〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a vast and immense longitude of time but there are also besides them other evident words arguing such pawses and spaces of times As also because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or post itself is so expounded by Pererius on John 5.4 * Post motionem aquae significat idem ac st dictum fuissâ—t Postquam coepta erat motio turbatio aquae After the troubling of the water signifieth as much as if it had been said After the moving and troubling of the water was begun saith he for the infirm did wait and expect the moving of the water ver 3. and the impotent man said to Christ ver 7. I have no man to put me into the pool when the water is troubled that is so soon as the water beginneth to be troubled for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first descendant into the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the troubling was healed Therefore you must expound the word after for immediately after instantly there upon For if he had first stepped in he had been healed whereas if you expound after the motion that is a long while after he might indeed have been put into the water but never the nearer to be healed So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.19 and divers other places evince that the phrase implieth not length of time intervenient but rather an historicall narration of things succeeding and sometimes depending one of the other So here first death after that i shortly after that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium judgement Judgement is taken two wayes first for the assenting or dissenting of the intellect in this sense we say I like or like not such a mans judgement so judgement is taken for ones opinion perswasion or determination The Text is not meant of judgement in this sense Secondly it is used for an act of justice giving to every man what belongeth to him Thus is it here taken An act of justice not proceeding from man but from GOD and terminated upon man The judgements of GOD upon man are manifold both in this present life and in the life to come The judgement here mentioned is the judgement after death And of judgements after death there are two Private of souls Publick of bodies and souls Whether of these two judgements is to be understood we hope to finde out when we have considered the last thing propounded the words in a lump together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that the judgement 5 That there are two judgements after this life we take it here for granted but by GODS assistance it shall be in a fitter place of this discourse demonstrated at large But whether the generall judgement of souls and bodies be especially here meant or the private and particular judgement of souls or both of them is the question now and must be determined by authority and reason Oecumenius is for the first way and wittily interprets these words as if it had been said When all and every one which ever were in the world are dead then followeth after the universall death universall judgement To him assenteth * Bell. de Purgat lib. 2. cap. 4. Bellarmine and the book of Esdras long before either of them * 2. Esdr 14.35 After death shall the judgement come when we shall live again c. where the generall judgement is pointed at and not the particular And from hence S. Paul may be thought to have borrowed the words I answer that the Apostle had them not from that author for there is neither Greek nor Hebrew copie of that book of Esdras * Bell. de Verbo Dei lib. 1. cap. 20. saith Bellarmine from S. Hierome onely it is preserved in Latine and no Councel ever held it as canonicall saith Bellarmine Again I can finde no passage of either of these books of Esdras cited in the New Testament though out of other apocryphall books there be divers things taken And though Ambrose cited the second book of Esdras commonly called the fourth book of Esdras in his book de Bono mortis and in his second book on Luke and in his second epistle to Horatianus yea though * Sixt. Sen Bib. Sanct. lib. 1. Sixtus Senensis saith of Ambrose that Ambrose thought Esdras wrote this book by divine revelation and that S. Paul did follow Esdras in those things which he hath concerning the diversitie of order of glory of brightnes in the elect when they shall be raised yet Sixtus Senensis himself esteemeth not the book to be either canonicall or deutero-canonicall but meerely apocryphall and in it he saith are * Quaedam suspecta dogmata regulis orthodoxae fidei apertè contradiceutia some suspected doctrines manifestly gainsaying the rules of orthodox faith and he instanceth in the * 2. Esdr 4.35 36 39 41 42. fourth chapter maintaining * Omnes animas detineri quibusdam abditis promptuariis in inferuo that all souls are kept in certain hidden floores or chambers in hell till the generall judgement Sixtus Senensis addeth that S. Ambrose seemeth to approve of this opinion Also saith he in chap. 6. vers 49. there are fabulous Jewish fooleries of Henoch and Leviathan two fishes Upon these grounds I may confidently say that though some ignorant people might be seduced by this book and thence perhaps arose the error of the souls not being judged till the resurrection yet S. Paul would never take a testimony from that book which hath such palpable untruths and is not extant in Greek or Hebrew Moreover it hath no place vouchsafed in Arias Montanus his Interlineary Bible nor doth Emanuel Sa comment on any word of it and Bellarmine himself marvelleth why Genebrard would have it held canonicall Estius saith * Liber ille non habet autoritatem in Ecclesia Est in 2. Sent. Dist 19. num 4. That book hath no authoritie in the Church But I return to the first exposition The generall judgement may be meant and is involved I will not deny it Yet these reasons perswade me that the particular judgement is not excluded First if the Apostle had intended it onely of the generall judgement it is likely he would as he doth in other places have used fittest expressions and terms properly advancing to that sense as thus At the second coming of Christ or At the end of the world or When the corruptible hath put on incorruption or After the resurrection cometh judgement But since it is written It is appointed for men to die and after that cometh judgement to interpret it onely of the generall judgement is in my opinion to leave a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great gulf between death and judgement which hiatus will handsomely be filled up if there be reference to the particular judgement Secondly what if I say that the words do denote rather the not passing of judgement while we live and the beginning of it to be shortly
countrey if upon imposed crimes by an appellant the defendant shall yeeld or be overcome in battell b Vâ—imo supplicio punietur cum poena gravi vel graviori secundum criminis qualitatem cum exhaeredatione haeredum suorum omnium bonorum amissione He shall be put to death with a grievous or more grievous pain according to the qualitie of the crime with the disinheriting of his heirs and losse of all his goods Furthermore though he were slain yet the formality of the Common-law proceeding adjudgeth him to capitall punishment that thereby his posterity may suffer the grievous concomitancy of his deserved infamy saith that most learned M. Selden my most courteous and loving friend in his Duello or Single Combat pag. 30. 5. But let us come from the sword where things are cut out with more rigour if not crucltie unto matters Ecclesiasticall and so more civil and peaceable Did not S. Peter stand in stead of all the Apostles when Christ said to him Joh. 21.15 16. Feed my lambes Feed my sheep And again Feed my sheep vers 17. Likewise when Christ said to him Matth. 16.19 I will give unto thee the keyes of heaven and whatsoever thou shalt binde on earth shall be bound in heaven whatsoever thou shalt loose on earth shall be loosed in heaven And when this promise to Peter was promised to the rest of the Apostles also Matth. 18.18 and when both these promises were fulfilled and accomplished as they were after Christs resurrection and not before and authoritie given and by a solemne ceremony exhibited by Christ not onely to S. Peter but to all and every of the Apostles saying Joh. 20.21 c. As my Father hath sent me even so send I you And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost Whose soever sinnes ye remit they are remitted unto them and whose soever sinnes ye retain they are retained Did not the Apostles represent the whole body of the Ministery unlesse you will fable that in the Apostles dayes they had more need of remission of sinnes then we have now or that Christ loveth not his Church now nor affordeth the like means of pardon and reconciliation as he did in those times But by the same deceitfulnesse of cavillation you may say as well that when Christ brake bread and gave it to his Disciples and said Take eat this is my body and gave the cup to them saying Drink ye all of it none but they might eat or drink the Supper of the Lord. But it is undeniable that when Christ said to his twelve Apostles Luk. 22.19 This is my body which is given for you Do this in remembrance of me he spake it to them as representours of the whole Priesthood onely who onely have power to consecrate the body and bloud of our Lord. Indeed Hierome saith c Quid facit Episcopus exceptâ Ordinatione quod Presbyter non facitâ— Epist 85. ad Euag. What doth a Bishop except Ordination which a Priest doth not as if the Apostles represented the Bishops in that point onley and the Centuriatours acknowledge that the first Bishops after the Apostles were made Bishops by the Apostles and they say no more then is confirmed 1. Timothy 5.22 and Titus 1.5 Act. 20.28 But other Fathers extend the comparison between the Apostles and Bishops to other matters appropriating to the Bishops above the Presbyters the power of Confirmation and divers other things All which though we grant yet no man will deny but for preaching baptizing and especially for consecrating of the Eucharist and Sacerdotall Absolution or Ministeriall Remission of sinnes the Apostles represented not the people in any wise nor the Bishops onely but the universall body of Christs Ministers And do not among us the Right Reverend Arch-bishops and Bishops and the Clergy assembled in the Convocation represent the whole Church of England are not they our Nationall Councel do not their Articles of Religion binde in conscience all and every one of the Church of England as much if not more then Civill laws Nor is there the like humane authority on earth for the setling of our consciences in matters of Scripture or Scriptures controverted or to be controverted as the externall publick breathing voice of a true Oecumenical Councel of the Patriarchs Bishops and choice Divines of the Christian world The essentiall universall Church of Christ is and we must beleeve it is the house of God the Church of the living God the pillar and ground of truth 1. Tim. 3.15 It never erred it cannot erre its iudgement is infallible The Spirit leadeth this Church into all truth Joh. 16.13 Of the Church of God consisting of the faithfull in any one age or time I dare say it never did erre damnably or persisted in smaller errours obstinately but alwayes some truly maintained things necessary to salvation and unto this fluctuant militant part of the Church Christ hath promised to be with it to the end of the world Matt. 28.20 The whole visible Church at no time can fall into heresie but some seek after the truth and embrace it and professe it Subject it is to nesciency of some things and perhaps to some kinde of ignorance but it cannot erre in things necessary nor in lesse matters schismatically with obdurate pertinacy Of the representative Church of Christ in Councels this may be said truly and safely viz. Of the first six Generall Oecumenicall Councels not one de facto erred in any definition of matters of faith Of other lawfull general Councels that may hereafter be called though I will not deny but they may possibly be deceived as they are men and therefore are not free from errability but if such Councels may erre or pronounce amisse cannot coblers yet there is least likelihood of their erring Such Oecumenical Councels have the supremest publick externall definitive judgement in matters of Religion if any oppose them they may not onely silence them but censure them with great censures and reduce them into order Private spirits must sit down and rest in their determinations else do the Councels lose operam oleum What S. Ambrose Epist 32. said of one general Councell d Sequor tractatum Niceni Concilii à quo me 〈◊〉 mors nec gladius 〈◊〉 separare I follow the decision of the Nicene Councel from which neither death nor sword shall be able to separate me I say of all true and generall Councels and of the major part of them who binde the rest without which issue the gathering of Councels yea and of Parliaments also would be ridiculous For though it were a true and just complaint of Andreas Duditius Quinquecclesiensis Episcopus That in the Conventicle of Trent the voices were rather numbred then well weighed yet he doth not he cannot finde fault with that course in a just and lawfull Generall Councel but directeth his complaint against the tyrannicall power of the Pope
MISCELLANIES OF DIVINITIE Divided into three books Wherein is explained at large the estate of the Soul in her origination separation particular judgement and conduct to eternall blisse or torment BY EDVVARD KELLET Doctour in Divinitie and one of the Canons of the Cathedrall Church of EXON S. AUGUST serm nov 24. de S. Paulo ¶ Omnibus hominibus natis constituit Deus mortem per quam de isto seculo emigrent Exceptus eris à morte si exceptus fueris à genere humano Iam homo es venisti Quomodo hinc exeas cogita HINC LVCEM ET POCLA SACRA ALMA MATER GANTA BRIGIA Printed by the Printers to the Vniversitie of CAMBRIDGE and are to be sold by Robert Allot at the Beare in Pauls-Churchyard 1635. TO THE MOST REVEREND FATHER IN GOD MY VERY GOOD LORD THE LORD Archbishop of CANTERBURIE his Grace Primate of all ENGLAND and Metropolitane Most Reverend THE manifold graces which God hath plentifully poured on you enabling you even from your youth to be a fit instrument divers wayes to advance his glorie and blessing your great good labours with the favourable acceptance of our dread Soveraigne State and all who have well-wishing unto this our Sion have caused me a crazie old retired man who never saw you but once and that long since to leave behinde me a testimoniall to the world both of my heartie thanks to God that you have been of my humblest prayers that you may long continue a prop of our Church a favoured Ezra the prompt Scribe in the Law a powerfull Aaron to make an atonement for the people an Elijah zealous in your calling a provident guide to the Prophets to the sonnes and schools of the Prophets a father chariot horsemen of Israel as Elisha called Elijah as king Joash called Elisha May heavenly influences and divine irradiations say Amen Amen Your Graces in all dutie Edward Kellet The Contents of the first book CHAPTER I. Sect. 1. THe subject of the whole work The reason why I chose the text of Hebr. 9.27 to discourse upon The Division of it Fol. 1. c. 2. Amphibologie prejudiciall to truth Death appointed by God yet for Adams fault The tree of life kept from Adam not by phantasticall Hob-goblins but by true Angels and a flaming sword brandishing it self Leviticall ceremonies dead buried deadly Things redeemed dispensed with yet still appointed 2 3. The Kingdome of Death reigning over all Bodily death here meant and onely once to be undergone 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth not necessarily the longinquitie of future times intercurrent but rather a demonstration that other things were precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After doth often signifie an immediate succession Judgement here taken for an act of justice 5 5. The generall judgement here understood by OEcumenius and Bellarmine The second book of Esdras apocryphall and justly refused More then the generall judgement is meant Even the particular judgement also is avouched by many authorities Three questions arising from the former part of these words 6 CHAP. II. 1. HOw God is immortall how Angels and the souls of men how Adams bodie was mortall and yet immortall though compounded of contraries 10 2. Aristotles last words his death Holcot or the Philosophers pray for him Aristotle canonized by his followers Plato and Aristotle compared Vives taxed Adams bodie was not framed of the earth or dust of Paradise 12 3. Adam should not have been subject to any externall force he was lord of the creatures inward distemper he could not have Adams bodily temperature Christs who was fairer then the children of Adam the helps for Adams bodie meat drink and sleep 17 4. Divers opinions of the tree of life If Adam had eaten of the tree of life before or after his fall he had lived for ever If he had not sinned he had not died though he had not tasted of the tree of life To what use the tree of life should have served 20 5. The Councel of Millan Cardinall Cajetan Richeomus the Jesuit Julianus Pomerius and Saint Augustine think that Adam could not have died if he had not sinned The book of Wisedome Holcot Doctour Estius and two passages of Scripture Canonicall are authorities evincing that Adam had in the state of innocencie an immortall bodie 24 CHAP. III. 1. DEath is a bitter-sweet Enoch and Elias Raptures were not painfull to them Christs transfiguration and the manner of it That it was not painfull to him Adams translation to a life celestiall and a bodie spirituall should not have been painfull if he had not sinned They who shall be changed at Christs coming shall by it finde no pain Death is painfull 28 2. Man-kinde died the first minute of their sinne God draweth good out of evil Death in some regard is changed from a punishment to be a favour and blessing of God 31 3. Not many or more sinnes but one caused death One onely David begotten in lawfull wedlock That this one sinne is not lesse in the godly nor greater in the wicked Death was appointed for one sinne onely of one person onely 33 4. This one person onely was man this man that sinned that one sinne was Adam Strange and curious speculations that Eve sinned not that sinne for which mankinde was appointed to death 36 5. Two School speculations propounded The second handled at large as expounding the former and determined against the School-men themselves viz. That the children of innocent Adam had been born confirm'd in grace The censure of Vives upon these and the like points A part of his censure censured 43 CHAP. IIII. 1. ADams perfection in innocencie Our imperfection after his fall contrary to his both in understanding and will and in the parts concupiscible and irascible 55 2. Adam had other laws given him but one above all and one onely concerning posteritie 57 3. What this law was Adam knew the danger to himself and his off-spring The first sinne was against this law 58 4. Eve sinned before How she sinned the same and not the same sinne with Adam 60 5. Zeno the Stoicks and Jovinian confuted Sinnes are not equally sinfull 62 6. Adam sinned farre more and worse then Eve 65 7. This sinne of Adam was not uxoriousnesse as Scotus maintained but disobedience or pride The branches of Adams sinne 66 CHAP. V. 1. ORiginall sinne is an obscure point The errours of the Schoolmen concerning it The over-sight of Bellarmine 73 2. Originall sinne described by its causes Distinguished from Adams actuall sinne 77 3. In what sense Adam had and his posteritie hath Originall sinne We were in Adam He stood for us idealiter Every one of us would have done exactly as Adam did We did sinne in Adam and how 78 4. Whether Christ was in Adam and how 82 5. We sinned not that sinne in Adam by imitation onely 84 6. Adams sinne as personall was not imputed Adam is saved Adams actuall sinne as it was ideall and
of life kept from Adam not by phantasticall Hob-goblins but by true Angels and a flaming sword brandishing it self Leviticall ceremonies dead buried deadly Things redeemed dispensed with yet still appointed 3 The Kingdome of Death reigning over all Bodily death here meant and onely once to be undergone 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth not necessarily the longinquitie of future times intercurrent but rather a demonstration that other things were precedent Tò after doth often signifie an immediate succession Judgement here taken for an act of justice 5 The generall Judgement here understood by Oecumenius Bellarmine The second book of Esdras apocryphal and justly refused More then the generall Judgement is meant Even the particular judgement also is vouched by many authorities Three questions arising from the former part of these words SECT 1. BEcause I intend by GODS gracious assistance to explain at large the nature both of humane souls and bodies so farre as concerns a Divine and to bring to light things hidden secret and strange and more especially to unfold the estate and passages of mens souls in their origination and likewise in their separation from their bodies also in their particular judgement and their conduct or conveyance to pleasure or pain with all the known occurrences which present themselves ab instanti terminativo vitae from the last minute of life till the said souls shall discern the approach of CHRISTS second coming And because I may if GOD grant me life in a second Tractate write of the Resurrection and generall Judgement and of the same humane souls from the first instant of CHRISTS glorious appearing till they are placed with their bodies in their eternall mansions and of their blisse or punishments with other particularities which concern that new World In these regards I have chosen this Text Heb. 9.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these are words of great force and moment serving aptlie to my purpose as including and containing whatsoever may be expressed or conceived concerning this subject under these two Propositions 1. It is appointed unto Men once to die 2. After this is or cometh Judgement First the particular Judgement immediately upon Death Secondly the generall Judgement in that great day of Retribution of which in due time hereafter if it please GOD. 2. Now because whatsoever is ambiguous and of divers significations is an enemie to the understanding and that we are counselled by Luther to avoid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matter of Religion as we would flee from a Devil let me remove doubtfulnesse from the words and drawing away the overshadowing veil or curtain of ambiguity seek for the true sense of each term questionable And first of the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is appointed Some things man appointeth and GOD some others This appointment is the sanction not of Man but of GOD. Of things appointed by GOD some are so Lege naturae institutae some destitutae some primitively some occasionally This appointment came lege naturae destitutae saith Gorranus à DEO ultore saith Bosquier in his Terror Orbis the Elements having permission to destroy themselves and the things compounded of them GOD not onely driving Adam out of Paradise but by fire and sword fortifying against his approach the way of the tree of life even whilest Adam lived saith Epiphanius Haeres 64 yea till the Floud if Saint Chrysostome misguide us not with strange and uncouth assistance of armed spirits which were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrible and horrible visions of affrighting fire in one place of fire in the fashion of a flaming sword in an other place of dreadfull shapes of beasts otherwhere as Theodoret and after him and from him Procopius Gazaeus do fancie but indeed there were true Angels or Cherubims and a flaming sword which turned every way Genes 3.24 More then one Angel and more then two I know not how many and perhaps many swords every Angel having at least one sword a two-edged sword as some will have it which they brandished and flourished with to the terrour of our sinfull parents For what should more Angels do with one sword onely Therefore the flaming sword is to be understood for more swords the singular for the plural by a Synecdoche the certain number for the uncertain which is usuall in Scripture or els besides the astonishing sight of Angels prepared by an unknown manner and means to defend the straits and passages unto EDEN there was a sword also which turned it self every way * Acies gladii sese vibrantis vertentis The edge of a sword brandishing and turning itself as Tremellius and the Interlineary Bible do read and that most agreeable to the Original Again of things appointed by GOD consequentially first some have been wholly abrogated as the Leviticall ceremonies which now are not onely * Non tantùm mortuae sed etiam mortiferae Vide Aquin. 1.2 quaest 103. art 4. dead but also deadly causing just damnation to the users of them because they deny in effect that Christ who is the substance of those types is incarnate It is true that awhile after Christs resurrection the Jewish rites continued for the Synagogue was to be brought honourably to her grave and at Jerusalem especially S. James advised S. Paul to observe the Ceremonial Law yea there were fifteen Bishops of Jerusalem after Christs time who all successively were of the circumcision and one Mark was the first uncircumcised Bishop in the time of Adrian after the destruction both of the Temple and Citie saith * Niceph. lib. 3. cap. 25. Nicephorus But in other places it was otherwise for though S. Paul did circumcise Timothie because of the Jews which were in those quarters * Acts 16.3 which he might well do by reason the mother of Timothie was a Jewesse yet Titus * Gal. 2.3 being a Greek was not compelled to be circumcised no though he was at Jerusalem Yea S. Paul telleth the Gentiles with great majestie and solemnitie * Gal. 5.2 Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing Secondly the things appointed by GOD have been redeemed as the first-born Exod. 34.20 and tithes Levit. 27.31 and these being instituted by GOD to one end were by their redemption purchased to other uses yet made they no gain but redeemed them at a dearer rate see Numb 18.16 and Levit. 27.31 Thirdly some other things appointed by GOD have been dispensed withall Thus circumcision while the Israelites travelled in the wildernes and awhile after was omitted above fourtie yeares and again resumed into practice Jos 5.2 Thus the Passeover by one that was not clean or was in his journey might be forborn Numb 9.13 To this third kinde and sort of things by GOD appointed do I reduce this in my text This appointed death is not wholly abrogated it is not redeemed and yet sometimes it hath been sometimes it shall be dispensed withall
after death excluding judgement in this life and placing death rather before judgement then any great distance betwixt death and judgement according to the native use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which before The second exposition is of Gregory de Valentia * Tom. 4. Disp 1. quaest 22. punct 9. who applieth the words to the particular judgement immediately upon death So doth Ludovicus de ponte Vallis Oletani * Part. 1. Meditat. medit 9. who sets it down as a veritie of faith * De particulari judicio animae quod sit proximè post mortem judicium singulorum exerceri invisibiliter statim post eujusque mortem Concerning the particular judgement of the soul which is done immediately after death every one is judged invisibly presently after his death and evinceth it by this Text. So doth Joannes * Viguer Instit pag. 692. Viguerius * Bus initio Panarii Antidotorum spiritual Busaeus the Jesuite likewise accounteth * Secundum novissimum est judicium particulare mortem proximè consequens the second last thing to be the particular judgement following death immediately the severitie whereof saith he Job the holy patient feared Job 31.14 What shall I do when God riseth up and when he visiteth what shall I answer him S. Ambrose on this place hath it thus * Post mortem judicabitur unusquisque â—uxta userita sua Every one shall be judged after death according to their own deservings Which words do point at the particular judgement saith Suarez Lastly lest I may seem too eager against the second book of Esdras let me borrow a testimony or two from thence 2 Esdr 9.11 12. They that lothed my law while they had yet libertie and place of repentance open unto them must know it after death by pain And 2. Esdr 7.56 While we lived and committed sinne we considered not that we should BEGIN to suffer for it AFTER DEATH Whence we may probably collect That the beginning of punishment is immediately after death upon the particular judgement and the increase or additament at the generall judgement 2 That some are in torments before the generall day of retribution 3 That the beginning to suffer is not after a long time GOD onely knoweth how long but after death yea presently after it All these proofs on each side make way for the third and best interpretation That the Apostle meaneth not onely either of these judgements but both of them Benedictus Justinian on these words thus * Post eujusque obitum sequitur judicium privatum in quo quisque suarum actionum reddit urus estrationem post finem mundi erit judicium omnium tum hominum tum daemonum After every ones death private judgement follows in which every one is to give an account of his actions after the end of the world shall be the judgement of all both men and devils Of both the Apostle may be understood saith he So also Salmeron and Hugo Cardinalis and Carthusianus Oecolampadius thus * Sive speciale judicium intelligas sive generale uihil refert Whether you understand the speciall judgement or the gener all it matters not Thus have I brought you back to the point where I first began That this text is fitted to my intentions affording me just liberty to write whatsoever may be conceived or expressed concerning the estate of humane souls in their animation or in death or after it in the life future because the words must be expounded of both judgements And now the text being cleared from ambiguities the termes explained the state being made firm and sure not rolling and changeable and being fixed upon its basis and foundation three questions do seem to arise from the first words of the text and each of them to crave its answer before I come to my main intendment First How and when Death came to be appointed for us Secondly Whether Adam and his children all and every one without priviledge or exception must and shall die It is appointed for men to die Thirdly Whether they that were raised up from the dead at any time did die the second time It is appointed to men once to die O Gracious LORD who orderest all things sweetly and who dost dispose whatsoever man doth purpose I humbly implore thy powerfull guidance and enlightning assistance in all this work for his sake who is Alpha and Omega the Way the Truth and the Life thy onely SONNE my blessed SAVIOUR JESUS CHRIST Amen CHAP. II. 1 How GOD is immortall how angels and the souls of men how Adams body was mortall and yet immortall though compounded of contraries 2 Aristotles last words his death Holcot or the Philosophers pray for him Aristotle canonized by his followers Plato and Aristotle compared Vives taxed Adams body was not framed of â—he earth or dust of Paradise 3. Adam should not have been subject to any externall force he was Lord of the creatures inward distemper he could not have Adams bodily temperature Christs who was fairer then the children of Adam the helps for Adams body meat drink and sleep 4. Divers opinions of the tree of life If Adam had eaten of the tree of life before or after his fall he had lived for ever If he had not sinned he had not died though he had not tasted of the tree of life To what use the tree of life should have served 5. The Councel of Millan Cardinall Cajetan Richeomus the Jesuite Julianus Pomerius and S. Augustine think that Adam could not have died if he had not sinned The book of Wisedome Holcot Doctor Estius and two passages of Scripture Canonical are authorities evincing that Adam had in the state of innocency an immortall body 1. TO the full answering of the first question how or why Death was appointed for us I shall need to cleare but these two points That Adam for sinne was appointed to die That Adams sinne and punishment was propagated to us Thus sinne was the mother of death thus we were appointed to die because of sinne As a preparative to the first of these two points I hold it fit to demonstrate that Adam at first was made an immortall creature Concerning Adams soul and the spirits of all men descended from him that they are immortall I hope to prove it so soundly in an other part of this tractate that I will fear no other reproof but this that I bring too much proof for it Therefore supposing or rather borrowing that truth which by GODS grace shall be repayed with interest I now come to shew that Adams bodie was created immortall Immortall I say not as GOD is immortall who neither had beginning nor shall have end with whom is no shadow of change much lesse any reall substantiall change who hath as all other good things else so immortalitie eminently and so eminently that our Apostle in some sort excludeth all others and appropriateth it to him saying 1.
dwell at thy left hand and thy younger sister that dwelleth at thy right hand is Sodom and her daughters The whole kindred is by imitation not by nature But our question is of true consanguinitie and reall generation Further if the immediate parents of those of Jerusalem were idolaters like to Amorites and Hittites yet their sinnes are related as arguments the rather to deterre their children from the like and to keep them from the temporall punishments which might justly be inflicted on them but no way do the words intimate that they should be damned for their predecessours offences unlesse they continued in the same A second objection may be this Gen. 9.22 25. C ham the father of Canaan saw the nakednesse of Noah and Noah cursed his grand-childe Canaan I answer That Cham or Ham had divers other children to wit Cush Mizraim and Phut Gen. 10.6 and Noah cursed none of Chams children save Canaan onely Upon which I conclude one of these two things either that the curse extended onely to things of this life or that Canaan was partaker of his fathers sinne For otherwise the rest of Canaans brethren must have been equally involved both in his guilt and in his punishment Concerning the first the words are Gen. 9.25 Cursed be Canaan a servant of servants shall he be unto his brethren The other two might perchance at distinct times rule the one over the other but Canaan shall be a servant both to Shem v. 26. and to Japheth v. 27. To be a servant of servants indeed was the curse of Canaan and it was really accomplished when the Canaanites were made tributary and overcome and the Gibeonites a part of them were made vassals to the meanest Israelites which were the ofspring of Shem. Witty Epigrams and Pasquils have been made both against the citie of Rome and its Popes Aversum coluit quia Roma infamis Amorem Nomen ei averso nomine fecit Amor. Which name of Rome if it had been first given when not onely the Apostle S. Paul taxed them Rom. 1.26 c. but even their fellow-heathen Petronius Arbiter in Satyr might have had some colour for that denomination But since it was called Rome when the sinnes of that kinde were not hatcht or heard of I say the inverted and averted name was rather witty and posthumous then sound Likewise they have this crochet against the Papal title of Servus Servorum Roma tibi quondam fuerant Domini Dominorum Servorum servi nunc tibi sunt Domini And Calvin derideth that Gregorian title But the Abbot Rupertus well doth difference that the Pope is not called absolutely Servus servorum The servant of servants but Servus servorum Dei The servant of the servants of God to which I adde that he is not said to be Servus servorum fratribus suis A servant of servants unto his brethren which was the exact curse of Canaan but that he makes himself to be called Servus servorum filiis suis in Christo A servant of servants unto his sonnes in Christ from whom he imagined he took his name of Pater and Papa The second branch of my answer is that Canaan was partaker of his fathers sinne That it might be so is demonstrable For though Canaan was not born while Noah was in the ark wherein few that is eight souls were saved by water 1. Pet. 3.20 And those eight souls were Noah and his wife Shem Ham and Japheth and their three wives Genes 7.13 yet Canaan was born unto Ham not long after the floud Genes 10.1 and 6 verses The Rabbins say Canaan was ten yeares of age and first saw his grandfathers nakednesse and in derision shewed it to his father whereupon the father was cursed in that sonne more then others But that the innocent sonne should be cursed eternally for the fathers offence was never intended A third objection may be this Joh. 9.2 the Disciples asked Christ Who did sinne this blinde man or his parents that he was born blinde From whence is inferred that the Apostles beleeved that the sinne of parents is prejudiciall to the childe I answer The Apostles interrogation was grounded on knowledge yet perhaps mixt with some ignorance They truely did know both that bodily punishments are sent of God upon men for their offences and that a childe might justly be punished corporally for the parents iniquitie But their ignorance is seen in this that they thought no punishment was inflicted but for some singular singled noted offence But for whose offence or what offence there is the doubt which Christ thus untieth Neither this man sinned nor his parents where he meaneth not that they had no particular sinne but not such sinne or sinnes as for which this man was made blinde but that the works of God should be made manifest in him Secondly this instance is so farre from proving the sinnes of the fathers to be derived to their sonnes that it excuseth both parents and children from such and such sinnes Thirdly it hath apparent reference to corporall punishments which neither the Apostles nor I do deny but they may justly be inflicted on the bodies or goods of children for their parents transgressions 11. It followeth in my method that I shew the authorities on our side Bellarmine De Amissione Grat. Statu peccati 4.18 proveth at large m Non transire ad po steros per generationem omnia peccata parentum sed primum tantùm primi hominis lapsum That all the sinnes of parents do not passe unto their posteritie by generation but onely the first sinne of the first man Trelcatius and Willet crosse him not in this point Scharpius pag. 487. in Cursu Theologico upon that point of Bellarmine maketh this Quaere n An peccata proximorum parentum originaliter in posteros transecunt Whether the sinnes of the next parents originally passe unto their posteritie and he answereth That Augustine moved the matter yet determined it not but we saith he agree with Aquinas that it is impossible so to be And he alledgeth divers sound reasons for that purpose Augustine himself indeed somewhere is somewhat doubtfull and though he saith against Julian 6.3 That Fundanus a Rhetorician of Carthage o Cùm accidenti vitio luscus esset luscum filium procreavit being by an accidentall hurt blinde of one eye begat a sonne likewise blinde of one eye where he seemeth to patronize the transfusion of personalls yet the case is above ordinarie as experience sheweth and much may be ascribed to the imagination of the mother rather then to the imperfect generation of the father Though Augustine also in Enchirid. be somewhat cautelous and timerous yet otherwhere as I have proved before he is confident that we shall stand forth to judgement for one onely sinne of Adam our originall sinne which truth he confirmeth in one particular thus against Julian the Pelagian 6.12 p Propter hoc itaque id est quâ—niam peccavit Adam
that is sought out and drawn into judgement and answereth as he ought to do truly without mentall reservation modestly and as befitteth him to answer unto his superiours if he receive no satisfaction in his conscience and his Judges doom him worthy to die what shall he now do Shall he be over-ruled by his superiours both spirituall and temporall doing as they do and thinking as they think shall he go against the dictates of his own conscience or shall he adventure his bloud and life What my self would do by Gods grace I will prescribe unto another First before I would sacrifice my life I would once more recollect my former thoughts for humblenesse and diligently consider whether the matters for which I am to suffer death be abstruse depths beyond my reach or capacity If they be very intricate I have cause to think that I am an unfit man to judge of things which I know not and cannot comprehend 2. Cor. 10 13 c. Secondly I would in this case before expense of bloud bring my intentions to the touchstone call to minde that good intentions alone cannot excuse me before God but good intentions well grounded and regulated S. Paul with good intentions persecuted the Church and was injurious but he did it ignorantly in unbelief 1. Tim. 1.13 where an ill belief though meaning well is counted unbelief In a good intention S. Peter would have disswaded our Saviour from death but he was called Satan for it Matth. 16.23 though Christ had blessed him before and promised him excellent gifts vers 17 c. I cannot think but they who offered their children unto Moloch did think they served God rightly though indeed they served the Devil yet God saith Levit. 20.3 I will set my face against that man and will cut him off from among his people The priests of Baal who cut themselves after their manner with knives and lancers till the bloud gushed out upon them 1. King 18.28 did they not follow the ill guide of a misled conscience did they not think they were in the right do not millions of Turks Jews and of Pagans go to the Devil though they perswade themselves they be in the onely true way do not many think that to be constancie which in truth is obstinacie and that to be knowledge which is ignorant self-love There is great resemblance and manifold likely hood between some truth and some errour and the mistake is easie and there is a great difference between opinion and sound belief Thirdly I would endeavour to think humbly of my self and as the Apostle adviseth to preferre others before me I would ruminate on that which the Apostle saith 1. Cor. 13.3 Though I give my bodie to be burned and have not charity it profiteth me nothing And shewing what he meaneth by charity addeth Charity suffereth long and is kinde charity envieth not charity is not rash or vaunteth not it self is not puffed up doth not behave it self unseemly So that he who behaveth himself unseemly who is puffed up who vaunteth himself or is rash who envieth and is unkinde and hasty hath not charity And though he give his bodie to be burned his death profiteth him nothing saith the Apostle Examine therefore and again I say examine thine own heart if thou finde any one of these sinnes beforenamed reigning in thee then know there is a spot in the sacrifice And till that be washed away rased out or reformed thou must suspect thy self and mayest well be dubious Self-conceit is a branch of pride pride never agreed with charity and no death profiteth a man any thing who hath not charity Oh but this enfeebleth the resolution of confessours and stoopeth down the constancy of martyrs to pendulousnesse it maketh them draw their hands back from the plough and to look backward to Sodom with lots wife No no my discourse intends onely to dull the edge of singularity to stop the mouths of pridie undertakers and ignorant praters to put a bridle into the teeth of such as revile Magistracie to reduce people to humblenesse and such thoughts as these If many may be deceived how much easier may I If the more learned be awrie how shall I be sure I am right They have souls to answer as well as I and charity bids me think they would not damn their own souls by damning mine have I alone a sound rectified conscience Self-deniall is a better schoolmaster to true knowledge then presumption An acceptable martyr is a reasonable sacrifice and an acceptable sacrifice is a reasonable martyr A conscience not founded on good causes not strengthened with understanding is like a fair house built on the sands a very apple of Sodom a painted sepulchre which appeares beautifull outward but is within full of dead mens bones and of all uncleannesse Matth. 23.27 My cautions are not remoraes of staying or withdrawing any man so farre as his knowledge can or doth aspire unto for so farre I allow them a judgement of discretion but necessary preparatives to the true perfect and glorious martyrdome He shall be no martyr in my estimate who without great motives runneth to death and posteth rashly to destruction But when pride with all her children singularity self-love vaunting rashnesse unseemly behaviour is cast out of the soul and the contrary graces the children of charitie possesse it then if thy conscience can no way be convicted if thou knowest thy cause to be good and the contrary to be apparently amisse follow not the multitude conform not thy self to the world keep thy conscience untainted poure out thy bloud unto death offer thy life and body as a reasonable sacrifice die and be a martyr be a martyr and be crowned crowned I say not onely with glory and immortality but with those gifts and aureolae which are prepared above others for true martyrs In this sort Whosoever shall confesse Christ before men him will Christ confesse also before his Father which is in heaven Matth. 10.32 The judgement of jurisdiction which is in superiours having authoritie and the judgement of direction which is in Pastours by way of eminency forbid not in this case the judgement of discretion which is and ought to be in every private man so farre as he hath discretion and knowledge or immediate inspirations of all which I would not have a man too presumptuous That which our Divines do term the judgement of discretion is in the words of z Contra Marcionem 4. post medium pag. 269. Tertullian Clavis Agnitionis He must never contrary this for this must he die What he knoweth let him as a good witnesse seal with his bloud if need be But in things beyond a simple mans capacitie I will say once more with a Serm. 20. de verbis Apostoli Augustine b Melior est fidelis ignorantia quà m temeraria scientia A faithfull ignorance is better then a rash knowledge In such things is he to be guided by his Pastours
was not altogether irrevocable but that the messengers who brought him to judgement were sharply blamed by their governours because they brought Antillus in stead of Nicandas Within a while after Nicandas died and Antillus recovered life and health And Plutarch in my opinion seemeth to insinuate that he was present at the recovery of him Of both these if each particular were true that they were dead and relived we may boldly averre that they died again Neither doth Plato Plutarch or Theodoret doubt of it As strange a storie though more remote from our subject you shall finde in Alexander ab Alexandro Genialium dierum 6.21 4 An other istance you shall finde in Bellarmine De arte bene moriendi lib. 2. cap. 1. taken out of Joannes Climachus in scala sua grad 6. who relates thus of a man that died twice In his first life saith he he lived most negligently but dying and his soul being perfectly separated from his bodie after one houre he returned again and he desired Climachus and the rest to depart Whereupon they walled up the cell and he lived as an Anchoret within the cell twelve yeares speaking to no man till he was ready to die again eating nothing but bread and drinking water sitting so he astonishedly revolved those things onely which he had seen in his separation with so earnest a thought that he never changed countenance but continuing in that amazement secretly wept bitterly When he was at deaths doore the second time they forced open the entrance into the cell and coming to him humbly desired him to speak some words of doctrine He answered nothing but this onely b Nemo qui revera mortis memoriam agnoverit peccare unquam poterit The serious remembrance of death will not consist with sinne The like storie you may finde in Venerable Bede All these if they lived again died again and rose not to life immortall And in this sense is that averred Wisd 2.1 Never was any man known to have returned from the grave viz. not to die again for otherwise some were known to have been raised From these I come more especially to speak of such whom the word of God reporteth to have been raised MOst gracious God who didst breathe into the face of man the breath of life and at thy pleasure drawest it forth again out of his nostrils grant that we make such use of this present life that we may see love and enjoy thee in the life eternall through Jesus Christ our onely Lord and Saviour Amen CHAP. II. 1. A division of such as have been raised They all died 2. The widow of Zarephath her sonne raised yet died again supposed to be Jonas the Prophet The Shunammites sonne raised not to an eternall but to a temporary resurrection A good and a better resurrection 3. Christ the first who rose not to die again 4. The man raised in the sepulchre of Elisha arose not to immortality 1. ANd because divers have been raised up of whom there is not the like doubt and answer in each kinde to be made I will therefore distribute them in regard of their times into three sorts Such as were raised 1. Before Christs death 2. After he was ascended 3. About the time of his death Which inverted method I purposely choose because I will reserve the hardest point to the last The first sort again is subdivided into such as were raised either before Christ was incarnated or by Christ himself They who were raised before Christ was born were three 1. The widow of Zarephath her sonne 1. King 17.22 2. The Shunammites sonne 2. King 4.35 3. A dead man who was cast into the grave of Elisha and when he touched the bones of Elisha he revived and stood upon his feet 2. King 13.21 All these three were raised up to live and lived to die again Neither did the intention of such as requested to have them raised or of such as raised them aim once that they should live immortally but live onely on earth again as other men did and then die again Neither did I ever reade any who held these to arise to immortall glory neither stands it with reason For that they were once dead and raised to life the Scripture saith and that they must either live to this time or be translated to immortall glorie in their bodies or die is as true as Scripture Now because there is no ground to say that they yet live or were translated bodily into heaven there is good ground to conclude that again they died 2. Concerning the first of these the Jews think he was Jonas the Prophet and S. Hierome in his Prologue on Jonas citeth their opinion and dislikes it not Tostatus also saith Dïvers others think so If Jonas were the widow of Zarephath her sonne we know that Jonas died afterward for the Prophets are dead Joh. 8.53 and he was one of the Prophets And concerning both the first and second instance it is thought by many good Authours that they are pointed at Heb. 11.35 The women received their dead raised to life again or the Prophets delivered to the women their dead as the Syriack reads it that is to converse with them as formerly being raised not to an eternall but a temporary resurrection and so to die again at their appointed times And to this truth the Text it self giveth in evidence for it is said in the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might obtain a better resurrection Of holy men there is a double resurrection the first and the last the good and the better The resurrection mentioned in the beginning of the verse was good and with reference to the former saith Chrysostom the latter resurrection is called the better For the former was temporary the latter eternall called also The holy resurrection in our book of Common Prayer in the Epistle on the sixth Sunday after Trinity though there is no substantiall ground for the word holy either in the Latine or Greek Rom. 6.5 Of the former Aquinas in his Comment on Hebr. 11.35 saith it was rather a resuscitation then a resurrection and again c Isti sic resuscitati sunt iterum mortui Christus autem resuegens ex mortuis jam non moritur Rom. 6.9 These being raised died again but Christ rising from the dead dieth no more Rom. 6.9 3. And therefore Christs resurrection was as Aquinas saith and as it is indeed the beginning of the future resurrection Then must they needs die again who were raised before him He was the first Guide that lead the way to the eternall resurrection He abolished death and hath brought life and immortality to light 2. Tim. 1.10 Life and immortalitie to light which were before in darknesse And I think that the Apostle may well be thus paraphrased in that place to the Hebrews The women desired that their dead children might be raised again 1. King 17.18 2. King 4.22 c. and as a gift
ea resurrectio completa It is an holy belief of the Church that the blessed mother of Christ hath obtained a full and perfect resurrection Which words suffice to crosse other Papists who denie that any exception is to be made to the generall axioms though by us they are held as fables 3. Let us take a view of some indefinites and we shall not finde them to be universally applied The Prophets are dead John 8.53 yet Enoch was a Prophet Jude vers 14. and Elijah was chief among Prophets Notwithstanding these were not dead Revel 14.13 The dead rest from their labours yet divers have been raised from a true death and have returned again into this world of labour My very Text is fertile of more particulars to this purpose It is appointed unto men to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—MEL UNO TEMPORE as it is in the Syriack word for word yet some have died twice It is appointed unto men once to die and after that cometh JUDGEMENT but Christ was not judged after he died That he was judged in the particular judgement of souls cannot be since himself is there the Judge So shall he also be judge in the generall judgement But let us return to the universalls Matth. 26.33 Though all men shall be offended because of thee yet will I never be offended yet was he a man and if the words there be restrained to all Christs Disciples or Apostles yet Peter accounts himself none of that all and exempts himself from the number of them that would be scandalized 1. Corinth 15.27 He hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him Heb. 11.13 These All died in faith Yet Aquinas truely there excepteth Enoch Aquinas in 4. lib. Sentent dist 43. artic 4. thus By the same reasons by which we shewed that all should arise from the dead may we shew also that all shall arise A CINERIBVS in the generall resurrection unlesse by especiall grace the contrarie be granted to some as the hastening of the resurrection is granted to some Where Aquinas confesseth that some are dispensed withall both for incineration that their bodies should not be turned into dust and some also shall have a speedier resurrection by an especiall grace Why then by the especiall grace of the same God may not some be freed from the stroke of death 4. Salmeron tuggeth it out hard by the teeth to uphold that none shall be acquitted from death but without exception all must die Hearken to his reasons n Si Christo matri Christi mors non pepercit cui parcet If death spared not Christ and his Mother whom will death spare I answer Death spareth none so that no one can say I will not die Death spareth none but he that hath the power of death may spare whom he pleaseth Fire and water have no mercie yet the three children were preserved in the fire and S. Peter walked upon the sea The rivers have divided themselves yea the Red sea gathered it self together and was as a wall on the right hand and on the left in the passage of the children of Israel toward Canaan God above the pitch of humane reason may free whom he will from death and shut up the mouth of the grave that it shall not swallow some as he did the mouthes of the lions when he saved Daniel Again saith Salmeron o Qui cum Christo mortui non sunt non resurgent nec erunt membra ejus Who die not with Christ or as well as Christ shall not arise nor be members of his bodie All the Jesuits in the earth cannot demonstrate that proposition If they use S. Augustines reason p Resurrectio est solummodo mortuorum At omnes resurgent Ergòomnes morientur Onely the dead shall arise But all shall arise Therefore all shall die I answer with S. Augustine and many more what is handled at large in the third part q Immutatio erit vice resurrectionis Change shall be a kinde of resurrection and in the proposition The dead are not taken strictly but largely for any such as have changed their first life But take we the dead properly and natively for such onely as indeed have died the proposition is false and must be denied since we shall not all die but some shall be changed and yet both the one and the other sort shall be raised Salmeron again on 1. Cor. 15. thus objecteth r Tardante Sponso dormitaverunt omnes dormierunt While the bridegroom tarried they all slumbred and slept Matth. 25.5 Did not Salmeron sleep slumber and dream when he produceth these words to prove that all shall die when the words have apparent reference to the supine securitie of their mindes and perhaps if you will to their bodily sluggishnesse drowsinesse and sleep if there were any realitie in the parable Death was never meant in these words for Christ doth not there that is at the resurrection tarrie but he that shall come will come and will not tarrie Heb. 10.37 He continueth objecting thus f Stulte quod seminas non vivificatur nisi mortuum fuerit Ergò Omnes morâ—entur quia Omnes vivificabuntur THOU FOOL THAT WHICH THOU SO WEST IS NOT QUICKENED EXCEPT IT DIE 1. Cor. 15.36 Therefore All shall die because All shall be quickened I answer The Apostles drift in that place is not to shew whether any shall remain alive or all die but he onely proveth by naturall reason that resurrection may grow out of putrefaction Secondly even they themselves who say All must die cannot take the words exactly as they sound For then as the seed hath time to rot and rotteth ere it quicken so the bodies of men should suffer corruption and putrifaction as the seeds do which they dare not say Lastly seeds do not die properly there is no separation of a soul from a bodie they die analogally and improperly and so do even those who shall not die but shall be changed An other objection is Genes 3.19 Dust thou art and unto dust shalt thou return Peter Martyr answereth t Id est Quamdiu orbis durare pergat nisi dies judicii cursum naturae intercipiat That is whilest this world lasteth and till the day of judgement break off the course of nature But I say that even such as maintain that every one must die will not say they shall reverti in terram Be incinerated and turned into dust and earth for they allow a very short time till the bodies reunion If any will still urge the generality and presse the extent of the words and force of the decree It is appointed unto men to die I answer with Bellarmine himself u Decreto satisfieri videtur si omnes Adae posteri morti obnoxiâ— sunt Tom. 3. de amissione grat stat