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.
in an other lyfe whiche when Cayne hearde hee slewe him forthwyth Ambrose also doth affirme that GOD hearethe the deade because they lyue wyth hym and doe reste in hys Pallaice hee callethe Abell the Prince Capitaine and way leader of Christian men And shall we saye then that the captaine is in worser state then y e soldiour the prince in worser case then the subiect so dothe Ambrose call him And to y e same effect doth it tende which is written in the 6. chapiter of the Reuelat. wheras the soules lying vnder the aulter apparayled in white garments saye Olorde holy and iuste how longe wilte thon tarry to auenge our bloud Amonge whom was Habel desiring the resurrection And so was Enoch as affirmeth Salomon in the booke of wisdome the 4. chapter saying these wordes Enoch because he pleased god was caried into paradise an example of good life vnto the worldes to come When he pleased god he was beloued and for that he liued amonge the wicked he was rapt vp least he shuld by their peruersity haue bene seduced Ther are in y e same place many goodly sentences which declare y â— faithful after their death furth with to receyue felicitye and the wicked or vnfaithfull misery Paule also proueth y e same Enoch saithe he was translated or taken vp from deathe to life or dyed not at all for before his translation it is written of him that he pleased god whiche for to do without faithe is impossible Thus you must nedes beleue you that will go vnto god that thee is a god that doth recoÌ„pense the faithfull and suche as loue him Wherfore it is euident that Enoch ascended into heauen Iosephus affirmeth the same Yet I know that there are some of the hebrue Doctors as Esra who taketh his translation from deathe for his deathe onely and not for any assumption howbeit the hebrue worde signifiethe not onely to take away by deathe but also to receiue vnto himselfe as god did Enoch Pselly a gréeke author affirmeth that he did flye vp into a heauenly place So is there a great nomber which affirme that he went into Abrahams bosome and into the same place whether Christ his body went Isodorus saythe that he was the 7. from Adam because that all men in the beginninge of the 7. thowsande yeare should enioye the same felicity which he did then And all the Latins in a manner saye that he went into heauen least it should haue bene thought that the fathers soules should haue bene in hell or detayned in lasye limbus Chrisostome Ephrem with other of the gréekes affirme that he is in a fortunate place Thus far of Enoch And the same I do iudge of Enos Seth Lamech Noac Sem and all the rest of the faythfull fathers whose faythe conuayed theÌ„ vp into immortallity Nowe let vs heare and mark what god sayth vnto Abraham Thou shalt sayth god go vnto thine elders and people quietly and be buried in a florishingâ—… age which is as muche to say when thou art dead thy soule shall spedily ascende into heauen among thine elders where it shall lyue in the abundance of ioyes Wherefore they who contend and affirme that there is no place in y e bookes of Moyses whereby the immortalitye of the soule can be proued are greatly to be blamed for it is euident of this place that the soul went vnto ioy for he said wheÌ„ thou shalt dye and go vnto thinâ—… elders First y â— soules go vnto their elders whiche are all the faithfull Fathers and then is the bodye buryed If you should vnderstand yt of his sepulcher which is at HebroÌ„ where he was buried in the double caue y â— ys false for ther was none of his elders buryed nor none of his familiars his wyfe Sara onely excepted theÌ„ he should haue sayd y â— shalt go vnto thy wife Sara not to thy elders if you vnderstaÌ„d it of his â—…arnal fathers Thara Nachor they moste abhominable Idolatoures wherfore he ment not vnto them then must he meane those faithful men before recited who exercised the same fayth y â— hee did beleued in the same Christ. For by faythe he possessed Cananye subdued tyrantes offred Isaac and obteyned euerlasting felicitie for faith bringeth saluation as Prodromus saith in these verses which I translated out of the greeke tounge O holye faith sound perfect and pure Which of saluation doest man assure Or thus O constant faith pure and not fained Whereby euerlasting life is ob tayned God made first a Couenaunt with Adam promisinge the Seede that should tread downe the Serpentes head vâ—…to Noat he promised quietnes with the Rainbowe vnto Abraham hee promised the Lande of Canaan and immortalitye none of these did doubt of any thing but did beleeue the promiser Paul by their example perswded men to beleeue and thereby to obteine euerlasting lyfe And if we that are their Children doe hope by fayth to haue the fruition of God his presence how vnkynde are wee to depriue our fathers therof including them in the darke dungeon of Hell or Limbus spoylinge theym of all Ioye and Glorie Abraham is called in the Scriptures the father of all the faithful and was he then in woorse state then his children When hee had lyued 175. yeres hee departed vnto his Elders and people that is as Caietanus affirâ—…eth into the sweete and pleasant â—…asie of felicitye which God hath â—…repared for his elect from the beginninge hee is gathered vnto his â—…athers This Metaphor is thus â—…o bee applied that as the husband â—…an doth gather his corne into his Barne so God gathreth his faithfull seruantes into his heauenly habitation as Christ doth witnes saing that the chaffe which is the wickedshalbe burned but the corn which are his faithfull he will laye or gether it into his barne which is heauen He died saith the scripture in a pleasante age such an age such a reward soloweth such a death such a life such labor such ioyes The interlyned glose with the ordinary Strabus and also Angustine place Abraham sometime amonge the angels in y e mount Sion in the citty of the liuing God in the celestiall Ierusalem amonge the coÌ„pany of thâ—… innumerable augels in the congregation of y e first born sonnes which are written in heauen sometime 〈◊〉 God the Iudge of all men among the spirites of perfect men and 〈◊〉 Iesus Christ the mediator of thâ—… newe testament Ambrose sayth 〈◊〉 Caietanus that this phrase of thâ—… gethering to his elderes can in nâ—… wise be referred vnto the body but vnto the soule The like is verified of Moses and Aron in Deut. 32. He that beleued as Abraham did and like wyse liued as he liued can inhabyte none other place then very heauen this city this countrye this kingdome and this inheritance is promised and ys proper and common
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
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
deliuerye from Deathe GOD the Father loosed the Sorowes of the Deathe of hys sonne in raysinge him oute of hiâ—… graue in making him to triumphe ouer â—…cathe as yee maye reade in these plaine woordes And we declare vnto you how that the promise whiche was made vnto the fathers God hathe fulfylled to their children euen vnto vs in that he raysed vp Iesus againe Euen as it is written in the 2 psalme Thou arâ—… my sonne this day haue I begorten the. As concerning that he raysed him vp from death nowe no more to returne to death or graue said on this wise The holy promises made vnto Dauid will I geue faithfully to you Wherefore he saythe also in another place Thou shalt not suffer thy holy one to see corruption The sorrowes of deathe are like vnto the dominion of deathe and feare of Deathe from the whiche God deliuered Christ in raisiÌ„g him againe As deathe is here called the sorrowes of deathe soo is it called the stinge of deathe and the stinge of the Sepulcher 1. Cor. 15. ver 55. 56. the torment of death Wisd. 3. ver 2. the gates of deathe wis â—…6 ver 4. the dust of deathe Psal. 22. ver 15. the snares of deathe Pro. â—…3 ver 14. the shadowe of deathe Hier. 13. ver 15. Psal. 23. ver 4. Luk. â—… ver 79. the gates of deathe Psal. â—…07 verse 15. the same is called the the gates of the graue Math. 16. ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same woordes are in the Ps. â—…8 and verse 5. Chebeleâ—… mâ—…uetb In the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereunto Peter respected and in the 6. verse Chebeli she oll the sorrowes of the graue Whiche place the olde translatour of the newe Testament semed to haue folowed in the seconde of the Actes verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the 18. psalm verse 7. the snares of deathe in the same sense withe the sorrowes of deathe Mocheshie maiâ—… eh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rayse Christe from death aâ—… to loose the sorowes of Deathe arâ—… both one For the Greekes vse tâ—… putte a â—…erbe and Participle boâ—… of one Signification to expresse aâ—… Emphasis to amplify the Oration to make the sence more manifest And so is it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What else is it to raise Chriâ—… from Deathe then to loose the Sorowes of Death or to loose the sorowes of Death then to rayse hyâ—… oute of hys Graue One example amongst a thousande I alledge oâ—… of Nonnus vppon the Eleuenth 〈◊〉 Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for thâ—… Graue or Death That it was Gâ—… the father that raysed Christ and 〈◊〉 loused the sorowes of Death thesâ—… places in the margent among other do testify most manifest in y â— Galathians These places with manie other declare his death resurrection but not one word of his descending into hell I haue bene y â— longer in this point because that I do sée others bothe olde writers and newe to apply these sorowes to Christ whiche hée loused and not to God his father who in dede loused these sorowes in raisinge of Christ from deathe Peruse y e Greke text perpend y â— authorities alleaged kepe in memory y e analogy of scripture consider the phrase coÌ„position of the wordes And you shall finde y â— aduersaries in an intolerable error the truth â—…iuersly oppressed to preuaile like the date trée Caluine saith that it was not possible that Christ should be holden of the sorowes of deathe where Peter saith that it was not â—…ossible that Christ shoulde bee holden of death Marcion the heretique affirmed as you do that all went to hell before Christ You do say that he deliueâ—…ed Abell Enock Abraham and â—…he other faithful he saith that them â—…e deliuered not because that â—…hey woulde not come to him for they feared that he woulde tempte them and punishe them as he did whiles they liued But that them there he left and deliuered Caine the Sodomite Egyptians and suche other gentiles You say that Christ went to Hell and deliuered the Fathers But after what sorte ye do not declare Clemens Alexandrinus in the .6 Stromate woulde proue by Hermes that all the godly before Christ were in hell and not saued till the deathe of Christ and then they were conuerted there by the preaching of Christ and of his Apostles And thoughe that Ireneus saith that Martion sayde that the faythfull before Christ went to hell notwith standing the saide Clemens saithe that Martion said that the faithfull before Christ were saued whiche you denie Marke your inconstancy and Consider that one of your owne faction hath noted the same partly before me euen Paulus Cortesius some saithe he deny that the soule of Christ coulde go to hell and ransacke all the places of it because that â—…t hath no body and there fore could not go nor moue locally other saye y â— the soule didnot go nor moue as a body doâ—…h but as the angells do Durandus and Picus deny that his soule went to hell but that onely the effecte of his Passion â—…assed ouer all Thomas Aquine â—…roueth that Christ effectuallye â—…aked all the kenells ransacked all â—…he puddles and dongeons of hell â—…ut that his soule descended onely to that parte of hell where the blessed soules were Wherefore saith â—…e his soule went onely thether where the Faithfull soules were But the effect therof went through â—…l y â— other there you say y â— it went also to purgatory Notwithstandinge Hugo Victor â—…enyethe that hee went throughe Purgatorye for saythe hee here is no place of purgation in hel or out of this life but y â— euerâ—… synfull soule must be tormenteâ—… and punished there where the oâ—… fence was committed Richard Villa stryuethe againstâ—… Hugo and woulde plant a purgatory in the highest hell saue one Lutzenburge in the highest place Beholde your discorde You denyâ—… that the Soules of Limbus weâ—… punished Iohan. de turre cremata a Famous writer saith that thesâ—… soules were diuerse times of y e daâ—… terrified with the hell hownds molested with their terrible countâ—… tenaunce feared with their frowning and beaten with whippes and with intolerable tormentes And so gathereth out of Thomas The false Gospell ascribed to Nicodemus testyfieth as many aâ—…surdityes as you do How thaâ—… Orcus and Pluto reason how theâ—… myght kepe CHRIST ouâ—… of their kingdome they be suchâ—… Prodigious fables as are in thâ—… â—…reames of Brigitta and in many of y â— schole men Which are tedious to repeat folishe to bée committed to wryting ridiculous to the wise impossible to be credited hurtfull â—…o the symple mynystryng occasion of errours and engendringe a thowsande-absurdityes But to
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
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
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.
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
nethermoste hell Reade afterward in Sheol psal 86. 30. Reinerus in pantheologia The 7. Obie De profundis spal 130. 11. Chryst descen ded to purgatorie Arnobius lib. 2. contra gent reproueth the gentiles for a mitting ani purgatory after this life Polidor 6. c. 9 Volat. 12. Aethna which is now called Caâ—…bo brenneth no loÌ„ger as Oliuerius writeth vpon Mela. ergo purgatory is no longer for it is brenr vp Mach. 12. 4 Pomponius Mela. De profundis oute of the diepâ—… psa 130. The argumeÌ„t of the 130. psa The 10. obiect The 11. obiect Hose 6. 2. Soules die not August lib 4. ad cathe ca. 6. Thei are dead that â—…all from God Two dayes Esay 37. 4. King 19. Ioseph lib. 10 cap. 1. 2. 2. para 32. August de ciuit 8. cap. 28. Lact. 4 cap. 19. The 12. obiect ion Hose 13. 14. 〈…〉 ver 55. 56. Resurrection The soules neither slepe 〈◊〉 Sheol Zachar. 9. 11. The 13. obiection The couenant was Christ. Bede vpon the 2. of the actes 〈◊〉 â—… itt Bor. Church Mathe. 21. 5. August deciin lib 18. c. 35. The. 14. obiec â—…ion Christ loused the sorows of death 〈◊〉 2. 24. sorowe dolor Aepinus in psa 16. The fathers were tormented in hell A false principle God the father loused the sorowes of death in raysing his sonne from death Polycarpus Actes 2. 24. Hebre. 2. 14. psal 16. Borhaus vppon 1. of the kinges 1. Actes 2. 27. when he raysed christ froÌ„ death Rom. 6. 9. To louse the sorrowes of deathe Soluere to breake Deathe The sorowes of deathe Rom. 8. 19. 20 21. 22. 23. Euod Epist. 99. The soules de sire their bodies When the sorovves of death are losed They that role with Christ ascended withâ—… him August in sermone do Resurrect Remigius vpoÌ„ Math. Hierom. Iustinus quest 85. Rom. 6. 23. Origenes vpoÌ„ the 6. to the Rom. Iohn 16. 20. â—…1 22. When you shall see me â—…yse againe in Epist. ad Euod epist. 99. Tom. â—… Augustine and Smith dâ—…sient and both in an errour August contrary to himselfe in epist. 99. Abrahamâ—… bosome August Tom. 3. de Gen. ad lit 12. cap. 22. pag. 702. The sorrowes of Deathe August Euod 99. Epist. To be loosed from the sorrowes of deathe Rom. 7. 6. Rom. 6. ver 4. 6. Act. 13. ver 30. 32. 33. 34. 35. The sorrowes of deathe arâ—… nothinge else but deathe it â—…elfe Heb. 2. v. 14. 15. The terrourâ—… of deathe Psal. 55. 4. The iudgmeÌ„â—… of deathe â—… Rom. 1. 9. The Grekes puâ—… a Verbe a Participle of on significatioÌ„ Hades whiche they translate Hell put for Death and consequeÌ„t ly for the Graue because that one foloweth of the other Act. 4. 10. Roâ—… 4. 14. 1. Cor. 6. 14. 2. Cor. 4. 14. Col. 2. 12. 1. Thess. 1. 10. Galat. 1. 1. Caluine vpon psal 22. ver 2 Act â—…8 2. 24. All went to hell before Christ Marcion in the yeare of Christ. 277. Ireneus 5. c. 29 Theodoret in 〈◊〉 fab Clemens Alexandrinus error strom 5. 6. A fable Marcion Clemens in 2. strom Paulus cortesius vpon sen distio 6. Variety of opinions Durandus Mirandulâ—… Thomas Aquine Hugo Victor Purgatory Coâ—…lius in 4. sâ—…nt dist 3. â—…zenburg prynted at Colone in the yeare of Christ 1537. 14. ma ii IohaÌ„nes detere cremata Iacobus de Vo â—…agine in his boke printed at Venice in the yeare of Christ. 1478. in â—…is sermon dâ—…â—…esur Reynerus in pantheologia pag. 297. Nichodemus Gospell Iacob de voragine in his sermone of the resnrrection To lose the sorowes of deathe Theodoreâ—… dial 3. Impat Actes 2. 24. 25 26. 27. 28. 29. 30. 31. psal 16. 79. 10. God losed the sorowes of death act 2. 24. Iohn herolt sermone 146. in the yeare of Christ. 1494. prynted at Norimberg saith that their soules ascended withe Christ. So saith Ignatius August expoundeth thiâ—… place vntruly Augustine tom de genâ—… ad lit lib. 12. c. 33. 34. pa. 702. Augustine de verbis Apostolornm sir. 18 Tom. 10. 149. A third place after this life is not founde in scripture August Tom. 7. 1405 One hell Enchit c. 111. Tom. 3. 190 August variable Ad Macedon epist. 54. ser. 66 lib. 2. quest cap. 38. Damascene in the yeare of Christ. 490. Esay 61. v. 1. 2. Purgatory Damascene condemned Bul. in conci Transubstantiation inuented by Damal Damescene in the yeare of Christ. 490. after Lebbeus 453. after Pataleon Trithemius in scriptoribus Ecclesiasticis The Greekes neuer beleued any Purgatory Limbus is in Vtopia mori Ignatius ad Trallianos pag. 119. 200. That is to the Graue Math. 27. 53. The 15. obiect ion Ephes. 4. 8. Psal. 68. 19. He led captiuity captiue They that rose with Christ as cended with him Math. 27. 35. Chrisost. vpon Ephes. 4. Gen. 44. Christ was not in Purgatorye Receiued gifts To lead capâ—…iuity captiue The 16. obiection Ephes. 4. 9 The inferiouâ—… partes of the earthe Flam. in ps 139 Fagius vpon Gen 37. Psal. 139. 15. Tactiioth Harets Psal. 63. 10 The inferiour partes of the earthe is the Graue Ezech. 3â—… 14. 18. Ezech. 32. 24. The 17. obiect 1. Pet. 3. 19 20. 21. The godly fathers of the old TestameÌ„t were not disobedient These disobedient were the desperate Giantâ—…s before the floude 1. pe 3. 17. 18. 19. 20. 21. It is the hebrue phrase that Mem in comparisons is a mere negatiue or exclu siue psal 52. 4. 5. Psal. 118. 8. Raised to life by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer 2. cor 13. 3 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diâ—… loke for their amendement 120. yeares gen 6. 3. throughe the helpe of the Aâ—…ke water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is like to that water the like figure or signe or Sacrament The deuine nature of Christ. Noae is called and prached Peter 5. Disobedient or desperate gen 6. 3 Baptisme Read a note vpon 1. cor 15 29. rom 6. 4. 5. 6. Prisone The Spirite Spiâ—…ites Iohn 10. 17. The spirite of Christ whoÌ„ peter in this 3. Chapter calleth the spirite in his firste cha he calleth God 1 pet 1. 21. 2. Thess. 1. 10. The spirite of Christ is God Reade â—…om 8. 11. Rom 4. 24. 2. Cor. 6. 14. Gal. 1. 1 Rom. 4. 17. Iohn 5. 16. 17. 18 19. 20. 21. Acts. 26. 8. This spirite Ambrose callethe the holy Ghoste de voc gen 2. c 3. 2. cor 13 4 Theodoret vpon this place Iohn 2. 19. Iohn 2. 1â—… Act 20. 28. Iohn 6. 21. Christes humanite and diuinity Augustine Enop EPist 99. The spirite of Iehoua gen 6. 3 An analogiâ—… betwene Moses and Peter Bashâ—… Hanepholiâ—… This spirite is not the soule of man 2. pet 2. 5. Beza Sibilla in her O. acles Spirits were the desperate Giauntes of Noacs Gen. 6. Baptisme Spirites are euill men 1. Tim. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul seducing spirites Esay 19. 14. Zach. 13. 2. A duble spirit Hozee 9. 11. 1.
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