muste needs the Fathers before Christ descende into hell and came not oute till Christ fetched them out Carlil Why doe you saye that Iacob went to Hell when as al our English Bibles say that he wente into his graue Is the graue hell Resteth not the bodye there without life without senses withoute payne or tormentes There is paine intollerable in hell without release tormentes without intermission and damnation withoute ende The text sayth not after your translation that the soule of Iacob descended into Hell but it saythe that Iacob went into Sheol meaning his body without life and senses Smith I meane that Iacobs soule went to hell Carlil But the text saith that it was Iacob and the gray heads of Iacob Are there any graye heades in hell Are you not ashamed so to Dreame so to affirme and so to write When wee saye that Iacob or any other man is dead we meane not that his soule is dead whiche can not dye for it is immortall A deade man is called a man but a soule is neuer called a man after that it is departed but a soule Wherefore by your owne fantasie it was the bodye of Iacob that went to hell Iacob sayde that they would bring his gray heares to the graue hee doeth not call his gray heares his soule neither are there any graye heares in heauen nor yet in hell for they consume in the graue It is oure Englishe phrase that when wee are offended with our vnthriftie children wee say that they will bring our graye heares to the graue with sorrowe Smith I followe S. Hieromes translation which hath in Infernum into hell I knowe that all your Englishe Bibles putte the graue for hell Shall we giue more credit to your Englishe translations then to S. Hierome then to all the Greke and Latin Doctors which haue hel and not the graue in their writings and expositions Carlil If the text be not faithfully translated nor truly imprinted y â faithfull interpretation is to be had from the Hebrue and in like manner the truth of the new Testament out of the Greke text Thus muche the councel kept at Vienna in France a littel way from Lyons in the yeare of Christ 1309. Lib. 5. Clement Tit. 3. S. Hierome did not translate the Bible out of the Greke but out of the Hebrue and therby did correct the Greke and Latin translations and the same councel geueth Augustine who willeth all men to consider the propertye of euery tounge and especially the Hebrue and Greke August lib. 1. de sermone Domini in mont in lib. retract 1. cap. 7. ad Volusian epist. 1. contra Faust. Manich. lib. 11. de doctrina christiana lib. 1. ca. 5. li. 2. cap. 15. Now seeing that the propertie of euerie thinge the truth of the Text the righte sense of the Scripture is to bee had out of the Hebrue toung and phrase we must runne to it as to the fountayne Smith I vnderstand not Hebrue no more did S. Augustine nor Chrisostome but in obscure places they asked the Iewes what was the propertie of this worde or that and of this phrase or that phrase Carlil Sheol in this place is the Graue as it is in the 44. Chap. vers 31. where the Sonnes of Iacob said they should bring the gray heade of their father to the Graue In all these places Sheol is taken for the graue This Sheol S. Hierome translateth Infernum which is a place belowe where the bodies are buried meaning therby a graue So wryte also Photius and Theodoret The same worde Sheol is in the 1. of the kinges the 2. chap. ver 9. where in the same phrase Dauid chargeth Salomon to cause y â hoare heade of Semei to go down into the graue with bloud And Chrisostome interpreting the 9. ver of the 4. ch of Paule to the Ephesians calleth the inferior partes of the earth whether Christe descended Death and alleageth this place of Ge. 44. 31. to prooue the same Lyra though in other places he taketh Sheol for hel yet is he compelled here to take it for the graue of Ioab for sayeth he Dauid did not meane that Ioab shoulde goe to hell but that hee shoulde bee punished temporally And the Psal. 143. ver 8. I shall bee like to them that go downe to the pit that is saith Chrisostome I shall be like to them that die Thus to go downe into the pit and to go to Sheol is al one phrase one sense one meaning which you translate hell Smith Though I am but a small grecian I knowe that the grekes called the 72 interpreters 6 of euery tribe appointed by Ptolome kinge of Egipt to translate the Bible haue ãâã ãâã ãâã ãâã ãâã eis hadou to hell Car. You must consider Maister Smith that ãâã ãâã ãâã ãâã ãâã doeth not signifie hell where in are Deuils and damned soules tormented for euer vnlesse that tormentes bee ioyned withal as in Luk. 16. The Greekes say that hades hath his name of not seing as who saye a place of darkenesse and Pluto the king of the earth is so called and to this effect writeth Ambrose and Augustine The olde Greekes as Homer and Euripides take hades for the graue as ãâã ãâã ãâã ãâã ãâã and Latine Poets also as Virg. Iuuenes tot miserat Orco And Ouid Saturno tenebrosa in tartara misso Notwithstanding the first Grecians as Sibylla Erythrea deryue Ades of Adam who is the earthe and thereof hath his name Gen. 2. vers 7. Hee made man of the duste of the earthe therfore God sayeth in Ge. 3. vers 19. that thou art dust or earth and to dust or earth thou shalt returne Wherfore this earth this place that graue vnto the whiche Adam should returne is called of his name Adam and the grekes altred it a little framed it to their tongue and called it Aden chaunging a. into e. and m. into n. Thus writeth Sibyll Aden appellant vbi primus conditur Adam MorteÌ obieÌs queÌ terra abdit decoratque sepulchro Hinc fit vt humani generis linquentia vitam Corpora dicantur penetrare ââ¦ubilia Ditis The Greekes do cal Aden that place VVhere Adam was layd in the ground And where al other rest and sââ¦pe For so the Hebrue woord doth sounde Smith You reason muche of the Graue and place where Adam was buried I doe not reason of the Bodie but of the soule of Adam whiche I am sure descended into Hell and laye there almoste fower thousand yeres tyll Christe fetched him out Carlil He was not in Hell and therefore Christe coulde not fetche him out Smith Where was hee then Carlil In heauen Smyth How prooue you that Carlil Hee ascendeth immediatly ââ¦nto heaueÌ that asketh pardon that ââ¦raueth mercye wyth a stedfaste faith but this did Adam ergo Adam ascended into heauen immediately after his death for the death of
Wherâ⦠Adam sayth y â Caua is flesh of hiâ⦠flesh and bone of his bones signifying in a mistery Christ his coÌgregation for sayth Paule we are ââ¦bers of his bodye of his fleshe anâ⦠of his bones For this cause shall â⦠man leaue father and mother anâ⦠shall be ioyned vnto his wyfe anâ⦠they two shall be made one fleshe this ys a great secreate but I speakâ⦠of Christ and his churche For as Isha whiche is the woman is deriued of Ish which is the man declaringe a mutuall societye thâ⦠ys betwene man and wyfe whiâ⦠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 froÌ death purgeth sin giueth life euerlastinge Also Dauid being in dauÌger of his enemies or in dauÌger of deathe by sicknes coÌmeÌdeth his spirit vnto god y â had redemed him wheÌ as Christ had not theÌ w t his patible body redemed hiÌ yet he said he had redemed him wheÌ as it was 500 yeare before his passioÌ Neither would he haue coÌmeÌded his soule vnto god if he had knowne y â god would haue sent yt into Hell CHRIST approued this Sentence beinge vppon the crosse sainge father into thy handes I coÌmit 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 â 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 maÌ who did set crownes vpon their heads gaue theÌ palms in their haÌdes was y e sonne of god christe theÌ not being incarnate nor borne god speaking in Esa. to the people miserably opprest sayth vnto theÌ enter into my Houses and Chambers shut the dores to you for a while vntil this tirany be past which chaÌbers houses the Latins do vnderstaÌd to be pleasauÌt ioyfull places prepared for the electe So doe the grekes also The like is spokeÌ 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 coÌing in y e flesh on this wise If y u shalt ob serue my Lawes and Commaundementes I shal place the among those Angels whoÌ y u seest staÌde here who as it is like were nether in hell nor in Limbus Moses Helias were w t Christ in y â mouÌt it is not licke y â they did asceÌd froÌ hââ¦l or Limbus to come accoÌpaÌy Christ but rather to desceÌd froÌ heaueÌ SimeoÌ reding y â Prophete Esaie y â Christ should be borne of a virgine and maruelinge how it should coÌe to passe an angel said vnto him y u shalt se thy sauiouâ⦠ere y u dost depart And wheÌ Christ was preseÌted in the teÌple 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 erpouÌd it calleth ioy peace y â effects of faith this must be in the coÌscieÌce of man hââ¦w could they departe in a quiet coÌscieÌcâ⦠y t should go heÌce in to hel or Limbus He vseth this order to proue maÌs saluatioÌ by whoÌ he knoweth before theÌ he doth predestinate to be like vnto his sonne whoÌ he pred estinareth theÌ he calleth whoÌ he calleth theÌ he iustifieth whoÌ he iustifieth he glorifieth by y e which it must nââ¦des followe y â the fathers were predestinated called iustified glorified by christ Peter saith we beleue to to be saââ¦ed by y e grace of Iesus christ as wel as y â 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 â land of euerlastiÌg 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 consolatioÌ of the godly the inheritaunce of the humble the reioysinge of the innocentes I shall go into lighte and life where is mirth ioy no sorow no lamitatio no calamity or sicknes but where I shall put away all paynes wher vertues are rewarded wher is the bosome of Abraham y e state patrimonye of Isaac Israels
familiarity wher be all aungels blessed soules y e voyces of archangels y â brightnes of y â holy ghost Christ his kingdome the glorious maiesty of y e father Gregory Nazianzen placeth theÌ amonge y â aungels Philo in a celestiall place free from all corruptioÌ Eusebius called them christians therfore to receue y e reward of christianity Iosephus beeinge one of them y e fled into y e caue at the siege at Iotopata wheÌ they woulde haue slaine themselues rather theÌ to haue endured the famine and to come out to the Romaines he exhorteth them not to slay them selues vntill God should call theyr Soules vp vnto himselfe Sybill Erythrea whome some saye was Noac his Daughter in lawe termeth all the faythful to be christians in these verses Of Christes stock sayth she we came Therfore of Christ we haue the name Receiue with me the religioÌ of y â same And by cause certaine of the latins as Lactantius Tertullian Bernard and one Iohn a byââ¦shop of Rome who was after christ 1315 yeres w t certaine of the grekes as Ireneus Chrisostome ââ¦uthinius Iustinus Martââ¦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 ãâã 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 AbrahaÌs 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 asceÌded 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 coÌceued 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 couÌtry 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 ââ¦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 ââ¦oules of the good to goe vnto god ââ¦n these verses ââ¦t is for thy commoditye ââ¦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 grouÌd 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 Boââ¦ye hee did not for it laye in the graue three dayes as these places in the margent do testifye Moreââ¦uer a body that is deade without ââ¦enses without life without soule ââ¦an neither descende nor ascende ââ¦oue stirre or ryse but all the ââ¦ime that it lay in the graue it was ââ¦estitute and depryued of all these wherfore y â body could not descend ââ¦houghe some affirme the contrary neither coulde his soule descende Could that descende whiche did asââ¦end or that descend into hell that was in paradise in felicity in the ââ¦ingdme of God But Christe his ââ¦oule was in heauen euen so soone as yt departed out of the bodye As for his godhead it can
neither ascend nor descende Can that ascend or descend y â is euery where that filleth all places that is iâ⦠heauen earth and hell all at once Ergo his godhead was not in hell more at one tyme then at another They hold that it was his soul thaâ⦠went to hell howe coulde yt be iâ⦠hell when as yt was in paradise withe the thefe Was the thefe iâ⦠hell That denied Christ who saâ⦠hee should be withe him that veryâ⦠day in paradise Was paradise heâ⦠That denyeth the thefe who calleth paradise y e kingdome of Christ And Paul in the 2. verse of the epistle to the Corinth the 12. chaâ⦠callethe paradise the third heauen of the whiche I haue discoursâ⦠there at large and vpon the 1. anâ⦠2. chapt of Gen. Now to concluâ⦠this first argument yt is euideâ⦠of the premisses y t nether Christâ⦠body nor soul descended into helâ⦠If Christ descended into hell hee either deliuered the faythful or the vnfaithful or both or neyther but the faythfull he could not for they were in heauen by the same fayth that we haue and withe God as is specifyed in the 12. Chap. of the Preacher and in the 16. of Luke The vnfaythfull he would not for that they were already condeÌned 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 ignoraÌt 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 caÌnot 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 standiÌg 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 ãâã Dauyd and should syt in Dauidâ⦠throne this same Iesus sayth Ptter God hath raysed vp and we aâ⦠witnesses Were they witnesses ãâã 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 ãâã is contrary to nature was y e souâ⦠fleshe so to saye is an absurditie But Dauid and Peter calleth that which you saye went to Hel fleshe could a dead carcas goe coulde hys dead flesh preache coulde his soule without a bodie preache which you saye only went to hell you saye y â it spake and reproued the Deuills you are not
that Christâ⦠was two dayes in hell doing his busines there preaching to them comforting them spying out al the Corners in Hell where they laye pullinge them out and bringing theâ⦠out of the captiuitie Carlile Is it wisedome for so you saye to vnderstande this place of Christes beeing in hell where the Prophete meaneth the ten Tribes which fell away by the suggestion and Idolatrye of Hieroboam are they learned for so you saye that they are that take CHRIST for tenne Tribes or Hell for Palestina for in Palestina prophecied Hoseas and not in hell Moreouer were not they the Israelites that had ofââ¦ended were they not the Isââ¦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 ââ¦heir Tongues but ye reade not ââ¦hat there are any Tongues in hel ââ¦nlesse by a Figure therefore they ââ¦ould not speake Doe not the souââ¦s in Hel lyue But he sayth that ââ¦fter two days they should reuiue ââ¦nd after the third daye they should ââ¦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 oââ¦e I can it not bee vnderstanded of ãâã 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⦠ãâã ââ¦essing of their faulâ⦠as theââ¦e ãâã Let vs declare y e ãâã truly according to ââ¦he historye ãâã repeate other mennÌesÌ phantasiâ⦠and gloses afterwarde These are the wordes of the Iâ⦠elites ãâã After 2 dayes he shall qâ⦠ken vs c He will punishe vs ãâã dayes withe captiuiââ¦ye that is longe tyme but the third day ãâã is at the length he will deliuer ãâã Although Teglathphalaââ¦er in the yeare of Phaca king of Israell ãâã 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 ââ¦e deliuered Synacheribs armye ââ¦ppugned and destroyed Whiche ââ¦as from the creation 3221 before Christe 741. This prophete by the ââ¦rst 2. dayes vnderstandeth y â first ãâã yeares in y e which they were reââ¦iued by Esaias prophecy who proââ¦hecied y â they shoulde be deliuered ãâã 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 iudgmeÌt 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 sââ¦tence of Hose From the hands of hell I will deliuer them Is not this a goldâ⦠senteÌce can there be any text morâ⦠manifestââ¦e Or anye scripture morâ⦠euidente either to confute your opinion whiche is erroneous or ãâã 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 disobedieÌt Israelites was it not their subuersion was it not y e spoile of their couÌtry 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 couenauÌt 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
to ãâã briefe to be spoyled of the rewaâ⦠of faythe to bee destitute of hope and to be depriued of their expectaâ⦠tion and defrauded of the conteâ⦠plation of the trinitye If a manne shoulde goe to Hell what dothe Faythe profite at all or what auaylethe Hope wherâ⦠is the rewarde of Uertue It iâ⦠against reason to depriue the faythâ⦠full of felicitye against the word to thrust them into hell against coÌscience to punishe vertue hell iâ⦠appoynted for vice and heauen for vertue hell for the desperate and heauen for the faythfull wher wer these prisoners and who were they and what was this pitte The text sayth that the prisoners were Iuda Ephraim Hierusalem and Sion and all the Iewes This pitte was their vicious lyfe their Idolatry their superstition and myserye out of the whiche hee deliuered them as out of a daungerous dongeon and pitifull pitte of misery wherin there was no water no consolation no grace noe remedy no deliuerance no recreation but profounde miserye withoute hope extreame desperation without faythe and vtter confusion and desolation Thou also throughe the bloude of thy couenaunt That is Thou O faythful generation saythe God the father vertuous family shalt bee saued by y e bloud of Christ which is thy couenaunt he was promised to shed his bloud for the Thus expoiâ⦠dethe Vatablus Munster and Peâ⦠licane The 70. Interpretours ãâã Castalio applye this Sentence ãâã Christ And translate it thus aâ⦠thoughe his father shoulde saye ãâã wyll deliuer thy prisoners oute ãâã the pitte wherein is no water bâ⦠the bloude of thy couenaunt whicâ⦠is the paschall Lambe euen Iesuâ⦠Christ that was promised After Pagnine Reioyce saythe God â⦠Hierusalem you Machabees iâ⦠the bloud of Antiochus which yâ⦠shedde for the defence of your coâ⦠uenant the law After y â ordinarâ⦠Glose O Christ saye the Iewâ⦠thou hast deliuered vs by the blouâ⦠figured in the olde sacirfices out ãâã y â lake dongeon of captiuity outâ⦠of y e seruituââ¦e of Babilon Wherefore ye Israelites sayth Goâ⦠returne to the strong holde to the Faythe of CHRIST the sun Rocke forsake Idolatrye obserue religion dispyse superstition emâ⦠brace Christianity leaue your inuencions cleaââ¦e to Gods worde ye shall obtaine a double reward remission of your synnes which remission bringeth felicity and a deliuery from the lawe whereby the consience was troubled wherefore the opinioÌs coniectures of Sophisters are to be condempned which peruerting this place dreame here vpon the Fathers whome they say should haue bene tormeÌted in y e prison of Limbus or hel vnto Christes coÌmyng Heare you see that none aucthor vnlesse it be the barbarous schole men and ignorant aduersaries both in the tongues and in all other good learning did at anye time fansye any other exposition vnlesse BEDAE then the Texte requirethe Whiche is that the Prophete foreshewethe that when Christe shoulde come the Gentyles shoulde be coÌuerred to y â faith y e Iewes coÌforted y â true Israelites deliuered out of the pitt of disperation and out of all misery and so is the pitt vsed in the 40. psalme 2 verse wherefore the church which is meaned by Sion and HierusaleÌ should reioyce at the comming of Christ so is this place expoundeâ⦠in Mathew And Augustine sayth y â this pit is the barre and diepe misery of maÌkind deliuered by Christ out of captiuitye into libertye oute of sorow into ioy out of calamitye into felicity out of disperation intâ⦠security of conscience and out of ãâã doubte of dââ¦mnation in to the assured hope and comfortable expââ¦ctation of all heauenly ioyes Smith Did not Christ louse the sorowes of hell was not he in great gryefe when he was in hell and sawe the Fathers there detayned againste theire willes What sorowes did he there susteyne ãâã there anye greater sorowes theâ⦠to be in hell ys not sorowe somâ⦠extreame punishement that vexethe ether the soule or the body if Christ had not suffered in his soule when he was in hell as great paynes as his body did vpon the crosse he had not satisfied for the soules but onely for the bodyes which he did vpon the crosse For the soules he suffered in hell or els our soules since Christ shoulde haue gone to hell as wel as they before Christ and haue beene there afflicted For there they suffered punishment or else he did louse no sorowes of Hell but sorowes of hel he did louse saith saynt Peter ergo the fathers were in sorowes Carlil A false principle bryngeth forth many absurdityes an vntrue translation deceueth the reader Not to searche the fountaine and Greeke text causeth erroure The blinde eateth many a flye Yt is not in Greke that Christ loused the sorowes of hell but that the father euen God himselfe loused the sorrowes of deathe ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã You allege Policarpus because that he alleageth the olde Latine Text which hathe Solutis doloribus inferni when as hee meaneth the same that I doe I marueyll that ye do no better coÌsider and exponÌdâ⦠the Text for you saye that Chryste losed the sorowes of hell as Siâ⦠Iohn Cheke reasoned once with me in open disputatioÌ in CaÌbridge till he called for a Greke Testamente The texte the sorowes oâ⦠deathe you say that it was Christes soule that losed the sorwes of hell Peter saith y e it was God y e raysed him losed y e sorowes of death because that it was not possible y e heâ⦠should be holden of it Peter sayth y e God did raise Christe oute of his graue as Paul sayth deathe halâ⦠no more power ouer him Who did louse y e sorowes of death do you noâ⦠say that it was Christe but Peter sayth y e it was God his father What were these sorowes if deathe be a seperation of the soule from the bodie a dissolucion of y e whole maÌ theÌ are these sorowes such kind of maladies agonies as are either annexed to death or such griefes as folowe death or rather both Was not Christ extreamely afflicted wheÌ for feare of death he swett drops in quantitie as big as drops of bloud what a pain was it to haue his side thruste throughe withe a Speare his heade crowned wyth Thornes ââ¦ys Armes and Legges nayled to the Tree his Bodie scourged hys Thryste quenched wyth Uyneger his Freendes to forsake hym hys Familiar to betraye hym hys Enemies to deryde hym What sorowe were hys Disciples in when they sawe him in suche extreame Paynes whiche CHRISTE tooke away by hys reiurrection If it be pleasure to maÌ to haue soule body togethere what a greyfe is it to haue them dissolued Did not Christ speake to this effecte when he sayde that he was assured thâ⦠God his father would not leaue ãâã body in the graue so longe as vntâ⦠it
should be corrupted as othâ⦠mens are now hath he conqueâ⦠death nowe is he rysem againâ⦠nowe hath his father loused the ãâã rowes of death what is it to ãâã 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 ãâã umphe ouer death as one that ãâã kylled his enemy of whom he wâ⦠sore wounded Did not Christ ãâã vpon the crosse Lord Lorde wâ⦠hast thou forsakene me was râ⦠deathe a greate terror to him ãâã not it greeue him to breake fâ⦠dominyon of deathe and so ãâã fieth Soluere sometimes suche ãâã rowes of deathe are specified in ãâã 28. and 116. psalmes Hee thâ⦠can dye no more hathe loused tâ⦠sorowes of deathe and abolisheâ⦠her power by the power of ãâã who raysed him But christ ãâã ââ¦ye no more Ergo his father hathe ââ¦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 ââ¦ether apperteyneth to the quick ââ¦or deade so long as the life is in man there is no Deathe when the ââ¦reathe is gone out of man what sorowes doth it bring the body only hath no sense or feelinge What ââ¦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 ââ¦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 ãâã 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 ãâã 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 ãâã death subdued and her dominion ouerthrowne And this is in the ãâã 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 caÌnot dye Moreouer as they were infallible argumeÌts vndoubted signes of his resurrectioÌ ââ¦o were they witnesses of his ascension If he had not ascended Bodely sayethe Remigius and Hiero they had not beene sufficient wytââ¦esses of his Resurrection And these sorrowes of Deathe touââ¦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 loÌger her affliââ¦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 ãâã 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
our purpose To louse the sorowes of deathe saythe Theodoret ys to be the first borne from the deade and by his Resurrection to bée an assured hope to all men that they shall ryse If Deathe bée a dissolution of the Bodye and Soule ERGO the ioyning of them is lyfe and so by CHRISTES resurrection the Sorowes of Deathe were dissolued Maister Smith you and all suche as you are and as you alledge are deceued because that you do not examine the text expend euery worde consider y e phrase reade the greke All you say y â Peter speaketh here of Christes going to hell where heâ⦠onely proueth that he is rysen againe Peter proueth that he is rysen by the wordes of Dauid you peruert Dauid and would falsely Peters interpretation allegation and vnderstand it of Christes going to hell Peter of his body you of his soule Peter saith y â it was god y â losed these sorowes of deathe and restored Christe to lyfe you saye not pondering the Greke that it was Christe that loused the sorowes of the faithfull fathers that were in Limbus and purgatory folowing a great clark Iohn Heroltâ⦠a Fryer Dominique who saythâ⦠that Christ delyuered the Fatherâ⦠out of Limbus and them oute ãâã purgatory when they were sufficientlye purged But Peter saith that it was God that losed these sorowes that abolished death and restored Christ ãâã life For thus it is in Greeke ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Whom god hath raised which God loused the sorowes of death ãâã ãâã ãâã ãâã ãâã is referred to ãâã ãâã ãâã ãâã ãâã and to none other thinge by your owne iudgmeÌt Now that I haue opened the texte vnto you whether shall I accuse you of ignorance that vnderstandeth not the text or of negligence that woulde not consider it of ignorance I will not for that you knowe that ãâã ãâã ãâã ãâã ãâã can haue none other substantiue but ãâã ãâã ãâã ãâã ãâã it foloweth then that ye are negligent in reading the text and so you are in all your authors For Augustine saith that Christ coulde not go to hell and louse sorowes but that he must nedes louse the sorowes of them that were there you saye that they were not in sorowe And where you saye that thys sorowe was not in Limbo where the fathers rested but in purgatory the saide Augustine denyethe bothe for hee makethe not foure Helles as you doe but one as thâ⦠Scripture doth Two sayth hee Habitacions are out of this life the one in euerlasting fyre the other iâ⦠an eternall kingdome Likewise two places hee assigneth in his fyfthe Booke Hypognostichon the one Heauen the other Hell And he sayth in Enchiriââ¦ion cap. 67. that they are deceiued that assigne a purging fire after this life In the nexte Worlde sayeth Saynt Augustine Tom. 4. pag 784. in quest ex vtroque mixto theâ⦠remaineth nothing but ether remââ¦neratioÌ or condeÌnation if August doth appoint but one hell then iâ⦠your opinion odious your assertioâ⦠vncertaine your phantasy phaââ¦tasticall y â fathereth purgatory vpon saint Augustine so that you are burdened w t negligence ignoraÌâ⦠y â doth not discern chalke froÌ chese Smith I saye that S. Aug. affirmeth that the soules of the dead are releââ¦ued by the deuotioÌ of theÌ that liue Carlil The other places of Augustine denye it and these in the margent and in the same Booke cap. 67. pa. 175. eodem Tomo Ye must either make Augustine M. Smithe Inconstaunt that affirmeth two contrary Sentences in one Booke within foure leaues or else that he had forgotten what hée had written before If you consider the place ye shall see that it was put in by some Purgatory patrone at what tyme the Romishe Catholiques did alter chaunge peruert Glose detorte Postill comment dispense deuise depraue and corrupt all good workes Let vs departe from Augustine and come to the other whiche you alleadge and you shall not finde ââ¦ne worde in all their workes that make for Purgatory but many that ââ¦eny it Although Damascene out of a place of Esaye 61. w t other Grecians doe affirme that Christ went to Hell notwithstandig he doth not as yâ⦠do make foure hells neither doâ⦠Damascene vnderstand Esaye trulâ⦠Whether shall one giue more crâ⦠dit to Damascene or to Christ Christe interpreteth it of himselfe in the 4. of Luke verses 17. 18. 1â⦠Confer the place Esaye speaketh of them that weâ⦠in earth Damascene of them in hâ⦠Esaye to the liuingâ⦠and notwithstanding captiued in sinne Damâ⦠cene to the dead Esay to them thâ⦠might receiue grace Damascene the graceles Is there any grace ãâã hell any saluation any peace aâ⦠remission any pardon any faytâ⦠hope or repentaunce Why do yâ⦠falsefy Damascene saynge that hâ⦠meaned Purgatory when as nâ⦠ther he neither anye Grecians ãâã beleue it fourtene hundreth thiâ⦠and nyne yeares after Christ ãâã the Councell holden at Ferrar Nâ⦠withstanding the Grecians y â wâ⦠at Ferrar in this generall Counceâ⦠reuoked their opinion by the perââ¦wasion of Marcus Bishop of Epheââ¦us when they returned home Do not M. Smithe defend Damascene for hee was condemned for an ââ¦dolater in the 7. Synode at Constantinople Lib. de Orthodoxa fide 4. cap 14. Moreouer hee first made ãâã ãâã ãâã ãâã ãâã the Transmutation ââ¦ransfaction or transubstantiation of the bread into Christes naturall ââ¦ody and the wyne into his blood Neither saythe he maye any question be asked howe it commeth to ââ¦asse but aunswere Hoc est Corpus ââ¦eum This is my body This Damescene was a Iewe and conuerted became a Monke The most of the Gréekes neuer beleued any Purgatorye for they ââ¦enye it in all their generall CouÌââ¦ells till the councell of Ferrar. Wherefore ye cannot alleadge theÌ to proue that CHRIST wente to Purgatorye neyther make they ââ¦eÌtioÌ of Limbus in all their works neyther of any such place For thâ⦠make all but one Hell Where is nowe your Purgatorye or Limbus I haue proued sufficiently that y e Gréekes do not meanâ⦠as you doe nor you as they If Ignatius had meaned thâ⦠CHRISTE had gone to Hell surely hee had not meaned that hâ⦠had gone to Limbus or Purgatory whither you meane he went Fâ⦠he maketh out of this lyfe but tâ⦠places Heauen and Hell Ignatius saythe that thither diâ⦠ceÌded CHRIST from wheâ⦠a multitude rose withe him Aâ⦠this he proueth by Mathewe wheâ⦠a great nomber of bodyes of theâ⦠that sleeped did ryse oute of theâ⦠Graues Are there anye Graues in Hell Were there any Bodyes in Hell for of Bodies speake both S. Math also Ignatius who saith y t they roâ⦠w t Christ ergo it was their bodyes for there is no resurrectioÌ of y â soule Ignatius vnderstandethe the
the snares of death as foloweth in y â same 5. verse are al one and also y â gates of death Ps. 107. 18. which is no more but death it selfe the feare of death who doth not feare y e graue abhorre death and deteste miserie The sense is this Dauid thoughte himselfe to be at deathes doore to be nere his graue when he sawe Saul his adherents so narrowly persecute him And therfore the Chaldee paraphrast translateth the Hebrue word The company of the wicked compassed me and the armed men and so dothe the same paraphraste turne the same Hebrue word in Ps. 119. 63. Hierome translateth it in y e 2. of the Kinges 22. chapter verse 5. the coardes Is it credible that Dauid would say that the coardes of Hell should compasse him are ther coardes in Hell Is Hell a materiall place and corporall or a place spirituall could the soule be bound with coardes rather the body is so laid in the graue bound coards Was Dauid in Hell when he thus ââ¦omplayned Would Dauid make mention of Hell where hee neuer entended to dwell Coulde hee goe to Hell whome GOD had elected and also predestinated to heauen Whom God had chosen accordinge to his hartes desire Was Dauid so vnfaithfull that hâ⦠coulde dreame of hell when as hee with an vnfained faith committed his Soule to the handes of God to bee caried into felicity to his custody to bee defended from sathan and Hell As CHRIST did and after him saint Stephan Nether is the hande of God anye thinge els but a sure protection agaynste the enemye a defence from the wicked and in this place that Felicitye which God prepared from euerlasting for his electe Dauid being Deliuered from his enemies as it is in the firste verse of the 30. Psalme giuethe GOD thankes and also for his healthe whiche hee had recouered And therefore saith O Lorde I thanke thee that thou hast deliuered me froÌ the graue from them that desceÌde into the pitâ⦠meaning the graue this place also haue they hetherto corrupted depraued the sence obscured the truthe deceyued the ignorant and supplanted the Simple for it is Sheol which they translate hell The geneua bible hathe this Thow haste brought vp my soule out of the graue And the greateste byble Thou haste raysed my soule vp from the graue What a translation is this to say that the Soule is enclosed in the graue and buried with the bodye whiche is an impietye to Imagine For the soule dyethe not it liuââ¦the alwaye nether is it buried for that is the body nether rysethe it oute of the graue as they say but out of the bodye it ascendeth into heauen and at the last day shall returne to the body Wherefore ââ¦f necessity they should haue translated Nephes the bodye which dyeth and is buried of the whiche worde I will Discourse after that I haue made an ende of Sheol Which two words appertaine only to the body therefore comonlyâ⦠ioyned together to mortalitye neither of them to immortallity in any Canonicall booke of the old Tââ¦stament as I suppose Sheol may be taken for y e disease and sicknes out of the which he was deliuered because oftentimes death graue folow after sicknes Dauid being molested with his enemies as with Saul with Sauls soldiours with the Philistines and others wisheth that his enemies might be conquered dispersed and brought to confusion to death to y â graue Neither was Dauid so vnmercifull in his praier so cruell in his petition so vncharitable in his affection so enuious in his anger that he would wish their damnatioÌ but rather that they might repent returne to mercy and be saued Where Dauid inueigheth against them that truste to their treasure glory in their goodes triumphe in their territories affecting honor dignity saith that they shall not continue but dye and be put in a pit like shéepe and be laied in the grounde in a ditche graue or pit and this is Sheol Are ther any shepe buried in hell Notwithstanding sayth y â 14. verse that both the godly vngodly shall dye as concerning their bodies be layed in a pit or hole or graue yet when the righteous shall rise to felicity and the vnrighteous to miserie w t their bodies they shall rise Therefore saith Dauid I am perswaded that God will redeeme mee from the hand of the graue will receiue me to himselfe though my body consume in the graue as the bodies of the wicked do but by and by after deathe hee will receiue my soule and at the resurrection bothe bodie and soule And so doth Lacac signify sometime as I haue noted before The godly in the laste daye shall triumphe ouer the wicked who per secuted them in this life And that is meaned by the Morning in the. 14 verse Iob declareth these verses plainlye in these words when the ryche man slepeth that is to say dyeth he shall not be gathered to his fathers that is to those his Fathers who were Faithfull whiche were and are in heauen but shalbe tossed and afflicted miserably Of the gathering to the fathers I haue spoken before and likewise noted largely vpon genesis 49. In y e 49. Psal. verses 14. 15. Sheol is thrise for y â graue or pitas Felix also trans lateth Nether is it probable that there are any shepe in hell but the text sayth that they are there where the shepe are the shepe ââ¦aye not in hell but in some pit or ditche as Felix translateth or in the graue as it is in y e bible printed at Geneua The chalde paraphrast turneth and beforteth all to another sense saying that the wicked killed and murthered the iust like shepe Omitting the morning wherby is vnderstandthe resurrection in the Fourtenthe verse Dauid inueiheth against his familyar frende who was a reuolte and a traitore whose name was Achitophel 2. of the kinges 15. verse 12. cap 19. verse 21. and cap. 17. verse â⦠Lyra vnderstandeth it of the inhaââ¦ytors of Ceile 1. of the kinges 23. Dauid wisheth thââ¦t Achitophel his complices might go quicke into their graues be swallowed vp ââ¦s Chore ââ¦athan and Abiron were ââ¦ombers 19. In Hell there are no bodyes wherefore Sheol muste nedes be vnderstanded the graue and earthe as the 23. verse of the same Psalme declarethe manyfestlââ¦e Sheol signifieth the graue alwayes and Dauid spake as we do in englishe when we set our Children vnapte or vnthriftes or any othâ⦠vngratious person we will wist that he were in his graue that hâ⦠were dead that he were layd in thâ⦠grounde that he were as farre vâ⦠the earthe as he is aboue ãâã that the soule were saued And Dauid was as charitable aâ⦠we are When Dauid was in extreamâ⦠danger in so muche that Saul
haâ⦠thought to haue thrust him in with a speare he giueth God thankes who had deliuered him from presâ⦠death and from the graue So doâ⦠Flamminius expounde this Texte who dwelled at Rome when I diâ⦠write this booke being of singulaâ⦠acquaintancâ⦠with Cardinal Poole Lyra saith that GOD deliuereâ⦠Dauid a fossa ãâã from the pitte where he shoulde haue bene buriââ¦d The Geneua Bible translateth it thus Thou haste deliuered my soul froÌ the lowest graue wherin they offende that they translate Nephes the soule which Lyra inââ¦erpreteth the life which God deliââ¦ered from the graue Neither can ââ¦he immortall soule of man be enclosed in a graue neither a spirituââ¦ll thinge in a corporall place From the lowest graue Lyra ââ¦yeth from the pitte where a man ãâã buried whiche is vnder the ââ¦arth The same phrase word for word is in Deuteronomy 32. verse 22. which place I haue expouÌded before The greatest Bible translateth ãâã thus Thou hast deliuered my soule from the lowest parte of hell Wheron they grounââ¦e a detestable errour that they should thinke that Dauid a man of perfeâ⦠faith of singular vertues and suche a one as was written in the booke of lyfe should imagine y â either he should or could go to hell They put in this worde parte whiche is not in the Hebruetexte ââ¦nd why they should do so they arâ⦠able to giue no reason As thoughâ⦠Dauid should haue descended to the lowest part where damned soulâ⦠are Moreouer their translation deuideth hell into parts as though soâ⦠parte were highe some lowe soâ⦠in a meane wherein they foloâ⦠y e damnable errour of the Papistâ⦠the Superstitious deuision of thâ⦠Schoolemen the ignoraunt phaâ⦠tasye of the simple People who ãâã a longe tyme haue beene seducâ⦠by false Doctours ledde into errâ⦠by lewde Fryers induced by bliâ⦠Uisions and Reuelations bewitched by longe Custome and ãâã swaded to belieue besides that heâ⦠whiche the Scripture speaketh of and wherein are appoynted for ãâã wicked euerlastinge and intââ¦llerable Torm entes euen Limbus Infantium where Childrâ⦠dyinge without Baptisme are peâ⦠petuallie condempned without ãâã ââ¦ission without consolation witâ⦠ãâã hope of deliuery without grace without any expectation of solace without redemption The Second where the Faithââ¦ull Fathers and they that dyed beââ¦ore CHRIST did lye in drouââ¦y Dennes miserable mystes palââ¦ble Darkenes and as some saye ââ¦courged certayne tymes of the day with Whyppes feared withe thââ¦ââ¦rowning and foming Hellhounds ââ¦mased withe the noyesome spectaââ¦es and tormented with spitefull ââ¦pirites And these saye they Christ ââ¦tched out The thirde they cal purgatory ââ¦f the which I haue spoken before ãâã large Augustine writinge vpon this ââ¦lace gesseth as the Blinde man ââ¦asteth his Staffe disputeth by ââ¦oniectures inuenteth many gloââ¦s and none of them true and ââ¦aueth the Teââ¦te in doubte neyââ¦er dare hee conclude anye thinge ãâã complaineth of his owne ignoraunce Thus it is to interpretâ⦠the scriptures without foundation without the gifte of the Tongues without the proper vse and grounded knowledge of the Hebrewâ⦠Tongue Dauid being miserably affliââ¦ted either with sickenes or elsâ⦠with his enemies and persecutorâ⦠craueth ayde desireth to be comforââ¦ted calleth for grace and mercye complayning that he is full of miserie and that his life draweth nerâ⦠to the graue which graue he tearâ⦠meth a pitte in the fourth verse â⦠in the fifth verse a graue in the 6 verse a lowe pittâ⦠or hole and ãâã the same sixt verse darkenes anâ⦠the deapth in the eleuenth a grauâ⦠and the earth The Chaldee Paraphraste haâ⦠the house of perdition or ratheâ⦠consumption where mens bodieâ⦠consume to earthe in the. 1â⦠verse darkenes and the laââ¦d of ãâã or forgetfulnesse What bodie lying in the graue doth not forget all How or what ââ¦anne it remember that is without soule life and senses Sheol is the earth where graues are made and called the earth The greatest Bible translateth Sheol in this Psalme the graue Wherby it is manifeste that they were not agreed howe to translate it for oftentimes they translate it Hell Hugo Cardinalis against his wil iâ⦠compelled to cal Infernum in this place Death What man is he saith Dauid that shal not dye or that can deliuer himselfe from the hand of the graue So dothe the Geneua Bible translate this place so the Chaldee paraphrast ââ¦o Campensis The same is Duma in Psalme 94. verse 17. For the graue is a place of silence So sayth Lyra. Duma is so vsed Ps. 115. 19. Duma is a place of silence as the Graue iâ⦠where euery thinge is quiet ãâã at rest Psal. 94. 17. called a ditâ⦠in the 13. verse before Psal. 115. 17 Esay 38. 10. 18. And Virgil. 6. ãâã meth to describe the Graue after same sort Dââ¦i quibus imperiuÌ animoruÌ vmbraeque silentâ⦠Et Chaos phlegeton loca nocte silentia late The pit beneath Ps. 88. 3. the graâ⦠beneth Ps. 86. 13. Deut. 32. 22. aâ⦠y â earth beneath Ezech. 31. 14. are alâ⦠one And as it is in Ezechiel so ãâã it in Psal. 63. 10. the graue is calleâ⦠Erets the earth in Salomon Eccl 17. the nethermoste partes of thâ⦠earth And Iob saith that he came nakeâ⦠out of his mothers wombe thither he should returne naked meaning y â he should go to the earth oâ⦠graue The 72. Interpretours alsâ⦠haue Hades for Duma wherby wâ⦠may learne y t they in all places bâ⦠Hades ââ¦eaned y e graue And y â samâ⦠ââ¦orde is in Psal. 116. 3. Dauid shewââ¦th the power of God to be so preââ¦ent in euery place that he sayth If I shall ascende into heauen there he ââ¦is or if I shall make my bedde in the graue in Sheol there he is I suppose there is no man so insensible that will thinke that there is ââ¦nye Bedde in Hell As for the Graue it serueth the Deade for â⦠Bed If I shal go saith Hugo Cardinalis into the bottomlesse pitte of sinne thou séeste me But here is no place for allegories Dauid béeing reuyled of Doeg and of other of Sauls flatterers called rebell traytor complaineth that his bones were so scattered as a man that diggeth grauell spreaââ¦eth it abroad or as one that heweth wood and therefore saieth that his bones are spread as it were at the mouthe of the graue So translate Munster Felix Campensis the Chaldee paraphrast Our bones lye scattered vpon the graues mouthe The greate Bible translateth it so And tâ⦠Geneua bible At the graues mouth If we should translate Sheol Hell as the olde translation hathâ⦠what shall wee doe with Dauid bones Were they scattered at thâ⦠mouth of Hell He was not as yeâ⦠deade therefore coulde not his bones be either in Hell or at Hells mouth Salomon writeth that the wicked
Caemeteâ⦠rium a ãâã ãâã ãâã ãâã ãâã to sleepe because â⦠there do our bodies sleepe if theâ⦠slepe Ergo they must ryse Galienus the Emperour permitted christians to haue churcheyardes or burying places in y â yeaâ⦠of Christ 260. The graue is called guphar maueth psal 22. 16. 30. because that all y â come of the earth shall to the earth returne Gen 27. Gen. 3. 17. Preacheâ⦠3. 20. a place vnder the earthe Abaâ⦠don darknes and land of obliuion Psa. 88. 12. 13. Iob. 10. 21. confer a notâ⦠Pro. 9. 18. I will repeate the wordes outto Hosee as the Geneua Bible hath translated them and Pagnine and Sebastian Munster a manne whâ⦠hathe translated the Bible oâ⦠of the Hebrue into Laten mosâ⦠truly moste plainly and moste effectually as Martine Bucer did reporte I will redeme them from thâ⦠power of the graue I will deliuer them from death O death I wil be thy death O graue I wil be thy destruction Here are ioyned deathe the graue which Christe did ouercome and destroyed by his resurrection firste in himselfe and secondly in all mankind whose bodies he shal rayse in the last day out of their graues I woulde saith God in Hosee haue deliuered you from the violence of the Assirians from death from the graue if ye had repented Paul applieth it to the resurrection when this corruptibility shall put on incorruptibility this mortalitye immortalitye then shal the Lord Iesus call vp y â dead empty the graues scoure y â churchyards conquere death raise vp our bodies awake the corpses that do sléepe raise them to immortalitie Pauls wordes are these O death where is ââ¦hy sting o graue wher is thy victory The old translation hath for the graue death him folow y â ordinary Lyra Haymo Augustinus Iustinus And Ambrose vpon this place and the. 72. Interpretors haue for Sheol ãâã ãâã ãâã ãâã ãâã as Paul hath Neither can this place be vnderstanded of hell for there are soules and no bodies there are torments intollerable in the graues the bodies slepe without paine neither is there any resurrection of the soule it neuer dieth it neuer sleepeth it is not consumed to dust it waxeth not olde it liueth either in paine with Sathan or in ioy with God There is in this 13. of Hose verse 13. From the hand of the graue I would redeme them And in Amos God threateneth to punishe Idolaters that if they hide themselues in dennes dongeons caues and the graue he will finde them out or vp a lofte in heauen or as one that climmeth into y e highe Towers In y â text of Geneua it is If they shall digge into the hell Can a man digge in hell Are there anye mattockes there anye ââ¦pades any shouelles any tooles ââ¦s it not a spiritual place prepared ââ¦or Soules and for no diggers Wherfore heere yee maye see what Sheol is Read Pagnine in Catar and my note vpon the 9. of Amos. Ionas being in the belly of the fish praieth he calleth this belly agraue a deepe darke dongeon an obscure denne and full of desolation neyther was it hell for Hell is not in the fishes belly but it is a place inuisible to vs but to the dampned sensible terrible and full of paine the paine wherof no tongue can expresse of the which I haue written largely vpon Esay 30. Christ interpreteth this Sheol to be the hart of y e earth to be Christs graue and therfore not Hell neyther was Christ buried in hell Thus muche of Sheol out of the Canonicall bookes of the olde testament Now let vs sée what the Apocripha say of Hades of whose naturâ⦠and propertye I haue noted somewhat before In the 13. of Toby it is put foâ⦠Sheol the graue which phrase is declared before in the place of Deuâ⦠32. 39. 1. of the Kinges 2. verse 6. in Wisdome 16. v. 11. This woorde Hades is put for Sheol the grant and can be taken for no other thinâ⦠in the booke of Wisdome where the wicked say that none returneth frâ⦠the graue And that it must nedes be so vnderstanded their imaginations declare where they hold that there is no life to come no heauen no heâ⦠no reward for the iust nor punishment for the vniust where the oldâ⦠translation hath in the 10. of Wisd How that God drowned the Egyptians and brought the Israelites ãâã altitudine inferorum from the deapth and bottom of hell where they neuer were y â greke is ãâã ãâã ãâã ãâã ãâã from the bottome of the déepe thaâ⦠is out of miserye out of Egypte and the red Sea and so expoundeth Pellicane The sonne of Siracke giueth counsell exhorteth all men prouoketh the niggard and also perswadeth w e the liver all to do good while he liueth for after death after a maÌ be buried brought to his long home and to his graue there is no hope of amendment no rewardes canne profit no Popes pardons no Peter hence no indulgeces a paena culpa no masses no diriges no obites no Lady psalters no praiers for them y e are dead They that are in y e graue they that are buried can not prayse God saith Baruck and that it is meaned of the graue these wordes declare which followe in the same seauententh verse VVhose soules are out of their bodyes Of this I haue noted more vpon the text of y e â⦠Psalme The graue in Baruck is Sheol as appeareth there Thus haue I noted all the plaâ⦠of the bookes called Apocripha â⦠came to my memorye and in ãâã place Hades no more then Sheol in the Canonicall bookes doth signify Hell where are the dampnâ⦠soules In the first chapter of Wisdome where it is said that God created all thinges without faulte neither was there any poyson nor hell vppon the earth he meaneth if Adam had not fallen there shoulde haue bene no death nor graue which he meaneth by Hades It is for the graue Wisdome 2. verse 7. when Hades is taken for Hell in the new Testament it is alwayes ioyneâ⦠with extreame punishment without payne it is y e graue with painâ⦠or tormentes it is hell As for Sheol wherin consisteth halfe of our controuersye and the ignorance wherof hathe forged mo Hells then euer God created doth neuer signify y e place of euer lasting punishement of the which I will speake anon leaste that the poysonfull tongue should falsly accuse me Let vs come to the new testament And thou Capernaum which arte lifted vp vnto heaueÌ shalt be brought downe to Hades to the ground If ye vnderstand by Capernaum the citty with houses temples and walles which shoulde be ouerthrowne cast down for the sinnes of y e people as Sodome and Gomorrha were then coulde it not sinke into Hell for there are neither townes citties nor
verse 12. Psalme 49. verse 19. Psalme 107. verse 9. 18. prou 6. verse 30. cap. 13 ver 4. twise verse 25. cap. 23. verse 2. chapter 27. verse 12. 7. preacher 6 verse 3. 7. 9. Deuteronomium 23. verse 24. Hier. 31. verse 12. Esa. 29. ver 8. 16. Esa. 58. verse 11. Hieremias 2. verse 24. Micheas 7. verse 1. And in Exodus 15. vers 9. I will saith pharao fulfill my lust my desire and mine affectioÌ in spoyling these runnegats the Hebrues Iob. 39. verse 1. Habacuc 2. verse 5. Iob. 33. verse 22. Vaticrab Iashacath naphsho his soule saith the Geneua bible draweth to the graue The soule can not be buried Therefore thus translate it The man draweth towarde corruptioÌ Nephes shamar is to take hede to beware to be diligent Dare operam to put to a mans good will Deut. 4. verse 9. 92. cap. 6. verse 5. Math. 22. verse 37. Marke 12. verse 27. Luke 10. verse 27. psal 19. verse 9. Nephes and Sheol are so proper to the body that liueth and dieth that they are very oft ioyned together to declare the mortality of mankinde God saith Dauid psalme 49. verse 15. shall deliuer my life or me my selfe from the power of the graue which other translate my soule from the power of hell or of y e graue The same phrase words are in psa 86. ver 13. psa 16. verse 10. pro. 23. vers 14. Nephes which they translate y e soule is ioyned w t silence which signifieth the graue psa 94. vers 17. and the life ioyned with sheol psalm 88. vers 3. Casau nephes to lacke a mans pleasure preacher 4. ver 8. Nephes a mans selfe a man himself Deu. 4. verse 15. Nom. 30. ver 5. 6. 7. 8. 9. 10. 11. 14. Iob. 6. vers 7 Iob. 7. verse 15. cap. 9. ver 21. psal 3. ver 2. psa 6. ver 3. 4. psa 11. vers 1. psa 18. ver 12. 14. psa 33. ve 18. 19. psa 34. ver 22. psa 35. ver 3. 10 14. 16. 20. 28. psa 38. vers 12. psal 42. ver 1. 2. 4. 6. 8. 16. psa 43. verse 5. psa 57. ver 1. 5. 8. psa 62. vers 1. psa 63 ver 2. psa 66. ver 7. psa 69. ver 22. psa 71. ver 11. 25. psal 77. vers 3. psa 88. ver 15. psa 94. vers 19. psa 103. ver 1. 2. 5. psa 104. ve 1. psa 119. vers 20. 26. 29. 82. 110. 178. psa 120. vers 2. 5. psalm 123. ver 5. psalme 124. verse 4. 7. psal 131. vers 3. Esay 15. ver 4. Esa. 49. ââ¦erse 7. Esay 55. verse 2. 3. Hie. 37. verse 9. Lament 1. verse 11. 16. cap. 3. verse 20. 24. 25. 58. Ezechiel 3. verse 21. Ezechiel 4. verse 14. ââ¦osee 4. verse 8. prouerb 3. verse ââ¦2 cap. 6. vers 32. cap. 11. verse 17. ââ¦rouerb 18. verse 7. cap. 17. cap. 19 verse 18. preacher 7. verse 30. Bal. â⦠verse 6. chapter 3. verse 1. 2. 3. 4 ââ¦hapter 6. verse 11. Iosua 23. verse ââ¦1 There died so many of surfets drunkennes that the graue sheol ââ¦as sayde to make her selfe wider ââ¦ephes Esay 5. verse 14. Habacuc ââ¦ve 5. Pagnine in Nephes Sheâ⦠and Racab Chimus in psalm 4. ââ¦onas 4. verse 8. Eze. 13. verse 18. 9. 20. Nephes for the vexation of ââ¦ind Deutrono 28. verse 65. The ââ¦4 verse and 66 expoundeth it of ââ¦e greise and paines which they all sustayne 2 of the Kinges 4. ââ¦rse 27. Iob. 7. verse 11. chap. 10 ââ¦rse 1. psalme 13. verse 2 psalme 24. verse 4. psalme 25. verse 1. psalâ⦠107. verse 26. psalme 146. verse 1â⦠prou 14. verse 10. cap. 16. verse 24 chapter 21. verse 10. chapter 24. ver 14. chapter 25. verse 10 chapter 2â⦠verse 9. chapter 28. verse 25. Esaye 26. verse 8. 9. Lo Nephes ââ¦adag ãâã to be gilty Iob. 9. verse 21. Racab Nephes of a broad or shout stomaâ⦠and corage or arrogant and proude prou 23. verse 26. Nephes a tablet Esay 3. verse 20. because that a tablet is much desired so is Nephes put for a desire Chimus saith so or rather as Rabby Abraham noteth because there I meane in the harte is the life and therefore they vsed to hange their tablets there Nephes is a body without life â⦠coars a dead body without senses and feeling psalme 16. verse 10. Leu. 19 verse 28. Leu. 21. verse 1. 11. Leu. 22. verse 4. Nomb. 5. vers â⦠Nomb. 9. verse 10. Nomb. 19. ver iâ⦠13. Act. 2. ver 31. Act. 13. ver 35. Ezech 16. ver 5 where Esay prophecteth â⦠the deathe of Christe hee saitha that hee gaue his bodye to deathe Naphshi which they translate the Soule But his Soule coulde not dye And Virgil in the buriall of Polidorus vseth anima for the dead body in these wordes animamque sepulchro condimus and Lactantius in Phaenix vsed anima for the body Nephes for liberality If thous shew thy selfe liberall to the nedy Esa. 58. verse 10. The Bible printed at Geneua traÌslateth it thus If thou pourest out thy soule to the hungry refreshe the troubled soul the shall the light spring out in darknes The Bible reade in the churche hath thus If thou hast compassion vpon the hungry c. Here is Nephes taken for liberality for a liberall mind and a willing affection and compassion towardes y â poore They should haue traÌslated it thus If thou pourest out thy liberality vpon the poore and refreshest the troubled person then shall thy lighâ⦠spring out in darknes Thus far haue I declared out of the canonicall bookes of the old Tâ⦠stament what Nephes is and ãâã of those places where it is foundâ⦠and I do not find it for the immoâ⦠tall soule in any place but alwayeâ⦠applied to the body which dyeth ãâã man who is consumed by age sicknes or other meanes or toy â breatâ⦠which doth exspire or bloude thaâ⦠is shed or y â senses that shal peâ⦠ââ¦he or to certaine motions of the mind or affections which dye with thâ⦠body or seruauntes persons or ãâã a coarse and dead body so beastes which are al mortal or to God him selfe who hath no soule therfore doth signify God for that he is the giuer of life breath and beeing tâ⦠all creatures neither hath God aâ⦠immortall soule for that is a part of man inspired by God about the 6. moneth after the conception aâ⦠I haue declared in my Latin booke ââ¦e animo Neyther is Psyche taken for the immortall soule in the bookes calââ¦d Apocrypha sauing as I remeÌââ¦er in the 3. of Wisdome verse 1. Notwithstanding the Grekes take â⦠diuers times for the immortall ââ¦ul as Plato in Phedone and Axiaâ⦠But Aristotle taketh it for that ââ¦rt of man that dieth the immor tall soul he calleth ãâã ãâã ãâã ãâã ãâã animae which
ââ¦ey translate soules are the bodies the 41. verse of Esdras 4. ââ¦n the new testament it is for the ââ¦e as Math. 2. verse 20. Exod. 4. 20. They are deade that sought ãâã life of the child Math. 6. ver 15. ââ¦ke 12. ver 22. Mat. 10. vers 39. find a mans life is to saue it read ââ¦ath 16. verse 25. of that phrase ââ¦rse 26. Mark 8. ver 35. 36. 37. ãâã 9. vers 24. 25. cap. 17. verse 33. ââ¦n 12. verse 25. in which places â⦠phrase aboue meÌtioned is truly ââ¦pounded Math. 20. ver 28. Mark 10. verse 45. Luke 7. verse 20. 22. 23. cap. 14. verse 16. cap 21. verse 19. Iohn 10. verse 11. cap 12. ver 25. cap 13. verse 38. cap. 15. verâ⦠13. 2. Cor. 1. verse 23. 1. Thess. 5. ãâã 23. Actes 20. ve 10. c. 20. ver 24 cap. 27. ve 10. Rom. 11. verse 3â⦠16. verse 4. philip 2. verse 30 1. Thess. 2. verse 8. Heb. 4. ve 1â⦠1. Iohn 3. 16. Reuelat. 12. ver 11 psyche for God himselfe Math. 12 18. Esay 42. 1. Heb. 10. 38. Anâ⦠so doth God the father expound thâ⦠place of Esay 42. in the 17. verse ãâã the 3. of Mathew In whome is mâ⦠delight ãâã ãâã ãâã ãâã ãâã ex animo willingâ⦠ly Ephes. 6. 6. Coloss. 3. 23 Do ãâã thinges willingly like good childrâ⦠and not vnwillingly as seruauntâ⦠do compelled by their masters Psyche a mans selfe Luke 12. 1â⦠Iohn 12. ãâã Actes 25 24. 2. Coâ⦠12. 15. Hebrues 13. 17. 2. Peterâ⦠verse 8. psalm 120. ver 6. Psychâ⦠a dead body Act. 2. v. 27. 31. Psychâ⦠â⦠consent as they were all of one minde and consent Actes 4. verse 31. phil 1. 27. Thou muste loue thy God with all thy psyche with all thy studye and indeuour toto tuo sensitiuo appeââ¦itu as Lyra interpreteth with all thine intelligence wisdome cogitation as Chrisostome with all thy life with all thy mind as Augustine with all thy will and mind as Glossa Ordinaria w e al thy life which thou oughtest to yeelde vp for him as Origen Math. 22. 37. Deut. 6. 5. Luke 10. 27. Mark 10. 45. Reuel 18. 14. To saue a man ãâã ãâã ãâã ãâã ãâã Mar. 3. 4. Luke 6. verse 9. Actes 2 41. Actes 14. verse 2. Rom. 2. 9. 2. pet 2. verse 14. 3. Iohn verse 2. Actes 7. verse 14. and 27 verse 37. Rom. 13. verse 1. 1. Cor. 15. ver 45. 1. pet 3. 20. 1. 22. August Tom. 5. de ciuitat dei lib. 18. c. 22. calleth psychas men which were in the Arke of Noac My nature all y e parts of my bodye wherein is anye lyfe doe feââ¦re death my will is vnwilling my minde vexed mine affections moued mine hart is wounded my members shake my breast panteth my legges faynt mine hands trimble and all my senses are amased his fleshe was so troubled that hâ⦠desired that if it were possible that he might escape death ãâã ãâã ãâã ãâã ãâã is for the immortall soul Math. 10. verse 27. 28. Iames 1. ver 21. 1. Peter 1. 9. where Peter interpreteth the rewarde or rather the end of faithe to be the saluation of our soules ãâã ãâã ãâã ãâã ãâã in the new Testament signifieth for the most part the same that Nephes doth in the olde Testament notwithstanding it signifieth in two or three places in the newe Testament the immortall Soule as I haue noted a little before Nowe leaste that anye man ââ¦houlde conceiue anye sinistrall meaning for that I do not translate Nephes in any place the immortall soule neither Psyche but in fewe places I will declare what the Soule is by definition and with what woordes it is trulye and proââ¦erly expressed In this discourse yeshal haue brefly repeated the errours of them y e haue wrongfully written of y e soul their opinions opened their phanââ¦asies detected their heresies confuââ¦ed their iudgmentes confounded ââ¦heir authorities remoued their ââ¦ssertions condemned And although I do not do this at ââ¦arge in woordes notwithstanding ââ¦here shall be matter inoughe to reââ¦ell them all in the scriptures which I will alleadge for the mainteââ¦aunce of the immortalitye of the ââ¦oule for the insatiable pleasures which it hath so sone as it departeth ââ¦ut of this body I vtterly detest the Sadduces and Epicures who deny y â immortaliâ⦠of the soule Neither doe I thinke with the Essees that the soules come ex aetheâ⦠re subââ¦ilissimo into these bodies aâ⦠when they departe to goe ouer the Ocean Sea into a pleasaunt place in fortunas insulas or in Cââ¦mpos Elââ¦sios Neither with the Pharisies who say y â they go froÌ bodies to bodies and into beastes from one to another as Pythagoras prateth the Carpocratians Neither w e the Seleucians Hermââ¦ans who said that the Angels did create the soules Neither with the Gnostiques that the soules are of the substaunce of God or shall rise againe and not the bodies of this errour was also Valentinus and Marcus Neither with Clemens Alexandââ¦nus that the soul remayneth in y â matrice there ââ¦oth for the séede ãâã man wherâ⦠the boââ¦y is made Neither with Origene Proclus Aglaophon who affirme that the soule is in paradise and there synneth and therefore to ââ¦e thrust and inclosed in y e body as in a prison for his punishment and purgation Neither with the Maniches who holde that the Soules go into the globe of the moone and from thence into the globe of the sunne where when they are sufficiently purged like as our purgatory proctors defende they are translated in to the region of saintes And they say that y â soules which are in beastes and men are all one and to be of the substance of God with Cerdon Marcion Neither with Tertullian who calleth y â bosome of Abraham no heauenly place but a region higher then hell where the soules are refreshed vnto the resurrection and that this bosome of Abraham is a temporall place for the Soules are that they are seqââ¦stred in hell vntill the day of the Lorde Yf they be yet in hell what needed Christ to descend into hell or what did he there Nor with Origen who appoynteth the soules to be in an earthy Paradise as in a schoole where they are taught of all things which they had seene in the worlde Notwithstanding in the 3. Hom. vpon Luke he sayth That the soul departed deserueth to see the Angels the holy ghost the Lorde our sauiour and God the father Beholde his inconstancie Neither with certaine Arabians who affirmed that the soules died with the bodyes and shoulde rise with the bodyes Neither with the Priscilianistes that the soules are of the same nature and substance that God is of and willing to descende out of heauen to be exercised in these bodies Neither with Epiphanius that the souls are in a certain custody
ãâã 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 ââ¦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 ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã ab α non et ãâã ãâã ãâã ãâã ãâã videre August Tom. 3. de Gen. ad lit lib. 12. cap. 34. Homo likevvise in latine hath his name of ââ¦umus the earthe Adam for Adams graue Sybil. 1. ãâã ãâã ãâã ãâã ãâã 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. Poiââ¦e is he uen Faber vpon Math 8. Heb. 11. Iosephus lib. 1. cap. 3. Lacac So it is taken Psal. 73 24. speakinââ¦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 weÌt 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 Cimââ¦i and Rabbi Abraham saye ââ¦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 ââ¦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. ââ¦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 ââ¦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 ââ¦rrore to place none in heauen before y â last day Nazian Philo. Eusebius Iosephus lib. Iudai 3. cap. 14. Erythrea ãâã ãâã ãâã ãâã ãâã ãâã 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. ãâã Eurip. in sup pl. ãâã ãâã ãâã ãâã ãâã Eurip. in An tiope ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ââ¦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. Theodââ¦ret in ââ¦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. ãâã ãâã ãâã ãâã ãâã 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 ââ¦us The death of Christ ransomed all Iohn 19. ââ¦0 what tyme Christ weÌt 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. ââ¦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 aââ¦raigned Moses Christ is accu sed for spoy sing hell Belial nine witnesses 2. Kin. cap. 11. The 7. Obiection Oeco laÌpadius Nethermoste hel is largelyâ⦠expounded af terward in Sheol Christ in the
boÌdage 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 ãâã 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 pernitioââ¦s doctrine of y â Papistes w t their traditions ceremonies inuentioÌs let vs study y t scriptures wher in is conteyned eternal life which are negligeÌtly ââ¦ead of the professors thereof deââ¦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 ãâã iudge them impious Iââ¦pes and desperate members of that malignant Synagogââ¦e who thus dare to their owne perdition so shamelesly abuse so reuerend a name wherunto each knee ââ¦oth bowe both of thinges in heauen of things ââ¦n earth of thinges vnder the earth besides whom there is none other name wherin maÌkind ââ¦an be saued For this name Iesus is as proper ââ¦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 Seââ¦inaristes tearming themselues Iesuites arrogantly ascribe to themselues a share portion if ââ¦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 ââ¦s also the sonne of Syrach was named Iesus but they shew themselues therin vtterly ignoraÌt of the Hebrue Tongue wherin their names be written not Iesus but sosua The same Iesus ââ¦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 quimilleââ¦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 pââ¦nderans Uerââ¦nique quod codââ¦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 thousaÌd 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 coÌmemorat ChristuÌ eduxisse sepulta ãâã ãâã ãâã ãâã ãâã vita aâ⦠restituisse nouae ãâã ãâã ãâã ãâã ãâã appellant monumeÌta 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 soÌniat algent Ad lemures nulluÌ Christus habebat iter Pecokus Episcopus LincolnieÌsis Omnino nullam ChristuÌ penetrasse Geennam Nec veterum manes eripuisse liquet Io. Caluinus c. 7. Sect. 25. Dum cruce penderet Christum lustrasse barathrum Dicit immeritam sustinuââ¦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 ãâã ãâã ãâã ãâã ãâã 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 Quidââ¦am concipitur Corpus Quid nascitur inde Corpus Quid patitur corpus Quae mortua Christâ⦠Pars Corpus Perrae quid conditur antro Corpus Tartareum quidââ¦am descendit ad orcum Corpus At
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 recoÌpense 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 vnderstaÌd it of his ââ¦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 vââ¦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 affirââ¦eth into the sweete and pleasant ââ¦asie of felicitye which God hath ââ¦repared for his elect from the beginninge hee is gathered vnto his ââ¦athers This Metaphor is thus ââ¦o bee applied that as the husband ââ¦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 coÌpany of thâ⦠innumerable augels in the congregation of y e first born sonnes which are written in heauen sometime ãâã God the Iudge of all men among the spirites of perfect men and ãâã Iesus Christ the mediator of thâ⦠newe testament Ambrose sayth ãâã 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
ashamed to saye that it burst asonder the brasen gates the yron barres and entred violently in the despite of Satan and saluted the Fathers shaked Adam by the hande brought them al out sauiÌg Cayne and Iudas who refused his offer Fabularum M. Smyth plena sunt omnia Aepinus a new writer a Lutherane will haue his soule to haue suffered in the hel of the damned soules Lossius and Wellerus other two Lutheranes that Christ wente to Hell both in Bodye and Soule What a detestable opinion hath Caietanus who defendeth that the soule of Christ suffred a double punishment one for y â it was agreued to bee out of the bodie the other for that it was sore tormented in hell I praye you let Caietanus tel me by scrypture or by some reason what that punishment was or wherfore he shoulde bee punished For his owne Offence hee coulde not for he had not offended for others heâ⦠did not for that hee dyed vpon the crosse sayng All things are dispatched man is redemed man is saueâ⦠Sathan is subdued hell is spoyled the force of the deuell is broken his dominion deminished and ther are required no more sacrifices no mâ⦠deathes no more torments no perigrination to hell nor to S. Iames no more conflictes with Sathan no moe tooles to burst the gates of helâ⦠Smith Eusebius Emisenus de resurrectione domini sayth that Christ his soule descended into hell when heâ⦠gaue vp the ghost at 9. of the clock with vs it is then three of the clock at afternoone to spoyle hell Carlil But that denied Christe who sayd that the thiefe should bee wyth him that daye in Paradise Smith Athanasius de Virginitate affirmeth that the Lorde descended into hell at twelue of the clocke at after noone and rose agayn at midnight Carlil Where was his Soule betweene three of the clocke and sixe at night Nicephorus sayth that he was not there aboue a moment Augustinus writeth y â Christe was in Hel stââ¦eÌ and thirtie houres Reinerus sayth that Christ was in Lim bo one daye and two nightes Lyra saieth that Christ was in Hel whiche he calleth Limbus patrum nyne and thirty houres DissentioÌ in doctrine is a signe of no Truth note how some saye that Christe descended into hell at three of the clocke some saye at sixe some saye hee taried there sixe and thirtie houres other some nyne and thirtie houres other fourtie other denie any local descending neither nede theromish Catholickes to bee offended seeinâ⦠that Augustinus Steuchus one of Popes Librarie bishop of Kisâ⦠translateth this as I do expoundeâ⦠it as I do and proueth his translation by many other places of thâ⦠scripture where the soule is takeâ⦠for the bodie and lyfe and concludeth fully with me Remigius alâ⦠Bishop of Antisiodor expoundetâ⦠this place as I do as ye may reaâ⦠in my notes vppon the 16. psa Aâ⦠likewise Martin Borrhai vpoÌ y â 1. kâ⦠2. Feline Vatablus vpon the 16. pâ⦠Fagius vpoÌ Gen. 37. Bucer vpoÌ maâ⦠27. Munster vpon math 27. Petâ⦠in the 2. of the Actes and Paul in 13. of the Act. Beza vpon Act. 2. Chrisostome is compelled to vnderstaÌd this place of the 16. psa as I do Smith Notwithstanding that Chrisostom interpreteth that place as yoâ⦠do yet doth he by other scripture proue that Christ went to hel as Dââ¦uid sayth Lift vp your heades ye gateâ⦠lyfte vp ye euerlastinge gates and thâ⦠king of glory shall come in Carlile Dauid in this psalme declareth that God is the ruler of all the whole world and that he especiââ¦lly fauored the Iewes whom hee wished to lyue an incorrupte life ââ¦nd they shoulde dwell in Syon ââ¦hey shoulde dwell at Hierusalem ââ¦hey should dwell in the tabernacle ââ¦f GOD which hee had chosen for ââ¦uer as the Psalme 132. declareth ââ¦t large to be a temple for GOD ââ¦ho sate on the toppe of the Arke ââ¦nd there gaue oracles and thereââ¦ore Dauid seing in spirite that the ââ¦mple promised was perfourmed ãâã his fayth for fayth seeth things ââ¦bsent and long after to come reââ¦yceth with himselfe and sayth O ââ¦e gates of Ierusalem lift vp youre ââ¦eades O ye eternall gates be lyfââ¦d vp that the eternall God sitââ¦ng betweene the Cherubins may ââ¦me in eternally there to dwell ââ¦e calleth y â gates eternal for that arcke had no certaine place befoâ⦠but there it should alwayes be tâ⦠tayne and eternall I haue noâ⦠of this muche more in my Not of the 24 psalme howe that the aââ¦gels reioyced and commaunded gates of heauen in Christes asceââ¦tion to open let in Christ but ãâã literall sense is alwayes the safe For they that departe from the leââ¦ter propounde many absurdityeâ⦠forge many lyes marre many ãâã intentions inuente a 1000 gloâ⦠Chrisostome is not ashamed wiâ⦠out all reason and sense to cal thâ⦠gates the gates of hell that shouâ⦠let Christ in Hugo the Cardinaâ⦠calleth these gates vices and the princes whiche should be translated heades hipocrites and principall heritiques who should talâ⦠away their vyces and errours oâ⦠of their myndes Smith M. Iames of Theranio a docââ¦or of the decrees in his booke callâ⦠Belial for those are his own words ââ¦n the yeere of Christe 1382. the last ââ¦ay of Oct. saue one dated at Auerâ⦠besides Naples the 5. yere of Poââ¦e Vrbane the sixt of that name wriââ¦eth that God the father of Christ ââ¦earing the lamentable crying of ââ¦e soules in Limbus biddeth his ââ¦onne to girde his sworde to his ââ¦igh and like a mightie man of ââ¦arre he went to hel coÌmanded ââ¦e princes of hel to open their gats ãâã else hee woulde burst them vp ââ¦he princes of hell were so amased ââ¦at they consulted to barre the ââ¦tes surely to fortifie the walles ââ¦wers castles and fortresses and to ââ¦atch and warde against his asulte Christ burst the brasen gates ââ¦ake the yron barres gaue a daunââ¦erous assault entered with a white ââ¦nner displayed his redde crosse ââ¦on the walles and towers cast ââ¦wne the hell howndes hunted ââ¦em from post to pillar bounde ââ¦tan or Pluto him selfe with yron ââ¦ters and chaynes and threw him into a deepe dungeon saluted tâ⦠patriarckes and prophets shakâ⦠them by their righte handes thâ⦠was ioye without heauines lighâ⦠without darknes there they weep for ioye daunced like damose there were sweete odours ther wâ⦠perfumes musicke simphony melodye harpes lutes shalmâ⦠drums tabrets fyfes whistlâ⦠bagpypes psalters songes Kirieâ⦠Osanna in excelsis or rather in ââ¦fundis there was De Profundis ãâã maui there was Confitemini doâ⦠quoniam bonus dicant nunc redeâ⦠there was captiuam duxit eaptiuitâ⦠there he taried three dayes â⦠three nightes there the deuels roâ⦠bled and roared like lyons Then sayd Astaroth we wil mâ⦠and ordeine for our chiefe aduoâ⦠proctor
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 ââ¦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 raisiÌg 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 ââ¦6 ver 4. the dust of deathe Psal. 22. ver 15. the snares of deathe Pro. ââ¦3 ver 14. the shadowe of deathe Hier. 13. ver 15. Psal. 23. ver 4. Luk. â⦠ver 79. the gates of deathe Psal. ââ¦07 verse 15. the same is called the the gates of the graue Math. 16. ver 18. ãâã ãâã ãâã ãâã ãâã The same woordes are in the Ps. ââ¦8 and verse 5. Chebeleâ⦠mââ¦uetb In the 72. ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã And in the 18. psalm verse 7. the snares of deathe in the same sense withe the sorrowes of deathe Mocheshie maiâ⦠eh ãâã ãâã ãâã ãâã ãâã To rayse Christe from death aâ⦠to loose the sorowes of Deathe arâ⦠both one For the Greekes vse tâ⦠putte a ââ¦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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã Iohn ãâã ãâã ãâã ãâã ãâã Whereas also ãâã ãâã ãâã ãâã ãâã is put for thâ⦠Graue or Death That it was Gâ⦠the father that raysed Christ and ãâã 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 coÌposition of the wordes And you shall finde y â aduersaries in an intolerable error the truth ââ¦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 ââ¦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 deliueââ¦ed Abell Enock Abraham and ââ¦he other faithful he saith that them ââ¦e deliuered not because that ââ¦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 ââ¦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 doââ¦h but as the angells do Durandus and Picus deny that his soule went to hell but that onely the effecte of his Passion ââ¦assed ouer all Thomas Aquine ââ¦roueth that Christ effectuallye ââ¦aked all the kenells ransacked all ââ¦he puddles and dongeons of hell ââ¦ut that his soule descended onely to that parte of hell where the blessed soules were Wherefore saith ââ¦e his soule went onely thether where the Faithfull soules were But the effect therof went through ââ¦l y â other there you say y â it went also to purgatory Notwithstandinge Hugo Victor ââ¦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 aââ¦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⦠ââ¦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 ââ¦o the symple mynystryng occasion of errours and engendringe a thowsande-absurdityes But to
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 tyââ¦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 repeÌt wherefore the Lord sent suche abundance of water that they were al drowned saue Noac Sem Cham Iaphet and their wyues Let vs traÌslate 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 ãâã of God the clemency of the Lorde the Spirite of Iehoua Christes deuine nature did geue them tyme ââ¦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 ââ¦aphet with their foure Wiues were saued by the force of the waââ¦er that bare vp the arke ââ¦nto the whiche water Baptisme ââ¦s compared or a Figure signe or Sacrament correspondent to this ââ¦ater for as they were saued by ââ¦heir fayth and by the helpe of the ââ¦ater from drownyng so are wée ââ¦y Baptysme and that throughe ââ¦is resurrection For as Christe ââ¦ose againe beinge dead a gloryous ââ¦odye so ryse wée beinge as it were ââ¦uryed in Baptisme to walke in a ââ¦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
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 ãâã lesser a Minore ad Mains Iâ⦠called them to Repentaunce much ââ¦ore will he call others He preaââ¦ed to them that were in pryson ãâã meane to them that were tyed ââ¦ith the custome of synning which ââ¦as in the tyme of Noac when as ââ¦ll fleshe had corrupted his waye Gen. 6. hee came in Spirite and ââ¦reached by Noac whome hee had ââ¦nspyred to make the Arke and ââ¦reach Repentaunce and although ââ¦hat y â Humanity of CHRIST was not as yet notwithstanding ââ¦is Substaunce his Deity and Godhead was euer Iesus Christe yesterday to daye and he foreuer Thus muche Lyra and more to y â ââ¦me purpose What pryson was this that they were in Were they inclosed in stone walles Were they in some ââ¦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 tstandiÌg a Prison is taken in all Tongue by a Metaphor for the Body wheâ⦠in were inclosed these disobedieâ⦠Spirites obstinate to bee refoââ¦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 ãâã him and called him an old ââ¦oting foole sayng what had he to do with them what cared they for his preââ¦chinge So is Babilon meaning Rome called a Pryson of impuâ⦠Spirites This Pryson maye bee taken ãâã 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 ãâã ãâã ãâã ãâã ãâã and in Peter also ye may call these ââ¦ngracious gyants such as were in ââ¦e prisoÌ of sinne or in the pryson ãâã their Bodyes And Dauid dothe ãâã vse it in these words as the great ââ¦ible translateth Bringe my soule ââ¦ute of Prison Augustine among other expositiââ¦ns saythe that Dauid desyred god ãâã take his soule out of his Bodye ââ¦otwithstanding Augustine being ââ¦noraunt in the Hebrue Tongue ââ¦auerethe lyke an Academicall ââ¦claring y e text vncertainly by con ââ¦ctures For Dauid flyinge from Saule ââ¦d lyinge in the Caue Odolla deââ¦reth God to deliuer him saufe out ãâã that Caue wherin he was incloââ¦ed as in a Prison ââ¦nd there is Nephes whiche they ââ¦anslate the Soule taken for the Bodye and the Caue for the Pryââ¦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 ãâã ãâã ãâã ãâã ãâã and not ãâã ãâã ãâã ãâã ãâã 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 ãâã not he reconcile vs to his father ãâã 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 Lââ¦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 expouÌdeth 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 aââ¦d eaten with wormes Neither is this worde dead takeâ⦠at any tyme for them that liue ãâã 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⦠ãâã the quicke we meane them y â ââ¦all bee alyue when Christe shall ââ¦me to Iudgement 1. Cor 15. by he deade suche Bodyes as sleepe ãâã their Graues till the last daye ââ¦d their foules either in payne or ââ¦easure in sorrowe or ââ¦olace ãâã felicity or misery in Torments ãâã in Ioye in Hell or Heauen ââ¦hyche beinge ioyned to their boââ¦yes shall Receyue Sentence eiââ¦her to their Saluation or Conââ¦mnation The Gospell was preached to Adam nowe deade but then aliue ââ¦hen Christe Iehoua preached to ââ¦im the Seede of the woman to Noac nowe deade but then alyue ââ¦hen God tolde him that his Spiââ¦ite shoulde no longeââ¦ââ¦tryue with ââ¦an To all other both that were either ââ¦aithful as the Prophets and Paââ¦riarches were and the other faithfull or to y e vnfaythfull as to Caine ââ¦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 ãâã to synne and be mortifyed aâ⦠shoulde lyue to God warde in ãâã Spirit Nowe the Gospell mortifieth sâ⦠as beleue and raysethe them ãâã that they mighte lyue godlye aâ⦠Spiritually The Gospell was preached to ãâã 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 ãâã Nabucodonosor his Armye wâ⦠assaulted and inuaded Hierusalem Nowe I wyll alleadge other miâ⦠myndes of the whiche not one ãâã them dothe alleadge yt as you ãâã you falsify the Texte and sorge ââ¦ther sense then euer Micheas ââ¦aned ââ¦is breaker was Sedechias who ãâã through the ruynous walles w t ââ¦ny others for hast to escape Afâ⦠our English translation all this ââ¦ap is applied to y â vtter destrucââ¦n of Hierusalem After Pagnine ââ¦s breaker of the wall was the ââ¦ngell whiche kylled the Assiriââ¦s and the King that went before ãâã Ezechias Others as Pellicane ââ¦unster and Castalio apply from ââ¦is place But I will gather the in ââ¦ede O Iacob vnto the ende all ãâã Christ who shall gather a great ââ¦ultitude at Hierusalem lyke ââ¦ckes of sheepe of suche a nomber ââ¦at they shal one opppesse another ââ¦e breaker of the gappe shall bee ââ¦essias who shall subdue your eââ¦emyes releue your miseryes and ââ¦ing you to felicity This Kynge ââ¦all goe before you Iehoua shall ââ¦e his name he shalbe your head guide But according to the letâ⦠by this breaker vp is meaned ãâã Kinge of the Assirians and Babââ¦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 ãâã shoulde goe to London and ãâã should saye I am afearde that ãâã Innes should be taken vp tâ⦠are so many that goe I wyllâ⦠and prepare a place for vs. Doth yt nowe folowe that ãâã went to London before vs ãâã 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 ãâã dinge to the Englishe Bible reâ⦠in the Churches Christ seing his Disciples much ââ¦ered and troubled withe his saââ¦ges as where he sayd that
Ireneus hath set out an absolute ââ¦orme of our faythe in like manner as the other haue done and this either hee forgotte for lacke of memory or neclected it as an absurââ¦ity or dispyââ¦ed it as a fable or ab ââ¦orred it as a thing contrary to our Faythe whiche neuer placed anye faithfull mans Soule in hell 9. Neither is this patch in Tertulian where there is a perfect Rule of our Faythe published 10. Neither in another larg Crede in y â said Tertul. against Praxea 11. Neither in Origene who hathe a long discourse of the belyef 12. Neither in Gregâ⦠NeocesarieÌsi which Ruffinus dothe interprete in ââ¦ib 7. cap. 25 13. Neither in Ciprian though ther ãâã a Creede ascribed to him in S. Hieromes workes y e same assigned to Rufine whiche hathe this addition notwithstanding hée saythe y â it signifiothe no more but that heâ⦠was deade buryed For it is a Phrase amonge the Gréekes anâ⦠sometymes among the Latins ãâã in Cic. off 1. Dilapsa arma cecideruÌâ⦠y â a Participle is ioyned w t averâ⦠of the same signification as in thiâ⦠place ãâã ãâã ãâã ãâã ãâã Buried ãâã descended whiche two wordes aâ⦠all one and signify onely his Bâ⦠ryall And so is descended vsed in Geâ⦠44. where Iacob is sayd to desceâ⦠into Sheol meaning that hee wâ⦠layd in his Graue 14. Neither in y t Councel of Niâ⦠Socrat. lib. 1. c. 8 15 Neither in Eusebius CesarieÌsâ⦠Theodoret. 1. cap. 12. 16. Neither in the 3. Crede repeââ¦ted in y â Councell of Nice for thâ⦠3. were there recited 17. Neither in y â long Créede reââ¦ted of Athanasius in an Epistle Epictitus Byshop of Corinth 18. Neither in the Créede y â Athaââ¦asius hath in his Epistle of the Siââ¦odes holdeÌ at Arimini Selencia 19. Neither in Athanasius in lib. dââ¦ââ¦aiore fide 20. Neither in y t longe Créede set out by the Byshops of the East Socrat 52. c. 19. Athanasius in epist. Aââ¦imini ad Selencia 21. Neither y â Crede y â was made againste the Arrians in y â Ctttye of Illiria called Sardicâ⦠Hillariuâ⦠in his Booke of Sinodes 22. Neither in y e exposition of Hil. 23. Neither in any of those Créedes which are in Socrat. 2. c. 30. and in Athanasius of the Sinodes of Ari. Seleuc. Hillarius againste the Arrians 24. Neither in a Créede of them of Selenc and Isauria Socra 2. cap. 40. Sezo 4. cap. 22. Epiph. lib. 3. Tom. 1. Ser. 73 25. Neither in another Créede in y e Syn. ââ¦olden at Arimini 26. Neither in the Synode of Illiâ⦠about the yeare of Christ 370. The odor 4. cap. 8. 27. Neither in the excellent Creâ⦠of Damasus Byshop of Rome Theâ⦠odor 5. cap. 8. 28. Neither in the Crede set out ãâã Euseb. Socrat. 1. c. 8. 29. Neither in the Crede of Hillaâ⦠set out in his Booke de Symb. 30. Neither in his booke De Fide 31. Neither in that worthy Creede of Basill in Asteticis 32. Neither in y â singuler Créede of Greg. Nazianzene 33. Neither in the exquisite Créede of Marcus Victorinus in his 1. booke against Arrius 34. Neither in that Substaneiall Crede of Epiph. in Anchorato 35. Neither in Eustatius Byshoppe of Antioche writing vpon Ps. 16. 36. Nether in his booke De Anima 37. Neither in Remigius Byshoppâ⦠of Antissid or writing vpon Ps. 16. 38. Nether in Hypolitus ex lib. dâ⦠ibââ¦tione ââ¦alentorum ãâã And ex epistolâ⦠ad Regin quââ¦nd 40. Nether in his oration in Magââ¦um canticum Theodoret. 41. Nether vpon the second psalme 42. Nether Ambrose in expos ââ¦idei ââ¦heodoret dââ¦al 2. niconfusus 43. Nether in Theodoret in his diââ¦og ââ¦mpatibus Where the Crede oâ⦠Nice is expounded 44. Nether is it in y e couÌcell holden ââ¦t Alexandria Niceph. 14. c. 28. 45. Nether is it in the Crede of the ââ¦st councell holden at Toledo in ââ¦he yeare of Christ 420. 46. Nether in the Crede of the former councell holden at Ephesus in ââ¦he yeare of Christ. 532. 47. Nether in the Crede of the couÌââ¦ell of ãâã Soââ¦ra 2. c. 34. 48. Nether is it in the councell of Constantmople against Eutiches about the yeare of Christ. 449. 49. Nether in the beleyfe of Flaââ¦imus set out in the said councell 50. Nether in the Crede of y â Synode of Chalcedon repeated in Zonaâ⦠51. Nether in the crede of the ãâã thers in Ciril lib. 1. ad Regi 52. Nether in the Crede of Thoâ⦠dorus in the. 5. Councell holden ãâã Constantinople After Christ. ãâã 53. Nether in the confession of thâ⦠faith whiche was aduouched in ãâã Councell at Toledo the thirde ãâã the yeare of Christ. 545. 54. Nether in that landable Credâ⦠published by Gregory the first ãâã of that name 55. Nether is it in that Epistle thâ⦠Liberius Bishopp of Rome wroâ⦠to Athanasius confessing his fayth and beleyfe 56. Nether in his absolute confessiâ⦠of his faith whiche is published ãâã the boke of Councells 57. Nether is it in the Crede of Spiâ⦠ridion Niceph. 8. c. 15. 58. Nether in that famous confessiâ⦠on of the faith which the Bishopp of the East gaue vp to ãâã ãâã Emperoure Niceph. 9. ãâã ââ¦ib 9. c. ãâã 5 6. Nether in the Crede of Acatius y e time of Constantius seera 2. c. 40 â⦠61. Nether in the duble confessioÌ Marcus Arethusus before the ââ¦mperoure Constantius at Sââ¦rmy ãâã the yeare of Christ. 354. Socra 2. c. ââ¦0 37. 62. 63. Nether in the two or three Credes in the. 4. councell holden at Tolledo ââ¦4 Nether in the Crede in the first councell at Toledo 65. Nether in Carolus Magnus his Crede in his boke de Imag. c. 1. 66. Nether in the Crede of Ephesus in the yeare of Christ. 435. I coulde repeate a greate nomber of moe Credes and will hereafter if these be not sufficient Smyth I say as I said before it is ynoughe that it is in the Crede made by the Apostells Carlil I haue proued y e it was not made by y e Apostels If it had bene made by them it foloweth not that this addition was made by theÌ for it was certaine hundreth yearâ⦠after added as I shall declarâ⦠herâ⦠after The Crede saith that he deâ⦠cended into hell who suffered vnâ⦠der Pontius Pilate who was cruciâ⦠fied dead and buried but that waâ⦠the body of Christ ergo thâ⦠ãâã sendeth Christes body to hell Buâ⦠the body descended no further theâ⦠to the Graue and rose againe thâ⦠third daye That whiche went to hel saith the Crede rose again but the body rose againe Ergo the body went into hell which is an absurdity to affirme That which was buried descended iuto hell saith the Crede the soule was not buried therefore it descended not into hell That that went to hell saithe the Crede rose the thirde day from
the dead were there any dead in hell if they were dead what did Christ among them but you say that they were a liue the Crede saith y â the were dead to who he descended and from whence he rose The Soulâ⦠dye not then it folowethe y e hée rose from the bodyes that were dead and not from them that liued If his Soule went to hell whether went it before the body was buried or after If before why saithe the Crede that it went after But if it went at all it must nedes go immediatly so sone as it departed out of the body which was vpon the crosse and at three of the clocke at after noone for the body was buried two or thrée houres after about six of the clocke or a litell before Where was the Soule all that while if it had gone to hell why did not the Crede place it before his buryall for euery mans Soule is placed either in heauen or hell before the body be buried Wherefore sayth ERASMVS hée was no artificer but some cobler or patcher that placed it soo preposterously that patched it soo vndecently that set it so disorderly iu suche a place as it nether a greeâ⦠with the sentence before nor aftâ⦠Augustinus affirmeth that Châ⦠did them no pleasure that were Abrahams bosome whiche had â⦠wayes the Diuinity and the hoâ⦠Ghost present with them and thâ⦠Lazarus rested in that bosome ãâã fore Christes death which he ãâã leth the rest of the poore man ãâã kingdome of God and the Parâ⦠dise of y e thefe which he dareth ãâã call any parte of hell nether to ãâã taken in the good parte notwiâ⦠standing he maketh difference bâ⦠twene that eternall life which ãâã Angells enioy and that rest Whâ⦠the fathers before Christ had Aug. saith that y e solues are in ãâã Sed non in ea actione qua corpore ãâã cepta vegetantur Tom. 2. pag. 570 epist. lib. cap. 12. They are in pleasâ⦠seates till the resurrection Tom. 3 pag. 472. de Trinita 15. cap. 25. ãâã saith vpon the 36. psalm that wâ⦠shall not be there where the saintes shalbe to whoÌ it shalbe said Come you blessed and possesse the kingeââ¦ome prepared from the beginning of the worlde there thou shalt not ââ¦e saith he who doth not knowe ââ¦ut thou maiste be there where the proude barren riche man in middest of tormentes did sée the poore man resting on highe Thou beinge placed in that rest thou doest safely loke for the dayâ⦠of iudgement when thou shalt receiue thy body when thou shalt be changed on suche sorte that thou maist be equall with Angells In such like state as thou departest out of this life in such like thou shalt bee restored againe to life The soule saith Augustine all the tyme betwene their departure and the resurrection are reserued in hid places according as they deserued whiles they liued nether to rest or misery The Soules of the iust are in Abrahams bosome the wicked are tormented in hell The iust are in rest the wicked tormentes All mens Soules saith Augustiâ⦠Tom. 3. de Eclesi Dog c. 77. c. 7â⦠before Christ were in hell afâ⦠they are with Christ. How a greeth this with the worâ⦠before where ââ¦e saith that all ãâã iust werein rest in Abraham bosââ¦me in solace and ioye If the bosome of Abraham be a ãâã crete place of the father as August saith whither Christ ascended afteâ⦠his passion why was it not ãâã same before was it remoued ãâã suche an Immortall place ãâã remoued can it bee altered or emâ⦠tyed Smith Christ saith Ignatius in ãâã second Epistle Descendit ad ãâã num solus He descended to hell alone but he ascended with a multitude Carlil In these fewe wordeâ⦠there are two manyfeste Erroâ⦠ââ¦irst you saye that these woordes ââ¦re in his seconde epistle when as ââ¦hey are in his firste epistle to the Trallians Notwithstanding I thinke it is ââ¦o greate offence to alleadge one eââ¦istle for an other but it is an inââ¦ollerable errour to falsefy an holye ââ¦nans writing as you do for Ignaââ¦ius meaned that Christ was buriââ¦d and with him manye bodies did ââ¦yle he saith not that many soules ââ¦id rise with him neither is there ââ¦ny resurrection of the soul. Ignatius wordes are these Accorââ¦ing to his owne will hee was trulye ââ¦rucified and truly dead heauenly ââ¦hinges earthy and thinges vnder ââ¦he earth beholding it the heauenââ¦ye as incorporall creatures the earââ¦y as the Iewes and Romanes and ââ¦ther men who were then present ââ¦heÌ Christ was crucified they vnââ¦er the earth being a greate multiââ¦ude did rise with the lord for many saith Mathew bodyes of sainte which were a sleepe rose with ãâã out of their graues which were ãâã open 27. chapt He descended ãâã Haden into his graue alone but ãâã cended with a multitude and ãâã the wall which was of olde ãâã midde wall hee dissolued and ãâã the thirde daye his father raiâ⦠him and after certaine dayes whâ⦠in he was conuersaunt with the Apostles hee was taken vpp to his father and sitteth at his right hande there remaining till his ennemie be putte vnder his feete as a foote stoole Wherfore on Friday at three of the clocke hee receiued sentence of Pilate his father permitting it The sixt houre he was crucified The ninth he expyred Before the sunne was sette hee was taken downe from the crosse and was buryed in a newe Sepulchre The Saturdaye hee was in the ââ¦aue vnder the earth where Ioseph ãâã Arimathia had laid him In the Lordes day he rose from ãâã deade according to that which ââ¦as prophecied of him As Ionas ãâã in the be llye of the whale three ââ¦s and three nightes so shall the ãâã of man be in the hart of the ââ¦arthe ãâã dayes and three nights The day of preparation contayââ¦th his passioÌ the sabaoth his buââ¦al and rest the Lordes day his reââ¦urrection Thus far faithfully translated out ãâã Ignatius Nowe M. Smith consider your ââ¦ause expende better your allegatiââ¦s let not your wilful negligence ââ¦ue men occasion to speake euill of ââ¦de authours ignorance is to bee ââ¦edressed with knowledge negligence by diligence Smith Clemens Alexandrinus ââ¦mmediatelye after the Apostles writeth that Christ descended ãâã hell Carlil Clemens Alexandriâ⦠hath this errour amonge manye ââ¦thers that y â fathers before ãâã that liued vertuously were ãâã fied either by the lawe or by Pââ¦losophy but to haue beene withoâ⦠faithe in Christe and therefore ãâã Hell to haue taried and looked ãâã the descending of Christe and ãâã Apostles by whose preachingâ⦠there they were conuerted and ãâã leued in Christ so saued Stroâ⦠5. 6. These errours are so prodigiâ⦠that he is madd that would affiâ⦠them Howe coulde they bee iustifiâ⦠by the lawe
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 whoÌe it returne the ergo Peter speaketh here of y â body of Christ and not of his soule this sense Peter proueth coÌfirmeth by Dauid in y â ver folowing paul likâ⦠wise saith y â they put him in a greâ⦠or monumeÌt whoÌ God raised froÌ ãâã 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 ãâã his soule paul vnderstandeth the place of y â second psal of Christes resurrection and begetting froÌ the dead you of his eternall generââ¦tion you call that graue hell into the which paul denieth that he shall returne If descende ââ¦ee to come from ãâã higher place to a lower Why doo ãâã say and write that Christ desââ¦ded into hell ad inferos Is to go ââ¦nd ascend into Abrahams bosome ãâã descend and to cary the souls y â Christ found there vp with him into heauenas you say to fetch out y â ââ¦thers wherein are diuerse errors ãâã that you can not make descend ãâã be to ascend nor to go downe to ãâã to go vp Secondly that hell is neuer taken for Abrahams bosome ââ¦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 bosoÌe 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 ââ¦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 ãâã them that were in Abrahams ãâã some into any higher place or grââ¦ââ¦er ioy because that Abrahams ãâã some is and was the restinge ãâã and fruition of the iust the solaâ⦠ãâã the electe the hauen of them ãâã are departed the Patrimonye ãâã Isaac the inheritaunce of Iacob ãâã Paradise of the blessed Théefe ãâã heauenly Hierusalem the socieâ⦠of the holy soules and kingdomâ⦠heauen Notwithstanding Lutzenburge is not asââ¦amed with otherâ⦠to say that Abrahams bosome ãâã Limbus patrum In what place hell is no man ãâã tell notwithstanding as I haue ãâã before your eies other mens opinions thereof of the which the ãâã parte same to place it in the earth euen so may we by better coniâ⦠res then anââ¦e that they alleadge place it in the Aer about the earth For firste the Deuills are called ââ¦he Rulers of the worlde where they rule there they muste nedes ãâã well and haue their place but in ãâã 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 ââ¦stes Sathan in Iob sayth that he ââ¦ame thither to aflict Iob and had gone round about the earth but y e ââ¦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 ãâã circumfused about the earth and ãâã that large space and compase ãâã twene the moone and the earthâ⦠which is called Tartarus in Peter wheither the peruerse angels werâ⦠thrust bounde with the cheynes ãâã darknes Eusebius as Steuchus ãâã 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 ãâã ted in the aer Ergo then the ãâã ââ¦ay be their place Thus saith saâ⦠Deuells do flye by sea and lande with whippes tormented tied in ãâã Now if the aer be the place for ãâã deuell and his angells prescribed ãâã scripture then shoulde the ãâã haue said he ascended into hell ãâã not that hee decended For that ãâã aer is ãâã â⦠ãâã ãâã about vs ãâã compasseth the earth rownde about ââ¦ther is it any greater absurditye ãâã saye that the aire hath his inhaââ¦itours then to saye that heauen whiche is aboue the planetts and ââ¦ed starrs hath his And y â places ââ¦re alleadged out of the scripture ââ¦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 ãâã the dust of the earth as all the ââ¦lect did from deathe to lyfe the scripture prophecied nothing neââ¦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 ââ¦nd of that reall descendinge of Christ to the damned soules and ââ¦gatory Nether is that certayne and sure whiche some of late haue imagined forged inuented that Infernus Hell is Desperation and ââ¦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 ââ¦aigne ãâã 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 ââ¦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 ââ¦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
without mercye ende relaxation ãâã ease Hell saith Augustiuus is called ââ¦the Latine tongue Inferi beneth ââ¦ery inferior thinge and low thing ââ¦heauie and therefore greuous ââ¦ainefull and therefore the Greke ââ¦orde signifieth vnpleasant I seme ââ¦ith he rather to teache that hell is ââ¦nder the earth then to shewe any ââ¦ason why it shoulde be beleued ââ¦saide to be vnder the earth ââ¦ertullian saithe that hell is in the ââ¦arth ââ¦ierome saith that hell is in the ââ¦iddest of the earth ââ¦rnobius saith that the Gentiles ãâã beleue that Pluto his kingdome was vnder the earth and the sâ⦠Arââ¦bius ãâã that Plato ãâã keth mention of Acheron Styx ãâã ââ¦ytus and Periphlegeton which ãâã floââ¦ds iâ⦠hell wher the Soules ãâã plunged and buried and vexed ãâã Laetantius saith that Zeno the ãâã que appoynteth two places the ãâã ioyfull where the godly are theâ⦠ther miserable where the wickâ⦠are the one quiet the other ãâã quiet the one pleasant the othâ⦠greuous the one light the othâ⦠darkenes in hell there is no ãâã fession of the faulte to be receiueâ⦠the iudges be inexorable no ãâã ââ¦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⦠ââ¦hose errour he reproueth Paulus Cortesius affirmeth that ââ¦ome Diuines place Hell in centro ãâã in the middest of the earth or ãâã to it Pythagoras in y â firy zone What maner of fire that is wherââ¦ith the damned soules are tormeÌâ⦠whether it be materiall or spiââ¦ituall or kindled of it selfe and so ãâã from the creation or conââ¦inued and forced by some super naââ¦rall power as by some Aungell ãâã after what sorte and whether it ãâã alwayes or not or shall ende as Origen sayde Cortesiââ¦s discourseth ââ¦t of the dunses and Schoolemen ââ¦ubtfully darkly curiously out of Lombarde Durand Auicenna Thomas Richard Middleton Peter ââ¦alud such others But we are asââ¦red y t it is inextinguible ââ¦dled ââ¦y y â blast of Iehoua ther as is darkenes w tout light gnashing of teeth ââ¦thout release weping w tout comforte a burning furnace w tout ceaââ¦ng y e flame of Geenna inqueÌchable 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 coÌmonly 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 ââ¦nd in the bookes called Apocrypha 14. times Neither doth Sheol signify y t state ââ¦f them that dye whether they ââ¦Ã©e ââ¦ithfull and go to Heauen or vnfaithfull and goe to Hell as Bucer ââ¦riteth vpon the 16. of Luke Flaââ¦inius vpon the 6. Psalme Zuingââ¦s vpon the 5. of Esay and Calius ââ¦pon the Creede vnlesse they mean of the state of y t bodye For iâ⦠Sheol signify onely the graue as I haue ââ¦roued then can it not signifye the ââ¦ate of the blessed who are in heaââ¦en for Sheol is neuer taken for ââ¦eauen neither for the state of the ââ¦icked for they are in hel neither ââ¦re any buried in hell I would rather that they should ââ¦ue called Sheol the state bothe of ââ¦e iuste and vniust as conterning ââ¦heir buriall and to haue meaned ââ¦hat they both dye as concerning y â ââ¦ody both buried both should ryse ââ¦aine though turned to dust and ââ¦t signifieth Sheol Castalio in his defence of his traÌslation of his newe Testamente against Beza either of ignoraunce wherwith I am leth to burden such a learned man or rather of wilfulnes and pertiââ¦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 conââ¦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 tââ¦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 ââ¦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 noââ¦eth all the tyme whiche some ââ¦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 ãâã 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 ãâã 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
in the. 16 Ps. and in the latter ende of the versâ⦠where Sheol is in y e fore end is shacath put which is the graue because that the bodies do corrupte in the graue so is Nephes ioyned with Shacath in Ps. 107. verse 20. to declare that they are both proper to the body and neither to the soule I meane neither Nephes neither Sheol neither shacath which is the same that Sheol is And to this efââ¦ct that shacath is the graue the ââ¦2 Interpretours haue ãâã ãâã ãâã ãâã ãâã ââ¦eath And a little after in the 20. ââ¦rse where Elihu saith that man ââ¦aweth nere to the graue and his ãâã to the dead The English Byââ¦les haue The soule draweth to ââ¦e graue and life to the buriers ââ¦hat a translation is this to saye ââ¦at a mans soule draweth to the ââ¦aue do our Soules goe to the ââ¦aue can a Soule corrupt do not ãâã that go to the graue putrify why ââ¦ould they translate the text thus The man draweth to the graue ââ¦ard so we saye in English so doth ââ¦e Hebrue worde Nephes signifie ãâã as the 72. interpretors haue to ââ¦ath ãâã ãâã ãâã ãâã ãâã neither do I asââ¦nt to the Englysh translations ââ¦ho translate me mââ¦t him to be buââ¦ers nor to Munster who hath to ââ¦yers or murtherers interfectoriââ¦us but to the dead for the whiche ââ¦ebrue worde the Gréeke translation hath but his life ãâã ãâã ãâã ãâã ãâã whereby ye may vnderstand that the Grekes meaned the graue by Hades In the 28 and 30 verses of the same 33. chapter of Iob Shacath is read which y â Grekes translate both corruption ãâã ãâã ãâã ãâã ãâã ãâã also deathâ⦠ãâã ãâã ãâã ãâã ãâã I declaâ⦠a little after exactly how that Sheol is called by other names death and the nether partes of the earth and ãâã pit Now I will proue by the same order out of the scriptures that the other worde called Nephes is neuer applied to the immortall soule in the Hebrue Byble Which if I can proue it muste nedes folow y â the Soule of Christ did neuer goâ⦠to hell for y â parte of Christ which they say descended into hell is Nephes in the 16 psal of Dauid which is the bodye of Christe as I shall proue piainlye in their obiection And it is a mere absurditye to affirme that the dead body did deâ⦠scend into hell or any where els sauing onely into the graue Nephes which the Greekes haue translated ãâã ãâã ãâã ãâã ãâã and the Laâ⦠nestes animam and the English the soul hath his name in Hebrue Chalââ¦Ã©e Gréeke and Latine of breathing because that it cooleth and refresheth with respiring and breathing Nephes signifieth as much as ââ¦nima tam late patet Nephes is that breathing substaÌce sensitiue and liuely power and naturall motion whereby euery liuing ââ¦reature is norished and moued And this is of three sortes The first is vegetatiue and common to herbs and trees notwithstanding other lââ¦uing creatures do grow and are nourished The second is sensitiue which is common with beastes and men ââ¦or they féele see heare smel touch tast also they both haue affections motions and other perââ¦rbatioÌs ãâã they ãâã and phantasyâ⦠as men do they dreame they slepe they wake they sorrow ioy for see prouide desire wil receiue profitable things and refuse the contrary they loue hate remember they want only the immortall soule Where Aristotle semeth to say that Psyche and the partes thereof are corruptible and mortall and dyâ⦠w t the body it is so but y e soul he affirmeth to come from God and to be immortall Aristotle will not haue the immortal soule to be any of y e three before Nephes may sââ¦me to some to be taken for the immortall soule in the 17. of Leui. in the 10. verse against him that eateth bloud saith God I will turne my face Nephes I traÌslate Him or that man as Imanuel doth Leu. 17. 11. the life of y â flesh is in y e bloud Life in hebrue is Nephes for the life is sustained by bloud â⦠not the immortall soule I haue appoynted the bloud to be an expiation and purgation for ãâã euen for your sinnes for it is ââ¦his bloud that purgeth you Nephes I translate you for so it signiââ¦eth here Darash nephes to care for ãâã mans life Ps. 142. as in many other places The whole 16. chap. of ââ¦eu declareth this sacrifise of exââ¦iation and purgation by bloude ââ¦ut it coulde not take away sinne ââ¦ut in them only who by faith conââ¦eiued and represented thereby the ââ¦loud of Christ their sacrifice cereââ¦onies figures shadowes figured Christ confer Heb. 8. 9. 10. neither ââ¦ould the bloud of bulls or gotes ââ¦ke away sinne Heb 10. 4. 11. This Nephes consisteth in senses ââ¦ouing and in affections and proââ¦er to the body and dyeth with the ââ¦odye Wherfore in the first of Geââ¦esis it is taken foure times for a ââ¦ature that hath life and hathe ââ¦aia ioyned with it which signifith the same Wherfore oftentimes ãâã alone it is a coarse a deade body and the dead ioined with Caiia it is a liuing creature Nephes is proper to the body and to thââ¦se partes of man which ryse with the body and dye with the body notwithstanding I think that it is no part of the immortal soule neither can it be mortall that is immortal as I shall proue in Neshama after that I haue done with Nephes Nephes consisteth in bloud breath life vitall spirite senses and in the whole mortall substaunce of anye liuelye and corruptible creatures And therefore suche liuing creatures haue their names of Nephes and therfore are called in latin anu mantes or animalia ãâã ãâã ãâã ãâã ãâã of this naturall life giuen to them in their firste creation and generation Nephes is the bloud and is so defined Leuit. 17. 11. 4. The life of euery liuinge creature is the bloude Wherefore this Nephes is mortall Man likewise is written to haue this life Nephes Genes 2. verse 7. And it is the life of other liuinge creatures Gen. 2. verse 19. it is taken for the life which consisteth in the bloud Gen. 9. verse 4. Leu. 17. verse 14. My life saith AbrahaÌ may bee preserued by thee O Sara where Nephes is Genes 12. verse 13. The King of Sodome desired of Abraham to haue y e persons which he had rescued Gen. 14. verse 21. the men which were taken prisoners And so doth the 72. Interpretors translate Naphshim ãâã ãâã ãâã ãâã ãâã Leu. 2. v. 1. 4. v. 2. 20. v. 5. 2. Sam. 14. Leu. 23. v. 30. 26. verse 15. Nom. 9. v. 13. 19. v. 20. Ezec. 18. v. 20. Pro. 10. v. 3. c. 11. v. 25. c. 12. v. 19. c. 14. v. 25. Nephes for a slouthfull man pro. 16. v. 26. c. 25. v.
there reserued vntill the last day Nor with Lactantius who appointeth one safe custodye for all the soules vnto the day of iudgement Neither w t Hierom ad Paulinam who saye that Abraham although that he be in a place of refreshing notwithstanding it is written that ââ¦e is in hell with Lazarus Nor with Tertullian and others of our dayes and the ãâã who say that one soule ãâã an other os one bodye an other whiche errour I haue confuted at large in my boke de animo and vppon the second of Genesis Neither with the Pelagians who ââ¦tend that the soules of infantes haue no more sin then Christs had Neither with them that affirme that the souls of the wicked be turned into deuilles when they are ââ¦ead Neither with Chrysostome who will haue all good mens souls to be in hell til Christ descended and deliuered them And likewise none to receiue any rewarde till the resurrection but Abraham and paule to looke to be rewarded and Abel to sitt vncrowned and Noac likewise though they haue preuented vs in labour and paines and conflictes they shal not preuent vs in crownes if they be yet vnrewarded how theÌ did Christ deliuer them where did he bestowe them Neither with Eutââ¦ymius who saith that no iust mans soule as yet hath receiued the promise The like dothe Theophilact vpon Luk. 23. and Theodoret vpon the 11. to the Hebrues Aretha vpon the 6. of the Reuelat. with Iustinus Martyr Neither with Barnard who appoynteth the soules to stand in the entry but not yet entred Neither with Iohn the 23. pope of that name who defended caused it to bee preached in Paris that no Soule should see God before the last daye Neither with theÌ y â sende all the fathers before Christ to hell as Damascene who saith that Christes soule deified was made very God and descended into hell for if his humaine Soule had descended it coulde haue done nothinge for that it was and is a parte of man Neither with the papistes that saye that infantes dying without Baptisme are damned in Limbo Puerorum Neither with the papistes who make three hells besides the lowest which we onlye acknowledg the other the scripture denieth Is it reason to sende infantes that dye without Baptisme to hell to Limbus infantium are they not foreknowne of God did he not loue them are they not in the couenant of the blessed seade of Abraham are they not written in the boke of life are they not created of god are they not y â children of God are they not predestinated of God Neither with the whole rable of the barbarouse schoolemen and Doctor Smith nowe of late who within this two or three hundreth yeares haue inuented a place called Limbus patrum the third hell or fourth after som where the fathers lay tyll Christe came to fetch them out And bicause that the old doctors ââ¦duced by the translation of the 72. interpretors being Iewes that translated the Bible or rather thorough their ignorance in the hebrue tongue did send Christe to the nether most hell for the olde authors knew of no more but of two places out of this worlde Heauen Hell The schoolemen as Thomas and Bonauentura with the rest do not agree of the pââ¦ating of these helles For some place Purgatory highest some Limbus patrum The olde aucthors that knewe no mo helles but one sende Christ thither The barborous Dunses supposing that to be an absurdity that Christ should goe to that hell where there is no redemption forged an other place and called it a parte of hell or the skirtes of hell oute of the whiche Christ fetched the fathers and termed it Limbus patrum a place as vnknowne to the scriptures and olde writers as the word is in that signification in all tongues Neither with the Papistes who affirme that many souls go to purgatory whiche some saye is on the right hande as you go to hel some on the left some in mount Aetna in Sicily some in Torrida Zona some in the Moone some in Irelande as ye maye reade in these verses When purgatory did begin they did dissent and stryue therein Some say when God did creat all Other when that Angels did fall Some say that none therin did dwel till Christ was come harried hell Some saye that then it tooke effect there mens faults dedes correct they do not knowé the ende of it that doth require say they som wit Some say the end must nedes be thaÌ wheÌ Christ shal com to iudg ech maÌ Alexander sixt of that name denieth that them doth blame that so do teache or yet defende and all such men to hell doth sende I can saith he of pardon giue ten huÌdreth thousand yeare moe to them that me feare and beleue This can I doe after the last day of iudgement this I holde fast what dar Christ say if thou do bring my bull pardon with my ring Thus shalt thou scap the daie of doÌe such pardons I do giue at Rome As they dissent how it began so do the schoole men euery man They discord in their gloses vaine in their argues they do remaine seking out their formalities vsing their auncient quidities Most say that it is one great parte of hel wher soules do fele the smart the highest of the fourfold hels not the lowest where deuils dwelles Neither Limbus infantium nor yet Limbus of old patrum but one as fierce in punishment as any of theÌ wher soules are shent Some say this place is as you goe in a darke dongeon full of woe vnto hell gates on the right hand this is the popish gainfull land Other all this stoutly deny and on the left hand they can it spy The monke Odilo doth soules roste in the mount Aetna ther theÌ tost for there he placeth Purgatory Pollidor telleth this lying story Some say Saint Patrique placed it in Ireland these men lack wit Some in the fire aboue the ayre wher yse cold are with great care Some vnder Zona torrida where are incendia feruida the soules are burnt rosted there where firy flames do fume fere Some send them vp into the moone wher wheÌ they ar purged somwhat from thence into the region of saintes names doth theÌ translate Neither with Empedocles who tearmeth y â soule to be ââ¦bloud about the harte nor with others to be a parte of the braine for they muste nedes dye with the rest of the body wherof they are a part If the life which is in y â senses or y â fyre as Zeno phantasieth it must be quenched If the harmony of Aristoxenus or Atomes of Democritus it must be dissolued If an harmony of the foure Elements as Dinarchus doteth it must perish with the Elementes when we shall haue a new heauen and a new earth Neither with Seuerus
manich Lib. 2. c. 8. â⦠Tom 3. de Gen. ad lit lib 8. c. 1. Luk. 23. 42. The third heauen which place Origen calleth paradise Viues vpoÌ Augustine de ciuit 13 c. 21. 2. Cor. 11. 2. In hell no redemption Virgil aenea â⦠Smiths discription of hell Limbus infantium in Virgil. Limbus pa ââ¦rum Purgatory Paradise Chaueââ¦r in the rom of the rose ãâã mus de sanâ⦠to amoââ¦e Sillius lib. 13. Campi ãâã odââ¦s 8. Strab. 1. lib. pa 3. lib 3. pa. 105. Fortunate iles strab 1 pa 2. oâ⦠lib 3. pa. 105. The pope Pluto The way to hell is in Italy as Smith meâ⦠neth ââ¦uid meta 10. Orpheus made the deuells to dance Tanarus Christes blode distilled dropped into hell The 32. obiection Act. 2. 27. Ps 16. 7. Act. 2. 23 24 Act. 2. 26. 28 Act. 2. 29. Act. 2 30. Preach 12. 9. Act. 2. 31 Paul expouÌ deth Dauid Act. 13. 29 30. Act. 13. 34 35 Bull. vpon the ââ¦16 of Luke To descend signifieth Iââ¦red â⦠note psal 49 18. Iorad sheol to descend in to a pitt oâ⦠graue Iob. 7. 9. Luk 16. ââ¦6 Abrahams bosome ââ¦thy vpon the eight of math Hebru 1â⦠Lutz in purga ââ¦ory ââ¦ell where Hell ãâã â⦠Ephesians â⦠12 Iohn 12 ãâã Iohn 14. 30. Iohn 16. 10 Iob 1 5. 6 Hell in the aââ¦r Steuchuâ⦠Pet. philoâ⦠â⦠27. Suidââ¦ââ¦rab 3 â⦠pet 2 4. ãâã 8. c. ââ¦ell in the aâ⦠Lactantius 107. Christ ascenâ⦠into hell Bucer vpon Math. 27. Dremes of Christs decending into ãâã So writethe Steuchus vpon geo 37. Hell desperation Oinne quod genitum est Infernus death and the graue Sheol Lactantius 4 â⦠19. Sheol Lactantius â⦠ââ¦â⦠4. Lactantius 7. ââ¦ââ¦1 Souls in one safe custodâ⦠â⦠Cor. 10. Galatinus Lib. â⦠c. 7. Sheol the same worde iâ⦠in Psal. 55. 16. Psal. 16. 10. pa. Abadon Sheol Bor. Psal. 4. 3. Cheber Sheol the graue gen ââ¦7 ââ¦5 g. 44. 29. 31. â⦠of the kings â⦠9. Ephes. 4. 9. ãâã Steuchus Lira vpon the ââ¦7 of geue Dathan Corâ⦠and Abiroâ⦠Nomb ââ¦33 Psal. 106. 17 Sheol the earth Ioseph Lib 4. aââ¦iqui ââ¦at c 3. hathe not hell buâ⦠earth Augustine is full with me Tom 4. quest super Numeââ¦os c. 29. Pag. ââ¦42 Nombers 16 ââ¦2 Dââ¦ut 11. 6. nomb 26. 9. 10 Psal. 106. 18. Sheoll August Tom. â⦠Epist 164. August Tom. â⦠quest super ãâã Lib. â⦠c. ãâã Deut. 32. 2â⦠The bottome of hell burned beware of such tranââ¦lations gââ¦ad Sheoll ãâã Into the earth be ââ¦oth betâ⦠ãâã ãâã as ps 63 10. Ps. 104 30. psal 146 6 An hypâ⦠Caietan Fââ¦n seca two Ro mishe Catholiques do so ex pounde this place Hell bath non ende Deut. 32 24 Anna 1 of tâ⦠kinges â⦠6. The Bordkile leth and quickneâ⦠Sheol the graue orodeath The ââ¦6 of wis calleth iâ⦠the gââ¦es oââ¦death or graue ps 9. 15. Borrhai ââ¦pon this place Sheol misery Deut 32 39. Tob. 13 2. wis 16. 13. Hadeâ⦠Iob 7 9. Lââ¦ra saith ââ¦o Sheol Iob. 11. 7. Iob. 19. 26. 2â⦠if that be ââ¦he sense Iob 14. 13. Sheol Iob. 17. 13. 1â⦠Cheber is a graue Iob. 17. 11. to 17. Iob. 21. 13. Sheol death or graue Lecââ¦boroth Read the 72. vpon Iob. 2â⦠Iob 26. 6. Iob 11. 8. Sheol the earth ps 63. 10. ps 86. 13. ps 88. 7. called gââ¦aphar maueth for that man returneth to the earth froÌ whence he came as I no ââ¦ed ps 22. 16. Abadon Ps. 22. 16. Betactioth haarets ps 63. 10. ps 10â⦠30. ps 146. 6. Ps. 65 Sheol The argument of the 6. psalm No saluation after this lâ⦠Sheol death Preacher 11. 3 Esay 38. 18. The sonne of Sirach 17. 26. Sheol ãâã graue Psal 9. 17. Sheol the graue Ps. 9 17. graue death Sheol Proper to the body ââ¦euer applied to the soule Nom. 16. 30. English Bible Sheol shoulde be translated in all places alike Psal. 18. â⦠4. 2. Kings 22. â⦠Lyra doth so expounde this Place as I do 2. of the kinges 22. 4. Sauls army nacaly Saul belial Lyra vpon the 2. of the kinges 4. Cahldââ¦m paraphrast rab saââ¦o ps 18 5 Sheo Sheol Chebel It as also called the hand of the graue ps 89. 49 The mouth of the graue Iad Sheol pâ⦠Sheol Psalm 141. 7 Me Iad Sheol Ps. 49. 16. The way of Sheol of death and graue the hous of the graue or death the bââ¦d of death prou 7. 27 the soroweâ⦠of the graue and ãâã of death ps 18. 6. Psal. 31 5. Luke 3â⦠49. Act. 7. 59 The hande of God Psal 30 3. Min Sheol naphshi here are they bothe ioyned toge ther Sheol is rather death in this place called the dust of death Psal. 22 16 30 and Thesmaââ¦eth the shadowe of death Psal. 23 4. Iob. 10. 21. 22. Iob. 12. 22. Iob. ââ¦6 16. Iob. 38. ââ¦7 Math. 4 16. Luke 1. 79. An absurdity The soule is not buried They shoulde haue said thou hast preserued me meaning his body from death or from the graue Nepheâ⦠Sheol and nephes proper to the body Sheol Psal. 31. 17. Sheol Muââ¦sterus Psal. 49 14 15. and in the 9. verse it is cal led Shacath the graue Sheol So doth Felix Pratensis tranâ⦠late Sheol whom Martyn Bucer did so much coÌmend at Cambridge when he reade the. 119. psââ¦n the yeare of Christ 1550. Read Pagnine in Sheol Psal. 49. 14. Iob 27 19 20 21 22. To gather to the fathers Sheol Achitophel Psal. 55. 15. Sheol Iob. 1â⦠1. chibarim Sheol What Sââ¦cos is properly ââ¦ro 23. 30 where Beââ¦r Sââ¦ow ca aââ¦e the graue Psal. 86. 30 â⦠of the kinges 19. 2. 10. 11. 15 The same in the ps 88. 6 ââ¦s called the lowest pit meaning the graue tââ¦ough there meââ¦apho rycââ¦lly ãâã ââ¦gnifieth misery ãâã Nephes the life The lowest graue Ps. 86. 1â⦠the same is Shacath pâ⦠103 5. The greatest bible Hell deuided Foure Hââ¦lls Limbus infantium Limbus patrâ⦠after Herolte is aboue purgatory the highest hell ãâã Cortesius vpoÌ the 4 of the senten dist 3 Purgatory August vpoâ⦠Psal. 86. 13. Augustine coÌplaineth of his owne ignoââ¦nce Psal. 88. 3. Bor ââ¦actia to the graue beneth as Sheol tacââ¦ia ps 86. 13 as in Ezech. 31. 14. el ereth tac tith into the earth below the earth where a man is buried is Sheol Cheber Borâ⦠ãâã Abadon consumption Sheol death the earth The greatest bible Pâ⦠63 10 Ps. 146. 4. Ezech. 31. 14 gen 3. 19. Prea 3 20 Prea 12. 6. The mouth oâ⦠the graue Psal 141 8. Ps. 89. 48. Ps. 49 16. Hose 13. 13. from the hand of the graue Mo yad ps 89. 49. Duma hades 72. so interprete which signifieth silence Duma hades 72. ââ¦o interprete which ââ¦ihnifieth siââ¦ence Psal. 115. 17. Duma Psal. 139. 8. Sheol Caâ⦠pensiâ⦠Ps. 1ââ¦1 7. doeg Sheol It is called also Duma because that in the graue they are silent dom ps 94. 16. ps 115. 1â⦠Shacath ps 94. 13 Prou 1.
Pro 27 7. Gnatsath nephes a mans owne counsell Piou 27. â⦠prou 29. 10. Hanephes seruantes cat tell and persones Nephes a ser u. ãâã Nephes a man ââ¦lfe Pro. ââ¦9 â⦠Iob. 7. 15 ãâã 16. 4. Pro. ãâã 4. Pro 19. 2. 8. 1â⦠16. pro. ãâã 10. 23. pro. 22. 23 2â⦠Nephes ãâã ãâã Exoâ⦠4 20. ãâã â⦠ãâã ãâ¦ã ãâ¦ã ãâ¦ã Nephes for a brââ¦ath Shamar Nephes ashith gnaââ¦soth benaphshi I deuise with my selfe I take counsell of my selfe I. celebrate anâ⦠consult Psal. 13. 2â⦠Nephes an affection loue good will hart Nephes Psal 63. 8â⦠Nephes the life Gen 35. 18. Gen 44. 30. twise Nephes the minde harâ⦠inward partes pro. 16. 24. Pro. 19. 18. pro. 23. 6. pro. 25. 12 Nephes foâ⦠God pro. 6. 16 Nephes a name Nephes braca a liberall person Prou. 11. 25. Nephes an affection or delite Nephes an appetite or lust Iob 38. 59. Ps. 41. 3. Iob 33. 20 Ps. 49. 19. Prou. 13. 4. twyse for lust Nephes for tyrany Ps. 41. 3 Nephes bo gedââ¦m false dealers Prou. 13. 2. Nephes shamar to put to a mans will endeuour di ligence affec tion Ps. 34. 3. Ps. 49. 15 Nephes and Sheol ioyned together Nephes a maÌs selfe Iob. 32. 2 Iob. 33. 18. Iob. 33. 22 28. Ps 3. 2 Gen. 19. 20 Nephes his selfe Esay 5. 14 Nephes the minde harte or affection Ps. 25. 1. Ps. 86. 4. All inward powers Iob 21 23 All inward poures Iob. 21. 23. Nephes a ta blet Esay 3. 20 Nephes Ps. 16. 10. a coarse or dead body ãâã 53 12 Aeniead â⦠Psal. 97 10 ãâã 72. 13. Hier. â⦠19. 28. 6. Ios. 2 24. Ps. 33. 19. Pro. 22. 23. Nephes for ãâã berality Nephes for a person Esay 58 10. What nephes is properly Nephes appli ed to God The immor tall soule Aristotle de ortu animaliuÌ de animo 3 c. 5 Psyche the life Math 6. 1â⦠twyse Iob 36 14. Psyche a mans selfe Psyche a con sent Nephespsyche en ââ¦euour stu dy diligencâ⦠mind aââ¦fectioÌ Thomas A quiââ¦e iâ⦠Eâ⦠Pâ⦠34. 3 Gen. 27. 31. ps 71. 23 Psyche a maâ⦠Psyche mans fearful natuââ¦e Math. 26. 38. Mark 14. 34. Heb. 12. 3. Iohn 12. 27. Ps. 6. 4. The immortal soule 1 Peter 2. 11. 25 1. Peter 4. 19. Reuel 18. 13. Sinistrall opini ons of the immortall soule Essees Ioseph â⦠c 7 de bello Souls in fortu ââ¦ate yles Pharisies Souls going from bodies Ioseph 2 c. 7 de ãâã Irenaeus lib. 2. c. 59. Seleucians Angelscreated soules Gnostiques in the yeare of Christ 108 Soules of the ââ¦ubstance of God Anno 135. Clemens 215. in Eglog in Hip Soules in the ââ¦trice Origene 2ââ¦5 ãâã Tom. 1. Lââ¦b 2. Souls sinned before the bodies Maniches 2ââ¦5 Souls in the sunne and moone Purgatotâ⦠Epiphanius in Maniche Hiââ¦ro Tom. 9. Theodorâ⦠olimpiod Souls of the substance of God Tertullian Lib. 4. contra Marcionem Bosom ââ¦of Abraham Lib. de anima Souls in hell vntill the last daye Soules in hell vntill the last day Origene Soules in an earthly place Inconstancy Arabian 330. Euââ¦eb 6. c 37. Soules dye with the bodyes pristicilianistes anno 380 Soules of the substance of God Epiphanius in Anchorato Soules in a certaine custo dy Lactantius Lib 7. c. 21. 6. c. 4. Lib. 6. c. 3. Hââ¦erom 488 AbrahaÌ inhel Soule begeâ⦠teth the soule Teââ¦tul Apoli ââ¦arius August Lib 83 quaest 80. Herom ad Mââ¦lli and Aââ¦psy Pelagians Au gust lib. 4. coÌ traduas epââ¦t pelagiââ¦norum Soules of in fantes not sinnefull August ad quod vult dâ⦠um Soules of the wicked turned into deuels Chrisostome hom 18. in 8 Actorââ¦m hom 4. in Marki in Luke 16. Hom. de dini te lazaro Souls vnrewar ââ¦ed Chryst. vpon the Hebrues 11. Hom. 28. Beholde his in constancy Euââ¦hy vpon 2â⦠Luke No righteous man hath re ceiued the promise Barnard in 2. hom om sanct Souls in the entry Iohn 23. pope 13 15. Masseus No soule shall see God be fore the last day Infantes saued Limbus infan tium Limbus patrum Two places Cortesius in 4 sent dââ¦st 3. The dunses inuented Lim bus Limbus pa trum Purgatory a monge the Grekes was not determi ned neither credited of the Greeks vntill the councell of Feââ¦r in the yeare of Christ 1438. which deter mination when they to turned was re fused repea led Math. wys Maries Lutâ⦠Bona. Alixander the 6. pope Rosar Voluter poly dor 6. c. 9. Maniches Emped oc Tusc. 1. The soule bloud The soule is the life Zeno. The soule is harmony Aristoxenus Democritu The soule of Atomes Dinarchus Seuerus A woman the worke of the deuil Epi. Ph. Tom. 3. lib. 1. Hâ⦠45. Children noâ⦠saued Hilar. 6. de Trinit The soule defined The breath of God was an outward signe The immor tall soule Preacher 12. Neshama Shamaim Caiim Nephes caia the spirite of liues Caiiâ⦠A liuing soule is the body Nephes The sensitiâ⦠life Maniches Theodoretus Nephes Homo ad hu mo a man Anoch Gen. 2. 7. Nephes caia Neshmath caim The immortal soule Preacrâ⦠â⦠read a note Iob. 12. 10. Gen. 7. 22. Geâ⦠2. Neshamath ruac caââ¦m Gen. 7. 21 2â⦠23. Deu. 20 16. Iosua 6. 21. Col hanephes is spoken of man and beast Iosua 10. 28. Iosua 11. 11. Iosua 11. 14. 3. Kinges 17. 17. Iob. 37. 1. Ps. 146. Ps. 105. Neshama Daâ⦠10 17. 3. Kinges 17. 2â⦠22. Nephes ââ¦kinges 17. 18 verse ãâã Gen. 45. 27. Gen. 19. 19. Neshama Zarephtha iâ⦠a towne betwene Tyre Sidon Ioseph 8. c. 7. Neshama Pro 20. 27. Neshama Ruac Esay 42 5. Esay 57. 16. Iob. 12. 10. Neshama ap pliââ¦d to God Melancthon The sormaâ⦠on of man in the mothers ââ¦ombe Lact. de opi fic c. 29 Gââ¦m Psal 139. 16. 72. interpre tors Read my booke de ani ââ¦o Now it is called ãâã ãâã ãâã ãâã ãâã and faetus in hebrue go lem Luk. 1. 35. Math. 1. 20 Dimerit Monothelites Eutychians The childe vulcurio Vegetatiue life ââ¦nsitiue life Hierom. August de Ecclesiast dogma c. 18. The immorââ¦all soule Preach 12. 7. Iob. 26. 4. c. 27. 3. August Tom 3. de Eccles. dogm c. 19. Theodoret dial 2. The spirite August Tom. 4 quaest ex vet test c. 23. Theodoret in Haret Fab. Exod. 21. 22. Iob. 10. ver 8. â⦠10. 11. Which is go ââ¦em in Psal. ââ¦39 29. Mola embryo The immor ââ¦all soule Caiim Ruac Ruac Luk. 23. 46. Psa. 31. 6. Act. 7. 59. Caiim is the immortall ââ¦oule Gen. 2. 7. ãâã ãâã Cââ¦m Neshamâ⦠Caiim Esay 57. 16. Iosephus lib. ãâã ãâã caiiâ⦠the life Wââ¦dom 15. ãâã 11. Ruac immortall soule Prea 12. 7. Neshama Adam Luk. 16. Act. 2. Act. 7. * So writeth Ignatius Act. 107.
A DISCOVRSE Concerning two diuine Positions The first ââfectually concluding that the soules of the faithfull fathers deceased before Christ went immediately to heauen The second sufficientlye setting foorth vnto vs Christians what we are to conceiue touching the descension of our Sauiour Christ into Hell Publiquely disputed at a Commencement in Cambridge Anno Domini 1552. Purposely written at the first by way of a confutation against a Booke of Richard Smith of Oxford D. of Diuinity entituled a Refutation imprinted 1562 published against Iohn Caluin C. Carlie the title wherof appeareth in y e 17. page And now first published by the said Christopher Carlile 1582. Si quid hallucinor hallucinamur enim omnes Anglicae Eââ¦clesiae cui me totum dedo esto iudicium ¶ Imprinted at London by Roger Ward dwelling by Holborne conduit at the signe of the Talbot ANNO 1582. TO THE RIGHT HONORABLE HENRY EARLE OF Huntington L. Hastinges Hungerford Botreux Molins and Moyles knight of the moste noble order of the garter Lord president of her Maiesties Counsell established in the North partes Christopher Carlil wisheth eternall felicitie Idolatry and Blasphemie are to be corrected by the ciuill Magistrate and in like maner the corruption of maners as Moses decreed by the voyce of Iehoua and setteth downe Godly Lawes to that effect Errors in doctrine are to be reformed by examination the authours thereof reduced by perswasion conuinced by the worde and reconciled by exhortation and mutuall coÌference Wherein we ought to folowe the example of the high magistrate Iehoua who neither condemned Adam Caua nor Cayne before he called them examined them and heard them Magistrates therefore must examine by Lawes direct by iudgement and conclude by conscience guided by the worde of God Let vs set before our eyes the most auncient and godly men as well in doctrine as in gouernement Adam and Seth by learning or rather by inspiratioÌ which tendeth to the same ende made two Pillers wherein they wrote a double subuersion of the worlde the one by Water the other by fier They instructed their posterity and gouerned them with the lawe and comfortable Gospel Enoch wrote books as wee may read in the epistle of Iude Noac preached the Worde and therefore called the eight preacher of righteousnes whose Sermons are plentifully described by Sybilla Erythraea Abraham did the like Moses Iethro and such other Princes executed both the functions instructed with the worde and reformed by lawes So Dauid Salomon and Iosias blessed the people instruc ted the people and therefore are they called Cohenim because they both taught and gouerned and by the same name were the sonnes of Dauid tearmed in that respect Iosaphat sent out his nobility to preach These examples with many others of like dignity honour and authority haue emboldened me also at this time to number your â⦠as one among them with such modestie as becoÌmeth a loyall ChristiaÌto craue your honorable patrocinie in subuerting the arrogant attempts im pudeÌt assaults of the Antichristians whose wisdom in examining whose iudgment in discerning whose magnanimitie in defending the truth I haue alwaies had as wel is knoweÌ in singular admiratioÌ Iehoua the Eternall originall cause of all thinges indiuisible in substance diuisible in properties encrease your ho nours zeale in publishing the scriptures to the subuersion of Antichristianisme authoritie in defendinge the truth alacritie in encoraging others to search the fountaines and perseuerance in amplifiyng the kingdome of Christ. At London the 13. of May 1582. Your Honours at commaundement Christopher Carlil To the Reader WHAT Hell is when it began where it is and whether Christ descended or ascended thither and what hee should do there are questions no lesse doubtful then necessary doutfull for that the Doctors are variable necessarye to be knowne for auoiding of fables and pernicious heresies These matters were disputed in Cambridge at the commencement in the yeare of Christ. 1552. Doctor Perne then Uicechauncelor began thus against the defendent All the Scriptures all the Doctors and generall Councels are contrary to your assertion Not so saith the defendent for the Scriptures are all with meâ⦠as for your Doctors and Councels when you alleadge them they shall be aunswered Then the Doctor replyed saying how aunswere you this texte Thou shalt not leaue my soule in hell Then said the defendent it is not so in y â Hebrue but thus Thou wilt not forsakââ¦ââ¦r leaue my body in the graue Then stoode vp M. Ghest late Bishop of Sarisbury put forth this Enthimema Christ ascended into ââ¦eauen Ergo he descended into hell It is saith the defendent as absurd an Argument as this Christ ascended to Hierusalem Ergo he desââ¦ended to Iericho Doctor Younge mine old acââ¦aintaunce in Philosophy and a learned maâ⦠reasoned thus Thou shalt not leaue my soule in hââ¦ll for it is saith he in Greeke eis hadou The defendant aunswered that he should haue added according to the propertie of the Greeke phrase eis oicon hadou meaning therby the Graue which is called in Iob y â house of death Well saith he you leaââ¦e too much to the Rabbines and with those wordes made an ende Sir Iohn Cheeke a man moste experte in all kind of artes and tongues and of most exquisite iudgment prosecuted D. Young his Argument more at large repeating the 24. verse of the 2. of the Actes after the old Latine translation on this sorte Whom God hath raised loosing the sorrowes of hell The defendant denied y â Translation and recited the Greeke wordes translated them truly according to the mind of Peter on this manner Whome God hath raised loosing the sorrowes of death To that sir Iohn Cheeke aunswered thus he did not loose the sorrowes of Death but the sorrowes of Hel. Not so saith the defendaunt for it is in Greeke Death not Hel. Then called Sir Iohn Cheeke for a Greeke Testament and founde it euen so as the defendaunt had aduouched Then said sir Iohn Cheeke the Disputation is at an ende vnlesse you will graunt for disputation sake y â Infernus is taken in this place for the Graue otherwise I haue no scope to reason contente saith the defendant for Sheol signifieth y e graue Because saith Sir Iohn Cheeke that you reason after the order of Socrates I will reason with you Socraticallye and thus hee began Are there any sorrowes in the graue the defendant aunswered that there were sorrowes in y â Graue by Prosopopoia so reasoneth Paule saying y â euery creature desireth his renouatioÌ thus he writeth For the earnest expectation of the creature abideth looking when the sonnes of God shall appeare because the creature is subiect to vanity not willing but for him which hath subdued the same in hope for the creature it selfe shall be made free froÌ the
vnto all the faythfull euen so is hell the kingdome countrey and inheritaunce of the wycked or vnfaithfull and other places of ioye or payne of rewarde recompence or inheritance besydes these twayne y e scripture knoweth not whatsoeuer ha ââ¦h beene is or shalbe dreamed deââ¦ised or affyrmed to y e contrary as ââ¦ost plainly appeareth by y e history ââ¦f Lazarus and Diues where is ââ¦ewed the descending of y e wicked ââ¦ch man into hell how the poore Lazarus was caried vp into the boââ¦me of Abraham as for any thirde ââ¦ace as our purgatory Catholikes ââ¦o protest and defende it is vtterly ââ¦knowen not onelye vnto that place of Scripture aboue expressed but also vnto al the rest of y â whole holy Scriptures And as Christe speaketh but of two places or rewardes so speaketh hee of two masters which were God and MaÌmon which two maisters rewarded their seruantes in the two forsaid places whereby I gather that there were but two places one of Ioye the other of Payne Two maysters the one good the other euyll two kinde of people the one faythfull the other vnfaythfull And as for a thyrde place a thirde mayster and a thirde people the Scripture proueth none neither doe I beleeue that there is anye And I nothing doubte but if oure Romishe Catholikes should be enforced gratis euen as charity doth binde to doe their workes of redemption and to receiue nothing for their paines for releeuing the pore soules they would right shortly be perswaded and contented to let the place goe after the profite and lucre which now enforceth them so feruently to defend the same with sworde and fyre But as Chryst mentioneth but two maysters and two places after this life one for the elect and an other for the reprobate so S. Augustine vtterly denyeth the third place For if there had bene any suche in those dayes the rich would haue bene redemed for money if ther had bene any popes in tohse dayes mony and pardons had deliuered him The foresayde storye is affirmed to bee true and bothe thee men well knowne and their names the one called Nineusis the ryche the other Lazarus the poore and to haue dyed bothe wheÌ Christ preached before his passion Thus the Hebrues affirme some of the greekes as Epiphanius and Enthinius and Faber Whiche history if it be true as Ireneus Orygen Cyprian Cyrill Hierome Hillary Ambrose Gregory Gorrham Chrisostome and all the hebrues affirme and if they dyed before Christs passioÌ as it is euident by al these autors and if Abraham his bosome be heauen and euerlasting felicitte which no good man can denye Then was Adam Habell Abraham Lazarus and all the faithfull fathers in heauen Tertullian beleueth y e story to be so true y e he concludeth that the riche man was Herode and y e poore maÌ Iohn Baptyste Thus farre of this history now let vs note what is y e bosomâ⦠of Abraham it is y e place of ioy ãâã licitie which all they had y e liued ãâã beleeued as Abraham did dyed iâ⦠y e same faith For as y e mothers beâ⦠some is y e solace of y e childe y e hauen y e safegarde of y e ships after stormeâ⦠tempests so is Abrahams bosom y e rââ¦st quietnes solare securyty ãâã y e faithfull S August also affirmeâ⦠Abrahams bosome to be heauen ãâã thesewordes saing what soeuer iâ⦠is in AbrahaÌs bosome y â same haâ⦠my familiar Nebrideus obteyned if Lazarus who dyed before Christ was in Abrahams boosme Nebri deus who died after Christ had the same bosome then must nedes al be one thing who dare saith S. Augustine cal this bosome of AbrahaÌ any part of hell how be it hee is in this matter as in diuers other incoÌ staÌt variable Eustacius saith y â Ia cob sawe Christes corporal figure wheÌ as he saw y â ladder erected froÌââ¦arth vnto heaueÌ that it was a figure of christs crosse by whose deathe al haue shal asceÌd into heaueÌ It is also y e figure of a christiaÌ maÌs faith w t reacheth vp into heaueÌ and signifieth the ladder y â staues ther of was Iacobs iourney froÌ Canany to Mesopotamia The angels coÌducted him to LabaÌ home again Ie houa vpoÌ the top of y e ladder guided his iourney by his angels It is no more incoÌuenient to cal this a visioÌ theÌ to term y e prephecies visioÌs whi the were prophecied seene of the 16. prophetes so are they called in Hebrue neither was the wrastling of Iacob w t the aungel really done but in a vision as in like maner the prophet which was not wounded Ezechiel went bare footed Esaias mouth touched with a burning cole Hose as maryed to an harlot the lyke you haue as the sleepe of Adam which was not really done but in a Uyââ¦yon for shee was made when Adam was made and called by the same name hâ⦠Adam in this respecte for that she was made of the earth and should return to y â earth Thys vysyoÌ doth not declare a newe creatyon of the woman but an vnion and asimylytude to figure y e indyuisyble vnyty betwene man and wyfe betwene Christ and his congregatyon for the woman is deryued of maÌ as of Christ christianâ⦠which are the congregatioÌ neither can it be vnderstode of her creatioâ⦠for she AdaÌ wer perfitly made iâ⦠y â sixt day y e coÌsequeÌce therfore is shee could not be made of the rybbe for if shee were made of the rybbe of Adam then had he a spare ribbe if he had no more ribbes then were needeful how could shee bee made of that rybbe which was not to bee had If Caua were created of the ribbe then must it either be hir body or hir soule or bothe if hir body then was it as insensible as the rib whiche had no sense nor life if hir soule had bene made of the rib then shoulde it haue putrifyed as y e ribbe did Was the rib hir father or Adam or bothe If bothe then hadde shee two fathers if neither then who was hir father the scripture dothe not say that god made y e woman of thee ribbe but that hee ââ¦uilded the woman of the Ribbe to declare that shee was as it were a building and by hir houses and families were planted and the fore she is called the mother of all mankynde and Christ alluding to this buildinge saithe that he will build his congregation vpon the rocke whiche is himselfe If Adam was created immortall how could hee slepe Do imortal creatures slepeâ⦠that is contrary to immortallitye that Adam was created imortall both y e boke of wisdome also these wordes doe testifye Whensoeuer thou shal eat of this fruit thou shalâ⦠dye the deathe Therfore hee slepâ⦠not before he had offended
which accuseth ãâã condemneth Doth it not worâ⦠anger Can it iustify Could philosophy iustify Is it not mans inââ¦tion Doth it not deceiue suppliâ⦠he saith y â they were without faiâ⦠ãâã he without faith that is calââ¦ed the father of the faithful I mean Abraham ãâã Abraham was iustified by faith ââ¦aued and therby ascended into heaââ¦en Ergo all the other saithfull as well as he Coulde they looke for the descenââ¦ing of Christ into Hell that were ââ¦ot there but in heauen by faithe ââ¦hich leadeth not to Hell Coulde ââ¦hey beleue that were in Hell their ââ¦ith was frustrate their hope void ââ¦heir expectation deceiued Did the Apostles preach in Hel for so saith Clement What did they preache ââ¦ot the Gospell which is preached to the liuing to whome to Deuils they woulde not for they were coÌdemned without redemption to the ââ¦ste they coulde not for they were in Heauen When did the Apostles preache in hell before their deathe or after ââ¦r al or but some of them If before their deathe whiche waye wenâ⦠they thither How came they ãâã againe Is Hell a visible place ãâã an inuisible If visible why maâ⦠not other goe thither with their ãâã dyes aswell as the Apostles ãâã inuisible and without bodyeâ⦠then wente they thither with thâ⦠soules But their souls could not ãâã thither by your owne doctrine ãâã ye saye that no good men wentâ⦠ãâã Hell after Christs resurrection ãâã Apostles were good men and liâ⦠after the resurrectioÌ Ergo they ãâã not into hell neither could preaâ⦠there He hath manye suche horrible ãâã rours As Christ needed neither to eaâ⦠nor drinke but vsed them least ãâã shoulde be thought to haue a phaâ⦠tasticall body As that Christe taughte but one yeare As the serpente that ãâã Caua to be pleasure As Aungells to haue layen with women As he giueth all or the most part ââ¦o free will Certaine called Gnostiques to be ââ¦o perfect that they nede not to aske ââ¦ny forgiuenes of sinnes ââ¦econd marriages not to be with ââ¦ut sinne Men to be turned into Angels then into Ar changels The soules to be in the matrice expectare ãâã ãâã ãâã ãâã ãâã Smith Why shall not I alledg the authoritye of the church which gathered the Dirige out of lob who was in Purgatorye when hee desired his freendes to praye for him who contended with GOD for his sore rodde and grieuous chasticement Carlil Iob was neuer in Hell as I haue proued before His booke saythe that all those places that you or your Dirige or your Romish churche do alleadge ãâã spoken in the lande of Hus in ãâã mea in the earth and while Iobâ⦠ued Is it not a double and deteâ⦠ble errour for you to alleadge thâ⦠of the deade which was spoken the lininge or to verifye that ãâã Purgatorye that was done ãâã the earthe or to detorte the scriptures to peruerte Iobs minde ãâã to make blacke white and whiâ⦠blacke Smith Are not indulgences anâ⦠pardons the treasures of the church to what vse were they as Lutz proueth very clerkly if that they shoulâ⦠not helpe them that are in purgatory Carlil I aunswere that they were inuented onelye to aduaâ⦠the Pope to enriche the Pope iâ⦠glorifye him like a God to giue ãâã him the honour and power onelyâ⦠proper to God Smith Why Is not hee the iudge of the quicke and dead Constâ⦠ãâã a deo ââ¦udex viuorum more ââ¦orum as Lutz writeth Carlil Is there any iudge of the ââ¦uicke and dead saue Christ who ââ¦hall come according to our crede ââ¦o iudge the quicke and deade your ââ¦ssertion is either of ignorance or ââ¦f obstinacie Ignorance without ââ¦rtinacy is pardonable wilfull ob ââ¦inacye grounded of ignorance ââ¦incurreth eternall damnation is it not blasphemy to ascribe that to the pope which is proper to God onely To returne to our purpose here I sett your absurdityes naked before you as ye shall finde them in Herolt in sermone 146. and in Cor tesius vpon Peter Lombart Dist. 4. They make Limbus patrum the highest you purgatory the higheste and Limbus patrum next vnder it Some place hell and his cell and diuers sââ¦ates vnder the noâ⦠pole some vnder the South poâ⦠Pythagoras in torida zona Corte siâ⦠the same place All your assertions of foure helâ⦠are contrary to Nicodemus gospeâ⦠to Iacobus de voragine who affiâ⦠that Christ went to the lowest ãâã and they make no mo The ãâã Christ brake put sathan to fligâ⦠tooke Adam by the hande and brought him vp into Paradise the ãâã folowed there was Enoch Elias and the thiefe with Christes croâ⦠vpon his backe Smith In the 479 sermon prinââ¦ed at Venice in the yeare of Christ 1473. it is written that Christ descended into hell for mere loue and for naturall amity to visite his frendes in aduersity to comforte the afflicted and to deliuer them out of captiuity as Aristotle wrââ¦teth â⦠Ethicorum Carlil If Christ were of like force alwayes if hee were good alwaies if hée was mercifull alwayes if his ââ¦ffirs was to be killed to the faithfull from the creation of the world ââ¦hy did hée suffer his frendes to ââ¦ye in misery is it the parte of a ââ¦rende to suffer his frends to bée ââ¦ornieuted if he can helpe him Is ââ¦ot he as Cicero writeth as much to ââ¦ee blamed that doth not helpe his ââ¦rende and deliuer him from inââ¦ury as hee that doth wrong Smith Secondly Christ descended ââ¦cording to a general iustice for it is requisite that wheÌ the price is paid the debt answered that the party shoulde bee deliuered out of prison The fathers were in prison pro pecââ¦ââ¦to humanae naturae therefore it was requisite that he shoulde bringe ââ¦hem out of darkenes out of the shadowe of death and burst their bandes where with they were tyed Carlil If the price was paide on the crosse was it not superfluous to be paide againe in hell Coulde ãâã paye it without sheading of hâ⦠bloude which you confesse in yâ⦠obiection and woulde you haue hâ⦠to shed it againe in hell Is this your mercy to formeâ⦠Christ twyse did heâ⦠suffer twise Paule and Peter denye that Smith He descended for to haâ⦠a tryumphant victory for hee ãâã not onely ouercome him in fightâ⦠but also hee tooke his kingdomâ⦠from him he bounde him he cariâ⦠awaye a great praye he brake thâ⦠brasen gates and yron barrs anâ⦠toke out the fathers from the wayâ⦠of their iniquity Carlil If bee bounde ââ¦he deuell why is hee nowe loose or whâ⦠loused him if he toke his kingdomâ⦠from him where did he bestowe ãâã hath the deuell now no kingdome is it not iniquity to affirme that the holy fathers were in the wayâ⦠of iniquity Smith He descended for example ââ¦ike that as he descended so
should ãâã likewise descend and consider ââ¦he paines eternall for worldly men ââ¦eing the punishment of others will ââ¦eware to offende Carlil It had bene a better example to haue ascended giuing vs an ââ¦xample to ascende into heauen not to descende into hell neither is ââ¦ee worthy of thankes that giueth ââ¦n example of descending into hel it is not possible y â I can loue him that woulde make me to folââ¦ââ¦im to extreme punishemente or thinke you that he or I would wilââ¦ingly do it Smith Christ descended to the lowest hell to reproue them of their iniquity and infidility Carlil This M. Smith do you deny Smith Christ deliuered none out of Limbus patruÌ because that childreÌ dying without Baptisme are not the members of Christ. Car. If they be y â ââ¦de of Abraham they are blessed if blessed ergo not in ââ¦el for in his seede all nations shal bee blessed If the children that dye wâ⦠out Baptisme be the seede of Abraham then are they comprehended within the promise Smith This said sermon proueth hell and christes descending by Seneca in Hercule Theseo by Vir gill in the 6. of Aeneas by ââ¦uide in the 4. and 10. of Metamorphosis by Lucââ¦n Carlil Hee alleadgeth the scriptures falsely he interpreteth theâ⦠allegorically he depraueth the meaning of the holye Ghost he detorteth peruerteth defaceth at laste concludeth with snakes serpentes dragons torturs furyes feââ¦ndes and such other inhabitantes of his hell c. Smith Barnardinus de Bustis in hiâ⦠Rosary 17. sermon printed at Hagenaw in the yeare of Christ 1580. the 8. daye of december saith that the soule of Christ so soone as hee died descended into hell with a great company of angells when the ââ¦elhoundes and deuells harde of it ââ¦y certaine euell spirites that hanged in the aer and saw it they shut ââ¦he gates of hell the angells commaunded them to open them Christ entred the diuell fell downââ¦ââ¦o the grounde the gates were broââ¦en and this is figured by Sampson ââ¦hat caried the gates of Gaza vpon ââ¦is backe Iud. 16. And by Valerius Maximus who writeth that there ââ¦apened at Rome that the earth did ââ¦ape and open and that there asceÌââ¦ed a deadly stinche and a pestilent ââ¦mell in as muche as many died of ââ¦t Sibylla awnswered them by oraââ¦le that Curtius must leape into it ââ¦n horse backe and that plague should cease This terrible hole gaping gulfe is morally Limbus paââ¦rum which deuoured the holy faââ¦hers for those are his wordes Christ was Curtius in armoure the ââ¦orse was his crosse that he rode vpon which skipped downe inâ⦠the puddle or dongeon of Limbuâ⦠and thus Christ shut vp Limbus ãâã trayled the holy fathers out of it deliuered them In dede saith hee Christ descended into hell as thesâ⦠in the margine testifie The hole wherein the crossâ⦠stoode went downe into Limbus where the holy fathers were and the bloude of Christ descended thereby which when they feled they reioyced and with that appeared to ãâã the soule of Christ and that Limbus and darke dongeon was full ãâã light Then saide Iohn Baptiste whâ⦠had bene there but a shorte space This is the light of the lambe of God whom I shewed with my finger Then stode vp Esay this is that lighte of the which I prophecied Then rose vp Zachary this is the bloud of the testament of the which I made meÌtioÌ in the 9. chap. of my prophecy And as they were thus comoning together in came Iesus Chist himselfe and illââ¦minated the whole place he saluted them he shaked them by the hande he blessed them hee drew them out and brought them into the paridise terrestriall out of an horrible prison wher they were nere to horibled ââ¦uils vnââ¦er the earthe the fathers began to singe lustely with a loud voicâ⦠a swete melody Conââ¦esseye vnto ãâã Lord for he is good c. And the soule of the thiefe was there For where the Pope is there ââ¦s Roome In c. 1. Ego enim de Iure Iurand et in c. quodââ¦umque 24. 4. 1. Archi. in c. present de prââ¦bend dig et in scire 7. 9. 1. Carlil They salfelye ascribe to Heââ¦mes who was a Disciple of Paul that as ââ¦missenus and Gregory and as his friuââ¦us booke of visions and similitudes testifye y â he should absurdly allâ⦠these woordes of Iohn sente by two of his Disciples to Christ. Arte thou he that shall come Art thou he saith Hermes thâ⦠shall come and goe to Hell setâ⦠out the olde fathers This counterfeyte and suborneâ⦠Hermes ââ¦ither of negligence orâ⦠wilfull ignorance depraueth thiâ⦠place If you had alleadged 10. seueraâ⦠places in Hell out of Sillius Italicuâ⦠the poete and seauen seuerall ãâã of Rabby Ioseph in ââ¦orto miââ¦is ãâã nyne out of the 6. of Aene as of ãâã yee shoulde haue semed to haâ⦠moued y â readers as much as youâ⦠now to haue faught as sounde doâ⦠trine to haue made your cause aâ⦠probable your opinion no moâ⦠suspected your fables no lesse ãâã diââ¦ed your disputations no moâ⦠deââ¦ided your inuectiues no lesse ãâã proued your grosse and insulse ââ¦utations no more odious nor yoâ⦠ignorance lesse reproued nor yoâ⦠iudgement lesse friuelous nor yoâ⦠rashnes in inueighing against theÌ whom you neuer saw more detected and manifest As much diuersity ther is in placing of their Paradise where they say that Enoch and Elias are reserued vntil the comming of Antithrist whome saynt Iohn said was come in his time and into the which Michael first brought out all y â fathers deliuered to him by Christ when he was in hell purgatory and Lim bus If paradise be in hel as they say that make Abrahams bosome also to be paradise and notwithstaÌding a part of hell how then did Michael bring them out of hell into paradise as Nicodemus Gospel fabuleth when as paradise is in hell Then brought he them out of one place of hel into an other Plato placeth it aboue the cloudes Damascene a phantasticall doctor describeth paradise like to y e fielde called Elysius campus as thoughe it should florish with fruites flowâ⦠and odours and that alwayes should continewe in such abandaÌâ⦠and fertility Damascene maketh paradise ãâã petuall and to continue but till ãâã dam fell Damascene can not tâ⦠where it is God planted it in ãâã East Bede an englishe Doctor and many other thinges tollerable plâ⦠ceth Paradise in the East inuâ⦠ned with the Ocean sea and mountaines on that side where men ãâã dwell and that is so highe that toucheth the circle and globe of ãâã moone This dreame of Bede saitâ⦠Cortesius is approued of fewe Howe can any be there wheâ⦠there is terrrble colde for y e ãâã is not onelye colde but also is ãâã cause
of colde Lyra and others ãâã lowing Aristotle place Paraâ⦠vnder the tropiques Burgensis betwene the tropiqâ⦠vnder y â Equinoctial Iohn Pecâ⦠placeth it aboue the sunne and alââ¦dgeth friuolous reasons for that ââ¦rpose Some place it in a highe ââ¦ountaine where there is no cold ââ¦r any other griefe other place it the middell aer other in the forââ¦nate Iles. The Iewes saye that was made before the world to re ââ¦iue the iust as they dyed Origeââ¦s and certaine heritiques called ââ¦ieracites make an allegoricall ââ¦aradise whome Chrisostome Epi ââ¦anius confute Paradise was before the fall the wholle earth and sea out of it issued ââ¦ure riuers Notwithstanding in Moses it was in the East and conââ¦yned Mesopotamea Armenia ââ¦amascus Assyria Idumea Madiââ¦naea Sabaea Aethyopia sub Aegip ââ¦o Susiania and this maye appeare ââ¦y the discriptioÌ of Hanila in Gen. ââ¦5 ver 18. Ezech. 27. ver 23. where ãâã haue noted more Paradise for the fertilyty thereof and for those insatiable pleasures which were there is called euâ⦠plentifull and pleasant place as feilde of Sodome likewise the ãâã charde of Salomons spouse is a paâ⦠dise odiriferous and pleasant Wisdome is compared to this pâ⦠radise and Iehoua compareth tâ⦠king of Tyre to paradise Now pâ⦠radise is what soeuer is moste frâ⦠ââ¦ull for sustenance most decent beholde moste odiriferous smell most pleasant to taste ãâã ioyfull to remember most ãâã for immortality full of nectar aâ⦠ambrosââ¦a full of cinamum full wisdome water of life of ballâ⦠muÌ of precious stones topaze ãâã ragdus vââ¦ions adamants turkeâ⦠diamoÌdes saphtres carbuÌcles ãâã very hierusalem felicity ãâã bed in hebrues Now what soen is perfect most absolute y e is parââ¦dise by a metaphor traduced froÌ earthly paradise vnto y e heauenly whether Enoch was caried ãâã ther asââ¦eÌded Elias ââ¦ueÌ into heaue ãâã so it is called the kingdome of ââ¦hrist so termed by the good theif ââ¦hich place Christ answering the ââ¦eife calleth paradise Paule called ââ¦aradise the third heauen whether ââ¦e was raptc harde suche things ââ¦deuine so many such order such ââ¦ectacles such personages such inââ¦tiable ioyes y e can be expressed by ââ¦o tongue or language Of all this ââ¦iscourse I haue noted largly vpon second of Gen. It is mere vanity ââ¦odescende thither where there is neither confession of a mans faults neither amendment of life neither ââ¦emission of payne neither forgiuenes of sinne neither redemption in ââ¦ell there is none of all these Ergo ââ¦t had bene in vaine for Christ to haue descended thether Smith I may alleadge profane authors as Paul doth Tit. I. Did not Aeneas make a voyage to hel to see his father where he saw such like places as Virgile noteth as I describe for Aeneas descended into hel ââ¦n at the puddle Auernus in ãâã and came to hell gates where ãâã three headed Cerbrus the cruell maâ⦠tiue keping the gates and entiâ⦠further to Tartarus and Acheroâ⦠Cocytus Phlegeton where ãâã ââ¦on the fery man was carying ãâã dies ouer the lothsome lakes at stincking styx Then came he to place where infantes were beholâ⦠Limb us infantium is in Virgil ãâã came also wher were magnanimi ãâã es naââ¦i melioribus annis behold Liâ⦠bus patrum TheÌ came he to a plan of purgatioÌ sub gurgite vasto ãâã eluitur scelus aut exuritur igni Bâ⦠holde purgatory And from thencâ⦠faith Virgile they went to the plesâ⦠sant feildes called Campi Elisii Bâ⦠holde paradise whether Christ brought them that were in Limbo paâ⦠trum in purgatory Carlil Virgiles doctrine founded ãâã Plato in Phedon and in the Odisseâ⦠Homeri is of the same sense thaâ⦠pours is And sââ¦me what morâ⦠ãâã for his is of â⦠longe time ââ¦efore Christ before Rome was ãâã yours longe after that the ãâã began about Aquinas daies ââ¦hen y â schoolemeÌ obscured y e truth ââ¦eruerted the scripture detorted y e ââ¦octors made the pope a God his ãâã to passe Christs so far as y e ââ¦ernel the shell sunne the moone â⦠light darknes The like discourse ãâã in Sillius Italicus where he maketh yong Scipio to seke his father in hell Virgil maketh the pleasant feildes which you interprete paraâ⦠to be in hell you as yet can not tell where it is Read Vadianus in Epitome Sillius calleth y â Fortunatas iââ¦sulas beyond the Ocean as the Essees do This hell or at least the way to hel is in Italy which if a maÌ should affirme w t you perhaps we should make the pope Pluto y e Cardinalles his Iudges Rodomanthus Aeacus Minos and Triptolomus and his Curtesanes Tisiphone Me gera Aleââ¦to Erynies and Furies his fery man Charon and his portâ⦠Cerbrus Why forgat you Hercules who brought Cerberus out of helâ⦠why did you not cal Hercules Christ and Cerbrus to figure the hellish ãâã thers why forgot you Orpheus who descended to fetch his wife Euridiâ⦠out of hell he made all y e deuills to daunce stilled their roring with his musike Orpheus did not descenâ⦠in Italy for he was neuer there but by Tenarus a promoÌtory of Laconia Smith I alleadge Peter before who is a manifest interpreter of Dauid for Peter translateth Sheol by Hades which is hell Car. I haue proued a litle after y â Sheol doth neuer signifie hell Hades but seldome I proued y t Dauid and Peter do both vnderstand y t verse of the resurrection of the body and neuer of the soul. Can the soule dye or rise againe was it buried was it crucified but Peter saith y â he that was betrayed he that was crucified he whom the Iewes killed ãâã he whom God raised againe ââ¦hose deadly sorowes God abolish ãâã in restoring him to life destroying vtterly the dominion of death power of satan was it that Dauid spake prophecied of but all these are meaned of the body as Peter specifieth in y â ver folowing prophe ââ¦ing y â Christ his fleshe should ââ¦est in hope hoping to rise againe y â third day he calleth y e fleshe in y e 26. ver which he termeth his body holye annointed sonne of God in y e 27. ver Peter in euery ver in maner maketh mentioÌ of y e body raised froÌ death to life froÌ darknes to light how y â God had shewed to Christ y â way of life should fill him w t the beauty of his couÌtenance whiche must nedes be vnderstanded of the body for in somuch as he was God his couÌtenance maiestie was equall w t his fathers Peter doth plaiÌ ly enterprete Sheol y e graue or monument or tombe of Dauid he saith peter y â came of y â
in the which places is Sheol which he translateth Inferos and vnderstandeth all these places of y â resurrection of Christ neither can Lactantius neither dothe hee in anye place approue the descendinge into hell Can he say that Christ descended into hell y â saith y â there are but 2. places out of this life heauen and hell which shall be fylled with the iust and vniust at the last daye in the mean tyme no soule is iudged for they are all both good and euill kepte in one safe custodye till our ââ¦iuiour CHRIST shall come and iudge them If from the creaâ⦠on they are all in one place noâ⦠thence deliuered till the laste daâ⦠Then if Christ had gone thither ãâã could not haue deliuered them wâ⦠by Lactantius shall not come ouâ⦠till the last day Neither did Lactantius dreame â⦠any time of the desceÌding of Christ into Hell Galatinus saith that ther is no man holy vntill he be dead If he be holâ⦠and a saint when he is deade theâ⦠were all the Faithfull of the ãâã Testament saintes and saued by â⦠same Fayth that we haue for theâ⦠and we haue all eateâ⦠one foode ââ¦ââ¦ronken of one kinde of drinke anââ¦ââ¦epende vppon one Rocke euen Christe Galatinus semeth to be repugnant to himselfe for he saieth â⦠al went to hel before Christs death He alledgeth out of a rotten Rabinâ⦠called Iehosua that hell hath seueâ⦠names and truthe it iâ⦠that nous of those Seauen yâ⦠the Hell where the damned soules are Neither accordinge to their Phanââ¦sticall dreames Limbus and Hell where infants are damned neither ââ¦here y â fathers of the old testameÌt ãâã nether purgatory as Iproue in this discourse The first is Sheol â⦠that signifieth hell he citeth â⦠16. Psalme which I translate Thou shalt not forsake or leaue my bodye in the graue which I haue expounded before Abadon is the second name and in no place signifieth hell or any part of Hell but eyther the Graue ââ¦or Center or places in the earthe or anye thingâ⦠that is loste and ioyned with Deathe for after deathe ââ¦oloweth the graue as in Iob. 26. 6. Iob. 28. 32. 31. 12. it is taken for y e graue and for that thinge that corrupteth in the Earthe as in Psal. 88. 12. the same thinge and Graue and is so called Psalme 88. verse 4. and in the 5. verse the Sepulcher and the Graue in the Sixte verse it is in solace the one in Abrahams besome full of Felicitye the other in Hell ful of misery and intollerable tormentes I haue a little before declared that Sheoll signifieth in the death of Iacob and Semoi onely the graue aâ⦠the best Interpretors do translate Pagnine Munster Vatablus anâ⦠as Chrisostome Photius and Theodoret expounde it writing vpon Paul Auenesra an Hebrue Doctor reproueth Onchelus for translating Sheol Geenna And Steuchus Library keper to Paule the Thirde Pope of that name inueyghethe againste Lyra saying that all those thinges are Dreames to deceyue and olde Wiues Fables to Blinde the simple People whiche hee wrytethe vpon liying Limbuâ⦠or in sending Iacob to Hell whereas the Hebrue worde Sheol properly signifieth the Graue Augustine saithe that these are the woordes of Iacob to expresse his griefe notwithstanding he is variable Let vs repeate euerye place where Sheoll is founde in the Hebrewe Texte and proue by the Nature of the Worde propertye of the Phrase course of the Texte aââ¦alogye of the Scripture and Conference of the places where the Hebrue worde is founde what it is and how it oughte to be translated Where Dathan Core and Abiron withe their Confederates whiche were two Hundrethe and Fiftye murmured againste Moses and Aaron are sayd to descende into hell as the Latine Tranlation hathe it is not so to be translated It is an absurdity to call the earthe Hell or hell the earth Wherefore Sheol is here the earth which serued the sedetious Rebells for their graue And so is this place plainlier vttered in Ps. 106. ââ¦e 17. And after this sense Caietanus FoÌâ⦠seca Steuchus and Lyra thoughâ⦠ãâã Catholiqueâ⦠are compelâ⦠led to expounde this place as I doâ⦠Is it ââ¦ble that their bodyes their Namelies their goodes their substaunce tentes horses shéepe â⦠orââ¦n descended into hell Dothe not the texte saye that they went all one waye hathe Sataâ⦠anye néede of tentes can corporall thinges be in a spirituall place are there any bodyes in hell before the last dayâ⦠The hellhoundes néede no shepe nâ⦠mutton to eate nor horses to rydâ⦠no apparell to put on for they are spirites and therefore néede none Wherefore Sheol is y âearth in this place which swalowed them vp â⦠closed them within it Neither dothe Augustine saye that they descended into hell but that y â earth opened and deuoured them Here is ââ¦o be noted sayth the same Augustine y â hell is here taken for the earth whither they did sââ¦nke For ââ¦nfernus is vsed as the sense reââ¦uirethe and here it signifiethe the inferiour pattes of the earth proââ¦erlye spoken of the dead se muche Augustine with more ââ¦here God is so sore offended w t the Israelites for their Idolatry he saythe that his Anger is kindeled that hee will burne the bottome of hell ââ¦o dothe the Bible at Geneua translate Sheol If the bottome of Hell be burned and consumed with fyre then there is no hell It is in Hebrue vnto the earth beneath This Phrase signifieth the inferior partes of the earth Moses addeth y â Epitheton bottom or inferiour to declare y â vehemency of the wrath of God in punishiÌg the offendors as who saye that he woulde soo plague them that not ââ¦nclye the Superiour paââ¦te of the Earthe shoulde bée Burned but also the inferior and inward parts where the springs are which shouâ⦠be dryed vp the veynes of the ãâã so consumed that they shoulde neither yeelde Siluer Gold Tinâ⦠Copper Yrââ¦n Leade or any ãâã ther Mineralles It is not like that a materiall Fâ⦠which is here nââ¦med should ãâã Spirituall thinges Neither canâ⦠Hell bee consumed which place ãâã appointed for euer to burne ãâã tuallye the Deuill his Aungellâ⦠Ministers This Fire continued for a seasoâ⦠the other for euer This Fyre ãâã ned the earth the other the danâ⦠ned Souleâ⦠This burned the ãâã dations of the Mountaynes ãâã ther the Hellhoundes This ãâã women and children with hungâ⦠the other Sathans children Can a visible thinge burne an inâ⦠uisible a worldly Fyre a Spiriâ⦠all a fire sensible such as are ãâã to no senses wherefore this placâ⦠Deuteronomye is vnderstandedâ⦠â⦠fyre of such affliction of such tormentes and plagues as the Israeââ¦tes did suffer For God plagued ââ¦hem then liuing and not the dead There did God plague where the Israelites
liued but they were not ââ¦n Hell Ergo neither this fyre nor ââ¦lague was in Hell for it touched ââ¦he liuing and not the dead Anna the mother of Samuel in her song sayth that it is the Lord that killeth and maketh aliue that bringeth downe to the graue and ââ¦ayseth vp I maruell why they y â translated the Bible at Geneua doo translate Sheol the graue in this place a little before Hell It is God that killeth and reuiueth that bringeth to deathe ââ¦r to the graue ââ¦r to deaths doore restoreth health againe If hée should bringe downe into Hel hee coulde not rayse them vp againe because y â in Hell there is no redemption This place is vnderstanded of that place or of that miserye out of the which GOD canne rayâ⦠manne vp but out of Hell he rayâ⦠seth none therefore wee muste vnâ⦠derstand it of the Graue Deathe misery out of the which he hathâ⦠and doth deliuer many The same sense is in other woordâ⦠in Deuteronomy 32. cap. verse 39. I kill and giue life I wounde anâ⦠make hole And in Toby and in â⦠booke of Wisdome For thou hasteâ⦠the power of life and deathe anâ⦠leadest downe into the gates of hell and bringest vp againe The old translation doth translatâ⦠Vnto the gates of deathe and ãâã they take Hades for death not foâ⦠hel as y e english doth As the cloudâ⦠saith Iob vanisheth away so he thaâ⦠goeth downe to the graue commeth vp no more Thus much Iob. wherby we vnderstand that a man being layd in the graue shall not rise tiâ⦠y â last day Then shall he rise again Iob was in like perplexitye and ãâã the like misery in the 14. chapter ãâã therefore desireth to be layd in ãâã graue or in some place vnder ãâã earth that therby he might esââ¦e all miseries ââ¦ope saith Iob for no ease no reââ¦se of my payne no remedye all ââ¦y hope is gone I hope for noââ¦nge but the graue my breathe is ââ¦rrupted my bowells consumed ââ¦y bones ake my dayes are spente ââ¦ely the graue tarieth for me ââ¦ere is in this first verse of the 17. ââ¦apter Chebar put for Sheol there ãâã Sheol defined Iob complaineth that the wicked ââ¦e without paine griefe go to ââ¦eathe and graue as it weere in a ââ¦eete slomber Thus dothe Munster Vatablus ââ¦o Iude Pellicane and Oecolampadius translate this word Sheol ââ¦nd the Gréeke Interpretors haue ââ¦he same sense and the 32. verse ââ¦athe Lecabaroth ãâã ãâã ãâã ãâã ãâã 72. ââ¦nterpretors the graues neither is ââ¦here any rest in hell Iob declaring the power of ãâã in creating the world his prâ⦠ence in foreseing his spirit in ãâã shing his wisdome in ordering â⦠hid goodnes in preseruing sayâ⦠neither the graue neither y e ãâã ter of the grounde is hidde from eyes And here haue they translâ⦠Sheol Hell against reason agaâ⦠the nature of the word against propertie of the tongue and agaâ⦠the meaning of the holy Ghost By the worde Abadon the ãâã brues vnderstande whatsoeuer conteyned in the earthe which open to the eyes of the Lord. I woulde rather vnderstande of Gods power wherby he is ãâã to rayse our bodyes putrified the Graues and cleane consuâ⦠to dust Dauid being either ââ¦ore vexed conscience because of his acte â⦠fence in causing Vrias to be slaâ⦠and taking his wife Bersaba or ãâã ing sicke in bodie or afflicted ãâã enemies desireth God that he ââ¦ight liue and continewe a tyme healthe that he mighte be wayle ãâã acte repente with teares conââ¦e his faulte entreat for mercy ââ¦e God with humilitie obtayne ââ¦geuenes because saith he I ãâã perswaded that no man in the ââ¦aue canne praise thee none after ââ¦eathe canne aske forgiuenes paciâ⦠thine indignation nor to haue ââ¦y hope of saluation Whersoeuer ââ¦e tree falleth there it lyeth The graue saith Ezechias kinge ãâã Iuda cannot confesse thee ââ¦eath cannot praise thee they that ââ¦e downe into the pitte canne not ââ¦ope nor be able to shew thy truth ââ¦mbros de bono mortis c. 2. Cyprianus ââ¦tra Demetri tractat â⦠Hysichius lib. â⦠in Leu. cap. 19. The same woordes in a manner the same sense is in Psal. 115. 17. ââ¦reacher 9 10. Steuchus and ãâã Romish Catholiques expounde ââ¦his place as I do in all poyntes Dauid triumphing that he had ãâã led Golias and giuing god thaâ⦠therefore wisheth or rather is ãâã perswaded that god would turneâ⦠the wicked into their graues sucâ⦠were gods enemies his as y e Pâ⦠listin es Ammonites Moabiâ⦠Dauid did wishe his enemies toâ⦠taken away but not their soulesâ⦠hell he wished deathe but not ãâã nation It had bene against charity to hâ⦠wished their soules in hell Neithâ⦠is Sheol ioyned in anye place wâ⦠the immortall soule whiche neâ⦠dieth but alwayes with the body which dieth and is buried in Sheoâ⦠in the earth and graue Sheol is alwayes spoken of the ãâã dy as we see in the swalowing ãâã of Dathan Core Abiron ãâã went downe quicke into y e earthe euen into Sheol which is thoughâ⦠to be hell of the ignorant describâ⦠of the obstinate beloued of y e simple commonly receiued of y e papistes ââ¦hy dothe the greatest Bible and ââ¦he Bible printed at Geneua translate Sheol the graue in the 6. Psal. ââ¦nd here hell Why did they not ââ¦nsider that the woordes were all ââ¦ne the sense all one the phrase all ââ¦ne Why doe they in some place ââ¦iue the right signification and in ââ¦ther detort it from the right sense Why doe wee loue darkenes more then lighte falshoode moore then ââ¦ruth Why do we prefer dreames ââ¦ables tales and old custome before the right vnderstanding of the scripture If Sheol be onely proper to y e body which soroweth dieth and is buried and applied to no other thing why doe they not translate it in all places alike Dauid being deliuered from the tiranny of Saul and out of the hands of all his ennemies read 2. of the Kinges 22. verse â⦠firste thankethe god and secondly telleth howe that he had escaped them The sorrowes of deathe compassed me He meaned Saul and his men who compassed Dauid and his men round about to take them Must not he be sorrowfull that was in daunger of his ennemies that had muche to doe to escape deathe and the tyranny of Saule And the floudes of wickednes made me afraid By floudes is meaned y â armie of Saul which Saul is called here Belial a wicked and cursed man without the feare God without mercy or grace fierce cruell furious the very childe of perdition therefore called Belial The nexte verse folowing is all one with this The sorrowes of the graue haue compassed me about The sorrowes of the graue and
say Let vs swallow vp the innocent like a graue eueÌ whole as those that goe downe into the pit The latter parte of this verse declareth what the first is And it is the manner of Dauid and Salomon to amplifye euery verse in manner on such sorte that either the former part declareth the latter or the latter the former This considered ye shall easely vnderstande one by the other An harlottes feete leade to death and her steppes to the graue A whoores house saieth Salomon is the way to the graue which goeth downe to the chambers of deââ¦the That which he calleth the chambers of death in the latter parte in the former he calleth the graue Now by Salomon the graue is the chambers of death The same is in other woordes in the second chapter Her house saith Salomon tendeth to death and her pathes vnââ¦o the deade A whore consumeth nature wasteth the bodie drieth the bones driueth to consumption quencheth naturall heate infecteth man with pockes leprosye and other diseases and by that meanes bringeth him to deathes doore to the earth to his graue Sheol and Abadon are taken for the graue Prou. 27. verse 21. so they are Psal. 88. verse 11. as I haue noted before Ye shall finde Sheol in Prou. 9. 18. Prou ãâã 11. and Pro. 23. verse 14. Smite the childâ⦠saythe Salomon and thou shalt deliuer him from Sheol from destructionâ⦠from hanging and as the 72. Interpretors saye from death so they translate Sheol ãâã ãâã ãâã ãâã ãâã a morte from death miserye and misfortune The graue saith Salomon is neuer satisfied and therefore the graue Sheol hath his name of Shaal to desire because that the graue saith nener ho make a graue and it refuseth not it consumeth the body And here the greatest Bible is constrayned to translate Sheol the graue Rabby Immanuel Pagnine Sheol is some sodayne death which leadeth to the graue The Precher saith that there is nether wysdome worke inuention or knowledge in the graue And before in the third verse where he saith that they go to the deade y â olde translation hath ad inferos the 72. ãâã ãâã ãâã ãâã ãâã whereof it is euident that Sheol is alwayes applied to y e bodye which is here here in misery or after this life laid in the graue and apertayneth only to the body It is in Salomon that loue is as stronge as deathe and gelousie as cruell as the graue The Geneua Bible translateth it so Likewise Munster diuerse others Here is death put in the former parte of the verse and the graue in the latter signifiyng all one thinge in effecte Esaye prophecieth that there shall so manye people dye of hunger and by other kindes of death as sweate and plague that the graue muste make her wider to receiue them nether doth it appeare by the text that these whiche wente to Sheol into their graue were dampned Ergo they went not to hell neither speaketh hee here of their soules but of their bodyes so that Sheol is not hell but the graue Pagnine in Racab Esaye inueighing against Nabucodonoser kinge of Babylon maketh by a figure called prosopopaeia by an hyperbole the deade to speake the deade to bid him welcome the dead to triumphe ouer him and to reioyce at his deathe and comming For saith the texte the graue yeldeth vp her dead euen kinges and princes to salute him and to save that hee was come downe vnto the ground and graue as they were and that the wormes are with him and about him This verse doth plainly declare as Munster translateth and Geneua Bible thoughe the said Geneua Bible translateth Sheol Hell in the 9. verse without cause That Nabucodonoser was not in hell nor they that saluted him but in the graue whiche the prophet maketh to speake with her dead Where there were wormes there were these and there was Nabucodonoser but in Hell there are no materiall wormes but in the graue Ergo neither they nor Nabucodonoser were in Hell And they say in the 15. verse that he shall or rather is broughte downe to the graue to the sides of the pitte which words declare that Sheol is the graue and nothing els but a pit or ditche The translators of y â greatest Bible though wresting Sheol before and in other places are compelled and as it appeareth perswaded to translate it the graue in the 19. ver or els they must say that his deade ââ¦arkasse was caste out of Hell wheras I think ther are no bodies nor shal be till the last day Besides all this was it like y â Nabucodonoser was in hell who was elected who gaue thanks to god w t pure affection praysed him with earnest mind magnified him with voice honored him y â liueth for euer whose power is incomprehensible whose kingdome eternall whose workes are all truth whose waies are iudgement who pulleth downe the pompe and pride of the presumptuâ⦠ous I haue noted more vpon Esay 14. In the same sense Sheol is puâ⦠in Abacuk 2. verse 5. Ioyned with deathe as it is diuers times wherâ⦠I haue noted more Rabby Dauid and Pagnine in Rachab and Munster calleth it deathâ⦠and sepulcher Ezechias said that he shoulde go to the gates of the graâ⦠which he called in the 17. 18. verses the pit of corruption for saythe he in the graue and deathe ne man can praise the Lord. The graue and deathe are ioyneâ⦠likewise in 28. of Esay verse 15. and Munster expoundeth them so vpon Esay 38. Porta inferorum inquit Zuinglius est periphrasis morieââ¦di The gates of the graue which they translate the gates of hell is a circumlocution of dying and death And in like maner Oecolampadius handleth this place of the 38. of Esaye verse 10. By an allegory of beautifull trees Ezechiel prophecied against Pharao ââ¦inge of Egypte sayinge that if the ââ¦inge of Assiria was not able to ââ¦esiste the Babylonians how much ââ¦sse he The like sentence is in Esaye 14. wher Nabucodonoser was brought ââ¦o his graue as here Pharao and y â ââ¦inge of Assur and the graue is defined in Ezechiel 31. 14. 15. 16 and 18. to be a pit and place in the earthe where the bodyes do slepe And in Ezechiel 32. 18. 19. 21. and in y â saide 21. verse and in the 27. verse is Sheol and in the 22. verse 23. 24. 25. and 26. is Chebarim graues and in the 29. and 30. verses is Bor a pit so that Sheol Cheber and Bor are all one And in the 2â⦠and 26. verses of the said 32. chapter of Ezechiel he calleth the lande of the liuing this life and the graue the Lande and the earthe whether they wente with theyr weapons where the deade slepe where the bodyes rest without senses And therefore the churchâ⦠yard is called ãâã ãâã ãâã ãâã ãâã
villages if yee vnderstande by Capernaum the people neither did they all as I supose go to hell neither had they all vowed to Baal neither did their bodies goe to hell Wherfore the phrase meaneth and enforceth an vtter destruction and desolation of Capernaum To be lifted vp or exalted vp to heauen signifieth to be glorious and puffed vp with pride and presumption and to be brought downe to be brought downe to Hades is ãâã be inglorious In the 16. of Mathew Christ saith that the gates of Hades shall not ouercome the Churche shall not vtterly destroy the faithfull nor afâ⦠length preuaile for though they kiâ⦠the bodyes they can not touch the soules They do presse but shall not oppresse inuade but not preuaile assault but not enter consume y e flesh and bones but not the soules By gates is meaned the tyrauntes and cruell magistrates that sit in iudgement and condemne the Christians and innocentes who will not deny Christ. Suche like 2. false Iudges were those two elders who accused and condemned Susanna The gates of Hades are the gates of deathe the false iudgementes of wicked Iudges their malitious charges their threatning enforcementes and moste false sentences for they condeme the innocent and iustifye the malefactors throughe ââ¦ribes they shed the innocent blood through rewardes their eies are blinded their mindes corrupted and true iudgement peruerted they pronounce death for life the ââ¦ope for righte the halter for helpe the galous for deliuery and the graue for grace So are they become the authors of death murther and of all iniquitye Such false Iudges and terrible tyrantes were they that sate in the gates which rayled vpon Dauid Suche they were that condemned y â martyres in quéene Maries daies The Iewes did geue iudgement and sate in the gates of the cityes And Dauid calleth y â gates of death presente death And Ezechias in Esaye 38. verse 10. calleth these gates the gates of the graue Thus ye see that the gates of death and the gates of the graue are all one I knowe that Origene and Aâ⦠brose with others call these gaâ⦠of death and of y e graue vices ãâã Christ speaketh here of the persecââ¦tion Of these gates read my discourâ⦠at large vpon Math. 16. In the Rââ¦uelatioÌ after Iohn had sene a straâ⦠vision he fell downe at his feete this personage was Christe whâ⦠willed him to be of good chââ¦are anâ⦠not to feare For saith he I am thâ⦠first and the last and therfore God And I haue the keyes of Hades and of death raysed my selfe and ãâã my selfe out of my graue wherforâ⦠I was God in so doing and man in that I was raysed from the dead and out of my graue And in like manner in the 6. of the Reuelation death goeth before and Hades the graue foloweth afteâ⦠immediately The place of the Reuelation 20. maketh death and the graue Hades to deliuer their dead bodies Wherfore Hades necessarily is here taken ãâã Sheol the graue Hetherto I haue declared out of the new Testament where Hades ââ¦s put for death the graue Nowe â⦠will describe vnto you how that Hades in the 16. of Luke is placed ââ¦or Hell and what Hell is Hades is in no place for hell but ãâã the 16. of Luke there it is ioyââ¦ed with flames and tormentes ââ¦herfore Geenna a place prepared ââ¦or the damned ioyned withe tormentes it is Hell without them y â ââ¦aue Bucer vpon Luke 16. Hell is place full of tormentes full of fire ââ¦nd extreame punishment without ââ¦lace neither canne they that bee there ascend or come out That hel ââ¦s full of torments Christ declareth ââ¦n Luke 16. ver 23. full of fyer ver 24. ãâã of extreme punishment without ââ¦lace verse 25. y â they can not come out it is euident of the 26. verse Hell is called Geenna of Gy a ââ¦lley and Hinnom a valley of the children of Hinnom This Hinnâ⦠possessed this valley whiche ãâã before the gate of Hierusalem ãâã led Carfit it was called also ãâã phet of blowing of trumpetts aâ⦠striking of drummes lest the Fâ⦠thers should haue had compassiâ⦠of their sonnes hearing them ãâã so pittifully lament so horriblâ⦠cââ¦ing so terribly die so miserablâ⦠For the priestes of Baal like blacâ⦠monkes did this sacrifice drawiâ⦠the children to and fro through tââ¦ââ¦er and thinking to do highe ãâã uice and an acceptable sacrifice ãâã Moloch which was an Idol of thâ⦠Ammonites This Idol had in him seauen châ⦠bers or places In one to receiâ⦠meale an other turtels the thirde ãâã shéepe the four the a Ram the ãâã a calââ¦e the sixt an oxe the seaueÌ the a childe Of this Idol read Leuit. 18. verse 21. c. 20. 2. Deu. 12. 31. Deu. 18. 10. 3. of Kinges 11. verse 5. 7. ââ¦hey builded highe places to Mo ââ¦och in Tophet Hier. 7. verse 31 Hier. 32. verse 35. Act. 7. verse 43. ââ¦sias destroied Moloch and made ââ¦he place Tophet a dunge hill and ãâã cast carââ¦on there and therefore Tophet for the filthynes thereof is taken for hell where there is extreme punishement appoynted for the desperate It is called Geenna ââ¦gnis the hell of fyer or fiery hell Math. 5. verse 22. it is called in Math 18. verse 8. 9 an euerlasting fier in Math. 23. verse 33 the iudgment of hell Hell is a place of extreme darkenes where there is be waylyng and ââ¦ashing of téeth and euerlastinge ââ¦er which is prepared for the diuell and his angells Math. 25. verse 30. 41. Hell is an vnquencheable fiââ¦r where the worme of Conscience doth not onely accuse but also biââ¦th where y e fier shall neuer cease Hell or Tophet is a place prepared from the beginning for thâ⦠King Synacherib and suche otheâ⦠wicked persons and desperate abiectes ãâã and large the burning therof is ââ¦yre and much woode thâ⦠breathe of Iehoua like a Kyuer ãâã brimstone doth kindle it This definition doth declare thaâ⦠it was created from the beginning and for the wicked and the matteâ⦠wher with they are tormented iâ⦠fyre and wood the place déepâ⦠and large of capacity to receiue aâ⦠infinite nomber and that it shall continue for euer the breath of Ie houa declareth which hathe nonâ⦠ende Of this place I haue discoursâ⦠at large vpon the 30. of Esay wheâ⦠this matter is fully declared of hell which is y â second death a lake thâ⦠burneth with fyre boyleth with brimstone Read Reuel 21. 8. Thus much out of the scripture directly with much more but I sâ⦠dy to be briefe and to see what thâ⦠ââ¦ors say The tormentes of hell are perpeââ¦all terrible terrors feare without ââ¦yth paine without remission the ââ¦angman strangling the helhounds ââ¦ourging the worme gnawing the ââ¦onscience accusing and the fyre ââ¦onsuming or rather continewing
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 ââ¦ee gaue the immortal soule And thus I translate the 7. verse of the secoÌd 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 ââ¦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 ââ¦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 traÌslation to this seuenth ver seemeth to affirme in saying that Man was made a liuing soule which should be traÌslated 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 therââ¦re called in laten Homo an ãâã cââ¦ature Anosh in hââ¦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 whisââ¦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 coÌmon with other liuing creatures and besides Nephes Caiaâ⦠which signify all our senses bloud ââ¦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 ãâã 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 ââ¦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 noseââ¦rels was the breath of the Spirite of liues Neshama is for y e immortal soule in this phrase Deu. 20. 16. suffer none ââ¦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
is vsed psal 61. verse 3. A certaine magistrate came to Christ and sayd that his daughter was dead But Christ said that she was not dead but slept Mat. 9. 9. 18. 24. 25. 24. There was one that brought his Sonne who had a dumbe spirit to Christ which when Christ had expulsed the chylde was as good as dead In somuch that many sayde that he was dead Mar. 9. 17. 26. There is a manifest place Act. 20. ver 7. 10 where a yongman one Eutichus fell out of a window and they toke him vp dead Notwithstanding Paul saith that the lyfe was in him When as Abigael had tolde her husband Nabal the heauy message and violente entent of Dauid his hart was dead within him and yet he liued ten dayes after 1. Kinges 25. 37. 38. When Iacob knewe that his son Ioseph was a liue his spirite reuyued his spirite was not out of him Gen. 45. 27. Raab saith when we heard of you O Israelites our hartes were amased neither remayned there any breath or lyfe in vs. Iosuâ⦠2. verse 11. There was an Egiptian who haâ⦠neither eaten bread nor droncke anye water by the space of three daies vnto whom Dauids souldiours gaue meat drinke his spirite returned into him againe Noâ⦠withstanding he was not dead â⦠kinges 30 31. 1. Sam 30. 12. The Quéene of Saba was so ãâã nied and in such admiration wiâ⦠Salomon and his pompe thaâ⦠there was no breath nor life in heâ⦠3. kinges 10. 5. 2. Croni 9. 1. The wydowes sonne of Sarphat was very sicke but not dead thesâ⦠are the wordes his sickenesse was ãâã vehement that no breath appeared or sturred in him Thus far the text other translaâ⦠it all rwonge who say y â there ãâã mained no breath in him For thâ⦠Hebrue worde Natar is not to ãâã maine but to stur to leape to moâ⦠as in the 37. of Iob. Mineharte saiâ⦠Iob is moued out of his place Liby veieter mimmocomo neithâ⦠was his harte put out of his body or out of his place but amased and troubled Ps. 146. 7. Iehoua maketh prisoners to sckip Ps. 105. kinge Pha ââ¦ao made Ioseph to sckipp for ioye when he went out of prison Besids this if his Soule had bene out of his body it had bene in heauen froÌ wheÌce Elyas could not haue fecthed it for it was glorified and should not haue returned to the corruptyble body nether saith the text that the childe was dead but very sicke one may be very sicke and not dead as this childe was so wheÌ one is astonied he is as one dead as Daniel in whom remayned no breath yet was not he dead How coulde he be dead when he mesured him selfe 3. times vpon the childe and by the heate of Elias the childe not cleane dead remained and recouered and this is proued by the 21. and 22. ver where Elias desireth God that the life of the childe might be refreshed restored renued recouered let his liuely spirit come to him his senseâ⦠renewed his mouing restord Let his lyfe returne that is let the child be comforted and his lyfe be restored so is Shub vsed ioyned with Nephes Sam 1. 16. ãâã ps 116 8. psa 19. 8. It is manifest of the mothers complaint that the childe was not dead when she sayde Camest thou to me to make my sonne dye Ergo as yet he was not dead And it appeareth in the prayer of Elias in these wordes that the child was not dead but lay in a traunce O Iehoua my God willest thou so afflict the widow and kill her son Ergo he was not killed as yet Then saith Elias O Lorde let the childes lyfe come againe let him liue againe let him liue and not die let him recouer this sicknesse let him come to himselfe Shub nephes is eloquentlye expressed in Laten Colligere se a man to refresh to comfort to recreat and to come to himselfe God heard the prayer of Elias and the child reuiued Behold saith Elias thy sonne liueth yea he is reuiued so is Caia vsed Gen. 45. 27. For when Iacob saw the chariots y e Ioseph had sente to fetche him into Egypt his spirite reuiued and yet was he no more dead theÌ this child So is Caia vsed Gen. 19. 19. to coÌfort to reuiue to make aliue yet Loth was not deade Lehacheioth Naphshi If I shall walk saith Daââ¦id in extreame daunger thou reuiuest me thou comfortest me preseruest me I woulde alleadge an hundreth places to this effecte if the matter were not euident As concerning the child this saith Pagnine He was thought to be as one whose pulses and motion ceased and breathing appeared not But as neither Dauid nor Loth were dead though they were reuiued no more was this child though lying in a trance Neshama is applied to the sonne of the wydowe of Zarephtha and to Daniel 10. 17. and to Christ Esaye 2. 22. and to man Iob. 26. 4. Iob. 27. 3. Iob. 34. 14. Ps. 105. where I haue noted more Neshama saith Salomon Pro. 20. 27 is the lanterne of Iehoua giuen to man as a most pretious and immortall iewell and to lighten man I. Cor. 2. 16. In Esay Neshama and Ruac are ioyned together and giueÌ by Elohim Iehoua Neshama applied to man it is his immortall soule to God it is his spirite power grace and might Iob. 4. 9. Iob. 26. 4. Iob. 32. 8. Iob. 33. 4. Iob. 37. 10. Psal. 18. 16. Esay 30. 33. Let vs declare y â whole formation of man The first sixe dayes after generation and conception y t thing ther begun is a rude piece without fourme or facioÌ an imperfect masse which Dauid calleth GoleÌ And this imperfecte creature is declared likâ⦠wise by Racam Iatser which signifie to make a thinge vnperfect which he made by dayes And after 12. ââ¦aies the liuer hart and braine are made This verse woulde bee otherwise translated then it is in the Geneua bible In the conception of Christ who was conceiued of the seede of Mary by an other worde the angell calleth it ãâã ãâã ãâã ãâã ãâã and in Mathewe it is ãâã ãâã ãâã ãâã ãâã And in dede Christ was ââ¦ourmed first vnperfectlye of y â seedâ⦠of Mary in the matrice as Dauid was least that we should imagine with the Dimerites that the body of Christ was Coessentiall with the diuinity and Godhead In the same errour were the Monothelites and Eutychians After the conception that thinge that is conceiued hath none other life vntill the. 70. day or at moste vntill the 100. daye then the vegetatiue lyfe which is common with ââ¦ll other liuinge creatures as well herbes plantes trées beastes fishes foules as men and consisteth in growing norishing and encreasing and from the 70. or 100. day after the conception vntill the 6. moneth commeth into it the sensitiue life and this is onely
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 ââ¦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 ââ¦hild shall yeeld life for life but if ââ¦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 ãâã ãâã ãâã ãâã ãâã meaning as Moses doth by Neshama and Caiim the immortall soule ãâã by Nephes caia the life which is ââ¦egetatiue and sensitiue This place is expounded by the 15. chapter of Wisdome where it saith that God giueth to man a working life ãâã ãâã ãâã ãâã ãâã expressing y e sensitiue life vttered by Moses in Nââ¦hes Caia and Neshmath Caiim it calleth the vitall spirite ãâã ãâã ãâã ãâã ãâã 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 syââ¦bolo ad Cathe lib. 1. cap. 3. 5. lib. 3 c. 6. lib. 4. c. 6. Tom. 9. Chrysostome tom 5. August de temp sââ¦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 asceÌd 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 fiââ¦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. ãâã 18. 5. Sama. 2. 6. 17. Prââ¦a 1â⦠10 â⦠King ââ¦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.
11 Sheol Dauid and Salomon interprete them selues Prou. 5. 5 Munstâ⦠1â⦠Prou 7. 27. Sheol A graue the chambers of death Prou. 2. 18. Prou. 15. 11. prou 27. ââ¦9 Aâ⦠whoore Sheol rââ¦ad my notes vpon the 15. chapt Sheol Proue 9. 18. Sheol Prou. 30 16. Shaal Preacher 9. 10 Sheol Sheol proper to the body Hamethim Graue Balad 8. 5. Death and graue Esaye 5 14. Here are ioyned nephes Sheol and signyfy the bodyes onely Esaie 14. 9. Nabucodono ââ¦er The dead ââ¦pake Sheol the graue Esay 14. 9. 10. Munster Sheol ver 11. Nabucodono ââ¦er 15 verse 15. verse Sheol the graue Sheol the graue 19 which is the house of death Iob. 17. 12. ps 49. 15. Iob. 30. 23. Nabucodono ser was not in hell Daniel 4 31. 32. 33. 34. Sheol the graue Abacuk 2. 5. Esay 38. 10 17 18. A graue Sheol ioyned with nephes which is there the body Sheol Esay 28. 15. 18. Esay 57. 9 Iob ââ¦4 19. The gates of death are alone with the gates of hell Read my nots vpon Math. 16 Pâ⦠107. 16. Wis. 16. 13. Ezech 31. 15. 17. Esay 14. 6 10 11 15. 19. The graue Sheol is defined in Ezech. 31. 15 16 17 what the graue is Sheol Psal. 141 8 Sheol the graue These places of Ezechiel proue plainly Sheol to be the graue Hierem 41. 7. 8. Psal 28 boâ⦠for Sheol the graue The land of the liuing Euseb. 7. c. 13. Niceph. 6 c. 12 Hose 131 4. Sheol the graue The greatest Bible in this one verse trans lateth Sheol first the grauâ⦠and then hell read a note ps 49. 41. Hosee 13. 14. â⦠Cor. 15. 55. Read Pagniâ⦠in Cataâ⦠Augustinus Tom. 7. lib. 3. de pecca meâ⦠c. 11. ââ¦odem Tom. de perfect Iustinus ââ¦lpon 14. Sheol death Ps. 141. 8. 1. cor 15. Hell Mâ⦠Iad sheol Amos. 9. 2. The graue Sheol Hell the graue or earth Sheol Ionas 2. 2. Sheol a belly by a meta phor the same is shacath Ionas 2. Hell is not the fishes belly Math. 12. 40. Luk. 11 24. Hades Hades Toby 13. 2. Hades Sheol Wisd 2. 1. Wisd. 10. 19. Exod. 15. 1â⦠Eccles. 14. v. 12. 16. c. 2â⦠v 21 c 51. 5. 6. No saluation out of this life No trentalles Baruck 2. 17. Baruc. 3. 11. 19 Hades Wis. 1. 14. Hades Hades hell ioined with extreme punishment Luk. 16. 23. Math. 11. 23. Capernaum Hades reade my note a litle before vpon the place of the 9. of Amos. Esay 14 14. 15. Luk 10. 15. Capernaum Euthy vpon this place Bulling vpon this text Math 16. 18. Hades The gates of hell they are called y â gates of death in Wisd. 16 13. in Pâ⦠107. 16. Ps. 9. 14. Esay 38. 10. Gates Metonymia Susanna Hades The gates of Hades are wicked ludges Ps. 9. 14. ps 69. 13. prou 22. 22. Ps. 69. 1â⦠Gen. 34. 20. ps 9. 3. ps 69. 3â⦠Hose 13. 14. Esay 38 10. Sheol Hades These gates are vices Reuelat. 1. 18. Hades Hades the graue Reuelat. 6. 8. Hades Reuelat 20 13 14. Hell Hell defined by the ââ¦or ãâã tures Luk 16. Geenna Hinnom Tophet Priestes of Baal Moloch Munster and Lyra vpon 18. Leuit. To this Idol did kinge Achââ¦r and Manasseâ⦠offer their children 2. ChroÌ 28. 3. c. 33 6 Iosias Tophet Geenna hell Hell Hell Mar. 9. 43. 44. 45. 46. Esay 66 ââ¦4 Lâ⦠12. 5. Hell Esay 30 33. Hell Augustine Tom 3 de spiritu animâ⦠c. 56 August Tom. 3. de gen ad lit lib. 12. c. 24. ãâã ãâã ãâã ãâã ãâã Retract 2. c 24. Tertul. lib. de aâ⦠Hierom in com in IonaÌ Arnob. contra genââ¦es lib. 7. Arnob. lib. 2. Plato in Phedon ad axâ⦠ãâã Ambrose de bono moâ⦠tis c. 8. Lactan tius 7. c. 7. Two Places Ephrem lib. de extremo Iudiââ¦o c. 4. No redempti on in hââ¦ll Gregory diâ⦠log 4. c. 24. Chrysostome 16. ad Rom. de praeââ¦s sanââ¦ââ¦orum Cortesius 4. ââ¦ent dist 11. Math. 3. 12. Esay 30 33 Math. 22. 13. 8. 12. 13. 43. 25. 30. Math. 5. 22. 18. 9. 23. 15. Mark 9. 42. 44. Luk. 12. 5 Iames 3. 6. Sheol how oft in the scrip ââ¦ure The graue followeth death Sheol applied ââ¦o the body Sheol in the bible aboue ãâã times Sheol is noâ⦠the state of thâ⦠dead be they good or euill ãâã Sheol applied to the body Preacher 9. Ps 82 7 c 3â⦠Castalio ãâã Iehoua Nephes Nishama Ruac Esay 14. 19. Sheol Beza in his an swere to Castalio Nabucodono sers buriall Read my note vpon Dââ¦n 4 Then was it ãâã graue 12 articleâ⦠Hades how this erro rose Sheol Cyrus Theorus Prodro mus wrote in greke verses the summe of euery chapter which I tran slated into La tin Act. 9. 40. Math. 16. 18. 1. of the kinges 17. 21 Nonnus Iohn 2 19. Dissolue the temple Hades Sybil callethit ãâã ãâã ãâã ãâã ãâã As Lossius doth vpon Act. 2. Iaho 11 4. Lazarus Hides Sybyl Lib. 1. ãâã ãâã ãâã ãâã ãâã Hades the earth so is She ol Esay 57. 9. Pluto his house Act. 2. Sybil. ãâã ãâã ãâã ãâã ãâã * Vnto whom was giuen the dominion of the earth as the Poets fable Sybil. lib. 2. Pluto Plato in cratyââ¦o cic 2. de nat Phurnutus Hades the earth so is Sheol Esay 57. 9. Homer Ilia Hades is Pluto Hades the Sybil. lib. â⦠Auernus Strab. 5. Cimââ¦merii in Italy Strab. 5 Hoââ¦er odiâ⦠Stix Strab. 5. Phle geton Acheron Tartarus Strab. 3. Sheol defined Sheol the graue Iob. 30. 23. Sheol defined Lecolcai To euery mor tall creature Munster vpon Iob. 30. 33. For mââ¦gned is a place appoynted where all the dead are gathe red euen the graue and earth Iob. 30. 23. the earth the graue Iob. 33. 18. Nephes Shacath pro per to the body Shacath Sheol Ne phes proper to the body Iob. 33. 22. The englishe bibles To the dead mortuis reade a note Iob. 33 22 Hades Iob. 33. 28. 30. Shacath Ezech. 31. 32 33. Ezech. 31. verse 14. 15 16 17 18. Ezech. 32. verse 18. 21 22. 23. 24. 25. 26. 27. 28 29. Nephes is ne ââ¦er the im mortall soule Christ descen ded not into hell Nephes Eââ¦ymology The definitiâ⦠of Nephes 1. Vegetatiue * the earth is the cause of theÌ Esa. 10. 18. 2. Sensitiue 3. Concupisââ¦ble Aristotles in ãâã ãâã ââ¦e animo Psyche Corruptible Aristot. Genesis 1. ver 20. 21. 24. 30. Nephes a liuing creature Ne Phes ioyned with ãâã is any liuing creature Nephes no part of the im mortal soul. Nephes caiia Wherin Ne phes coÌsisteth The life Nephes is the bloud Gen 2. 7. Nephes a maâ⦠Gnacus be A dam Nephes he that shed deth a mans bloud Pro. 28. 17. Nephes a bo dy with sensâ⦠Psal 35 4. 7 â⦠17. ââ¦ay 53. 10. Nephes a man 1. Sam. 22. 23. LaÌary nephes beauy or ââ¦ad Prou. 31. 6. Nephes a man selfe Iob. 10. 1. Prou. 29. 24. Prou. 25 25.