that is the DominioÌ„ or power of Death were cast into Hell â—â—v 20.14 I said it was absurd to say Hell was cast into Hell You answer it is more absurd to say the world of Soules was cast into Hell Where you doe but dally and play with words â—t â— e woâ—â—â—e â—e Deaâ— Aâ—â—ally For I vse not that terme * the world of soules though it may be named sometime in a good sense Which you will by no meanes conceave only you delight much to sport your sâ—lfe with it Our answer theÌ„ is this There is no absurditie to say that at the last day when the * last enemy shal be destroyed then Death â—â—â—ore pag. 2. and the power of Death or the Kingdome and Dominion of Death shal be cast into Hel that is eternally dâ—stâ—oyâ—d abâ—â—ished shall râ—turn to the Divell whâ—â—â— they came To say many soâ—t that theÌ„ Hell phalbe cast into Hell souÌ„deth sensâ—les in my â—atâ—s Although you meane the Contayning to bâ— put for the Contayned Hâ—ll for the Divels of Hel and that the Divels shalbâ— theÌ„ cast into hâ—l fire Yea although one Andreas â—eda vnderstand it so likewise For neither you nor they it â—â—â—meth do cosidâ—r that this place assigneth them to Hell then at the last day who yet are not in Hell but shal be then cast into Hell â—nd destroyed But the Divels are a 2 Pet. 2. Iâ—d 6. in Hell already reserved in eâ—â—rlasting châ—mes of darknes Therefore the Divels cannot be vndâ—â—stood heere by Hadâ—s that they shal be then cast into Hel seeing â—hey are already cast in to Hell for ever Death and the Power thereof being the last enemie that shal be dâ—stroyed is not yet but shal be indeed at the last day aboliâ—hed swallowed vp of Hell Lastly â—eere is shewed the most general vniversall rendring vp of all the â—ead whatsoever to iudgment But Hel plainly hath not all the Dead Death the world of the Dead or thâ— Dominion of Death have all Therefore Dâ—ath Hades heere do not signifie properly the Divâ—ll Hell but this only that Death and the vniversall Dominion or power of Death yeelded vp to iudgment al the Dead both great smal both good and bad to be iudged according to their workes Thus it is evident and cleere that Hades no where in the â—ew Testament doth signifie properly Hel as you say it doth Thus also that is concluded fully and perfitly which my 2. Reason †Pag. 15 before affirmed that you have not one place at all in the Scripture to prove that Christs Soule was in Hell b Act. â— 2 One place only you have stood vpon that Christs Soule was in Hades but that helpeth you nothing at all as we have seene You must prove indeed that Chriâ—ts Soule was in Gehenna if you would perswade any man of knowledg which you shal never do Gehenna in the New Testament is properly Hell but Hades is never properly so taken as I hope it is sufficiently before proved Therefore the Concluâ—ion is good To thinke that Christes Soule was ever in Hell is a thing that ought to be vâ—terly denyed Yet heere we must consider a maine obiection of yours â—ven those words of our common Creed Touching Câ—â—â—◠〈◊〉 which vsually in English wâ— vtter thus He descended into Hell originally 〈◊〉 is He descended into Hades And in truth this is all that you have to allâ—age for your opinion â—swere But I answer 2. wayes First Admitting then Denying the authority of thâ—se words in our Comon Creâ—d 1. Admitting the authority of these words yet Not as sufficient not as Aposâ—â—hâ—all but such as may be fâ—oÌ„ godly and sound Christians wâ— affirme that we can well vnderstand them according to the Scriptures vse of Hades rightly viz that Christes whole humane Person came vnder the power and Dominion of Death or that he dâ—caying in this world * falling down from that state of life wherein a while he flourished went absolâ—tly from hence into the world of the Dead 〈◊〉 before 〈◊〉 153. according to the law of nature which all other men follow likewise when they dâ— How this sense doth fully agree also with the mindes of the ancient Fathers generally we have at large dâ—clared c before Pag. 166. Pag. 1â—4 But this serveth not your turne therefore you will needes inioyne vs d 3. Rules to be exactly and prâ—câ—sâ—ly kept in the expounding of these words namely 1. Distinction of matter 2. Consequence of order 3. Propriety of words You must know that we can be no more strict Note nor more religious in observing the Ciâ—cuÌ„stances of matter order even in the holy Scriptures themselves then you inioyne heere to be observed in these words of men Might not these godly men think you misse in som such Circumstance or light point although the Scripture can not Or if they might why impose you such strictnes on our consciences about mens words as if heere were no possibility of any the least missing or imperfection How beit we admit your 3. Rules also 3. Rules and will observe them sufficiently First these words He descended to Hades may very well expresse a Distinction of matter differing from all the words heere besides They naturally and properly signifie as before we shewed that Christ came to vtter decay in this world and being taken hence was gathered in both partes of his Manhood dissolved wholy intirely to those who were departed before him into another world Or ells thus that he came vnder the full power e before Pag. 192. Dominion of Death Now either of these differeth verily from meere and simple Death â—vian â—â—â—â—â—â—ce â—eaâ—h For to Dy propeâ—ly is nothing els but the going a sunder of the Soule from the Body That other is to be wholy razed out from the presence and sight of this world also a remayning vnder the possession and strength of Death and a going to the society of them in another world g. 192. These indeed are f differing points and degrees in Death albeit in effect generally they bee all one with Death that is they be necessaâ—ily consequent alwayes conioyned vnto Death Againe if those wordes in the Creed were only but a more emphaticall phrase of through and perfit Dying and Departing hence if there were in them no further DistinctioÌ„ of matter then so yet this were enough to distinguish them froÌ„ the other words Dead and Buryed This is cause enough especially in the Ancient times when men suppose this Creed was framed when Christs Humanity and naturall Death was by al meanes subtilly and violently oppugned after a short worde signifying his Death and Buriall yet for more emphasis sake and for further Viging the same to addâ— this other short familiar phrase importing no other maine matter then was before noted but only a more effectuall and more absolut signification
soule properly also For the one standeth with Gods iustice and with the Nature of man in Christ aswell as the other So farre for this Then e you addresse your selfe against another â—ag 289. even one of the chiefest reasons of mine which I make from the straunge and incomparable Agoâ—ies of Christ in the tyme of his Passion These invaded him as we read principally at 3. times 1. in the foretast of his Passion shewed vs in the 12. of Iohn 2. In the Garden a little before his apprehension 3. In his very extreame Passion it selfe on the Crosse The Scriptures f heeretofore I rehearsed at full Treat â— â—ag 49. 50. â—oh 12.27 Mat. 26.39 and 44. Mark 14.33 â—uk 22.44 and 43. Mat. 27.46 â—ebâ—â— 5.7 whence these piteous and vnspeakeable Agonies of his are notified vnto vs. Whereby to all that duely consider it appeareth so cleare as the Sunne at noone day that The paines of his Passionâ— which plainly now he felt and feared because he knew he was to feele them further vnto death were the proper and direct cause of those Agonies But we assume that such straunge and lamentable things and behaviour in Christ were not the effectes only and meerelie of his bodily paines and death or of the feare of them Therefore Christ felt and indured more then his meere bodily paine and death by the testimonie of the Scriptures which thing a Before 14.25.5 you deny In your whole discourse you gainsay * Pag. 17 22. 23. 2â— 34. c. the Proposition that the paines of Christes Passion or the naturall feare of them was the proper and direct cause of those Agonies or that these Scriptures doe imply so much The Assumption you graunt and acknowledge that the meere bodily paines and death of Christ or the feare thereof were not the only nor the proper and direct Cause of these Agonies in him For b Pag. 29â— you are resolved that the cause of Christes Agonie could not proceede but from his Submission to God or Compassion to men or froÌ„ both These you name elswhere a c Pag. 23. â— religious Feare d Pag. 124. 20 21. Devotion and Pietie to God pitie to men c. And thus you resolutely denie my Proposition For you meane it seemeth that Christ suffered paines in his Soule by reason of the strength and zeale of these his Holy Affections and that these were the proper and maine Causes of that his most wofull and miraculous Agonie Complaint Therfore not any extraordinarie Paines inflicted vpon him by way of proper punishment as my Proposition intendeth But this your Assertion I simply denie that Christes Holy Affections his Piety and his Pity were the proper and maine Causes of that his most wofull and miraculous Agonie Complaint And then my Proposition standeth firme that his Paines inflicted on him by way of proper Punishment and Vengeance for sinne were the proper and maine Cause thereof Wherefore let vs try your proofes for it and then mine against it But before we com to them you must know that this your Resolution as you call it is first most vaine also directly contrary to your selfe and then altogeather vntrue and presumed by wide coniecture as God willing presently I shall shew For the first I hartily intreat the Christian Reader to marke wel to consider how your L. doth contrive 3. notable Equivocations in these few wordes Christ suffered in his Soule the wrath of God Notable Sâ—â— phistrie which you e Pa 243 24â— 245. 248. seeme to grant but in truth you do not and if we ad also the paines of Hell then hee opposeth a fourth fallacie against vs. And these 3. or 4. are the only Pillars of his Doctrine For the 3. former your first Equivocation is in this word Christ Suffered and about it wee deale in this place now The common and ordinary phrase of men vnderstandeth heerein His feeling of paines inflicted on him by way of proper punishment and satisfaction for sinne â—t Christes â—fering or â—â—lion is proâ—â—ly which he vndertooke for vs. Only this in the ordinarie and vsuall maner of speach is signified by Christes suffering or his Passion and so doe we alwayes vnderstand by it But you cunninglie take another rare sense of this word as it signifieth the Affections of the Minde in Christ wholly bent to Holines Righteousnes Obedience of God that so he might exactly perfitly keep his iust Law Which 2. partes of Christes Mediation are greatly differing â—â—e before pa. 18. 52. 64. and ought not both in trueth to be called His Passion or Satisfaction for sinne Therefore speake plainly I beseech you and deceave vs not call not this His Soules suffering but his Soules Holines Righteousnes And seeing you meane This was the proper maine cause of Christs Passion Suffering wheÌ„ he wrought his satisfactioÌ„ for sin now at the last end of his life chiefly I simply denie it 〈◊〉 Treat 1. pag. 68. 69. all Reason reclaimeth against it and to that which I alleaged for further reproofe thereof you answere nothing Your next Equivocation is in this See before pag 52. Hee suffered †in Soule your next in Gods wrath Both which I have plainly shewed before As also your 4. Before pa. 49. 19. * Fallacy which may be called Fallacia Accidentis But Sit I hope you will not thinke to beare downe all afore you with nothing but with cunning Before pag. 16. 53. yet vaine deceipt countenanced out with cruell and hatefull wordes Further you are in this your Resolution directly contrary to your owne selfe Before pa. 36. 64. as before I have briefly yet sufficiently shewed Againe where you censure your selfe very sharply for your resolutnes in this cause Pag. 17. * It is curiosity to examine presumption to determine impossibility to conclude certainly what was the true cause therof Thirdly “ Pag. 290. where you make but 2. causes submission to God Compassion to men elswhere but one * Pag. 23. Religious feare But †Pa. 17. c. before you very precisely made 6. If you agree no better w th your self I have small hope that you will agree with vs. Last of al this your resolution making Christs Piety Pity to be the only proper maine Cause of all his wofull Passion is vtterly false and vntrue having no grouÌ„d but meere coniectures But before I vnâ—â— my reasons against your Assertion Your 6. Causes of Chr. Agonie vntrue let vs view all your particulâ—â— Causes see if any one of the can be good †Pag. 18. Your 1. Cause is Sâ—â—mission to the Maiesty of God sitting in iudgemeÌ„t Against whom 〈◊〉 in what cause sate he now in iudgment when Christ was thus astonished Agonized therewith Of necessity it must be one of these three wayes 1. Gods Maiesty great iustice now at this time might sit in iudgement
against vs so consequently yea chiefly against Christ him selfe as our Ransom-payer and Surety in our steed If you meane that thus Christ with SubmissioÌ„ beholding his Father in iudgement at this time was cast into this Agonie it is the verie trueth and the same that we maintayne For this denyeth not but that he had real paines inflicted froÌ„ the Father as from a iust iudge against vs in him who were thus acquitted by him And thus if Aust and others a Pag. 3â— sentences be vnderstood that the Compaint on the Crosse was not Christs in respect of him selfe but in respect of his Church for whom then there he answered before God comming now to execute iudgement for their sinne so they are wel rightly vnderstood otherwise there is no trueth in them namely as you seeme to vse them Second God might be considered now as iudging Satan the prince of this world and overcomming him for vs by the victorie of Christes sufferings which he was nowe about to vndergoe that thus the Divell as b Pag. you note out of c Aug. Austin might be vanquished in our Cause not by Gods absolut and meere power but also by doeing iustice so we deliuered Thus where d Pag. you apply e Ioh. 32. Now even at hand is the iudgement of this world Now eveÌ„ shortly shall the prince of this world be cast out and I if I were lift vp from the earth will draw all men vnto me If you meane it in this sense as you seeme to doe it serveth well But that in this respect as God proceeded against Satan and for this cause Christ should bee cast into these dreadfull scates sorrowes and bloudy Agonies what man of iudgement would imagine What colour of likelihood is there in it Rather this were properly cause of great ioy and triumph indeed as sufficiently I have shewed in my f Ph. 5. former treatise wherevnto you answere not Your testimonies touching g Ioel Heb. Psal men sinfull wherevnto may be adioyned h Lucâ— an other of the like somewhat opening those places make nothing to the purpose at al. For these could not by reason of their Sinnes induce the very presence of Gods Maiesty beeing in anie measure revealed vnto them but Christ in him selfe being free from all sinne could be in no such case No better also is i Isa â— that of the Angells meere Creatures vayling their faces at the glorious presence of God the Creatour of all but Christ the Mediator was not a meere Creature but alwayes personally vnited with a greater power then the Angells were and alwayes sustayned by it vnles only in case of his Iudgement and Passion proceeding vpon him from God as is before noted when purposely the Godhead hid him selfe as it were and withdrew his wonted Comfort that the manhood might be subiect â—o full Punishment for vs as was appointed by God Although even nowe also the Godhead did sustaine his manhood thus being overloaden with paines otherwise it could not a â—efore â— 42 but have ben quite overwhelmed Third Gods Maiestie and iustice may be considered sitting in iudgement meerely against sinfull men If you meane heere against the sinnes of the Elect Christ knew the eternall and sure decree of God which had turned the Cup of vengeance alreadie from them vpon himselfe as being their Suretie so that this commeth to our Assertion as is aforesaid Or touching the Reprobates doe you think that Christ heere so vehemently wished them better whom he knew God hated or that for pity of them he fell into this Agonie and sorrowful prayers First Christ saith a little b 〈◊〉 17. â— before He would not so much as pray for them Yea it is certaine Christ rather would have greatly reioyced to see the due execution of Gods most holy and deserved iustice which is a speciall part of his high glory According to that which is written c 〈◊〉 58.10 The righteous shall reioyce when he seeth the vengeance he shal wash his feet in the bloud of the wicked And men shall say verily there is fruit for the righteous doubtles there is a God that iudgeth the earth Againe if Christes mournfull prayers were to wish better to the Reprobat how can that stand where he saith Let this Cup passe from me he should have saide from them Neither this also might he say from them as knowing perfectly his Fathers and his owne will directly to the contrary Your next supposed Cause d 290. Compassion towards men coÌ„tayneth 3. severall causes e 18.19 heere 1. for the Reiection of the Iewes 2. for the Dispersion of his Church 3. His zealous griefe generally for the sins of the world All these I grant were alwayes in Christ and caused no doubt alwayes heavines in him yet no more then a godly and heavenly minde could and would cheerefully digest and beare Wherefore you strangely deceave your selfe if you thinke that these any or all of them did so far exceede in him as to procure his most dreadfull and bloudy Agonie For the Reiection of the Iewes what reasons bring you a Luke 〈◊〉 Christ wept over their City Ergo Now at his Passion he was driven into his dreadfull Agonie for this cause and that rather now then when hee so wept expresly for them I deny this argument how will you doe to prove it I b Treat 〈◊〉 pa. 6. â—7 have shewed from hence the contrary wherevnto nothing is answered that seeing when a little before hee throughly intended expressed his affection about that matter yet therby he fell into no such Agonie but only wept and mourned for them therefore now in his Passion where he speaketh not a worde of them it is strange to say that his Pity of his CouÌ„try men the Iewes should drive him to sweat bloud and thrice to pray with teares and strong cryes that this Cup of grief might passe from him and thrice to yeeld him selfe againe to Gods will saying Not my will but thy will be done This verily cannot stand with any reason Again that his expresse Compassion towardes the Iewes a little c Luk. 19. Mat. 24. before he prepared him to his Passion plainly sheweth that now in the Garden and so still forward he gave him selfe wholy to other thoughtes matters Namely such as coÌ„cerned his great work in hand that is to be are the Paines which now chiefly he was to suffer for mans redemption at Gods hands Wherefore this work of Christ at this time performed and wrought by him Note is by a proper and peculiar Name iustly called his Passion not not his Compassion Againe you say For their sakes Moses desired to be wiped out of Gods booke and Paul could have wished him selfe to bee separated from Christ for his brethren the Israelites Ergo Christ at his Passion was cast into that strange Agonie for the griefe of their reiection This also
sense it is that the Reprobates and the Elect after death are said to be togither â—â—n 28.19 a To morrow thou thy sons shal be with vs saith the supposed Samuel to Saul Not that there is any positive thing common to the Elect and Reprobates after death which b you observe wel â—â—g 396. 〈◊〉 Simpâ—â—li â—â—qaest 3. â—â—g 209. but only that they be alike dead and alike remain in death Yet I say they are not like any further This c Aust very well sheweth whom you d bring saith he mortuus mortem vivo proenuntiabat Fathers 〈◊〉 it me our 〈◊〉 of Hadea that is being dead he foreshewed death to him that yet lived So that it was the same condition of death both to Saul and Samuell but not the same fruition of happines Thus the old Latin Translatour vseth Infernum as coÌ„monly for Hades so sometimes for e Thanatos death â—ct 2.24 â— Cor. 15.55 â— Act. 2.24 â—piph in â—â—nacephal 〈◊〉 Anchor â—ustin In â—â—yph and sometimes f Mors death for Hades Epiphanius readeth the g Text indifferently h Thanátou or i Hadou as reckoning theÌ„ in effect all one Justin Martyr long before saith k Christ a little before his death noted the folly of those men tôn nomizónton me êinai auton Christon all hegonménon thanatôsein auton kai hós koinon ánthropon en hadou menein that thought him not to be Christ but that he should dy and remaine in Hades as a common man Hee meaneth not heere as a wicked man in Hell but as any common man whether good or bad dying abideth in Death or in the Dominion of Death or in the world of the Dead Irenaeus saith l Heerein Christ legem mortuorum servavit did but as others do that Dy â—nae lib. 5. 〈◊〉 vlt. conversed 3. dayes vbi erant Mortui sancti where the dead Saintes were And this hee calleth Locum invisibilem the vnseene World What meaneth this but Hades â—es an inviâ—â— place of yeâ—ed Soules as we take it Yea a little before he expresly calleth it Paradise Nevertheles I grant that he thought this vnseene world was indeed beneath in the earth wherein his proofes do vnterly faile him as your selfe do fully grant and professe in that point aswell as wee Againe m hee further sheweth that in the n Scripture he taketh Hades to be all one with Death â—ib 5.13.3.38 â— Cor. 15.55 or the Dominion of Death where he readeth the Text thus Absorpta est mors in victoriâ vbi est mors aculeus tuus vbi est o mors victoria tua â— Greek â—â—des Death is swallowed vp in victorie Death where is thy sting Death where is thy victory And he addeth Haec autem iustè dicentur tunc c. These thinges shall truly be spoken then when this mortall and corruptible flesh about which Death is and which is holden down by a certaine Dominion of Death arising vp into life shall put on incorruption and immortality Then verily shall death be overcome when the flesh which is holden by it shall come foorth out of the Dominion thereof Thus he taketh heere Thanatos and Hades for one and the same thing in effect that is for Death and the power of death and nothing els Tertulian doth likewise for a Terrulâ— Anima 〈◊〉 speaking of Inferi which he taketh for the same that Hades is hee noteth it as the place Quò vniversa Humanitas trahitur whither all mankind must go And therefore of Christs going thither he saith b Cap. 5â— Quia homo mortuus secundum Scripturas sepultus secundum easdem hic quoque legi satisfecit formâ humanae mortis apud inferos functus Because also he was a man therefore he dyed according to the Scriptures was buryed according to the same also heere he satisfied the common law of nature by following the forme of mens Dying and going to the world of the Dead Tertullian is for vs yet further Hee taketh Hades in the c 1 Cor. â— Newe Testament meerely for Death or the Dominion of Death even as Irenaeus before did Thus he readeth the Text that often times d De Râ—carn c. 4â— 54. Vbi est mors aculeus tuus Vbi est “ Hadeâ— mors contentio tua Aculeus autem mortis delinquentia virtus autem delinquentiae Lex O Death where is thy sting O Death where is thy force The sting of Death is sinne the force of sinne is the Law And againe e Adverâ—cion 5. Scriptum est apud f Hose Creatorem Vbi est g Sheol 〈◊〉 Hades mors victoria vel contentio tua Vbi est mors aculeus tuus Verbum autem hoc Creatoris est apud Prophetam It is written by the Creatour Death where is thy victory or thy force or strife Death where is thy sting This is the worde of the Lord God by the Prophet Ozee Still he maketh Hades Sheol nothing els but Death in these places And saith he Deo gratias dicit h 1 Cor. â— Apostolus quod nobis victoriam vtique de morte prestitit The Apostle in the New Testament applying words of the Prophet to the Resurrection giveth thanks to God because he causeth vs to get a victory indeed of Death So still he maketh Hades to be Death and not Hell Which yet is further most cleerely to be seene i De Idoâ— cap. 13 〈◊〉 See also 〈◊〉 before pâ—â— Lazarus apud inferos in sinû Abrahae refrigerium consecutus c. Lazarus in the world of the Dead inioyeth comfort in Abrahams bosom contrariwise the Rich man is in the torments of fire both of them there receaving their divers rewardes How cleere is this that he maketh Hades and Inferos even in a Luke also â—â—â—e 16.23 to be nothing but the common state and world of the Dead Wherevpon the learned Junius noteth thus Observandum autem quod ait Apud Jnferos etiam de Lazaro Nam inferos Latini Patres vt Graeci Haden pro omni loco aut statû mortuorum dixerunt promiscuè Atque in hunc sensum Lazarus Dives apud inferos collocantur 〈◊〉 before â—â—â—g 162. â—â—â—m de â—it 〈◊〉 anima 〈◊〉 55. Quomodo b Irenaeus c Chrysostomus ex verbis Luc. 16.23 locuti sunt TertullÃanus locis quamplurimis This therefore it is that Tertullian saith in another place d Constituimus omnem animam apud inferos sequestrari in diem iudicij We determine that every mans Soule is kept apart in the worlde of the dead til the day of iudgment And Are all soules theÌ„ in the power of the kingdom of Death penes inferos Will you nill you there you shall finde punishments and comfortes as in Lazarus and the Rich man For why should you not thinke that the Soule may be both punished and comforted in inferis in the Worlde of the dead Neither doth he c Montanize in this as
the Apostle mentioneth the i Ephe. 2.2 Ayre and that k cap. 6.12 on high as being the place of Divels Notwithstanding far be it from me to affirme that hell certainly is not beneath Yet your pretended scripturs are meerely forced to prove it As in the chief I have shewed already In the rest it will appeare likewise anon Howbeit wheresoever Hel indeed is though we do grant in it to be locally in the earth beneath vs yet every Opposition betwene Shammajim the Heavens or Skyes and Sheol doth not signifie the opposition betweene Heaven and Hel. This you shall never be able to prove Shammajim thus placed signifieth the Skyes not the very place of Heavenly glory in the presense of God which in English we call Heaven And Sheol thus placed signifieth not Hell the place of torments but it is taken thus 2. wayes Somtime for †a vast and deepe Gulfe only or pit in the earth Abyssus the bottom wherof we know not Amos. 9.2 Iob. 11.8 Psa 139.8 So doe a many of your places meane which you draw and wrest to signifie Hell Somtime for Ruine and Destruction or Abolishing of any visible Creatures from hence which seemeth to be the largest most proper sense of Sheol â—heols proper sense So doth it in Jsay signifie where Sheol is threatned to the King of Babel b Though thou be lifted vp to the Skyes Isa 14.15 yet shalt thou bee brought downe to Sheol that is in this place to an inglorious Destruction and No being in this word and thy carcase vnto the sides of the pit that is the Grave This the contrariety heere sheweth Thougâ— thou be lifted vp to the Skyes He meaneth not heere into the glory of the Saints of God in Heaven but lifted vp in great pomp and worldly glory as the Latin phrase meaneth also when they say ad sydera tolli Now saith the Prophet to this King of Babell Though at this time it be thus with thee yet surely thou shalt be brought down to the contrary point to an inglorious Destruction and a wiping out from the Earth Which sense of Isay is also very well confirmed by the like matter in Ieremy c Though Babel should mount vp to the Heavens â—er 51.53.4 and though she should defend her strength on high yet from me shall her Destroyers come saith the Lord. A sound of a cry cometh from Babel and of great Destruction from the Chaldeans c. Where that which Isay called Sheol Ieremy speaking of the very same matter nameth Destruction vtter laying wast and overthrowing of that City and State And so to come to our purpose A very Heâ—raisme d this is the very same phrase heere in Mathew touching Capernaum Thou Capernaum which art lift vp to the Heaven shalt be brought down to Hades that is to Destruction to an inglorious Not being any more in the world as before time it had ben â—â—des DestructioÌ„ Razing â—aking away Which also is confirmed by that which he addeth presently of Sodom that if they had had the meanes of repentance as Capernaum had Sodom might have remayned a City to this day Inferring by this that Capernaum for their greater contempt of God and his word deserved more then Sodom to be destroyed to becom no City Hitherto this is the first iudgment threatned to the state of the City Hades Destruction or an vtter razing out from the earth The 2. iudgment heere threatned followeth in the next verse Moveover I say vnto you that it shal be easier for them of the land of Sodom in the day of iudgment then for these Heere indeed is Hell threatned to them of Capernaum yet as touching that before there was nothing els but the overthrow and destruction of their Citie signifyed by that worde Hades applyed to the Citie as is before declared And contrary to this you haue not any piece of reason in al that “ Pa. 147 1â— 409. you say here about The world of Souls which †Pag. 403.409 you play withall Hades may and doeth signifie but yet then only when it is referred to deceased Soules not otherwise Next let vs view the Corinthes a Pag 408. 1. Cor. 1â— 55 O Death where is thy victorie O Hades O Destruction or O Power of Death where is thy sting Heere it is referred to the destruction of the whole and intire Persons of men taken away by death out of this worlde who in the end by this conquest and triumph over Death the power therof at the last day shal be restored to life againe in a true and perfit Resurrection and restitution This is the whole scope and drift of the Apostle heere and you graunt it But you inferre that therfore it is meant of Hel. Of Hell which way Because since by sinne Hell gat possession of both partes of man aswell of his body as of his Soule the full deliverance and conquest ouer Hell is not but in the Resurrection This is very vntrue Our full deliverance from Hell and from Satan is obtayned in this life as it is written b Luke 1.7 We being delivered from our enemies and from the handes of all that hate vs must serve him without feare all the dayes of our life in bolines and righteousnes before him That is we being heere truly iustified by his grace are fully freed and delivered from all the power of our enemies Satan is c Luke 11. 〈◊〉 Rom 8.33 Ioh. 8.51 5 5.24 conquered spoyled bound and cast out from vs. So that your speach is very bad and scandalous where you say d Pag. 216. The bodyes of the Saintes lying in their graves are in the Divells walke For then the Graves where bodyes ly senseles are a part of Hell properly taken At least the Deaths of the Reprobat and of the Children of God e Answerab to your doâ—trine pa. 24 touching the state of their bodyes till the resurrection are all one And men truly iustified are iustified but in their Soules Sinne remayning stil charged on their Bodies and therefore in their bodyes they remaine subiect to the power of Hell and to the curse of the Law and to the claime of Satan till the day of our Resurrection at the last iudgement You call it 〈◊〉 part of the â—ages of sin And thus the godly must pay a part of their own redemption and satisfaction for sinne And then Christ was not our only and absolut Redeemor If this be good doctrine let the godly iudge Your selfe overthroweth this enough Pag. 156. saying f He changed the curse of death and made it now a rest from all labours So that I hope the Bodyes of the dead Saintes are not in the * Divells walke Nor subiecâ—ed to the Râ—â—ge of Saâ—an much lesse are they g in the possession of Hell Pag 216. in the handfast of Hell Further you say vpon the text Pag. 178