in the. 16 Ps. and in the latter ende of the versâ—… where Sheol is in y e fore end is shacath put which is the graue because that the bodies do corrupte in the graue so is Nephes ioyned with Shacath in Ps. 107. verse 20. to declare that they are both proper to the body and neither to the soule I meane neither Nephes neither Sheol neither shacath which is the same that Sheol is And to this efâ—…ct that shacath is the graue the â—…2 Interpretours haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…eath And a little after in the 20. â—…rse where Elihu saith that man â—…aweth nere to the graue and his 〈◊〉 to the dead The English Byâ—…les haue The soule draweth to â—…e graue and life to the buriers â—…hat a translation is this to saye â—…at a mans soule draweth to the â—…aue do our Soules goe to the â—…aue can a Soule corrupt do not 〈◊〉 that go to the graue putrify why â—…ould they translate the text thus The man draweth to the graue â—…ard so we saye in English so doth â—…e Hebrue worde Nephes signifie 〈◊〉 as the 72. interpretors haue to â—…ath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither do I asâ—…nt to the Englysh translations â—…ho translate me mâ—…t him to be buâ—…ers nor to Munster who hath to â—…yers or murtherers interfectoriâ—…us but to the dead for the whiche â—…ebrue worde the Gréeke translation hath but his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby ye may vnderstand that the Grekes meaned the graue by Hades In the 28 and 30 verses of the same 33. chapter of Iob Shacath is read which y â— Grekes translate both corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also deathâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I declaâ—… a little after exactly how that Sheol is called by other names death and the nether partes of the earth and 〈◊〉 pit Now I will proue by the same order out of the scriptures that the other worde called Nephes is neuer applied to the immortall soule in the Hebrue Byble Which if I can proue it muste nedes folow y â— the Soule of Christ did neuer goâ—… to hell for y â— parte of Christ which they say descended into hell is Nephes in the 16 psal of Dauid which is the bodye of Christe as I shall proue piainlye in their obiection And it is a mere absurditye to affirme that the dead body did deâ—… scend into hell or any where els sauing onely into the graue Nephes which the Greekes haue translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Laâ—… nestes animam and the English the soul hath his name in Hebrue Chalâ—…ée Gréeke and Latine of breathing because that it cooleth and refresheth with respiring and breathing Nephes signifieth as much as â—…nima tam late patet Nephes is that breathing substaÌ„ce sensitiue and liuely power and naturall motion whereby euery liuing â—…reature is norished and moued And this is of three sortes The first is vegetatiue and common to herbs and trees notwithstanding other lâ—…uing creatures do grow and are nourished The second is sensitiue which is common with beastes and men â—…or they féele see heare smel touch tast also they both haue affections motions and other perâ—…rbatioÌ„s 〈◊〉 they 〈◊〉 and phantasyâ—… as men do they dreame they slepe they wake they sorrow ioy for see prouide desire wil receiue profitable things and refuse the contrary they loue hate remember they want only the immortall soule Where Aristotle semeth to say that Psyche and the partes thereof are corruptible and mortall and dyâ—… w t the body it is so but y e soul he affirmeth to come from God and to be immortall Aristotle will not haue the immortal soule to be any of y e three before Nephes may sâ—…me to some to be taken for the immortall soule in the 17. of Leui. in the 10. verse against him that eateth bloud saith God I will turne my face Nephes I traÌ„slate Him or that man as Imanuel doth Leu. 17. 11. the life of y â— flesh is in y e bloud Life in hebrue is Nephes for the life is sustained by bloud â—… not the immortall soule I haue appoynted the bloud to be an expiation and purgation for 〈◊〉 euen for your sinnes for it is â—…his bloud that purgeth you Nephes I translate you for so it signiâ—…eth here Darash nephes to care for 〈◊〉 mans life Ps. 142. as in many other places The whole 16. chap. of â—…eu declareth this sacrifise of exâ—…iation and purgation by bloude â—…ut it coulde not take away sinne â—…ut in them only who by faith conâ—…eiued and represented thereby the â—…loud of Christ their sacrifice cereâ—…onies figures shadowes figured Christ confer Heb. 8. 9. 10. neither â—…ould the bloud of bulls or gotes â—…ke away sinne Heb 10. 4. 11. This Nephes consisteth in senses â—…ouing and in affections and proâ—…er to the body and dyeth with the â—…odye Wherfore in the first of Geâ—…esis it is taken foure times for a â—…ature that hath life and hathe â—…aia ioyned with it which signifith the same Wherfore oftentimes 〈◊〉 alone it is a coarse a deade body and the dead ioined with Caiia it is a liuing creature Nephes is proper to the body and to thâ—…se partes of man which ryse with the body and dye with the body notwithstanding I think that it is no part of the immortal soule neither can it be mortall that is immortal as I shall proue in Neshama after that I haue done with Nephes Nephes consisteth in bloud breath life vitall spirite senses and in the whole mortall substaunce of anye liuelye and corruptible creatures And therefore suche liuing creatures haue their names of Nephes and therfore are called in latin anu mantes or animalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this naturall life giuen to them in their firste creation and generation Nephes is the bloud and is so defined Leuit. 17. 11. 4. The life of euery liuinge creature is the bloude Wherefore this Nephes is mortall Man likewise is written to haue this life Nephes Genes 2. verse 7. And it is the life of other liuinge creatures Gen. 2. verse 19. it is taken for the life which consisteth in the bloud Gen. 9. verse 4. Leu. 17. verse 14. My life saith AbrahaÌ„ may bee preserued by thee O Sara where Nephes is Genes 12. verse 13. The King of Sodome desired of Abraham to haue y e persons which he had rescued Gen. 14. verse 21. the men which were taken prisoners And so doth the 72. Interpretors translate Naphshim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 2. v. 1. 4. v. 2. 20. v. 5. 2. Sam. 14. Leu. 23. v. 30. 26. verse 15. Nom. 9. v. 13. 19. v. 20. Ezec. 18. v. 20. Pro. 10. v. 3. c. 11. v. 25. c. 12. v. 19. c. 14. v. 25. Nephes for a slouthfull man pro. 16. v. 26. c. 25. v.
muste needs the Fathers before Christ descende into hell and came not oute till Christ fetched them out Carlil Why doe you saye that Iacob went to Hell when as al our English Bibles say that he wente into his graue Is the graue hell Resteth not the bodye there without life without senses withoute payne or tormentes There is paine intollerable in hell without release tormentes without intermission and damnation withoute ende The text sayth not after your translation that the soule of Iacob descended into Hell but it saythe that Iacob went into Sheol meaning his body without life and senses Smith I meane that Iacobs soule went to hell Carlil But the text saith that it was Iacob and the gray heads of Iacob Are there any graye heades in hell Are you not ashamed so to Dreame so to affirme and so to write When wee saye that Iacob or any other man is dead we meane not that his soule is dead whiche can not dye for it is immortall A deade man is called a man but a soule is neuer called a man after that it is departed but a soule Wherefore by your owne fantasie it was the bodye of Iacob that went to hell Iacob sayde that they would bring his gray heares to the graue hee doeth not call his gray heares his soule neither are there any graye heares in heauen nor yet in hell for they consume in the graue It is oure Englishe phrase that when wee are offended with our vnthriftie children wee say that they will bring our graye heares to the graue with sorrowe Smith I followe S. Hieromes translation which hath in Infernum into hell I knowe that all your Englishe Bibles putte the graue for hell Shall we giue more credit to your Englishe translations then to S. Hierome then to all the Greke and Latin Doctors which haue hel and not the graue in their writings and expositions Carlil If the text be not faithfully translated nor truly imprinted y â— faithfull interpretation is to be had from the Hebrue and in like manner the truth of the new Testament out of the Greke text Thus muche the councel kept at Vienna in France a littel way from Lyons in the yeare of Christ 1309. Lib. 5. Clement Tit. 3. S. Hierome did not translate the Bible out of the Greke but out of the Hebrue and therby did correct the Greke and Latin translations and the same councel geueth Augustine who willeth all men to consider the propertye of euery tounge and especially the Hebrue and Greke August lib. 1. de sermone Domini in mont in lib. retract 1. cap. 7. ad Volusian epist. 1. contra Faust. Manich. lib. 11. de doctrina christiana lib. 1. ca. 5. li. 2. cap. 15. Now seeing that the propertie of euerie thinge the truth of the Text the righte sense of the Scripture is to bee had out of the Hebrue toung and phrase we must runne to it as to the fountayne Smith I vnderstand not Hebrue no more did S. Augustine nor Chrisostome but in obscure places they asked the Iewes what was the propertie of this worde or that and of this phrase or that phrase Carlil Sheol in this place is the Graue as it is in the 44. Chap. vers 31. where the Sonnes of Iacob said they should bring the gray heade of their father to the Graue In all these places Sheol is taken for the graue This Sheol S. Hierome translateth Infernum which is a place belowe where the bodies are buried meaning therby a graue So wryte also Photius and Theodoret The same worde Sheol is in the 1. of the kinges the 2. chap. ver 9. where in the same phrase Dauid chargeth Salomon to cause y â— hoare heade of Semei to go down into the graue with bloud And Chrisostome interpreting the 9. ver of the 4. ch of Paule to the Ephesians calleth the inferior partes of the earth whether Christe descended Death and alleageth this place of Ge. 44. 31. to prooue the same Lyra though in other places he taketh Sheol for hel yet is he compelled here to take it for the graue of Ioab for sayeth he Dauid did not meane that Ioab shoulde goe to hell but that hee shoulde bee punished temporally And the Psal. 143. ver 8. I shall bee like to them that go downe to the pit that is saith Chrisostome I shall be like to them that die Thus to go downe into the pit and to go to Sheol is al one phrase one sense one meaning which you translate hell Smith Though I am but a small grecian I knowe that the grekes called the 72 interpreters 6 of euery tribe appointed by Ptolome kinge of Egipt to translate the Bible haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eis hadou to hell Car. You must consider Maister Smith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth not signifie hell where in are Deuils and damned soules tormented for euer vnlesse that tormentes bee ioyned withal as in Luk. 16. The Greekes say that hades hath his name of not seing as who saye a place of darkenesse and Pluto the king of the earth is so called and to this effect writeth Ambrose and Augustine The olde Greekes as Homer and Euripides take hades for the graue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latine Poets also as Virg. Iuuenes tot miserat Orco And Ouid Saturno tenebrosa in tartara misso Notwithstanding the first Grecians as Sibylla Erythrea deryue Ades of Adam who is the earthe and thereof hath his name Gen. 2. vers 7. Hee made man of the duste of the earthe therfore God sayeth in Ge. 3. vers 19. that thou art dust or earth and to dust or earth thou shalt returne Wherfore this earth this place that graue vnto the whiche Adam should returne is called of his name Adam and the grekes altred it a little framed it to their tongue and called it Aden chaunging a. into e. and m. into n. Thus writeth Sibyll Aden appellant vbi primus conditur Adam MorteÌ„ obieÌ„s queÌ„ terra abdit decoratque sepulchro Hinc fit vt humani generis linquentia vitam Corpora dicantur penetrare â—…ubilia Ditis The Greekes do cal Aden that place VVhere Adam was layd in the ground And where al other rest and sâ—…pe For so the Hebrue woord doth sounde Smith You reason muche of the Graue and place where Adam was buried I doe not reason of the Bodie but of the soule of Adam whiche I am sure descended into Hell and laye there almoste fower thousand yeres tyll Christe fetched him out Carlil He was not in Hell and therefore Christe coulde not fetche him out Smith Where was hee then Carlil In heauen Smyth How prooue you that Carlil Hee ascendeth immediatly â—…nto heaueÌ„ that asketh pardon that â—…raueth mercye wyth a stedfaste faith but this did Adam ergo Adam ascended into heauen immediately after his death for the death of
Wher◅ Adam sayth y ◠Caua is flesh of hi◅ flesh and bone of his bones signifying in a mistery Christ his cōgregation for sayth Paule we are ◅bers of his bodye of his fleshe an◅ of his bones For this cause shall ◅ man leaue father and mother an◅ shall be ioyned vnto his wyfe an◅ they two shall be made one fleshe this ys a great secreate but I speak◅ of Christ and his churche For as Isha whiche is the woman is deriued of Ish which is the man declaringe a mutuall societye th◅ ys betwene man and wyfe whi◅ in a misterye figurethe Christ and his congregation of whome Christians are deriued as the woman from man euen so and in lyke manner the churche which are the true Christians indeed are deriued of Christ the heade thereof Tobias saith we are the progeny of God loke for the life which god giueth to y e iuste by liberalitye almes wee shall see god face to face for it deliuereth frō death purgeth sin giueth life euerlastinge Also Dauid being in daūger of his enemies or in daūger of deathe by sicknes cōmēdeth his spirit vnto god y ◠had redemed him whē as Christ had not thē w t his patible body redemed hī yet he said he had redemed him whē as it was 500 yeare before his passiō Neither would he haue cōmēded his soule vnto god if he had knowne y ◠god would haue sent yt into Hell CHRIST approued this Sentence beinge vppon the crosse sainge father into thy handes I cōmit my spirit But yf some shuld here obiect as I doubt not but they wil saye y e for al y e Christes soule went not straighte vnto heauen before he had made his voiage vnto hell there to visite and fetche out his old frindes al the space that the soule was absent from the body which was three dayes yet I dout not but they shall be compelled to confesse thinke the contrary euen by the words of S Steuen who suffe red after Christ a yeare or there aboute vsed y e very same wordes which Dauid and Christ did commendinge his spirite vnto God as they did And if they graunt that he ascended streyght way than must they graunt the same vnto the other who vsed all one scripture the scrip ture is no Shipmans hose neither is it partiall but like effectuall to all beleuers Dauid committed his soule into the handes of god gods handes is euerlasting ioy and felicitie as it appereth by Salomon who saythe that the soules of the iust are in the hands of god which is proued in the boke of wisdome Also in the boke called the preacher he constantly affirmeth the body to goe to the grounde and the spirite or soule to returne vnto god that gaue it who soeuer shall reade the seconde boke of Machabeus shal ap parantly perceue by the wordes of the seuenth and last brother spoken vnto Antiochus y ◠their soules had rest and ioy after their martirdome saing Doe not reioyce o most cursed Autiochus nether imagine that thou canst escape the iust iudgment of God I assure thee my brethrene here haue suffered a little payne but now they are come into the heauenly couenaunte of euerlastinge life Esdras seing an innumerable multitude praysing God asked the aungell what they were who answered that they were such as had put of their mortal coates and put on their immortall and the yonge mā who did set crownes vpon their heads gaue thē palms in their hādes was y e sonne of god christe thē not being incarnate nor borne god speaking in Esa. to the people miserably opprest sayth vnto thē enter into my Houses and Chambers shut the dores to you for a while vntil this tirany be past which chābers houses the Latins do vnderstād to be pleasaūt ioyfull places prepared for the electe So doe the grekes also The like is spokē vnto Daniel in these words go thou thy way departe vnto the ende of the world rest thou in thy lot that ys among the sayntes vntil thou shalt rise againe at the last day Also the Angel spake vnto Iosua 400. yeres before Christs cōing in y e flesh on this wise If y u shalt ob serue my Lawes and Commaundementes I shal place the among those Angels whō y u seest stāde here who as it is like were nether in hell nor in Limbus Moses Helias were w t Christ in y ◠moūt it is not licke y ◠they did ascēd frō h◅l or Limbus to come accōpāy Christ but rather to descēd frō heauē Simeō reding y ◠Prophete Esaie y ◠Christ should be borne of a virgine and maruelinge how it should cōe to passe an angel said vnto him y u shalt se thy sauiou◅ ere y u dost depart And whē Christ was presēted in the tēple Simeon toke him in his armes saide now sufferest y u thy seruant to depart in peace according to thy worde c. to departe in peace is to enioy euerlasting life S Paule so doth erpoūd it calleth ioy peace y ◠effects of faith this must be in the cōsciēce of man h◅w could they departe in a quiet cōsciēc◅ y t should go hēce in to hel or Limbus He vseth this order to proue mās saluatiō by whō he knoweth before thē he doth predestinate to be like vnto his sonne whō he pred estinareth thē he calleth whō he calleth thē he iustifieth whō he iustifieth he glorifieth by y e which it must n◅des followe y ◠the fathers were predestinated called iustified glorified by christ Peter saith we beleue to to be sa◅ed by y e grace of Iesus christ as wel as y ◠fathers Hetherto the scriptures The Hebrue Doctors affirme with one assente that there are but two places after this lyfe the one of ioy which they call Gan Eden full of ioy quietnes and consolation the other place Hell where the wicked are continually tormented without redemption The Chalde Paraphraste placethe all the soules of the iust in an heauenly tabernacle where they enioye pleasure perpetually this felicity saith he Dauid callethe y ◠land of euerlastīg life And of this opinion is Chimi and Esra interpreting the 1. the 30. and 91 psalmes The greke doctors sende them to heauen Origen writinge vpon the firste of Iob to the tabernacies of the iust where are the ioyes of sayntes the rest of the faythfull the consolatiō of the godly the inheritaunce of the humble the reioysinge of the innocentes I shall go into lighte and life where is mirth ioy no sorow no lamitatio no calamity or sicknes but where I shall put away all paynes wher vertues are rewarded wher is the bosome of Abraham y e state patrimonye of Isaac Israels
familiarity wher be all aungels blessed soules y e voyces of archangels y â— brightnes of y â— holy ghost Christ his kingdome the glorious maiesty of y e father Gregory Nazianzen placeth theÌ„ amonge y â— aungels Philo in a celestiall place free from all corruptioÌ„ Eusebius called them christians therfore to receue y e reward of christianity Iosephus beeinge one of them y e fled into y e caue at the siege at Iotopata wheÌ„ they woulde haue slaine themselues rather theÌ„ to haue endured the famine and to come out to the Romaines he exhorteth them not to slay them selues vntill God should call theyr Soules vp vnto himselfe Sybill Erythrea whome some saye was Noac his Daughter in lawe termeth all the faythful to be christians in these verses Of Christes stock sayth she we came Therfore of Christ we haue the name Receiue with me the religioÌ„ of y â— same And by cause certaine of the latins as Lactantius Tertullian Bernard and one Iohn a byâ—…shop of Rome who was after christ 1315 yeres w t certaine of the grekes as Ireneus Chrisostome â—…uthinius Iustinus Martâ—…e Oecumenius and Aretha do deny that any man is rewarded vntill the last day therfore can not their autorities preuayle in this case againste the truthe S. Augustine was like an Academicall waueringe to and froe yet in this poynte in his 99 Epistle hath these wordes I affirme sayeth he that Christ coulde bringe no goodnes to those that were in Abrahams bosome who had his diuinitye continually present with them And of 〈◊〉 truthe Lazarus was in Abrahamâ—… bosome before Christes deathe Hâ—… also calleth y e riche mans graue heâ—… and Abrahams bosome the blessed mans rest the kingdome of heaueÌ„ y e paradise of the these and vpon y e 11. of Iohn hee is verye plaine in this matter Hierome condemneth Vigilantius partelye because hee would not place y e soules of y t faithful in heaueÌ„ w t Christ but in an honest prisoÌ„ in AbrahaÌ„s bosom a place solace vnder y e aulter of god in the fortunate yles or in the fieldes of pleasure S. Cyprian saythe who would not feare death if ther should be no pleasure after this life He citethe many scriptures to proue the soules of y e faithfull to be in heaueu imediately after they depart out of this life S. Ambrose bringeth the Christians from Ha bell proueth by marueilous many scriptures in his booke entituled De bono mortis y â— all y â— soules of the faythfull asceÌ„ded by by after their death Now shal I alleadge the opinions of the philosophers wherby it shall appeare vnto the good reader y â— although y â— they knewe not God as they ought to haue done yet coÌ„ceued they a better opinioÌ„ of y e immortallyty of the soules of the iust then do our Romishe catholiques not knowing God as they ought had a better iudgment of his equity as Plato in Phedon Phedro Gorgias Timeus with all his sect who apoynt a place in heauen for all the iust so doth Demosthenes Calamus a phiolospher of Iudea saith oh what a worthy death is this that when the body is buried the soule shall go into light also Cirus as Zenophon and Cicero reporte calleth it a blessed daye when he shoulde go vp into the company of the godly And Tully saith that who so haue saued their couÌ„try and encreased the same haue a place apoynted for theÌ„ in heauen Seneca also saith do not enuy thy brother he shall rest he is safe and immortall he enioyeth the free and open heauen he hath escaped out of this vile place in to an high excellent place which receiue the the soules into a blessed bosome where he is nowe at liberty and hath receiued all goodnes withe greate pleasure thy brother hathe not lost the light but hathe obtayned a more perfecte â—…yght why do we lament his destiny he hathe not forsaken vs but is gone before vs and in another place he sayth deathe which we so feare chaungeth life but doth not destroye it vtterly for the day will come which shall restore yt agayn The soule doth suffer sorrowes great while it is in this earthly cage Sondered ascendeth to Gods seate free from all anguish payne age The Chalde Oracle affirmethe the â—…oules of the good to goe vnto god â—…n these verses â—…t is for thy commoditye â—…o hast to god the perfit lyght Of whom thou hast mind soule lyfe Power breath defence strength ayd might Euripides hathe these verses also tendinge to the same effecte The soules of suche as leaue this lyfe not onely streight immortall be In perfecte peace voide of all strife But also doe their sauiour see The bodye laied is vnder grounde the soule in heauen grace hath found The soule ascendethe vnto God the bodye lieth vnder a clodde Three vertues thou must exercise Feare God thy parents doe obay Thy country lawes see thou practise the crowne of Glory haue alwaye Palladas When that the soule departeth hencâ—… It ascendethe to the presence of God immortall for defence Lucretius thoughe an Epicure That which froÌ„ earth grouÌ„d did com shall to the earthe descende That which froÌ„ heaueÌ„ aboue did come shall vp againe ascende Manilius No man doth doubt but that our soules did from the heauens come And shall ascend thyther againe to thier ould seate and roome Antipater Sidonius in Laert. 7. in Zeno. Zeno the flower of his countrye is dead and layd in graue His soule vnto the starres is gone Whiche God dothe kepe saue Laertius in Solon lib. 1. Salamis did contayne the bones of Solon as wee reade His soule into the heauenly throne was caried withe speede Laertius Lib. 2. in Anaxagor Anaxagoras lyethe heere his soule with god doth dwell Steucus lib. 8. Cap. 17. The soules about god standâ—… on left hande on righte Beholdynge his fayre face desirous of that syghte CHRIST DESCENDED NOT INTO HEL NETHER in body nor in soule IF CHRISTE descended into Hel either he must descende in Body or in Soule or in his Godheade or in all but in Boâ—…ye hee did not for it laye in the graue three dayes as these places in the margent do testifye Moreâ—…uer a body that is deade without â—…enses without life without soule â—…an neither descende nor ascende â—…oue stirre or ryse but all the â—…ime that it lay in the graue it was â—…estitute and depryued of all these wherfore y â— body could not descend â—…houghe some affirme the contrary neither coulde his soule descende Could that descende whiche did asâ—…end or that descend into hell that was in paradise in felicity in the â—…ingdme of God But Christe his â—…oule was in heauen euen so soone as yt departed out of the bodye As for his godhead it can
neither ascend nor descende Can that ascend or descend y â— is euery where that filleth all places that is iâ—… heauen earth and hell all at once Ergo his godhead was not in hell more at one tyme then at another They hold that it was his soul thaâ—… went to hell howe coulde yt be iâ—… hell when as yt was in paradise withe the thefe Was the thefe iâ—… hell That denied Christ who saâ—… hee should be withe him that veryâ—… day in paradise Was paradise heâ—… That denyeth the thefe who calleth paradise y e kingdome of Christ And Paul in the 2. verse of the epistle to the Corinth the 12. chaâ—… callethe paradise the third heauen of the whiche I haue discoursâ—… there at large and vpon the 1. anâ—… 2. chapt of Gen. Now to concluâ—… this first argument yt is euideâ—… of the premisses y t nether Christâ—… body nor soul descended into helâ—… If Christ descended into hell hee either deliuered the faythful or the vnfaithful or both or neyther but the faythfull he could not for they were in heauen by the same fayth that we haue and withe God as is specifyed in the 12. Chap. of the Preacher and in the 16. of Luke The vnfaythfull he would not for that they were already condeÌ„ned Neither is there any redemption in hell no confession of the faulte no remission no satisfaction no remedye no consolation no hope of grace no expectation of any better lyfe wherfore to conclude this argument if he had descended hee had deliuered none and therefore his iourney had beene in vayne his labour frustrate and they that defend y â— same either to be wilfully ignoraÌ„t or so blinded w t erroneus custome that they will not see Neither Mathew neither Marke neither Luke nether Iohn neither Peter nor Paul who wrote exactly of Christes death resurrection and ascention made anye mention of Christes descending into hel ther fore we caÌ„not beleue that sentence without error neither affirme it w e out a lye nor approue it in our beliefe without offence and daunger of drawing others to credit fables Smyth I brought a place of Iob after the exposition of Gregory the first Pope of that name wherby he proueth that Iob desired of GOD that he would not place him in the loweste hell but in some superioure roome which I interpret to be Limbus patrum Carlile Iob desirethe that God would hide him in his graue or in the earth til his anger were past determine a time when he woulde remember him And Esra interpre teth this verse of his deathe and resurrection for Iob knewe that his bodie should sleepe til the last daye but hee was assured that his soule should ascend into heauen immedyatlye Hee that was blessed cannot come in hel but Iob was blessed ergo Iob coulde not come in hell Smith I denie the maior Carlil I proue it He that is blessed is glorified he that is glorified is in Heauen by Faythe and is caried from death to lyfe ergo hee that is blessed cannot come in hell Smith VVere not all the fathers that Christe fetched oute of Hell blessed Carlil He fetched none out for they were in Heauen by the same faithe that we haue for they beleued that Christe should come and we beleue that he is come Differentia est in tempore in re nulla There is difference in tyme in effect none at all Moreouer Iob was such a one whoÌ„ no man could reproue Tam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is called Iashar true faithful vpright and hee is iust and one that feared God And all these effectes folowe of fayth and the ende of buriall and resurrection and this hee proueth by Esaye and in the Psalmes whych sayth thus Thou art my sonne this day haue I begotten thee This daye hee calleth y e tyme and moment when God the father did begett Christe agayne what is to beget in this place It is to rayse Christ out of his graue froÌ„ the deade not to returne anye more to the graue for so doth Paule declare and so do Chrisostome Theodorus Antiochus Hillarius interprete thys place A begetting froÌ„ the dead is like to a man begotten and broughte oute of his Mothers wombe as out of a graue where he was as it were buried And therefore the Resurrection is called of Christ as it is here of Dauid a regeneration a bearinge of newe a newe byrth a newe commyng into this worlde a renouation a rysing from the dead a restitution from aboue quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the bodye is restored from aboue by the power of GOD as Chryste is here by the father Smyth I knowe that this latter end of the Verse is vnderstanded of the resurrection of Christ but how say you to the former Carlil I saye that the latter is an explanation of the former notwith standiÌ„g I wil translate it so plainlye that it shall neede none interpretacioÌ„ thus I translate it Thou shalte not leaue my Bodye in the Graue And that Nephes should be translated the bodie I prooue by a doossen places of scripture and manye moe if neede require where I declare the signification of Nephes And that Sheol signifieth y e Graue and proper alwayes to the body as Nephes is I haue proued a litle after where I haue declared aboue 2. hundreth places of Nephes and almoste halfe as manye of Sheol The words proue my purpose the phrases declare my meaninge the propertie of y e Hebrue tongue openeth the truthe Chryste himselfe speaketh of his bodie whiche should not bee left in the graue Peter alleageth this halfe verse to proue the resurrection of Christ. Dauid calleth that his Fleshe in the verse before fayinge that his flesh should rest iâ—… hope which hee calleth the bodie iâ—… this tenth verse and that whichâ—… Dauid in the presence of Chryst calleth the Holye one Peter inter preteth his fleshe and the text sayâ—… that he came oute of the Loynes 〈◊〉 Dauyd and should syt in Dauidâ—… throne this same Iesus sayth Ptter God hath raysed vp and we aâ—… witnesses Were they witnesses 〈◊〉 his soule w t did not rise or of his bodye which did ryse Could his soulâ—… ryse againe there is no resurrectioâ—… of the soule for it dyeth not How could his soule be in the Loynes of Dauid then should Dauidâ—… soule haue begotten Christes a siâ—… full soule a soule without synne 〈◊〉 is contrary to nature was y e souâ—… fleshe so to saye is an absurditie But Dauid and Peter calleth that which you saye went to Hel fleshe could a dead carcas goe coulde hys dead flesh preache coulde his soule without a bodie preache which you saye only went to hell you saye y â— it spake and reproued the Deuills you are not
that Christâ—… was two dayes in hell doing his busines there preaching to them comforting them spying out al the Corners in Hell where they laye pullinge them out and bringing theâ—… out of the captiuitie Carlile Is it wisedome for so you saye to vnderstande this place of Christes beeing in hell where the Prophete meaneth the ten Tribes which fell away by the suggestion and Idolatrye of Hieroboam are they learned for so you saye that they are that take CHRIST for tenne Tribes or Hell for Palestina for in Palestina prophecied Hoseas and not in hell Moreouer were not they the Israelites that had ofâ—…ended were they not the Isâ—…aelites that repented Is there any repentaunce in Limbo If the Inhabitauntes or Soiourners or Exiles of Hell shoulde speake these Woordes then did they speake w e â—…heir Tongues but ye reade not â—…hat there are any Tongues in hel â—…nlesse by a Figure therefore they â—…ould not speake Doe not the souâ—…s in Hel lyue But he sayth that â—…fter two days they should reuiue â—…nd after the third daye they should â—…yse againe and lyue There is nothinge that reuiuethâ—… but that whiche once liued and nowe dead but these say that thâ—… shall be reuiued that they shall raysed and liue againe oâ—…e I can it not bee vnderstanded of 〈◊〉 soules whiche are immortall aâ—… liue alwayes ether in ioy or paâ—… Nowe by a metaphor they thâ—… fall away from God are accountâ—… as deade and buried and notwiâ—… stand thoe ryse vp againe by repâ—… taunâ—… 〈◊〉 â—…essing of their faulâ—… as theâ—…e 〈◊〉 Let vs declare y e 〈◊〉 truly according to â—…he historye 〈◊〉 repeate other mennÌ„esÌ„ phantasiâ—… and gloses afterwarde These are the wordes of the Iâ—… elites 〈◊〉 After 2 dayes he shall qâ—… ken vs c He will punishe vs 〈◊〉 dayes withe captiuiâ—…ye that is longe tyme but the third day 〈◊〉 is at the length he will deliuer 〈◊〉 Although Teglathphalaâ—…er in the yeare of Phaca king of Israell 〈◊〉 the creation 3129. after the Floâ—… 1522. and before Christ 783. shoulde destroye Iurye And Salmanasar in the 9. yeare of Hoseas from the creation 3203. froÌ„ the floude 1546. yet God restored them But this place of Hose is to be vnderstanded of Synacherib whiche continued 3. yeares from the tyme that he did threaten Ezechias to his cleare deliueraunce Esaias toulde Ezechias that hee should liue one yeare in the tyme of Synacheribs inuasion of the abundaunce whiche was vpon the grounde the next yeare of fruites and suche as God sente oute of the earthe and in the thirde he shoulde â—…e deliuered Synacheribs armye â—…ppugned and destroyed Whiche â—…as from the creation 3221 before Christe 741. This prophete by the â—…rst 2. dayes vnderstandeth y â— first 〈◊〉 yeares in y e which they were reâ—…iued by Esaias prophecy who proâ—…hecied y â— they shoulde be deliuered 〈◊〉 y e 3. yeare as they were in dede And this is the verye hystorye and Hoseas intente I knowe that the Iewes apply the 2 laste dayes the one to Christes regall kingdome their captiuitye nowe vnder the Christians y e other to y e last day of iudgmeÌ„t y â— first they can make nothinge of Our allegoricall doctors referre the firste daye to Christes comminge in the fleshe the second when hee rose the thirde when hee shal come to be Iudge or the firste day y e time before Christ the second after the third after the resurrection Or the firste of theÌ„ is our Baptisme the second oure reste in heauen and the thirde the laste daye Of these allegories anagogieâ—… read further in the ordinary glose Smith What is meaned by this sâ—…tence of Hose From the hands of hell I will deliuer them Is not this a goldâ—… senteÌ„ce can there be any text morâ—… manifestâ—…e Or anye scripture morâ—… euidente either to confute your opinion whiche is erroneous or 〈◊〉 confirme myne Carlil God spake not heere of hell but this hee saythe If you Israelites wyll amende your liues refourme your corrupte manners returne vnto mee and followe the truthe forsake your abhominable Idolatrye deteste and abhorre your customes and superstition I wyll deliuer you from the inuasion of the Assirians from their cruell tirannye from their violent inuasions and assaultes and from deathe and the graue whiche two do folowe of inuasion and subuersion of the common weale Why do you M. Smythe saye y â— yt is from the hande of hell when y â— yt is in your olde translation whiche yowe onelye allowe De manu mortis from the handes of deathe What was that which Hose thretned to y e disobedieÌ„t Israelites was it not their subuersion was it not y e spoile of their couÌ„try was it not desolatioÌ„ captiuity deathe and y â— graue where were those y â— shoulde be deliuered If in hell there are no armies of soldiours y â— do inuade no landes to bee layde waste no towines or villages to be besieged no prisoners to bee led awaye captiue If they were in Palestina and aliue as they were in deede howe can you proue Palestina to be hell or the deade to liue Smith Paule semethe so to saye Carlil Paul speakethe there of the resurrection For after that hee had proued by manye argumentes and similitudes that the dead shall rise agayne he addethe the aucthority of Hosee traducinge by a Metaphor the deathe of the Assirians to deathe it selfe sayinge that neyther the deathe nor graue should be able to detayne the bodies but y â— they shoulde be bothe vanquished subdued and restore the corpes deade bodies which they had captiued so longe If Paul and Hosee speake of the bodies onelye why do you applye it to the soules If these were in hell surely it muste nedes be that they were their soules for the bodies go no further then the graue But there is no resurrection of the soule therefore Paul Hose speake of the bodies which shal ryse again and not of the soules which nether dye neither slepe They canne not dye that are immortal neyther slepe whiche wake alwayes Of this I haue noted vpon the 13. chapiter of Hose and vpon the 1. Cor. 15. And after in Sheol Smith The place of Zacharye can not be denyed Thou saythe God the father to his sonne IESVS CHRIST throughe the bloude of thy couenauÌ„t shalt let the prisoners out of the Pitte wherin is no water Where or in what place were these Prysoners Were they not in Limbo for there we holde that there is noe water Limbus is the pittâ—… Christe ys hee that wente downe to yt and loosed and lette oute all thâ—… prisoners Carlil Do you call Abraham Isaac and Iacob withe all the fayth full of the olde Testamente prysoners Were they bounde in aâ—… cheynes Who was theyr Iayleâ—… Are you not ashamed to call freâ—… men bonde patriarkes prisoners Sayntes slaues to Sathan Cytesins of heauen captiues and
should be corrupted as othâ—… mens are now hath he conqueâ—… death nowe is he rysem againâ—… nowe hath his father loused the 〈◊〉 rowes of death what is it to 〈◊〉 the sorowes of death it is to ouâ—… come death to subdue yt to ryseâ—… gaine in the despite of it to abolâ—… all paine that was in death to 〈◊〉 umphe ouer death as one that 〈◊〉 kylled his enemy of whom he wâ—… sore wounded Did not Christ 〈◊〉 vpon the crosse Lord Lorde wâ—… hast thou forsakene me was râ—… deathe a greate terror to him 〈◊〉 not it greeue him to breake fâ—… dominyon of deathe and so 〈◊〉 fieth Soluere sometimes suche 〈◊〉 rowes of deathe are specified in 〈◊〉 28. and 116. psalmes Hee thâ—… can dye no more hathe loused tâ—… sorowes of deathe and abolisheâ—… her power by the power of 〈◊〉 who raysed him But christ 〈◊〉 â—…ye no more Ergo his father hathe â—…oused the sorowes of death cured her stinge and subdued her power Death in this place is applyed to the body which suffered paine and sorowes How did Christ louse the sorowes of death when as deathe â—…ether apperteyneth to the quick â—…or deade so long as the life is in man there is no Deathe when the â—…reathe is gone out of man what sorowes doth it bring the body only hath no sense or feelinge What â—…owe are these sorowes of deathe The soule is in heauen without sorowe the body felethe none though the bodye feleth none yet yt is said to sorowe to lament to groane to desire his resurrection as all other thinges desire their renouation as â—…aul discourseth in the eight to the Romains Moreouer the soule desireth to be ioyned to the bodye as the Soules vnder the Aulter in the 6. of the Reuelacion The scripture descending to one simple capacity speaketh diueres times by figures as here where the Bodye is said tâ—… sorowe loking and sighing for thâ—… resurrection Was not Abrahamâ—… Lazarus in solace and ioye How then saith Augustine coulde he loâ—… their sorowes wherein they weâ—… not nether can the bosome of such felicity be any parte or member 〈◊〉 hell Wherevpon it foloweth thâ—… the soules though they be in ioyâ—… haue an earnest affection to be wiâ—… the bodyes which though it fele 〈◊〉 paine yet it desireth the resurrection Wherefore Christ loused anâ—… abolished those sorowes and fulfilled that his affection and desire which he had towarde his body when he reuiueâ—… when he rose againe and had a body impatible immortall and glorified Then arâ—… the sorowes of deathe loused anâ—… dispatched when this mortall body puttethe on immortalitye then 〈◊〉 death subdued and her dominion ouerthrowne And this is in the 〈◊〉 surrection Did not Christ triumph ouer death victoriously and subdued her valiauntlye and abated her power euerlastingly and spoyled her triumphantly when he did not only rayse himselfe but also a great nomber of suche as were tyed in their graues w e the bands coardes of Deathe whiche dyed no more For Death is appoynted for euery man once ergo not twyse Neyther is it like y e the bodies once glorified can dye again Nether can they sin ergo not dye for Deathe is appointed for sinne y â— glorified bodies sin not ergo they caÌ„not dye Moreouer as they were infallible argumeÌ„ts vndoubted signes of his resurrectioÌ„ â—…o were they witnesses of his ascension If he had not ascended Bodely sayethe Remigius and Hiero they had not beene sufficient wytâ—…esses of his Resurrection And these sorrowes of Deathe touâ—…hed Christes Disciples as I sayd before and Christe comparethâ—… them to the panges of a woman that labourethe withe childe and when they are ouercomed by thâ—… Resurrection they are abolished and put away euen as the woman puttethe awaye all sorrowe for thâ—… Ioye of the Childe that is borne These are Christes woordes Yâ—… shall Weepe and lamente but thâ—… worlde shall reioyce you shall bâ—… sorowfull but your sorrow shall bâ—… turned into ioye A woman when her tyme or houâ—… commeth hath sorrowe but whâ—… she hathe brought foorth her chilâ—… she remembreth no loÌ„ger her affliâ—…tion because that shee reioyceâ—… that the Childe or man is borne in the world So shall you reioyce sayth Chrisâ—… to his Disciples when you shâ—… see me rise againe into this worâ—… And thus expounde Chrisostoâ—… Theodorus Antiochenus 〈◊〉 Hillarius vpon the 2 psalme Augustine sayth that they were in paynes and so he termeth these Sorrowes out of the whiche hee deliuered the olde fathers Youe saye that they were without sorrowe Augustine saythe that CHRIST loosed these sorrowes in hell for he maketh but one hell and you saye that hee wente but to the two highest hells Augustine denyeth that any goodman was in hell you say that they were there Augustine saythe that it is not possible that the bosome of Abraham whiche is an habitation or a secret quietnes should be any parte of hell you saye that Abraham was in hell and fetched oute by CHRIST Augustine saith that Christ profited them nothing that were in Abrahams bosome when hee descended into hell and loused theÌ„ that were in tormentes You saye y â— Christ ransomed them Augustine sayth that Christ was w t them in Abrahams bosom alwayes with his deuine nature and blessed presence you plainly affirme that they wanted his presence and were depriued of his Blessed Contemplation Augustine maketh the bosome of Abraham and Paradise to be bothe one you denye it Augustine sayth that he cannot finde that Inferos Hell should be that place where the Iust mens soules rested you call it the highest Hell and by another name vnknowen to S. Augustine or any auncient Father Limbus patrum Augustine doubteth of al this matter and darethe conclude nothing you are w tout doubt and call them Herytiques that will not beleue your Fables and vnwritten verities Whose sorrowes did he louse his owne for the Texte saythe that it was impossible that hee should bâ—… holden of them So readeth Augustine that place But it is in Grekâ—… that he coulde not bee holden of it meaning death How can this place make for the loosinge of the Fathers which were in Hell when as it is onely applied to the Sorowes of his owne death Moreouer was Christes death in hell was hee buried there wherfore you maye see how they vnderstand scripture who applye that to the soules of the Fathers which they say were in Hell when as the Texte appliethe it to Christ onlye To be loosed from the Sorrowes of Deathe is to bee delyuered from death to ryse agayn not to corrupt in the Graue and lyke vnto thys Phrase accordinge to the old translation Nowe are wee loosed from the Lawe of Deathe wherewith we were detayned meaninge that wee are delyuered from Deathe So GOD the Father loosed the sorowes of Deathe meaninge his Resurrection and
going downe of Christ into his Graue saythe that he rose againe w t a great nomber of bodyes and you vnderstand his going downe to Hell of his Soule Consider what you write expende what you speake bee well aduised how you alleadge the old Aucthors do not betraye them do not falsefy them do not deceiue the simple w t your vnwritten verities who vnrerstand not who canne not haue those Bookes whiche you doe alleadge Smith Did not he lead Captiuitye captiue and gaue gyftes to men Were not these Captiues the fathers that were in Limbo or such as were in Purgatory Carlil If this place be vnderstanded of CHRIST his ascension then must we nedes interprete this captiuity of suche as rose with him who also ascended withe him Chrisostome expoundethe yt as I do Haymo hath diuers expositions tending to this purpose Christ triumphed ouer deathe Sathan and synne and ouercame theÌ„ by his deathe resurrection and ascension and gaue gyftes to men euen the giftes of the Holy Ghoste whiche gyftes he receiued of them for he crownethe his gyftes in vs and his gyftes are called ours by participation for hee communicatethe his gyftes withe vs and our gyftes are his for of him they come Christ saythe Theoderet deliuered vs captiued with synne tyâ—…d withe the chaynes of iniquitye he hathe set vs at liberty giuen vs the grace of the Holy Ghost hathe heaped his mercy and liberal kindnes vpon vs. Of this place I haue noted vpon the threscore and eighte psalme and Ephesians 4. wherfore I shall not néede to repeate anye more in this place Smith Did not heâ—… discend into lowest partes of the earthe What other thinge can you call the lowest partes of the earthe then hell Carlil I will not dispute withe you where hell is at this time neither whether it bee in the earthe or not Of the whiche I haue discoursed a litle after Notwithstanding Pauls meaning is that Christ. who ascended is euen he that descended héere into the earthe And although that his manhoode came not from Heauen yet his Godhead did and entered into the Uirgin Mary and tooke fleshe vpon him so that here he calleth the Uirgins wombe the lowest partes of the earthe So doth Dauid cal his mothers wombe wherein hee was fashioned and enclosed as in a place vnder the earth Chrisostome saythe that Paule callethe the inferiour partes of the earthe his Deathe whiche hee suffered in earthe and after the whiche he did offende for sayth he after a manner of speaking Iacob sayde ye shall bring myne olde age to deathe so hee tearmethe Inferos And Theodoret also callethe them his deathe Was his death in Hell Did not he dye in Egipt was Egipt Hell Photius and Aecumenius call these inferiour partes CHRIST his graue Smith Did not Christ preache in Hell to the disobedient spirits Carlil Were these disobdient spirits in y e lowest hell or in y e highest called Purgatory w e you or in the highest but one called Limbus patruÌ„ w t you In y e lowest you say Christ preached not for as you holde he was not there in Limbo patrum hee was not for they were in Heauen by the same Faythe that wee haue neither were they disobedient In Purgatorye these disobedient were not whiche woulde bee brought to no Repentaunce by any preachinge or exhortation for in Purgatorye you say that they may do repent but these did not repeÌ„t wherefore the Lord sent suche abundance of water that they were al drowned saue Noac Sem Cham Iaphet and their wyues Let vs traÌ„slate y e text according to y e greke It is good surely Because it is the will of God to suffer for well doinge and not for euell doing For Christ likewise hath once suffered for sinnes the iust for the Iniust that he might bring vs to God hee suffered death as concerning his flesh but was reuiued by the spirite In the which also he went and prea ched to those spirites that were in prison Whiche were Desperate at that tyme at what tyme the longe Sufferinge of GOD did tarry once in the dayes of NOAC what tyme the Arke was in preparinge in the whiche a fewe that is to say eighte personnes were Saued by the water Vnto the which baptisme whereby we are saued is compared which is not the putting away of the fylth of the flesh but the testimony of a good conscience towarde God by the resurrection of Iesu Christ. Thus farr the text after my translation Peter exhorteth all men to suffer for well doing by the example oâ—… Christ who suffered deathe aâ—… concerning his flesh his body dyed and was buried notwithstandingâ—… it rose againe by the power of his owne Spirite whiche is the Holy Ghost In the whiche Spirite hâ—… went in the dayes of Noe anâ—… being within Noe forced Noe tâ—… preache and therefore hée is saydâ—… to preache to those euill Spirites to the desperate Spirites and rebells whiche were in the prysonâ—… of their bodyes for the body waâ—… as a prysone wherein theire Spirites and soules were contained And these saythe Peter were those euill men whiche were desperate and rebells to God euen at that tyme what time the long suffer 〈◊〉 of God the clemency of the Lorde the Spirite of Iehoua Christes deuine nature did geue them tyme â—…o repente 120. Yeares loked for their amendement And this saith Peter was in the dayes of Noe all the tyme that the arke was a preparinge in the whiche Noe wythe his thrée sonnes Sem Cham and â—…aphet with their foure Wiues were saued by the force of the waâ—…er that bare vp the arke â—…nto the whiche water Baptisme â—…s compared or a Figure signe or Sacrament correspondent to this â—…ater for as they were saued by â—…heir fayth and by the helpe of the â—…ater from drownyng so are wée â—…y Baptysme and that throughe â—…is resurrection For as Christe â—…ose againe beinge dead a gloryous â—…odye so ryse wée beinge as it were â—…uryed in Baptisme to walke in a â—…ew lyfe Whiche Baptisme is a Testimony of a good conscience towarde God as I haue translated the place And this is a perfect definition of Baptisme Reade more of this matter in my notes vppon the. 1. of Peter 3. Here you may sâ—… that this place declareth the death and resurrection of Christ and thâ—… Diuine nature of Christ whichâ—… is here called his Spirite For hâ—… had power to geue vp his life tâ—… take it a gaine Hethereto I haâ—… repeated the text and after it thâ—… whole and true sense paraphrastycally Now I will proue that this Spirite is the diuine nature of Christ Secondlye that these Spirites tâ—… whome the Spirite of Christ preached were the euell men that liuâ—… in the tyme of NOAC vnto whiâ—… NOAC preached beinge endueâ—… and
not made in Hell but in Syrya about Libanus Wherefore this Spirite of Christ preached not in hell You say that CHRIST delyuered them that were in the state of Saluation either such faithefull Fathers as were in Limbus Patrum or suche as were neither so good as to bée in Limbus nor so despreate as to be in hell but to be as Newters and in a meane and therefore in purgatory But Peter saythe that this Spirite of CHRIST perached to the Obstynate and Desperate Gyantes and that in the dayes of NOAC If hée had preached in Hell should not hee as well haue Preached to CAIN and suche other as were before the floude as to ESAV and IVDAS and suche like whiche were after the floude If hée Preached to the Faithfull as you saye why dothe hée name the vnfaithfull Wherefore PETERS meanynge ys easelye to bée perceiued of the wise well knowen of the learned and fully awnswered to them that will not cal white black and blacke white If we should say saith Augustine that they that are in hell can beleue in Christ what absurdities should folowe contrary to our faith And howe coulde they haue bene deliuered out of hell if they had not beleued in him is there any deliuery any saluation any redemtion without him This place of Peter saith Augustine doth not pertaine to hell but to those dayes rather of Noac the forme whereof he applieth to these dayes Thus much Augustine with a manifest explanatioÌ„ of this place after the same order and maners that I do The Spirite of Christe preached where there was amendemente of Lyfe and there where the floud ouerflowed where the arke was made were 120. Yeares of repentance was giuen where eight persones were saued where Noe preached but none of these were in hell ergo this place is not vnderstand of Christ beinge in hell Smith I haue a place out of Peter that shall proue mine intent substan cially fortifie it strongly conclude with me effectually to the abolishment of all your argumentes and ex positions Doth not Peter say that the Gospell was preached to the dead and who are they that were dead were they not they that were in hell or rathere in purgatorye and in Limbus Carlil If you say that the Gospell was preached vnto the dead you either meane them that were a liue then when Peter liued and dead in synne which are all they that will not beleue as Lira expouÌ„deth this place or els ye meane theÌ„ that are dead and departed out of this life Smyth I meane that the Gospell was preached to the dead Carlil The dead are not called the Soules that liue but the bodyes which are dead You holde that the Fathers that were in Hell did liue Smyth So I holde Carlil Ergo they were not deade but you saye in this obiection that the Gospell was preached too thâ—… dead Are not the dead bodyes without Senses can they sée can theâ—… heare whose eares are in the earthâ—… consumed by tyme aâ—…d eaten with wormes Neither is this worde dead takeâ—… at any tyme for them that liue 〈◊〉 the other life but is onelye approâ—… pried to the body euen by the exposition of Tertullian A dead body is without lyfe soule and Senses Ergo it was the bodieâ—… that were dead and y e gospell therefore was not preached to them Wherefore we must saye that when Christ shall come to iudgâ—… the quicke and the Deade thaâ—… 〈◊〉 the quicke we meane them y â— â—…all bee alyue when Christe shall â—…me to Iudgement 1. Cor 15. by he deade suche Bodyes as sleepe 〈◊〉 their Graues till the last daye â—…d their foules either in payne or â—…easure in sorrowe or â—…olace 〈◊〉 felicity or misery in Torments 〈◊〉 in Ioye in Hell or Heauen â—…hyche beinge ioyned to their boâ—…yes shall Receyue Sentence eiâ—…her to their Saluation or Conâ—…mnation The Gospell was preached to Adam nowe deade but then aliue â—…hen Christe Iehoua preached to â—…im the Seede of the woman to Noac nowe deade but then alyue â—…hen God tolde him that his Spiâ—…ite shoulde no longeâ—…â—…tryue with â—…an To all other both that were either â—…aithful as the Prophets and Paâ—…riarches were and the other faithfull or to y e vnfaythfull as to Caine â—…owe dead and then aliue to the Gyauntes before the floude noâ—… deade and then aliue Wherefâ—… did hee preache to them that thâ—… shoulde be iudged like other menâ—… fleshe that is that they might 〈◊〉 to synne and be mortifyed aâ—… shoulde lyue to God warde in 〈◊〉 Spirit Nowe the Gospell mortifieth sâ—… as beleue and raysethe them 〈◊〉 that they mighte lyue godlye aâ—… Spiritually The Gospell was preached to 〈◊〉 deade that is to men that are dâ—… in synne so is dead vsed Smith Howe aunswere you Miâ—… cheas who sayethe that CHRISâ—… ascended before them openinge tâ—… waye Carlil It waâ—… not Christ but tâ—… Enemye some vnderstande it 〈◊〉 Nabucodonosor his Armye wâ—… assaulted and inuaded Hierusalem Nowe I wyll alleadge other miâ—… myndes of the whiche not one 〈◊〉 them dothe alleadge yt as you 〈◊〉 you falsify the Texte and sorge â—…ther sense then euer Micheas â—…aned â—…is breaker was Sedechias who 〈◊〉 through the ruynous walles w t â—…ny others for hast to escape Afâ—… our English translation all this â—…ap is applied to y â— vtter destrucâ—…n of Hierusalem After Pagnine â—…s breaker of the wall was the â—…ngell whiche kylled the Assiriâ—…s and the King that went before 〈◊〉 Ezechias Others as Pellicane â—…unster and Castalio apply from â—…is place But I will gather the in â—…ede O Iacob vnto the ende all 〈◊〉 Christ who shall gather a great â—…ultitude at Hierusalem lyke â—…ckes of sheepe of suche a nomber â—…at they shal one opppesse another â—…e breaker of the gappe shall bee â—…essias who shall subdue your eâ—…emyes releue your miseryes and â—…ing you to felicity This Kynge â—…all goe before you Iehoua shall â—…e his name he shalbe your head guide But according to the letâ—… by this breaker vp is meaned 〈◊〉 Kinge of the Assirians and Babâ—…nians withe their soldyours Smith I go saith Christ to prepâ—… you a place Ergo there were nâ—… in heauen before that Christ aâ—… ded to prepare a place Carlil Is this a good Argumentâ—… you and I and halfe a score 〈◊〉 shoulde goe to London and 〈◊〉 should saye I am afearde that 〈◊〉 Innes should be taken vp tâ—… are so many that goe I wyllâ—… and prepare a place for vs. Doth yt nowe folowe that 〈◊〉 went to London before vs 〈◊〉 London emptye before Is thâ—… Citty where no Body dwelletâ—… Is that a Realme where thereâ—… no Cytizens or Subiectes or tâ—… HeaueÌ„ wher ther is no Saynctâ—… none inhabitauntes Let vs expounde the Text 〈◊〉 dinge to the Englishe Bible reâ—… in the Churches Christ seing his Disciples much â—…ered and troubled withe his saâ—…ges as where he sayd that
the dead were there any dead in hell if they were dead what did Christ among them but you say that they were a liue the Crede saith y â— the were dead to who he descended and from whence he rose The Soulâ—… dye not then it folowethe y e hée rose from the bodyes that were dead and not from them that liued If his Soule went to hell whether went it before the body was buried or after If before why saithe the Crede that it went after But if it went at all it must nedes go immediatly so sone as it departed out of the body which was vpon the crosse and at three of the clocke at after noone for the body was buried two or thrée houres after about six of the clocke or a litell before Where was the Soule all that while if it had gone to hell why did not the Crede place it before his buryall for euery mans Soule is placed either in heauen or hell before the body be buried Wherefore sayth ERASMVS hée was no artificer but some cobler or patcher that placed it soo preposterously that patched it soo vndecently that set it so disorderly iu suche a place as it nether a greeâ—… with the sentence before nor aftâ—… Augustinus affirmeth that Châ—… did them no pleasure that were Abrahams bosome whiche had â—… wayes the Diuinity and the hoâ—… Ghost present with them and thâ—… Lazarus rested in that bosome 〈◊〉 fore Christes death which he 〈◊〉 leth the rest of the poore man 〈◊〉 kingdome of God and the Parâ—… dise of y e thefe which he dareth 〈◊〉 call any parte of hell nether to 〈◊〉 taken in the good parte notwiâ—… standing he maketh difference bâ—… twene that eternall life which 〈◊〉 Angells enioy and that rest Whâ—… the fathers before Christ had Aug. saith that y e solues are in 〈◊〉 Sed non in ea actione qua corpore 〈◊〉 cepta vegetantur Tom. 2. pag. 570 epist. lib. cap. 12. They are in pleasâ—… seates till the resurrection Tom. 3 pag. 472. de Trinita 15. cap. 25. 〈◊〉 saith vpon the 36. psalm that wâ—… shall not be there where the saintes shalbe to whoÌ„ it shalbe said Come you blessed and possesse the kingeâ—…ome prepared from the beginning of the worlde there thou shalt not â—…e saith he who doth not knowe â—…ut thou maiste be there where the proude barren riche man in middest of tormentes did sée the poore man resting on highe Thou beinge placed in that rest thou doest safely loke for the dayâ—… of iudgement when thou shalt receiue thy body when thou shalt be changed on suche sorte that thou maist be equall with Angells In such like state as thou departest out of this life in such like thou shalt bee restored againe to life The soule saith Augustine all the tyme betwene their departure and the resurrection are reserued in hid places according as they deserued whiles they liued nether to rest or misery The Soules of the iust are in Abrahams bosome the wicked are tormented in hell The iust are in rest the wicked tormentes All mens Soules saith Augustiâ—… Tom. 3. de Eclesi Dog c. 77. c. 7â—… before Christ were in hell afâ—… they are with Christ. How a greeth this with the worâ—… before where â—…e saith that all 〈◊〉 iust werein rest in Abraham bosâ—…me in solace and ioye If the bosome of Abraham be a 〈◊〉 crete place of the father as August saith whither Christ ascended afteâ—… his passion why was it not 〈◊〉 same before was it remoued 〈◊〉 suche an Immortall place 〈◊〉 remoued can it bee altered or emâ—… tyed Smith Christ saith Ignatius in 〈◊〉 second Epistle Descendit ad 〈◊〉 num solus He descended to hell alone but he ascended with a multitude Carlil In these fewe wordeâ—… there are two manyfeste Erroâ—… â—…irst you saye that these woordes â—…re in his seconde epistle when as â—…hey are in his firste epistle to the Trallians Notwithstanding I thinke it is â—…o greate offence to alleadge one eâ—…istle for an other but it is an inâ—…ollerable errour to falsefy an holye â—…nans writing as you do for Ignaâ—…ius meaned that Christ was buriâ—…d and with him manye bodies did â—…yle he saith not that many soules â—…id rise with him neither is there â—…ny resurrection of the soul. Ignatius wordes are these Accorâ—…ing to his owne will hee was trulye â—…rucified and truly dead heauenly â—…hinges earthy and thinges vnder â—…he earth beholding it the heauenâ—…ye as incorporall creatures the earâ—…y as the Iewes and Romanes and â—…ther men who were then present â—…heÌ„ Christ was crucified they vnâ—…er the earth being a greate multiâ—…ude did rise with the lord for many saith Mathew bodyes of sainte which were a sleepe rose with 〈◊〉 out of their graues which were 〈◊〉 open 27. chapt He descended 〈◊〉 Haden into his graue alone but 〈◊〉 cended with a multitude and 〈◊〉 the wall which was of olde 〈◊〉 midde wall hee dissolued and 〈◊〉 the thirde daye his father raiâ—… him and after certaine dayes whâ—… in he was conuersaunt with the Apostles hee was taken vpp to his father and sitteth at his right hande there remaining till his ennemie be putte vnder his feete as a foote stoole Wherfore on Friday at three of the clocke hee receiued sentence of Pilate his father permitting it The sixt houre he was crucified The ninth he expyred Before the sunne was sette hee was taken downe from the crosse and was buryed in a newe Sepulchre The Saturdaye hee was in the â—…aue vnder the earth where Ioseph 〈◊〉 Arimathia had laid him In the Lordes day he rose from 〈◊〉 deade according to that which â—…as prophecied of him As Ionas 〈◊〉 in the be llye of the whale three â—…s and three nightes so shall the 〈◊〉 of man be in the hart of the â—…arthe 〈◊〉 dayes and three nights The day of preparation contayâ—…th his passioÌ„ the sabaoth his buâ—…al and rest the Lordes day his reâ—…urrection Thus far faithfully translated out 〈◊〉 Ignatius Nowe M. Smith consider your â—…ause expende better your allegatiâ—…s let not your wilful negligence â—…ue men occasion to speake euill of â—…de authours ignorance is to bee â—…edressed with knowledge negligence by diligence Smith Clemens Alexandrinus â—…mmediatelye after the Apostles writeth that Christ descended 〈◊〉 hell Carlil Clemens Alexandriâ—… hath this errour amonge manye â—…thers that y â— fathers before 〈◊〉 that liued vertuously were 〈◊〉 fied either by the lawe or by Pâ—…losophy but to haue beene withoâ—… faithe in Christe and therefore 〈◊〉 Hell to haue taried and looked 〈◊〉 the descending of Christe and 〈◊〉 Apostles by whose preachingâ—… there they were conuerted and 〈◊〉 leued in Christ so saued Stroâ—… 5. 6. These errours are so prodigiâ—… that he is madd that would affiâ—… them Howe coulde they bee iustifiâ—… by the lawe
Caemeteâ—… rium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleepe because â—… there do our bodies sleepe if theâ—… slepe Ergo they must ryse Galienus the Emperour permitted christians to haue churcheyardes or burying places in y â— yeaâ—… of Christ 260. The graue is called guphar maueth psal 22. 16. 30. because that all y â— come of the earth shall to the earth returne Gen 27. Gen. 3. 17. Preacheâ—… 3. 20. a place vnder the earthe Abaâ—… don darknes and land of obliuion Psa. 88. 12. 13. Iob. 10. 21. confer a notâ—… Pro. 9. 18. I will repeate the wordes outto Hosee as the Geneua Bible hath translated them and Pagnine and Sebastian Munster a manne whâ—… hathe translated the Bible oâ—… of the Hebrue into Laten mosâ—… truly moste plainly and moste effectually as Martine Bucer did reporte I will redeme them from thâ—… power of the graue I will deliuer them from death O death I wil be thy death O graue I wil be thy destruction Here are ioyned deathe the graue which Christe did ouercome and destroyed by his resurrection firste in himselfe and secondly in all mankind whose bodies he shal rayse in the last day out of their graues I woulde saith God in Hosee haue deliuered you from the violence of the Assirians from death from the graue if ye had repented Paul applieth it to the resurrection when this corruptibility shall put on incorruptibility this mortalitye immortalitye then shal the Lord Iesus call vp y â— dead empty the graues scoure y â— churchyards conquere death raise vp our bodies awake the corpses that do sléepe raise them to immortalitie Pauls wordes are these O death where is â—…hy sting o graue wher is thy victory The old translation hath for the graue death him folow y â— ordinary Lyra Haymo Augustinus Iustinus And Ambrose vpon this place and the. 72. Interpretors haue for Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul hath Neither can this place be vnderstanded of hell for there are soules and no bodies there are torments intollerable in the graues the bodies slepe without paine neither is there any resurrection of the soule it neuer dieth it neuer sleepeth it is not consumed to dust it waxeth not olde it liueth either in paine with Sathan or in ioy with God There is in this 13. of Hose verse 13. From the hand of the graue I would redeme them And in Amos God threateneth to punishe Idolaters that if they hide themselues in dennes dongeons caues and the graue he will finde them out or vp a lofte in heauen or as one that climmeth into y e highe Towers In y â— text of Geneua it is If they shall digge into the hell Can a man digge in hell Are there anye mattockes there anye â—…pades any shouelles any tooles â—…s it not a spiritual place prepared â—…or Soules and for no diggers Wherfore heere yee maye see what Sheol is Read Pagnine in Catar and my note vpon the 9. of Amos. Ionas being in the belly of the fish praieth he calleth this belly agraue a deepe darke dongeon an obscure denne and full of desolation neyther was it hell for Hell is not in the fishes belly but it is a place inuisible to vs but to the dampned sensible terrible and full of paine the paine wherof no tongue can expresse of the which I haue written largely vpon Esay 30. Christ interpreteth this Sheol to be the hart of y e earth to be Christs graue and therfore not Hell neyther was Christ buried in hell Thus muche of Sheol out of the Canonicall bookes of the olde testament Now let vs sée what the Apocripha say of Hades of whose naturâ—… and propertye I haue noted somewhat before In the 13. of Toby it is put foâ—… Sheol the graue which phrase is declared before in the place of Deuâ—… 32. 39. 1. of the Kinges 2. verse 6. in Wisdome 16. v. 11. This woorde Hades is put for Sheol the grant and can be taken for no other thinâ—… in the booke of Wisdome where the wicked say that none returneth frâ—… the graue And that it must nedes be so vnderstanded their imaginations declare where they hold that there is no life to come no heauen no heâ—… no reward for the iust nor punishment for the vniust where the oldâ—… translation hath in the 10. of Wisd How that God drowned the Egyptians and brought the Israelites 〈◊〉 altitudine inferorum from the deapth and bottom of hell where they neuer were y â— greke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bottome of the déepe thaâ—… is out of miserye out of Egypte and the red Sea and so expoundeth Pellicane The sonne of Siracke giueth counsell exhorteth all men prouoketh the niggard and also perswadeth w e the liver all to do good while he liueth for after death after a maÌ„ be buried brought to his long home and to his graue there is no hope of amendment no rewardes canne profit no Popes pardons no Peter hence no indulgeces a paena culpa no masses no diriges no obites no Lady psalters no praiers for them y e are dead They that are in y e graue they that are buried can not prayse God saith Baruck and that it is meaned of the graue these wordes declare which followe in the same seauententh verse VVhose soules are out of their bodyes Of this I haue noted more vpon the text of y e â—… Psalme The graue in Baruck is Sheol as appeareth there Thus haue I noted all the plaâ—… of the bookes called Apocripha â—… came to my memorye and in 〈◊〉 place Hades no more then Sheol in the Canonicall bookes doth signify Hell where are the dampnâ—… soules In the first chapter of Wisdome where it is said that God created all thinges without faulte neither was there any poyson nor hell vppon the earth he meaneth if Adam had not fallen there shoulde haue bene no death nor graue which he meaneth by Hades It is for the graue Wisdome 2. verse 7. when Hades is taken for Hell in the new Testament it is alwayes ioyneâ—… with extreame punishment without payne it is y e graue with painâ—… or tormentes it is hell As for Sheol wherin consisteth halfe of our controuersye and the ignorance wherof hathe forged mo Hells then euer God created doth neuer signify y e place of euer lasting punishement of the which I will speake anon leaste that the poysonfull tongue should falsly accuse me Let vs come to the new testament And thou Capernaum which arte lifted vp vnto heaueÌ„ shalt be brought downe to Hades to the ground If ye vnderstand by Capernaum the citty with houses temples and walles which shoulde be ouerthrowne cast down for the sinnes of y e people as Sodome and Gomorrha were then coulde it not sinke into Hell for there are neither townes citties nor
verse 12. Psalme 49. verse 19. Psalme 107. verse 9. 18. prou 6. verse 30. cap. 13 ver 4. twise verse 25. cap. 23. verse 2. chapter 27. verse 12. 7. preacher 6 verse 3. 7. 9. Deuteronomium 23. verse 24. Hier. 31. verse 12. Esa. 29. ver 8. 16. Esa. 58. verse 11. Hieremias 2. verse 24. Micheas 7. verse 1. And in Exodus 15. vers 9. I will saith pharao fulfill my lust my desire and mine affectioÌ„ in spoyling these runnegats the Hebrues Iob. 39. verse 1. Habacuc 2. verse 5. Iob. 33. verse 22. Vaticrab Iashacath naphsho his soule saith the Geneua bible draweth to the graue The soule can not be buried Therefore thus translate it The man draweth towarde corruptioÌ„ Nephes shamar is to take hede to beware to be diligent Dare operam to put to a mans good will Deut. 4. verse 9. 92. cap. 6. verse 5. Math. 22. verse 37. Marke 12. verse 27. Luke 10. verse 27. psal 19. verse 9. Nephes and Sheol are so proper to the body that liueth and dieth that they are very oft ioyned together to declare the mortality of mankinde God saith Dauid psalme 49. verse 15. shall deliuer my life or me my selfe from the power of the graue which other translate my soule from the power of hell or of y e graue The same phrase words are in psa 86. ver 13. psa 16. verse 10. pro. 23. vers 14. Nephes which they translate y e soule is ioyned w t silence which signifieth the graue psa 94. vers 17. and the life ioyned with sheol psalm 88. vers 3. Casau nephes to lacke a mans pleasure preacher 4. ver 8. Nephes a mans selfe a man himself Deu. 4. verse 15. Nom. 30. ver 5. 6. 7. 8. 9. 10. 11. 14. Iob. 6. vers 7 Iob. 7. verse 15. cap. 9. ver 21. psal 3. ver 2. psa 6. ver 3. 4. psa 11. vers 1. psa 18. ver 12. 14. psa 33. ve 18. 19. psa 34. ver 22. psa 35. ver 3. 10 14. 16. 20. 28. psa 38. vers 12. psal 42. ver 1. 2. 4. 6. 8. 16. psa 43. verse 5. psa 57. ver 1. 5. 8. psa 62. vers 1. psa 63 ver 2. psa 66. ver 7. psa 69. ver 22. psa 71. ver 11. 25. psal 77. vers 3. psa 88. ver 15. psa 94. vers 19. psa 103. ver 1. 2. 5. psa 104. ve 1. psa 119. vers 20. 26. 29. 82. 110. 178. psa 120. vers 2. 5. psalm 123. ver 5. psalme 124. verse 4. 7. psal 131. vers 3. Esay 15. ver 4. Esa. 49. â—…erse 7. Esay 55. verse 2. 3. Hie. 37. verse 9. Lament 1. verse 11. 16. cap. 3. verse 20. 24. 25. 58. Ezechiel 3. verse 21. Ezechiel 4. verse 14. â—…osee 4. verse 8. prouerb 3. verse â—…2 cap. 6. vers 32. cap. 11. verse 17. â—…rouerb 18. verse 7. cap. 17. cap. 19 verse 18. preacher 7. verse 30. Bal. â—… verse 6. chapter 3. verse 1. 2. 3. 4 â—…hapter 6. verse 11. Iosua 23. verse â—…1 There died so many of surfets drunkennes that the graue sheol â—…as sayde to make her selfe wider â—…ephes Esay 5. verse 14. Habacuc â—…ve 5. Pagnine in Nephes Sheâ—… and Racab Chimus in psalm 4. â—…onas 4. verse 8. Eze. 13. verse 18. 9. 20. Nephes for the vexation of â—…ind Deutrono 28. verse 65. The â—…4 verse and 66 expoundeth it of â—…e greise and paines which they all sustayne 2 of the Kinges 4. â—…rse 27. Iob. 7. verse 11. chap. 10 â—…rse 1. psalme 13. verse 2 psalme 24. verse 4. psalme 25. verse 1. psalâ—… 107. verse 26. psalme 146. verse 1â—… prou 14. verse 10. cap. 16. verse 24 chapter 21. verse 10. chapter 24. ver 14. chapter 25. verse 10 chapter 2â—… verse 9. chapter 28. verse 25. Esaye 26. verse 8. 9. Lo Nephes â—…adag 〈◊〉 to be gilty Iob. 9. verse 21. Racab Nephes of a broad or shout stomaâ—… and corage or arrogant and proude prou 23. verse 26. Nephes a tablet Esay 3. verse 20. because that a tablet is much desired so is Nephes put for a desire Chimus saith so or rather as Rabby Abraham noteth because there I meane in the harte is the life and therefore they vsed to hange their tablets there Nephes is a body without life â—… coars a dead body without senses and feeling psalme 16. verse 10. Leu. 19 verse 28. Leu. 21. verse 1. 11. Leu. 22. verse 4. Nomb. 5. vers â—… Nomb. 9. verse 10. Nomb. 19. ver iâ—… 13. Act. 2. ver 31. Act. 13. ver 35. Ezech 16. ver 5 where Esay prophecteth â—… the deathe of Christe hee saitha that hee gaue his bodye to deathe Naphshi which they translate the Soule But his Soule coulde not dye And Virgil in the buriall of Polidorus vseth anima for the dead body in these wordes animamque sepulchro condimus and Lactantius in Phaenix vsed anima for the body Nephes for liberality If thous shew thy selfe liberall to the nedy Esa. 58. verse 10. The Bible printed at Geneua traÌ„slateth it thus If thou pourest out thy soule to the hungry refreshe the troubled soul the shall the light spring out in darknes The Bible reade in the churche hath thus If thou hast compassion vpon the hungry c. Here is Nephes taken for liberality for a liberall mind and a willing affection and compassion towardes y â— poore They should haue traÌ„slated it thus If thou pourest out thy liberality vpon the poore and refreshest the troubled person then shall thy lighâ—… spring out in darknes Thus far haue I declared out of the canonicall bookes of the old Tâ—… stament what Nephes is and 〈◊〉 of those places where it is foundâ—… and I do not find it for the immoâ—… tall soule in any place but alwayeâ—… applied to the body which dyeth 〈◊〉 man who is consumed by age sicknes or other meanes or toy â— breatâ—… which doth exspire or bloude thaâ—… is shed or y â— senses that shal peâ—… â—…he or to certaine motions of the mind or affections which dye with thâ—… body or seruauntes persons or 〈◊〉 a coarse and dead body so beastes which are al mortal or to God him selfe who hath no soule therfore doth signify God for that he is the giuer of life breath and beeing tâ—… all creatures neither hath God aâ—… immortall soule for that is a part of man inspired by God about the 6. moneth after the conception aâ—… I haue declared in my Latin booke â—…e animo Neyther is Psyche taken for the immortall soule in the bookes calâ—…d Apocrypha sauing as I remeÌ„â—…er in the 3. of Wisdome verse 1. Notwithstanding the Grekes take â—… diuers times for the immortall â—…ul as Plato in Phedone and Axiaâ—… But Aristotle taketh it for that â—…rt of man that dieth the immor tall soul he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animae which
whâ—… defended that a woman is the worâ—… of the Deuill and man from thâ—… nauell vpward is the work of God and from the nauell downward y â— worke of Sathan and matrimony likewise Neither with Hierarhcas that denied that children perteyned to the kingdome of heauen because y â— they had no merites Nowe let vs as we promised define the immortall soule proue y â— same definition by y â— scripture The soul is an inuisible substance without a body created immortall which God gaue with breathing vpon Adam what time as his body was made perfecte and is now infused by GOD into the childe about the sixte moneth after the conception His outward breath signifieth that he gaue an inward substance as when he breathed vpon the Apostles his breath was an outwarde signe but withe that hee gaue the holye Ghost so with his breath â—…ee gaue the immortal soule And thus I translate the 7. verse of the secoÌ„d chapter of Gen. And Iehoua Elohim hath shaped this man of the mold of the earth breathed into his nosethrils the spirite of liues this man was made a liuing creature In this verse is conteyned y â— perfect creation of man the body of the earth the soule from God This place describeth vnto vs y â— soule of man from whence it commeth and who giueth it and the immortallity thereof from heauen it commeth for Neshama hath his name of shamaim heauen for that the immortall soule commeth from heauen as I discourse a litle after And God giueth it in so muche as he breathed it into man And that it is immortall y â— worde Caiim liues whiche is the Duall nomber declareth for to other liuing creatures God onelye giueth life Nephes caiia y â— which he giueth life Nephes caiia y â— which he giueth also to man which signifieth all our senses mouing bloud vitall spirit body affections and other faculties which rise with the bodye and dye with it But this spirit of lines declareth an immortallity that wee liue in this life by faith and hope and shall liue in the next euerlastingly And where ye haue this Hebrue worde Caiim in the duall nomber it signifieth immortalitye as the trée of liues of the which if Adam had tasted it woulde haue brought immortallity It is no good â—…ense to say that man was made a liuing soule For man was not made nor is not a liuing soule but a liuing creature for the soule is but a parte of man therefore a man cannot be a liuing soule Neyther is the Hebrue worde which is here translated in y e greatest Bible the soule applied to the immortal soule but to those powers only an qualities which rise with the bodye and dye with the bodye â—…eÌ„ Neither doth it die with the bodye as the Sadduces seduced men Neither are the soules of the same eternity with God neither are they of the substaunce of God neither do they goe from men in to beastes neither froÌ„ beastes into meÌ„ neyther haue men and beastes all one soule as the Maniches do dreame and as the traÌ„slation to this seuenth ver seemeth to affirme in saying that Man was made a liuing soule which should be traÌ„slated a liuing creature The Maniches deny the resurrection of the bodies and affirme that the soules shall rise onely for saye they it is in Paul The body muste be giuen to Sathan that the spirite may be saued wheron they falselie gather that the bodies shoulde not ryse but onely the soules Againe 1. Cor. 15. man is called Nephes a liuing creature because y â— he hath life bloud senses mouing and affections as other liuing creatures haue Man is here called the earth bicause that he should vnderstand that he is earth returneth to earth And therâ—…re called in laten Homo an 〈◊〉 câ—…ature Anosh in hâ—…brue for that he is mortall and full of corruption as in greke brotos Neshama as Esra vpon the 7. of Gen. and Rabby Salomon vpon the 150. Psal. say is alwayes applied to the immortall soul of man or els to God whisâ—…h both I will proue in this discourse It is in Genesis 2. 7. Iehoua Elohim fourmed this same man dust of this earth and breathed into his nosthrelles the breath of liues and this man was made a liuing creature Thus farre the text In the creation of all other creatures Moses vseth only Elohim and likewise in the creation of man and woman Gen. 1 26. 27. 28. to declare that all thinges are the woorkeman shippe of the whole Trinity But here where hâ—… more exquisitely describeth the nature and dignitye of man he addeth also Iehoua which is the Essentiall name of God formed God facioned the body of the earth that man may know that hée is but dust Gen. 3. 16. Gen. 18. 27. Psalme 103. 14. Psalme 104. 29. and this body hée calleth â—… liuinge creature because that man hath the vegetatiue and sensitiue life coÌ„mon with other liuing creatures and besides Nephes Caiaâ—… which signify all our senses bloud â—…omplections phleme cholor meâ—… lancholy all affections He breatheth into man Neshmath caim the spirite or breath of liues which is the immortall Soule inspired 〈◊〉 God-For with breathing whichâ—… was an outwarde signe he gaue an inwarde thing and that was the immortal soule for as Christ breathing vpon the Apostles gaue them the giftes of the holye Ghoste so withe breathing vpon Adam hee gaue him the immortall Soule Into his nostrils why did hée breath in to his nostriles to signifye vnto vs â—…ude mortall men that he inspired in inwarde immortall Soule Neshama The immortall Soule is inspired by God and called Nesh ama for that it commeth from Heauen and from God and thither shall returne and proper to man and to none other creature Wherfore after that Moses had declared that all kinde of beastes had died hée addeth also man in whose noseâ—…rels was the breath of the Spirite of liues Neshama is for y e immortal soule in this phrase Deu. 20. 16. suffer none â—…o liue in whom is the immortall Soule Neshama He willed them to kill all the men of those seaueÌ„ nations and no beastes if hée had meaned both men beastes he woulde haue saide Col hanephes as is specified in Iosua 10. 28. 39. 32. 33. 35. 37. 39. 40. Where as Iosua destroyed man and beast it is added both Col Hanephes and Neshama Iosua left nothing vndestroyed in Hasor But in the other cities he killed onely the men where Col Neshama is applied only to mankynd This kind of spech is oftentimes in scripture to saye that the soule and lyfe is gone out of the bodye when as it is but sickened greued and vexed as Psa. 107. ver 5. They were so hongry and thirstie that their lyfe and soule failed them notwithstanding they were not deade So Knataph
in beastes in animantibus and in men and not in hearbes and trées this consisteth in féeling descerning desiring mouing willing séeing hearing breathing fearing sorrowing About the sixt moneth the immortal soul is infused And Paul 1. Theâ—… 5. 13. maketh this diuision where he saith The God of peace keepe you sound and whole that your spirite life and body maye be kepte safe and without blame vntill the comming of our Lord Iesus Christ. The spirit he calleth the immortall soule as Salomon doth the life the senses and vitall spirite with affections the bodye the receptacle of both and encreaseth and groweth as thinges vegetatiue do Gregory Nissene is of mine opinion as concerning the exposition of this place Neyther Lyra nor the Ordinary glose differ greatly from me I expound it of the soul as doth Didimus who is reproued of Augustine Chrysostome and Theodoret who reproue Apollinarius for expouÌ„ ding it as I do Ambrose Theodoret and Augustine call this spirite the grace of the holy ghost I call it the soule The Gréekes and Latines folowing the 72. Interpretours as Augustine and Theodoret proue by the 21. of Exod. that the soule must needes come into the body when y e body is perfect with all his partes â—…ineamentes and proportion wher Moses giueth this lawe That if a man beate a woman and if the child shal not be borne with his ful shape theÌ„ he that caused her to deliuer her â—…hild shall yeeld life for life but if â—…t be without shape hee shall by arâ—… bitrament paye according to the request of her husbande Which place saith Augustine Iob in like manner discribeth First the whole frame and proportion of the body and then the immortall soule in the 10. ver he saithe that God poured him out like milke and like cruddes of cheese hath put him together And in the 11. verse he addeth the frame of the whole bodye as skyn fleshe bones and sinewes and in the 12. verse The immortall soule which God gaue him of his aboundant mercy and the same soule he calleth his spirite as Christ doth Iob putteth the Hebrue word Caiim in the duall nomber to declare that God gaue him two liues one here in this world and an other in the next immortality Let vs now ioyne vnto these the creation of Adam the first man that we may consider howe all these do agrée Who gaue this soule God did inspire it What did he inspire the iâ—… mortall soule What calleth he that Nishmath caiim What is Neshma and what is Caiim Neshama is the immortall soule which God dothe giue and Caiim is ioyned with it in the duall nomber to declare the immortality of it both in this life and in the next In the 57. of Esay God is saide to make the soules Nishmath Of the which there I haue noted and very largely vpon Iob. 26. Esra writing vpon the 7. of Gen. saith that Neshama is proper to man onely Rabby Abraham y â— it is not founde without man Reade my note vpon the 150. Ps. Iosephus to answere both to Nishmath Caiim and to Nephes caia translateth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning as Moses doth by Neshama and Caiim the immortall soule 〈◊〉 by Nephes caia the life which is â—…egetatiue and sensitiue This place is expounded by the 15. chapter of Wisdome where it saith that God giueth to man a working life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing y e sensitiue life vttered by Moses in Nâ—…hes Caia and Neshmath Caiim it calleth the vitall spirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immortal soul. Read my note vpon Wisdome 15. The immortall soul is called Ruac which returneth to God that gaue it If it returne to God Ergo from God it commeth and from heauen For they say y â— Neshama hath his name of Shamaiim heauen because that from thence the soul commeth and thither returneth Thither returned the soul of AdaÌ„ immediatly after his departure out of y e body thither Enoch his body soulâ—… as some say thither Abrahams soul thither all the faithfull fathers soules thither Elias with his bodye in the sighte of Elisaeus thither the poore Lazarus soule in Luke thither Christ himself in the presence of his Apostles thither the soul of StephaÌ„ thither Elias and Christe ascended euen vnto the seate and maiestie of Iehoua as in a figure at the next impression Godwilling shall be manifestly more at large expressed together with other matter figures to this booke appertaining FINIS THE BELIEFE OF A CHRISTIAN CALLED THE COMON CREDâ—… as it is repeated in Augustine ad Pe trum DiaconuÌ„ tom 3. page 231. likewise in his book de fide symâ—… bolo pa. 144. also de syâ—…bolo ad Cathe lib. 1. cap. 3. 5. lib. 3 c. 6. lib. 4. c. 6. Tom. 9. Chrysostome tom 5. August de temp sâ—…r 123. 125. In God the father I beleue the Lord omnipotent Who by his word did creat all earth sea and firmament I bo beleue in Iesu Christ with all myne hart mynde Who is onely the sonne of God and sauiour of mankinde Who was conceiued by the spirite the holy Ghost I meane Borne of Mary without all sinne a virgine chast and cleane Him Pontius Pilate iudged to death and cruell sentence gaue WheÌ„ he was dead they toke him downe laide him in his graue From thence the third day he did ryse for our sakes comfort And many one with him that houre as Mathewe doth reporte Through aer clouds he did asceÌ„d vnto the seat of grace And there raigneth triumphantly and hath done all this space From thence he shall come downe againe to iudge the quick dead So do the scriptures teach vs plaine as we in them do reade In th'holy ghost I do beleue who doth our hartes inflame And causeth vs to worship God and call on Christes name I do beleue there is a church a spouse most chaste pure A faithfull elected flocke which euer shall endure I do beleue God will forgiue my sinnes life mispent And of as many as their faultes vnfainedly repente I do beleue God will restore and raise out of the grounde All meÌ„ that are consumde with death with a loude voice and sounde I do beleue after this life to fiâ—…e an other out Better then this ten thousand folde of this I haue no doute Exod. 22 22. Deut 13. 15. Leuiâ—… 24. 16. Deut. 22. 22. Exo. 22. 18. Errors in doctrine Tus. 1. 9. ene 3. 9. Deut. 17. 19. Roma 13. 2. Ioseph 1. Gen. 7. â—… Peter 2. 12. Peter 2. 5. Nombers 11. 〈◊〉 18. 5. Sama. 2. 6. 17. Prâ—…a 1â—… 10 â—… King â—…8 14. 1 Kings 8. 14. 1 Chron. 1â—… 1â—… 1 Reg. 10. 11. 2 Chron. 17. 7. Esay 30. 31. Queston doutfull Ps. 16 10. It was God that losed the sorowes of death and not Christ Rom. 8. 19.
our purpose To louse the sorowes of deathe saythe Theodoret ys to be the first borne from the deade and by his Resurrection to bée an assured hope to all men that they shall ryse If Deathe bée a dissolution of the Bodye and Soule ERGO the ioyning of them is lyfe and so by CHRISTES resurrection the Sorowes of Deathe were dissolued Maister Smith you and all suche as you are and as you alledge are deceued because that you do not examine the text expend euery worde consider y e phrase reade the greke All you say y â— Peter speaketh here of Christes going to hell where heâ—… onely proueth that he is rysen againe Peter proueth that he is rysen by the wordes of Dauid you peruert Dauid and would falsely Peters interpretation allegation and vnderstand it of Christes going to hell Peter of his body you of his soule Peter saith y â— it was god y â— losed these sorowes of deathe and restored Christe to lyfe you saye not pondering the Greke that it was Christe that loused the sorowes of the faithfull fathers that were in Limbus and purgatory folowing a great clark Iohn Heroltâ—… a Fryer Dominique who saythâ—… that Christ delyuered the Fatherâ—… out of Limbus and them oute 〈◊〉 purgatory when they were sufficientlye purged But Peter saith that it was God that losed these sorowes that abolished death and restored Christ 〈◊〉 life For thus it is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom god hath raised which God loused the sorowes of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to none other thinge by your owne iudgmeÌ„t Now that I haue opened the texte vnto you whether shall I accuse you of ignorance that vnderstandeth not the text or of negligence that woulde not consider it of ignorance I will not for that you knowe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can haue none other substantiue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it foloweth then that ye are negligent in reading the text and so you are in all your authors For Augustine saith that Christ coulde not go to hell and louse sorowes but that he must nedes louse the sorowes of them that were there you saye that they were not in sorowe And where you saye that thys sorowe was not in Limbo where the fathers rested but in purgatory the saide Augustine denyethe bothe for hee makethe not foure Helles as you doe but one as thâ—… Scripture doth Two sayth hee Habitacions are out of this life the one in euerlasting fyre the other iâ—… an eternall kingdome Likewise two places hee assigneth in his fyfthe Booke Hypognostichon the one Heauen the other Hell And he sayth in Enchiriâ—…ion cap. 67. that they are deceiued that assigne a purging fire after this life In the nexte Worlde sayeth Saynt Augustine Tom. 4. pag 784. in quest ex vtroque mixto theâ—… remaineth nothing but ether remâ—…neratioÌ„ or condeÌ„nation if August doth appoint but one hell then iâ—… your opinion odious your assertioâ—… vncertaine your phantasy phaâ—…tasticall y â— fathereth purgatory vpon saint Augustine so that you are burdened w t negligence ignoraÌ„â—… y â— doth not discern chalke froÌ„ chese Smith I saye that S. Aug. affirmeth that the soules of the dead are releâ—…ued by the deuotioÌ„ of theÌ„ that liue Carlil The other places of Augustine denye it and these in the margent and in the same Booke cap. 67. pa. 175. eodem Tomo Ye must either make Augustine M. Smithe Inconstaunt that affirmeth two contrary Sentences in one Booke within foure leaues or else that he had forgotten what hée had written before If you consider the place ye shall see that it was put in by some Purgatory patrone at what tyme the Romishe Catholiques did alter chaunge peruert Glose detorte Postill comment dispense deuise depraue and corrupt all good workes Let vs departe from Augustine and come to the other whiche you alleadge and you shall not finde â—…ne worde in all their workes that make for Purgatory but many that â—…eny it Although Damascene out of a place of Esaye 61. w t other Grecians doe affirme that Christ went to Hell notwithstandig he doth not as yâ—… do make foure hells neither doâ—… Damascene vnderstand Esaye trulâ—… Whether shall one giue more crâ—… dit to Damascene or to Christ Christe interpreteth it of himselfe in the 4. of Luke verses 17. 18. 1â—… Confer the place Esaye speaketh of them that weâ—… in earth Damascene of them in hâ—… Esaye to the liuingâ—… and notwithstanding captiued in sinne Damâ—… cene to the dead Esay to them thâ—… might receiue grace Damascene the graceles Is there any grace 〈◊〉 hell any saluation any peace aâ—… remission any pardon any faytâ—… hope or repentaunce Why do yâ—… falsefy Damascene saynge that hâ—… meaned Purgatory when as nâ—… ther he neither anye Grecians 〈◊〉 beleue it fourtene hundreth thiâ—… and nyne yeares after Christ 〈◊〉 the Councell holden at Ferrar Nâ—… withstanding the Grecians y â— wâ—… at Ferrar in this generall Counceâ—… reuoked their opinion by the perâ—…wasion of Marcus Bishop of Epheâ—…us when they returned home Do not M. Smithe defend Damascene for hee was condemned for an â—…dolater in the 7. Synode at Constantinople Lib. de Orthodoxa fide 4. cap 14. Moreouer hee first made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Transmutation â—…ransfaction or transubstantiation of the bread into Christes naturall â—…ody and the wyne into his blood Neither saythe he maye any question be asked howe it commeth to â—…asse but aunswere Hoc est Corpus â—…eum This is my body This Damescene was a Iewe and conuerted became a Monke The most of the Gréekes neuer beleued any Purgatorye for they â—…enye it in all their generall CouÌ„â—…ells till the councell of Ferrar. Wherefore ye cannot alleadge theÌ„ to proue that CHRIST wente to Purgatorye neyther make they â—…eÌ„tioÌ„ of Limbus in all their works neyther of any such place For thâ—… make all but one Hell Where is nowe your Purgatorye or Limbus I haue proued sufficiently that y e Gréekes do not meanâ—… as you doe nor you as they If Ignatius had meaned thâ—… CHRISTE had gone to Hell surely hee had not meaned that hâ—… had gone to Limbus or Purgatory whither you meane he went Fâ—… he maketh out of this lyfe but tâ—… places Heauen and Hell Ignatius saythe that thither diâ—… ceÌ„ded CHRIST from wheâ—… a multitude rose withe him Aâ—… this he proueth by Mathewe wheâ—… a great nomber of bodyes of theâ—… that sleeped did ryse oute of theâ—… Graues Are there anye Graues in Hell Were there any Bodyes in Hell for of Bodies speake both S. Math also Ignatius who saith y t they roâ—… w t Christ ergo it was their bodyes for there is no resurrectioÌ„ of y â— soule Ignatius vnderstandethe the
enflamed by this Spirite oâ—… Christ. Thirdly that the prison was thâ—… Bodyes of them within the which were enclosed these Bloudy cruell and malicious spirites If he â—…ée aâ—… euell wicked man we vse to call him a wicked Spirite This is the spirite of CHRIST and his diuine nature and almighty Power whiche I proue out of this place by this syllogisme That thinge whiche raysed Christ was GOD this Spirite did raise CHRIST Ergo this Spirite was God euen the holy Ghost the Thirde Person in Trinitye That onely God raysethe the Deade whiche is the first proposition it is euident and proued also in manye places The seconde Proposition called the assumption or minor is proued by thys place and by Rom. 1. verse 4. where it is written that the Spirite of Sanctification raysed Christ. For saythe Paule As it were interpreting this place CHRIST was Crucified throughe infirmytye of his Humaine Nature notwithstandinge hée raygnethe and liueth in his deuine nature For hiâ—… bad them dissolue the temple meaning his bodye and within thrâ—… dayes hee woulde raise it againe The properties of the trinity aâ—… geuen to them all in places as thâ—… w t Christ did I meane to redeme man is giuen to God as though hâ—… should redeme man with his bloud so here the spirite of Christ is saidâ—… to raise him Where ye haue iâ—… Scripture the flesh and spirite applied to the persone of Christ thâ—… fleshe is his humanity and spiritâ—… his diuinity Of the whiche I haâ—… noted vpon this place of Peter And vpon Hebrues 9. And that this iâ—… the spirite of Christ it is manyfeâ—… of the whole hystory which is setâ—… for the at large in Moses gen 6. Diâ—… not this same Christ in like manâ—… preach to Adam and Gain and reproued them he came in spirite tâ—… them as he did to these This spirite in moses is called the spirite of Iehoua here it is called the Spirite oâ—… Christ there it is said to haue â—…triuen withe man here it is sayde to haue gone and preached to the despe rate rebells in the dayes of Noe. There God saith that he will not suffer it alwayes to contend with man here Peter prescribeth a certaine tyme euen all the tyme y â— the arke was in preparing There are geuen them to repent 120. Yeares here the long suffering of God did loke for their ameÌ„dement So long there were 8. persones saued there was the arke in preparing 120. Yeares here in like maner is the same thinge mencioned There this spirite preached to fleshly men and carnall here to the desperate and disobedient There God is said to hane warned them by the spirite of holynes here by the spirite of Christ. There they be called giants which were so terible in countenaunce that they y â— looked vpon theÌ„ fell downe for Feare here they are called so obstinate that nether erhortation coulde preuaile neithâ—… threatning reduce theÌ„ from iniquity to honesty This spirite withiâ—… Noac and others did preach to thesâ—… impenitent Gyantes exhorted thâ—… malitious and woulde haue correâ—…ted them Of this reade my noteâ—… vpon Gen. 6 and 1. Peter 3. Netheâ—… is this spirite in Moses the soule 〈◊〉 man as Chimi dreameth neither in Peter as Castalio translated noâ—… the worde as Athanasius reporteâ—… in his Epistle to Epictitus vnlâ—… that he take the worde for the holâ—… ghost or for Christes diuine nature for the soule of man is a creature and this Spirite is the Spirite oâ—… Iehoua and the spirite of Christ iâ—… Peter Moreouer it was not merâ—… maÌ„ that preached to those obstinaâ—… offenders but it was the spirite 〈◊〉 Iehoua in Moses and in Peter thâ—… spirite of Christ. This spirite waâ—… in Noac who is called the eightâ—… preacher of righteousnes For thâ—… other seuen I meane Noacs sonnes withe their wiues preached aswell â—…s he Noac was the eighte person â—…at was in the Arke a preacher â—…f Righteousnes â—…nd Erithrea Sibilla who writeth er selfe to be one of Noacs daughters in lawe specifieth howe that â—…od commaunded Noac to preache 〈◊〉 the Gyauntes God commaunded Noac to preache That they should dy both great smal â—…nlesse they would forsake their wayes And turne to him the God of all â—…osephus writeth the like lib. 1. c. 5. To what spirites preached this â—…irite of Christ the Text aunsweeth to them that were desperate â—…ebells in the dayes of Noac The tyme declare the that this spirite of Christ beinge within Noac â—…reached to them of Noacs dayes â—…piritually for some Bookes haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They to whome this Spirite of Christ preached were in earth and not in Hell They were in time of Noac to whom Christ pâ—…ched These were in Hell Tâ—… Spirite preached in the dayes Noac the Papists say that he pâ—…ched in Hell two thousand yeâ—… after this tyme and aboue 〈◊〉 did Christ saythe the Text whâ—… the desperate were where the 〈◊〉 antes were where the disobediâ—… were when the longe sufferingâ—… God looked for their amendemâ—… when Noac liued Noac then 〈◊〉 not dead therefore not in Hell 〈◊〉 the Arke was in preparing wâ—… there were 8. persons saued Was the Arke made in Hâ—… who were the Artificers wâ—… had they Timber where had 〈◊〉 pytche Were there any Beaâ—… in Hell If the Deluge had bâ—… in Hell then should all the Deâ—… haue béene drowned for the Tâ—… sayth that there were but eiâ—… saued Dothe Baptisme aunswere to yt Baptisme is in earthe Ergo the â—…eluge was in earthe And conseâ—…ently these spirits were in earth the Scripture calleth wicked meÌ„â—…pirites as Paule tearmeth erroâ—…ous men the Spirites of errour â—…en false â—…rophets as these are â—…o were called erroneous Spirits are they in Peter called disobediâ—…t Spirites in the like Phrase Were not these desperate spirits 〈◊〉 disobedient Rebells infected â—…ith sensuality seduced with pleaâ—…e vpon whome was powred 〈◊〉 Spirit of wyckednes as of the â—…inces Zoan and Noph â—…f this double Spirit I meane 〈◊〉 Spirit of God and the Spirit the worlde as Paule writeth of â—…ith reade my notes vpon the 1. â—…t 3. And Cicero a prophane wrivseth the same Phrase callinge so an impure Spirite Thoughe Lyra was drowned in â—…aming Limbus notwithstandiÌ„g he saythe that y e Doctors Gloâ—… do not vnderstand this of Chrisâ—… descending into Hell for these his and their woordes He saye they that came in sâ—… in our tyme and preached the 〈◊〉 of lyfe to the world the very sâ—… comming in spirit preached befâ—… the Deluge to them that were 〈◊〉 perate and liued carnally For he was by the holy Ghost Noac other good men by wâ—… conuersation he preached to 〈◊〉 euell men that they mighte beeâ—… ned vnto God Thus farre the Ordinary 〈◊〉 withe muche more matter to effecte This preaching saith
Lâ—… of Noac before the Deluge wâ—… figure of the preachiuge of Châ—… and of his Disciples vnto the of the worlde callinge sinneâ—… Repentaunce least y â— they shâ—… perishe in the finall iudgment And here is an Argument 〈◊〉 lesser a Minore ad Mains Iâ—… called them to Repentaunce much â—…ore will he call others He preaâ—…ed to them that were in pryson 〈◊〉 meane to them that were tyed â—…ith the custome of synning which â—…as in the tyme of Noac when as â—…ll fleshe had corrupted his waye Gen. 6. hee came in Spirite and â—…reached by Noac whome hee had â—…nspyred to make the Arke and â—…reach Repentaunce and although â—…hat y â— Humanity of CHRIST was not as yet notwithstanding â—…is Substaunce his Deity and Godhead was euer Iesus Christe yesterday to daye and he foreuer Thus muche Lyra and more to y â— â—…me purpose What pryson was this that they were in Were they inclosed in stone walles Were they in some â—…ongeon Lyra callethe this prison the custome of synninge for they saythe hee were tyed as it were withe the gyues or manicles or theynes of iniquity Notw tstandiÌ„g a Prison is taken in all Tongue by a Metaphor for the Body wheâ—… in were inclosed these disobedieâ—… Spirites obstinate to bee refoâ—…med desperate to be reduced aâ—… so malitious and stubborne thâ—… Noac coulde neyther by his lenity reclayme them neither by seuerit correct them nether did they estemâ—… what hee preached but 〈◊〉 him and called him an old â—…oting foole sayng what had he to do with them what cared they for his preâ—…chinge So is Babilon meaning Rome called a Pryson of impuâ—… Spirites This Pryson maye bee taken 〈◊〉 Synne as the Shadowe of Death is for darke and wilfull ignorance So Esaye in the twenty foure chapter and seauenth verse prophecieth that CHRIST shoulde delyuâ—… Prisoners out of Prison where is also the same woorde in Hebrue Chele and in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Peter also ye may call these â—…ngracious gyants such as were in â—…e prisoÌ„ of sinne or in the pryson 〈◊〉 their Bodyes And Dauid dothe 〈◊〉 vse it in these words as the great â—…ible translateth Bringe my soule â—…ute of Prison Augustine among other expositiâ—…ns saythe that Dauid desyred god 〈◊〉 take his soule out of his Bodye â—…otwithstanding Augustine being â—…noraunt in the Hebrue Tongue â—…auerethe lyke an Academicall â—…claring y e text vncertainly by con â—…ctures For Dauid flyinge from Saule â—…d lyinge in the Caue Odolla deâ—…reth God to deliuer him saufe out 〈◊〉 that Caue wherin he was incloâ—…ed as in a Prison â—…nd there is Nephes whiche they â—…anslate the Soule taken for the Bodye and the Caue for the Pryâ—…on Bede therefore readeth this Texte in this sorte That he preached to the spirits that were in their fleshe as thoughe it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this diuersity Hugo Cardinal Thomas Aquine and Gagne withe Dionisius Carthusianus make mention who expound this place as I doâ—… thoughe they were Schoolemen and in the Barbarous tyme. So dothe Augustine in his 99. Ep. to Euodius Accolampadius alleadgethe â—… place of Fsay as though that Christ wente to Hell to deliuer vs from Hell Did not he all that vpoÌ„ theÌ„ Crosse was not his passion sufficient was his deathe an vnperfect deathe 〈◊〉 not he reconcile vs to his father 〈◊〉 asswaged his Wrathe ouercaâ—… Sathan and Hell BEZA who fiue yeares after that I had expounded this place in a booke entituled that CHRIST neuer came in Hell written in Lâ—…ten vpon the first of Peter 3. Chap. and 19. verse takethe this Pryson for hell As Sathan is said to be put in prison whiche sense doth not impugne mine assertion notw estandig it is not so probable For Peter speaketh of them that liued Beza of them that were dead Peter of them of NOACS dayes to whome hée preached Beza of them that were in hell to whome NOAC did not preache Peter and Moses meane of them to whoÌ„ of his infinite mercy hée gaue 120. Yeares to repente BEZA of them that were in hell is there any repentance in hell any confession of a mans faulte but here were gyuen an 120. yeares to repent If BEZA his opinyon please any man better then mine lett him folowe it who Conspirethe withe me agaynste them that alleadge this place for Christes preachinge in hell You saye that Christ fetched out onely the obedyent and faithfull these were disobedyent vnfaithfull ergo by your owne iudgement he went not thether for their cause if not for their cause then may you be ashamed to aliedge this place for that purpose How coulde he preach or fetch out Abraham Isaac and Iacob with the rest when as they were long after the floud and these before the floud They were Godly men the other desperate they were not in hell the othere were there without redemtion Peter saith that it was the spirite of Christ y e preached to the obstinate and that in the time of Noac before hée toke mans nature vpon him The papistes say that it was soule of CHRIST Howe coulde his Soule preacheÌ„ before it was Before hée was man before hée was created and ioyned to the body That whiche was not in the tyme of NOAC coulde not preache in the time of NOAC The Soule of CHRIST was not in the tyme of NOAC wherefore it coulde not preache in the tyme of Noac you say that it was the Soule of Christe that preached in hell Peter doth not meane of the Soule of CHRIST but of his Spirite of his diuine nature which is GOD equall with the Father and the Sonne Is not their ignorance intollerable that doo not sée that Peter speakethe not one worde of y e soule of Christ but of his God head Is it credible that Christ did onely preache in hell to them that were desperate in the dayes of NOAC and not to others aswell were there none desperate but they of NOACS dayes was not Cain before them desperate and Esau after the floud Peter saith that this Spirite of CHRIST preached to thâ—… disobedient of Noacs tyme The papistes say that hee preached to all in generall Peter to the disobedient and Desperate they to the obediente and faithfull Peter to the Oyantes they to the Patriarches Peter to them of NOACS dayes they to all the iust before Christ. Peter when the Arke was in Preparinge they when Christes bodye laye in the graue Peter where there were Eyght persones saued and the rest drowned they where there were an innumerable companye and that in Hell Peter where there was amendement looked for they where there was none amendement for in Hell is no redemption Peter in earth they in Hell Purgatorye and Lymbus Where the Arke was made therâ—… preached this Spirite of Christ. The Arke was
onely guided by the Spirite whiche ledde them into all truthe If it ledde them into all truthe what neded they of any other rule was not he suffitient had they not receyued the Spirite abundantly coulde they erre It is an absurdyty to prescribe an order to them that were the authors of order or to assigne them a rule that ruled all or that laide the foundation of Doctrine to wauer in Doctrine or that were the teachers of faithe to be ignorant of the will of God Coulde the Spirite of God erre whiche taughte them all and ledde them into all truthe Wherefore you sée what holde you haue and what your authority is Smith Iohn herolte a frier Dominique in the yeare of Christ. 1494. writeth in his 146. sermone that the apostels made this erede in the councell at Hierusalem Act. 15. Carlil Hâ—…w do these two doctors agrée the one olde the other new the one saith that it was made immediatly after Christes ascension the other 17. or 18. yeares after or aboue This is a good argument How could the twelue Apostels make it so many yeares after the assension of Christ when as there were some of them that had suffered death for Iames brother to Iohn the sonne of Zebede was beheaded by Herode Agrippa And this was done 7. or 8. yeares or more before the councell holden in the Art 15. Moreouer the other apostels were dispersed some into one place some into others as Phillipp in Scythia Bartholomewe in Lycaonia India and Armenia Mathew in Aethyopia Thomas in Parthya Media Persia Germanya Hyrcania and Bactria Now if there were none of the Apostels at the councell holden at HierusaleÌ„ act 15. saue Iames Iohn â—… Peter then were not all the Apostels there to put to euery man his sentence if it had bene made there then woulde either Peter Iohn Iames or Luke who wrote the rest â—…o exactly haue made mention of â—…t Smith They made the twelue articles as a Som of our faith and calâ—…ed it Symbolum for that euery apostell added one peice Peter I beleue â—…n God the father almighty Carlil Iohn Herolte saiâ—…h that Peter â—…ade I beleue in God the father alâ—…ighty the maker of heauen and â—…arth Pseudo Augustine deniethe that â—…nd saith that Peter made but the â—…ne halfe of that sentence For the â—…tter parte sayth he made Iohn Augustine make th two articles of it Herolte but one Augustine saithe that Peter Iohn made these two Herolte that Peter made both Herolte saithe that Iohn made this And in Iesus Christe his only sonne our Lord. Pseudo Augustine saitâ—… that Iames the greater made that This Herolte deniethe and saythâ—… that Iohn the Euangeliste made it Augustine maketh this the thirdâ—… Article Herolte the seconde Andrewe Who was couceaued by he holye Ghost borne of the Viâ—…gine Mary Pseudo Augustine makethe thiâ—… the fourth article Herolt the third Pseudo Augustine saith that Andrewe made it Herolte that Iamâ—… the greater brother to Iohn the Euangeliste made it who was theâ—… dead as it is manyfest in the Actâ—… 12. Iohn Herolte here forgettethâ—… himselfe for he said in the begiâ—…ning of his Sermon y â— this Crâ—… was made in the councell at Hierusalem And this Iames was beheaâ—… ded by Herode longe before as is mauifest in Act. 12. Mendacem meâ—…orem esse oportet Phillip Suffered vnder Pontius Pilate Crucified dead and Buryed Herolte saythe that Andrewe made this Pseudo Augustine maketh this the fist Article Herolte the fourth Thomas sayâ—…he Hee descended into Hell the thirde daye hee rose from â—…he deade Herolte saythe that Phiâ—…ip made this former parte Pseudo Augustine saith that Thomas made it all Herolte maketh He descended into Hell a whole Article Pseudo Augustine makethe it but â—…alfe and addeth The thirde daye â—…e rose from the dead I maruell that they wyll father â—…his vpon Phillip whose Creede â—…s it is writen in Pirianius leaueth out this patche Herolte sayth that Thomas made The third daye he rose agayne froÌ„ the deade Pseudo Augustine ioyneth this w t Christes going to Hel and ascribethe it to Thomas onâ—… Bartholmewe He ascended into heâ—… uen sittethe on the righte hande God the father Almightye in 〈◊〉 they bothe agree Mathewe Frâ—… thence hee shall come to Iudge 〈◊〉 quicke and the dead Iames the leâ—… I beleue in the holy Ghost the hâ—… Catholique Churche Pseudo Aâ—… gustine makethe this one Articlâ—… Herolte maketh it twayne Pâ—… Augustine maketh it the 9. Artiâ—… Herolte makethe y â— latter parteâ—… 10. Simon Zelotes The Communâ—… of Sayntes Remission of sinnes 〈◊〉 rolte maketh the 10. Article oâ—… The holy Catholique Church 〈◊〉 Augustine makethe this Articlâ—… parte of the 9. Herolte makethâ—… the 10. Indas Thaddeus The Reâ—… rection of the flesh Herolt Heâ—… Vrinaria make the 11. Article Tâ—… Communion of Sayntes remisâ—… on of sinnes Pseudo Augustine 〈◊〉 keth it the 10. Herolte the 11. Pâ—… August ascribeth it to Simon 〈◊〉 〈◊〉 Herolte to Iudas Thaddeus Mathias added Euerlasting lyfe Herolt saythe that he made The Resurrection of the flesh euerlasting lyfe Here you see y â— disagremeÌ„t betwene 〈◊〉 whom they say was S. August Herolte Henry Vrinaria There is no lesse variety and inconstauncy in the rest of the schoolmen In S. Augustines time they were not digested in that order as they â—…ée nowe For hee leauethe out the goinge of Christ into Hell lyfe euerlastinge Chrisostome leauethe â—…ut The Comunion of Sayntes and in his former exposition he omitâ—…eth Descendit ad Inferos and in the â—…atter he sayth Descendit ad Inferos was y â— Christ was dead buryed and w t him raysed a great nomber of bodyes for he was y â— first fruites of them that sleeped and the firste borne froÌ„ y â— dead wherby you may easely vnderstand that the Gréeke Doctors vnderstande by Hades the graue w e hath bene translated he Hiero. August and Ambr. say thâ—… this Crede came from the Apostle whiche can not be perswaded toâ—… Valla a Gentl. of Italye and a singuler Iudgment 1. Marcellus in Epiph. sayth that 〈◊〉 receyued this sayth of y â— Scriptuâ—… Elders not w tstanding he leaueâ—… out this article of his going to hâ—… 2. Ignatius hathe a perfect Crede many of the Articles of oure coâ—… Creede but neuer one woorde Christes going to Hell 3. Neither in his epistle to y â— Epheâ—… where hee confesseth his Béelyeâ—… twyse 4. Neither in his epistle to y â— Roâ—… Theoderet Dial. 1. immut 5. Neither in his Epist. to y â— Traâ—… lians Theod. Dial. 1. Immut 6. Polycarpus in an epistle to thâ—… Phillipians vtterethe the mistery of Christes Natiuity Deathe anâ—… Resurrection but this addition hâ—… leaueth out 7. Iustinus Martyr doth most manifestly and exactly declare Christes Passion Deathe and ResurrectioÌ„ of this neuer a worde 8.
Ireneus hath set out an absolute â—…orme of our faythe in like manner as the other haue done and this either hee forgotte for lacke of memory or neclected it as an absurâ—…ity or dispyâ—…ed it as a fable or ab â—…orred it as a thing contrary to our Faythe whiche neuer placed anye faithfull mans Soule in hell 9. Neither is this patch in Tertulian where there is a perfect Rule of our Faythe published 10. Neither in another larg Crede in y â— said Tertul. against Praxea 11. Neither in Origene who hathe a long discourse of the belyef 12. Neither in Gregâ—… NeocesarieÌ„si which Ruffinus dothe interprete in â—…ib 7. cap. 25 13. Neither in Ciprian though ther 〈◊〉 a Creede ascribed to him in S. Hieromes workes y e same assigned to Rufine whiche hathe this addition notwithstanding hée saythe y â— it signifiothe no more but that heâ—… was deade buryed For it is a Phrase amonge the Gréekes anâ—… sometymes among the Latins 〈◊〉 in Cic. off 1. Dilapsa arma cecideruÌ„â—… y â— a Participle is ioyned w t averâ—… of the same signification as in thiâ—… place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried 〈◊〉 descended whiche two wordes aâ—… all one and signify onely his Bâ—… ryall And so is descended vsed in Geâ—… 44. where Iacob is sayd to desceâ—… into Sheol meaning that hee wâ—… layd in his Graue 14. Neither in y t Councel of Niâ—… Socrat. lib. 1. c. 8 15 Neither in Eusebius CesarieÌ„sâ—… Theodoret. 1. cap. 12. 16. Neither in the 3. Crede repeâ—…ted in y â— Councell of Nice for thâ—… 3. were there recited 17. Neither in y â— long Créede reâ—…ted of Athanasius in an Epistle Epictitus Byshop of Corinth 18. Neither in the Créede y â— Athaâ—…asius hath in his Epistle of the Siâ—…odes holdeÌ„ at Arimini Selencia 19. Neither in Athanasius in lib. dâ—…â—…aiore fide 20. Neither in y t longe Créede set out by the Byshops of the East Socrat 52. c. 19. Athanasius in epist. Aâ—…imini ad Selencia 21. Neither y â— Crede y â— was made againste the Arrians in y â— Ctttye of Illiria called Sardicâ—… Hillariuâ—… in his Booke of Sinodes 22. Neither in y e exposition of Hil. 23. Neither in any of those Créedes which are in Socrat. 2. c. 30. and in Athanasius of the Sinodes of Ari. Seleuc. Hillarius againste the Arrians 24. Neither in a Créede of them of Selenc and Isauria Socra 2. cap. 40. Sezo 4. cap. 22. Epiph. lib. 3. Tom. 1. Ser. 73 25. Neither in another Créede in y e Syn. â—…olden at Arimini 26. Neither in the Synode of Illiâ—… about the yeare of Christ 370. The odor 4. cap. 8. 27. Neither in the excellent Creâ—… of Damasus Byshop of Rome Theâ—… odor 5. cap. 8. 28. Neither in the Crede set out 〈◊〉 Euseb. Socrat. 1. c. 8. 29. Neither in the Crede of Hillaâ—… set out in his Booke de Symb. 30. Neither in his booke De Fide 31. Neither in that worthy Creede of Basill in Asteticis 32. Neither in y â— singuler Créede of Greg. Nazianzene 33. Neither in the exquisite Créede of Marcus Victorinus in his 1. booke against Arrius 34. Neither in that Substaneiall Crede of Epiph. in Anchorato 35. Neither in Eustatius Byshoppe of Antioche writing vpon Ps. 16. 36. Nether in his booke De Anima 37. Neither in Remigius Byshoppâ—… of Antissid or writing vpon Ps. 16. 38. Nether in Hypolitus ex lib. dâ—… ibâ—…tione â—…alentorum 〈◊〉 And ex epistolâ—… ad Regin quâ—…nd 40. Nether in his oration in Magâ—…um canticum Theodoret. 41. Nether vpon the second psalme 42. Nether Ambrose in expos â—…idei â—…heodoret dâ—…al 2. niconfusus 43. Nether in Theodoret in his diâ—…og â—…mpatibus Where the Crede oâ—… Nice is expounded 44. Nether is it in y e couÌ„cell holden â—…t Alexandria Niceph. 14. c. 28. 45. Nether is it in the Crede of the â—…st councell holden at Toledo in â—…he yeare of Christ 420. 46. Nether in the Crede of the former councell holden at Ephesus in â—…he yeare of Christ. 532. 47. Nether in the Crede of the couÌ„â—…ell of 〈◊〉 Soâ—…ra 2. c. 34. 48. Nether is it in the councell of Constantmople against Eutiches about the yeare of Christ. 449. 49. Nether in the beleyfe of Flaâ—…imus set out in the said councell 50. Nether in the Crede of y â— Synode of Chalcedon repeated in Zonaâ—… 51. Nether in the crede of the 〈◊〉 thers in Ciril lib. 1. ad Regi 52. Nether in the Crede of Thoâ—… dorus in the. 5. Councell holden 〈◊〉 Constantinople After Christ. 〈◊〉 53. Nether in the confession of thâ—… faith whiche was aduouched in 〈◊〉 Councell at Toledo the thirde 〈◊〉 the yeare of Christ. 545. 54. Nether in that landable Credâ—… published by Gregory the first 〈◊〉 of that name 55. Nether is it in that Epistle thâ—… Liberius Bishopp of Rome wroâ—… to Athanasius confessing his fayth and beleyfe 56. Nether in his absolute confessiâ—… of his faith whiche is published 〈◊〉 the boke of Councells 57. Nether is it in the Crede of Spiâ—… ridion Niceph. 8. c. 15. 58. Nether in that famous confessiâ—… on of the faith which the Bishopp of the East gaue vp to 〈◊〉 〈◊〉 Emperoure Niceph. 9. 〈◊〉 â—…ib 9. c. 〈◊〉 5 6. Nether in the Crede of Acatius y e time of Constantius seera 2. c. 40 â—… 61. Nether in the duble confessioÌ„ Marcus Arethusus before the â—…mperoure Constantius at Sâ—…rmy 〈◊〉 the yeare of Christ. 354. Socra 2. c. â—…0 37. 62. 63. Nether in the two or three Credes in the. 4. councell holden at Tolledo â—…4 Nether in the Crede in the first councell at Toledo 65. Nether in Carolus Magnus his Crede in his boke de Imag. c. 1. 66. Nether in the Crede of Ephesus in the yeare of Christ. 435. I coulde repeate a greate nomber of moe Credes and will hereafter if these be not sufficient Smyth I say as I said before it is ynoughe that it is in the Crede made by the Apostells Carlil I haue proued y e it was not made by y e Apostels If it had bene made by them it foloweth not that this addition was made by theÌ„ for it was certaine hundreth yearâ—… after added as I shall declarâ—… herâ—… after The Crede saith that he deâ—… cended into hell who suffered vnâ—… der Pontius Pilate who was cruciâ—… fied dead and buried but that waâ—… the body of Christ ergo thâ—… 〈◊〉 sendeth Christes body to hell Buâ—… the body descended no further theâ—… to the Graue and rose againe thâ—… third daye That whiche went to hel saith the Crede rose again but the body rose againe Ergo the body went into hell which is an absurdity to affirme That which was buried descended iuto hell saith the Crede the soule was not buried therefore it descended not into hell That that went to hell saithe the Crede rose the thirde day from
loynes of Dauid was raysed by God but y â— was the body for the soule is not begotteÌ„ iâ—… generation with y â— body but is geâ—… uen by God to whoÌ„e it returne the ergo Peter speaketh here of y â— body of Christ and not of his soule this sense Peter proueth coÌ„firmeth by Dauid in y â— ver folowing paul likâ—… wise saith y â— they put him in a greâ—… or monumeÌ„t whoÌ„ God raised froÌ„ 〈◊〉 dead you thrust him into hell God raised him out of his graue you out of hell God from them that were dead and buryed you from the lyuing for you saye that they thâ—… wers in purgatorye and Limbus do liue Paul speaketh of his body you 〈◊〉 his soule paul vnderstandeth the place of y â— second psal of Christes resurrection and begetting froÌ„ the dead you of his eternall generâ—…tion you call that graue hell into the which paul denieth that he shall returne If descende â—…ee to come from 〈◊〉 higher place to a lower Why doo 〈◊〉 say and write that Christ desâ—…ded into hell ad inferos Is to go â—…nd ascend into Abrahams bosome 〈◊〉 descend and to cary the souls y â— Christ found there vp with him into heauenas you say to fetch out y â— â—…thers wherein are diuerse errors 〈◊〉 that you can not make descend 〈◊〉 be to ascend nor to go downe to 〈◊〉 to go vp Secondly that hell is neuer taken for Abrahams bosome â—…or in hell is perpetuall damnat ion in heauen eternall saluation neither can they in hell ascend nor they in Abrahams bosome decende neyther are they bothe in one place for the distance as Christ saythe was so greate the places so farr asunder their rewardes so contrary Abrahams bosoÌ„e so high hell so low the ioyes of the one so innumerable the Tormentes of the other so terrible the felicitye of Lazarus so Infinite and the miserye of the â—…ther so intol grable that they must be so farre distant as Heauen froâ—… Hell so far centrary as light from darkenes Thirdly that Christ did not 〈◊〉 them that were in Abrahams 〈◊〉 some into any higher place or grâ—…â—…er ioy because that Abrahams 〈◊〉 some is and was the restinge 〈◊〉 and fruition of the iust the solaâ—… 〈◊〉 the electe the hauen of them 〈◊〉 are departed the Patrimonye 〈◊〉 Isaac the inheritaunce of Iacob 〈◊〉 Paradise of the blessed Théefe 〈◊〉 heauenly Hierusalem the socieâ—… of the holy soules and kingdomâ—… heauen Notwithstanding Lutzenburge is not asâ—…amed with otherâ—… to say that Abrahams bosome 〈◊〉 Limbus patrum In what place hell is no man 〈◊〉 tell notwithstanding as I haue 〈◊〉 before your eies other mens opinions thereof of the which the 〈◊〉 parte same to place it in the earth euen so may we by better coniâ—… res then anâ—…e that they alleadge place it in the Aer about the earth For firste the Deuills are called â—…he Rulers of the worlde where they rule there they muste nedes 〈◊〉 well and haue their place but in 〈◊〉 WorldeÌ„ they rule Ergo the Worlde is their Place So is the Deuell called the Prince of this worlde And that the place of Sathan is in the aer in the mindes of wicked men Paule declareth in the second chapter to the Ephesians the second verse where he speaketh of Sathan and of the spirite of Sathan working in suche as resist the Gospell and disobey the truthe folow sensuality and are giuen to their own â—…stes Sathan in Iob sayth that he â—…ame thither to aflict Iob and had gone round about the earth but y e â—…r compasseth the earthe aboute wherefore the aer appeareth to bee his habitation These deuils are y â— rulers of darknes by darknes he meaneth y â— dark 〈◊〉 circumfused about the earth and 〈◊〉 that large space and compase 〈◊〉 twene the moone and the earthâ—… which is called Tartarus in Peter wheither the peruerse angels werâ—… thrust bounde with the cheynes 〈◊〉 darknes Eusebius as Steuchus 〈◊〉 porteth affirmeth that thereforâ—… deuells are called aeriall becaâ—… that the aer is theire place Lactantius an eloquent Chrystiâ—… wryter witnessethe that the deuel himselfe did confesse that he him selfe with his angells were 〈◊〉 ted in the aer Ergo then the 〈◊〉 â—…ay be their place Thus saith saâ—… Deuells do flye by sea and lande with whippes tormented tied in 〈◊〉 Now if the aer be the place for 〈◊〉 deuell and his angells prescribed 〈◊〉 scripture then shoulde the 〈◊〉 haue said he ascended into hell 〈◊〉 not that hee decended For that 〈◊〉 aer is 〈◊〉 â—… 〈◊〉 〈◊〉 about vs 〈◊〉 compasseth the earth rownde about â—…ther is it any greater absurditye 〈◊〉 saye that the aire hath his inhaâ—…itours then to saye that heauen whiche is aboue the planetts and â—…ed starrs hath his And y â— places â—…re alleadged out of the scripture â—…roue the same That Christ saythe Martyne Bucer a man of a deepe iudgement and profounde knowledge did carrye y â— saintes that were in inferno that is they that sleped 〈◊〉 the dust of the earth as all the â—…lect did from deathe to lyfe the scripture prophecied nothing neâ—…er that the Lorde shoulde do any thinge ells but to dyâ—… for them They are therefore dremes whatsoeuer the deuines in tyme paste haue disputed of Limbo patrum â—…nd of that reall descendinge of Christ to the damned soules and â—…gatory Nether is that certayne and sure whiche some of late haue imagined forged inuented that Infernus Hell is Desperation and â—…urgatory in a manner desperatiâ—… The Scripture after this lyfe pro nounceth to the saintes quietneâ—… in the bosome of Abraham euen tâ—… liue with Christ and to â—…aigne 〈◊〉 the father to the wicked he promâ—… seth Geenna euerlasting fire prepared for y â— deuill but he promisetâ—… not Infernum The aunciente Fathers report that Christ descendeâ—… into infernuÌ„ meaning thither whither euery thing descendeth that is begotten They make no mention of Limbus none of purgatory noâ—… of Christes spirite descending into certayne darke dongcons Lette vâ—… let these passe as y â— inuentions oâ—… men and let vs rather giue thanks vnto the Lord who thrust his owâ—… sonne for vs and for all the electe into Infernum that is â—…o wyt that he willed him to dye trulye that by his deathe we might be deliuered that by his resurrection from the dead we should not doubt but thaâ—… wee shoulde ryse agayne also vnto blessed immortality Thus muche â—…ut of Bucer faithfully translated word for word Lactantius tearmeth Inferos that place out of the which Christe did ryse his soule did not ryse for yt neuer fell it neuer dyed Ergo it was his bodie which rose out of the graue which he calleth Inferos he alloadgeth the 16. psalme for the same purpose and the 13. of Hosee
in the which places is Sheol which he translateth Inferos and vnderstandeth all these places of y â— resurrection of Christ neither can Lactantius neither dothe hee in anye place approue the descendinge into hell Can he say that Christ descended into hell y â— saith y â— there are but 2. places out of this life heauen and hell which shall be fylled with the iust and vniust at the last daye in the mean tyme no soule is iudged for they are all both good and euill kepte in one safe custodye till our â—…iuiour CHRIST shall come and iudge them If from the creaâ—… on they are all in one place noâ—… thence deliuered till the laste daâ—… Then if Christ had gone thither 〈◊〉 could not haue deliuered them wâ—… by Lactantius shall not come ouâ—… till the last day Neither did Lactantius dreame â—… any time of the desceÌ„ding of Christ into Hell Galatinus saith that ther is no man holy vntill he be dead If he be holâ—… and a saint when he is deade theâ—… were all the Faithfull of the 〈◊〉 Testament saintes and saued by â—… same Fayth that we haue for theâ—… and we haue all eateâ—… one foode â—…â—…ronken of one kinde of drinke anâ—…â—…epende vppon one Rocke euen Christe Galatinus semeth to be repugnant to himselfe for he saieth â—… al went to hel before Christs death He alledgeth out of a rotten Rabinâ—… called Iehosua that hell hath seueâ—… names and truthe it iâ—… that nous of those Seauen yâ—… the Hell where the damned soules are Neither accordinge to their Phanâ—…sticall dreames Limbus and Hell where infants are damned neither â—…here y â— fathers of the old testameÌ„t 〈◊〉 nether purgatory as Iproue in this discourse The first is Sheol â—… that signifieth hell he citeth â—… 16. Psalme which I translate Thou shalt not forsake or leaue my bodye in the graue which I haue expounded before Abadon is the second name and in no place signifieth hell or any part of Hell but eyther the Graue â—…or Center or places in the earthe or anye thingâ—… that is loste and ioyned with Deathe for after deathe â—…oloweth the graue as in Iob. 26. 6. Iob. 28. 32. 31. 12. it is taken for y e graue and for that thinge that corrupteth in the Earthe as in Psal. 88. 12. the same thinge and Graue and is so called Psalme 88. verse 4. and in the 5. verse the Sepulcher and the Graue in the Sixte verse it is in solace the one in Abrahams besome full of Felicitye the other in Hell ful of misery and intollerable tormentes I haue a little before declared that Sheoll signifieth in the death of Iacob and Semoi onely the graue aâ—… the best Interpretors do translate Pagnine Munster Vatablus anâ—… as Chrisostome Photius and Theodoret expounde it writing vpon Paul Auenesra an Hebrue Doctor reproueth Onchelus for translating Sheol Geenna And Steuchus Library keper to Paule the Thirde Pope of that name inueyghethe againste Lyra saying that all those thinges are Dreames to deceyue and olde Wiues Fables to Blinde the simple People whiche hee wrytethe vpon liying Limbuâ—… or in sending Iacob to Hell whereas the Hebrue worde Sheol properly signifieth the Graue Augustine saithe that these are the woordes of Iacob to expresse his griefe notwithstanding he is variable Let vs repeate euerye place where Sheoll is founde in the Hebrewe Texte and proue by the Nature of the Worde propertye of the Phrase course of the Texte aâ—…alogye of the Scripture and Conference of the places where the Hebrue worde is founde what it is and how it oughte to be translated Where Dathan Core and Abiron withe their Confederates whiche were two Hundrethe and Fiftye murmured againste Moses and Aaron are sayd to descende into hell as the Latine Tranlation hathe it is not so to be translated It is an absurdity to call the earthe Hell or hell the earth Wherefore Sheol is here the earth which serued the sedetious Rebells for their graue And so is this place plainlier vttered in Ps. 106. â—…e 17. And after this sense Caietanus FoÌ„â—… seca Steuchus and Lyra thoughâ—… 〈◊〉 Catholiqueâ—… are compelâ—… led to expounde this place as I doâ—… Is it â—…ble that their bodyes their Namelies their goodes their substaunce tentes horses shéepe â—… orâ—…n descended into hell Dothe not the texte saye that they went all one waye hathe Sataâ—… anye néede of tentes can corporall thinges be in a spirituall place are there any bodyes in hell before the last dayâ—… The hellhoundes néede no shepe nâ—… mutton to eate nor horses to rydâ—… no apparell to put on for they are spirites and therefore néede none Wherefore Sheol is y â—earth in this place which swalowed them vp â—… closed them within it Neither dothe Augustine saye that they descended into hell but that y â— earth opened and deuoured them Here is â—…o be noted sayth the same Augustine y â— hell is here taken for the earth whither they did sâ—…nke For â—…nfernus is vsed as the sense reâ—…uirethe and here it signifiethe the inferiour pattes of the earth proâ—…erlye spoken of the dead se muche Augustine with more â—…here God is so sore offended w t the Israelites for their Idolatry he saythe that his Anger is kindeled that hee will burne the bottome of hell â—…o dothe the Bible at Geneua translate Sheol If the bottome of Hell be burned and consumed with fyre then there is no hell It is in Hebrue vnto the earth beneath This Phrase signifieth the inferior partes of the earth Moses addeth y â— Epitheton bottom or inferiour to declare y â— vehemency of the wrath of God in punishiÌ„g the offendors as who saye that he woulde soo plague them that not â—…nclye the Superiour paâ—…te of the Earthe shoulde bée Burned but also the inferior and inward parts where the springs are which shouâ—… be dryed vp the veynes of the 〈◊〉 so consumed that they shoulde neither yeelde Siluer Gold Tinâ—… Copper Yrâ—…n Leade or any 〈◊〉 ther Mineralles It is not like that a materiall Fâ—… which is here nâ—…med should 〈◊〉 Spirituall thinges Neither canâ—… Hell bee consumed which place 〈◊〉 appointed for euer to burne 〈◊〉 tuallye the Deuill his Aungellâ—… Ministers This Fire continued for a seasoâ—… the other for euer This Fyre 〈◊〉 ned the earth the other the danâ—… ned Souleâ—… This burned the 〈◊〉 dations of the Mountaynes 〈◊〉 ther the Hellhoundes This 〈◊〉 women and children with hungâ—… the other Sathans children Can a visible thinge burne an inâ—… uisible a worldly Fyre a Spiriâ—… all a fire sensible such as are 〈◊〉 to no senses wherefore this placâ—… Deuteronomye is vnderstandedâ—… â—… fyre of such affliction of such tormentes and plagues as the Israeâ—…tes did suffer For God plagued â—…hem then liuing and not the dead There did God plague where the Israelites
say Let vs swallow vp the innocent like a graue eueÌ„ whole as those that goe downe into the pit The latter parte of this verse declareth what the first is And it is the manner of Dauid and Salomon to amplifye euery verse in manner on such sorte that either the former part declareth the latter or the latter the former This considered ye shall easely vnderstande one by the other An harlottes feete leade to death and her steppes to the graue A whoores house saieth Salomon is the way to the graue which goeth downe to the chambers of deâ—…the That which he calleth the chambers of death in the latter parte in the former he calleth the graue Now by Salomon the graue is the chambers of death The same is in other woordes in the second chapter Her house saith Salomon tendeth to death and her pathes vnâ—…o the deade A whore consumeth nature wasteth the bodie drieth the bones driueth to consumption quencheth naturall heate infecteth man with pockes leprosye and other diseases and by that meanes bringeth him to deathes doore to the earth to his graue Sheol and Abadon are taken for the graue Prou. 27. verse 21. so they are Psal. 88. verse 11. as I haue noted before Ye shall finde Sheol in Prou. 9. 18. Prou 〈◊〉 11. and Pro. 23. verse 14. Smite the childâ—… saythe Salomon and thou shalt deliuer him from Sheol from destructionâ—… from hanging and as the 72. Interpretors saye from death so they translate Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a morte from death miserye and misfortune The graue saith Salomon is neuer satisfied and therefore the graue Sheol hath his name of Shaal to desire because that the graue saith nener ho make a graue and it refuseth not it consumeth the body And here the greatest Bible is constrayned to translate Sheol the graue Rabby Immanuel Pagnine Sheol is some sodayne death which leadeth to the graue The Precher saith that there is nether wysdome worke inuention or knowledge in the graue And before in the third verse where he saith that they go to the deade y â— olde translation hath ad inferos the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof it is euident that Sheol is alwayes applied to y e bodye which is here here in misery or after this life laid in the graue and apertayneth only to the body It is in Salomon that loue is as stronge as deathe and gelousie as cruell as the graue The Geneua Bible translateth it so Likewise Munster diuerse others Here is death put in the former parte of the verse and the graue in the latter signifiyng all one thinge in effecte Esaye prophecieth that there shall so manye people dye of hunger and by other kindes of death as sweate and plague that the graue muste make her wider to receiue them nether doth it appeare by the text that these whiche wente to Sheol into their graue were dampned Ergo they went not to hell neither speaketh hee here of their soules but of their bodyes so that Sheol is not hell but the graue Pagnine in Racab Esaye inueighing against Nabucodonoser kinge of Babylon maketh by a figure called prosopopaeia by an hyperbole the deade to speake the deade to bid him welcome the dead to triumphe ouer him and to reioyce at his deathe and comming For saith the texte the graue yeldeth vp her dead euen kinges and princes to salute him and to save that hee was come downe vnto the ground and graue as they were and that the wormes are with him and about him This verse doth plainly declare as Munster translateth and Geneua Bible thoughe the said Geneua Bible translateth Sheol Hell in the 9. verse without cause That Nabucodonoser was not in hell nor they that saluted him but in the graue whiche the prophet maketh to speake with her dead Where there were wormes there were these and there was Nabucodonoser but in Hell there are no materiall wormes but in the graue Ergo neither they nor Nabucodonoser were in Hell And they say in the 15. verse that he shall or rather is broughte downe to the graue to the sides of the pitte which words declare that Sheol is the graue and nothing els but a pit or ditche The translators of y â— greatest Bible though wresting Sheol before and in other places are compelled and as it appeareth perswaded to translate it the graue in the 19. ver or els they must say that his deade â—…arkasse was caste out of Hell wheras I think ther are no bodies nor shal be till the last day Besides all this was it like y â— Nabucodonoser was in hell who was elected who gaue thanks to god w t pure affection praysed him with earnest mind magnified him with voice honored him y â— liueth for euer whose power is incomprehensible whose kingdome eternall whose workes are all truth whose waies are iudgement who pulleth downe the pompe and pride of the presumptuâ—… ous I haue noted more vpon Esay 14. In the same sense Sheol is puâ—… in Abacuk 2. verse 5. Ioyned with deathe as it is diuers times wherâ—… I haue noted more Rabby Dauid and Pagnine in Rachab and Munster calleth it deathâ—… and sepulcher Ezechias said that he shoulde go to the gates of the graâ—… which he called in the 17. 18. verses the pit of corruption for saythe he in the graue and deathe ne man can praise the Lord. The graue and deathe are ioyneâ—… likewise in 28. of Esay verse 15. and Munster expoundeth them so vpon Esay 38. Porta inferorum inquit Zuinglius est periphrasis morieâ—…di The gates of the graue which they translate the gates of hell is a circumlocution of dying and death And in like maner Oecolampadius handleth this place of the 38. of Esaye verse 10. By an allegory of beautifull trees Ezechiel prophecied against Pharao â—…inge of Egypte sayinge that if the â—…inge of Assiria was not able to â—…esiste the Babylonians how much â—…sse he The like sentence is in Esaye 14. wher Nabucodonoser was brought â—…o his graue as here Pharao and y â— â—…inge of Assur and the graue is defined in Ezechiel 31. 14. 15. 16 and 18. to be a pit and place in the earthe where the bodyes do slepe And in Ezechiel 32. 18. 19. 21. and in y â— saide 21. verse and in the 27. verse is Sheol and in the 22. verse 23. 24. 25. and 26. is Chebarim graues and in the 29. and 30. verses is Bor a pit so that Sheol Cheber and Bor are all one And in the 2â—… and 26. verses of the said 32. chapter of Ezechiel he calleth the lande of the liuing this life and the graue the Lande and the earthe whether they wente with theyr weapons where the deade slepe where the bodyes rest without senses And therefore the churchâ—… yard is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
villages if yee vnderstande by Capernaum the people neither did they all as I supose go to hell neither had they all vowed to Baal neither did their bodies goe to hell Wherfore the phrase meaneth and enforceth an vtter destruction and desolation of Capernaum To be lifted vp or exalted vp to heauen signifieth to be glorious and puffed vp with pride and presumption and to be brought downe to be brought downe to Hades is 〈◊〉 be inglorious In the 16. of Mathew Christ saith that the gates of Hades shall not ouercome the Churche shall not vtterly destroy the faithfull nor afâ—… length preuaile for though they kiâ—… the bodyes they can not touch the soules They do presse but shall not oppresse inuade but not preuaile assault but not enter consume y e flesh and bones but not the soules By gates is meaned the tyrauntes and cruell magistrates that sit in iudgement and condemne the Christians and innocentes who will not deny Christ. Suche like 2. false Iudges were those two elders who accused and condemned Susanna The gates of Hades are the gates of deathe the false iudgementes of wicked Iudges their malitious charges their threatning enforcementes and moste false sentences for they condeme the innocent and iustifye the malefactors throughe â—…ribes they shed the innocent blood through rewardes their eies are blinded their mindes corrupted and true iudgement peruerted they pronounce death for life the â—…ope for righte the halter for helpe the galous for deliuery and the graue for grace So are they become the authors of death murther and of all iniquitye Such false Iudges and terrible tyrantes were they that sate in the gates which rayled vpon Dauid Suche they were that condemned y â— martyres in quéene Maries daies The Iewes did geue iudgement and sate in the gates of the cityes And Dauid calleth y â— gates of death presente death And Ezechias in Esaye 38. verse 10. calleth these gates the gates of the graue Thus ye see that the gates of death and the gates of the graue are all one I knowe that Origene and Aâ—… brose with others call these gaâ—… of death and of y e graue vices 〈◊〉 Christ speaketh here of the persecâ—…tion Of these gates read my discourâ—… at large vpon Math. 16. In the Râ—…uelatioÌ„ after Iohn had sene a straâ—… vision he fell downe at his feete this personage was Christe whâ—… willed him to be of good châ—…are anâ—… not to feare For saith he I am thâ—… first and the last and therfore God And I haue the keyes of Hades and of death raysed my selfe and 〈◊〉 my selfe out of my graue wherforâ—… I was God in so doing and man in that I was raysed from the dead and out of my graue And in like manner in the 6. of the Reuelation death goeth before and Hades the graue foloweth afteâ—… immediately The place of the Reuelation 20. maketh death and the graue Hades to deliuer their dead bodies Wherfore Hades necessarily is here taken 〈◊〉 Sheol the graue Hetherto I haue declared out of the new Testament where Hades â—…s put for death the graue Nowe â—… will describe vnto you how that Hades in the 16. of Luke is placed â—…or Hell and what Hell is Hades is in no place for hell but 〈◊〉 the 16. of Luke there it is ioyâ—…ed with flames and tormentes â—…herfore Geenna a place prepared â—…or the damned ioyned withe tormentes it is Hell without them y â— â—…aue Bucer vpon Luke 16. Hell is place full of tormentes full of fire â—…nd extreame punishment without â—…lace neither canne they that bee there ascend or come out That hel â—…s full of torments Christ declareth â—…n Luke 16. ver 23. full of fyer ver 24. 〈◊〉 of extreme punishment without â—…lace verse 25. y â— they can not come out it is euident of the 26. verse Hell is called Geenna of Gy a â—…lley and Hinnom a valley of the children of Hinnom This Hinnâ—… possessed this valley whiche 〈◊〉 before the gate of Hierusalem 〈◊〉 led Carfit it was called also 〈◊〉 phet of blowing of trumpetts aâ—… striking of drummes lest the Fâ—… thers should haue had compassiâ—… of their sonnes hearing them 〈◊〉 so pittifully lament so horriblâ—… câ—…ing so terribly die so miserablâ—… For the priestes of Baal like blacâ—… monkes did this sacrifice drawiâ—… the children to and fro through tâ—…â—…er and thinking to do highe 〈◊〉 uice and an acceptable sacrifice 〈◊〉 Moloch which was an Idol of thâ—… Ammonites This Idol had in him seauen châ—… bers or places In one to receiâ—… meale an other turtels the thirde 〈◊〉 shéepe the four the a Ram the 〈◊〉 a calâ—…e the sixt an oxe the seaueÌ„ the a childe Of this Idol read Leuit. 18. verse 21. c. 20. 2. Deu. 12. 31. Deu. 18. 10. 3. of Kinges 11. verse 5. 7. â—…hey builded highe places to Mo â—…och in Tophet Hier. 7. verse 31 Hier. 32. verse 35. Act. 7. verse 43. â—…sias destroied Moloch and made â—…he place Tophet a dunge hill and 〈◊〉 cast carâ—…on there and therefore Tophet for the filthynes thereof is taken for hell where there is extreme punishement appoynted for the desperate It is called Geenna â—…gnis the hell of fyer or fiery hell Math. 5. verse 22. it is called in Math 18. verse 8. 9 an euerlasting fier in Math. 23. verse 33 the iudgment of hell Hell is a place of extreme darkenes where there is be waylyng and â—…ashing of téeth and euerlastinge â—…er which is prepared for the diuell and his angells Math. 25. verse 30. 41. Hell is an vnquencheable fiâ—…r where the worme of Conscience doth not onely accuse but also biâ—…th where y e fier shall neuer cease Hell or Tophet is a place prepared from the beginning for thâ—… King Synacherib and suche otheâ—… wicked persons and desperate abiectes 〈◊〉 and large the burning therof is â—…yre and much woode thâ—… breathe of Iehoua like a Kyuer 〈◊〉 brimstone doth kindle it This definition doth declare thaâ—… it was created from the beginning and for the wicked and the matteâ—… wher with they are tormented iâ—… fyre and wood the place déepâ—… and large of capacity to receiue aâ—… infinite nomber and that it shall continue for euer the breath of Ie houa declareth which hathe nonâ—… ende Of this place I haue discoursâ—… at large vpon the 30. of Esay wheâ—… this matter is fully declared of hell which is y â— second death a lake thâ—… burneth with fyre boyleth with brimstone Read Reuel 21. 8. Thus much out of the scripture directly with much more but I sâ—… dy to be briefe and to see what thâ—… â—…ors say The tormentes of hell are perpeâ—…all terrible terrors feare without â—…yth paine without remission the â—…angman strangling the helhounds â—…ourging the worme gnawing the â—…onscience accusing and the fyre â—…onsuming or rather continewing
without mercye ende relaxation 〈◊〉 ease Hell saith Augustiuus is called â—…the Latine tongue Inferi beneth â—…ery inferior thinge and low thing â—…heauie and therefore greuous â—…ainefull and therefore the Greke â—…orde signifieth vnpleasant I seme â—…ith he rather to teache that hell is â—…nder the earth then to shewe any â—…ason why it shoulde be beleued â—…saide to be vnder the earth â—…ertullian saithe that hell is in the â—…arth â—…ierome saith that hell is in the â—…iddest of the earth â—…rnobius saith that the Gentiles 〈◊〉 beleue that Pluto his kingdome was vnder the earth and the sâ—… Arâ—…bius 〈◊〉 that Plato 〈◊〉 keth mention of Acheron Styx 〈◊〉 â—…ytus and Periphlegeton which 〈◊〉 floâ—…ds iâ—… hell wher the Soules 〈◊〉 plunged and buried and vexed 〈◊〉 Laetantius saith that Zeno the 〈◊〉 que appoynteth two places the 〈◊〉 ioyfull where the godly are theâ—… ther miserable where the wickâ—… are the one quiet the other 〈◊〉 quiet the one pleasant the othâ—… greuous the one light the othâ—… darkenes in hell there is no 〈◊〉 fession of the faulte to be receiueâ—… the iudges be inexorable no 〈◊〉 â—…able complaint or feigned excâ—… will serue there is no repentanâ—… no returne no saluation no conâ—… lation no redemption neither anâ—… hope of better state or any re mâ—… sion of sinne or paine Gregory saithe that some saye thâ—… Hell is in some parte of the earâ—… Chrysostome saith that other hoâ—… that it is in the valley of Iosapâ—… â—…hose errour he reproueth Paulus Cortesius affirmeth that â—…ome Diuines place Hell in centro 〈◊〉 in the middest of the earth or 〈◊〉 to it Pythagoras in y â— firy zone What maner of fire that is wherâ—…ith the damned soules are tormeÌ„â—… whether it be materiall or spiâ—…ituall or kindled of it selfe and so 〈◊〉 from the creation or conâ—…inued and forced by some super naâ—…rall power as by some Aungell 〈◊〉 after what sorte and whether it 〈◊〉 alwayes or not or shall ende as Origen sayde Cortesiâ—…s discourseth â—…t of the dunses and Schoolemen â—…ubtfully darkly curiously out of Lombarde Durand Auicenna Thomas Richard Middleton Peter â—…alud such others But we are asâ—…red y t it is inextinguible â—…dled â—…y y â— blast of Iehoua ther as is darkenes w tout light gnashing of teeth â—…thout release weping w tout comforte a burning furnace w tout ceaâ—…ng y e flame of Geenna inqueÌ„chable Of this Hell I haue discoursed vpon Esay 30. verse 33. in my definitions of scripture Hetherto I haue manifestl yproued by repeating euery place vnles my memory faile me where Sheol is found in scripture I find that it neuer signifieth hell but alwaies the graue or deathe or the earthe which are all one in effect neytheâ—… doth it signify death in any other respect but that the graue coÌ„monly foloweth And that it is that place onely where the bodies rest and slepe tilâ—… the last day and onely proper to y â— bodies and neuer to the soule I haue proued by those places of scrip ture where it is reade by olde Interpretours newe by the nature and propertye of the worde by thâ—… order of the text by the accustomeâ—… phrase of speaking by the naturall and germane sense And I finde it in the Canonicall scripturs about or aboue 84. times â—…nd in the bookes called Apocrypha 14. times Neither doth Sheol signify y t state â—…f them that dye whether they â—…ée â—…ithfull and go to Heauen or vnfaithfull and goe to Hell as Bucer â—…riteth vpon the 16. of Luke Flaâ—…inius vpon the 6. Psalme Zuingâ—…s vpon the 5. of Esay and Calius â—…pon the Creede vnlesse they mean of the state of y t bodye For iâ—… Sheol signify onely the graue as I haue â—…roued then can it not signifye the â—…ate of the blessed who are in heaâ—…en for Sheol is neuer taken for â—…eauen neither for the state of the â—…icked for they are in hel neither â—…re any buried in hell I would rather that they should â—…ue called Sheol the state bothe of â—…e iuste and vniust as conterning â—…heir buriall and to haue meaned â—…hat they both dye as concerning y â— â—…ody both buried both should ryse â—…aine though turned to dust and â—…t signifieth Sheol Castalio in his defence of his traÌ„slation of his newe Testamente against Beza either of ignoraunce wherwith I am leth to burden such a learned man or rather of wilfulnes and pertiâ—…acye which should not be in so modest corrigible and reformable a wryter a denieth that Sheol is in any place taken for the graue which Beza sayth is taken as truly for the graue as Iehoua for God which is as much to saye as that Sheol doth alwayes signify the graue for Iehoua is onely proper to the Trinity and to no other thing And as Beza affirmeth thaâ—… Sheol is as properly the graue aâ—… Iehoua is God so say I that Nephes is as proper to the body and thosâ—… partes of man that are mortall aâ—… Nishama or Ruac is for the immortall Soule as I proue a litle hereafter If that Sheol in this 14. of Esayâ—… be taken as wel for y â— state of them as Castalio noteth that are vnburied as for them that are buried notwithstanding he must nedes conâ—…es that Sheol is the state of the bodye which is deade whether it bee buried or vnburied but the body descendeth not into Hell Ergo by Castalio his owne Argument Sheol is not taken for hell Neyther doth the King of Babylon in tâ—…e 14. chapter of Esaye and the 19. verse lacke all maner of buriall or to be cast out without any graue as Castalio meaneth but y â— he was not buried with the Kings for the text â—…aith in y e 13. verse that he was throwen into his graue into Sheol in the 17. verse that he was caste out of his graue Whereby it may be vnderstanded of Nabucodonoser For as Oecolampadius noâ—…eth all the tyme whiche some â—…ye was seuen yeares his sonne Euilmerodach was Kinge and led When Nabucodonoser was tâ—… stored he layde his sonne in prison and when the father was dead 〈◊〉 sonne durst not for feare take vpâ—… him to be King till that he mightâ—… be assured that his father was dead and for that cause made his fatheâ—… body to be digged vp And that I suppose is the meaning of the Prophet vnlesse that ye will vnderstande it of Balthasar oâ—… whome I haue noted somewhat vpon Daniel 5. If Sheol were taken for Hell then was his body in hell which is an absurdity to say for there are 〈◊〉 bodies and the text saythe that hee was digged out of Sheol But who can digge into hell if you will wilfully affirme that Christ did descend into hell and father that fable vpon the Créede though it was not intruded at the first neyther is it
expedient for there are twelue Articles besides and it is against y â— â—…alogy of our faith it ingendreth many inconueniences manye absurd opinions friuolous fables and phantasticall visions notwithstanding the phrase of the Hebrue and Greke and also of the Latyne shall easelye refell your erronious opinions and long custome the author of errour The septuaginta interpretors did for the most parte translate Sheol by Hades which they were assured â—…id signifie the graue and the circumstances thereof Afterward certaine doctors ignoraÌ„t in the Hebrue tongue and phaÌ„â—…sying the fables of Plato of Latyne poets turned Hades infernum or inferos or orcum and the Englishe hell Whereof arose this pernicious â—…eresy of Christes descending into hell Notwithstanding I am able to proue out of Homer Sophocles 〈◊〉 ripid Virg. Ouid others y â— Hadâ—… signifieth in them as wel the graâ—… as it doth hel And the same is commonlye vsed of Ecclesiasticall writers for the graue and deathe For where Helias prayed to God that â—… widowes sonne of Sarophtha might be restored to life it is in Prodromus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there he calleth Hades deathe which others would translate hell against the mind 〈◊〉 Prodromus againste the praier oâ—… Helias against the wordes of thâ—… scripture The same Prodromus vttereth in plainer wordes calling it the gates of deathe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tabitha was dead which Christ calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same Prodromus so tearmeth the deathe of Christe from whence hee rose writing vpon the last of Mathewe and a litle before he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tombe which he termeth here the gates of Hadou 〈◊〉 gates of death Nonnus in his â—…raphrase vpoÌ„ Iohn where Christ 〈◊〉 y â— he would dissolue the temple meaning his body raise it vp the third day he vseth Borethron Hades where Christ spake onely of his resurrection For he saith y â— hee would rayse his owne body out of Hades out of his graue which place manifestly declareth y â— he raysed his body out of the graue not out of â—…ell For no man y â— is well in his wites will say that his body was in hell Wherefore Hades signifieth the graue and not hell as it may do in the Crede where as it is in the 〈◊〉 of Iohn that Lazarus was like to â—…ye or at the poynt to dye Nonnus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Hades is taken foâ—… death or for his graue by an other name y e same Nonnus calleth it Lazarus tombe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there are no tombes in hell Hee calleth iâ—… Borethron and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all whiche Nonnus flatly cal calleth death and the graue frâ—… the which Christ deliuered 〈◊〉 raysed Lazarus read Nonnus diligently Where Sybil writeth that Adamâ—… his children dyed she saith y â— theâ—… descended into Hades calling it thâ—… earth where they were buried 〈◊〉 that place where Christ was buryed she calleth the house of Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore iâ—… the 2. of the Actes Christ is said tâ—… haue bene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is vnderstande 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y â— he was in y e house 〈◊〉 Pluto meaning his graue If ye would folow your own phantasy ye can not fay that Christ was in hell but in y â— house of Pluto for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes with an accusatiue case either expressed or vnderstanded Neither signifieth Hades amongâ—… the Grekes any thing els properly then Pluto for wheÌ„ y â— diuision was made amonge y e three children of Saturne Iupiter was kinge in the East Neptune ouer the Iles Pluto in the west The poets and Grecians who filled the world full of fables O Graecia mendax assigned heauen to Iupiter the sea to Neptune the earth to Pluto whereâ—…ore he is said to be the kinge of the â—…arth Homer Iliades reade Cic. 2. de natura deor Lact. 1. c 11. pluto hathe his name of riches for that out of the earth procedeth golde siluer corne â—…nd all other riches â—…nd as all thinges come out of the â—…arth so all thinges fall to the earth men our bodyes also as I haue no â—…ed before Now it is euident that Hades is â—…he house of Pluto which is y â— earth â—…d graues The which Pluto is â—…yde to haue dominion ouer the â—…ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades which 〈◊〉 translate hell hath dominion 〈◊〉 the dead where are the dead euen by Homâ—… are they not in their graues Ergâ—… the graues haue dominion ouer tâ—… bodies till the last daye At the laâ—… daye the fier is said to burne Hades Shall hell be burned or not rathâ—… the earth which the same Sybil saâ—… shall yealde the dead bodyes anâ—… calleth the earth Hades Auernus is a lake in Campania 〈◊〉 highe trées growinge about it 〈◊〉 thicke that as the inhabitants râ—… porte the filthy sauour killed thâ—… birdes flynig ouer and therefore 〈◊〉 is taken for hell amonge the poetâ—… and dedicated to Pluto There are Cimerii that dwell iâ—… such darke dongeons that they caâ—… neither see the sunne rise nor set 〈◊〉 by them the Poets imagine thaâ—… there is away to hell Styx is a pestilent puddle in Arcadia and poysoneth all liuing creatures that 〈◊〉 of it and therfore tâ—…en amonge the poets for a lake of hell Phlegeton is also a burning lake â—…id taken for a lake in hell All â—…hese as Strabo saith are fables and Acheron and Aechrusia are riuers â—…n Campania and taken for hell Tartarus is the lowest parte of the â—…arth and of the fabulus poets taken for hel a tarassein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turbando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigore 〈◊〉 reade Beza vpon 2. Petr. â—… verse 4. Let vs omit profane writers and returne to the scripture what Sheol â—…s It is euident in the 30. of Iob where the graue is defined and desâ—…ribed in other wordes I know saith Iob that thou wilt turne me to death an house of witnes to euery lyuing creature Iob calleth death an house of witnes so saith Ouid. Tendimus huc omnes haec est domus vlâ—…ima cunctis Se rius aut citius sedem properâ—…mus ad vâ—…am To the earth we come both great and small an house for euery wight Betimes or late thether we hast a place for vs by right And the Chalde paraphraste calleâ—… it the house of the graue because the graue is as â—…n house to euery mortall man and therefore the. 7â—… Interpretors calâ—… the earth an housâ—… to euery mortall thinge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the â—…8 verse 〈◊〉 the 33. chapter of Iob Elihu saith 〈◊〉 God vseth many meanes to with drawe men from sinne and from death and the graue where Nephes is ioyned with Shacath as the same Nephes is with Sheol
25. c. 27. v. 7. Nom. 31. v. 28. Ezech 18. v. 5. 20. 27. Nephes a body with senses bloud and other his properties Leu. 16. verse 29. 31. to humble a mans body with fastinge Leuiticus 23. verse 27. 29. 30. 32. Esay 58. verse 5. 10. Eze. chiel 18. verse 4. Psalm 30. verse 3. Psal. 35. verse 13. and 49. verse 16. 69. verse 13. and 86. verse 12. and 66. verse 9. Thou hast deliuered my body froÌ„ the graue Nephes from Sheol Psal. 30. verse 3. Psalme 88. verse 3. 94 vers 17. and 105. verse 19. where Iosephs body was pinched with the stockes and fetters psal 106. ver 16 Psal. 107. verse 9. Esay 58. 5 58. verse 10. Hieâ—… 4. verse 10. 31. Esay 53. verse 9. 10. Ezechiel 16. verse 5. Preach 2. verse 24. Nephes is in all these places for a man that liueth as ye may read in these places alleadged if you confer them with iudgement and in Psal. 116. verse 7. where Dauid willeth himselfe to returne to rest after that he had receiued benefites of Iehoua who had deliuered him from the tyranny of Absolon or of Saul Neyther is Nephes here the immortall soule which can not dye but the bodye which is subiecte to death Abraham wente out of his countrey with all his seruauntes and cattell and such as he had perswaded to his Religion which he calleth Hanephes Leuit. 27. verse 2. Nomb. 15. verse 28. 30 Leu. 20 â—…e 6. and 22. verse 6. 10. for a seruaÌ„t Prou. 28. verse 17. Bagnal Nephes a cormorant a gréedy glâ—…tton Pro. 23. verse 2. Nephes a mans selâ—…e Abacuc 2. verse 4. giue me the meÌ„ saith the King of Sodome in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here you may well perceiue y â— Nephes is a worde so large that it signifieth seruauntes and 〈◊〉 as well as frée men â—…attell and of her liuing creatures Foâ—… it is nothing else bâ—…t the life â—…ses mouing appetite and 〈◊〉 They are dead â—…th GOD to Moses that sought thy life y â— went about to kill thee Naphsheca and the said phrase is vttered plainly in other woordes meaning the same thinge in the 24. verse of the same chapter wher God would haue killed Moses Neplies the life of a beaste Prou. 12. ver 10. Chanethâ—… bat sanâ—… napshi I aflicted my body with abstinence Psal. 35. verse 13. here is Nephes the body Nephes is the whole man with senses will affections industry endeuour reason memory intelligeÌ„ce hart mind brest breath bloud vitall spirite and other faculties Psal. 71. ver 23. Gomel naphâ—… sho he doth good to himself Pro. 11. vers 17. His breath kindleth the coales and causeth them to burne He meaneth it of the breath of Leuiathan Iob. 41. 12. Nephes baraca a liberal person Pro. 11. 25. A good man regardeth the life of his beast Iadag nephes 〈◊〉 〈◊〉 pr. 12. 10. Shamar nephes is to lay in wayte for a mans life to kyll him Psalme 71. verse 10. shamar nephes to regarde a mans life Pro. 22. verse 5. Iob 30. 16. shaphac ne phes is to â—…oure out a mans affection to vtter his grieffe Psalme 24. verse 4 1. Sam. verse 15. Lament 2. verse 11. nasha nephes is to sweare psal 24. vers 4. nasha nephes is also to lift vp a mans affection hartâ—… mynde Psal. 25. ver 1. Psal. 86. verse 4. Tsaphan nephes to laye in waite for a mans life Pro. 1. 18. Sichem loued Dina. va Tibbachi Naphsho mine harte mine affection my loue was fixed vpon hir So did Dauid â—…leue vnto God by a feruent louâ—… a constant affection and with all his harte 1. of the Kinges 18. verse 1. Esay 58. verse 10. Iob. 25. verse 12. Iob. 16. verse 18. Nephes Calilim The life the bloude of them y â— are killed crye for a vengeance as Abels bloude did Gen. 4. 10. Esaye 26. 21. Habacuc 2. 11. 12. But I woulde rather call Nephes the body and the whole man For they being wounded and at the poynt of death by tyrantes cry out for vengeaunce and of their iniury Cim nephes to take away a mâ—… lyfe ps 56. ver 7. Bacash nephes ys the same Ex. 4. ver 19. Mat. 2. vers 20. ps 70. ver 3. Hashein nephes bacaia is to preserue a man a liue psal 66. verse 9. for life psal 66. ve 15. shamar nephes is to watch and lay wayt for a mans life psal 71. ve 10. Nephes for the life Gen. 35. verse 18. The lyfe of Iacob dependeth of the childes lyfe Gene. 44. vers 30. Exo. 4. ver 19. Iosu. 2 ver 13. Iob. 2â—… vers 8. Iudg. 12. vers 3. Esa. 53. vers 10. 11. 12. hier 19. ver 9. cap. 21. vers 9. 7. cap. 22. ver 25. psa 35. verse 3. 12. Prouerbes 13. verse 8. 1. Sam. 25 verse 26. 29 chap. 26. verse 21. 2. Samuel 1. vers 9. 2. Samuel 14. vers 7. for lyfe 2. Samuel 19. ver 5. three tymes 1. of the kinges 17. verse 22. 23. Chap. 19. vers 2. 3. 4. 2. of the kinges 1. vers 13. Leuiticus 2. Eze 16 vers 5. Ezech. 18. ver 5. 27. Ester 7. ver 3. Iob. 2. ver 4. 6. Iob. 6. vers II. Iob. 12. ver 10. cap. 13. ver 13. cap. 27. ver 2. 8. Iob. 33. ver 18. 20. 28. 30. psal 7. ver 2. 5. psal 22. vers 21. 33. psal 31. vers 8. psa 40. vers 20. psal 59. ver 3. psal 69. verse 1. psal 70. vers 2. psal 94. verse 21. psalme 97. verse 11. psalm 116. verse 5. 8. psalme 131. verse 4. psalme 139. verse 13. psalm 142. verse 10. psal 143. verse 3. 6. 10. 13. pro. 1 ver 13 cap. 6. ve 26. cap. 8. ver 36. cap. 10. vers 2. 3. Cap. 15. vers 40. cap. 18. verse 7. Cap. 19. verse 2. 16. Cap. 2â—… verse 2. Cap. 22. verse 5. 23. 25. cap. 24. verse 12. cap. 29. verse 10. Esay 43. verse 4. Leuiticus 26. ve 3. 11. God abhorreth the Israelites for thei I idolitry Esay 1. ve 14. I hate and abhorre your sacrifices psal 24. ve 4. he that hath not taken the name of God in vaine he that taketh not in vayne sayth the lorde my name Iere. 51. verse 14. Amoâ—… 6. verse 8. Naphshi and therefore in the margyne Munster putteth Naphshi in the text Naphshi his name reade pagnine in Nephes Flamminius and other coniecture vnfainedly Hierem. 1. verse 14. It is Christ sayth God in whom I take pleasure in whom is my delight Esaye 24. verse 1. Math. 12. verse 18. There is Naphshi in whom I haue pleasure here is Nephes put for God the father Our lust or appetite is not to this Manna we abhorr it we haue nothinge els Nomber 11. verse 6. The same is in Nombers 21. verse 5. Ezech. 16. verse 27. psalme 10. ver 3. Psalme 27.
â—…ey translate soules are the bodies the 41. verse of Esdras 4. â—…n the new testament it is for the â—…e as Math. 2. verse 20. Exod. 4. 20. They are deade that sought 〈◊〉 life of the child Math. 6. ver 15. â—…ke 12. ver 22. Mat. 10. vers 39. find a mans life is to saue it read â—…ath 16. verse 25. of that phrase â—…rse 26. Mark 8. ver 35. 36. 37. 〈◊〉 9. vers 24. 25. cap. 17. verse 33. â—…n 12. verse 25. in which places â—… phrase aboue meÌ„tioned is truly â—…pounded Math. 20. ver 28. Mark 10. verse 45. Luke 7. verse 20. 22. 23. cap. 14. verse 16. cap 21. verse 19. Iohn 10. verse 11. cap 12. ver 25. cap 13. verse 38. cap. 15. verâ—… 13. 2. Cor. 1. verse 23. 1. Thess. 5. 〈◊〉 23. Actes 20. ve 10. c. 20. ver 24 cap. 27. ve 10. Rom. 11. verse 3â—… 16. verse 4. philip 2. verse 30 1. Thess. 2. verse 8. Heb. 4. ve 1â—… 1. Iohn 3. 16. Reuelat. 12. ver 11 psyche for God himselfe Math. 12 18. Esay 42. 1. Heb. 10. 38. Anâ—… so doth God the father expound thâ—… place of Esay 42. in the 17. verse 〈◊〉 the 3. of Mathew In whome is mâ—… delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex animo willingâ—… ly Ephes. 6. 6. Coloss. 3. 23 Do 〈◊〉 thinges willingly like good childrâ—… and not vnwillingly as seruauntâ—… do compelled by their masters Psyche a mans selfe Luke 12. 1â—… Iohn 12. 〈◊〉 Actes 25 24. 2. Coâ—… 12. 15. Hebrues 13. 17. 2. Peterâ—… verse 8. psalm 120. ver 6. Psychâ—… a dead body Act. 2. v. 27. 31. Psychâ—… â—… consent as they were all of one minde and consent Actes 4. verse 31. phil 1. 27. Thou muste loue thy God with all thy psyche with all thy studye and indeuour toto tuo sensitiuo appeâ—…itu as Lyra interpreteth with all thine intelligence wisdome cogitation as Chrisostome with all thy life with all thy mind as Augustine with all thy will and mind as Glossa Ordinaria w e al thy life which thou oughtest to yeelde vp for him as Origen Math. 22. 37. Deut. 6. 5. Luke 10. 27. Mark 10. 45. Reuel 18. 14. To saue a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 3. 4. Luke 6. verse 9. Actes 2 41. Actes 14. verse 2. Rom. 2. 9. 2. pet 2. verse 14. 3. Iohn verse 2. Actes 7. verse 14. and 27 verse 37. Rom. 13. verse 1. 1. Cor. 15. ver 45. 1. pet 3. 20. 1. 22. August Tom. 5. de ciuitat dei lib. 18. c. 22. calleth psychas men which were in the Arke of Noac My nature all y e parts of my bodye wherein is anye lyfe doe feâ—…re death my will is vnwilling my minde vexed mine affections moued mine hart is wounded my members shake my breast panteth my legges faynt mine hands trimble and all my senses are amased his fleshe was so troubled that hâ—… desired that if it were possible that he might escape death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the immortall soul Math. 10. verse 27. 28. Iames 1. ver 21. 1. Peter 1. 9. where Peter interpreteth the rewarde or rather the end of faithe to be the saluation of our soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament signifieth for the most part the same that Nephes doth in the olde Testament notwithstanding it signifieth in two or three places in the newe Testament the immortall Soule as I haue noted a little before Nowe leaste that anye man â—…houlde conceiue anye sinistrall meaning for that I do not translate Nephes in any place the immortall soule neither Psyche but in fewe places I will declare what the Soule is by definition and with what woordes it is trulye and proâ—…erly expressed In this discourse yeshal haue brefly repeated the errours of them y e haue wrongfully written of y e soul their opinions opened their phanâ—…asies detected their heresies confuâ—…ed their iudgmentes confounded â—…heir authorities remoued their â—…ssertions condemned And although I do not do this at â—…arge in woordes notwithstanding â—…here shall be matter inoughe to reâ—…ell them all in the scriptures which I will alleadge for the mainteâ—…aunce of the immortalitye of the â—…oule for the insatiable pleasures which it hath so sone as it departeth â—…ut of this body I vtterly detest the Sadduces and Epicures who deny y â— immortaliâ—… of the soule Neither doe I thinke with the Essees that the soules come ex aetheâ—… re subâ—…ilissimo into these bodies aâ—… when they departe to goe ouer the Ocean Sea into a pleasaunt place in fortunas insulas or in Câ—…mpos Elâ—…sios Neither with the Pharisies who say y â— they go froÌ„ bodies to bodies and into beastes from one to another as Pythagoras prateth the Carpocratians Neither w e the Seleucians Hermâ—…ans who said that the Angels did create the soules Neither with the Gnostiques that the soules are of the substaunce of God or shall rise againe and not the bodies of this errour was also Valentinus and Marcus Neither with Clemens Alexandâ—…nus that the soul remayneth in y â— matrice there â—…oth for the séede 〈◊〉 man wherâ—… the boâ—…y is made Neither with Origene Proclus Aglaophon who affirme that the soule is in paradise and there synneth and therefore to â—…e thrust and inclosed in y e body as in a prison for his punishment and purgation Neither with the Maniches who holde that the Soules go into the globe of the moone and from thence into the globe of the sunne where when they are sufficiently purged like as our purgatory proctors defende they are translated in to the region of saintes And they say that y â— soules which are in beastes and men are all one and to be of the substance of God with Cerdon Marcion Neither with Tertullian who calleth y â— bosome of Abraham no heauenly place but a region higher then hell where the soules are refreshed vnto the resurrection and that this bosome of Abraham is a temporall place for the Soules are that they are seqâ—…stred in hell vntill the day of the Lorde Yf they be yet in hell what needed Christ to descend into hell or what did he there Nor with Origen who appoynteth the soules to be in an earthy Paradise as in a schoole where they are taught of all things which they had seene in the worlde Notwithstanding in the 3. Hom. vpon Luke he sayth That the soul departed deserueth to see the Angels the holy ghost the Lorde our sauiour and God the father Beholde his inconstancie Neither with certaine Arabians who affirmed that the soules died with the bodyes and shoulde rise with the bodyes Neither with the Priscilianistes that the soules are of the same nature and substance that God is of and willing to descende out of heauen to be exercised in these bodies Neither with Epiphanius that the souls are in a certain custody
Cor. 2. 12. 1. Iohn 4. 1. 2. Cicero To whome Christ preached a true ex position Lyra. Prison is the custome of sinninge Reuel 18. 2. Psal. 142. 7. August vpon Psal. 142. 7. Mimmasgar Prison for the body 72. Inter pretouts haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A true exposion of the 7. v. of the 142. Ps. Munster and Flam. vpoÌ„ Ps. 142. 7. and the argument of the Ps in Hebrue beforâ—… the psal Nephes Bede Esay 42. 7. Beza Prison 1. Peter 3. Christ fetched out of hell nether the obedient nor disobedient August Euod Epist. 99. these disobedient were be fore the floud An fallible argument This sâ—…irite is not Chistes souâ—…e An other argu ment To whom prâ—… ched Christ A syllogisme Annius vpon Berosus pa. The arke was 7 or 8. forlonges in lengthe Euodius Epist. 99. August Euodius Epist. 99. The. 18. obiection 1. Peter 4 The Gospell preched to thâ—… dead Dead Teâ—…tullian ad uersns maâ—…cio lib 5. Dead is onely proper to the body The deade Gospell preached to Adam Of this reade my note vpon 1. Pâ—…r 4. This is the truthe The 19 obiect Mich. 2. 13. The 20 obiec tion Iohn 14. 3. what neded Christ to goe prepare aplace when as heaueÌ„ was empty for as yet there were none in heauen as the Papistes hold Ther is roume ynough where there are none inhabitantes Iohn 13. 21. Iohn 13. 23. Math. 26. 31. Iohn 13. 28. Math. 25. 34. The â—…1 obiâ—… tion The common Crede The 22. obiec tion Rom. 4. 2â—… August de temp serm Tom. 10. Tom. 3. This patche was not in S. August dayes August de Symb. ad Cathe lib. 1. c. 3. 5. lib 3. c. 6. lib. 4. cap. 6. Tom. 9. Tom. 6. Chrisostome expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades 〈◊〉 Graue Many bodyes 〈◊〉 with Christ. Tom. 4. in ep ad Cor. 15. ho 40. Discendit ad inferna expouÌ„ ded â—…om â—… 3. 4. Baptisme Esays meaning is thaâ—… Cyruâ—… should breake the barrs of Baby lon and deliuer the Israelites pa. 32 psal 32. Chrisostome hom 75. vpon Math. After this life no helpe Ruffinns who made this crede and when Ruffine crede is in Hierom Tom. 2. and in the proemy apol pamph pro origene The Apostels were authors and rule of all â—…ounde doctrine Iohn herolte wheÌ„ the crede was made valla can not tell who made it Act. 122. Tâ—… apostels dispersed Simbolum thâ—… 12. articleâ—… The. 1. articlâ—… Augustine and Herolt disagre Pseudo Augustine de temp seâ—… 115 Howe coulde this laines bee at the onncell at Hierusalem Act 15 when as he was kylled by Herode Act. 12. Herolte makethe Iames that was dead to make an Ar ticle Pseud August Discorde August Tom. 3. de fide et Symbolo whiche he addeth in a boke de Symb. ad Cath. Chrisost. Tom 5. de Symb. 〈◊〉 ad in feros expounded Read the 13. obiection Hade Neither haue they all nor orderly Many Credes The first wher in Christes descendinge is lefte out Ignatius in epist ad Mag. Theoderet Polyâ—…ardns in â—… Past. ad Phil. Iustinus in Apoâ—…oget 2. Ireneus li. 1. c 2 Tertull. de prâ—… scrip pag. 92. 769. Origen in proemi lib. de princâ—…pus Gregory Neo 〈◊〉 〈◊〉 descended interpreted Burved des cended bothe one Gen. 37. 2. The Councel of Nâ—…ce The Councell of 〈◊〉 Simbolum patrum Stirdion in 〈◊〉 â—…re of 〈◊〉 32. In the yeare of Christ. 35 〈◊〉 Decended into 〈◊〉 Erasmns 〈◊〉 Augnstinus Euod 99. Abrahams bosome Vpon the. 11. chap. of Iohn No soule in heauen till the the resurrection Tom. 8. pag. â—…81 Augustine placethe thâ—… soules in no better place after Christ then he doth before Rede epist. 99. to Euodius Tom. 4. p. 66 ad Dulcy 8. quest 2. In Euch. c. 109. Tom. 3. Tom. 9. in Iohn 5 tract 19. pa. 172. De eiuit lib. 13. c. 10. Tow. 5. pa. 715. A â—…itel before 〈◊〉 said that the sonles were in Abrahames bosom Discorde Tom. 4. pa. 353. quest Euod lib. 2. c. 3s The 32. obiec tion Iguatius falsi fied Trallis is a 〈◊〉 ty of Asia 〈◊〉 Ignatius wordes * he meaneth the dead bo dies that rose with Christ to whome he gi ueth lâ—…fe Prosopopoia Actes 2. 24. 〈◊〉 1. 1. * with vs 9. of the clocke ‡ 12 of the clock * 3. of clock at afternoone ‡ The sabaoth * Sonday ‡ in the graue * Friday ‡ Saturday If he had gone to hell what rest should he haue had The 24 obiec Clemens Alex andrinus 215. Strom. 5. 6. Fathers without faith Christ the Apostles pâ—…ea ched in â—…ell Glements errors confuted Law coâ—…dem neth Rom. 3. â—…0 4. 15. Gal. 2. 18. 21. Philosophy doth not iustify Coloss. 2. 8. Rom 4. v. 9. 11. 12 13. 14. AbrahaÌ„ father of the faithful Faith Dilemma Strom. 3. Strom. 1. In protrept Strom 3. 5 The 25. obâ—… 〈◊〉 The dirige alleadged Iob was neueâ—… in hell The 〈◊〉 obiection Pardons Lutz â—…in tract de purgator â—…ope the iudg of the quick dead extra qui filâ—…i sunt leg c. per veun Decretalls 4. lib. cap. 13. Tit. 17. Apinus also vpon the 16 Ps. In sermon de resurr The 27. obiection Christ descended into hell to visite his frendes The 28. obiection Christ descended for generall iustice Heb. 7. â—…7 â—…eb 9. 28. 1. Pet. 3. 1â—… The 28. obiection He descended for to haue Victory Tâ—…e 30. obiection Châ—…ist descended for an example The 31 obiection Damascene vp on 3. Sent. Christ descended to reproue the deuells â—… The 32. obiection Infâ—…tes with out Baptisme dampned Hell proued by poets He might as well haue proued ir by Homâ—…r Sillius Claudian if he had red so far â—…sarius Christ descen inâ—…o hell Samsons gateâ—… Valerius Maximus The gulfe that Curtius leaped into Limbus patrum Curtius was Christ. Alex de Aleâ—… part 3 sum 9. 9 Art 4. tom in 3. dist 23. Aâ—… 1 9 1 2 Bonau in 3. dist 22. Art 1 9. 4. Bloud dropped in at the holle where the crosse stood Iohn Baptiste â—…alked in hell Esayâ—… Zachary Bouaâ—… 3. dist 22. art 1. 9. 3. Thom. in the same dist art 1. 9. 6. The Pope Heâ—…mes Roâ—… 16. 14. Math. 11. â—… Many places in hell Sillius lib. 13. Bucchingerus Paradise Paradise papistical Olimpio in 3. c. Eccles. Viues vpon Augustine de ciuita 13. c. 21. Cortesius vpoÌ„ Lombardus lib. 2. dist 5. Gen 2. Ioseph 1. c. 3. Lyra vpon Ge 2. Scotus Bonet Albertus Auicena Poly bius Eratost henâ—…s Lyra vpoâ—… Gen. 2. Epiphaniuâ—… Paradise 〈◊〉 restriall Geropius Bo canus will haue it to be iu Iude who is to be read Paradise Gen. 13. 10. Caâ—…t 4. 15. Eccles. 24. 34. c. 10. verse â—…7 Ezech 28. 13. Paradise Heb. 12. 22. 23. 14. Reuel 21. 22. Paradise Eccles 44. 15. Heb. 11. 5. 2. kinges 2. 1. Eccles. 28. 13. 1 Math. 2. 58. Parâ—…dise is hea uen August 1. Tom 1. de Gen ad Lit. conâ—…ra
11 Sheol Dauid and Salomon interprete them selues Prou. 5. 5 Munstâ—… 1â—… Prou 7. 27. Sheol A graue the chambers of death Prou. 2. 18. Prou. 15. 11. prou 27. â—…9 Aâ—… whoore Sheol râ—…ad my notes vpon the 15. chapt Sheol Proue 9. 18. Sheol Prou. 30 16. Shaal Preacher 9. 10 Sheol Sheol proper to the body Hamethim Graue Balad 8. 5. Death and graue Esaye 5 14. Here are ioyned nephes Sheol and signyfy the bodyes onely Esaie 14. 9. Nabucodono â—…er The dead â—…pake Sheol the graue Esay 14. 9. 10. Munster Sheol ver 11. Nabucodono â—…er 15 verse 15. verse Sheol the graue Sheol the graue 19 which is the house of death Iob. 17. 12. ps 49. 15. Iob. 30. 23. Nabucodono ser was not in hell Daniel 4 31. 32. 33. 34. Sheol the graue Abacuk 2. 5. Esay 38. 10 17 18. A graue Sheol ioyned with nephes which is there the body Sheol Esay 28. 15. 18. Esay 57. 9 Iob â—…4 19. The gates of death are alone with the gates of hell Read my nots vpon Math. 16 Pâ—… 107. 16. Wis. 16. 13. Ezech 31. 15. 17. Esay 14. 6 10 11 15. 19. The graue Sheol is defined in Ezech. 31. 15 16 17 what the graue is Sheol Psal. 141 8 Sheol the graue These places of Ezechiel proue plainly Sheol to be the graue Hierem 41. 7. 8. Psal 28 boâ—… for Sheol the graue The land of the liuing Euseb. 7. c. 13. Niceph. 6 c. 12 Hose 131 4. Sheol the graue The greatest Bible in this one verse trans lateth Sheol first the grauâ—… and then hell read a note ps 49. 41. Hosee 13. 14. â—… Cor. 15. 55. Read Pagniâ—… in Cataâ—… Augustinus Tom. 7. lib. 3. de pecca meâ—… c. 11. â—…odem Tom. de perfect Iustinus â—…lpon 14. Sheol death Ps. 141. 8. 1. cor 15. Hell Mâ—… Iad sheol Amos. 9. 2. The graue Sheol Hell the graue or earth Sheol Ionas 2. 2. Sheol a belly by a meta phor the same is shacath Ionas 2. Hell is not the fishes belly Math. 12. 40. Luk. 11 24. Hades Hades Toby 13. 2. Hades Sheol Wisd 2. 1. Wisd. 10. 19. Exod. 15. 1â—… Eccles. 14. v. 12. 16. c. 2â—… v 21 c 51. 5. 6. No saluation out of this life No trentalles Baruck 2. 17. Baruc. 3. 11. 19 Hades Wis. 1. 14. Hades Hades hell ioined with extreme punishment Luk. 16. 23. Math. 11. 23. Capernaum Hades reade my note a litle before vpon the place of the 9. of Amos. Esay 14 14. 15. Luk 10. 15. Capernaum Euthy vpon this place Bulling vpon this text Math 16. 18. Hades The gates of hell they are called y â— gates of death in Wisd. 16 13. in Pâ—… 107. 16. Ps. 9. 14. Esay 38. 10. Gates Metonymia Susanna Hades The gates of Hades are wicked ludges Ps. 9. 14. ps 69. 13. prou 22. 22. Ps. 69. 1â—… Gen. 34. 20. ps 9. 3. ps 69. 3â—… Hose 13. 14. Esay 38 10. Sheol Hades These gates are vices Reuelat. 1. 18. Hades Hades the graue Reuelat. 6. 8. Hades Reuelat 20 13 14. Hell Hell defined by the â—…or 〈◊〉 tures Luk 16. Geenna Hinnom Tophet Priestes of Baal Moloch Munster and Lyra vpon 18. Leuit. To this Idol did kinge Achâ—…r and Manasseâ—… offer their children 2. ChroÌ„ 28. 3. c. 33 6 Iosias Tophet Geenna hell Hell Hell Mar. 9. 43. 44. 45. 46. Esay 66 â—…4 Lâ—… 12. 5. Hell Esay 30 33. Hell Augustine Tom 3 de spiritu animâ—… c. 56 August Tom. 3. de gen ad lit lib. 12. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retract 2. c 24. Tertul. lib. de aâ—… Hierom in com in IonaÌ„ Arnob. contra genâ—…es lib. 7. Arnob. lib. 2. Plato in Phedon ad axâ—… 〈◊〉 Ambrose de bono moâ—… tis c. 8. Lactan tius 7. c. 7. Two Places Ephrem lib. de extremo Iudiâ—…o c. 4. No redempti on in hâ—…ll Gregory diâ—… log 4. c. 24. Chrysostome 16. ad Rom. de praeâ—…s sanâ—…â—…orum Cortesius 4. â—…ent dist 11. Math. 3. 12. Esay 30 33 Math. 22. 13. 8. 12. 13. 43. 25. 30. Math. 5. 22. 18. 9. 23. 15. Mark 9. 42. 44. Luk. 12. 5 Iames 3. 6. Sheol how oft in the scrip â—…ure The graue followeth death Sheol applied â—…o the body Sheol in the bible aboue 〈◊〉 times Sheol is noâ—… the state of thâ—… dead be they good or euill 〈◊〉 Sheol applied to the body Preacher 9. Ps 82 7 c 3â—… Castalio 〈◊〉 Iehoua Nephes Nishama Ruac Esay 14. 19. Sheol Beza in his an swere to Castalio Nabucodono sers buriall Read my note vpon Dâ—…n 4 Then was it 〈◊〉 graue 12 articleâ—… Hades how this erro rose Sheol Cyrus Theorus Prodro mus wrote in greke verses the summe of euery chapter which I tran slated into La tin Act. 9. 40. Math. 16. 18. 1. of the kinges 17. 21 Nonnus Iohn 2 19. Dissolue the temple Hades Sybil callethit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Lossius doth vpon Act. 2. Iaho 11 4. Lazarus Hides Sybyl Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades the earth so is She ol Esay 57. 9. Pluto his house Act. 2. Sybil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Vnto whom was giuen the dominion of the earth as the Poets fable Sybil. lib. 2. Pluto Plato in cratyâ—…o cic 2. de nat Phurnutus Hades the earth so is Sheol Esay 57. 9. Homer Ilia Hades is Pluto Hades the Sybil. lib. â—… Auernus Strab. 5. Cimâ—…merii in Italy Strab. 5 Hoâ—…er odiâ—… Stix Strab. 5. Phle geton Acheron Tartarus Strab. 3. Sheol defined Sheol the graue Iob. 30. 23. Sheol defined Lecolcai To euery mor tall creature Munster vpon Iob. 30. 33. For mâ—…gned is a place appoynted where all the dead are gathe red euen the graue and earth Iob. 30. 23. the earth the graue Iob. 33. 18. Nephes Shacath pro per to the body Shacath Sheol Ne phes proper to the body Iob. 33. 22. The englishe bibles To the dead mortuis reade a note Iob. 33 22 Hades Iob. 33. 28. 30. Shacath Ezech. 31. 32 33. Ezech. 31. verse 14. 15 16 17 18. Ezech. 32. verse 18. 21 22. 23. 24. 25. 26. 27. 28 29. Nephes is ne â—…er the im mortall soule Christ descen ded not into hell Nephes Eâ—…ymology The definitiâ—… of Nephes 1. Vegetatiue * the earth is the cause of theÌ„ Esa. 10. 18. 2. Sensitiue 3. Concupisâ—…ble Aristotles in 〈◊〉 〈◊〉 â—…e animo Psyche Corruptible Aristot. Genesis 1. ver 20. 21. 24. 30. Nephes a liuing creature Ne Phes ioyned with 〈◊〉 is any liuing creature Nephes no part of the im mortal soul. Nephes caiia Wherin Ne phes coÌ„sisteth The life Nephes is the bloud Gen 2. 7. Nephes a maâ—… Gnacus be A dam Nephes he that shed deth a mans bloud Pro. 28. 17. Nephes a bo dy with sensâ—… Psal 35 4. 7 â—… 17. â—…ay 53. 10. Nephes a man 1. Sam. 22. 23. LaÌ„ary nephes beauy or â—…ad Prou. 31. 6. Nephes a man selfe Iob. 10. 1. Prou. 29. 24. Prou. 25 25.
Pro 27 7. Gnatsath nephes a mans owne counsell Piou 27. â—… prou 29. 10. Hanephes seruantes cat tell and persones Nephes a ser u. 〈◊〉 Nephes a man â—…lfe Pro. â—…9 â—… Iob. 7. 15 〈◊〉 16. 4. Pro. 〈◊〉 4. Pro 19. 2. 8. 1â—… 16. pro. 〈◊〉 10. 23. pro. 22. 23 2â—… Nephes 〈◊〉 〈◊〉 Exoâ—… 4 20. 〈◊〉 â—… 〈◊〉 〈…〉 〈…〉 〈…〉 Nephes for a brâ—…ath Shamar Nephes ashith gnaâ—…soth benaphshi I deuise with my selfe I take counsell of my selfe I. celebrate anâ—… consult Psal. 13. 2â—… Nephes an affection loue good will hart Nephes Psal 63. 8â—… Nephes the life Gen 35. 18. Gen 44. 30. twise Nephes the minde harâ—… inward partes pro. 16. 24. Pro. 19. 18. pro. 23. 6. pro. 25. 12 Nephes foâ—… God pro. 6. 16 Nephes a name Nephes braca a liberall person Prou. 11. 25. Nephes an affection or delite Nephes an appetite or lust Iob 38. 59. Ps. 41. 3. Iob 33. 20 Ps. 49. 19. Prou. 13. 4. twyse for lust Nephes for tyrany Ps. 41. 3 Nephes bo gedâ—…m false dealers Prou. 13. 2. Nephes shamar to put to a mans will endeuour di ligence affec tion Ps. 34. 3. Ps. 49. 15 Nephes and Sheol ioyned together Nephes a maÌ„s selfe Iob. 32. 2 Iob. 33. 18. Iob. 33. 22 28. Ps 3. 2 Gen. 19. 20 Nephes his selfe Esay 5. 14 Nephes the minde harte or affection Ps. 25. 1. Ps. 86. 4. All inward powers Iob 21 23 All inward poures Iob. 21. 23. Nephes a ta blet Esay 3. 20 Nephes Ps. 16. 10. a coarse or dead body 〈◊〉 53 12 Aeniead â—… Psal. 97 10 〈◊〉 72. 13. Hier. â—… 19. 28. 6. Ios. 2 24. Ps. 33. 19. Pro. 22. 23. Nephes for 〈◊〉 berality Nephes for a person Esay 58 10. What nephes is properly Nephes appli ed to God The immor tall soule Aristotle de ortu animaliuÌ„ de animo 3 c. 5 Psyche the life Math 6. 1â—… twyse Iob 36 14. Psyche a mans selfe Psyche a con sent Nephespsyche en â—…euour stu dy diligencâ—… mind aâ—…fectioÌ„ Thomas A quiâ—…e iâ—… Eâ—… Pâ—… 34. 3 Gen. 27. 31. ps 71. 23 Psyche a maâ—… Psyche mans fearful natuâ—…e Math. 26. 38. Mark 14. 34. Heb. 12. 3. Iohn 12. 27. Ps. 6. 4. The immortal soule 1 Peter 2. 11. 25 1. Peter 4. 19. Reuel 18. 13. Sinistrall opini ons of the immortall soule Essees Ioseph â—… c 7 de bello Souls in fortu â—…ate yles Pharisies Souls going from bodies Ioseph 2 c. 7 de 〈◊〉 Irenaeus lib. 2. c. 59. Seleucians Angelscreated soules Gnostiques in the yeare of Christ 108 Soules of the â—…ubstance of God Anno 135. Clemens 215. in Eglog in Hip Soules in the â—…trice Origene 2â—…5 〈◊〉 Tom. 1. Lâ—…b 2. Souls sinned before the bodies Maniches 2â—…5 Souls in the sunne and moone Purgatotâ—… Epiphanius in Maniche Hiâ—…ro Tom. 9. Theodorâ—… olimpiod Souls of the substance of God Tertullian Lib. 4. contra Marcionem Bosom â—…of Abraham Lib. de anima Souls in hell vntill the last daye Soules in hell vntill the last day Origene Soules in an earthly place Inconstancy Arabian 330. Euâ—…eb 6. c 37. Soules dye with the bodyes pristicilianistes anno 380 Soules of the substance of God Epiphanius in Anchorato Soules in a certaine custo dy Lactantius Lib 7. c. 21. 6. c. 4. Lib. 6. c. 3. Hâ—…erom 488 AbrahaÌ„ inhel Soule begeâ—… teth the soule Teâ—…tul Apoli â—…arius August Lib 83 quaest 80. Herom ad Mâ—…lli and Aâ—…psy Pelagians Au gust lib. 4. coÌ„ traduas epâ—…t pelagiâ—…norum Soules of in fantes not sinnefull August ad quod vult dâ—… um Soules of the wicked turned into deuels Chrisostome hom 18. in 8 Actorâ—…m hom 4. in Marki in Luke 16. Hom. de dini te lazaro Souls vnrewar â—…ed Chryst. vpon the Hebrues 11. Hom. 28. Beholde his in constancy Euâ—…hy vpon 2â—… Luke No righteous man hath re ceiued the promise Barnard in 2. hom om sanct Souls in the entry Iohn 23. pope 13 15. Masseus No soule shall see God be fore the last day Infantes saued Limbus infan tium Limbus patrum Two places Cortesius in 4 sent dâ—…st 3. The dunses inuented Lim bus Limbus pa trum Purgatory a monge the Grekes was not determi ned neither credited of the Greeks vntill the councell of Feâ—…r in the yeare of Christ 1438. which deter mination when they to turned was re fused repea led Math. wys Maries Lutâ—… Bona. Alixander the 6. pope Rosar Voluter poly dor 6. c. 9. Maniches Emped oc Tusc. 1. The soule bloud The soule is the life Zeno. The soule is harmony Aristoxenus Democritu The soule of Atomes Dinarchus Seuerus A woman the worke of the deuil Epi. Ph. Tom. 3. lib. 1. Hâ—… 45. Children noâ—… saued Hilar. 6. de Trinit The soule defined The breath of God was an outward signe The immor tall soule Preacher 12. Neshama Shamaim Caiim Nephes caia the spirite of liues Caiiâ—… A liuing soule is the body Nephes The sensitiâ—… life Maniches Theodoretus Nephes Homo ad hu mo a man Anoch Gen. 2. 7. Nephes caia Neshmath caim The immortal soule Preacrâ—… â—… read a note Iob. 12. 10. Gen. 7. 22. Geâ—… 2. Neshamath ruac caâ—…m Gen. 7. 21 2â—… 23. Deu. 20 16. Iosua 6. 21. Col hanephes is spoken of man and beast Iosua 10. 28. Iosua 11. 11. Iosua 11. 14. 3. Kinges 17. 17. Iob. 37. 1. Ps. 146. Ps. 105. Neshama Daâ—… 10 17. 3. Kinges 17. 2â—… 22. Nephes â—…kinges 17. 18 verse 〈◊〉 Gen. 45. 27. Gen. 19. 19. Neshama Zarephtha iâ—… a towne betwene Tyre Sidon Ioseph 8. c. 7. Neshama Pro 20. 27. Neshama Ruac Esay 42 5. Esay 57. 16. Iob. 12. 10. Neshama ap pliâ—…d to God Melancthon The sormaâ—… on of man in the mothers â—…ombe Lact. de opi fic c. 29 Gâ—…m Psal 139. 16. 72. interpre tors Read my booke de ani â—…o Now it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and faetus in hebrue go lem Luk. 1. 35. Math. 1. 20 Dimerit Monothelites Eutychians The childe vulcurio Vegetatiue life â—…nsitiue life Hierom. August de Ecclesiast dogma c. 18. The immorâ—…all soule Preach 12. 7. Iob. 26. 4. c. 27. 3. August Tom 3. de Eccles. dogm c. 19. Theodoret dial 2. The spirite August Tom. 4 quaest ex vet test c. 23. Theodoret in Haret Fab. Exod. 21. 22. Iob. 10. ver 8. â—… 10. 11. Which is go â—…em in Psal. â—…39 29. Mola embryo The immor â—…all soule Caiim Ruac Ruac Luk. 23. 46. Psa. 31. 6. Act. 7. 59. Caiim is the immortall â—…oule Gen. 2. 7. 〈◊〉 〈◊〉 Câ—…m Neshamâ—… Caiim Esay 57. 16. Iosephus lib. 〈◊〉 〈◊〉 caiiâ—… the life Wâ—…dom 15. 〈◊〉 11. Ruac immortall soule Prea 12. 7. Neshama Adam Luk. 16. Act. 2. Act. 7. * So writeth Ignatius Act. 107.
ashamed to saye that it burst asonder the brasen gates the yron barres and entred violently in the despite of Satan and saluted the Fathers shaked Adam by the hande brought them al out sauiÌ„g Cayne and Iudas who refused his offer Fabularum M. Smyth plena sunt omnia Aepinus a new writer a Lutherane will haue his soule to haue suffered in the hel of the damned soules Lossius and Wellerus other two Lutheranes that Christ wente to Hell both in Bodye and Soule What a detestable opinion hath Caietanus who defendeth that the soule of Christ suffred a double punishment one for y â— it was agreued to bee out of the bodie the other for that it was sore tormented in hell I praye you let Caietanus tel me by scrypture or by some reason what that punishment was or wherfore he shoulde bee punished For his owne Offence hee coulde not for he had not offended for others heâ—… did not for that hee dyed vpon the crosse sayng All things are dispatched man is redemed man is saueâ—… Sathan is subdued hell is spoyled the force of the deuell is broken his dominion deminished and ther are required no more sacrifices no mâ—… deathes no more torments no perigrination to hell nor to S. Iames no more conflictes with Sathan no moe tooles to burst the gates of helâ—… Smith Eusebius Emisenus de resurrectione domini sayth that Christ his soule descended into hell when heâ—… gaue vp the ghost at 9. of the clock with vs it is then three of the clock at afternoone to spoyle hell Carlil But that denied Christe who sayd that the thiefe should bee wyth him that daye in Paradise Smith Athanasius de Virginitate affirmeth that the Lorde descended into hell at twelue of the clocke at after noone and rose agayn at midnight Carlil Where was his Soule betweene three of the clocke and sixe at night Nicephorus sayth that he was not there aboue a moment Augustinus writeth y â— Christe was in Hel stâ—…eÌ„ and thirtie houres Reinerus sayth that Christ was in Lim bo one daye and two nightes Lyra saieth that Christ was in Hel whiche he calleth Limbus patrum nyne and thirty houres DissentioÌ„ in doctrine is a signe of no Truth note how some saye that Christe descended into hell at three of the clocke some saye at sixe some saye hee taried there sixe and thirtie houres other some nyne and thirtie houres other fourtie other denie any local descending neither nede theromish Catholickes to bee offended seeinâ—… that Augustinus Steuchus one of Popes Librarie bishop of Kisâ—… translateth this as I do expoundeâ—… it as I do and proueth his translation by many other places of thâ—… scripture where the soule is takeâ—… for the bodie and lyfe and concludeth fully with me Remigius alâ—… Bishop of Antisiodor expoundetâ—… this place as I do as ye may reaâ—… in my notes vppon the 16. psa Aâ—… likewise Martin Borrhai vpoÌ„ y â— 1. kâ—… 2. Feline Vatablus vpon the 16. pâ—… Fagius vpoÌ„ Gen. 37. Bucer vpoÌ„ maâ—… 27. Munster vpon math 27. Petâ—… in the 2. of the Actes and Paul in 13. of the Act. Beza vpon Act. 2. Chrisostome is compelled to vnderstaÌ„d this place of the 16. psa as I do Smith Notwithstanding that Chrisostom interpreteth that place as yoâ—… do yet doth he by other scripture proue that Christ went to hel as Dâ—…uid sayth Lift vp your heades ye gateâ—… lyfte vp ye euerlastinge gates and thâ—… king of glory shall come in Carlile Dauid in this psalme declareth that God is the ruler of all the whole world and that he especiâ—…lly fauored the Iewes whom hee wished to lyue an incorrupte life â—…nd they shoulde dwell in Syon â—…hey shoulde dwell at Hierusalem â—…hey should dwell in the tabernacle â—…f GOD which hee had chosen for â—…uer as the Psalme 132. declareth â—…t large to be a temple for GOD â—…ho sate on the toppe of the Arke â—…nd there gaue oracles and thereâ—…ore Dauid seing in spirite that the â—…mple promised was perfourmed 〈◊〉 his fayth for fayth seeth things â—…bsent and long after to come reâ—…yceth with himselfe and sayth O â—…e gates of Ierusalem lift vp youre â—…eades O ye eternall gates be lyfâ—…d vp that the eternall God sitâ—…ng betweene the Cherubins may â—…me in eternally there to dwell â—…e calleth y â— gates eternal for that arcke had no certaine place befoâ—… but there it should alwayes be tâ—… tayne and eternall I haue noâ—… of this muche more in my Not of the 24 psalme howe that the aâ—…gels reioyced and commaunded gates of heauen in Christes asceâ—…tion to open let in Christ but 〈◊〉 literall sense is alwayes the safe For they that departe from the leâ—…ter propounde many absurdityeâ—… forge many lyes marre many 〈◊〉 intentions inuente a 1000 gloâ—… Chrisostome is not ashamed wiâ—… out all reason and sense to cal thâ—… gates the gates of hell that shouâ—… let Christ in Hugo the Cardinaâ—… calleth these gates vices and the princes whiche should be translated heades hipocrites and principall heritiques who should talâ—… away their vyces and errours oâ—… of their myndes Smith M. Iames of Theranio a docâ—…or of the decrees in his booke callâ—… Belial for those are his own words â—…n the yeere of Christe 1382. the last â—…ay of Oct. saue one dated at Auerâ—… besides Naples the 5. yere of Poâ—…e Vrbane the sixt of that name wriâ—…eth that God the father of Christ â—…earing the lamentable crying of â—…e soules in Limbus biddeth his â—…onne to girde his sworde to his â—…igh and like a mightie man of â—…arre he went to hel coÌ„manded â—…e princes of hel to open their gats 〈◊〉 else hee woulde burst them vp â—…he princes of hell were so amased â—…at they consulted to barre the â—…tes surely to fortifie the walles â—…wers castles and fortresses and to â—…atch and warde against his asulte Christ burst the brasen gates â—…ake the yron barres gaue a daunâ—…erous assault entered with a white â—…nner displayed his redde crosse â—…on the walles and towers cast â—…wne the hell howndes hunted â—…em from post to pillar bounde â—…tan or Pluto him selfe with yron â—…ters and chaynes and threw him into a deepe dungeon saluted tâ—… patriarckes and prophets shakâ—… them by their righte handes thâ—… was ioye without heauines lighâ—… without darknes there they weep for ioye daunced like damose there were sweete odours ther wâ—… perfumes musicke simphony melodye harpes lutes shalmâ—… drums tabrets fyfes whistlâ—… bagpypes psalters songes Kirieâ—… Osanna in excelsis or rather in â—…fundis there was De Profundis 〈◊〉 maui there was Confitemini doâ—… quoniam bonus dicant nunc redeâ—… there was captiuam duxit eaptiuitâ—… there he taried three dayes â—… three nightes there the deuels roâ—… bled and roared like lyons Then sayd Astaroth we wil mâ—… and ordeine for our chiefe aduoâ—… proctor