boÌ„dage of corruptioÌ„ into the glorious liberty of the sonnes of God For we knowe y â— euery creature groneth with vs also and trauaileth in paiue with vs euen vnto this time The time was spent by this kind of reasoning and such like vntill that Doctor Perne gaue sentence determining that Christes bodye laye in the graue but his soule wente into hell This his conclusion as his opinion was then is vtterly subuerted by this booke The Papistes and ioily Iesuites ground all their Religion vpon their high Prouost and on his malignant church they crye O the Church the Churche Iehoua commaunded the Iewes not to trust in false lying wordes where y â— like phrase is saying Here is the temple of the Lord here is the Temple of the Lord here is y â— Temple of y â— Lord they triumphe in ignorance which to them is the mother of deuotion Deuotion without knowledge is dotage knowledg without vertue is ostentation praying to dead men or for the dead or to Angells is Superstitioâ—… counterfayte holines is Hypocrisie They teach the doctrines of men their forefathers traditions reproued by the Prophers condemned by Christ who with Peter tearmeth them Patro Paradota This matter of Christes descending into hell is an Article of their faith onely proued by Reuelations dreames and erroneous Doctors to be briefe there is nothing 〈◊〉 absurd which they do not affirme Paule the 4. in his Bul to the Duke of Florence calleth him self King of Kinges Lord of Lordes Prince of the vniuersall Earth Pius Quintus writeth thus All power in Heauen earth is giuen to me Gregory y â— 9. a Iusty lim of Sathan writeth thus of himself The Pope is of power to binde and lose is Christes vicegereat which is a Priest for euer according to the order of Melchisedech appointed of God to be iudge of the quick and dead of which Antichristian blasphemies together with many moe of him and other Popish decrees I haue more at large discoursed in my booke of Peters neuer being at Rome To omit this fabulous pernitioâ—…s doctrine of y â— Papistes w t their traditions ceremonies inuentioÌ„s let vs study y t scriptures wher in is conteyned eternal life which are negligeÌ„tly â—…ead of the professors thereof deâ—…ided by the Atheistes discredited defaced by the Papists and depraued by the Iesuites contemptuously blasphemously deriuing their name froÌ„ Iesus â—… thing by none euer heretofore were they neuâ—… so pestilent heretiques attempted May we not 〈◊〉 iudge them impious Iâ—…pes and desperate members of that malignant Synagogâ—…e who thus dare to their owne perdition so shamelesly abuse so reuerend a name wherunto each knee â—…oth bowe both of thinges in heauen of things â—…n earth of thinges vnder the earth besides whom there is none other name wherin maÌ„kind â—…an be saued For this name Iesus is as proper â—…o Christ onelye as Iehoua is vnto God Iudeede we that haue giuen our names professions vnto Christ by the warrant of Gods word do tearme our selues Christians for that we are by his spirit annointed But these sedstious Seâ—…inaristes tearming themselues Iesuites arrogantly ascribe to themselues a share portion if â—…ot an entire interest in y e saluatioÌ„ of mankind and therby robbe Iesus of his office I knowe that some of them eyther of ignorance or of obstinacie will obiect that aswell y t fonne of Nun â—…s also the sonne of Syrach was named Iesus but they shew themselues therin vtterly ignoraÌ„t of the Hebrue Tongue wherin their names be written not Iesus but sosua The same Iesus â—…n his good time graunt vnto them that calling conuersion which he gaue vnto Paul that they and we with one mind may iointly glorify the onely Lord Iehoua Amen Illustriss idémque eruditiss 10. Chekus Eques auratus Consiliarius Regius finita hac in Comitiis Cantabrigiensibus disputatione 1552. suum huic argumento assensum senariis sequentibus testatum posteris voluit Partem in vtranque quaestiones publicâ—… Cum disputaremus corona maxima Anno idque Soteris ses quimilleâ—…ima Et quinquagesimo secundo plurimos Locos argumenta protuli quibus Huius virs sententiam subuertere Conabar Atquâ—… victus prole Temporis Quae Veritas dicta est caepi sententiaâ—… Mutare firmamenta illius pâ—…nderans Uerâ—…nique quod codâ—…x hic tradit dicere The same in English What time commencement holden amongst the learned men In Cambridge wherto great resort was from farre and nere was then In the yeare of Christ a thousaÌ„d ful fiue hundreth fifty twaine I brought forth scriptures quoted texts and sentences did straine This mans opinion to confute with all my whole entent In open audience being then the onely Respondent But fainting in my proofes at length and wresting textes amisse I straightwayes yeelded vnto Truth of Tyme who daughter is For wayghing al his words of waight which did his cause pursue I Sir Iohn Cheeke do here aduouch his iudgement to be true And firmelye with him do confesse and do beleue it well That Christ in body nor in soule descended into hell Apotheosis Maiorum per C. Carlilum Quo nos praesidio fidei penetramus endâ—… In caelum priscos constat abisse patres Ignatius ad Trall anno 107. Corpora coÌ„memorat ChristuÌ„ eduxisse sepulta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita aâ—… restituisse nouae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant monumeÌ„ta vbi corpora longo Tempore sub gleba delituere putri Io. Scotus Ann. 1300. Christi iter ad manes ad infima tartara scriptiâ—… Sese diuinis posse probare negat Augustinus Steuchus Eugub Anno. 1530. in Gen. 37. Quae Lyra delirus de limbo soÌ„niat algent Ad lemures nulluÌ„ Christus habebat iter Pecokus Episcopus LincolnieÌ„sis Omnino nullam ChristuÌ„ penetrasse Geennam Nec veterum manes eripuisse liquet Io. Caluinus c. 7. Sect. 25. Dum cruce penderet Christum lustrasse barathrum Dicit immeritam sustinuâ—…sse necem Theodorus Beza in Act 2. 27. 1. Pet. 3. 18. Beza per ignotas Erebi transisse lacunaâ—… Aut Limbos Christum totus vbique negat Christoph. Carlilus Carlilu Christi monumentum nominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In qua per triduum sede locatus erat Sapphica T. Newtoni Corpus in clauso iacuit sepulchro Mortuum Christi triduo sepultum Caelitum sedes animus capessens Gaudiâ—… sensit Mortuum corpus potuit nequaquam Ire scrutando barathri lacunas An putas manes miseri trahendos Ditis ab antro Absit ve trudam dominum saelutis In specum diris furiis dicatum Aut in humani generis profundam Hostis abyssum H. Hales in expositionem Symboli Quidâ—…am concipitur Corpus Quid nascitur inde Corpus Quid patitur corpus Quae mortua Christâ—… Pars Corpus Perrae quid conditur antro Corpus Tartareum quidâ—…am descendit ad orcum Corpus At
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
〈◊〉 21. 22. Ieremy 7. 4. Ignorance the mother of de uotion Patroparado ta Math. 15. 2. Mark 7. 5. 1. Peter 1. 18. Paul the 4. Pius quintus Gregory the 9. lib. 4. decret Phil. 2. 10 Act. 4. 12. Act. 11. 26. Actes 9. 5. Doctor S. we both denye that Christ went to any hell neither call we the graue hell therefore your title is vntrue Syr Iohn Cheeke Customes Authors Councells Gregory in his 12. booke vpon Iob. cap 7. The. 1. obiec tion Paradise defeÌ„ ded with the Cherubins Paradise yâ—… heauen Heb. 11. 1. Hope Adam sawe this vision in the aer Epiphanius August lib. 2. contra Manicheos cap. 23. Tom. 3. August de Gen. ad lit 11. cap. 40. Paradise Read more of paradise in my note vpon the 2. of Gen. paradise is he auen S. Beda Durandus Cortesius 2. sent dist 5. Ioach. Vad in Epitom â—…i terr Genesis 2. 7 The second obiection Gen. 37 35 Iacob Sheol the graue Gen. 4â—… 28. Gen. 44. 31. Reade August ad Hieron de trinitate The truthe must be had out of the hebrue and greke Sheol Gen. 37. 35. Gen. 44. 31. gen 42. 38 Sheol is death Lyra vpon the 1. of the kings 2. 6. rab Salomon Psal. 143. 8. there is Bor put for Sheol Psal. 86 13. 72 Interpretors Hell Hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab α non et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videre August Tom. 3. de Gen. ad lit lib. 12. cap. 34. Homo likevvise in latine hath his name of â—…umus the earthe Adam for Adams graue Sybil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third obiection Adam in hell 4000 yeare Adams soul in heauen .1 pet 1. 9. Iosephus 1. cap. 4 Caua is the mother of all mankinde ge ne 3. 20. wysdom 10. 4. Rede the. 3 cap. of wisdome Faythe Reuel 13. 8. The booke of life is heauen 1. Cor 10. ver 3. 4. Theodoret. on 1. Cor. 10. An argument infallible Rom. 8. 28 29. 30. Adam glori fied To glorify Hell Habel Gen. 4. 10. Reuel 6. 9. 10. 11. the dead speake Heb. 11. 4. Wisd. 10. 3. â—… Iohn 3. 12. Math. 10. 28. 39. Math. 23. 35. Heb 11. 4. The iuste liueth by faith Iustice. Faith 1. Cor. 13. 13. Charitie Hope Ireneus error lib. 5. And Salomon was long before Christ. Habell Acrowne Habell in he auen 1. Iohn 3. ver 15. 12. August de mirab sacr Cap. 3 Enoch Hebâ—… 11. Eccles. 44. Poiâ—…e is he uen Faber vpon Math 8. Heb. 11. Iosephus lib. 1. cap. 3. Lacac So it is taken Psal. 73 24. speakinâ—…e of the deathe of the iust whole soules god re ceiueth Enoch Abraham Gen. 15. 15. and 25. 8. To go to our elders Ios. 24. 15. Faythe A Couenant Abraham Rom. 4 II Abraham weÌ„t to heauen Gathered to the fathers Caietanus Math. 3. 12. Heb. 12 vers 23. 23. 24. Abraham To be gathered to the fathers is onely applied to the soules whiche liue with god Dauid Cimâ—…i and Rabbi Abraham saye â—…o Read Pagnin in Cab. and Cadab Two places Luke 16. ver 19. Lazarus Diues Two places Augustine The bistcrye of Diues La is not fei ned Nineusis Munster vp on Math. 4. Enthin vpon Luke 16. A brahams bo some Nebridius Iacobs ladder Iacob gen â—…8 15. Cazoâ—… Hose 1 1. Gen. 2. 21. 22. Gen. 1 26 27 Ge. 2. 26. 27. Gen. 3. Caua Gen. 3. 20. Mat. 16 18. Wisd. 2. 26. Gen. 2. 17. Gen. 2 21 2 27. Ephes. 5. 31. Cor. 6. 19. Tob. 4. ver 7. 10. psal 31. 5. Psal. 73. â—…4 Thou shalte receue me meaning hiâ—… oule Stephen Actes 7. ver 19 Wisdome 3 The hands of God preach 1â—… 7. The 7. bretheren Machab 7. Esdr. 2. ver 38. Esa. 26. ver 19 20. Dau. 1â—… 13. Zach. 3. 7. Iosua math 17. 3 Moses Elias Simeon Esa. 7. 14. 15 â—…1 12. Nice phorus 1 cap. 13 Luk. 2. 26. 29 30. rom 8. 6. Ephe 4. 3. Colos 3. 19. 2 Cor. 3. 18 Rom. 14. 17 galath 22. rom 8. 28 29 Acteâ—… 15. 11 the seconde parte The Hebrue doctors To Phet Chalde Paraphrast vpon preca 6. psalme 27. 13. Chim rab Abraham rea de pag in cha bad Origen not withstanding it is their commune â—…rrore to place none in heauen before y â— last day Nazian Philo. Eusebius Iosephus lib. Iudai 3. cap. 14. Erythrea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine Hierome Cyprian Ambrose Philosopherâ—… Plato Calanus Cirus Cicero in som Scip. Seneca Romulus soule ascended in to heauen Cice in som Scip Apollo answe red polites de maundinge whether the Soule was immortall oâ—… no. Lact. 7. cap. 〈◊〉 Eurip. in sup pl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. in An tiope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first argument Christes body went not to hell Math. 26 61. Iohn 2. 19. Ionas 2. 1. Mat. 12 4 Gloss. vpon Act. 2. The soule of Christ descen ded not Luke 23. 42. The godhead of Christe euerie where Esay 66 1. Act. 7. 49. Christes soule was not in hel The thief not inhell Paradise Luke 23. 42. The 2. Argument Preach â—…1 9. Luke 16. 22. 25. 26. In hel no redemption Iohn 3. 18. The 3. Argument The 4. obiec-Iob 14. 13. Greg. lib. 12 vpon Iob. 7. Limbus patrum Sheol the graue earthe or deathe Iob in heauen A Sillogism Iob. 1. 1. Peter 1. 9. Esay 35. 3. Psal. 2. 3. Haiom to beget Act. 13. 34. Mat. 19. 28. Rom. 8. 23. Theodâ—…ret in â—…pit Thou shalt not leaue my soule in hell Nephes the body Nephes and Sheol propeâ—… to the bodye psal 16. 9. Ac. 2. 27. Pet. calleth Nephes fleshe Act. 2. 26. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 30. 31. 32 Christ was in the loynes of Dauid The soule of Christe was not in the loy nes of Dauid but in his bodye Be Z. in 2. Act. â—… Aepinus in psal 16. Caieta â—…us The death of Christ ransomed all Iohn 19. â—…0 what tyme Christ weÌ„t to hel Luke 23. 43. Athanasius Nicephorus August tom 4. quest 65. 26. Reinerus in pan theologia Lyra vpon the 16. psal Augustine steuchus vpon the. 16. psal Nephes Remigius in the yeare of Christ. 856. Math 10. 39. Iohn 15. 13. Chrisostome aduersus gent. â—…om 5. pa. 91. quod christus sit deus The 6. obiecti on psal 24 9. expounded psal 14. 15. 1. ce 1. Chro. 23. 6. 7. c 15. 29. c. 16. 1. 2. Sam. 6. 15. 16 Lyra interpre teth this place as I doe Fayth Allegories Dionys. in Hie 10. 27. Flam. in ps 24 Chrisostome reproued Hugo Cardin. Iacobus de theranio A mery fablâ—… Soules in Lim bus Christ entred hell Astaroth Christ spoyled Hel. Salomon iudg Daniel AZael post Iesus aâ—…raigned Moses Christ is accu sed for spoy sing hell Belial nine witnesses 2. Kin. cap. 11. The 7. Obiection Oeco laÌ„padius Nethermoste hel is largelyâ—… expounded af terward in Sheol Christ in the
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
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
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
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
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