reconciling the world to himselfe in Christ First desdescended into the lower partes of the earth then he led captiuity captiue and not only we are deliuered from the captiuity of Satan sinne and damnation but also Christ triumphing ouer them as tirants hath ascended aboue all heauens to fulfill all things Uery aptly likewise doth Hemingius expound this place as by his death he conflicted with his enemy on the crosse so by his glorious descending into hell resurrection and ascention he triumphed as it is Ephes. 4. leauing his crosse lift vp as a monument of his victorye This then is an other end of Christs descending into hell to triumph ouer the diuell to strike perpetuall terrors into thē and to deliuer vs from the feare of their tiranny I end therfore with this worthy saying of Fulgentius to Thrasymunde in his 8. chapter the true humanity of the sonne of God neither was wholy in the sepulchre neither wholy in hell but in the Sepulchre he lay dead according to his true flesh but in his soule he descended into hell In his soule he returned from hell to the slesh which lay in the sepulchre but in respect of his diuinity he neither is holden in place nor lymited by bond he was wholy in the graue with his flesh wholy in hell with his soule and by this meanes was fully euery where Christ because God was not seperated from the humanity which he had assumpted which was both in soule in hell that from hell his soule might return a conqueresse and was with his flesh that by reason of his spéedy resurrection it might not be corrupted Therefore the sonne of God took all man with all his infirmities without sinne for vs and the same Christ was giuen wholy for vs in respect of his flesh he was dead but in respect of his soule he descended into Hell It is not vnknowne therefore that Eusebius Fulgentius Mollerus Musculus Hemingius with many others before by me named being accompted lightes of the world in their time haue confirmed this article of our faith by this Scripture which thing when we doo likewise we are reckoned to be deceiuers But God who knoweth our harts and intent knoweth that both by praier and study we trauell to know the truth in this controuersie and we are assured by his holy and eternall woord we stand therein An other place we haue in Scripture to confirme our position in the Epistle to the Ephes. 4. verse 9. 10. Now in that he ascended what is it but that he also descended first into the lowest partes of the earth he that descended is euen the same that ascended farre aboue all heauens that he might fulfil all things For the better vnderstanding of this place you must note that in the Hebrew tung there are 7. names of Hell Scheol Auaddon Bor Schachath Bor Scheon Tit Haijáuen Thalmáueth Erets Tachtiioth Erets Tachtiioth then signifying the lowest partes of the earth sith it is an appellation for hell this place must néedes proue manifestly the descending of Christ into hell For as ascend and descend are cōtrary so are heauen and the lowest partes of the earth I will therfore procéede by Gods grace in the expounding of this place as I haue doon in the rest First I wil proue by conference of Scriptures that the lowest parts of the earth signifieth hell In the 63. Psalme and 9. verse the Prophet thus writeth Therfore they that seeke my soule to destroye it shall goe into the lowest partes of the earth And in Ezekiel 31. verse 14. 15. 16. 17. 18. the Prophet prophecying the destruction of the Assirians saith They shall goe down into hell which he calleth in y e chapter 3. times Ercts tachtiioth that is the lower partes of y e earth The like manner of spéech is in the praier of Manasses ver 12. O Lord condemn me not by reseruing euil for me neither condemne me into the lower parts of the earth And so is this place vnderstood by Ambrose writing on the same place in his exposition of the 4. chapter of the Ephesians this man therefore comming downe from heauen into the earth was borne a man afterward he died and descended into hell from whence rising the third day he ascended into heauen before all mortall men aboue all heauens that he might shew death to be vanquished to euery creature So doth Augustine interpret this place in his 15. booke of the Trinity and 19. chapter and Chrisostom on the 4. chapter of the Ephesians And Athanasius expounding this parcell of Scripture thus explaineth the Apostles meaning into what place did he descend into hell truely which he calleth according to the common opinion of men the lowest partes of the earte For as Chrisostome saith he went to the partes of the earth beyond which was nothing lower and from thence he ascended into the heauens then y e which nothing is higher And in hell as he bound the diuell with the bandes of his iustice and power that he should not herafter hurt any of his members so from heauen he giueth his Saints giftes that they may resist the diuell and tread him vnder their féet Those men of worthy memory which com posed the centuries doo auouch y e in fimae partes terrae that is the lowest partes of the earth do signifie hel and proue it out of this text Ephes. 4. And for this cause Hierome in this place thus hath concluded and so doo I with Hierome that hell is vnder the earth no man doubteth for he that descended in soule into hell ascended with body and soule into heanen For as much then as the learned and godly Rabbins the Fathers both Gréeke and Latin haue consented that these woords doo signifie hell and the circumstances of the text doo proue the same it must néeds be confessed of all godly men that this place dooth proue this article of our faith strongly and no refutation béerof can be made by any deuise of man For as ascend and descend are contrary so hell and heauen are contrary and Christ did begin his triumph in hell make shew of it in earth and now hauing all power in heauen earth and hell is set down on the right hand of God not only as a valiant conquerour that hath made his enemies his footstoole but also as a terrible iudge that hath condemned y e diuels and as a glorious King that ruleth all creatures for euer If any man will not beléeue S. Hierome that hell is beneath let him consider these 2. Scriptures the 86. Psal. ver 13. and Pro. 15. ver 24. For great is thy mercy towards me and thou hast deliuered my soule from the nethermost hell The Hebrew phrase is Scheol Tachtiioth The other place is The way of life is on high to the prudent to auoid from hell beneath Now let vs examine the place of S. Peter who in his first Epistle and 3. chapter
Ieroms lesson that he went thither to deliuer prisoners As for that new lesson that he went thither to triumph that is a base deuise to send him thither to triumph who had conquered hell on the crosse For my owne part I haue oftentimes read the name of hell ioyned with shame and ignominy but to this day I neuer hard it ioyned with triumph and glory But be it so and tell me if you can how Christ who was yet in the graue and bands of death could triumph ouer hell Is it likely that he could triumph before the victory You adde two other causes to binde the deuill and to deliuer vs from hell You bring vs many places of scripture to confirme this geare Gen. 3 15. The seed of the woman shall breake the serpents head Osee. 13 15. O death I will be thy death O hell I will be thy victory 1. Cor. 15 55. O death where is thy sting O hell where is thy victory In all which places there is not a syllable sounding that Christ descended into hell As for his triumphing ouer hell we neuer denied it and doo auouch that he perfourmed that most gloriouslye by the power of his Godhead which did present his most noble victory ouer his enemies hell and death both in heauen earth and hell without his bodily presence Hill You aske me why Christ descended into hell and yet you confesse I noted 3. ends of Christs descending into hell the one to triumph ouer the Diuels the other to binde the Diuels and to take away their power ouer mankinde the 3. to deliuer vs from hell There was also set downe a fourth end that is to manifest his death vnto those in hell to reproue them of their incredulity and héere labouring to catch me in a snare you are fallen into it your selfe for firste you say Christ conquered hell on the crosse then as hauing forgotten your selfe you aske this question with admiration How could he conquere being in the graue Is it likely that he would triumph before the victory First you stoutlye affirme that he had conquered then you boldely deny it Conuenit nulli qui secum dissidet ipse Next you saye you haue not read the name of hell but ioyned with shame and infamy why doo you write then that the Godhead did triumph ouer hell Did you not read your owne writing I am sure in this place 1. Cor. 15. 55. O death where is thy sting O hell where is thy victory The name of hell is ioyned with triumph but you answere these places with a flat negatiue Héere is not a sillable to proue the descending of Christ into hell I am sure Paule proueth héere the resurrection of Christ and of our selues and how can he proue the resurrection vnlesse he proue the knitting together of the body and soule for as death is the parting of body and soule so resurrection is the reuniting of them together againe and héere Paule sheweth that the body comming out of y e graue and the soule from hell Christ did conquere both And therefore it is not the deity as you say but the humane nature of Christ did vanquish death and Hel. Heb. 2. 14. For as much then as the children were partakers of fleshe and bloud he also himselfe likewise tooke parte with them that he might destroye through death him that had power of death that is the Diuell Therefore Hemingius on the Col. 2. saith As on the Crosse he conflicted with the diuell so by his glorious descending into hel resurrection and ascention he did triumph Therefore these places proue the descending into hell aswell as the buriall for the reason of the apostle is this Christ came out of the graue ergo he conquered death and Christ came out of hell ergo he ouercame hel Therefore thus I reason against you that did conquere which did fight but the humane nature of Christ did fight ergo it did also conquere and is gon vp into heeuen to whom the Angels powers and mightes be subiect 1. Pet. 3. 22. Col. 2. 15. Phil. 2. 9. 10. Eph. 1. 20. 21. 22. Therefore sith all these Scriptures doo witnes that Christ as man did trivmph and is exalted and hath all power I doubt not but in your next answere you will reforme your iudgement Humes Sectio 14 You alledge for his descending into hell to binde the diuels this how can a man enter into a strong mans house and spoyle his goods vnles he first binde the strong man Here is not that you took vpon you to proue that he descended into hell to binde the Diuell The house of this strong man which is heere spoken off by the circumstances of the place is apparantly to any man of iudgement not hell but this world whereof the diuell had taken possession and had polluted many hartes out of the which he was cast by Christ who thereby proueth himselfe to be stronger then he Hill Your interpretation is true and the other is true also for Christ did not only ouercome the diuell in the world but also in hell For as Cyrill noteth on this place there was before the comming of Christ much violence taking away the flocke of God and carrying them to his owne house wherfore before the comming of Christ the heathen and people of the world went into eternall death but Christ hath deliuered both their bodies from the graue and their soules from hell by his death and personall descending into hell This place is alleadged by one Georgius Princeps Anhaltinus in his learned commentaries on the 16. Psalme which you may read it if you please for as Dauid trampled on the face of Goliah so did the soule of Christ trample on Satan in hell and trod on his face and this is noted by the Prophetesse Sibilla as also by the Heathen Poets whose woordes I haue set downe in my Sermon at large And therefore Clenard in his grammer giueth this obseruation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went downe into hell that is into the house of hell Humes Sectio 15. Now one thing remained wherin you seemed to run beyond your selfe and most men doo wonder what you meant thereby whereas Christ vpon the Crosse did vtter to the hearers then and to all ages after that he had finished the woork of our redemption in these woords It is finished you take on you to proue that he meant not so alleadging these places Ioh. 17. 4. I haue finished the woorke which thou gauest me Act. 13. 29 And when they had fulfilled all things that were written of him Ioh. 19 28. Seeing all things were finished that the Scriptures might be fulfilled Out of al these places say you it may be seen that there remained somewhat to doo Good M. Hill remember your selfe and you shall finde no man of our side that will deny you so much When our Sauiour cryed out It is finished he had
soule in hell wholy in the world wholy in heauen wholy in the vnity of the nature in the Father of whom he came and wholy by the omnipotency of his diuinity in all y e creatures which he made The Apostle kéeping this vnitye of person doth thus confirme the Church of Corinth in the faith of the truth For first of all I haue deliuered you that which I haue receiued that Christ died for our sinnes according to the Scriptures and that he was buried and rose againe the third day according to the Scriptures He saith not that the body of Christ was dead but Christ that he might kéep the vnity of the person of God and man and that he might shew the substantial propriety of the deity and humanity In another place he sayth for although he was crucified of infirmie yet he liueth by the power of God Héer we are taught that the whole humanity was assumpted into the Godhead and that death albeit it did sunder the body and the soule yet it it did not sunder the Godhead from either parte and for this cause the Godhead being with the flesh in the graue it conld not corrupt and the same Godhead vnited to the soule the soule could not he left in hell but euen as his body was in graue to shew him to be true man and it rose againe without corruption to shew him very God so his soule was iu hel to shew himself a true man it came from hel to shew himself a true God and a most glorious conquerour of al his enemies both in earth and in hell The like hath Ciril in his treatise of the right faith to Theodosius the soule of Christ being coupled to his Godhead descended into hel vsing the power of God did appeare to the soules that were there And writing on Iohn in his 12. book and 36. chapter and when the time was come that he should preach to the soules that were in hell for he came to be Lord of the liuing and of the dead he dyed for vs and this proper passion of our nature he willingly took on him as concerning this flesh albeit as God he is life naturally that hell being spoyled he might be the first fruites of them that fléepe and being made the first begotten of the dead as the Scripture calleth him he might giue to our nature a returne to life And of this iudgement is Oecumenius interpreting the Scripture Christ dyed for the vniust not only for them which were after him but also for them that were before him and therefore went down into hell As the death of Christ was auaileable vnto thē that dyed before him so the descension of Christ into hell was profitable to them that liued before Christ as well as to those that liued after him Vigilius also in his 2. book and 3. chapter thus saith the flesh of Christ was not in Paradice nor in hell but lay in the graue without life the soule for y t 3. dayes was in hell and not in the graue and yet we say well that out Lord Iesus Christ lay in the sepulchre but in his onlye fleshe and that our Lord Iesus Christ was not lefte in hell but in his only soule and albeit Christ is in all these and euerye one of these yet it is but one Christ whereof one parte of his humanity was so in the graue and another in hell that he notwithstanding is one wholy euery where albeit he hath seuerally deuided himselfe by places and therfore we say the Lord lay in the graue but in only flesh and the Lord went down to hell but in only soule Alesius one of the first reformed Ministers of Scotland in his learned treatise vpon the Gospell of S Iohn thus writeth concerning this controuersie but this encourageth me that I haue a manifest place and text in Peter that Christ preached in hell to them which in the dayes of Noah were vnbeléeuers that is condemned in the nethermost hell then he alleageth the place of Ephe. 4. before by me alleadged and therupon thus concludeth I expound therefore this article simply and againe I meruaile what men meane that they deny that Christ descended into hell Alesius did wonder that any man would deny this article because it hath so many confirmations and in euery confirmation in such order as they are set in the Créed are proued the death descending into hell resurrection and ascension of Christ together For in the 16 Psalme he beginneth with the death of Christ in the 10. verse but in the last verse he speaketh of his resurrection and of his exaltation at the right hand of God So in the Act. 2. chap. First he speaketh of the death of Christ in the 29. verse Secondly of his buriall in y t same verse of his descending into hell in the 13. verse of his resurrection in the 32. verse and of his ascending and exaltation to glory and his giuing of the holy Ghost in the 33. verse so in the 4. chapter of the Ephe there is not onlye mention made of Christ descending into the lowest partes of y e earth but also it is saide in the 10. verse that he ascended far aboue all heauens And also in the 3. chap. of the Philippians not only the Apostle declareth the humility of Christs death but also setteth downe his presence in hell and that euerye knée did bow vnto him and euery tung did confesse him to be the Lord and thus he sheweth first who was highly exalted he that hath made himselfe of no reputation from whence he was exalted from those that were vnder earth where he was exalted that is farre aboue al heauens and lastly who exalted him that is God his Father So in this place Peter proueth in the 18. verse the death of Christ in the 19. verse the descending of Christ into hell in the 20. verse the end of his descending that is to reproue them of ther disobedience to the preaching of Noah in the 21. ver he speaketh of the resurrection of Christ in the 22. verse he endeth the ascending vp into heauen vnto the right hand of God that all Angels powers and might might be subiect vnto him In all these Scriptures the order of our Créed being kept and all these thinges plainlye proued very great cause of maruell is giuen to Alesius and many learned men why this article should be denyed which is confirmed by the scriptures that the death buriall resurrection and ascension of Christ are confirmed and therefore those that deny these Scriptures to proue the descending of Christ into hell may aswell deny the resurrection of Christ for the resurrction being the ioyning of both partes of the manhood of Christ together cannot cléerely be proued vnlesse it be shewed from whence both partes seuered came which is proued before to be thus the soule of Christ from hell and the body from the graue Further where it is
putteth in for them in the midst of the garden Farther God said they should not eate of it she added that they might not touch it God said they should surely dye Eue said least we dye héere she diminished the scriptures If then the Fathers haue added to the scriptures that the Fathers were set out of hell there I leaue them And if you change hell into graue as you doo in the 16. Psal Act. 2. I will leaue you also for I stande not vpon mens sayings but vpon the word of God But where you boldly affirme that not one of the Fathers haue déemed that which I say you shewe your selfe either to be malicious in hiding the truth or else so ignorant that you haue not read the Fathers for diuers both old and new are of my iudgement Ambrose on the fourth Chapter of the Ephesians thus writeth Christ therefore comming downe from heauen into the earth was borne a man afterward he died and descended into hell from whence rising the third day he shewed death vanquished to euery creature Augustine de tempore in his 137. sermon and in his third sermon of the resurrection thus sayth Hell did restore him as a conquerour and the Heauens did receaue him as a triumpher And in his second sermon he saith thus Behold you haue heard what our defender the God of vengeance is said to haue done fréely For after that he was exalted that is was hanged of the Iewes on the crosse that I may touch these things briefely assoone as he had giuen vp the ghost the soule vnited to the deuinitie descended into the bottome of hell and when he had touched the band of darkenesse as a fearefull and glorious spoyler the wicked and hellish Legions were afrayde and trembling began to enquire saying Who is this dreadfull and glorious man Eusebius writing of the resurrection of our Sauiour hath the lyke We must knowe that in the selfe same houre wherein our Sauiour bowing his head gaue vp the ghost his body béeing left in the graue his Soule with the Diuinitie went downe to triumph ouer Hell Fulgentius writing to King Thrasymund in his third booke and eight Chapter not dreaming but well aduised thus writeth The true humanitie of the Sonne of God neyther was wholie in the graue nor wholie in Hell but in the Sepulcher he lay dead according to his true fleshe but in his Soule descended into Hell In his Soule he returned to the flesh which lay in the Sepulcher but in respect of the Deuinitie which neyther is holden in place nor limited by bond he was wholie in the graue with his flesh and wholie with his Soule in Hell And by this meanes was fully euery where Christ because God was not seperated from the humanitie which he had assumpted which was both with his Soule in Hell that from Hell his Soule might returne a Conqueresse and was with his flesh that by reason of his spéedie resurrection it might not be corrupted I haue héere alleaged the olde which disprooue your assertion for all these accord with mée Now to these will I adde also the iudgements of some newe Writers Mollerus a very learned Minister of Germany on the 16. Psalme thus teacheth Christ would shewe his victorie in a certaine sort ouer the Diuells to strike perpetuall terrors into them and to take away from vs the feare of their tyrannie To this agréeth Musculus on the sixtie and eight Psalme This GOD which was in Christ reconciling the world to himselfe first descended into the lowest partes of the earth then he led captiuitie captiue and not only wée are deliuered from the captiuitie of Satan sinne and damnation but also triumphing ouer them as Tyrants he hath ascended aboue all heauens to fulfill all things The same learned Father interpreting the second Chapter of the Colossians thus hath There are some that be perswaded it is an absurditie if it be sayd that Christ did triumph ouer the principalities and powers but if all these things be attributed to God the Father that he did them with Christ and in Christ we may truly reade héere triumphing ouer them in his owne person In like sort dooth Hemingius expounde this place in the second Chapter of the Colossians As by his death he conflicted with the Diuell on the Crosse so by his glorious descending into Hell Resurrection and Ascention he triumphed as it is Ephes. 4. leauing his Crosse lift vp as a monument of his victorie So doth M. Fox vnderstand this place in a booke which hée hath written entituled Christus triumphans Therefore in this behalfe you haue tolde a manifest vntruth wherefore I shall thinke you will scarce haue care to set forth the truth of God when you will presumptuously vtter such an vntruth which may be reproued by so many and honourable witnesses Farther héere you leaue out at your pleasure two other endes of Christs descending into Hell which I taught in my Sermon the one is the manifestation of his death the other is our deliuerance from Hell Playne dealing ought to be in this case and therefore I exspect it at your hands Humes Sectio 4. But if you will see how doubtfull Augustine was in this point I pray you reade his 99. Epistle to Euodius where you shall finde many his doubts and almost no other thing affyrmed for certaintie but only that hee doubteth not that Christ went to Hell building vpon the wordes of the Prophet Dauid and the Apostle Saint Peter Thou wilt not leaue my Soule in Hell nor suffer thy holie one to see corruption Where I can not choose but wonder what should moue so worthy a wit and so learned followers of him seing it is apparant that the word doth signifie aswell the sorrowes of hell as the place of hell in the scripture to passe by that significatiō of the word which the whole church of Christ cōfesseth to be true that our Sauiour did suffer vpon the Crosse whole torments of hell for our redemption and to fall vpon that signification which hath slender proofe and led them iuto such streites as Augustine himselfe cannot escape Whosoeuer doubteth that the name of hell is vsed in the Scripture for those sorrowes let him read that of 1. Samuel 2. 6. The Lord killeth and makaeth aliue he casteth downe to hell and bringeth vp againe Or that of Dauid Psal. 30. 3. Thou hast brought my soule out of Hell Or that of Ionas 2. 2. I haue called to thee out of the bowels of hell And many other places where the woord can not signifie the pit of hell whence there is no redemption but the sorrowes of hell which the Saintes of God did suffer in this life Now seeing this is so I would fain know of you good M. Hill why we may not more safely take the woord Hell in that signification which you cannot deny then you in that signification which the better parte of Christians do take to be false For that
shall effect that which many of your side haue attempted but neuer yet any could bring to passe It is written of Procustes that if any were too short for his bed he would stretch them out and make them fit for his lodging so you this place being too short to fit your waste will enlarge it with a word immediatly which is not in the place primitiue or deriuatiue expressely or by way of implication Moreouer where you say if I will aunswere this place I must proue that he that mindeth to goe to hell doth vse these words I wonder that you dare vse such blasphemous spéeches for hereby you insinuate that Christ was but a méere man and that other men haue a part in the worke of our redemption aswell as Christ. For as he is our only Sauiour so as Luther saith on Gen. 21. Chapter This was singular in Christ Thou shalt not leaue my soule in hell nor suffer thy holy one to sée corruption for his soule could not be deteined in hell nor his body in the graue For as this was singuler in Christ that he did giue vp his ghost so was it singular in him to go to hell and returne againe Ambrose saith Tradidit spiritum suum quia non inuitus amisit quod enim emittitur voluntarium est quod amittitur necessarium He gaue vp the ghost because he lost not his soule against his will for that which is emitted is voluntarie but that which is amitted is necessary Theophilact saith he cryed out with a loude voice gaue vp the ghost for he had power to lay down his life take it vp again Now whē you can proue that you or any of your side haue this power in you to dye when he will and liue againe when he will then will I prooue that he that speaketh these wordes Into thy hands I commende my spirit hath an intent to goe to Hell But as Christ his birth was a singular thing in him so was his death buriall descending into hell resurrection and ascention into heauen Eccle. 8. 8. Man is not Lord ouer the spirite to retaine the spirite Aud Iohn 10. 18. Christ saith No man taketh my life from me but I lay it downe of my selfe I haue power to lay it downe and power to take it vp againe By these two places it is euident that no man can lay down his owne spirite but the only Sonne of God had that prerogatiue and therefore as the laying downe of his spirite and the taking vp of his spirite againe was wonderfull so was the state of the soule and body during the time of the seperation of the partes of the humanity singular and wonderfull Humes Sectio 6 For the other place you bring a ready answere out of Augustine of that which is God but not of that which is man how ready soeuer this construction be I am well assured it can not stand with the woords of Christ. Luk. 23. 43. This day shalt thou be with me in Paradice For what I praye you could the Godhead of Christ goe to heauen in the future time which was stil in heauen from all eternity For this day shalt thou be with me in Paradice is al one as if he had said this day shal thou I be in Paradice which no man that hath one drop of braine in his head dare auouch of Christ who was neuer thence But here you tell me that the future verbe is attributed to the theefe onely and that which is giuen to Christ with me is limited with no bound of time I told you euen now that thou shalt be with me is all one with I and thou shall be together But to let this passe what say you to the theefe then that said Luk. 23. 42. Remember me Maister when thou commest into thy kingdome This theefe was not sure of your minde for he did suppose that Christ to whom he spake was not yet in his kingdome and I am sure that Christ was so good a Doctor that if the poore theefe had mist his footing he would haue set him vp againe Thus you see that these two places are to strong for your ordinance if you haue no better shot then this we will spread our banner with Magnaest inuicta veritas Hyll Héere you condemne S. Augustins answere Well because S. Augustine is dead and in your margine you say that it is M. Hills answere by Gods grace and his woord M. Hill will defend it First I note a falsification of the text by you alleadged for whereas it is in the text Luke 23. 42. Remember me Lord when thou comst into thy kingdome You for Lord say Maister I tolde you in the beginning Eue did change the woords of the Scripture to her ouerthrow Therefore I pray you leaue it for otherwlse I must tell you of it if a boy in the Grammer schoole construe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maister he is worthy to be beaten and if a schoolemaister teach so he is worthy to be controlled for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written by Stephanus with a capitall letter will cashire your banner of boasting and bring your glorye to shame I preached in my sermon at Chippenham that to day did signifie for euer and with me did signifie the Godhead I will not only affirme it but confirme it that to day doth signifie for euer in this place first I proue it by this philosophicall reason out of Aristotle which saith In aeternis non est tempus In eternall things there is no time For time is the measure of motion therfore if there be time then is there motion Now as in hell all men do suffer torments and in earth all labour so in Heauen all doo rest Apoc. 14. 13. Blessed are the dead that dye in the Lord so saith the spirite for they rest from their labours Therefore where there is no mutation frō day to night nor from summer to winter there is no day naturall or artificiall as you suppose And this is proued Apoc. 10. 6. And the Angell sware by him that liueth for euermore which created heauen and the things that are therein that time shalbe no more And this woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day is vsed for euer in many Scriptures Psal. 2. 7. Thou art my Sonne this day haue I begotten thee Act. 13. 33. And we declare vnto you touching the promises made vnto the Fathers God hath fulfilled it vnto you their Children in that he hath raised vp Iesus euen as it is written in the second Psalme Thou art my Sonne to day haue I begotten thee And in y e epistle to the Hebr. 1. 5. And to which of the Angels said he Thou art my Sonne to day haue I begotten thee And againe Hebr. 5. 6. He prouing Christ to be a préest for euer thus saith Christ took not to himselfe this honor to be made an high Preest but he that said to him Thou art my Sonne to