEFILED, HATEFVL,
Yea he took our person on him, and so became by our Sins, SINFUL, DEFILED, HATEFUL, & ACCURSED. Is this the holiness of your cause you have in hand, Sir refuter ▪ with a simple similitude against the Scriptures, against the faith, against the Father's, against the Consciences of God's people, openly to pronounce the Eternal and everlasting son of God SINFUL, DEFILED, HATEFUL,
& accursed of his father, for that he took vpon him the punishment of our sinnes? Your similitude had néed be sound, that shall beare the waight of these wordes;
& accursed of his father, for that he took upon him the punishment of our Sins? Your similitude had need be found, that shall bear the weight of these words;
In the meane while, because with scorning Chrysostom, you make way to your vnholy cōceit, that Christ being truly accursed in soule for the guilt of mans sinne was iustlie hanged by the sentence of the lawe,
In the mean while, Because with scorning Chrysostom, you make Way to your unholy conceit, that christ being truly accursed in soul for the guilt of men sin was justly hanged by the sentence of the law,
and say it is VAINE and SENCELESSE to thinke the Apostle speaketh there of two kinds of curses (as Chrysostom affirmeth) but rather that hanging on a tree is set downe as a part for the whole execution of Gods iust curse,
and say it is VAIN and SENSELESS to think the Apostle speaks there of two Kinds of curses (as Chrysostom Affirmeth) but rather that hanging on a tree is Set down as a part for the Whole execution of God's just curse,
As many as are of the workes of Gods lawe, are vnder the curse, (saith Paul ;) for it is written, Cursed is euery man that continueth not in all things which are written in the booke of the lawe, to do them.
As many as Are of the works of God's law, Are under the curse, (Says Paul;) for it is written, Cursed is every man that Continueth not in all things which Are written in the book of the law, to do them.
and to this all that haue sinned are subiected, because it is the GENERALL curse, EXECVTED by God himself vpon ALL sinne committed, either in deede, word, or thought. From this curse (saith Paul ) Christ hath redeemed vs, beeing made a curse for vs,
and to this all that have sinned Are subjected, Because it is the GENERAL curse, EXECUTED by God himself upon ALL sin committed, either in deed, word, or Thought. From this curse (Says Paul) christ hath redeemed us, being made a curse for us,
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and magistrates had vnder Moses, as they haue vnder Christ, power giuen them from aboue as Gods ministers to take vengeance (in this life) on him that doth euill ;
and Magistrates had under Moses, as they have under christ, power given them from above as God's Ministers to take vengeance (in this life) on him that does evil;
citeth a place out of Moses, where the Iudiciall and corporall punishment of a man by death is not onelie called a curse, but counted a satisfaction for sinne, which being suffered the law had ended his forme vpon the sufferer.
citeth a place out of Moses, where the Judicial and corporal punishment of a man by death is not only called a curse, but counted a satisfaction for sin, which being suffered the law had ended his Form upon the sufferer.
and because by his open and shamefull death, which Moses rightlie calleth the curse of God, hee had satisfied the sentence of the Iudiciall lawe, God commandeth no farther reproch to be offered his bodie, in suffering it to hang in all mens eies any longer,
and Because by his open and shameful death, which Moses rightly calls the curse of God, he had satisfied the sentence of the Judicial law, God commands no farther reproach to be offered his body, in suffering it to hang in all men's eyes any longer,
but willing to die for him, should deliuer him from the punishment: So did Christ; not being subiect to the curse of trāsgression, insteede thereof he tooke an other curse,
but willing to die for him, should deliver him from the punishment: So did christ; not being Subject to the curse of Transgression, instead thereof he took an other curse,
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Yea the worde KALAL whence the Hebrewes deriue that which with them signifieth a curse, noteth also to make vilde and contemptible, as if shame, reproch,
Yea the word KALAL whence the Hebrews derive that which with them signifies a curse, notes also to make vild and contemptible, as if shame, reproach,
so wee bee patient and willing to abide the triall, which is righteous with God, though iniurious from men, the name is not altered, but the reward increased.
so we be patient and willing to abide the trial, which is righteous with God, though injurious from men, the name is not altered, but the reward increased.
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and dealeth not with vs according to our sinnes in the greatest wrongs that can be done vs. Therfore martyrs and innocents may do well to remember, that God hath cause enough, though man haue none;
and deals not with us according to our Sins in the greatest wrongs that can be done us Therefore Martyrs and Innocents may do well to Remember, that God hath cause enough, though man have none;
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And the sonne not as debtour to anie, nor for anie, but of his good will and fauour toward vs, offered himselfe to suffer for vs whatsoeuer the iustice of his father would impose.
And the son not as debtor to any, nor for any, but of his good will and favour towards us, offered himself to suffer for us whatsoever the Justice of his father would impose.
his death I reckned to bee a richer offer, then man coulde owe, and a greater price then the lawe could exact. And therefore the newe testament of mercie, grace, and glorie was made by his bloud, which are other manner of purchases,
his death I reckoned to be a Richer offer, then man could owe, and a greater price then the law could exact. And Therefore the new Testament of mercy, grace, and glory was made by his blood, which Are other manner of purchases,
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but that the sonne of God should die for vs, what lawe did or coulde require that at his handes? you shall doe well therefore to leaue these •angerous discourses,
but that the son of God should die for us, what law did or could require that At his hands? you shall do well Therefore to leave these •angerous discourses,
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and learne to saie with the scripture and fathers, that loue, not lawe; desire, not debt; mercy, not necessity brought the sonne of God from his throne in heauen, to his crosse on earth.
and Learn to say with the scripture and Father's, that love, not law; desire, not debt; mercy, not necessity brought the son of God from his throne in heaven, to his cross on earth.
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[ Such was the sentence of the lawe, you will saie, that without death he could not redeeme vs. ] Naie such was his loue, you should saie, that euen with his death hee would redeeme vs. Cum posset nobis etiam non moriendo succurrere, subuenire tamen moriendo hominibus voluit:
[ Such was the sentence of the law, you will say, that without death he could not Redeem us ] Nay such was his love, you should say, that even with his death he would Redeem us Cum posset nobis etiam non moriendo succurrere, subvenire tamen moriendo hominibus voluit:
quia nos videlicet minus amasset nisi & vulnera nostra susciperet, nec vim suae dilectionis nobis ostenderet, nisi hoc quod a nobis tolleret, ad tempus ipse sustineret.
quia nos videlicet minus amasset nisi & vulnera nostra susciperet, nec vim suae dilectionis nobis ostenderet, nisi hoc quod a nobis tolleret, ad Tempus ipse sustineret.
Sed vt quanta esset virtus Compassionis ostenderet, fieri pro nobis dignatus est, quod esse nos voluit, vt in semetipso temporaliter mortem susciperet, quam á nobis in perpetuum fugaret.
Said vt quanta esset virtus Compassionis ostenderet, fieri Pro nobis dignatus est, quod esse nos voluit, vt in semetipso temporaliter mortem susciperet, quam á nobis in perpetuum fugaret.
But that hee might declare howe greate the vertue of Compassion is, hee vouchsafed to bee that, which hee appointed vs to bee, that receauing a temporall death in himselfe, hee might chase it from vs for euer.
But that he might declare how great the virtue of Compassion is, he vouchsafed to be that, which he appointed us to be, that receiving a temporal death in himself, he might chase it from us for ever.
Those (saieth Austen ) that aske, did GOD so want meanes to deliuer men from the miserie of this mortalitie, that hee woulde haue his onelie begotten sonne to bee made a mortall man, and to suffer death;
Those (Saith Austen) that ask, did GOD so want means to deliver men from the misery of this mortality, that he would have his only begotten son to be made a Mortal man, and to suffer death;
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It is not enough so to refute that wee shewe this waie to be good and agreeable to the diuine excellencie, whereby God vouchsafed to deliuer vs by the Mediatour of God and man Christ Iesus, verum etiam vt ostendamus NON ALIVM MODVM POSSIBILEM DEO DEFVISSE, cuius potestati cuncta aequaliter sub iacent,
It is not enough so to refute that we show this Way to be good and agreeable to the divine excellency, whereby God vouchsafed to deliver us by the Mediator of God and man christ Iesus, verum etiam vt ostendamus NON ALIVM MODVM POSSIBILEM GOD DEFVISSE, cuius Power Everything aequaliter sub jacent,
For what was so needefull to raise vp our hope, and to free mens mindes from despairing immortalitie, being alreadie deiected by the condition of their mortalitie,
For what was so needful to raise up our hope, and to free men's minds from despairing immortality, being already dejected by the condition of their mortality,
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and hoping where afore wee despaired, to bestowe without all merit of ours, yea when wee deserued euill at his handes, the giftes of his grace, with bounty no way prouoked by vs. And so Ambrose. By one mans death the world was redeemed.
and hoping where afore we despaired, to bestow without all merit of ours, yea when we deserved evil At his hands, the Gifts of his grace, with bounty no Way provoked by us And so Ambrose. By one men death the world was redeemed.
So that no legall necessitie, much lesse Iudiciall seueritie, brought Christ to his Crosse, but to teach vs obedience to God by his example, to demonstrato his loue to vs by refusing nothing for our sakes,
So that no Legal necessity, much less Judicial severity, brought christ to his Cross, but to teach us Obedience to God by his Exampl, to demonstrato his love to us by refusing nothing for our sakes,
but not to ye law to pay our debtes, but of a better testament, euen of the new couenant of grace established in his bloud, wherof he is also the mediator & priest.
but not to you law to pay our debts, but of a better Testament, even of the new Covenant of grace established in his blood, whereof he is also the Mediator & priest.
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Now he died for vs, not as a suerty bound to ye law, but as a mediator to God for vs, he interposed himself of his own accord, to yeeld such recompence vnto his father,
Now he died for us, not as a surety bound to you law, but as a Mediator to God for us, he interposed himself of his own accord, to yield such recompense unto his father,
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and therfore your vncleane mouth, and vncleaner heart, that thus speake, and thinke of the sonne of God, are worthier of castigation, then of refutation.
and Therefore your unclean Mouth, and uncleaner heart, that thus speak, and think of the son of God, Are Worthier of castigation, then of refutation.
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but howsoeuer some late writers turne sinne into sinner, and thence giue cause of these and the like speaches, the church of God from the beginning hath warilie declined such irreuerent wordes,
but howsoever Some late writers turn sin into sinner, and thence give cause of these and the like Speeches, the Church of God from the beginning hath warily declined such irreverent words,
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And againe, peccatum vocabatur in lege sacrificium pro peccato, assidue lex hoc commemorat, non semel, non iterum, sed saepissime. Tale peccatum erat Christus.
And again, peccatum Vocabatur in lege Sacrificium Pro Peccato, assidue lex hoc commemorate, non semel, non iterum, sed saepissime. Tale peccatum erat Christus.
because in the lawe the sacrifice that is offered for sinne is called sinne. This waie if you conster S. Paules words, they conclude directlie against your irreligious supposition.
Because in the law the sacrifice that is offered for sin is called sin. This Way if you construe S. Paul's words, they conclude directly against your irreligious supposition.
He that coulde clense vs from our sinnes, howe much more coulde hee kéepe himselfe from beeing defiled with our sinnes? If we follow the other sense of S. Pauls wordes, that Christ was made sinne for vs, that is the punishment of our sinne, wee must take héede that wee bring him not within the guiltinesse of our sinnes,
He that could cleanse us from our Sins, how much more could he keep himself from being defiled with our Sins? If we follow the other sense of S. Paul's words, that christ was made sin for us, that is the punishment of our sin, we must take heed that we bring him not within the guiltiness of our Sins,
Dilexit (nos Christus) dulciter, sapienter, fortiter. Dulce nempe dixerim, quod carnem induit; cautum, quod culpam cauit: forte, quod mortem sustinuit.
Dilexit (nos Christus) dulciter, Sapienter, fortiter. Dulce nempe dixerim, quod Carnem induit; cautum, quod Fault cauit: fort, quod mortem Sustinuit.
howe came hee to bee defiled by our sinnes? It must needes be either in ioining and vniting himselfe vnto vs, or in answering and suffering for vs. Our vnion with Christ doth sanctifie vs, it defileth not him. We are as neere ioyned to Christ nowe raigning in heauen,
how Come he to be defiled by our Sins? It must needs be either in joining and uniting himself unto us, or in answering and suffering for us Our Union with christ does sanctify us, it Defileth not him. We Are as near joined to christ now reigning in heaven,
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that increaseth the perfection of his loue, it argueth not anie pollution of his soule. To die for wicked men, did not touche him with anie taint of our sinnes,
that increases the perfection of his love, it argue not any pollution of his soul. To die for wicked men, did not touch him with any taint of our Sins,
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but GOD (saieth the Apostle) setteth out his loue towardes vs in this, that whiles wee were yet sinners Christ died for vs. The iust therefore did die for the vniust,
but GOD (Saith the Apostle) sets out his love towards us in this, that while we were yet Sinners christ died for us The just Therefore did die for the unjust,
As if the whole people of anie lande rebelling against their King, and beeing subdued and readie to be destroied, the Kinges sonne (loath to see his fathers kingdome dispeopled,
As if the Whole people of any land rebelling against their King, and being subdued and ready to be destroyed, the Kings son (loath to see his Father's Kingdom dispeopled,
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and to laie on him, though hee bee his onelie sonne, what chasticement the father in his wisedome and iustice shall thinke fitte for the repressing of the like outrage hereafter:
and to lay on him, though he be his only son, what chastisement the father in his Wisdom and Justice shall think fit for the repressing of the like outrage hereafter:
You proceede to another proofe, and where the Apostle saith, Christ spoiled Principalities & powers, and made a shew of them openlie, triumphing ouer them ; vpon these words you inferre. These principalities are the diuels;
You proceed to Another proof, and where the Apostle Says, christ spoiled Principalities & Powers, and made a show of them openly, triumphing over them; upon these words you infer. These principalities Are the Devils;
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This is the first place where you specifie anie effect of Gods wrath against Christs soule (for you will haue the soule of Christ properlie and immediatelie to suffer the effectes of Gods wrath;) and that you prooue learnedlie and wiselie like your selfe.
This is the First place where you specify any Effect of God's wrath against Christ soul (for you will have the soul of christ properly and immediately to suffer the effects of God's wrath;) and that you prove learnedly and wisely like your self.
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In the harts of men when ye diuel preuaileth with temptation there he worketh, leading such as consent and yéeld vnto him into all wickednesse, euen with greedinesse:
In the hearts of men when you Devil prevaileth with temptation there he works, leading such as consent and yield unto him into all wickedness, even with greediness:
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He that committeth sinne (saith saint Iohn ) is of the diuel, and for this purpose appeared the sonne of God, that hee might dissolue the workes of the diuell.
He that Committeth sin (Says saint John) is of the Devil, and for this purpose appeared the son of God, that he might dissolve the works of the Devil.
Then since inward temptation by the hart Christ could haue none, and outward temptation by the mouthes & hands of the wicked is no effect of Gods wrath,
Then since inward temptation by the heart christ could have none, and outward temptation by the mouths & hands of the wicked is no Effect of God's wrath,
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It remaineth that if Christ felt the diuels as the very instruments that wrong he the verie effects of Gods wrath vpon him, that is vpon his soule, (for that part of Christ you say must properly and immediateli• feele the wrath of God) it resteth I saie by your owne wordes ye Christ FELT the DIVELS TORMENTING HIS SOVLE.
It remains that if christ felt the Devils as the very Instruments that wrong he the very effects of God's wrath upon him, that is upon his soul, (for that part of christ you say must properly and immediateli• feel the wrath of God) it rests I say by your own words the christ FELT the DIVELS TORMENTING HIS SOLVE.
And indeede for so much as in executing the true paines of hell, and of the damned, God hath none other instruments but diuels, you cannot defend that Christ suffered the paines of hell,
And indeed for so much as in executing the true pains of hell, and of the damned, God hath none other Instruments but Devils, you cannot defend that christ suffered the pains of hell,
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Is not here (Christian Reader) an wholesome clearke, and an holie cause, that conclude• Christes soule was possessed and tormented of diuels on the Crosse? And the proofe is as ridiculous, as the position is impious.
Is not Here (Christian Reader) an wholesome clerk, and an holy cause, that conclude• Christ's soul was possessed and tormented of Devils on the Cross? And the proof is as ridiculous, as the position is impious.
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Christ spoiled principalities and powers, and openlie triumphed ouer them, ergo (say you) hee " felt them the instruments of Gods wrath, by tormenting his soule.
christ spoiled principalities and Powers, and openly triumphed over them, ergo (say you) he " felt them the Instruments of God's wrath, by tormenting his soul.
Iesus the sonne of God VVHAT HAVE VVE TO DO VVITH THEE? Art thou come to torment vs before the time? And so in the Gospell of saint Luke, the soule spirit when he saw Iesus cried out, what haue I to doe with thee, Iesus the sonne of God most high? I beseech thee torment me not.
Iesus the son of God WHAT HAVE WE TO DO WITH THEE? Art thou come to torment us before the time? And so in the Gospel of saint Lycia, the soul Spirit when he saw Iesus cried out, what have I to do with thee, Iesus the son of God most high? I beseech thee torment me not.
and condemne vs to hell, commeth in vs from the guiltinesse of conscience and weakenesse of faith and hope, which in Christ neither had, nor coulde haue anie place.
and condemn us to hell, comes in us from the guiltiness of conscience and weakness of faith and hope, which in christ neither had, nor could have any place.
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] Are those wordes in the Apostle? No (you will saie) but collected from the Apostles wordes, where hee saith In that Christ suffered being tempted he can helpe those that are tempted.
] are those words in the Apostle? No (you will say) but collected from the Apostles words, where he Says In that christ suffered being tempted he can help those that Are tempted.
and helpe vs in all our afflictions and troubles, for so much as in his owne person hee woulde feele our temptations and infirmities, that he might be the better able to helpe vs in hauing more compassion on vs. And this is that the Apostle saith in the fourth chapter of this Epistle:
and help us in all our afflictions and Troubles, for so much as in his own person he would feel our temptations and infirmities, that he might be the better able to help us in having more compassion on us And this is that the Apostle Says in the fourth chapter of this Epistle:
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because he knoweth best as well our naturall infirmities, as our manifolde miseries. This for the sense of the Apostle, nowe to the truth of your collection.
Because he Knoweth best as well our natural infirmities, as our manifold misery's. This for the sense of the Apostle, now to the truth of your collection.
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Will Christ deliuer no man from blindnesse and hardnesse of heart, because hee neuer endured either? Will he not aide vs to represse the lusts of our •lesh,
Will christ deliver no man from blindness and hardness of heart, Because he never endured either? Will he not aid us to repress the Lustiest of our •lesh,
nor will hee cast out Diuels, because himselfe was not possessed? Is this the reason that cannot bee refuted by mans witte which euerie childe maie presentlie controlle? In deede you speake truer then you are ware of,
nor will he cast out Devils, Because himself was not possessed? Is this the reason that cannot be refuted by men wit which every child may presently control? In deed you speak truer then you Are aware of,
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of all absurdities the greatest, that meere men, although they bee reprobates, shoulde suffer more deepely then Christ did, For Gods iustice, saie you, shoulde bee as seuere on Christ,
of all absurdities the greatest, that mere men, although they be Reprobates, should suffer more deeply then christ did, For God's Justice, say you, should be as severe on christ,
and as if you had not done the Lord of glorie wrong enough with these irreuerent and irreligious speaches, you take from him in his passion at your pleasure, not only his vertues & graces,
and as if you had not done the Lord of glory wrong enough with these irreverent and irreligious Speeches, you take from him in his passion At your pleasure, not only his Virtues & graces,
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but euen his sense, memorie & vnderstanding, & leaue him often times when you list your selues, amazed, astonished, and forgetfull of himselfe for feare,
but even his sense, memory & understanding, & leave him often times when you list your selves, amazed, astonished, and forgetful of himself for Fear,
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yea so distempered, disturbed, distracted, ouerwhelmed & ALL CONFOVNDED in his whole humanity, both in all the powers of his soule and senses of his body, that he knew not what he said or did.
yea so distempered, disturbed, distracted, overwhelmed & ALL CONFOUNDED in his Whole humanity, both in all the Powers of his soul and Senses of his body, that he knew not what he said or did.
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when the scriptures saie, that Christ beganne to bee astonished and perplexed, to stretch ye beginning to the highest degree of all astonishment that maie light on the Reprobate in this life,
when the Scriptures say, that christ began to be astonished and perplexed, to stretch you beginning to the highest degree of all astonishment that may Light on the Reprobate in this life,
or the damned in the next? when the holie ghost toucheth a naturall infirmity common to Christ with all the godlie in the like cases, doth your cōscience serue you to make of that not onlie a general and total distemper,
or the damned in the next? when the holy ghost touches a natural infirmity Common to christ with all the godly in the like cases, does your conscience serve you to make of that not only a general and total distemper,
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but an Infernall confusion of all the powers of his soule, and senses of his bodie? had you consulted S. Ierom, hee would haue taught you an other lesson.
but an Infernal confusion of all the Powers of his soul, and Senses of his body? had you consulted S. Jerom, he would have taught you an other Lesson.
Dominus vt veritatem probaret assumpti hominis, veré quidem contristatus est; sed ne passio in animo eius dominaretur per propassionem caepit contristari.
Dominus vt veritatem probaret assumpti hominis, veré quidem Contristatus est; sed ne passio in animo eius dominaretur per propassionem Capet contristari.
Aliud est enim contristari, aliud incipere contristari, & The Lorde to shew himselfe a true man, was sorrowfull in verie deede, not that any passion ouerswaied his minde,
Aliud est enim contristari, Aliud incipere contristari, & The Lord to show himself a true man, was sorrowful in very deed, not that any passion overswayed his mind,
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And where Cain saide, The horror of my sinne is heauier then I can beare, you doubt not but Christ as touching the vehemencie of the paine, was as sharpelie touched euen as the Reprobates themselues,
And where Cain said, The horror of my sin is Heavier then I can bear, you doubt not but christ as touching the vehemency of the pain, was as sharply touched even as the Reprobates themselves,
You that are so well acquainted with the horrors of the Reprobate for their sinnes, that you dare attribute them to Christ, can you tell what they are? is it speculation that you speake of, or experience;
You that Are so well acquainted with the horrors of the Reprobate for their Sins, that you Dare attribute them to christ, can you tell what they Are? is it speculation that you speak of, or experience;
and other reprobates haue felt? I praie you, Sir, in so waightie matters as maie amounte to heresie and open blasphemy, plaie not with generall termes,
and other Reprobates have felt? I pray you, Sir, in so weighty matters as may amount to heresy and open blasphemy, play not with general terms,
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Thirdlie the griefe to forsee themselues excluded from the fellowship of that ioie and blisse, which is prouided for the saintes of GOD, which Chrysostom saieth is far more bitter then the paine of hel, doth make them sinke for sorrowe.
Thirdly the grief to foresee themselves excluded from the fellowship of that joy and bliss, which is provided for the Saints of GOD, which Chrysostom Saith is Far more bitter then the pain of hell, does make them sink for sorrow.
Can anie of these, (Sir Refuter,) bee applied to Christ? Dare you but offer so much as the mention of the least of them to bee founde in the sonne of GOD? I thinke you bare not; I hope you will not.
Can any of these, (Sir Refuter,) be applied to christ? Dare you but offer so much as the mention of the least of them to be found in the son of GOD? I think you bore not; I hope you will not.
What meaneth then this matching of Christ with Cain ? yea this touching of Christ deeper then anie of the Reprobate? In horrour and paine you saie, Christ was like them who be separated in deede from the grace and loue of God,
What means then this matching of christ with Cain? yea this touching of christ Deeper then any of the Reprobate? In horror and pain you say, christ was like them who be separated in deed from the grace and love of God,
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The greatest terror that the Apostle noteth in the wicked here in this world is, a feareful expectation of iudgment and of burning fire which shall deuour t•e aduersaries.
The greatest terror that the Apostle notes in the wicked Here in this world is, a fearful expectation of judgement and of burning fire which shall devour t•e Adversaries.
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and loue in the highest degree? was there paine without horrour and feare in the soule of Christ? if you meane the paine that is consequent to our naturall affections,
and love in the highest degree? was there pain without horror and Fear in the soul of christ? if you mean the pain that is consequent to our natural affections,
as to sorrowe and feare, you saie nothing to the purpose. Saint Iohn saith timor habet poenam; Feare hath in it paine, and so hath sorrowe, euen as hope hath ioye ; Reioice in hope ;
as to sorrow and Fear, you say nothing to the purpose. Saint John Says timor habet poenam; fear hath in it pain, and so hath sorrow, even as hope hath joy; Rejoice in hope;
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For you defende that he suffered as much as the damned in hell, which is more then the reprobates doe in earth, howsoeuer to shewe your learning you make hell and heauen heere on earth.
For you defend that he suffered as much as the damned in hell, which is more then the Reprobates do in earth, howsoever to show your learning you make hell and heaven Here on earth.
For my selfe (Christian Reader) whence I thinke, the astonishment of Christ in the garden might rise, thou hast it in the treatise before, I shall not néed to repeat it againe.
For my self (Christian Reader) whence I think, the astonishment of christ in the garden might rise, thou hast it in the treatise before, I shall not need to repeat it again.
To be astonished is to ioine feare with admiration, which draweth the minde so wholie to think on some speciall thing aboue our reach, that during the time we turne not our selues to anie other cogitation.
To be astonished is to join Fear with admiration, which draws the mind so wholly to think on Some special thing above our reach, that during the time we turn not our selves to any other cogitation.
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When Paul saieth worke your saluation with feare and trembling, doth hee meane they should want memorie or vnderstanding? When Moses receaued the law from God, so terrible was the sight that hee saide, I tremble and quake.
When Paul Saith work your salvation with Fear and trembling, does he mean they should want memory or understanding? When Moses received the law from God, so terrible was the sighed that he said, I tremble and quake.
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Was Dauid for their sakes besides himselfe, and all confounded in bodie and soule, as you speake here of Christ? Our whole conuersation shoulde bee as Paule professeth of himselfe,
Was David for their sakes beside himself, and all confounded in body and soul, as you speak Here of christ? Our Whole Conversation should be as Paul Professes of himself,
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Should therefore Christians bee alwayes besides themselues? [ Christ often praied vnto his Father, you saie, and then presented himselfe before the Maiestie of God;
Should Therefore Christians be always beside themselves? [ christ often prayed unto his Father, you say, and then presented himself before the Majesty of God;
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] Sir Refuter, if your vnderstanding and memorie be not lost, I tolde you that the humane nature of Christ presented it selfe before the maiestie of God in iudgement, there to suffer man euerlastinglie to perish, whome hee deerelie loued,
] Sir Refuter, if your understanding and memory be not lost, I told you that the humane nature of christ presented it self before the majesty of God in judgement, there to suffer man everlastingly to perish, whom he dearly loved,
yea for the time to bee astonished at the number of our sinnes, and terrour of Gods vengeance, prouided for our eternall destruction both of bodie and soule, you bee so déepe in your hellish paines, that your wits and senses are confounded.
yea for the time to be astonished At the number of our Sins, and terror of God's vengeance, provided for our Eternal destruction both of body and soul, you be so deep in your hellish pains, that your wits and Senses Are confounded.
After you haue spent the whole strength of your small eloquence and lesse intelligence, to infer and amplifie the most wonderfull and piteous agonies, feares, sorrowes, miseries, outcries, teares, astonishment, forgetfulnesse,
After you have spent the Whole strength of your small eloquence and less intelligence, to infer and amplify the most wonderful and piteous agonies, fears, sorrows, misery's, Outcries, tears, astonishment, forgetfulness,
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And in the words presentlie following without staie or pause betweene, yet not my will, but thine bee doone, you imagine that Christ, as it were comming suddainly to himselfe quickly controled his former words.
And in the words presently following without stay or pause between, yet not my will, but thine bee done, you imagine that christ, as it were coming suddenly to himself quickly controlled his former words.
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And thus when it pleaseth you, you put the sonne of God into a wonderfull and piteous confusion and forgetfulnesse of all the powers and partes of his bodie and soule ;
And thus when it Pleases you, you put the son of God into a wonderful and piteous confusion and forgetfulness of all the Powers and parts of his body and soul;
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and least you shoulde be conuinced of a manifest, and irreligious vntrueth, in the verie nicke of the nexte worde, which Christ spake with the same breath, you restore him to his perfect senses,
and lest you should be convinced of a manifest, and irreligious untruth, in the very neck of the Next word, which christ spoke with the same breath, you restore him to his perfect Senses,
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howe came our Sauiour to bee so lightlie and quicklie ridde of it, as if there had béene no such thing? was that heauie and fierie wrath of GOD against our sinnes equall to hell so soone quenched? or was the sonne of God no longer able to endure it? Of all absurdities (your selfe beeing iudge,
how Come our Saviour to be so lightly and quickly rid of it, as if there had been no such thing? was that heavy and fiery wrath of GOD against our Sins equal to hell so soon quenched? or was the son of God no longer able to endure it? Of all absurdities (your self being judge,
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howe commeth it to passe, that after you haue so hotlie stirred for it, you are so soone wearie of it? will you make vs beleeue, that Christes obedience and patience was tried with a touch of this hellish paine,
how comes it to pass, that After you have so hotly stirred for it, you Are so soon weary of it? will you make us believe, that Christ's Obedience and patience was tried with a touch of this hellish pain,
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which is an other of your foundations, when as, in the vttering of these words, the cup did passe from him, by your owne confession? In like sorte to excuse Christ from sinne, Pag. 50 in praying against the will of his Father, you cast him into a wonderfull confusion and forgetfulnesse of all the powers of his soule, and senses of his body:
which is an other of your foundations, when as, in the uttering of these words, the cup did pass from him, by your own Confessi? In like sort to excuse christ from sin, Page 50 in praying against the will of his Father, you cast him into a wonderful confusion and forgetfulness of all the Powers of his soul, and Senses of his body:
and in the same page, for an other aduantage, you auouch that in that praier, Christ Pag. 59. PERFECTLIE KNEVV the dominion of death shoulde not holde him.
and in the same page, for an other advantage, you avouch that in that prayer, christ Page 59. PERFECTLIE KNEW the dominion of death should not hold him.
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and in the speaking of the words remember he praied amisse, and in the nexte worde quicklie correct himselfe? Surelie these be conceites answerable to your cause;
and in the speaking of the words Remember he prayed amiss, and in the Next word quickly correct himself? Surely these be conceits answerable to your cause;
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But (Sir Refuter,) let passe your dreames, and shewe vs your proofes, that Christ praied against the knowne will of his father, which you make the groundwork of this confusion:
But (Sir Refuter,) let pass your dreams, and show us your proofs, that christ prayed against the known will of his father, which you make the groundwork of this confusion:
and in that astonishment, if Christ had spokē he knew not what (which I beléeue not) as Peter did when he sawe his glorie in the mountaine, it had béene a defect in nature,
and in that astonishment, if christ had spoken he knew not what (which I believe not) as Peter did when he saw his glory in the mountain, it had been a defect in nature,
] Are you so captious against Christ, that you will not supplie one Euangelist with an other? Luke and Matthew put a plaine condition vnto the praier of Christ;
] are you so captious against christ, that you will not supply one Evangelist with an other? Lycia and Matthew put a plain condition unto the prayer of christ;
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And this erroneous and contumelious position you set downe to the worlde, as the chiefest fortresse of your hellish paines, wherein you plainly wrest the scriptures from their expresse words.
And this erroneous and contumelious position you Set down to the world, as the chiefest fortress of your hellish pains, wherein you plainly wrest the Scriptures from their express words.
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that is, shall I saie deliuer me from this hower? but therefore came I into this hower. Father glorifie thy name. Chrysostom thus expoundeth Christes wordes:
that is, shall I say deliver me from this hour? but Therefore Come I into this hour. Father Glorify thy name. Chrysostom thus expoundeth Christ's words:
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But what better expositor canne wee haue then Saint Paul, who plainely saith that Christ in making this praier was heard, & deliuered from that he feared.
But what better expositor can we have then Saint Paul, who plainly Says that christ in making this prayer was herd, & Delivered from that he feared.
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Hee praied not against the knowne will of God, whose praiers God heard and performed. And where you flie to this hellish confusion to saue Christ from sinne;
He prayed not against the known will of God, whose Prayers God herd and performed. And where you fly to this hellish confusion to save christ from sin;
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if it bee neither directed to aske according to the will of God, nor prepared to aske with that deuotion which is fit for God? So that when you make Christ to triple his praiers with vehement teares and cries,
if it be neither directed to ask according to the will of God, nor prepared to ask with that devotion which is fit for God? So that when you make christ to triple his Prayers with vehement tears and cries,
or if that still continued to •he death, let also this astonishment still continue, or at least bee no necessarie effect of Gods wrath. One of these you must take, take which you wil;
or if that still continued to •he death, let also this astonishment still continue, or At least be no necessary Effect of God's wrath. One of these you must take, take which you will;
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] you do your selfe wrong (Sir Refuter) in the chiefest point of Christian religion to leaue the faith confessed by the whole Church of Christ for these 1500. yeares,
] you do your self wrong (Sir Refuter) in the chiefest point of Christian Religion to leave the faith confessed by the Whole Church of christ for these 1500. Years,
and bee confounded vnder that burden ) howe commeth it to passe, that the reprobate and desperate, feeling the sense of GODS wrath vpon them, doe not loose their wits,
and be confounded under that burden) how comes it to pass, that the Reprobate and desperate, feeling the sense of GOD'S wrath upon them, do not lose their wits,
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and senses as Christ by your assertion did? will you affirme they are astonished and all confounded as Christ was? then if you excuse Christ from sinne, in dis•iking and declining his Fathers knowne will, because hee was astonished;
and Senses as christ by your assertion did? will you affirm they Are astonished and all confounded as christ was? then if you excuse christ from sin, in dis•iking and declining his Father's known will, Because he was astonished;
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Was hee so astonished that his senses were taken from him? did hee not walke? did he not speake? did hee not pray? whie then compare you this to a sléep or a swoune;
Was he so astonished that his Senses were taken from him? did he not walk? did he not speak? did he not pray? why then compare you this to a sleep or a swoon;
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And therefore remember, (Sir Refuter) this reason amongst the rest is yet vnanswerd; and I thinke wil somwhat trouble your braines before it bee answered.
And Therefore Remember, (Sir Refuter) this reason among the rest is yet unanswered; and I think will somewhat trouble your brains before it be answered.
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And thus, by your amazed position, you haue wholie confounded your owne opinion. Thou hast heard (good Reader) a number of the Refuters speciall follies;
And thus, by your amazed position, you have wholly confounded your own opinion. Thou hast herd (good Reader) a number of the Refuters special follies;
Out of the fift to the Hebrewes where the Apostle saieth, Christ in the daies of his flesh did offer vp prayers and supplications with strong cryes and teares vnto him that was able to saue him from death,
Out of the fift to the Hebrews where the Apostle Saith, christ in the days of his Flesh did offer up Prayers and supplications with strong cries and tears unto him that was able to save him from death,
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and consequentlie neuer came to suffer that from which hee was deliuered. This Confuter replieth, as hee thinketh, verie soundlie, and verie sufficientlie. Thou shalt heare the whole.
and consequently never Come to suffer that from which he was Delivered. This Confuter Replieth, as he Thinketh, very soundly, and very sufficiently. Thou shalt hear the Whole.
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And finallie hee being in all this was heard (as the verie word (NONLATINALPHABET) seemeth to import) and delyuered from it, that is at least, not before hee had felt it.
And finally he being in all this was herd (as the very word () seems to import) and Delivered from it, that is At least, not before he had felt it.
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You first change suffering into séeling, and because the soule in all hir affections hath a kind of feeling, you inferre, naie therefore Christ felt it.
You First change suffering into seeling, and Because the soul in all his affections hath a kind of feeling, you infer, nay Therefore christ felt it.
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the two last (feare and sorrow) for euill likewise approching or present. S. Ambrose will teach you that, ante dolorem est. timor, post dolorem tristitia:
the two last (Fear and sorrow) for evil likewise approaching or present. S. Ambrose will teach you that, ante dolorem est. timor, post dolorem Tristitia:
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And likewise Gregorie, In his vitae tormentis, timor dolorem habet, dolor timorem non habet, quia nequa quam mentem metus cruciat, cum pati iam caeperit, quod metuebat.
And likewise Gregory, In his vitae tormentis, timor dolorem habet, dolour timorem non habet, quia nequa quam mentem metus cruciate, cum pati iam caeperit, quod metuebat.
Will you that God send you such deliuerance in the time of néed, that so prophanely play with the deliuerance of his sonne? [ Hée was deliuered you will say, from the continuance of it? ] No (good Syr) Christ neuer feared the paines of hell should continue on him after death;
Will you that God send you such deliverance in the time of need, that so profanely play with the deliverance of his son? [ He was Delivered you will say, from the Continuance of it? ] No (good Sir) christ never feared the pains of hell should continue on him After death;
NONLATINALPHABET, Hee was heard being in it. ] As is your diuinitie, Syr confuter, so is your Greeke. For if Christ were heard; then God did heare him;
, He was herd being in it. ] As is your divinity, Sir confuter, so is your Greek. For if christ were herd; then God did hear him;
The word is fiue times vsed in the new testament, but in the Septuagint nothing more frequent to signifie that we harken to Gods voice when we obey him,
The word is fiue times used in the new Testament, but in the septuagint nothing more frequent to signify that we harken to God's voice when we obey him,
Feare not saith the Angell to Zacharie NONLATINALPHABET, thy praier is heard, thy wise Elizabeth shall bring thee a sonne, Soe the Angell to Cornelius, NONLATINALPHABET thy praier is hearde with strange toonges will I speake to this people, saith the Lord, NONLATINALPHABET,
fear not Says the Angel to Zacharias, thy prayer is herd, thy wise Elizabeth shall bring thee a son, So the Angel to Cornelius, thy prayer is heard with strange tongues will I speak to this people, Says the Lord,,
And the Septuagint, Whē thou praiest, saith Eliphas in the booke of Iob, NONLATINALPHABET, God will heare thee, Earlie, saith Dauid to God, NONLATINALPHABET, shalt thou heare my voice.
And the septuagint, When thou Prayest, Says Eliphaz in the book of Job,, God will hear thee, Early, Says David to God,, shalt thou hear my voice.
Some partes thereof if hee did feare, and so in affection feele, howe doth it followe hee felt or feared hell paines? Thirdlie, hee did sustaine as well our person, as our cause;
some parts thereof if he did Fear, and so in affection feel, how does it follow he felt or feared hell pains? Thirdly, he did sustain as well our person, as our cause;
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And this commeth néerest the signification of the Gréek worde there vsed, which is no confused or amazed feare, such as you woulde cunninglie conuey vnder the name of a perplexed feare, but a carefull and diligent regarde to beware and decline that, which wee mislike or doubt.
And this comes nearest the signification of the Greek word there used, which is no confused or amazed Fear, such as you would cunningly convey under the name of a perplexed Fear, but a careful and diligent regard to beware and decline that, which we mislike or doubt.
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but it is lesse then NONLATINALPHABET, which is the vsuall worde in Greeke for feare, as maie plainelie be prooued by Plutarch in his Treatise of Morall vertue;
but it is less then, which is the usual word in Greek for Fear, as may plainly be proved by Plutarch in his Treatise of Moral virtue;
They call blushing reuerence; mirth gladnesse, and feare warinesse, Euripides in the person of Eteocles king of Thebes, saieth, NONLATINALPHABET, Circumspect care is the most profitable Goddesse.
They call blushing Reverence; mirth gladness, and Fear wariness, Euripides in the person of Eteocles King of Thebes, Saith,, Circumspect care is the most profitable Goddess.
For when the Councell dissented about Paule, and some tumult began to arise, the Tribune doubting least some hurt might happen vnto Paule then his prisoner, preuented it,
For when the Council dissented about Paul, and Some tumult began to arise, the Tribune doubting lest Some hurt might happen unto Paul then his prisoner, prevented it,
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So is it written of Noah, that being admonished by God of the floud which should come vpon the world, by saith NONLATINALPHABET, fearing, declining and preuenting (what God had threatned to others) he made ready the Arke,
So is it written of Noah, that being admonished by God of the flood which should come upon the world, by Says, fearing, declining and preventing (what God had threatened to Others) he made ready the Ark,
The rest that maie concerne Christs praier in the garden, or might occasion that agonie which there hee shewed, thou hast (gentle Reader) in the treatise before;
The rest that may concern Christ prayer in the garden, or might occasion that agony which there he showed, thou hast (gentle Reader) in the treatise before;
Nowe it is questionlesse, in this latter place, death signifieth the death of the soule, the tormentes and sorrowes of the damned, which 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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Or if this will not perswade men to beleeue that Christ died the death of the soule, men liuing being surprised with grieuous sorrowes and paines, will saie ( as Terence witnesseth, occidi, perij, interij) they die, they perish.
Or if this will not persuade men to believe that christ died the death of the soul, men living being surprised with grievous sorrows and pains, will say (as Terence Witnesseth, occidi, perij, interij) they die, they perish.
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So likewise the death of the soule sometimes maie bee vnderstoode and that most sitlie for the paines and sufferinges of Gods wrath, which 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 sitlie 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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And if Terence bee not authoritie sufficient, Saint Peter against whome lieth no exception, saith, that Christ in his suffering for vs was done to death in the flesh,
And if Terence be not Authority sufficient, Saint Peter against whom lies no exception, Says, that christ in his suffering for us was done to death in the Flesh,
And in the Scripture whensoeuer the fleshe and the spirite are opposed togither, the flesh is alwayes Christes whole humanitie, I saie not his bodie onelie, but his soule also.
And in the Scripture whensoever the Flesh and the Spirit Are opposed together, the Flesh is always Christ's Whole humanity, I say not his body only, but his soul also.
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From hence nowe it followeth, that Christes soule also died, and was crucified according to the death and crucifying, which soules are subiect vnto, and capable of.
From hence now it follows, that Christ's soul also died, and was Crucified according to the death and crucifying, which Souls Are Subject unto, and capable of.
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I haue (Christian Reader) neither peruerted the reasons, nor pared the authorities, on which this Confuter groundeth his conclusion, that Christ died the death of the soule,
I have (Christian Reader) neither perverted the Reasons, nor pared the authorities, on which this Confuter groundeth his conclusion, that christ died the death of the soul,
and in thy secrete and vpright iudgement, is it not patience enough to heare and endure a two legged creature to talke in this sort without all learning, religion or discretion, controlling all the fathers as fooles,
and in thy secret and upright judgement, is it not patience enough to hear and endure a two legged creature to talk in this sort without all learning, Religion or discretion, controlling all the Father's as Fools,
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and estéeming none to be sober or considerate, except they confesse his shamefull absurdities to bee most true and euident? But I haue not learned nor vsed to giue reuiling spéeches, the Lorde reprooue his follie.
and esteeming none to be Sobrium or considerate, except they confess his shameful absurdities to be most true and evident? But I have not learned nor used to give reviling Speeches, the Lord reprove his folly.
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Ita enim nec ipsa vixit ex deo, nec corpus ex ipsa. Huiusmodi autem totius hominis mortem illa sequitur quam secundam mortem diuinorum eloquiorum appellat authoritas.
Ita enim nec ipsa vixit ex God, nec corpus ex ipsa. Huiusmodi autem totius hominis mortem illa sequitur quam secundam mortem Divinorum eloquiorum appellate Authoritas.
And so by your diuinitie Christ must sinne, and be euerlastinglie condemned to hell fire, before he can abolish the Diuell that hath power of both these.
And so by your divinity christ must sin, and be everlastingly condemned to hell fire, before he can Abolah the devil that hath power of both these.
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Looke, Sir Refuter, what an wholsome exposition of the Apostles words you haue made vs, which the diuell himselfe durst not aduenture, it is so blasphemous.
Look, Sir Refuter, what an wholesome exposition of the Apostles words you have made us, which the Devil himself durst not adventure, it is so blasphemous.
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Leaue the patheticall, hyperbolicall & metaphoricall phrases of Terence, to boies in the Grammer schoole, speake at least like a diuine, though you bee none.
Leave the pathetical, hyperbolical & metaphorical phrases of Terence, to boys in the Grammar school, speak At least like a divine, though you be none.
The life and death of the soule is in manie hundred places learnedlie and trulie vouched and prooued by Saint Austen, Mori carni tuae est amittere vitam suam;
The life and death of the soul is in many hundred places learnedly and truly vouched and proved by Saint Austen, Mori Carni tuae est amittere vitam suam;
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Vita ergo corporis anima est, vita animae Deus est: moritur corpus cum recedit anima, moritur ergo anima si recedit Deus. Carnem iacentem sine anima vides;
Vita ergo corporis anima est, vita Spirits Deus est: moritur corpus cum recedit anima, moritur ergo anima si recedit Deus. Carnem iacentem sine anima vides;
Quomodo cum anima est in corpore, praestat illi vigorem, decorem, mobilitatem; Sic cum vita eius Deus est in ipsa, praestat illi sapientiam, pietatem, iustitiam, charitatem;
Quomodo cum anima est in corpore, praestat illi vigorem, decorem, mobilitatem; Sic cum vita eius Deus est in ipsa, praestat illi sapientiam, pietatem, iustitiam, charitatem;
veniente ita { que } verbo & audientibus infuso resurgit anima à morte sua ad vitam suam, hoc est ab iniquitate, ab insipientia, ab impietate, ad Deum suum qui est illi sapientia, iustitia, charitas.
veniente ita { que } verbo & audientibus infuso resurgit anima à morte sua ad vitam suam, hoc est ab iniquitate, ab insipientia, ab Impiety, ad God suum qui est illi sapientia, iustitia, charitas.
For the sonne of God is life, and comming down from heauen, gaue life to the world, quickning whom hee would with the waters of life, that is by the spirite of life, yea whosoeuer beleeueth, and abideth in him, hath life and beareth fruite in him.
For the son of God is life, and coming down from heaven, gave life to the world, quickening whom he would with the waters of life, that is by the Spirit of life, yea whosoever Believeth, and Abideth in him, hath life and bears fruit in him.
Which of these two deathes of the soules, you will haue the soule of Christ subiected vnto, you must tell vs, (Sir Refuter,) if you will néedes haue him die the death of the soule;
Which of these two deaths of the Souls, you will have the soul of christ subjected unto, you must tell us, (Sir Refuter,) if you will needs have him die the death of the soul;
S. Austen was of opinion that no Christian durst auouch that Christ died the death of the soule, Nam quod Iesus anima mortificatus fuerat, quis audcat dicere, cum mors animae non sit nisi peccatum, a quo ille omnino immunis fuit? That Christ was dead in soule VVHO DARES AFFIRME IT,
S. Austen was of opinion that no Christian durst avouch that christ died the death of the soul, Nam quod Iesus anima Mortificatus fuerat, quis audcat dicere, cum mors Spirits non sit nisi peccatum, a quo Isle Omnino Immunis fuit? That christ was dead in soul WHO DARES AFFIRM IT,
But you did well to prophesie of this conceite of yours, that it woulde seeme harsh and altogether vnreasonable in the eares of some, to• saie the least of it ;
But you did well to prophesy of this conceit of yours, that it would seem harsh and altogether unreasonable in the ears of Some, to• say the least of it;
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and aboundantly able to giue life, tell me I praie you howe it maie stande with the trueth of the scriptures, that the same soule was for anie time deade? you may euen as well defende that Christ sinned,
and abundantly able to give life, tell me I pray you how it may stand with the truth of the Scriptures, that the same soul was for any time dead? you may even as well defend that christ sinned,
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Surelie the soule of Christ was deade with no sinne, nor punished with any damnation, which are the two waies that the death of the soule may bee possibly conceaued.
Surely the soul of christ was dead with no sin, nor punished with any damnation, which Are the two ways that the death of the soul may be possibly conceived.
If they cannot die the death of the soule, which beleeue in Christ, howe mush lesse can Christ himselfe die that death? And heere, (Sir Refuter) you broch so grosse and palpable an errour, that women and children will deride you.
If they cannot die the death of the soul, which believe in christ, how much less can christ himself die that death? And Here, (Sir Refuter) you broach so gross and palpable an error, that women and children will deride you.
For if the tormentes of hell and paines of the damned do alwayes accompany them that are separated from the grace and loue of God, howe manie hundred thousand thousandes of all sortes, sexes,
For if the torments of hell and pains of the damned do always accompany them that Are separated from the grace and love of God, how many hundred thousand thousandes of all sorts, sexes,
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and ages in all kingdomes and countries shoulde bee disturbed, distracted, and confounded in all the powers of their soules and senses of their bodie? where are the riches of Gods bounteousnesse, patience and long suffering which the Apostle so highlie commendeth, as leading vnto repentance? How could Abraham with anie truth saie to the rich man in hell;
and ages in all kingdoms and countries should be disturbed, distracted, and confounded in all the Powers of their Souls and Senses of their body? where Are the riches of God's bounteousness, patience and long suffering which the Apostle so highly commends, as leading unto Repentance? How could Abraham with any truth say to the rich man in hell;
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where if your position be true, the paines of Lazarus coulde not bee comparable to the tormentes and paines that ALVVAIES ACCOMPANIE the wicked? I assure thee (christian Reader) a man could not with fewer and foolisher wordes then these, more crosse the whole tenor of the scriptures.
where if your position be true, the pains of Lazarus could not be comparable to the torments and pains that ALWAYS ACCOMPANY the wicked? I assure thee (christian Reader) a man could not with fewer and foolisher words then these, more cross the Whole tenor of the Scriptures.
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For the wicked here in this life abound with all wealth, ease, and prosperitie, insomuch that manie of the godlie haue beene and still are offended with it.
For the wicked Here in this life abound with all wealth, ease, and Prosperity, insomuch that many of the godly have been and still Are offended with it.
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Reade the 72. Psalme, and see whether these intolerable and horrible feares, sorrowes, paines, and tormentes of hell and the damned, do alwaies accompanie them heere in this life.
Reade the 72. Psalm, and see whither these intolerable and horrible fears, sorrows, pains, and torments of hell and the damned, do always accompany them Here in this life.
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So that God with much patience suffereth the vessels of wrath prepared vnto destruction, who according to their harde and impenitent hearts, heape vp wrath vpon themselues against the daie of the declaration of the iust iudgement of God, whose suddaine destruction is then nearest, when they shal say peace and safety.
So that God with much patience suffers the vessels of wrath prepared unto destruction, who according to their harden and impenitent hearts, heap up wrath upon themselves against the day of the declaration of the just judgement of God, whose sudden destruction is then nearest, when they shall say peace and safety.
when you doe not see your owne wordes to be contrarie one to the other? For if Christ died the death of the soule, which is an alienation from the life of God, howe was he neuer separated, but alwaies intirely beloued and most blessed? If hee were neuer separated from the life of God,
when you do not see your own words to be contrary one to the other? For if christ died the death of the soul, which is an alienation from the life of God, how was he never separated, but always entirely Beloved and most blessed? If he were never separated from the life of God,
euen of all the powers of his soule and senses of his bodie, yea he felt the verie diuels as the instruments, that wrought the verie effectes of Gods wrath vppon him;
even of all the Powers of his soul and Senses of his body, yea he felt the very Devils as the Instruments, that wrought the very effects of God's wrath upon him;
and though the wicked oftentimes find farre more intolerable horror of their sinnes then any other, yet you doubt not, but Christ as touching the vehemencie of paine, was as sharply touched euen as the Reprobate themselues, yea, if it may be, more extraordinarily.
and though the wicked oftentimes find Far more intolerable horror of their Sins then any other, yet you doubt not, but christ as touching the vehemency of pain, was as sharply touched even as the Reprobate themselves, yea, if it may be, more extraordinarily.
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and from the tormentes of hell, since the suffering thereof is the ONLY TRVE and perfectlie accepted sacrifice to God? Godly sorrow, saieth the Apostle, causeth repentance vnto saluation ; those wordes please you not;
and from the torments of hell, since the suffering thereof is the ONLY TRUE and perfectly accepted sacrifice to God? Godly sorrow, Saith the Apostle, Causes Repentance unto salvation; those words please you not;
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such hellish sorrowes, and intolerable horrors as the Reprobate themselues feele, yea as the damned doe suffer, this saie you is the ONIY TRVE and accepted sacrifice to God.
such hellish sorrows, and intolerable horrors as the Reprobate themselves feel, yea as the damned do suffer, this say you is the ONIY TRUE and accepted sacrifice to God.
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Hee deliuered vs from euerlasting death, which hee neither did, nor coulde suffer. If you saie hee deliuered vs not from euerlasting death, it is open heresie;
He Delivered us from everlasting death, which he neither did, nor could suffer. If you say he Delivered us not from everlasting death, it is open heresy;
He was the first procurer of it by perswading sinne, and still reioiceth in it as the verie gate to hel. I shal goe (said Ezechiah ) to the gate of hell, which was the death of his bodie;
He was the First procurer of it by persuading sin, and still Rejoiceth in it as the very gate to hell. I shall go (said Hezekiah) to the gate of hell, which was the death of his body;
For the exposition of the Apostles words, I may either say with S, Austen ▪ Ipse Dominus mori voluit, vt, quemadmodū de illo scriptum est, per mortem euacuaret eum qui ptoestatē habebat mortis, id est Diabolum,
For the exposition of the Apostles words, I may either say with S, Austen ▪ Ipse Dominus Mori voluit, vt, quemadmodū de illo Scriptum est, per mortem euacuaret Eum qui ptoestatē habebat mortis, id est Diabolum,
Because it was aboue mans nature to abolish death, yea rather it was subdued of death, the son of God, that is life, took vnto him mans nature subiect to death, yt death as a cruell beast inuading his flesh should cease frō his tyranny ouer vs, that should thereby be abolished.
Because it was above men nature to Abolah death, yea rather it was subdued of death, the son of God, that is life, took unto him men nature Subject to death, that death as a cruel beast invading his Flesh should cease from his tyranny over us, that should thereby be abolished.
If by death in the second place we vnderstand the death of body and soule with Fulgentius, I am not against it, this being alwaies remembred, that Christ died no death but the death of the bodie.
If by death in the second place we understand the death of body and soul with Fulgentius, I am not against it, this being always remembered, that christ died no death but the death of the body.
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The Confu•er hauing be stirred himselfe in his special and choise arguments, as thou hast heard (christiā reader) & now drawing to an ende, purposeth like a politicke captaine so to entrench himself, that no force shal fetch him out of his hold.
The Confu•er having be stirred himself in his special and choice Arguments, as thou hast herd (christian reader) & now drawing to an end, Purposes like a politic captain so to entrench himself, that no force shall fetch him out of his hold.
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the Refuter vndertaketh this place of Saint Peter, that Christ was done to death in the flesh, and thence will proue, that the flesh comprehendeth bodie and soule,
the Refuter undertaketh this place of Saint Peter, that christ was done to death in the Flesh, and thence will prove, that the Flesh comprehendeth body and soul,
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How proue you this note, (Sir Refuter?) had you saide that wheresoeuer the flesh of Christ liuing is spoken of, there the flesh of a man endued with a humane soule is intended; you had saide well:
How prove you this note, (Sir Refuter?) had you said that wheresoever the Flesh of christ living is spoken of, there the Flesh of a man endued with a humane soul is intended; you had said well:
but a partiall supposition intended to further your hellish sorrowes. In the 26. of Matthew, when Christ telleth his disciples that the spirit is readie,
but a partial supposition intended to further your hellish sorrows. In the 26. of Matthew, when christ Telleth his Disciples that the Spirit is ready,
or for the soule which was willing, but that the flesh was weake? In the 24. of Luke when Christ saieth, a spirit hath not flesh and bones as you see me haue, had his soule flesh and bones,
or for the soul which was willing, but that the Flesh was weak? In the 24. of Lycia when christ Saith, a Spirit hath not Flesh and bones as you see me have, had his soul Flesh and bones,
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will you conclude that Christes soule was made of the seede of Dauid and came from Dauids loines as Christes flesh did? The like he repeateth in the same Epistle:
will you conclude that Christ's soul was made of the seed of David and Come from David loins as Christ's Flesh did? The like he repeateth in the same Epistle:
Whie then• when Peter saith, Christ was put to death according to the flesh, but quickned by the spirit, doe you make it so cleere a case that the worde flesh there compriseth both bodie and soule;
Why then• when Peter Says, christ was put to death according to the Flesh, but quickened by the Spirit, do you make it so clear a case that the word Flesh there compriseth both body and soul;
Christ was crucified through infirmitie, yet liueth through the power of God, what leadeth you to imagine, that his soule was crucified as well as his bodie? who did crucifie him I praie you, God or the Iewes? Peter saieth to the Iewes, Iesus of Nazareth, a man approoued of God,
christ was Crucified through infirmity, yet lives through the power of God, what leads you to imagine, that his soul was Crucified as well as his body? who did crucify him I pray you, God or the Iewes? Peter Saith to the Iewes, Iesus of Nazareth, a man approved of God,
after you had taken with wicked hands, you haue CRVCIFIED and slaine. So againe, the holy and iust one ye denied, and killed the Lord of life. And likewise.
After you had taken with wicked hands, you have CRUCIFIED and slain. So again, the holy and just one you denied, and killed the Lord of life. And likewise.
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If the Iewes then crucified and killed the Lorde Iesus, coulde they crucifie and kill his soule? Are you so simple that you remember not the wordes of our Sauiour, Feare not them which kill the bodie,
If the Iewes then Crucified and killed the Lord Iesus, could they crucify and kill his soul? are you so simple that you Remember not the words of our Saviour, fear not them which kill the body,
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Will you saie that God crucified the soule of Christ, for what will you not saie, that say Christs soule was crucified & died? in what scripture shall wee reade that God crucified the soule,
Will you say that God Crucified the soul of christ, for what will you not say, that say Christ soul was Crucified & died? in what scripture shall we read that God Crucified the soul,
as the Iewes did the bodie of Christ? you woulde seeme to conclude it out of the scriptures, which whensoeuer they speake of Christ crucified, they note the shamefull and cruel death which the Iewes executed on him, not anie thing that God did vnto him.
as the Iewes did the body of christ? you would seem to conclude it out of the Scriptures, which whensoever they speak of christ Crucified, they note the shameful and cruel death which the Iewes executed on him, not any thing that God did unto him.
And out of that word, euerie where in the scriptures referred to the Iewes, to inferre that God also crucified his soule, is as much madnesse as the former.
And out of that word, every where in the Scriptures referred to the Iewes, to infer that God also Crucified his soul, is as much madness as the former.
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but in the verie same place where you labour to iustifie this position, and prouing and pronouncing it to be absurd and most false, you presently conclude it as a principle of your newe faith? well,
but in the very same place where you labour to justify this position, and proving and pronouncing it to be absurd and most false, you presently conclude it as a principle of your new faith? well,
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But if it fall out to be true which I saie, I hope (christian Reader) thou wilt thinke my time anie waie better imploied then longer to reason with such a brainsicke babler. The words of Peter are;
But if it fallen out to be true which I say, I hope (christian Reader) thou wilt think my time any Way better employed then longer to reason with such a brainsick babbler. The words of Peter Are;
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then that parte suffered perpetuall death; which is not onelie plainelie false but openlie blasphemous. Then must this stande for an vndoubted grounde;
then that part suffered perpetual death; which is not only plainly false but openly blasphemous. Then must this stand for an undoubted ground;
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Sée and shame, if there be anie grace, or sense in you, that going about purposelie to prooue that Christs soule died and was crucified, you set this for a preface vnto it, it is ABSVRD and most FALSE that Christ was made aliue in his humane soule ;
See and shame, if there be any grace, or sense in you, that going about purposely to prove that Christ soul died and was Crucified, you Set this for a preface unto it, it is ABSURD and most FALSE that christ was made alive in his humane soul;
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which if wee come to, I must proclaime you no longer foolish but blasphemous. Howbeit I hope you will rather see your follie, then fall to this frensie;
which if we come to, I must proclaim you no longer foolish but blasphemous. Howbeit I hope you will rather see your folly, then fallen to this frenzy;
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and although you tell me of errors, corrupt fansies and vayne imaginations, shameful questiōs, toyish fables, fond, absurd, without sense or reason, when I doe but repeat the iudgementes of the ancient and learned Fathers;
and although you tell me of errors, corrupt fancies and vain Imaginations, shameful questions, toyish fables, found, absurd, without sense or reason, when I do but repeat the Judgments of the ancient and learned Father's;
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but vpon the sounde and learned exposition of Saint Austen, whose antiquitie and authoritie concurring with the truth of the scriptures doth please me,
but upon the sound and learned exposition of Saint Austen, whose antiquity and Authority concurring with the truth of the Scriptures does please me,
Quid est enim, quod viuificatus est sp•ritu, nisi quod eadem Caro, qua sola fuerat mortificatus viuificante spiritu resurrexit? Nam quod anima fuerat mortificatus Iesus, hoc est eo spiritu qui hominis est, quis audeat dicere, cum mors animae non sit nisi peccatum, a quo ille omnino immunis fuit? Certe anima Christi non solum immortalis, secundum naturam caeterarum,
Quid est enim, quod viuificatus est sp•ritu, nisi quod Same Caro, qua sola fuerat Mortificatus viuificante spiritu resurrexit? Nam quod anima fuerat Mortificatus Iesus, hoc est eo spiritu qui hominis est, quis audeat dicere, cum mors Spirits non sit nisi peccatum, a quo Isle Omnino Immunis fuit? Certain anima Christ non solum Immortal, secundum naturam caeterarum,
& ideo non secundum ipsam dici potuit Christus viuificatus spiritu. In ea re quippe viuificatus est, in qua fuerat mortificatus; ergo de carne dictum est.
& ideo non secundum ipsam dici Potuit Christus viuificatus spiritu. In ea re quip viuificatus est, in qua fuerat Mortificatus; ergo de Carnem dictum est.
M•rtificatus ergo carne dictus est, quia secundū solam carnē mortuus est, viuificatus autem spiritu quia spiritu operante, etiā ipsa caro viuificata surrexit.
M•rtificatus ergo Carnem dictus est, quia secundū Solam carnē Mortuus est, viuificatus autem spiritu quia spiritu operante, etiā ipsa Caro viuificata surrexit.
What meaneth it, that he was quickned by the spirit, but that the same flesh, in VVHICH ONLY HE DIED, rose againe by the quickning of the spirit? For that Iesus DIED IN SOVLE, I meane in his humane spirit, VVHO DARE AFFIRME IT, where as the death of the soule is nothing (in this life) but sinne, from which he was wholie free? Surelie the soule of Christ was not onlie immortal by nature,
What means it, that he was quickened by the Spirit, but that the same Flesh, in WHICH ONLY HE DIED, rose again by the quickening of the Spirit? For that Iesus DIED IN SOLVE, I mean in his humane Spirit, WHO DARE AFFIRM IT, where as the death of the soul is nothing (in this life) but sin, from which he was wholly free? Surely the soul of christ was not only immortal by nature,
What death the Scriptures affirme Christ died for vs, if you bee now to séeke at these yeares, it is pittie your shoulders haue beene so long troubled with your head.
What death the Scriptures affirm christ died for us, if you be now to seek At these Years, it is pity your shoulders have been so long troubled with your head.
and resurrection of the bodie of our Sauiour? Shew but one such word in Scripture or father, that Christs soule died at the time of his Passion, and take the cause.
and resurrection of the body of our Saviour? Show but one such word in Scripture or father, that Christ soul died At the time of his Passion, and take the cause.
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Quid fecit Passio, quid fecit mors, nisi corpus ab anima separauit? S• enim mortuus est dominus, immo quia mortuus est Dominus (mortuus est enim pro nobis in cruce) sine dubio caro ipsius expirauit animam.
Quid fecit Passio, quid fecit mors, nisi corpus ab anima separauit? S• enim Mortuus est dominus, Immo quia Mortuus est Dominus (Mortuus est enim Pro nobis in Cruce) sine dubio Caro Himself expirauit animam.
Confiteris illud quod habet fides, in eum Christum te credere, qui crucifixus est & sepul•ns. Ergo sepultum Christum esse non negas, & tamen sola caro sepulta est.
Confiteris illud quod habet fides, in Eum Christ te Believe, qui Crucifix est & sepul•ns. Ergo sepultum Christ esse non negas, & tamen sola Caro sepulta est.
Ergo Christus erat etiam caro sine anima, quia non est sepulta nisi caro. Disce hoc etiam in Apostolicis verbis, Humiliauit scmetipsum factus obediens vsque ad mortem.
Ergo Christus erat etiam Caro sine anima, quia non est sepulta nisi Caro. Disce hoc etiam in Apostolic verbis, Humiliauit scmetipsum factus Obedient vsque ad mortem.
Christ suffered for you, (saith Peter) leauing you an ensample that you should follow his steppes, who himselfe bare our sinnes in his bodie on the Tree, that we being:
christ suffered for you, (Says Peter) leaving you an ensample that you should follow his steps, who himself bore our Sins in his body on the Tree, that we being:
Euery where (saith Paul ) we beare about in our bodie the dying of the Lord Iesus, that the life of Iesus might also be made manifest in our bodies ; which he thus expoundeth afterward.
Every where (Says Paul) we bear about in our body the dying of the Lord Iesus, that the life of Iesus might also be made manifest in our bodies; which he thus expoundeth afterwards.
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No words will bind you, that take bodie for soule, life for death, faith for amazed feare, hope for intolerable horror, descending for ascending, and hell for heauen. What is this els but to make a confusion of all Religion,
No words will bind you, that take body for soul, life for death, faith for amazed Fear, hope for intolerable horror, descending for ascending, and hell for heaven. What is this Else but to make a confusion of all Religion,
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and you graunt there was not anie the least diminution in Christ of his faith, patience or obedience to God, neither was Christ so much as touched with anie wauering, much lesse fearing in his trust and confidence of Gods loue and protection towards him.
and you grant there was not any the least diminution in christ of his faith, patience or Obedience to God, neither was christ so much as touched with any wavering, much less fearing in his trust and confidence of God's love and protection towards him.
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How then can the horrour of Gods seuere iustice and wrath, like them that indeed be separated from the grace and loue of God, bee in Christ ? Or how can the sorrowes of the damned which are separated from the life of God bee found in Christ? how could Christ suffer the same terrours of Gods wrath and assaults of the Deuill,
How then can the horror of God's severe Justice and wrath, like them that indeed be separated from the grace and love of God, be in christ? Or how can the sorrows of the damned which Are separated from the life of God be found in christ? how could christ suffer the same terrors of God's wrath and assaults of the devil,
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yea far greater then the godlie féele in their consciences, for want of faith, and feare of Gods displeasure? What are these but plaine contrarieties? Againe in Christ, you saie, was no defect of grace ;
yea Far greater then the godly feel in their Consciences, for want of faith, and Fear of God's displeasure? What Are these but plain contrarieties? Again in christ, you say, was no defect of grace;
how then could the soule of Christ replenished with the spirite of life, and liuing in all fulnes of grace and trueth, bee dead? can you make one and the same part of Christ both aliue and dead? Soe likewise if Christ had but feared to bee vtterly forsaken with the hatred of his Father, that indéed you saie were desperation, which God forbid.
how then could the soul of christ replenished with the Spirit of life, and living in all fullness of grace and truth, be dead? can you make one and the same part of christ both alive and dead? So likewise if christ had but feared to be utterly forsaken with the hatred of his Father, that indeed you say were desperation, which God forbid.
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And yet you doe not doubt but Christ was as deepelie touched with the vnspeakeable horror of Gods seuere wrath due to sinne as the Reprobates themselues.
And yet you do not doubt but christ was as deeply touched with the unspeakable horror of God's severe wrath due to sin as the Reprobates themselves.
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In the verie case that gaue vs occasion of this rehearsall, when the Apostle saith, we are reconciled to God by the death of his sonne, and explaining himselfe, saith the death that reconciled vs to God, was the death which Christ suffered in the bodie of his flesh ;
In the very case that gave us occasion of this rehearsal, when the Apostle Says, we Are reconciled to God by the death of his son, and explaining himself, Says the death that reconciled us to God, was the death which christ suffered in the body of his Flesh;
Is it not as cleare as daie light, that the bodilie death of Christ, which he suffered on the crosse, is by the scriptures resolued to bee the sufficient price of our redemption,
Is it not as clear as day Light, that the bodily death of christ, which he suffered on the cross, is by the Scriptures resolved to be the sufficient price of our redemption,
and the stripes and woundes of his •lesh for the paines of hell? Yee were redeemed with the precious bloud of Christ, saieth Peter. Can there bee plainer wordes, that Christes bloud shedde for the remission of our sinnes is the perfect price of our redemption, without the dea•h of the soule,
and the stripes and wounds of his •lesh for the pains of hell? Ye were redeemed with the precious blood of christ, Saith Peter. Can there be plainer words, that Christ's blood shed for the remission of our Sins is the perfect price of our redemption, without the dea•h of the soul,
or paines of hell, which you interpose? So likewise, when Peter saieth Christ bare our sinnes in his bodie on the Tree, in that hee suffered once •or sinners when hee was put to death in his flesh ;
or pains of hell, which you interpose? So likewise, when Peter Saith christ bore our Sins in his body on the Tree, in that he suffered once •or Sinners when he was put to death in his Flesh;
are you not forced to peruer• these woordes for defence of your fancie, and to take the flesh for bodie and soule, that you maie make the death of Christe to bee common to both? [ It is one thing, you will saie, to take the fleshe for the whole man,
Are you not forced to peruer• these words for defence of your fancy, and to take the Flesh for body and soul, that you may make the death of Christ to be Common to both? [ It is one thing, you will say, to take the Flesh for the Whole man,
but to ascribe the attributes of one part to the other, because the name of either part is sometimes taken for the whole, that is a generall subuerting of all the trueth of the Scriptures.
but to ascribe the attributes of one part to the other, Because the name of either part is sometime taken for the Whole, that is a general subverting of all the truth of the Scriptures.
will you therefore referre the properties of Christes dead flesh vnto his soule, and not thinke you take the waie to dissolue as well the vnion as communion of two natures in Christ, and of the distinction of two parts in his manhood? The body indeede is more distinguished from the soule,
will you Therefore refer the properties of Christ's dead Flesh unto his soul, and not think you take the Way to dissolve as well the Union as communion of two nature's in christ, and of the distinction of two parts in his manhood? The body indeed is more distinguished from the soul,
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when he came to redéeme vs. And so Saint Iohn saith, The worde was made flesh, meaning the true and eternall sonne of God, vouchsafed to take not onelie our reasonable and humane soule vnto him,
when he Come to Redeem us And so Saint John Says, The word was made Flesh, meaning the true and Eternal son of God, vouchsafed to take not only our reasonable and humane soul unto him,
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But when the Scriptures saie, that Christ died for our sinnes, the auncient fathers and Councels with one consent applie that to the death of Christes bodie on the Crosse,
But when the Scriptures say, that christ died for our Sins, the ancient Father's and Counsels with one consent apply that to the death of Christ's body on the Cross,
nor constantlie professed in the Primitiue Church, then the doctrine which I am now forced to defende against the rage and reproch of this slaunderous impugner.
nor constantly professed in the Primitive Church, then the Doctrine which I am now forced to defend against the rage and reproach of this slanderous impugner.
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Post edita per facta diuinitatis suae monumenta, reliquum iam erat, vt pro omnibus sacrificium offerret, pro omnibus templum suum morti tradens, quo omnes innoxios & liberos à veteri praeuaricatione efficeret, seque declararet mortis victorem.
Post Edita per facta diuinitatis suae monumenta, Reliquum iam erat, vt Pro omnibus Sacrificium offerret, Pro omnibus Templum suum morti tradens, quo omnes innoxios & Liberos à Veteri praeuaricatione efficeret, Seek declararet mortis Victorem.
illudque vt suū pro omnibus obtulit, vt ita pro omnibus, omnibus ipse corpore coniunctus• mortem patiens, compesceret eum, qui mortis habebat imperium, hoc est Diabolum,
illudque vt suū Pro omnibus obtulit, vt ita Pro omnibus, omnibus ipse corpore coniunctus• mortem Patient, compesceret Eum, qui mortis habebat imperium, hoc est Diabolum,
After Christ by his deedes had declared his diuinitie, it remained that hee shoulde OFFER A SACRIFICE FOR ALL, yeelding vnto death the temple (of his bodie) for all, thereby to deliuer and discharge all from the olde transgression,
After christ by his Deeds had declared his divinity, it remained that he should OFFER A SACRIFICE FOR ALL, yielding unto death the temple (of his body) for all, thereby to deliver and discharge all from the old Transgression,
because his diuinitie coulde not suffer, beeing of it selfe impassible, hee tooke NONLATINALPHABET, OVR BODIE THAT MIGHT SVFFER, that therein hee might yeelde to suffer,
Because his divinity could not suffer, being of it self impassable, he took, OUR BODY THAT MIGHT SUFFER, that therein he might yield to suffer,
For he that saith I am life, how can he die? But God remaining impassible NONLATINALPHABET, suffer•th by his flesh, that his passion may be accounted to his deitie,
For he that Says I am life, how can he die? But God remaining impassable, suffer•th by his Flesh, that his passion may be accounted to his deity,
Quae potuit esse praeda nisi corpus? Oportuit igitur hoc fraudem Diabolo fieri, vt s•sciperet corpus dominus Iesus & corpus hoc corruptibile corpus infirmum, vt crufigeretur ex infirmitate Sien•m fuisset corpus spirituale, non dixisset, spiritus promptus est, caro autem infirma.
Quae Potuit esse Praeda nisi corpus? Opportune igitur hoc fraudem Diabolo fieri, vt s•sciperet corpus dominus Iesus & corpus hoc corruptibile corpus Infirmum, vt crufigeretur ex Infirmity Sien•m fuisset corpus spiritual, non dixisset, spiritus promptus est, Caro autem infirma.
The snare could not bee better broken, then by shewing the diuel some pray, that whiles he hastned to the pray, he might be wrapped in his owne snares.
The snare could not be better broken, then by showing the Devil Some pray, that while he hastened to the prey, he might be wrapped in his own snares.
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What pray could there be beside the bodie (of man?) It was therefore requisite the diuell should bee thus deceiued, that the Lord Iesus should take a body vnto him,
What pray could there be beside the body (of man?) It was Therefore requisite the Devil should be thus deceived, that the Lord Iesus should take a body unto him,
To the vnbeleeuer asking, Shall I beleeue God in flesh, God borne of a woman, God crucified, whipped, dead, wounded, buried? Austen answereth, thy God remaineth vnchangeable; feare not, he perisheth not.
To the unbeliever asking, Shall I believe God in Flesh, God born of a woman, God Crucified, whipped, dead, wounded, buried? Austen Answers, thy God remains unchangeable; Fear not, he Perishes not.
euē mocks, whippes, blowes, spittings in his face, reproches, hanging, the crosse and death. These things abound in our region, to this entertainment hee came.
even mocks, whips, blows, spittings in his face, Reproaches, hanging, the cross and death. These things abound in our region, to this entertainment he Come.
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What hath he giuen thee here? Instruction, exhortation, and remission of sinnes. What hath he promised thee O mortall man? that thou shalt liue for euer.
What hath he given thee Here? Instruction, exhortation, and remission of Sins. What hath he promised thee Oh Mortal man? that thou shalt live for ever.
I will alledge one place more wherein thou shalt see the full consent of prouinciall and generall Councels, not to bee gainesaide by anie man that will beare the name of a Christian,
I will allege one place more wherein thou shalt see the full consent of provincial and general Counsels, not to be gainesaide by any man that will bear the name of a Christian,
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but because THAT BODIE, which hee made his owne, suffered these things, himselfe is saide to suffer these things for vs. NONLATINALPHABET, He that coulde not suffer was then in his bodie which suffered.
but Because THAT BODY, which he made his own, suffered these things, himself is said to suffer these things for us, He that could not suffer was then in his body which suffered.
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as Paule speaketh, hee himselfe is saide to haue suffered death for vs, not that hee had experience of death as touching his owne nature, (it were a madnesse so to thinke,
as Paul speaks, he himself is said to have suffered death for us, not that he had experience of death as touching his own nature, (it were a madness so to think,
When this stayed not the frenzie of Nestorius the heretike, but that hee replied in swelling woordes, Cyrill called a Councell at Alexandria, and there with one consent, they approoued the trueth,
When this stayed not the frenzy of Nestorius the heretic, but that he replied in swelling words, Cyril called a Council At Alexandria, and there with one consent, they approved the truth,
NONLATINALPHABET; and was in his bodie that was crucified, accounting the sufferings of his owne flesh as proper vnto him, though he were without suffering;
; and was in his body that was Crucified, accounting the sufferings of his own Flesh as proper unto him, though he were without suffering;
This doctrine came to bee scanned in the third generall Councell helde at Ephesus, and being there deliberatelie read, was wo•de for worde allowed of the whole Councell,
This Doctrine Come to be scanned in the third general Council held At Ephesus, and being there deliberately read, was wo•de for word allowed of the Whole Council,
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The like approbation it had, not onelie in the Councell of Constantinople vnder Fluuianus, but in the great councell of Chalcedon, where the proceedings of both these Councels were a fresh examined,
The like approbation it had, not only in the Council of Constantinople under Fluuianus, but in the great council of Chalcedon, where the proceedings of both these Counsels were a fresh examined,
since the whole Church with one assent hath euer so conceiued and expounded the Scriptures, that Christes crucifying and dying must bee referred to his bodie;
since the Whole Church with one assent hath ever so conceived and expounded the Scriptures, that Christ's crucifying and dying must be referred to his body;
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and whereby wee are redeemed and reconciled vnto GOD. One place repeated in the Councell of Ephesus, maie serue in steede of manie, to declare their meaning.
and whereby we Are redeemed and reconciled unto GOD. One place repeated in the Council of Ephesus, may serve in steed of many, to declare their meaning.
Howe can the Creator of all thnges, who is neither visible, palpable, nor mutable, sustaine the Crosse and death? Wee saie the sonne of God sustained the Crosse and death in his owne flesh, that hee might deliuer vs from death and corruption.
How can the Creator of all thnges, who is neither visible, palpable, nor mutable, sustain the Cross and death? we say the son of God sustained the Cross and death in his own Flesh, that he might deliver us from death and corruption.
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Insomuch that your long discourse of the proper and immediate suffering of Christes soule for sinne without and besides the bodie, maie be hanged on the hedge,
Insomuch that your long discourse of the proper and immediate suffering of Christ's soul for sin without and beside the body, may be hanged on the hedge,
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then matters to perswade anie man were he neuer so simple, and but that a straunge faith muste needes haue such straunge groundes as these bee, I shoulde thinke hee did rather expose this conceyte of Hell paines, to bee derided of the worlde,
then matters to persuade any man were he never so simple, and but that a strange faith must needs have such strange grounds as these bee, I should think he did rather expose this conceit of Hell pains, to be derided of the world,
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then to bee beleeued, hee euerie where so secondeth his badde cause with woorse proofes; but where better foode wanteth, Akornes are good meate, and blacke Moores maie bee beautifull, when others bee awaie.
then to be believed, he every where so secondeth his bad cause with Worse proofs; but where better food Wants, Acorns Are good meat, and black Moors may be beautiful, when Others be away.
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for as touching materiall fire in hell, what a toyish fable is that? else I praie you how may the soules of the damned suffer by materiall fier, seeing they are spirits,
for as touching material fire in hell, what a toyish fable is that? Else I pray you how may the Souls of the damned suffer by material fire, seeing they Are spirits,
and heere you giue thrée qualifications to them; or rather contradictions to your former spéeches. Hell as you take it is SOMETIMES found in this life.
and Here you give thrée qualifications to them; or rather contradictions to your former Speeches. Hell as you take it is SOMETIME found in this life.
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But two leaues before you tolde vs the paines and sufferings of Gods wrath, which are the hell that you saie Christ suffered, ALVVAIES accompanie them that are separated from the grace & loue of God ;
But two leaves before you told us the pains and sufferings of God's wrath, which Are the hell that you say christ suffered, ALWAYS accompany them that Are separated from the grace & love of God;
remembring what a grosse absurditie it woulde bee to cast all infidels and hypocrits, wicked and disobedient persons into hel torments all the time of this life before the iudgment of God taketh hold of them? Secondlie, as there is heauen euen in this life in some measure,
remembering what a gross absurdity it would be to cast all Infidels and Hypocrites, wicked and disobedient Persons into hell torments all the time of this life before the judgement of God Takes hold of them? Secondly, as there is heaven even in this life in Some measure,
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or sorrowe arising from anie such feare, since there was in his soule no wante of faith nor hope, no not anie the least diminution of either, as your selfe confesse;
or sorrow arising from any such Fear, since there was in his soul no want of faith nor hope, no not any the least diminution of either, as your self confess;
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but as the Apostle saieth, FOR THE IOY THAT VVAS SET BEFORE HIM he endured the (paine of the) crosse, and despised the shame. And here you may see by your owne comparison the follie of your owne assertion.
but as the Apostle Saith, FOR THE JOY THAT WAS SET BEFORE HIM he endured the (pain of thee) cross, and despised the shame. And Here you may see by your own comparison the folly of your own assertion.
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For if your hellish " sorrow be the only true and perfectly accepted sacrifice to God, (as you saie) and without faith it is impossible to please God ;
For if your hellish " sorrow be the only true and perfectly accepted sacrifice to God, (as you say) and without faith it is impossible to please God;
Begin you nowe to finde the sensible absurditie of your mishapen fancie? if you woulde haue taken the name of hell metaphoricallie for great and excéeding paines, this question had béene sooner calmed,
Begin you now to find the sensible absurdity of your Misshapen fancy? if you would have taken the name of hell metaphorically for great and exceeding pains, this question had been sooner calmed,
and out of ALL, the VVHOLE, and the SAME, how can you except anie, but by an open Vray dire of dotage? [ The local hel of the damned you speake not of.
and out of ALL, the WHOLE, and the SAME, how can you except any, but by an open Vray dire of dotage? [ The local hell of the damned you speak not of.
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But to father your opinion vpon the créed with more likelihood, where the word hell is properlie taken, (though you now hatch vs a new signification of hell out of Socrates, ) you then vrged as your selfe in this present confutation do still vrge, that Christ must haue the FVL VVAIGHT AND BVRDEN of our sinnes laid vpon him,
But to father your opinion upon the creed with more likelihood, where the word hell is properly taken, (though you now hatch us a new signification of hell out of Socrates,) you then urged as your self in this present confutation do still urge, that christ must have the FULL VVAIGHT AND BURDEN of our Sins laid upon him,
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and therefore, Christ sustained euen the sense of Gods wrath DVE to our sinnes, and had the VVHOLE CVRSE of God for sinne executed on him, that is the DEATH OF THE SOVLE and the TORMENTES and sorrowes DVE TO THE DAMNED.
and Therefore, christ sustained even the sense of God's wrath DUE to our Sins, and had the WHOLE CURSE of God for sin executed on him, that is the DEATH OF THE SOLVE and the TORMENTES and sorrows DUE TO THE DAMNED.
Without anie Sophistrie Sir, what is the FVLL BVRDEN of our sinnes, and THE SAME PRICE which we should haue paide, what is OVR FVLL SMART yea ALL OVR SMART, and the VVHOLE CVRSE OF GOD ;
Without any Sophistry Sir, what is the FULL BURDEN of our Sins, and THE SAME PRICE which we should have paid, what is OUR FULL SMART yea ALL OUR SMART, and the WHOLE CURSE OF GOD;
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what is the DEATH of the soule, and the TORMENTS DVE TO THE DAMNED, but those verie things which I by the warrant of Gods word told the people were prepared and threatned to the wicked,
what is the DEATH of the soul, and the TORMENTS DUE TO THE DAMNED, but those very things which I by the warrant of God's word told the people were prepared and threatened to the wicked,
shewe me, good Sir, I praie you ( for I confesse it passeth my reach) how you can free him from the darknes, destruction, reprobation, malediction, worme or fire of hel ? yea those words,
show me, good Sir, I pray you (for I confess it passes my reach) how you can free him from the darkness, destruction, reprobation, malediction, worm or fire of hell? yea those words,
nor paid the SAME price which wee should haue paide, nor endured ALL our smart, nor felt the VVHOLE curse of God, nor sustained the tormentes DVE to the DAMNED ;
nor paid the SAME price which we should have paid, nor endured ALL our smart, nor felt the WHOLE curse of God, nor sustained the torments DUE to the DAMNED;
It is better to enter into life haulting, then hauing two legs to bee cast into hell, into the fire that neuer shall bee quenched, where their Worme dieth not,
It is better to enter into life halting, then having two legs to be cast into hell, into the fire that never shall be quenched, where their Worm Dieth not,
but a fearefull expectation of iudgement, and raging fire, which shal deuoure the aduersaries. As Sodome and Gomorra and the cities about them are set forth for an ensample,
but a fearful expectation of judgement, and raging fire, which shall devour the Adversaries. As Sodom and Gomorra and the cities about them Are Set forth for an ensample,
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The fearefull and vnbeleeuing, the abhominable and murtherers, and whoremongers, and sorcerers, and Idolaters and all lyars shal haue their part in the lake which burneth with fire and brimstone, which is the second death ;
The fearful and unbelieving, the abominable and murderers, and whoremongers, and sorcerers, and Idolaters and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death;
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To whome the Iudge shall saie, when they shall see the truth thereof before their eies, Depart from mee ye cursed into euerlasting fire, prepared for the Diuell and his angels.
To whom the Judge shall say, when they shall see the truth thereof before their eyes, Depart from me you cursed into everlasting fire, prepared for the devil and his Angels.
For the Lord Iesus shall shewe himselfe from heauen with the Angels of his power in flaming fire rendering vengeāce to them which know not God, and obey not the Gospell.
For the Lord Iesus shall show himself from heaven with the Angels of his power in flaming fire rendering vengeance to them which know not God, and obey not the Gospel.
That the fire with which Christ shall appeare to iudge, shall bee corporall and visible to all mens sights can bee no question, it shall dissolue the heauens, melt the elements,
That the fire with which christ shall appear to judge, shall be corporal and visible to all men's sights can be no question, it shall dissolve the heavens, melt the elements,
and burne vp the earth with the workes that are therein, as Peter affirmeth: and that the wicked shall euerlastinglie burne therein, all the Fathers with one consent acknowledge.
and burn up the earth with the works that Are therein, as Peter Affirmeth: and that the wicked shall everlastingly burn therein, all the Father's with one consent acknowledge.
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Inflaming fire rendering vengeance; this (saieth Ierome ) Paul speaketh against them because they dreampt of the paine of conscience, and thought this impossible.
inflaming fire rendering vengeance; this (Saith Jerome) Paul speaks against them Because they dreamt of the pain of conscience, and Thought this impossible.
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If the flame by Gods commandement did not so much as touch the three men (that were cast into it,) why by the same power shoulde not fire be beleeued to bee sharper to some,
If the flame by God's Commandment did not so much as touch the three men (that were cast into it,) why by the same power should not fire be believed to be sharper to Some,
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and easier to others? Christ shal come (saith Ambrose ) with his heauenlie armie, and with fire as his minister to giue vengeance on the Pagans which knewe not God,
and Easier to Others? christ shall come (Says Ambrose) with his heavenly army, and with fire as his minister to give vengeance on the Pagans which knew not God,
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and the Iewes which beleeued not the gospell of Christ, all which the fire shall burne, that they may bee punished with euerlasting destruction, alwaies feeling it,
and the Iewes which believed not the gospel of christ, all which the fire shall burn, that they may be punished with everlasting destruction, always feeling it,
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why not a true worme as well, and much wood ? And if this fire were prepared for Diuels that are spirits, what communion hath fire with spirits? these trifles of yours I saie, S. Austen hath long since fullie considered,
why not a true worm as well, and much wood? And if this fire were prepared for Devils that Are spirits, what communion hath fire with spirits? these trifles of yours I say, S. Austen hath long since Fully considered,
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Whome woulde not this repetition terrifie, and the threatning of that paine so earnest by Christes owne mouth? Both these, the fire and the worme, such as woulde haue them to belong to the paines of the soule,
Whom would not this repetition terrify, and the threatening of that pain so earnest by Christ's own Mouth? Both these, the fire and the worm, such as would have them to belong to the pains of the soul,
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On the other side those that doubt not, but in hell the bodie and soule shall be both punished, they affirme the body shall bee afflicted with fire, the soule with a kinde of sorrowe,
On the other side those that doubt not, but in hell the body and soul shall be both punished, they affirm the body shall be afflicted with fire, the soul with a kind of sorrow,
For I haue afore sufficientlie shewed, that certaine creatures liue euen in the fire in burning without consuming, in payne without death, by the marueilous power of the Almightie Creator;
For I have afore sufficiently showed, that certain creatures live even in the fire in burning without consuming, in pain without death, by the marvelous power of the Almighty Creator;
or to the soule, by a kinde of translation of thinges corporall to spirituall, so that BY NO MEANES HEE THINKE the bodies in hell shall bee such, that they shall not be touched with the paine of fire.
or to the soul, by a kind of Translation of things corporal to spiritual, so that BY NO MEANES HE THINK the bodies in hell shall be such, that they shall not be touched with the pain of fire.
but CORPORALL AND HVRTING VVHERE IT TOVCHETH, that bodies may therein bee tormented, howe the wicked spirits shall bee punished by the same? For the same fire is prouided to punish both men and Diuels as Christ saieth, Depart from me yee cursed into euerlasting fire prepared for the Diuel and his Angels.
but CORPORAL AND HURTING WHERE IT TOUCHETH, that bodies may therein be tormented, how the wicked spirits shall be punished by the same? For the same fire is provided to Punish both men and Devils as christ Saith, Depart from me ye cursed into everlasting fire prepared for the devil and his Angels.
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or rather the spirits that are Diuels, though they bee incorporall, shall be FASTENED TO CORPORALL FIRE, thereby to be tormented after a strange and vnspeakeable maner:
or rather the spirits that Are Devils, though they be incorporal, shall be FASTENED TO CORPORAL FIRE, thereby to be tormented After a strange and unspeakable manner:
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And though the word incorporeus bée crept here into Gregories text in stead of Corporeus, as appeareth by the comparison and words adioyning, (for it were no straunge thing that a metaphoricall fier should neede no kindling of man, nor nourishing of wood;
And though the word incorporeus been crept Here into Gregories text in stead of Corporeus, as appears by the comparison and words adjoining, (for it were no strange thing that a metaphorical fire should need no kindling of man, nor nourishing of wood;
& how can an incorporall fier CORPORALLY burne the reprobate, which are the words presently following?) yet to put that out of doubt, his opinion is cléere to the contrarie in his Dialogues, where hee saith:
& how can an incorporal fire CORPORALLY burn the Reprobate, which Are the words presently following?) yet to put that out of doubt, his opinion is clear to the contrary in his Dialogues, where he Says:
And if the diuell and his angels being incorporall shal be tormented with CORPORALL FIER, what maruell if the soules before they receiue their bodies feele corporall torments?
And if the Devil and his Angels being incorporal shall be tormented with CORPORAL FIER, what marvel if the Souls before they receive their bodies feel corporal torments?
but rather repayreth what it eateth, as the mountaines euer burning doe still continue, and he that is blasted from heauen liueth and turneth not to ashes.
but rather repaireth what it Eateth, as the Mountains ever burning doe still continue, and he that is blasted from heaven lives and turns not to Ashes.
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And againe, Saeuiens locus cui gehenna nomen est, eructantibus flammis per horrendam spissae caliginis noctem, saeua semper incendia camini fumantis expirat;
And again, Saeuiens locus cui gehenna Nome est, eructantibus flammis per horrendam spissae caliginis noctem, saeua semper incendia camini fumantis expirat;
The cruell place, which is called hell, casteth vp fearfull fiers, like a burning chimney, the flames breaking through the horrible darknes of y• thick mist;
The cruel place, which is called hell, Cast up fearful fierce, like a burning chimney, the flames breaking through the horrible darkness of y• thick missed;
AEtna, Lisaniculus, and Vesuuius in Campania doe cast out vnceasing, flames of fier, and to manifest to vs the perpetuitie of that (terrible) iudgement, they still breake & waste, and yet neuer end.
AEtna, Lisaniculus, and Vesuvius in Campania do cast out unceasing, flames of fire, and to manifest to us the perpetuity of that (terrible) judgement, they still break & waste, and yet never end.
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all kings shall come before the Tribunall of God, and a flood of fire and brimstone shall fall from heauen (vpon the wicked.) Christus in suo tunc terrore videbitur, eíque ignis iudicij in reproborum vindicta famulabitur,
all Kings shall come before the Tribunal of God, and a flood of fire and brimstone shall fallen from heaven (upon the wicked.) Christus in Sue tunc terrore videbitur, eíque ignis iudicij in reproborum Vindictae famulabitur,
quia videlicet Ignis ille Iudicij, qui coelum, aerem, & terram concremat, peccatores inuoluit; quos proculdubio in poena suae damnationis confringit:
quia videlicet Ignis Isle Iudicij, qui coelum, aerem, & terram concremat, Peccatores inuoluit; quos Without doubt in poena suae damnationis confringit:
Christ then shall be seene in his terror, and the fier of iudgement shall serue him to reuenge the Reprobate, by reason the very fier of iudgement, which melteth the heauens, the ayre and the earth, wrappeth in sinners, whom doubtlesse it crusheth in the torment of their damnation.
christ then shall be seen in his terror, and the fire of judgement shall serve him to revenge the Reprobate, by reason the very fire of judgement, which melts the heavens, the air and the earth, wrappeth in Sinners, whom doubtless it crushes in the torment of their damnation.
or a point of Christian doctrine deliuered by the Prophets and Apostles, and receiued by the Fathers in all ages in Christs Church, that the FIRE of hell shalbe VISIBLE and SENSIBLE to the bodies of the wicked,
or a point of Christian Doctrine Delivered by the prophets and Apostles, and received by the Father's in all ages in Christ Church, that the FIRE of hell shall VISIBLE and SENSIBLE to the bodies of the wicked,
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or consuming thē? And your foolish Philosophie that things corporall cannot worke vpon things spiritual, must giue place to the power and will of the Almightie;
or consuming them? And your foolish Philosophy that things corporal cannot work upon things spiritual, must give place to the power and will of the Almighty;
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So then the paines which the damned feele, besides the griefe of heauen lost, is FLAMING FIER intolerably formenting both bodie and soule; and as Cyprian obserueth;
So then the pains which the damned feel, beside the grief of heaven lost, is FLAMING FIER intolerably formenting both body and soul; and as Cyprian observeth;
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For where they may not be iudges, nor with you so much as witnesses of the Scriptures sense, (you so reie•t their expositions euerie where with pride & disdaine) yet you in your wisedome take vpon you to build vpon the words of the holy Ghost, what absurdities and follies you list;
For where they may not be judges, nor with you so much as Witnesses of the Scriptures sense, (you so reie•t their expositions every where with pride & disdain) yet you in your Wisdom take upon you to built upon the words of the holy Ghost, what absurdities and follies you list;
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Your better sifting of this matter, is the open wresting and forcing of the scriptures against their true, proper and perpetual sense, to serue your strange conceits.
Your better sifting of this matter, is the open wresting and forcing of the Scriptures against their true, proper and perpetual sense, to serve your strange conceits.
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but simply saith, VVHAT VVE should haue suffered for our sinnes, that he suffered for vs. The very next words that are his owne, (for he interposeth a place of Scripture, that in his f•esh Christ dissolued our enmitie with God,
but simply Says, WHAT WE should have suffered for our Sins, that he suffered for us The very next words that Are his own, (for he interposeth a place of Scripture, that in his f•esh christ dissolved our enmity with God,
Whereby it is euident, that as his bodie was whipped and torne, so his soule truely sorrowed for vs. Here you must be permitted to adde of your owne, besides Ieroms meaning, that this sorrow was your hellish sorrow,
Whereby it is evident, that as his body was whipped and torn, so his soul truly sorrowed for us Here you must be permitted to add of your own, beside Jeromes meaning, that this sorrow was your hellish sorrow,
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Quod pro eis voluisti intelligi qui deseri à Deo propter peccata meruerant, quorum reconciliationis causam agebas, which he would haue to be vnderstoode of vs (or for vs) who deserued by our sinnes to be forsaken of God, whose reconciliation he then vndertooke.
Quod Pro eis voluisti intelligi qui deseri à God propter Peccata meruerant, quorum reconciliationis Causam agebas, which he would have to be understood of us (or for us) who deserved by our Sins to be forsaken of God, whose reconciliation he then undertook.
So S. Austen expounded those words of Christ, My God, my God why hast thou forsaken me? Illa vox membrorum ipsius vox erat, non capitis, that voyce was the voice of his members, and not of the head ;
So S. Austen expounded those words of christ, My God, my God why hast thou forsaken me? Illa vox Members Himself vox erat, non capitis, that voice was the voice of his members, and not of the head;
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the causes of Christs heauines and sorrow when I repeated out of this very place of Ambrose, you reiected them as fond and false, and now with the bare name of sorrow you think Ambrose dreamt of your hell paines.
the Causes of Christ heaviness and sorrow when I repeated out of this very place of Ambrose, you rejected them as found and false, and now with the bore name of sorrow you think Ambrose dreamed of your hell pains.
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Gloriosa Dei professio, vsque ad mortem se pro nostris descendisse peccatis, vel euidens manifestatio contestantis Dei secessionem Diuinitatis & CORPORIS.
Gloriosa Dei professio, vsque ad mortem se Pro nostris descendisse peccatis, vel euidens Manifestation contestantis Dei secessionem Diuinitatis & CORPORIS.
or an euident manifestation of God witnessing the departure of his Diuinitie from HIS BODIE, (when it dyed.) The next words of Ambrose why you alleage I doe not sée,
or an evident manifestation of God witnessing the departure of his Divinity from HIS BODY, (when it died.) The next words of Ambrose why you allege I do not see,
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This is spoken in his person, who put on our MORTALL BODIE, that he might haue what to offer for vs. Vna quippe oblatio corporis Christi perfectos facit sanctificatos quae remissionem integram facit peccatorum.
This is spoken in his person, who put on our MORTAL BODY, that he might have what to offer for us Una quip oblatio corporis Christ perfectos facit sanctificatos Quae remissionem integram facit peccatorum.
heare Athanasius. A nobis simili corpore mutuato, eo quod omnes mortis corruptioni obnoxij essemus, pro omnibus IDIPSVM in mortem deditum patri suo SACRIFICAVIT, vt homines à morte ad vitam CORPORE suo, quod proprium sibi fecit, reuocaret.
hear Athanasius. A nobis simili corpore mutuato, eo quod omnes mortis corruptioni obnoxij essemus, Pro omnibus IDIPSVM in mortem deditum patri Sue SACRIFICAVIT, vt homines à morte ad vitam CORPORE Sue, quod proprium sibi fecit, reuocaret.
The son of God BORROVVING FROM VS a •ODIE LIKE OVRS, because we all were subiect to the corruption of Death did SACRIFICE THE SAME to his father by yeelding it vp vnto Death, that BY THE BODY which he made his own he might recall men from Death to life.
The son of God BORROWING FROM US a •ODIE LIKE OURS, Because we all were Subject to the corruption of Death did SACRIFICE THE SAME to his father by yielding it up unto Death, that BY THE BODY which he made his own he might Recall men from Death to life.
Did you think the body could speak without the soule, before you read in Tertullian that this was the voice of both? If you did, you were deeply learned;
Did you think the body could speak without the soul, before you read in Tertullian that this was the voice of both? If you did, you were deeply learned;
if you did not, why doe you bring it as a matter worth the hearing, that bodie and soule ioyned in speaking? But you help it ouer y• stile with a false translatiō,
if you did not, why do you bring it as a matter worth the hearing, that body and soul joined in speaking? But you help it over y• style with a false Translation,
But Cyril knowing that Christ in his sufferings on the crosse ioyned both partes together, the one to receaue the violence and rage of the wicked, which was his bodie;
But Cyril knowing that christ in his sufferings on the cross joined both parts together, the one to receive the violence and rage of the wicked, which was his body;
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neither doe we at anie time otherwise speake or thinke of Christs sufferings, but that the bodie was the instrument whereby the soule of Christ did admit and feele all those paines, wrongs, shames, wounds and whatsoeuer he endured on the crosse,
neither doe we At any time otherwise speak or think of Christ sufferings, but that the body was the Instrument whereby the soul of christ did admit and feel all those pains, wrongs, shames, wounds and whatsoever he endured on the cross,
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You end, Sir Refuter, as you beganne with egregious lyes, that not the most or the best, BVT ALL AND EVERY ONE, both churches and writers in the world, that are protestants, teach as you doe,
You end, Sir Refuter, as you began with egregious lies, that not the most or the best, BUT ALL AND EVERY ONE, both Churches and writers in the world, that Are protestants, teach as you do,
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and that your doctrine is publiklie authorized by the lawes of this Realme, as appeareth by the booke of Homilies, where it is said, that Christ put himselfe betweene Gods deserued wrath and our sinne.
and that your Doctrine is publicly authorized by the laws of this Realm, as appears by the book of Homilies, where it is said, that christ put himself between God's deserved wrath and our sin.
Where because you find that Christ interposed himselfe betweene the wrath of God & vs, to auert it from vs, you forthwith resolue, the Homilies teach your doctrine.
Where Because you find that christ interposed himself between the wrath of God & us, to avert it from us, you forthwith resolve, the Homilies teach your Doctrine.
But awake, Sir Refuter, and you shall sée great difference betwixt the doctrine taught in the booke of Homilies, and publikely approoued by the lawes of this Realme, your frenzies;
But awake, Sir Refuter, and you shall see great difference betwixt the Doctrine taught in the book of Homilies, and publicly approved by the laws of this Realm, your frenzies;
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and all confounded, that he felt the verie Diuels to be instruments, executing the wrath of God vpon him, that the sufferings of Christs soule, by Sympathie as you call it, (that is from and by the body) make not to our redemption;
and all confounded, that he felt the very Devils to be Instruments, executing the wrath of God upon him, that the sufferings of Christ soul, by sympathy as you call it, (that is from and by the body) make not to our redemption;
these and an hundred such absurdities and impieties haue no allowance in the bookes of Homilies, nor any thing sounding towards your hellish paines of the damned.
these and an hundred such absurdities and impieties have no allowance in the books of Homilies, nor any thing sounding towards your hellish pains of the damned.
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that such was the iust displeasure of God against our sinnes, that though he were his owne son, that vndertooke the cause for vs, the iustice of God pursued him with most painfull smart and anguish euen vnto death;
that such was the just displeasure of God against our Sins, that though he were his own son, that undertook the cause for us, the Justice of God pursued him with most painful smart and anguish even unto death;
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His bodilie death were it neuer soe paynefull and sharpe, you make light account of; the theeues crucified with Christ suffered, you say, as great bodily violence as he did;
His bodily death were it never so painful and sharp, you make Light account of; the thieves Crucified with christ suffered, you say, as great bodily violence as he did;
as touching the body, then Christ could endure, and therefore in plaine words you saie, such follie in the sonne of God, bee it farre from y•u once to imagine,
as touching the body, then christ could endure, and Therefore in plain words you say, such folly in the son of God, be it Far from y•u once to imagine,
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as that he should stagger, shrink or faile for any corporal tormentes whatsoeuer, forgetting what Ambrose writeth; Neque enim habent fortitu linis laudem, qui stuporem magis vulnerum tulerunt, quā dolorem:
as that he should stagger, shrink or fail for any corporal torments whatsoever, forgetting what Ambrose Writeth; Neque enim habent fortitu linis Laudem, qui stuporem magis vulnerum tulerunt, quā dolorem:
And what Austē confesseth, Nihil erat tunc IN CARNE INTOLERABILIVS, there was nothing more intolerable in the fl•sh then the crosse of Christ ▪ as likewise what Bernarde resolueth Nec aliquo modo dubitandum, quin infirmitatem & exterminationem corporis incomparabilem sustinuerit;
And what Austē Confesses, Nihil erat tunc IN FLESH INTOLERABILIVS, there was nothing more intolerable in the fl•sh then the cross of christ ▪ as likewise what Bernard resolveth Nec Aliquo modo dubitandum, quin infirmitatem & exterminationem corporis incomparabilem sustinuerit;
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and therefore hee that walketh in these cloudes, and descendeth not to particulars, meaneth to hide his heade vnder the Couert of these generalities when neede is;
and Therefore he that walks in these Clouds, and Descendeth not to particulars, means to hide his head under the Covert of these Generalities when need is;
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And this I foretell, because if hee or anie other for him bee disposed to reuiue his cause, hee must not bring a sacke full of words for so waightie matters;
And this I foretell, Because if he or any other for him be disposed to revive his cause, he must not bring a sack full of words for so weighty matters;
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In the second Question of Christs descent to hell, I shall not hold thee long (gentle reader) because this babler forgetting what I sayd, concerning the proofe and purpose of Christs descent to hell, runneth a new course to Pagans and Poets for help, to expound that article of our Creede;
In the second Question of Christ descent to hell, I shall not hold thee long (gentle reader) Because this babbler forgetting what I said, Concerning the proof and purpose of Christ descent to hell, Runneth a new course to Pagans and Poets for help, to expound that article of our Creed;
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He supposeth Christs descent to hell had none other purpose, but to triumph and insult vpon the thrice miserable and wofull wretches in their present vnspeakeable damnation, infinitely confounded alreadie, & inferreth;
He Supposeth Christ descent to hell had none other purpose, but to triumph and insult upon the thrice miserable and woeful wretches in their present unspeakable damnation, infinitely confounded already, & infers;
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Soe when I made the subduing of hell and treading on Satan with all the power of darknesse, a chiefe part of the glorie of Chrits resurrection, this scorner in his foolish conceite mocketh at it,
So when I made the subduing of hell and treading on Satan with all the power of darkness, a chief part of the glory of Christ resurrection, this scorner in his foolish conceit mocks At it,
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In sadnes (Syr refuter) if these be your best exceptions against Christs triumphing ouer hell, all the world will know, that you are a worthie man, to weare a woodden dagger.
In sadness (Sir refuter) if these be your best exceptions against Christ triumphing over hell, all the world will know, that you Are a worthy man, to wear a wooden dagger.
and do you thinke it a méete matter to be mocked and derided? Paul saith; Christ spoyled principalities and powers (of hell & darknes) and made a shew of them openlie, and triumphed ouer them in his owne person, (for so I must reade till you shew me better authoritie against it,
and do you think it a meet matter to be mocked and derided? Paul Says; christ spoiled principalities and Powers (of hell & darkness) and made a show of them openly, and triumphed over them in his own person, (for so I must read till you show me better Authority against it,
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yea a piteous triumph it was indeede, where himselfe remayned in such woful tormēts, where appeared no shew of conquest, but rather of being conquered;
yea a piteous triumph it was indeed, where himself remained in such woeful torments, where appeared no show of conquest, but rather of being conquered;
& made a shew of them openly, and triumphed ouer them in his owne person? Doth the holy ghost attribute this as a great honour to the humane nature of Christ, that ascending on high he led captiuitie captiue, and doe you make a merriment of it, appealing to the whole world for their censure on your side? Your strongest sort is this;
& made a show of them openly, and triumphed over them in his own person? Does the holy ghost attribute this as a great honour to the humane nature of christ, that ascending on high he led captivity captive, and do you make a merriment of it, appealing to the Whole world for their censure on your side? Your Strongest sort is this;
For what good is there so much as pretended? The generall redemption of all Gods elect and chosen people was wrought and fullie finished on the Crosse, what could his going downe to hell adde more? Is the subduing of hell powers,
For what good is there so much as pretended? The general redemption of all God's elect and chosen people was wrought and Fully finished on the Cross, what could his going down to hell add more? Is the subduing of hell Powers,
and the treading on all their force, and the restraining of all their furie, so small a matter with you, that it doth no good to the godlie? Hee hath triumphed and spoyled them to frée vs from feare;
and the treading on all their force, and the restraining of all their fury, so small a matter with you, that it does no good to the godly? He hath triumphed and spoiled them to free us from Fear;
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Is the performance and assurance of these things no cōmodity nor benefit to the godlie? [ The redemption of Gods elect, was (you say) fully finished on the Crosse.
Is the performance and assurance of these things no commodity nor benefit to the godly? [ The redemption of God's elect, was (you say) Fully finished on the Cross.
and shall be certainelie raysed and receaued to glorie. Christes death without his resurrection and ascension had beene our confusion ▪ and no redemption;
and shall be Certainly raised and received to glory. Christ's death without his resurrection and Ascension had been our confusion ▪ and no redemption;
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are you so perfect in the length of the waie from hell to Paradise, and the wearines of Christs soule in going to both, that you be sure he could not do both that daie? You thinke belike Christ would not goe thither,
Are you so perfect in the length of the Way from hell to Paradise, and the weariness of Christ soul in going to both, that you be sure he could not do both that day? You think belike christ would not go thither,
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and therefore if it pleased him but to shewe himselfe, who hee was, whom they had so despitefullie pursued by the handes and tongues of the wicked on the Crosse;
and Therefore if it pleased him but to show himself, who he was, whom they had so despitefully pursued by the hands and tongues of the wicked on the Cross;
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[ Was not his soule, you will aske IN HIS Fathers handes, till the time of his Resurrection? ] Who doubteth that? As if to subdue hell with the glorie of his presence did not prooue the hande of GOD to bee rather mightilie with him,
[ Was not his soul, you will ask IN HIS Father's hands, till the time of his Resurrection? ] Who doubteth that? As if to subdue hell with the glory of his presence did not prove the hand of GOD to be rather mightily with him,
then anie waie to leaue him, and that to bee true, which was forespoken by Dauid in his person, Thou wilt not leaue my soule in hell? [ The handes of God, you thinke, signifie heere his ioyfull presence, and the possession of heauen.
then any Way to leave him, and that to be true, which was forespoken by David in his person, Thou wilt not leave my soul in hell? [ The hands of God, you think, signify Here his joyful presence, and the possession of heaven.
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Thou shalt bee a crowne of glorie in the hand of the Lord, and a royall Diademe in the hande of thy God, it shall no more bee saide to thy land, Desolate,
Thou shalt be a crown of glory in the hand of the Lord, and a royal Diadem in the hand of thy God, it shall no more be said to thy land, Desolate,
yet would I plucke thee thence? Gods hand signifieth his power, and protection; and could there greater fauour, power, or protection bee shewed to the soule of Christ,
yet would I pluck thee thence? God's hand signifies his power, and protection; and could there greater favour, power, or protection be showed to the soul of christ,
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then for God in raising him from the dead, not onelie to treade death, but euen hell and Satan vnder his feete? Call you this a most inglorious and vile debasing ▪ for the humane nature of Christ, to haue all power in heauen, and earth, (in which Hell also must bee comprised,) to bee deliuered vnto him;
then for God in raising him from the dead, not only to tread death, but even hell and Satan under his feet? Call you this a most inglorious and vile debasing ▪ for the humane nature of christ, to have all power in heaven, and earth, (in which Hell also must be comprised,) to be Delivered unto him;
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maie no creature in heauen, nor in hell be excepted? And therefore if this bee a vile debasement, I knowe not what glorie meaneth, The purpose then of Christes descent to hell, giueth honour to him ouer all his enemies,
may no creature in heaven, nor in hell be excepted? And Therefore if this be a vile debasement, I know not what glory means, The purpose then of Christ's descent to hell, gives honour to him over all his enemies,
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and all things finished on the Crosse, needefull to bee suffered for our redemption; which in your •ranticke humour you seeme to detest as BLASPHEMOVS.
and all things finished on the Cross, needful to be suffered for our redemption; which in your •ranticke humour you seem to detest as BLASPHEMOUS.
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] I maie not for your pleasure (Sir Refuter) stande to rippe vppe and repeate the thinges which were then deliuered, and are now published; there you may looke;
] I may not for your pleasure (Sir Refuter) stand to rip up and repeat the things which were then Delivered, and Are now published; there you may look;
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For this I affirme, it is onelie the Fathers abusiue speaking, and altering the vsuall and auūcient sense of Hades, that hath bredde this errour of Christes descending into hell.
For this I affirm, it is only the Father's abusive speaking, and altering the usual and auuncient sense of Hades, that hath bred this error of Christ's descending into hell.
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And note here first it is a thing too rife with the Fathers, yea with some of the auncie•test of them to alter and chaunge the authenticke vse of words, whereby consequentlie it is easie for errours and grosse mistakings to creepe in.
And note Here First it is a thing too rife with the Father's, yea with Some of the auncie•test of them to altar and change the authentic use of words, whereby consequently it is easy for errors and gross mistakings to creep in.
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Euen so trulie the Greeke fathers vse Hades and the Latine Inferi, to signifie hell properlie and particularlie, that is, the place of the damned But this is a meere and plaine abusion of these wordes,
Eve so truly the Greek Father's use Hades and the Latin Inferi, to signify hell properly and particularly, that is, the place of the damned But this is a mere and plain abusion of these words,
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all the English teachers that haue béene since this nation receiued the faith, neuer vnderstood the signification of the word Hades, til you came of late to bring vs newes of Socrates fansie,
all the English Teachers that have been since this Nation received the faith, never understood the signification of the word Hades, till you Come of late to bring us news of Socrates fancy,
Ignatius, Clemens, Origen, Athanasius, Eusebius, Basil, Nazianzene, Epiphanius, Chrysostome, Cyril, Eustathius, Theodotete, with a thousand more naturallie borne Greekes;
Ignatius, Clemens, Origen, Athanasius, Eusebius, Basil, Nazianzene, Epiphanius, Chrysostom, Cyril, Eustathius, Theodotete, with a thousand more naturally born Greeks;
and manie of them nothing inferiour to Plato, or whom you can name, euen for their eloquence in the Greeke tongue, were they all ignorant of the worde Hades, which boies in Grammar schoole doe well vnderstande? Or did they all conspire one after another to falsifie the faith? Irenaeus, Tertullian, Cyprian, Lactantius, Ierome, Ambrose, Austen, Hillarie, Prudentius, Prosper, Fulgentius, with infinite others great Schollers and pillars in the Church of GOD, had none of them the skill to knowe what Infernum or Inferi meant, till you sprang vp to restore the Latine tongue to his originall integritie? Or did they all concurre purposelie to corrupt the Creede? Which will you take from all these fathers religion,
and many of them nothing inferior to Plato, or whom you can name, even for their eloquence in the Greek tongue, were they all ignorant of the word Hades, which boys in Grammar school do well understand? Or did they all conspire one After Another to falsify the faith? Irnaeus, Tertullian, Cyprian, Lactantius, Jerome, Ambrose, Austen, Hilary, Prudentius, Prosper, Fulgentius, with infinite Others great Scholars and pillars in the Church of GOD, had none of them the skill to know what Infernum or Inferi meant, till you sprang up to restore the Latin tongue to his original integrity? Or did they all concur purposely to corrupt the Creed? Which will you take from all these Father's Religion,
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or learning? If you leaue them so much vnderstanding as the boies haue nowe in Paules Schoole, they coulde not mistake either Hades, or Inferi. And therefore you may talke thus long enough before you shall gette anie sober Reader to beleeue you.
or learning? If you leave them so much understanding as the boys have now in Paul's School, they could not mistake either Hades, or Inferi. And Therefore you may talk thus long enough before you shall get any Sobrium Reader to believe you.
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He must bee as farre infected with this frenzie as you your selfe are, before this will anie way sinke into his head, that none of these vnderstoode their owne naturall language.
He must be as Far infected with this frenzy as you your self Are, before this will any Way sink into his head, that none of these understood their own natural language.
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[ But they haue mistaken other wordes, you saie, as well as these; namelie, NONLATINALPHABET and NONLATINALPHABET ] In deede you, or they haue grosselie mistaken the one;
[ But they have mistaken other words, you say, as well as these; namely, and ] In deed you, or they have grossly mistaken the one;
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the other is not, that I knowe in question, vnlesse you take vppon you so greate a commaunde in the Church of GOD, that no worde maie bee vsed by anie man without your consent.
the other is not, that I know in question, unless you take upon you so great a command in the Church of GOD, that no word may be used by any man without your consent.
as if the rest had no part in the Kingdome of Christ? but if they wanted a word to note them, that were called to the publike seruice of Christes church;
as if the rest had no part in the Kingdom of christ? but if they wanted a word to note them, that were called to the public service of Christ's Church;
so long as the rest of Gods people are not thereby depriued of their parte in Gods heauenlie inheritance? And what if they tooke this tearme from the scripture and deriued the verie word from the Apostles mouthes? are you not well occupied to quarrel with them? Peter doth twice vse that worde for a parte, or place in the publike ministerie and seruice of the church, with which the people did not meddle.
so long as the rest of God's people Are not thereby deprived of their part in God's heavenly inheritance? And what if they took this term from the scripture and derived the very word from the Apostles mouths? Are you not well occupied to quarrel with them? Peter does twice use that word for a part, or place in the public Ministry and service of the Church, with which the people did not meddle.
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Could you proue that the Apostles did make elders with the peoples voices, which you shall neuer bee able to doe, you had some reason to thinke the worde might importe some such thing;
Could you prove that the Apostles did make Elders with the peoples voices, which you shall never be able to do, you had Some reason to think the word might import Some such thing;
and it is certaine by the scriptures the Apostles in ordaining elders did vse imposition of handes, which is plainelie NONLATINALPHABET; (electing by voices they did not vse for ought that can bee prooued;) what a malepart guest are you to saie, It was a rife thing with the fathers,
and it is certain by the Scriptures the Apostles in ordaining Elders did use imposition of hands, which is plainly; (electing by voices they did not use for ought that can be proved;) what a malepart guest Are you to say, It was a rife thing with the Father's,
because the Athenians in Demosthenes time had a course in their publike assemblies to giue their consentes to make lawes and decrées with holding vp their hands, which he calleth NONLATINALPHABET? But you bite on the bridle I perceiue,
Because the Athenians in Demosthenes time had a course in their public assemblies to give their consents to make laws and decrees with holding up their hands, which he calls? But you bite on the bridle I perceive,
because you glance at NONLATINALPHABET, though the rein you accuse not me that alleage them, but the fathers themselues as corrupters of church discipline,
Because you glance At, though the rein you accuse not me that allege them, but the Father's themselves as corrupters of Church discipline,
and peruerters of their own language; howbeit hades is now in question and not NONLATINALPHABET, or NONLATINALPHABET; and therefore saie for hades what you can, or rather for your selfe;
and perverters of their own language; howbeit hades is now in question and not, or; and Therefore say for hades what you can, or rather for your self;
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[ The classical writers, you say, the maisters of the Greek tongue do vse HADES in proper sense only in generall for the STATE OF THE DEADE, the VVORLD OF THE DEADE, the VVORLD OF SOVLES DEPARTED, indifferently,
[ The classical writers, you say, 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 SOLVES DEPARTED, indifferently,
or an article of the christian faith? if you be so idle headed, that you striue to haue a new phrase into the Creede, remember the kingdome of God is not in speach but in power.
or an article of the christian faith? if you be so idle headed, that you strive to have a new phrase into the Creed, Remember the Kingdom of God is not in speech but in power.
If you intende an article of the faith, pagans and Poets are no such classicall masters, to be cited or followed in the mysteries of christian religion.
If you intend an article of the faith, Pagans and Poets Are no such classical Masters, to be cited or followed in the Mysteres of christian Religion.
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is it therfore a consequent the scripture must so speak? how many hundred Gréeke words haue with Pagans their general significations, which the holie ghost restraineth to expresse Gods truth,
is it Therefore a consequent the scripture must so speak? how many hundred Greek words have with Pagans their general significations, which the holy ghost restraineth to express God's truth,
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and serue Gods will? The gréeke wordes for Apostle, elder, Bishop, Deacon, Gospell, Scripture, faith, hope, repentance, sinne• the law, conscience, concupisence, and infinite such like, doe they not with Pagans import one thing, with Christians an other thing,
and serve God's will? The greek words for Apostle, elder, Bishop, Deacon, Gospel, Scripture, faith, hope, Repentance, sinne• the law, conscience, concupiscence, and infinite such like, do they not with Pagans import one thing, with Christians an other thing,
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with your classicall writers, and maisters of the Gréeke tongue, (I meane euen Homer, Plato, and Plutarch ) are not NONLATINALPHABET, taken for good and blessed spirits,
with your classical writers, and masters of the Greek tongue, (I mean even Homer, Plato, and Plutarch) Are not, taken for good and blessed spirits,
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NONLATINALPHABET with the masters of the Greeke tongue is but a carper or reprehender, insomuch that most of Platoes schollers were called NONLATINALPHABET, and yet in the newe testament this is the proper name for the diuell.
with the Masters of the Greek tongue is but a carper or reprehender, insomuch that most of plato's Scholars were called, and yet in the new Testament this is the proper name for the Devil.
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NONLATINALPHABET Plutarch doth take for the ayre, and deriueth that word from colde; NONLATINALPHABET. Tartarus is so termed from colde, whence Hesiode calleth it the ayrie tartare;
Plutarch does take for the air, and deriveth that word from cold;. Tartarus is so termed from cold, whence Hesiod calls it the airy Tartarus;
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Yet your instructor maketh NONLATINALPHABET the tayle and prison in hell, and saith, S. Peter when hee telleth howe God condemned the Angels, taketh all the words from Homer and HIS PROSE COMMENTARIE.
Yet your instructor makes the tail and prison in hell, and Says, S. Peter when he Telleth how God condemned the Angels, Takes all the words from Homer and HIS PROSE COMMENTARY.
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if hee meane anie other, he shall do well to proue, and not to presume that Peter read Homer and his prose commentarie to expresse the punishment of Diuels.
if he mean any other, he shall do well to prove, and not to presume that Peter read Homer and his prose commentary to express the punishment of Devils.
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and prophane Philosophers helde of HADES were false and repugnant to the christian faith, howe could the canonicall writers of the new testament vse the word,
and profane Philosophers held of HADES were false and repugnant to the christian faith, how could the canonical writers of the new Testament use the word,
and not change the sense? dare you so much as dreame, that the holy Ghost woulde canonize, the Poets fables and the Philosophers fansies of the world to come? or if you be so foolish,
and not change the sense? Dare you so much as dream, that the holy Ghost would canonise, the Poets fables and the Philosophers fancies of the world to come? or if you be so foolish,
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or of a place? I aske you none other question, but that which euerie childe acquainted with your Poets canne readilie tell, which your maisters of the Gréeke tongue, Plutarch, and Plato confesse;
or of a place? I ask you none other question, but that which every child acquainted with your Poets can readily tell, which your masters of the Greek tongue, Plutarch, and Plato confess;
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Homer the first and eldest of your classicall writers imagineth that the thrée sonnes of Saturnus, whom hee supposeth to bee Gods, deuided the gouernement of the whole worlde betwéene them;
Homer the First and eldest of your classical writers imagineth that the thrée Sons of Saturnus, whom he Supposeth to be God's, divided the government of the Whole world between them;
Iupiter taking the skie and the aire; Neptune the water, with her déepes and riuers: and Pluto the heart of the earth with all the dead of what sort soeuer.
Iupiter taking the sky and the air; Neptune the water, with her deeps and Rivers: and Pluto the heart of the earth with all the dead of what sort soever.
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This HADES or God of the deade Homer calleth NONLATINALPHABET, the god vnder the earth, and giueth him in the same booke these properties, NONLATINALPHABET,
This HADES or God of the dead Homer calls, the god under the earth, and gives him in the same book these properties,,
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and therefore the most of your authorities out of the Greeke Poets and others haue NONLATINALPHABET, vnderstanding NONLATINALPHABET or NONLATINALPHABET, to shewe that the deade go or come to HADES HOVSE or dwelling.
and Therefore the most of your authorities out of the Greek Poets and Others have, understanding or, to show that the dead go or come to HADES HOUSE or Dwelling.
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The rest of your classicall writers and masters of the Gréeke tongue, both Plato and Plutarch alleadge and approue this fable of Homer. Plato in his dialogue of rhetorick called Gorgias, maketh Socrates thus to saie;
The rest of your classical writers and Masters of the Greek tongue, both Plato and Plutarch allege and approve this fable of Homer. Plato in his dialogue of rhetoric called Gorgias, makes Socrates thus to say;
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PLVTO thē and the Gardians of the blessed Ilands going to Iupiter tolde him, that there came vnto them men to either place vnmeete for that condition.
PLUTO them and the Guardians of the blessed Lands going to Iupiter told him, that there Come unto them men to either place unmeet for that condition.
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These when they are dead shall iudge in an open meade in the meeting of three waies, whereof two shall leade, one to the Iles of the blessed, another to Tartarus.
These when they Are dead shall judge in an open mead in the meeting of three ways, whereof two shall lead, one to the Isles of the blessed, Another to Tartarus.
The soules of Asia shall be iudged by Rhadamāthus, & those of Europe by Aeacus, to Minos will I giue the prerogatiue to decide ye doubts that shall arise in either place:
The Souls of Asia shall be judged by Rhadamāthus, & those of Europe by Aeacus, to Minos will I give the prerogative to decide you doubts that shall arise in either place:
And this if you doubt, read either Vlisses descent to HADES described by Homer in the 11. book of his Odisseas, or Aeneas iourney to hel, set forth by Virgil in the sixt booke of his Aeneidos, or Dyonisius voiage to see Euripides, expressed by Aristophanes, as also the like aduentures of Hercules & Theseus mentioned by Euripides, & others,
And this if you doubt, read either Ulysses descent to HADES described by Homer in the 11. book of his Odisseas, or Aeneas journey to hell, Set forth by Virgil in the sixt book of his Aeneidos, or Dionysius voyage to see Euripides, expressed by Aristophanes, as also the like adventures of Hercules & Theseus mentioned by Euripides, & Others,
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& therfore vnlesse the distemper of your braines make you weary of Christian religion, and incline you to Paganisme, I doe not see what reason moueth you to bring Homers HADES to expounde the Creede.
& Therefore unless the distemper of your brains make you weary of Christian Religion, and incline you to Paganism, I do not see what reason moves you to bring Homers HADES to expound the Creed.
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and the wicked in places of punishment, and this is euidentlie the hell of the Poets and Pagans, to which by your own classical & authentical exposition Christ did descend,
and the wicked in places of punishment, and this is evidently the hell of the Poets and Pagans, to which by your own classical & authentical exposition christ did descend,
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[ But Plato the wise Maister taketh it sometime for heauen, as namelie in his Phaedone, where speaking in the person of Socrates a little before his death he saith.
[ But Plato the wise Master Takes it sometime for heaven, as namely in his Phaedone, where speaking in the person of Socrates a little before his death he Says.
Illius est enim & in Phaedone, quod animae hinc euntes sint illinc, & inde hinc; I am sorie in good sadnesse that Plato is becom the Apothecary of al heresies.
Illius est enim & in Phaedone, quod Spirits hinc Euntes sint Illinc, & inde hinc; I am sorry in good sadness that Plato is become the Apothecary of all heresies.
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and against the receiued perswasion of the people. The conceite it selfe is full of pride, errour, and paganish infidelitie, absurditie, and blasphemie.
and against the received persuasion of the people. The conceit it self is full of pride, error, and paganish infidelity, absurdity, and blasphemy.
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and a number of learned and graue both Counsellors, Bishops, Iudges, and others that will endure no such prophanenes) is no fit place for you to bring in Platoes heauen.
and a number of learned and graven both Counsellors, Bishops, Judges, and Others that will endure no such profaneness) is no fit place for you to bring in plato's heaven.
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Aristophanes maketh Dionysius desirous to see Euripides nowe deade, and therefore sendeth him to Hercules to learne the waie, to whome professing that no man shall perswade him not to goe to Euripides, Hercules replieth, NONLATINALPHABET;
Aristophanes makes Dionysius desirous to see Euripides now dead, and Therefore sends him to Hercules to Learn the Way, to whom professing that no man shall persuade him not to go to Euripides, Hercules Replieth,;
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Pindarus speaking NONLATINALPHABET, of the godlie that are in HADES, saith, NONLATINALPHABET; to them the strength of the sonne doth lighten the NIGHT that is there BELOVV.
Pindarus speaking, of the godly that Are in HADES, Says,; to them the strength of the son does lighten the NIGHT that is there BELOW.
So Hercules remembring his workes, saith, with these armes I drew by force, that inexpugnable Monster NONLATINALPHABET, the three headed whelpe of HADES VNDER EARTH.
So Hercules remembering his works, Says, with these arms I drew by force, that inexpugnable Monster, the three headed whelp of HADES UNDER EARTH.
and earth, and consequentlie must be properlie HELL. And so if you runne ouer all the Poets, you shall finde that with one generall consent they placed Hades not onelie NONLATINALPHABET below, but NONLATINALPHABET, vnder the earth. This was the opinion of the people.
and earth, and consequently must be properly HELL. And so if you run over all the Poets, you shall find that with one general consent they placed Hades not only below, but, under the earth. This was the opinion of the people.
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And howsoeuer Socrates in that place, with a very false and •ond reason goeth about to proue, that the name of HADES, as hee thinketh was not thence deriued but rather NONLATINALPHABET, from knowing al good things ;
And howsoever Socrates in that place, with a very false and •ond reason Goes about to prove, that the name of HADES, as he Thinketh was not thence derived but rather, from knowing all good things;
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NONLATINALPHABET NONLATINALPHABET. Men ACCORDING TO THE AVNCIENT TRADITIONS OF THEIR FATHERS, thinking the sunne to be Apollo, named him Delius, and Pythius.
. Men ACCORDING TO THE ANCIENT TRADITIONS OF THEIR FATHERS, thinking the sun to be Apollo, nam him Delius, and Pythius.
or a DIVEL, they termed HADES, being the MASTER of dark night, and dead sleepe; for that when wee depart hence, wee go into an vnknowne and vnseene place.
or a DIVEL, they termed HADES, being the MASTER of dark night, and dead sleep; for that when we depart hence, we go into an unknown and unseen place.
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and NONLATINALPHABET to see, and is called also NONLATINALPHABET, and by contraction HADES. So when Homer bringeth in Hectors wife complaining of her miserie and saying, NONLATINALPHABET NONLATINALPHABET, Thou husband art gone to HADES house vnder the dennes of the earth. Eustathius addeth;
and to see, and is called also, and by contraction HADES. So when Homer brings in Hectors wife complaining of her misery and saying,, Thou husband art gone to HADES house under the dens of the earth. Eustathius adds;
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NONLATINALPHABET. This is a place vnder the earth, and so hidde from vs. Therefore it is called Hades, that is an inuisible aire, which wee can not see.
. This is a place under the earth, and so hid from us Therefore it is called Hades, that is an invisible air, which we can not see.
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How Paganish, and not onelie ridiculous but blasphemous Platoes heauen is, appeareth by this, that Socrates maketh SVVANNES his fellow seruants to Phoebus, & imagineth they sing that day they die, NONLATINALPHABET, FORESEEING THE GOOD THINGS THEY SHALL HAVE IN HADES.
How Paganish, and not only ridiculous but blasphemous plato's heaven is, appears by this, that Socrates makes SVVANNES his fellow Servants to Phoebus, & imagineth they sing that day they die,, FORESEEING THE GOOD THINGS THEY SHALL HAVE IN HADES.
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And those wordes which Socrates spake of Swannes, foreséeing THE GOOD THINGS IN HADES, you, Sir Confuter, in the abundance of your wit, note to proue HADES to be heauen.
And those words which Socrates spoke of Swans, Foreseeing THE GOOD THINGS IN HADES, you, Sir Confuter, in the abundance of your wit, note to prove HADES to be heaven.
As for such as vse popular and ciuil vertues, as iustice and temperance, gotten by care and continuance without Philosophie, his words are expressely these;
As for such as use popular and civil Virtues, as Justice and temperance, got by care and Continuance without Philosophy, his words Are expressly these;
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NONLATINALPHABET. It is fit that such (soules) should returne againe into some such politicall and tame kinde either of BEES, VVASPES, or EMMETS, & after that into men again.
. It is fit that such (Souls) should return again into Some such political and tame kind either of BEES, VVASPES, or EMMETS, & After that into men again.
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and verie pure at his departing hence. Others that were slouthfull and filled their bellies, hee saith must be turned into Asses, and such other beasts;
and very pure At his departing hence. Others that were slothful and filled their bellies, he Says must be turned into Asses, and such other beasts;
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and oppressours and wrong doers into Wolues, Kites and Hawkes. Of these his plaine resolution is that such soules wander, vntill by the earnest loue of their bodilie nature, which followeth them, they PVT ON BODIES againe.
and Oppressors's and wrong doers into Wolves, Kites and Hawks. Of these his plain resolution is that such Souls wander, until by the earnest love of their bodily nature, which follows them, they PUT ON BODIES again.
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and Socrates heauen, why you should fansie, I cannot gesse, except it be, that none but very pure and precise persons shall come thither, to whom you would faine be the ringleader. But this is not all.
and Socrates heaven, why you should fancy, I cannot guess, except it be, that none but very pure and precise Persons shall come thither, to whom you would feign be the ringleader. But this is not all.
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In making HADES AND PLVTO, by which the Poets meane the diuell, to bée a wise and bountifull God, hath not your wise Master fitted his new heauen with an excellent head? Plutarch moueth the doubt whether HADES be a God or a DIVELL, that hath power ouer darknes and death:
In making HADES AND PLUTO, by which the Poets mean the Devil, to been a wise and bountiful God, hath not your wise Master fitted his new heaven with an excellent head? Plutarch moves the doubt whither HADES be a God or a DIVELL, that hath power over darkness and death:
Homer & Hesiode affirme, he dwelleth vnder the earth, and is implacable, cruell, and hated of men. Porphyrie, no meane follower of Plato, concludeth PLVTO (which is all one with HADES as Plato confesseth) to be the chiefe of all wicked spirits. Porphyries words are, NONLATINALPHABET.
Homer & Hesiod affirm, he dwells under the earth, and is implacable, cruel, and hated of men. Porphyry, no mean follower of Plato, Concludeth PLUTO (which is all one with HADES as Plato Confesses) to be the chief of all wicked spirits. Porphyries words Are,.
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We doe not without cause coniecture that all wicked spirites are vnder Serapis; being led so to thinke not onely by his ceremonies, but because offerings to pacifie,
We do not without cause conjecture that all wicked spirits Are under Serapis; being led so to think not only by his ceremonies, but Because offerings to pacify,
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Loe, here is Socrates wise and bountifull god, HADES AND PLVTO, concluded by a great Platonicke, to be the chiefe diuell; whose iudgement Eusebius followeth.
Lo, Here is Socrates wise and bountiful god, HADES AND PLUTO, concluded by a great Platonic, to be the chief Devil; whose judgement Eusebius follows.
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Now were it graunted vnto you, that Pluto and HADES (which by the description of all your classicall Poets is in déede the diuell) were one of Platoes gods;
Now were it granted unto you, that Pluto and HADES (which by the description of all your classical Poets is in deed the Devil) were one of Plato's God's;
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are you so little acquainted either with Plato or with Paganisme, that you presently conclude hee is the true God of Heauen? Or that this inuisible place must néedes bee the kingdome of God? Looke but in the latter end of this booke, which you alleage for this very purpose:
Are you so little acquainted either with Plato or with Paganism, that you presently conclude he is the true God of Heaven? Or that this invisible place must needs be the Kingdom of God? Look but in the latter end of this book, which you allege for this very purpose:
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But what be these wicked fancies either to the Créede or to Christian Religion? Séeing therefore your Gréeke Poets with one consent make HADES to be a god below vnder the earth;
But what be these wicked fancies either to the Creed or to Christian Religion? Seeing Therefore your Greek Poets with one consent make HADES to be a god below under the earth;
and this fantasticall conceite of Socrates touching a speciall place for himselfe and such Philosophers as hee was, together with Swannes, beasts, trees, flowers, fruites, as it was singular and secret to himselfe,
and this fantastical conceit of Socrates touching a special place for himself and such Philosophers as he was, together with Swans, beasts, trees, flowers, fruits, as it was singular and secret to himself,
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And yet if you doe admit them to bée interpreters of the Créede; which I vtterlie refuse for the causes I haue tolde you; they make directly against you.
And yet if you do admit them to been Interpreters of the Creed; which I utterly refuse for the Causes I have told you; they make directly against you.
And because your Proctor will néedes haue the words that Achilles spirite spake to Vlisses at his descent to hell, to bee a dictionarie for hades, what place it is, against which if the Creede had gone, it had been a skoffe to all Hellas,
And Because your Proctor will needs have the words that Achilles Spirit spoke to Ulysses At his descent to hell, to be a dictionary for hades, what place it is, against which if the Creed had gone, it had been a scoff to all Hellas,
and where he saw and spake with so many Ghostes, then apparantly HADES must bée the Poets HELL. At Vlisses entrance Homer telling how the soules came about him saith, NONLATINALPHABET:
and where he saw and spoke with so many Ghosts, then apparently HADES must been the Poets HELL. At Ulysses Entrance Homer telling how the Souls Come about him Says,:
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Againe Vlisses mother asking him how hee came to that place, saith NONLATINALPHABET, My sonne how camest thou vnder this darke mist? Of Aiax Ghost, who would not for anger speake to Vlisses, Homer saith, NONLATINALPHABET:
Again Ulysses mother asking him how he Come to that place, Says, My son how camest thou under this dark missed? Of Ajax Ghost, who would not for anger speak to Ulysses, Homer Says,:
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There Vlisses saith hée saw Sisyphus NONLATINALPHABET, Suffering grieuous torments, as also Titius and Tantalus to endure the like. There he saw NONLATINALPHABET NONLATINALPHABET:
There Ulysses Says he saw Sisyphus, Suffering grievous torments, as also Titius and Tantalus to endure the like. There he saw:
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As first for sicknes, care, weeping, pouertie, labour, warres, discord, dreames, and death, besides for Centaures, Briareus, Hidra, Chimera, Gorgon, Harpies,
As First for sickness, care, weeping, poverty, labour, wars, discord, dreams, and death, beside for Centaur's, Briareus, Hydra, Chimera, Gorgon, Harpies,
NONLATINALPHABET. Hercules strength a Ghost: for hee himselfe was in ioye with the immortall Gods. There Achilles spirite tooke so small comfort, that when Vlisses said, There is none happier then thou Achilles;
. Hercules strength a Ghost: for he himself was in joy with the immortal God's There Achilles Spirit took so small Comfort, that when Ulysses said, There is none Happier then thou Achilles;
then to raigne here ouer all the dead. If the place bee darke and déepe NONLATINALPHABET: If Cerberus bée there which the Poets make the very kéeper of hell;
then to Reign Here over all the dead. If the place be dark and deep: If Cerberus been there which the Poets make the very keeper of hell;
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though against mine owne liking, to let the simple sée what your world of soules, and your heauen is, euen in those very writers, which you produce for this purpose;
though against mine own liking, to let the simple see what your world of Souls, and your heaven is, even in those very writers, which you produce for this purpose;
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In Plutoes kingdome vnder earth, whether Aeneas went to sée his Father Anchises, Virgil your authenticke author maketh besides Tartarus, and your goodly Elisian fields the eternall habitation (as you call it) of the blessed, many lodgings.
In Plutoes Kingdom under earth, whither Aeneas went to see his Father Anchises, Virgil your authentic author makes beside Tartarus, and your goodly Elysian fields the Eternal habitation (as you call it) of the blessed, many lodgings.
in the fift, Warriers and such as pursued each other with the sword, where Aeneas saw all the Grecians and Troians that dyed at the siege of Troy. Of all these places, where yet are no punishments, the Poet maketh Deiphobus to say to Aeneas, what cause driueth thée, Vt tristes sine fole domos, loca turbida adires, To come to the wofull housen without sunne,
in the fift, Warriors and such as pursued each other with the sword, where Aeneas saw all the Greeks and Trojans that died At the siege of Troy. Of all these places, where yet Are no punishments, the Poet makes Deiphobus to say to Aeneas, what cause Driveth thee, Vt tristes sine sole Domos, loca Turbida adires, To come to the woeful housen without sun,
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and lothsome places•? Then leadeth the left hand to Tartarus, which these men so much harpe at, compassed with fierie Phlegeton, and there are the punishments of the wicked;
and loathsome places•? Then leads the left hand to Tartarus, which these men so much harp At, compassed with fiery Phlegeton, and there Are the punishments of the wicked;
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then Plutoes palace, and on the right hand, Amaena vireta fortunatorum nemorum sedésque beatae, The sweete springs of the fortunate woods, and the blessed seats.
then Plutoes palace, and on the right hand, Amaena vireta fortunatorum nemorum sedésque Beatae, The sweet springs of the fortunate woods, and the blessed seats.
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Here is the heauen which this confuter alleageth out of Virgil, and here Aeneas found his father Anchises, in a greene vale, viewing the soules that dranke of the water of obliuion,
Here is the heaven which this confuter allegeth out of Virgil, and Here Aeneas found his father Anchises, in a green vale, viewing the Souls that drank of the water of oblivion,
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The soules who by destinie are to take bodies the second time, doe here at the Riuer of Lethe drinke the waters of vtter forgetfulnes, no way remembring whatsoeuer they saw or knew, either whiles they first liued,
The Souls who by destiny Are to take bodies the second time, do Here At the River of Lethe drink the waters of utter forgetfulness, no Way remembering whatsoever they saw or knew, either while they First lived,
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and resurrection, as Virgil conceiued them, who was a great Platonist. When men die (saith he) all the infections of their bodies cannot presently be taken from their soules.
and resurrection, as Virgil conceived them, who was a great Platonist. When men die (Says he) all the infections of their bodies cannot presently be taken from their Souls.
for the desperate and insanable, are cast into Tartarus, and neuer come thence by Platoes owne words) are purged with paines ▪ and abide the punishment of their former infection, some are hanged vp to the winde, some are plunged vnder water, some are clensed by fier:
for the desperate and insanable, Are cast into Tartarus, and never come thence by plato's own words) Are purged with pains ▪ and abide the punishment of their former infection, Some Are hanged up to the wind, Some Are plunged under water, Some Are cleansed by fire:
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Quisque suos patimur manes, exinde per amplum Mittimur Elysium, & pauci laeta aruatenemus, Donec longa dies perfecto temporis orbe Concretam exemit labem, purúmque reliquit, Aethereum sensum, atque auraï simplicis ignem, Has omnes vbi mille rotam voluêre per annos, Letheum ad fluuium Deus euocat agmine longo, Scilicet immemores supera vt conuexa reuisant, Rursus & incipiant in corpora velle reuerti.
Quisque suos patimur manes, From thence per amplum Mittimur Elysium, & Pauci Laeta aruatenemus, Donec Longam die perfecto Temporis orbe Concretam exemit labem, purúmque reliquit, Aethereum sensum, atque auraï Simplicio Ignem, Has omnes vbi mille Rotam voluêre per annos, Letheum ad fluuium Deus euocat agmine longo, Scilicet immemores supera vt conuexa reuisant, Rursus & incipiant in corpora velle reuerti.
Wee euery one of vs suffer our clensing, and after that wee are sent out into the large Elysian fieldes, where but a fewe of vs inhabite these pleasant places,
we every one of us suffer our cleansing, and After that we Are sent out into the large Elysian fields, where but a few of us inhabit these pleasant places,
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Then after a thousand yeares God calleth all these soules (thus purged and placed in the fortunate seates) to the flood of Lethe, that they may goe to the earth againe, with vtter forgetfulnesse of all things,
Then After a thousand Years God calls all these Souls (thus purged and placed in the fortunate seats) to the flood of Lethe, that they may go to the earth again, with utter forgetfulness of all things,
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For when Dido minding to kill her selfe prepared Sacra Ioui stygio, Sacrifices to the infernall Iupiter, the Poet maketh her Priest to inuocate, Tercentum tonat ore deos Erebúmque Chaósque, Three hundred gods, and Erebus and Chaos.
For when Dido minding to kill her self prepared Sacra Jovi stygio, Sacrifices to the infernal Iupiter, the Poet makes her Priest to invocate, Tercentum tonat over Gods Erebúmque Chaósque, Three hundred God's, and Erebus and Chaos.
and therefore after hée séeth it, if hée persist to say that heauen is either Homers HADES, or Virgils INFERI, I may not spare to discharge the dutie of a Christian man, to let the whole realme vnderstand, that this is open infidelitie, cloaked vnder the name of Puritie. Platoes world of Soules where it altereth from this, is rather worse than better.
and Therefore After he seeth it, if he persist to say that heaven is either Homers HADES, or Virgils INFERI, I may not spare to discharge the duty of a Christian man, to let the Whole realm understand, that this is open infidelity, cloaked under the name of Purity. plato's world of Souls where it altereth from this, is rather Worse than better.
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For hée saith, the soules of euill men are clogged with their bodilie vncleanenes, and wander, NONLATINALPHABET, about tombes and graues, as it is said,
For he Says, the Souls of evil men Are clogged with their bodily Uncleanness, and wander,, about tombs and graves, as it is said,
and then put on the bodies of beastes, birds, or wormes. And y•u, Sir Confuter, lighting on the first part of those wordes, openly falsifie them, and lewdly misapply them.
and then put on the bodies of beasts, Birds, or worms. And y•u, Sir Confuter, lighting on the First part of those words, openly falsify them, and lewdly misapply them.
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and referred to the former words, where there is a manifest distinction or pause betwixt them, you bid the reader note that HADES is commonly called heauen. For thus you write:
and referred to the former words, where there is a manifest distinction or pause betwixt them, you bid the reader note that HADES is commonly called heaven. For thus you write:
and staye in HADES, vntill the time come that they must haue bodies againe, and therefore all our knowledge heere is but the remembring of that wée knew before,
and stay in HADES, until the time come that they must have bodies again, and Therefore all our knowledge Here is but the remembering of that we knew before,
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You confesse that Cicero was the first (for before him you bring none) that misliked the opinion of the olde Latines (whose seate and tongue in Italie was then 1200. yeares olde) that the world of the dead was vnder the earth, and to signifie so much, they vsed the worde Inferi ;
You confess that Cicero was the First (for before him you bring none) that misliked the opinion of the old Latins (whose seat and tongue in Italy was then 1200. Years old) that the world of the dead was under the earth, and to signify so much, they used the word Inferi;
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nor any way so great as that which Cicero laboured to establish in place thereof. For he through the insolencie of his opinion of himselfe, or inconstancie of his disposition,
nor any Way so great as that which Cicero laboured to establish in place thereof. For he through the insolency of his opinion of himself, or inconstancy of his disposition,
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Examples whereof are euident in his writings. In his spleene against Antonie, he saith; Illi igitur impij, quos occidistis, distis etiam ad Inferos poenas parricidij luent:
Examples whereof Are evident in his writings. In his spleen against Antonius, he Says; Illi igitur Impij, quos Occidistis, distis etiam ad Inferos poenas parricidij luent:
vos autom qui extremum spiritum in victoria effudistis, piorum estis locum et sedem consequuti. Those wicked, whom ye slew, shall IN HELL suffer the punishment of their parricide:
vos autom qui extremum spiritum in victoria effudistis, Piorum Ye are locum et sedem consequuti. Those wicked, whom you slew, shall IN HELL suffer the punishment of their Parricide:
Quid tandem illi mali mors attulit? nisi forte ineptijs ac fabulis ducimur, vt existimemus illum apud Inferos impiorum supplicia perferre, et actum esse praecipitem in sceleratorum sedem at { que } regionem:
Quid tandem illi mali mors attulit? nisi forte ineptijs ac fabulis ducimur, vt existimemus Ilum apud Inferos Impious supplicia perferre, et Acts esse praecipitem in sceleratorum sedem At { que } regionem:
quae si falsa sunt, id quod •mnes intelligunt, quid ei tandem aliud mors eripuit praeter doloris sensum? What harme could (Cluentius) do vnto (Oppianicus condemned and banished for his lewdnes) by killing him? vnlesse wee beleeue toyes and fables to thinke he endured the punishment of the wicked in hell,
Quae si Falsa sunt, id quod •mnes Intelligunt, quid ei tandem Aliud mors Eripuit praeter doloris sensum? What harm could (Cluentius) do unto (Oppianicus condemned and banished for his Lewdness) by killing him? unless we believe toys and fables to think he endured the punishment of the wicked in hell,
and that he was cast headlong into the region and prison of the vngodly? which (conceits) if they bee false, as all men may easily vnderstand, what hurt could death doe him,
and that he was cast headlong into the region and prison of the ungodly? which (conceits) if they be false, as all men may Easily understand, what hurt could death doe him,
but take from him all sense of griefe? To make a reason for his Client, that by killing his aduersarie, afflicted with penury and miserie, he should rather doe him a good turne,
but take from him all sense of grief? To make a reason for his Client, that by killing his adversary, afflicted with penury and misery, he should rather do him a good turn,
Ita { que } vt aliqua in vita formido improbis esset posita, apud Inferos eiusmodi quaedam illi Antiqui supplicia impijs cōstituta esse voluerūi, quod videlice• intelligebant his remetis non esse mortem ipsam pertime scendam.
Ita { que } vt Any in vita Fear improbis esset Posita, apud Inferos eiusmodi quaedam illi Antiqui supplicia impijs cōstituta esse voluerūi, quod videlice• intelligebant his remetis non esse mortem ipsam pertime scendam.
And, Sir Refuter, are you a Christian, that thinke it worth the noting out of a prophane Orator, that it is a foolish fable to thinke, the wicked are punished after this life in hell? Uphold you the proude and lewd conceite of a Pagā against the setled and reuealed iudgements of God by his word? dare you adde of your owne head (for your author hath no such word) that the ignorance OF THE TRVTH beganne this opinion, that Inferiwere vnder the earth,
And, Sir Refuter, Are you a Christian, that think it worth the noting out of a profane Orator, that it is a foolish fable to think, the wicked Are punished After this life in hell? Uphold you the proud and lewd conceit of a Pagan against the settled and revealed Judgments of God by his word? Dare you add of your own head (for your author hath not such word) that the ignorance OF THE TRUTH began this opinion, that Inferiwere under the earth,
quid melius quàm in medijs vitae laboribus obdormiscere, et ita conniuc•tē somno sepeliri sempiterno? If the daie of our death bring not a perishing but changing of places, what can be more to be wished for? But if it vtterly quench and extinguish (bodie and soule) what can be more acceptable amidst the troubles of this life,
quid Better quàm in Medias vitae laboribus obdormiscere, et ita conniuc•tē Somno sepeliri sempiterno? If the day of our death bring not a perishing but changing of places, what can be more to be wished for? But if it utterly quench and extinguish (body and soul) what can be more acceptable amid the Troubles of this life,
then as it were wincking to slumber, and shutting our eies to fall into an euerlasting sleepe? Habes somnum imaginem mortis, eam { que }, quotidie induis,
then as it were winking to slumber, and shutting our eyes to fallen into an everlasting sleep? Habes somnum imaginem mortis, eam { que }, quotidie induis,
& dubitas quin sensus in morte nullus sit, quum in eius simulachro videas esse nullum sensum? Thou hast sleepe which thou daylie triest, for an image of death;
& dubitas quin sensus in morte nullus sit, Whom in eius simulachro Videos esse nullum sensum? Thou hast sleep which thou daily Triest, for an image of death;
and doubtest thou but there is no sense in death, when thou findest no sense in sleepe, which is the patterne of death ? Now on the other side for Ciceroes heauen, which you will needs bring into the Creede vnder the name of Inferi, hee maketh it no reward of vertue,
and doubtest thou but there is no sense in death, when thou Findest no sense in sleep, which is the pattern of death? Now on the other side for Cicero's heaven, which you will needs bring into the Creed under the name of Inferi, he makes it no reward of virtue,
Qui si permanet incorruptus, sui { que } similis, necesse est ita feratur, vt penetret & diuidat omne coelum hoc, in quo nubes, imbres, venti { que } coguntur.
Qui si permanent incorruptus, sui { que } Similis, Necessary est ita feratur, vt penetret & Divideth omne coelum hoc, in quo Clouds, imbres, venti { que } coguntur.
Eá { que } ei demum naturalis est sedes, quum ad sui similem penetrauit, in quo, nulla re egens, alitur & sustentatur, ijsdem rebus quibus astra sustentantur & aluntur.
Eá { que } ei demum Naturalis est sedes, Whom ad sui similem penetrauit, in quo, nulla re egens, alitur & sustentatur, ijsdem rebus quibus Astra sustentantur & aluntur.
and in respect of him disgraceth all other writers as ignorant of the latine tongue, these words will playnly shew thée, what an audacious, irreligious, and heathenish attempt that is;
and in respect of him disgraceth all other writers as ignorant of the latin tongue, these words will plainly show thee, what an audacious, irreligious, and Heathenish attempt that is;
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Which remayning vncorrupt, and alwaies like it selfe, OF NECESSITIE MVST ASCEND, and pearce, and deuide all THIS HEAVEN (or ayre) in which the cloudes, windes, and rayne engender.
Which remaining uncorrupt, and always like it self, OF NECESSITY MVST ASCEND, and pierce, and divide all THIS HEAVEN (or air) in which the Clouds, winds, and rain engender.
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Next that, when the starres & skies shall be melted and dissolued with fier, then must the soules of all men be likewise dissolued, consisting of the same matter, which they doe, and so vtterly extinguish.
Next that, when the Stars & skies shall be melted and dissolved with fire, then must the Souls of all men be likewise dissolved, consisting of the same matter, which they do, and so utterly extinguish.
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And therfore if you bring the world of soules, or this heauen into the Créede, I must refuse the Article for open and euident points of Infidelitie, which I suppose, the Apostles,
And Therefore if you bring the world of Souls, or this heaven into the Creed, I must refuse the Article for open and evident points of Infidelity, which I suppose, the Apostles,
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And therefore as the people thought all men dying to descend vnder the earth to Inferi, so Cicero speaking in open place vseth this same phrase, whatsoeuer he priuately thought of the place where the dead were.
And Therefore as the people Thought all men dying to descend under the earth to Inferi, so Cicero speaking in open place uses this same phrase, whatsoever he privately Thought of the place where the dead were.
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From Pagans (Syr Refuter) you returne to Christiās, & whom before you accused for altering & changing the authēticke vse of words, you now alleadge as obseruing the true proprietie of the same word,
From Pagans (Sir Refuter) you return to Christiās, & whom before you accused for altering & changing the authentic use of words, you now allege as observing the true propriety of the same word,
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Hereunto let vs adde ( saie you ) that the latter learned writers euen Christians haue also espied and graunted this proprietie of the latin word Infernum or Inferi,
Hereunto let us add (say you) that the latter learned writers even Christians have also espied and granted this propriety of the latin word Infernum or Inferi,
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The fault you found with the latin Fathers was, that they vse the word Inferi to signifie hell properlie and particularlie, that is the place of the Damned:
The fault you found with the latin Father's was, that they use the word Inferi to signify hell properly and particularly, that is the place of the Damned:
But when your learning reacheth no furder, you must needes breath out your ignorance, or bridle your toong, which hath runne so long on a voluntarie, that you cannot tell when you bee out, nor when you bée in.
But when your learning reaches no further, you must needs breath out your ignorance, or bridle your tongue, which hath run so long on a voluntary, that you cannot tell when you be out, nor when you been in.
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Infernus locus est in quo animaerecluduntur siue in refrigerio siue in poenis. Hell is a place in which soules are included, either in rest or in paine.
Infernus locus est in quo animaerecluduntur siue in refrigerio siue in Phoenicians. Hell is a place in which Souls Are included, either in rest or in pain.
But Infernum in this place doth no waie signifie the kingdome of heauen; Ergo the true proprietie of the worde Infernum doeth not signifie the kingdome of heauen. The Maior is your owne.
But Infernum in this place does no Way signify the Kingdom of heaven; Ergo the true propriety of the word Infernum doth not signify the Kingdom of heaven. The Mayor is your own.
Quid simile Infern•• & regna caelorum? What likenes haue Infernus and the kingdome of heauen? you saie Infernus is taken by Ierome for the kingdome of heauen;
Quid simile Infern•• & regna caelorum? What likeness have Infernus and the Kingdom of heaven? you say Infernus is taken by Jerome for the Kingdom of heaven;
And againe, Nota ante aduentum Christi, quamuis sanctos, omnes Inferni lege detentos. Porro quod sancti post resurrectionē domini nequaquam teneantur inferno testatur Apostolus dicens;
And again, Nota ante aduentum Christ, quamuis sanctos, omnes Inferni lege detentos. Porro quod sancti post resurrectionē domini Nequaquam teneantur inferno testatur Apostles dicens;
such heauens if you be wise, keepe your selfe from, neither professe to expound the Créed by the Classicall masters of the gréeke tongue, being Poets & Pagans.
such heavens if you be wise, keep your self from, neither profess to expound the Creed by the Classical Masters of the greek tongue, being Poets & Pagans.
though in some darknes, as also whence they tooke the ground of that assertion, I haue shewed in the end of the treatise before as much as néeded to this question;
though in Some darkness, as also whence they took the ground of that assertion, I have showed in the end of the treatise before as much as needed to this question;
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[ They mistooke, you will saie, the word Infernum in the old testament, and thence grew their opiniō, that the Patriarks and prophets before Christes comming went to hell;
[ They mistook, you will say, the word Infernum in the old Testament, and thence grew their opinion, that the Patriarchs and Prophets before Christ's coming went to hell;
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But nowe wee are returned to the scriptures againe, (for Fathers they leaue as corrupters of the olde both faith and phrase) wee shall goe through with more ease, and ende with more speede.
But now we Are returned to the Scriptures again, (for Father's they leave as corrupters of the old both faith and phrase) we shall go through with more ease, and end with more speed.
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S. Paul vseth NONLATINALPHABET for the creature, and NONLATINALPHABET for the making of the world, and our sauiour vseth NONLATINALPHABET for this world and the next, where nothing is excepted;
S. Paul uses for the creature, and for the making of the world, and our Saviour uses for this world and the next, where nothing is excepted;
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Again that SHEOL or HADES may possiblie signifie heauen I vtterly deny, because in heauen besides the soules of men, there are the elect angels of God, to whom if anie man dare applie SHEOL or HADES, he must giue me leaue to thinke his iudgement to be weake, and his faith vnsound.
Again that SHEOL or HADES may possibly signify heaven I utterly deny, Because in heaven beside the Souls of men, there Are the elect Angels of God, to whom if any man Dare apply SHEOL or HADES, he must give me leave to think his judgement to be weak, and his faith unsound.
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[ It cannot be denied, you wil saie, but the olde testament referreth Sheôl, as the Septuagint doe Hades, both to the godlie and to the wicked after death.
[ It cannot be denied, you will say, but the old Testament Refers Sheôl, as the septuagint do Hades, both to the godly and to the wicked After death.
Sheol and Hades doe sometimes signifie the generall state of deade bodies, as when the Scripture describeth rottennesse, silence, forgetfulnesse, senselessenesse, contempt, dishonour, and such like to bee in Sheol. And the same worde when it is referred to the soules of the wicked as there detained,
Sheol and Hades do sometime signify the general state of dead bodies, as when the Scripture Describeth rottenness, silence, forgetfulness, senselessenesse, contempt, dishonour, and such like to be in Sheol. And the same word when it is referred to the Souls of the wicked as there detained,
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yet I must let you vnderstande there is great difference betwixt these speeches. Sheol may extend to their bodies whose soules doe liue in heauen: to their soules it cannot;
yet I must let you understand there is great difference betwixt these Speeches. Sheol may extend to their bodies whose Souls do live in heaven: to their Souls it cannot;
and therefore you must not chop in the one for the other, as your instructor doth, who when he would proue the world of soules, falleth vp aboue head and eares into the graue.
and Therefore you must not chop in the one for the other, as your instructor does, who when he would prove the world of Souls, falls up above head and ears into the graven.
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In the destruction of Core, Dathan and Abiran, the Scripture saieth; the earth opened her mouth & swallowed them vp, and their howsen, and they descended,
In the destruction of Core, Dathan and Abiram, the Scripture Saith; the earth opened her Mouth & swallowed them up, and their howsen, and they descended,
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Doe the bodies of men descende to your world of soules? or is it plaine that in this place must be meant by Sheol either hell which receiued both their bodies and soules that were in that rebellion against God;
Doe the bodies of men descend to your world of Souls? or is it plain that in this place must be meant by Sheol either hell which received both their bodies and Souls that were in that rebellion against God;
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or at least the heart of the earth, which receaued them liuing, whereas other men die before they are committed to the earth? like sheepe (saieth Dauid ) shall they bee laide in Sheol.
or At least the heart of the earth, which received them living, whereas other men die before they Are committed to the earth? like sheep (Saith David) shall they be laid in Sheol.
and to saie vnto thee, art thou also weakened, as well as wee? is thy pride depressed to Sheol? This cannot bee meant of the generall and indefinite state of the deade nor of the worlde of soules,
and to say unto thee, art thou also weakened, as well as we? is thy pride depressed to Sheol? This cannot be meant of the general and indefinite state of the dead nor of the world of Souls,
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not in feare and weakenesse, as here they are described in Sheol. And therefore ruf••le you and your abettour as long as you list with tauntes and tearmes;
not in Fear and weakness, as Here they Are described in Sheol. And Therefore ruf••le you and your abettor as long as you list with taunts and terms;
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how wilt thou know it? Will your learning serue you to make the high heauens a part of the lowe Sheol? If I ascend to heauen, thou art there, (saieth Dauid to God,) if I lie downe in Sheol, there art thou also. So God himselfe by Amos :
how wilt thou know it? Will your learning serve you to make the high heavens a part of the low Sheol? If I ascend to heaven, thou art there, (Saith David to God,) if I lie down in Sheol, there art thou also. So God himself by Amos:
And therefore I rest vpon the same groundes and proofes, which I make before, and stande to iustifie, that in no place of the olde or newe testament, where SHEOL or HADES are named, their world of soules is, or canne bee vnderstoode;
And Therefore I rest upon the same grounds and proofs, which I make before, and stand to justify, that in no place of the old or new Testament, where SHEOL or HADES Are nam, their world of Souls is, or can be understood;
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albeit your impudencie be such yt in the Creed you expound, he descended into hell, by the cleane contrarie, that is, he ascended into heauen. But what will not men of your face and fansie doe? I hope all good men will beware of such expositians.
albeit your impudency be such that in the Creed you expound, he descended into hell, by the clean contrary, that is, he ascended into heaven. But what will not men of your face and fancy do? I hope all good men will beware of such expositians.
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but hereof in the close when we haue first cleared your fonde conceites of SHEOL AND HADES. The dead praise thee not (saith Dauid to God) nor all that descende into silence.
but hereof in the close when we have First cleared your fond conceits of SHEOL AND HADES. The dead praise thee not (Says David to God) nor all that descend into silence.
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If the scriptures affirme as much of Sheol, how can Sheol be the world of soules? yea how can Sheol bee heauen, where the soules night and daie, that is euerlastinglie, do nothing but praise God,
If the Scriptures affirm as much of Sheol, how can Sheol be the world of Souls? yea how can Sheol be heaven, where the Souls night and day, that is everlastingly, do nothing but praise God,
and confesse vnto him the honor of his name? Sheol (saieth Esay ) cannot confesse vnto thee, neither can such as descende vnto the pit trust in thy truth.
and confess unto him the honour of his name? Sheol (Saith Isaiah) cannot confess unto thee, neither can such as descend unto the pit trust in thy truth.
but preciselie and properlie HELL. What textes they are of the lawe and the prophets, where Sheol is named, that cannot bee reffered to the graue, I haue in the treatise before specified and handled such of them,
but precisely and properly HELL. What texts they Are of the law and the Prophets, where Sheol is nam, that cannot be reffered to the graven, I have in the treatise before specified and handled such of them,
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then it remaineth, that in what textes the graue maie not bee endured to bee the meaning of either of these wordes, there wee conceaue the place of the damned must bee intended in either of them.
then it remains, that in what texts the graven may not be endured to be the meaning of either of these words, there we conceive the place of the damned must be intended in either of them.
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saue that I then reasoned the death of the bodie was not signified by HADES, which now those deuisers haue changed into the VVORLD OF SOVLES. I must therefore nowe ouerrun all those places againe,
save that I then reasoned the death of the body was not signified by HADES, which now those devisers have changed into the WORLD OF SOLVES. I must Therefore now overrun all those places again,
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Which I will with as much brenitie as I canne, considering the wise Reader will soone bee able to discerne this newe Camisadoe latelie offered with the VVORLD OF SOVLES. The first place is, Woe to thee Chorazin, and woe to thee Bethsaida, saith our Sauiour:
Which I will with as much brenitie as I can, considering the wise Reader will soon be able to discern this new Camisadoe lately offered with the WORLD OF SOLVES. The First place is, Woe to thee Chorazin, and woe to thee Bethsaida, Says our Saviour:
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Againe, whatsoeuer preuaile not, yet if hell preuaile, what safetie hath the church? Heresie and iniquitie are the gates of hell fighting against the church, as well as crueltie.
Again, whatsoever prevail not, yet if hell prevail, what safety hath the Church? Heresy and iniquity Are the gates of hell fighting against the Church, as well as cruelty.
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The gates of hell are heresies, which open as it were the passage to hell. The fifte generall councell of Constantinople with one full consent alloweth the same.
The gates of hell Are heresies, which open as it were the passage to hell. The Fifth general council of Constantinople with one full consent alloweth the same.
against the which faith no policie, nor tyrannie of Satan shoulde preuaile, and so by your leaue the Fathers goe directlie to the meaning of the texte;
against the which faith no policy, nor tyranny of Satan should prevail, and so by your leave the Father's go directly to the meaning of the text;
if you vnderstand the world of soules, that hath two partes heauen and hell, which of these two did follow after death to destroy the fourth part of the earth? the kingdome of heauen is neuer proposed in the scriptures as a destroyer,
if you understand the world of Souls, that hath two parts heaven and hell, which of these two did follow After death to destroy the fourth part of the earth? the Kingdom of heaven is never proposed in the Scriptures as a destroyer,
And when (the lambe) had opened the fift Seale, I saw (saith Iohn ) vnder the altar the soules of men slayne for the word of God, and for the testimonie of the Lambe.
And when (the lamb) had opened the fift Seal, I saw (Says John) under the altar the Souls of men slain for the word of God, and for the testimony of the Lamb.
The world of soules in heauen was séene in the opening of the fift seale; therefore that world of soules was not séene in the opening of the fourth Seale;
The world of Souls in heaven was seen in the opening of the fift seal; Therefore that world of Souls was not seen in the opening of the fourth Seal;
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but of force, if by HADES you will vnderstand anie world of soules, it must be of those that were in HELL. Howbeit because hee did accompanie death that was sent to destroy, I take it rather to bee the power of the deuill, that is there described;
but of force, if by HADES you will understand any world of Souls, it must be of those that were in HELL. Howbeit Because he did accompany death that was sent to destroy, I take it rather to be the power of the Devil, that is there described;
Who threw the house vpon the heads of Iobs Children can you tell? or who smote Iob himselfe with that loathsome disease? [ But the fourth part of the earth, you saie, could not go to hell;
Who threw the house upon the Heads of Jobs Children can you tell? or who smote Job himself with that loathsome disease? [ But the fourth part of the earth, you say, could not go to hell;
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as draw downe from heauē with his tayle the third part of the starres ? Or if there you take a certayne number for an vncertain, which is S. Iohns manner of writing in this booke,
as draw down from heaven with his tail the third part of the Stars? Or if there you take a certain number for an uncertain, which is S. Iohns manner of writing in this book,
that likewise hee hath the keyes of hell and not of death onlie, S. Iohn plainlie sheweth when he saw an angell come down from heauen, hauing the key of the bottomeles pit,
that likewise he hath the keys of hell and not of death only, S. John plainly shows when he saw an angel come down from heaven, having the key of the bottomeles pit,
This keye must Christ haue, for hee saith of himselfe that he hath the key of Dauid, which openeth and no man shutteth, which shutteth and no man openeth.
This key must christ have, for he Says of himself that he hath the key of David, which Openeth and no man shutteth, which shutteth and no man Openeth.
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and against the soules of the wicked they neither may nor will insult? It therefore remaineth that though HADES with the Septuagint signifie either BODILIE DEATH or HELL ;
and against the Souls of the wicked they neither may nor will insult? It Therefore remains that though HADES with the septuagint signify either BODILY DEATH or HELL;
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who séeth not that HADES there must signifie hell it selfe, the key whereof is so expreslie mentioned in that booke? And so when the Apostle maketh two parts of Christs conquest against death and hell, ô death where is thy sting? ô HADES where is thy victorie? what reason is there to exclude out of these words, Christs victorie ouer HELL, since the same Apostle witnesseth, that Christ had a glorious triumph against hell,
who seeth not that HADES there must signify hell it self, the key whereof is so expressly mentioned in that book? And so when the Apostle makes two parts of Christ conquest against death and hell, o death where is thy sting? o HADES where is thy victory? what reason is there to exclude out of these words, Christ victory over HELL, since the same Apostle Witnesseth, that christ had a glorious triumph against hell,
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and the word HADES in all the places of the new Testament, which we haue yet viewed, inferreth hell? [ The Apostle (you saie) speaketh not of the Damnation of the wicked;
and the word HADES in all the places of the new Testament, which we have yet viewed, infers hell? [ The Apostle (you say) speaks not of the Damnation of the wicked;
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then shall these words be openlie verified, ô death where is thy sting? ô hell where is thy victorie ? For since by sinne hell gate possession of both parts of man as well of his bodie as of his soule;
then shall these words be openly verified, o death where is thy sting? o hell where is thy victory? For since by sin hell gate possession of both parts of man as well of his body as of his soul;
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the full deliuerance of man must free both parts, and the full conquest ouer hell is the losse of both parts, which in the resurrection of the dead shall be performed and not afore;
the full deliverance of man must free both parts, and the full conquest over hell is the loss of both parts, which in the resurrection of the dead shall be performed and not afore;
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and therefore then is the time for all the faithfull to thanke God, for their full victorie ouer DEATH AND HELL, and to saie with the Apostle ô death where is thy sting? ô HELL where is thy victorie ? But what hath your world of soules to do with these words, or with anie other;
and Therefore then is the time for all the faithful to thank God, for their full victory over DEATH AND HELL, and to say with the Apostle o death where is thy sting? o HELL where is thy victory? But what hath your world of Souls to do with these words, or with any other;
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since either is expressed as a diuerse thing from HADES, or not to bee comprised in the name of HADES. But your world of soules is most absurd and false in euery one of these,
since either is expressed as a diverse thing from HADES, or not to be comprised in the name of HADES. But your world of Souls is most absurd and false in every one of these,
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except you meane hell? Doth your world of soules impugne the Church of Christ? or destroy the fourth part of the earth? or shall it be cast into the lake of fire? And what victorie shal the iust haue against the world of soules in the last day;
except you mean hell? Does your world of Souls impugn the Church of christ? or destroy the fourth part of the earth? or shall it be cast into the lake of fire? And what victory shall the just have against the world of Souls in the last day;
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yet in the new Testament where HADES is described as a different thing from DEATH, and following AFTER DEATH, HADES of necessitie, being NOT DEATH, must needes import HELL. Of the place in question, Thou wilt not leaue my soule in HADES, I will yet saie nothing,
yet in the new Testament where HADES is described as a different thing from DEATH, and following AFTER DEATH, HADES of necessity, being NOT DEATH, must needs import HELL. Of the place in question, Thou wilt not leave my soul in HADES, I will yet say nothing,
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What I take to be the meaning of Hades in the Creede, where it is said, Christ descended to HADES, as also what reasons lead me thereunto, thou hast, Christan Reader, in the former treatise, thou shalt with more ease finde it there, then I repeat it here;
What I take to be the meaning of Hades in the Creed, where it is said, christ descended to HADES, as also what Reasons led me thereunto, thou hast, Christian Reader, in the former treatise, thou shalt with more ease find it there, then I repeat it Here;
I vrged thrée things to be obserued in the expounding the Creede, the words to be proper and euident without figuratiue obscuritie, the things to be different without idle repetition,
I urged thrée things to be observed in the expounding the Creed, the words to be proper and evident without figurative obscurity, the things to be different without idle repetition,
and orderlie summe of a Creede? The first you like not, because it expresseth that in darke and hard circumloquution, which was familiarly and plainely said before, he was dead and buried.
and orderly sum of a Creed? The First you like not, Because it Expresses that in dark and hard circumloquution, which was familiarly and plainly said before, he was dead and buried.
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The question then resteth betweene the two last, which of the twaine best expresseth the proper sense, and vulgar vse of the worde HADES. For the Apostles and Apostolike men (you confesse) did so write and speake,
The question then rests between the two last, which of the twaine best Expresses the proper sense, and Vulgar use of the word HADES. For the Apostles and Apostolic men (you confess) did so write and speak,
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nor with the writers of the newe Testament, nor with the people of that time, in their vnderstanding, did HADES euer signifie the worlde of soules without anie limitation of state, or place.
nor with the writers of the new Testament, nor with the people of that time, in their understanding, did HADES ever signify the world of Souls without any limitation of state, or place.
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before any man may chalenge it to be the true meaning of that article. If anie doe aske particularlie whither is this? You aunswer, namely into heauen:
before any man may challenge it to be the true meaning of that article. If any do ask particularly whither is this? You answer, namely into heaven:
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that is, it ASCENDED VP TO HEAVEN. And so by taking heauen for hell, and ascending vppe for descending downe, you haue quickelie made an ende of this matter.
that is, it ASCENDED UP TO HEAVEN. And so by taking heaven for hell, and ascending up for descending down, you have quickly made an end of this matter.
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Whie then goe on with your wise Maister, and make HADES, which is the chiefe Diuell, to bee God, and you haue made a perfect exposition of the Creede, fitte for such as attribute to Diuels, what they shoulde attribute vnto GOD.
Why then go on with your wise Master, and make HADES, which is the chief devil, to be God, and you have made a perfect exposition of the Creed, fit for such as attribute to Devils, what they should attribute unto GOD.
Was this the plainest and easiest waie for the Apostolike men 〈 ◊ 〉 teach the people, Christes soule ascended vppe to heauen, by saying hee DESCENDED TO HADES ? And did the people so best vnderstande them? You that expounde this by the cleane contrarie,
Was this the Plainest and Easiest Way for the Apostolic men 〈 ◊ 〉 teach the people, Christ's soul ascended up to heaven, by saying he DESCENDED TO HADES? And did the people so best understand them? You that expound this by the clean contrary,
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you maie with little studie prooue a speedie expositour of the Scriptures. But, Sir, wise men that regarde their faith more then your follyes will aske;
you may with little study prove a speedy expositor of the Scriptures. But, Sir, wise men that regard their faith more then your folly's will ask;
where you finde descending for ascending, and Hades for heauen? If you pretende Plato, they will tell you, that to embrace a priuate conceite of Socrates against all the former Greekes, against the Septuagint, against the Euangelists,
where you find descending for ascending, and Hades for heaven? If you pretend Plato, they will tell you, that to embrace a private conceit of Socrates against all the former Greeks, against the septuagint, against the Evangelists,
For the last exposition of the three which remaineth, I haue shewed thée (Christian reader) by the particular circumstances of the Scriptures, that in the continuall vse of the new Testament HADES signifieth HELL, which is the place where the wicked after this life are in torments.
For the last exposition of the three which remains, I have showed thee (Christian reader) by the particular Circumstances of the Scriptures, that in the continual use of the new Testament HADES signifies HELL, which is the place where the wicked After this life Are in torments.
I haue also in the sermons before examined the words of Dauid, alledged and applied by Peter to Christ, Thou wilt not leaue my soule in hell, whence Peter concludeth Christs soule was not left in hel ;
I have also in the Sermons before examined the words of David, alleged and applied by Peter to christ, Thou wilt not leave my soul in hell, whence Peter Concludeth Christ soul was not left in hell;
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as likewise the words of Paul importing that Christ descended NONLATINALPHABET to the bottomlesse deepe, which worde throughout the new testament doth signifie nothing but HEL ;
as likewise the words of Paul importing that christ descended to the bottomless deep, which word throughout the new Testament does signify nothing but HEL;
euen by one of the seuentie disciples (that were conuersant with Christ) & continued to this daie with the full consent of the fathers, both Greeke & Latin without exception,
even by one of the seuentie Disciples (that were conversant with christ) & continued to this day with the full consent of the Father's, both Greek & Latin without exception,
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Lastly, I see no cause either in this Confuters ridiculous pamphlet, or in his abettors tempestuous and furious libell, why anie man should dislike or distrust this exposition,
Lastly, I see no cause either in this Confuters ridiculous pamphlet, or in his abettors tempestuous and furious libel, why any man should dislike or distrust this exposition,
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quia vbi in praesentia illius, effractis inferis est captiuata captiuitas, praesentata victrice anima in praesentia patris ad corpus suum siue dilatione reuersus est, Christ saieth to his Father, Thou wilt not leaue my soule in hell,
quia vbi in Presence Illius, effractis inferis est captiuata captiuitas, praesentata victrice anima in Presence patris ad corpus suum siue dilatione reuersus est, christ Saith to his Father, Thou wilt not leave my soul in hell,
Athanasius, Ipse est dei virtus, qui infernum expugnauit, & imperium Diaboli demolitus est, qui Deus in descendēdo, deus in ascendendo, corpus suum à morte excitatum patri repraesentauit, ac vindicauit à morte sub •uius imperio tenebatur.
Athanasius, Ipse est dei virtus, qui infernum expugnauit, & imperium Diaboli demolitus est, qui Deus in descendēdo, deus in ascendendo, corpus suum à morte excitatum patri repraesentauit, ac vindicauit à morte sub •uius Imperial tenebatur.
Christ alone is hee that in hell killed death, confirmed our hope with his resurrection, and destroied the corruption of mans flesh, with the glorie of his owne bodie. Basil:
christ alone is he that in hell killed death, confirmed our hope with his resurrection, and destroyed the corruption of men Flesh, with the glory of his own body. Basil:
because hee lay not in his graue without force, but descended into hell to dispatch thinges needfull for his resurrection, that hee might fulfill all that the Prophets forespake of him.
Because he lay not in his graven without force, but descended into hell to dispatch things needful for his resurrection, that he might fulfil all that the prophets forespake of him.
The rest go all cléer that way, applying ye words of Dauid cited by Peter, Thou wilt not leaue my soule in hell, to Christs descent thither after death.
The rest go all clear that Way, applying the words of David cited by Peter, Thou wilt not leave my soul in hell, to Christ descent thither After death.
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And howsoeuer the fathers incline to thinke, as Ierom did, that the saints before Christes comming were inclosed in a place vnder the earth, expecting Christs comming to bee carried vp to heauen (of which I haue spoken as much as is néedfull in the treatise before;) yet they absolutelie acknowledge that Christ descending destroyed the kingdome of Satan,
And howsoever the Father's incline to think, as Jerom did, that the Saints before Christ's coming were enclosed in a place under the earth, expecting Christ coming to be carried up to heaven (of which I have spoken as much as is needful in the treatise before;) yet they absolutely acknowledge that christ descending destroyed the Kingdom of Satan,
In one place he saith, The Creedes which we find in Ignatius, Irenaeus, Iustinus Martyr, Tertulliā, Origen, Athanasius, Augustinus, the Nicene, Cōstantinopolitan, Toletan, Ephesine, al these neuer thought that Christs going downe to hell, was anie distinct or certaine Article of the Christian faith.
In one place he Says, The Creeds which we find in Ignatius, Irnaeus, Justinus Martyr, Tertulliā, Origen, Athanasius, Augustine, the Nicene, Constantinopolitan, Toledan, Ephesine, all these never Thought that Christ going down to hell, was any distinct or certain Article of the Christian faith.
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But, Sir, haue these Creedes which here you cite, all the rest of the Articles that are in the Apostles Creede? I hope there want in some of them a good manie.
But, Sir, have these Creeds which Here you Cite, all the rest of the Articles that Are in the Apostles Creed? I hope there want in Some of them a good many.
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And yet I hope Athanasius creede hath this Article in precise wordes, and rehearseth it as a part of the Catholike faith, that Christ descended into Hell. Neither is there anie one of these Fathers whome heere you haue named,
And yet I hope Athanasius creed hath this Article in precise words, and rehearseth it as a part of the Catholic faith, that christ descended into Hell. Neither is there any one of these Father's whom Here you have nam,
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This confession was read and allowed as Catholike in the first generall Councell of Ephesus, in the great Councell of Chalcedon, and in the fifth generall Councell of Constantinople. So that fathers and Councels both decumenicall and prouinciall, haue receiued and approoued this article euen from the foundation of Christs church;
This Confessi was read and allowed as Catholic in the First general Council of Ephesus, in the great Council of Chalcedon, and in the fifth general Council of Constantinople. So that Father's and Counsels both decumenicall and provincial, have received and approved this article even from the Foundation of Christ Church;
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With like follie and inconstancie, he saith it is the naturall and necessarie deuision of the articles of the Creede, that these, Christ suffered, was crucified, dead, buried, descended into hell, should concerne Christs humiliation, and hee supposeth euerie sensible man will confesse so much whereas he himselfe expoundeth the last of them to haue this meaning, that Christes soule ascended to heauen. Now to ascend to heauen euery boy knoweth is a part of Christes exaltation, and not of his humiliation.
With like folly and inconstancy, he Says it is the natural and necessary division of the Articles of the Creed, that these, christ suffered, was Crucified, dead, buried, descended into hell, should concern Christ humiliation, and he Supposeth every sensible man will confess so much whereas he himself expoundeth the last of them to have this meaning, that Christ's soul ascended to heaven. Now to ascend to heaven every boy Knoweth is a part of Christ's exaltation, and not of his humiliation.
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Howe his note booke deuideth the Creede, I know not, but Saint Paule whence this diuision hath his ground, saieth this is Christs exaltation, that at the name of Iesus euerie knee should bow of things in heauen, earth,
Howe his note book Divideth the Creed, I know not, but Saint Paul whence this division hath his ground, Saith this is Christ exaltation, that At the name of Iesus every knee should bow of things in heaven, earth,
With like discretion when I alledged the Parable from Christes owne mouth, that his triumph ouer Satan must haue thrée parts, the ouerrunning, the binding, the spoyling of Satan, and his kingdome;
With like discretion when I alleged the Parable from Christ's own Mouth, that his triumph over Satan must have thrée parts, the overrunning, the binding, the spoiling of Satan, and his Kingdom;
but part of it euen all and euerie whit that containeth this doctrine expreslie of Christs going downe to the hell of the damned, all this I saie our Synode, (anno 1562) cutteth off, it putteth out, it casteth awaie.
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, (Anno 1562) cutteth off, it putteth out, it Cast away.
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This wisdome to shew himselfe learned, crieth out, a fine toy or rather a shamefull gloze by vnsauorie allegorizing to corrupt the Text. Is this a good waie to prooue Articles of the fayth, videlicet by Allegories? As if the moste parte of Christes doctrine were not deliuered by Parables and Allegories? The parables of the Sower, of the labourers in the vineyard,
This Wisdom to show himself learned, cries out, a fine toy or rather a shameful gloze by unsavoury allegorizing to corrupt the Text. Is this a good Way to prove Articles of the faith, videlicet by Allegories? As if the most part of Christ's Doctrine were not Delivered by Parables and Allegories? The parables of the Sour, of the labourers in the vineyard,
of Tares sowed by the enemie, and haruest at the end of the world, of the great Supper, and wedding garment, of the wounded Samaritane, and wise virgins, of the prodigall sonne,
of Tares sowed by the enemy, and harvest At the end of the world, of the great Supper, and wedding garment, of the wounded Samaritan, and wise Virgins, of the prodigal son,
to be short the allegories of light, of salt, of leauen, of chaf•e, of the vyne and branches, of the good shepheard, and a thousand such in the prophets, Euangelists and Apostles, do they teach no matters of faith? What Buzzard was euer so blind as so to saie, no points of faith maie be prooued by allegories? Had I extended the Parable farder then Christ himselfe did,
to be short the allegories of Light, of salt, of leaven, of chaf•e, of the vine and branches, of the good shepherd, and a thousand such in the Prophets, Evangelists and Apostles, do they teach no matters of faith? What Buzzard was ever so blind as so to say, no points of faith may be proved by allegories? Had I extended the Parable farther then christ himself did,
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But in a brauerie to chalenge all the Parables and allegories in the Scriptures, as vnfitte to teach points of faith, neuer came in anie sober mans head.
But in a bravery to challenge all the Parables and allegories in the Scriptures, as unfit to teach points of faith, never Come in any Sobrium men head.
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but if you brag not onlie without cause, but against the verie trueth and tenor of their proceedings, are you not worthie in steede of H. I. to be named W. F? but let vs heare how this appeareth? Euen thus;
but if you brag not only without cause, but against the very truth and tenor of their proceedings, Are you not worthy in steed of H. I. to be nam W. F? but let us hear how this appears? Even thus;
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Nam corpus vsque adresurrectionem in̄ sepulchoro iacuit, spiritus ab illo emissus cū spiritibus qui in carcere siue in inferno detinebantur fuit, illis { que } praedicauit, quemadmodum testatur Petri locus.
Nam corpus vsque adresurrectionem in sepulchoro iacuit, spiritus ab illo emissus cū spiritibus qui in carcere siue in inferno detinebantur fuit, illis { que } praedicauit, quemadmodum testatur Petri locus.
But our Synode since correcteth it herein & saith but thus only, Quemadmo dū Christus pro nobis mortuus est & sepultus, ita est etiā credē dus ad inferos descendisse.
But our Synod since Correcteth it herein & Says but thus only, Quemadmo dum Christus Pro nobis Mortuus est & sepultus, ita est etiā Believe dus and inferos descendisse.
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This therfore in thē is seene manifestly ( as I said ) to renounce and abrogate this particular sense of Christs descēding, yt HE VVENT AFTER DEATH TO HELL.
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 TO HELL.
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Is the omitting of this a manifest renouncing and abrogating of it? God forbid [ But the first Synode in king Edwardes time added farther, you saie, that Christs spirit vvas vvith the spirits detained in Prison or in hel; and preached vnto them.
Is the omitting of this a manifest renouncing and abrogating of it? God forbid [ But the First Synod in King Edwards time added farther, you say, that Christ Spirit was with the spirits detained in Prison or in hell; and preached unto them.
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] First then tell your abettor, that al the Realme wil take him not only for a Railor against al honesty, but for a lier against al duty, that voucheth so confidently king Edward the sixt and his subiects held that Christ his soule neuer vvent to Gehenna;
] First then tell your abettor, that all the Realm will take him not only for a Railor against all honesty, but for a liar against all duty, that voucheth so confidently King Edward the sixt and his Subjects held that christ his soul never went to Gehenna;
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And to take héed, that he proue not too true a prophet against himselfe in paying the price of misusing his liege and Soueraigne Ladie, and her whole Realme.
And to take heed, that he prove not too true a Prophet against himself in paying the price of misusing his liege and Sovereign Lady, and her Whole Realm.
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Secondlie, (Sir Refuter) you maie see three thinges in the latter wordes of that Article in king Edwardes Synode, which are verie wiselie with silence ouerskipped by the Synode in her Maiesties time;
Secondly, (Sir Refuter) you may see three things in the latter words of that Article in King Edwards Synod, which Are very wisely with silence overskipped by the Synod in her Majesties time;
For in the later wordes of that former Synode nowe left out are three thinges that cannot bee iustified by the Scriptures. 1. that the Spirits of the iust vvere in hell. 2. that Christ there preached vnto them. 3. that he staied there till his resurrection. These three pointes contained in the Article of that Synode;
For in the later words of that former Synod now left out Are three things that cannot be justified by the Scriptures. 1. that the Spirits of the just were in hell. 2. that christ there preached unto them. 3. that he stayed there till his resurrection. These three points contained in the Article of that Synod;
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But these thinges being drowned by omission, what is that to the rest of the article, which the later Synode imbraceth as a matter necessarie to be beleeued? for thus they resolue;
But these things being drowned by omission, what is that to the rest of the article, which the later Synod Embraceth as a matter necessary to be believed? for thus they resolve;
Their words in Latin were, you will say, Credendus est ad inferos descendisse ? But the same Bishops & the same Clergie that were at the first Synode in the 5 of her Maiesty, assembling again in the 13 yeare of her highnes raign, did themselues english it as I report it,
Their words in Latin were, you will say, Credendus est ad inferos descendisse? But the same Bishops & the same Clergy that were At the First Synod in the 5 of her Majesty, assembling again in the 13 year of her highness Reign, did themselves english it as I report it,
So yt now not these words, Christ descended into HADES, though they be true as being the originall words, much lesse yours Christ went to the dead, but preciselie these, Christ went downe into hell, are the faith & doctrine which the Church & Realme of England professeth, or which the lawe establisheth;
So that now not these words, christ descended into HADES, though they be true as being the original words, much less yours christ went to the dead, but precisely these, christ went down into hell, Are the faith & Doctrine which the Church & Realm of England Professes, or which the law Establisheth;
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If HELL in english be HELL, & GOING DOVVNE be DESCENDING, thē both the Church & the law of England directly, expressely, precisely mayntayneth CHRISTS DE•CENDING INTO HELL, If HELL in english be HEAVEN ;
If HELL in english be HELL, & GOING DOWN be DESCENDING, them both the Church & the law of England directly, expressly, precisely maintaineth CHRIST DE•CENDING INTO HELL, If HELL in english be HEAVEN;
If these men cānot keepe their quarter cléere nor vpholde their conceite, but they must exclude all Greeke, Latine, and English diuines since Christs time from vnderstanding euerie man his owne naturall toong;
If these men cannot keep their quarter clear nor uphold their conceit, but they must exclude all Greek, Latin, and English Divines since Christ time from understanding every man his own natural tongue;
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I will see their braines better settled, and their mouthes b•tter tempred, before their philosophicall follies and Rabbinicall fancies the one sorte being strangers, the other enimies to the faith of Christ, shall draw mee from my Creede.
I will see their brains better settled, and their mouths b•tter tempered, before their philosophical follies and Rabbinical fancies the one sort being Strangers, the other enemies to the faith of christ, shall draw me from my Creed.
Mark. 14. verse: 33. Christ might at the first be abashed with Gods maiesty, or mans misery; but he recouered himselfe before he entered into his praiers.
Mark. 14. verse: 33. christ might At the First be abashed with God's majesty, or men misery; but he recovered himself before he entered into his Prayers.
Colos. 2. The fathers read in s•metipso in his own person, and those yt reade NONLATINALPHABET applie it to Christ, & not to the crosse, saue onelie Occumenius.
Colos 2. The Father's read in s•metipso in his own person, and those that read apply it to christ, & not to the cross, save only Oecumenius.
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