neither ascend nor descende Can that ascend or descend y â— is euery where that filleth all places that is iâ—… heauen earth and hell all at once Ergo his godhead was not in hell more at one tyme then at another They hold that it was his soul thaâ—… went to hell howe coulde yt be iâ—… hell when as yt was in paradise withe the thefe Was the thefe iâ—… hell That denied Christ who saâ—… hee should be withe him that veryâ—… day in paradise Was paradise heâ—… That denyeth the thefe who calleth paradise y e kingdome of Christ And Paul in the 2. verse of the epistle to the Corinth the 12. chaâ—… callethe paradise the third heauen of the whiche I haue discoursâ—… there at large and vpon the 1. anâ—… 2. chapt of Gen. Now to concluâ—… this first argument yt is euideâ—… of the premisses y t nether Christâ—… body nor soul descended into helâ—… If Christ descended into hell hee either deliuered the faythful or the vnfaithful or both or neyther but the faythfull he could not for they were in heauen by the same fayth that we haue and withe God as is specifyed in the 12. Chap. of the Preacher and in the 16. of Luke The vnfaythfull he would not for that they were already condeÌ„ned Neither is there any redemption in hell no confession of the faulte no remission no satisfaction no remedye no consolation no hope of grace no expectation of any better lyfe wherfore to conclude this argument if he had descended hee had deliuered none and therefore his iourney had beene in vayne his labour frustrate and they that defend y â— same either to be wilfully ignoraÌ„t or so blinded w t erroneus custome that they will not see Neither Mathew neither Marke neither Luke nether Iohn neither Peter nor Paul who wrote exactly of Christes death resurrection and ascention made anye mention of Christes descending into hel ther fore we caÌ„not beleue that sentence without error neither affirme it w e out a lye nor approue it in our beliefe without offence and daunger of drawing others to credit fables Smyth I brought a place of Iob after the exposition of Gregory the first Pope of that name wherby he proueth that Iob desired of GOD that he would not place him in the loweste hell but in some superioure roome which I interpret to be Limbus patrum Carlile Iob desirethe that God would hide him in his graue or in the earth til his anger were past determine a time when he woulde remember him And Esra interpre teth this verse of his deathe and resurrection for Iob knewe that his bodie should sleepe til the last daye but hee was assured that his soule should ascend into heauen immedyatlye Hee that was blessed cannot come in hel but Iob was blessed ergo Iob coulde not come in hell Smith I denie the maior Carlil I proue it He that is blessed is glorified he that is glorified is in Heauen by Faythe and is caried from death to lyfe ergo hee that is blessed cannot come in hell Smith VVere not all the fathers that Christe fetched oute of Hell blessed Carlil He fetched none out for they were in Heauen by the same faithe that we haue for they beleued that Christe should come and we beleue that he is come Differentia est in tempore in re nulla There is difference in tyme in effect none at all Moreouer Iob was such a one whoÌ„ no man could reproue Tam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is called Iashar true faithful vpright and hee is iust and one that feared God And all these effectes folowe of fayth and the ende of buriall and resurrection and this hee proueth by Esaye and in the Psalmes whych sayth thus Thou art my sonne this day haue I begotten thee This daye hee calleth y e tyme and moment when God the father did begett Christe agayne what is to beget in this place It is to rayse Christ out of his graue froÌ„ the deade not to returne anye more to the graue for so doth Paule declare and so do Chrisostome Theodorus Antiochus Hillarius interprete thys place A begetting froÌ„ the dead is like to a man begotten and broughte oute of his Mothers wombe as out of a graue where he was as it were buried And therefore the Resurrection is called of Christ as it is here of Dauid a regeneration a bearinge of newe a newe byrth a newe commyng into this worlde a renouation a rysing from the dead a restitution from aboue quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the bodye is restored from aboue by the power of GOD as Chryste is here by the father Smyth I knowe that this latter end of the Verse is vnderstanded of the resurrection of Christ but how say you to the former Carlil I saye that the latter is an explanation of the former notwith standiÌ„g I wil translate it so plainlye that it shall neede none interpretacioÌ„ thus I translate it Thou shalte not leaue my Bodye in the Graue And that Nephes should be translated the bodie I prooue by a doossen places of scripture and manye moe if neede require where I declare the signification of Nephes And that Sheol signifieth y e Graue and proper alwayes to the body as Nephes is I haue proued a litle after where I haue declared aboue 2. hundreth places of Nephes and almoste halfe as manye of Sheol The words proue my purpose the phrases declare my meaninge the propertie of y e Hebrue tongue openeth the truthe Chryste himselfe speaketh of his bodie whiche should not bee left in the graue Peter alleageth this halfe verse to proue the resurrection of Christ. Dauid calleth that his Fleshe in the verse before fayinge that his flesh should rest iâ—… hope which hee calleth the bodie iâ—… this tenth verse and that whichâ—… Dauid in the presence of Chryst calleth the Holye one Peter inter preteth his fleshe and the text sayâ—… that he came oute of the Loynes 〈◊〉 Dauyd and should syt in Dauidâ—… throne this same Iesus sayth Ptter God hath raysed vp and we aâ—… witnesses Were they witnesses 〈◊〉 his soule w t did not rise or of his bodye which did ryse Could his soulâ—… ryse againe there is no resurrectioâ—… of the soule for it dyeth not How could his soule be in the Loynes of Dauid then should Dauidâ—… soule haue begotten Christes a siâ—… full soule a soule without synne 〈◊〉 is contrary to nature was y e souâ—… fleshe so to saye is an absurditie But Dauid and Peter calleth that which you saye went to Hel fleshe could a dead carcas goe coulde hys dead flesh preache coulde his soule without a bodie preache which you saye only went to hell you saye y â— it spake and reproued the Deuills you are not
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 〈◊〉 from the pitte where he shoulde haue bene buriâ—…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 inâ—…erpreteth the life which God deliâ—…ered from the graue Neither can â—…he immortall soule of man be enclosed in a graue neither a spirituâ—…ll thinge in a corporall place From the lowest graue Lyra â—…yeth from the pitte where a man 〈◊〉 buried whiche is vnder the â—…arth The same phrase word for word is in Deuteronomy 32. verse 22. which place I haue expouÌ„ded before The greatest Bible translateth 〈◊〉 thus Thou hast deliuered my soule from the lowest parte of hell Wheron they grounâ—…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 â—…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 〈◊〉 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 〈◊〉 swaded to belieue besides that heâ—… whiche the Scripture speaketh of and wherein are appoynted for 〈◊〉 wicked euerlastinge and intâ—…llerable Torm entes euen Limbus Infantium where Childrâ—… dyinge without Baptisme are peâ—… petuallie condempned without 〈◊〉 â—…ission without consolation witâ—… 〈◊〉 hope of deliuery without grace without any expectation of solace without redemption The Second where the Faithâ—…ull Fathers and they that dyed beâ—…ore CHRIST did lye in drouâ—…y Dennes miserable mystes palâ—…ble Darkenes and as some saye â—…courged certayne tymes of the day with Whyppes feared withe thâ—…â—…rowning and foming Hellhounds â—…mased withe the noyesome spectaâ—…es and tormented with spitefull â—…pirites And these saye they Christ â—…tched out The thirde they cal purgatory â—…f the which I haue spoken before 〈◊〉 large Augustine writinge vpon this â—…lace gesseth as the Blinde man â—…asteth his Staffe disputeth by â—…oniectures inuenteth many gloâ—…s and none of them true and â—…aueth the Teâ—…te in doubte neyâ—…er dare hee conclude anye thinge 〈◊〉 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 affliâ—…ted either with sickenes or elsâ—… with his enemies and persecutorâ—… craueth ayde desireth to be comforâ—…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 〈◊〉 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 laâ—…d of 〈◊〉 or forgetfulnesse What bodie lying in the graue doth not forget all How or what â—…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 â—…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 〈◊〉 at rest Psal. 94. 17. called a ditâ—… in the 13. verse before Psal. 115. 17 Esay 38. 10. 18. And Virgil. 6. 〈◊〉 meth to describe the Graue after same sort Dâ—…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 〈◊〉 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 â—…eaned y e graue And y â— samâ—… â—…orde is in Psal. 116. 3. Dauid shewâ—…th the power of God to be so preâ—…ent in euery place that he sayth If I shall ascende into heauen there he â—…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 â—…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 spreaâ—…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
whâ—… defended that a woman is the worâ—… of the Deuill and man from thâ—… nauell vpward is the work of God and from the nauell downward y â— worke of Sathan and matrimony likewise Neither with Hierarhcas that denied that children perteyned to the kingdome of heauen because y â— they had no merites Nowe let vs as we promised define the immortall soule proue y â— same definition by y â— scripture The soul is an inuisible substance without a body created immortall which God gaue with breathing vpon Adam what time as his body was made perfecte and is now infused by GOD into the childe about the sixte moneth after the conception His outward breath signifieth that he gaue an inward substance as when he breathed vpon the Apostles his breath was an outwarde signe but withe that hee gaue the holye Ghost so with his breath â—…ee gaue the immortal soule And thus I translate the 7. verse of the secoÌ„d chapter of Gen. And Iehoua Elohim hath shaped this man of the mold of the earth breathed into his nosethrils the spirite of liues this man was made a liuing creature In this verse is conteyned y â— perfect creation of man the body of the earth the soule from God This place describeth vnto vs y â— soule of man from whence it commeth and who giueth it and the immortallity thereof from heauen it commeth for Neshama hath his name of shamaim heauen for that the immortall soule commeth from heauen as I discourse a litle after And God giueth it in so muche as he breathed it into man And that it is immortall y â— worde Caiim liues whiche is the Duall nomber declareth for to other liuing creatures God onelye giueth life Nephes caiia y â— which he giueth life Nephes caiia y â— which he giueth also to man which signifieth all our senses mouing bloud vitall spirit body affections and other faculties which rise with the bodye and dye with it But this spirit of lines declareth an immortallity that wee liue in this life by faith and hope and shall liue in the next euerlastingly And where ye haue this Hebrue worde Caiim in the duall nomber it signifieth immortalitye as the trée of liues of the which if Adam had tasted it woulde haue brought immortallity It is no good â—…ense to say that man was made a liuing soule For man was not made nor is not a liuing soule but a liuing creature for the soule is but a parte of man therefore a man cannot be a liuing soule Neyther is the Hebrue worde which is here translated in y e greatest Bible the soule applied to the immortal soule but to those powers only an qualities which rise with the bodye and dye with the bodye â—…eÌ„ Neither doth it die with the bodye as the Sadduces seduced men Neither are the soules of the same eternity with God neither are they of the substaunce of God neither do they goe from men in to beastes neither froÌ„ beastes into meÌ„ neyther haue men and beastes all one soule as the Maniches do dreame and as the traÌ„slation to this seuenth ver seemeth to affirme in saying that Man was made a liuing soule which should be traÌ„slated a liuing creature The Maniches deny the resurrection of the bodies and affirme that the soules shall rise onely for saye they it is in Paul The body muste be giuen to Sathan that the spirite may be saued wheron they falselie gather that the bodies shoulde not ryse but onely the soules Againe 1. Cor. 15. man is called Nephes a liuing creature because y â— he hath life bloud senses mouing and affections as other liuing creatures haue Man is here called the earth bicause that he should vnderstand that he is earth returneth to earth And therâ—…re called in laten Homo an 〈◊〉 câ—…ature Anosh in hâ—…brue for that he is mortall and full of corruption as in greke brotos Neshama as Esra vpon the 7. of Gen. and Rabby Salomon vpon the 150. Psal. say is alwayes applied to the immortall soul of man or els to God whisâ—…h both I will proue in this discourse It is in Genesis 2. 7. Iehoua Elohim fourmed this same man dust of this earth and breathed into his nosthrelles the breath of liues and this man was made a liuing creature Thus farre the text In the creation of all other creatures Moses vseth only Elohim and likewise in the creation of man and woman Gen. 1 26. 27. 28. to declare that all thinges are the woorkeman shippe of the whole Trinity But here where hâ—… more exquisitely describeth the nature and dignitye of man he addeth also Iehoua which is the Essentiall name of God formed God facioned the body of the earth that man may know that hée is but dust Gen. 3. 16. Gen. 18. 27. Psalme 103. 14. Psalme 104. 29. and this body hée calleth â—… liuinge creature because that man hath the vegetatiue and sensitiue life coÌ„mon with other liuing creatures and besides Nephes Caiaâ—… which signify all our senses bloud â—…omplections phleme cholor meâ—… lancholy all affections He breatheth into man Neshmath caim the spirite or breath of liues which is the immortall Soule inspired 〈◊〉 God-For with breathing whichâ—… was an outwarde signe he gaue an inwarde thing and that was the immortal soule for as Christ breathing vpon the Apostles gaue them the giftes of the holye Ghoste so withe breathing vpon Adam hee gaue him the immortall Soule Into his nostrils why did hée breath in to his nostriles to signifye vnto vs â—…ude mortall men that he inspired in inwarde immortall Soule Neshama The immortall Soule is inspired by God and called Nesh ama for that it commeth from Heauen and from God and thither shall returne and proper to man and to none other creature Wherfore after that Moses had declared that all kinde of beastes had died hée addeth also man in whose noseâ—…rels was the breath of the Spirite of liues Neshama is for y e immortal soule in this phrase Deu. 20. 16. suffer none â—…o liue in whom is the immortall Soule Neshama He willed them to kill all the men of those seaueÌ„ nations and no beastes if hée had meaned both men beastes he woulde haue saide Col hanephes as is specified in Iosua 10. 28. 39. 32. 33. 35. 37. 39. 40. Where as Iosua destroyed man and beast it is added both Col Hanephes and Neshama Iosua left nothing vndestroyed in Hasor But in the other cities he killed onely the men where Col Neshama is applied only to mankynd This kind of spech is oftentimes in scripture to saye that the soule and lyfe is gone out of the bodye when as it is but sickened greued and vexed as Psa. 107. ver 5. They were so hongry and thirstie that their lyfe and soule failed them notwithstanding they were not deade So Knataph
muste needs the Fathers before Christ descende into hell and came not oute till Christ fetched them out Carlil Why doe you saye that Iacob went to Hell when as al our English Bibles say that he wente into his graue Is the graue hell Resteth not the bodye there without life without senses withoute payne or tormentes There is paine intollerable in hell without release tormentes without intermission and damnation withoute ende The text sayth not after your translation that the soule of Iacob descended into Hell but it saythe that Iacob went into Sheol meaning his body without life and senses Smith I meane that Iacobs soule went to hell Carlil But the text saith that it was Iacob and the gray heads of Iacob Are there any graye heades in hell Are you not ashamed so to Dreame so to affirme and so to write When wee saye that Iacob or any other man is dead we meane not that his soule is dead whiche can not dye for it is immortall A deade man is called a man but a soule is neuer called a man after that it is departed but a soule Wherefore by your owne fantasie it was the bodye of Iacob that went to hell Iacob sayde that they would bring his gray heares to the graue hee doeth not call his gray heares his soule neither are there any graye heares in heauen nor yet in hell for they consume in the graue It is oure Englishe phrase that when wee are offended with our vnthriftie children wee say that they will bring our graye heares to the graue with sorrowe Smith I followe S. Hieromes translation which hath in Infernum into hell I knowe that all your Englishe Bibles putte the graue for hell Shall we giue more credit to your Englishe translations then to S. Hierome then to all the Greke and Latin Doctors which haue hel and not the graue in their writings and expositions Carlil If the text be not faithfully translated nor truly imprinted y â— faithfull interpretation is to be had from the Hebrue and in like manner the truth of the new Testament out of the Greke text Thus muche the councel kept at Vienna in France a littel way from Lyons in the yeare of Christ 1309. Lib. 5. Clement Tit. 3. S. Hierome did not translate the Bible out of the Greke but out of the Hebrue and therby did correct the Greke and Latin translations and the same councel geueth Augustine who willeth all men to consider the propertye of euery tounge and especially the Hebrue and Greke August lib. 1. de sermone Domini in mont in lib. retract 1. cap. 7. ad Volusian epist. 1. contra Faust. Manich. lib. 11. de doctrina christiana lib. 1. ca. 5. li. 2. cap. 15. Now seeing that the propertie of euerie thinge the truth of the Text the righte sense of the Scripture is to bee had out of the Hebrue toung and phrase we must runne to it as to the fountayne Smith I vnderstand not Hebrue no more did S. Augustine nor Chrisostome but in obscure places they asked the Iewes what was the propertie of this worde or that and of this phrase or that phrase Carlil Sheol in this place is the Graue as it is in the 44. Chap. vers 31. where the Sonnes of Iacob said they should bring the gray heade of their father to the Graue In all these places Sheol is taken for the graue This Sheol S. Hierome translateth Infernum which is a place belowe where the bodies are buried meaning therby a graue So wryte also Photius and Theodoret The same worde Sheol is in the 1. of the kinges the 2. chap. ver 9. where in the same phrase Dauid chargeth Salomon to cause y â— hoare heade of Semei to go down into the graue with bloud And Chrisostome interpreting the 9. ver of the 4. ch of Paule to the Ephesians calleth the inferior partes of the earth whether Christe descended Death and alleageth this place of Ge. 44. 31. to prooue the same Lyra though in other places he taketh Sheol for hel yet is he compelled here to take it for the graue of Ioab for sayeth he Dauid did not meane that Ioab shoulde goe to hell but that hee shoulde bee punished temporally And the Psal. 143. ver 8. I shall bee like to them that go downe to the pit that is saith Chrisostome I shall be like to them that die Thus to go downe into the pit and to go to Sheol is al one phrase one sense one meaning which you translate hell Smith Though I am but a small grecian I knowe that the grekes called the 72 interpreters 6 of euery tribe appointed by Ptolome kinge of Egipt to translate the Bible haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eis hadou to hell Car. You must consider Maister Smith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth not signifie hell where in are Deuils and damned soules tormented for euer vnlesse that tormentes bee ioyned withal as in Luk. 16. The Greekes say that hades hath his name of not seing as who saye a place of darkenesse and Pluto the king of the earth is so called and to this effect writeth Ambrose and Augustine The olde Greekes as Homer and Euripides take hades for the graue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latine Poets also as Virg. Iuuenes tot miserat Orco And Ouid Saturno tenebrosa in tartara misso Notwithstanding the first Grecians as Sibylla Erythrea deryue Ades of Adam who is the earthe and thereof hath his name Gen. 2. vers 7. Hee made man of the duste of the earthe therfore God sayeth in Ge. 3. vers 19. that thou art dust or earth and to dust or earth thou shalt returne Wherfore this earth this place that graue vnto the whiche Adam should returne is called of his name Adam and the grekes altred it a little framed it to their tongue and called it Aden chaunging a. into e. and m. into n. Thus writeth Sibyll Aden appellant vbi primus conditur Adam MorteÌ„ obieÌ„s queÌ„ terra abdit decoratque sepulchro Hinc fit vt humani generis linquentia vitam Corpora dicantur penetrare â—…ubilia Ditis The Greekes do cal Aden that place VVhere Adam was layd in the ground And where al other rest and sâ—…pe For so the Hebrue woord doth sounde Smith You reason muche of the Graue and place where Adam was buried I doe not reason of the Bodie but of the soule of Adam whiche I am sure descended into Hell and laye there almoste fower thousand yeres tyll Christe fetched him out Carlil He was not in Hell and therefore Christe coulde not fetche him out Smith Where was hee then Carlil In heauen Smyth How prooue you that Carlil Hee ascendeth immediatly â—…nto heaueÌ„ that asketh pardon that â—…raueth mercye wyth a stedfaste faith but this did Adam ergo Adam ascended into heauen immediately after his death for the death of
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 â—…h beene is or shalbe dreamed deâ—…ised or affyrmed to y e contrary as â—…ost plainly appeareth by y e history â—…f Lazarus and Diues where is â—…ewed the descending of y e wicked â—…ch man into hell how the poore Lazarus was caried vp into the boâ—…me of Abraham as for any thirde â—…ace as our purgatory Catholikes â—…o protest and defende it is vtterly â—…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 MaÌ„mon 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 〈◊〉 licitie which all they had y e liued 〈◊〉 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 râ—…st quietnes solare securyty 〈◊〉 y e faithfull S August also affirmeâ—… Abrahams bosome to be heauen 〈◊〉 thesewordes saing what soeuer iâ—… is in AbrahaÌ„s 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„ staÌ„t variable Eustacius saith y â— Ia cob sawe Christes corporal figure wheÌ„ as he saw y â— ladder erected froÌ„â—…arth vnto heaueÌ„ that it was a figure of christs crosse by whose deathe al haue shal asceÌ„d into heaueÌ„ It is also y e figure of a christiaÌ„ maÌ„s 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 coÌ„ducted him to LabaÌ„ home again Ie houa vpoÌ„ the top of y e ladder guided his iourney by his angels It is no more incoÌ„uenient to cal this a visioÌ„ theÌ„ to term y e prephecies visioÌ„s 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 Uyâ—…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 coÌ„sequeÌ„ce 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 â—…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
Wher◅ Adam sayth y ◠Caua is flesh of hi◅ flesh and bone of his bones signifying in a mistery Christ his cōgregation for sayth Paule we are ◅bers of his bodye of his fleshe an◅ of his bones For this cause shall ◅ man leaue father and mother an◅ shall be ioyned vnto his wyfe an◅ they two shall be made one fleshe this ys a great secreate but I speak◅ of Christ and his churche For as Isha whiche is the woman is deriued of Ish which is the man declaringe a mutuall societye th◅ ys betwene man and wyfe whi◅ in a misterye figurethe Christ and his congregation of whome Christians are deriued as the woman from man euen so and in lyke manner the churche which are the true Christians indeed are deriued of Christ the heade thereof Tobias saith we are the progeny of God loke for the life which god giueth to y e iuste by liberalitye almes wee shall see god face to face for it deliuereth frō death purgeth sin giueth life euerlastinge Also Dauid being in daūger of his enemies or in daūger of deathe by sicknes cōmēdeth his spirit vnto god y ◠had redemed him whē as Christ had not thē w t his patible body redemed hī yet he said he had redemed him whē as it was 500 yeare before his passiō Neither would he haue cōmēded his soule vnto god if he had knowne y ◠god would haue sent yt into Hell CHRIST approued this Sentence beinge vppon the crosse sainge father into thy handes I cōmit my spirit But yf some shuld here obiect as I doubt not but they wil saye y e for al y e Christes soule went not straighte vnto heauen before he had made his voiage vnto hell there to visite and fetche out his old frindes al the space that the soule was absent from the body which was three dayes yet I dout not but they shall be compelled to confesse thinke the contrary euen by the words of S Steuen who suffe red after Christ a yeare or there aboute vsed y e very same wordes which Dauid and Christ did commendinge his spirite vnto God as they did And if they graunt that he ascended streyght way than must they graunt the same vnto the other who vsed all one scripture the scrip ture is no Shipmans hose neither is it partiall but like effectuall to all beleuers Dauid committed his soule into the handes of god gods handes is euerlasting ioy and felicitie as it appereth by Salomon who saythe that the soules of the iust are in the hands of god which is proued in the boke of wisdome Also in the boke called the preacher he constantly affirmeth the body to goe to the grounde and the spirite or soule to returne vnto god that gaue it who soeuer shall reade the seconde boke of Machabeus shal ap parantly perceue by the wordes of the seuenth and last brother spoken vnto Antiochus y ◠their soules had rest and ioy after their martirdome saing Doe not reioyce o most cursed Autiochus nether imagine that thou canst escape the iust iudgment of God I assure thee my brethrene here haue suffered a little payne but now they are come into the heauenly couenaunte of euerlastinge life Esdras seing an innumerable multitude praysing God asked the aungell what they were who answered that they were such as had put of their mortal coates and put on their immortall and the yonge mā who did set crownes vpon their heads gaue thē palms in their hādes was y e sonne of god christe thē not being incarnate nor borne god speaking in Esa. to the people miserably opprest sayth vnto thē enter into my Houses and Chambers shut the dores to you for a while vntil this tirany be past which chābers houses the Latins do vnderstād to be pleasaūt ioyfull places prepared for the electe So doe the grekes also The like is spokē vnto Daniel in these words go thou thy way departe vnto the ende of the world rest thou in thy lot that ys among the sayntes vntil thou shalt rise againe at the last day Also the Angel spake vnto Iosua 400. yeres before Christs cōing in y e flesh on this wise If y u shalt ob serue my Lawes and Commaundementes I shal place the among those Angels whō y u seest stāde here who as it is like were nether in hell nor in Limbus Moses Helias were w t Christ in y ◠moūt it is not licke y ◠they did ascēd frō h◅l or Limbus to come accōpāy Christ but rather to descēd frō heauē Simeō reding y ◠Prophete Esaie y ◠Christ should be borne of a virgine and maruelinge how it should cōe to passe an angel said vnto him y u shalt se thy sauiou◅ ere y u dost depart And whē Christ was presēted in the tēple Simeon toke him in his armes saide now sufferest y u thy seruant to depart in peace according to thy worde c. to departe in peace is to enioy euerlasting life S Paule so doth erpoūd it calleth ioy peace y ◠effects of faith this must be in the cōsciēce of man h◅w could they departe in a quiet cōsciēc◅ y t should go hēce in to hel or Limbus He vseth this order to proue mās saluatiō by whō he knoweth before thē he doth predestinate to be like vnto his sonne whō he pred estinareth thē he calleth whō he calleth thē he iustifieth whō he iustifieth he glorifieth by y e which it must n◅des followe y ◠the fathers were predestinated called iustified glorified by christ Peter saith we beleue to to be sa◅ed by y e grace of Iesus christ as wel as y ◠fathers Hetherto the scriptures The Hebrue Doctors affirme with one assente that there are but two places after this lyfe the one of ioy which they call Gan Eden full of ioy quietnes and consolation the other place Hell where the wicked are continually tormented without redemption The Chalde Paraphraste placethe all the soules of the iust in an heauenly tabernacle where they enioye pleasure perpetually this felicity saith he Dauid callethe y ◠land of euerlastīg life And of this opinion is Chimi and Esra interpreting the 1. the 30. and 91 psalmes The greke doctors sende them to heauen Origen writinge vpon the firste of Iob to the tabernacies of the iust where are the ioyes of sayntes the rest of the faythfull the consolatiō of the godly the inheritaunce of the humble the reioysinge of the innocentes I shall go into lighte and life where is mirth ioy no sorow no lamitatio no calamity or sicknes but where I shall put away all paynes wher vertues are rewarded wher is the bosome of Abraham y e state patrimonye of Isaac Israels
familiarity wher be all aungels blessed soules y e voyces of archangels y â— brightnes of y â— holy ghost Christ his kingdome the glorious maiesty of y e father Gregory Nazianzen placeth theÌ„ amonge y â— aungels Philo in a celestiall place free from all corruptioÌ„ Eusebius called them christians therfore to receue y e reward of christianity Iosephus beeinge one of them y e fled into y e caue at the siege at Iotopata wheÌ„ they woulde haue slaine themselues rather theÌ„ to haue endured the famine and to come out to the Romaines he exhorteth them not to slay them selues vntill God should call theyr Soules vp vnto himselfe Sybill Erythrea whome some saye was Noac his Daughter in lawe termeth all the faythful to be christians in these verses Of Christes stock sayth she we came Therfore of Christ we haue the name Receiue with me the religioÌ„ of y â— same And by cause certaine of the latins as Lactantius Tertullian Bernard and one Iohn a byâ—…shop of Rome who was after christ 1315 yeres w t certaine of the grekes as Ireneus Chrisostome â—…uthinius Iustinus Martâ—…e Oecumenius and Aretha do deny that any man is rewarded vntill the last day therfore can not their autorities preuayle in this case againste the truthe S. Augustine was like an Academicall waueringe to and froe yet in this poynte in his 99 Epistle hath these wordes I affirme sayeth he that Christ coulde bringe no goodnes to those that were in Abrahams bosome who had his diuinitye continually present with them And of 〈◊〉 truthe Lazarus was in Abrahamâ—… bosome before Christes deathe Hâ—… also calleth y e riche mans graue heâ—… and Abrahams bosome the blessed mans rest the kingdome of heaueÌ„ y e paradise of the these and vpon y e 11. of Iohn hee is verye plaine in this matter Hierome condemneth Vigilantius partelye because hee would not place y e soules of y t faithful in heaueÌ„ w t Christ but in an honest prisoÌ„ in AbrahaÌ„s bosom a place solace vnder y e aulter of god in the fortunate yles or in the fieldes of pleasure S. Cyprian saythe who would not feare death if ther should be no pleasure after this life He citethe many scriptures to proue the soules of y e faithfull to be in heaueu imediately after they depart out of this life S. Ambrose bringeth the Christians from Ha bell proueth by marueilous many scriptures in his booke entituled De bono mortis y â— all y â— soules of the faythfull asceÌ„ded by by after their death Now shal I alleadge the opinions of the philosophers wherby it shall appeare vnto the good reader y â— although y â— they knewe not God as they ought to haue done yet coÌ„ceued they a better opinioÌ„ of y e immortallyty of the soules of the iust then do our Romishe catholiques not knowing God as they ought had a better iudgment of his equity as Plato in Phedon Phedro Gorgias Timeus with all his sect who apoynt a place in heauen for all the iust so doth Demosthenes Calamus a phiolospher of Iudea saith oh what a worthy death is this that when the body is buried the soule shall go into light also Cirus as Zenophon and Cicero reporte calleth it a blessed daye when he shoulde go vp into the company of the godly And Tully saith that who so haue saued their couÌ„try and encreased the same haue a place apoynted for theÌ„ in heauen Seneca also saith do not enuy thy brother he shall rest he is safe and immortall he enioyeth the free and open heauen he hath escaped out of this vile place in to an high excellent place which receiue the the soules into a blessed bosome where he is nowe at liberty and hath receiued all goodnes withe greate pleasure thy brother hathe not lost the light but hathe obtayned a more perfecte â—…yght why do we lament his destiny he hathe not forsaken vs but is gone before vs and in another place he sayth deathe which we so feare chaungeth life but doth not destroye it vtterly for the day will come which shall restore yt agayn The soule doth suffer sorrowes great while it is in this earthly cage Sondered ascendeth to Gods seate free from all anguish payne age The Chalde Oracle affirmethe the â—…oules of the good to goe vnto god â—…n these verses â—…t is for thy commoditye â—…o hast to god the perfit lyght Of whom thou hast mind soule lyfe Power breath defence strength ayd might Euripides hathe these verses also tendinge to the same effecte The soules of suche as leaue this lyfe not onely streight immortall be In perfecte peace voide of all strife But also doe their sauiour see The bodye laied is vnder grounde the soule in heauen grace hath found The soule ascendethe vnto God the bodye lieth vnder a clodde Three vertues thou must exercise Feare God thy parents doe obay Thy country lawes see thou practise the crowne of Glory haue alwaye Palladas When that the soule departeth hencâ—… It ascendethe to the presence of God immortall for defence Lucretius thoughe an Epicure That which froÌ„ earth grouÌ„d did com shall to the earthe descende That which froÌ„ heaueÌ„ aboue did come shall vp againe ascende Manilius No man doth doubt but that our soules did from the heauens come And shall ascend thyther againe to thier ould seate and roome Antipater Sidonius in Laert. 7. in Zeno. Zeno the flower of his countrye is dead and layd in graue His soule vnto the starres is gone Whiche God dothe kepe saue Laertius in Solon lib. 1. Salamis did contayne the bones of Solon as wee reade His soule into the heauenly throne was caried withe speede Laertius Lib. 2. in Anaxagor Anaxagoras lyethe heere his soule with god doth dwell Steucus lib. 8. Cap. 17. The soules about god standâ—… on left hande on righte Beholdynge his fayre face desirous of that syghte CHRIST DESCENDED NOT INTO HEL NETHER in body nor in soule IF CHRISTE descended into Hel either he must descende in Body or in Soule or in his Godheade or in all but in Boâ—…ye hee did not for it laye in the graue three dayes as these places in the margent do testifye Moreâ—…uer a body that is deade without â—…enses without life without soule â—…an neither descende nor ascende â—…oue stirre or ryse but all the â—…ime that it lay in the graue it was â—…estitute and depryued of all these wherfore y â— body could not descend â—…houghe some affirme the contrary neither coulde his soule descende Could that descende whiche did asâ—…end or that descend into hell that was in paradise in felicity in the â—…ingdme of God But Christe his â—…oule was in heauen euen so soone as yt departed out of the bodye As for his godhead it can
ashamed to saye that it burst asonder the brasen gates the yron barres and entred violently in the despite of Satan and saluted the Fathers shaked Adam by the hande brought them al out sauiÌ„g Cayne and Iudas who refused his offer Fabularum M. Smyth plena sunt omnia Aepinus a new writer a Lutherane will haue his soule to haue suffered in the hel of the damned soules Lossius and Wellerus other two Lutheranes that Christ wente to Hell both in Bodye and Soule What a detestable opinion hath Caietanus who defendeth that the soule of Christ suffred a double punishment one for y â— it was agreued to bee out of the bodie the other for that it was sore tormented in hell I praye you let Caietanus tel me by scrypture or by some reason what that punishment was or wherfore he shoulde bee punished For his owne Offence hee coulde not for he had not offended for others heâ—… did not for that hee dyed vpon the crosse sayng All things are dispatched man is redemed man is saueâ—… Sathan is subdued hell is spoyled the force of the deuell is broken his dominion deminished and ther are required no more sacrifices no mâ—… deathes no more torments no perigrination to hell nor to S. Iames no more conflictes with Sathan no moe tooles to burst the gates of helâ—… Smith Eusebius Emisenus de resurrectione domini sayth that Christ his soule descended into hell when heâ—… gaue vp the ghost at 9. of the clock with vs it is then three of the clock at afternoone to spoyle hell Carlil But that denied Christe who sayd that the thiefe should bee wyth him that daye in Paradise Smith Athanasius de Virginitate affirmeth that the Lorde descended into hell at twelue of the clocke at after noone and rose agayn at midnight Carlil Where was his Soule betweene three of the clocke and sixe at night Nicephorus sayth that he was not there aboue a moment Augustinus writeth y â— Christe was in Hel stâ—…eÌ„ and thirtie houres Reinerus sayth that Christ was in Lim bo one daye and two nightes Lyra saieth that Christ was in Hel whiche he calleth Limbus patrum nyne and thirty houres DissentioÌ„ in doctrine is a signe of no Truth note how some saye that Christe descended into hell at three of the clocke some saye at sixe some saye hee taried there sixe and thirtie houres other some nyne and thirtie houres other fourtie other denie any local descending neither nede theromish Catholickes to bee offended seeinâ—… that Augustinus Steuchus one of Popes Librarie bishop of Kisâ—… translateth this as I do expoundeâ—… it as I do and proueth his translation by many other places of thâ—… scripture where the soule is takeâ—… for the bodie and lyfe and concludeth fully with me Remigius alâ—… Bishop of Antisiodor expoundetâ—… this place as I do as ye may reaâ—… in my notes vppon the 16. psa Aâ—… likewise Martin Borrhai vpoÌ„ y â— 1. kâ—… 2. Feline Vatablus vpon the 16. pâ—… Fagius vpoÌ„ Gen. 37. Bucer vpoÌ„ maâ—… 27. Munster vpon math 27. Petâ—… in the 2. of the Actes and Paul in 13. of the Act. Beza vpon Act. 2. Chrisostome is compelled to vnderstaÌ„d this place of the 16. psa as I do Smith Notwithstanding that Chrisostom interpreteth that place as yoâ—… do yet doth he by other scripture proue that Christ went to hel as Dâ—…uid sayth Lift vp your heades ye gateâ—… lyfte vp ye euerlastinge gates and thâ—… king of glory shall come in Carlile Dauid in this psalme declareth that God is the ruler of all the whole world and that he especiâ—…lly fauored the Iewes whom hee wished to lyue an incorrupte life â—…nd they shoulde dwell in Syon â—…hey shoulde dwell at Hierusalem â—…hey should dwell in the tabernacle â—…f GOD which hee had chosen for â—…uer as the Psalme 132. declareth â—…t large to be a temple for GOD â—…ho sate on the toppe of the Arke â—…nd there gaue oracles and thereâ—…ore Dauid seing in spirite that the â—…mple promised was perfourmed 〈◊〉 his fayth for fayth seeth things â—…bsent and long after to come reâ—…yceth with himselfe and sayth O â—…e gates of Ierusalem lift vp youre â—…eades O ye eternall gates be lyfâ—…d vp that the eternall God sitâ—…ng betweene the Cherubins may â—…me in eternally there to dwell â—…e calleth y â— gates eternal for that arcke had no certaine place befoâ—… but there it should alwayes be tâ—… tayne and eternall I haue noâ—… of this muche more in my Not of the 24 psalme howe that the aâ—…gels reioyced and commaunded gates of heauen in Christes asceâ—…tion to open let in Christ but 〈◊〉 literall sense is alwayes the safe For they that departe from the leâ—…ter propounde many absurdityeâ—… forge many lyes marre many 〈◊〉 intentions inuente a 1000 gloâ—… Chrisostome is not ashamed wiâ—… out all reason and sense to cal thâ—… gates the gates of hell that shouâ—… let Christ in Hugo the Cardinaâ—… calleth these gates vices and the princes whiche should be translated heades hipocrites and principall heritiques who should talâ—… away their vyces and errours oâ—… of their myndes Smith M. Iames of Theranio a docâ—…or of the decrees in his booke callâ—… Belial for those are his own words â—…n the yeere of Christe 1382. the last â—…ay of Oct. saue one dated at Auerâ—… besides Naples the 5. yere of Poâ—…e Vrbane the sixt of that name wriâ—…eth that God the father of Christ â—…earing the lamentable crying of â—…e soules in Limbus biddeth his â—…onne to girde his sworde to his â—…igh and like a mightie man of â—…arre he went to hel coÌ„manded â—…e princes of hel to open their gats 〈◊〉 else hee woulde burst them vp â—…he princes of hell were so amased â—…at they consulted to barre the â—…tes surely to fortifie the walles â—…wers castles and fortresses and to â—…atch and warde against his asulte Christ burst the brasen gates â—…ake the yron barres gaue a daunâ—…erous assault entered with a white â—…nner displayed his redde crosse â—…on the walles and towers cast â—…wne the hell howndes hunted â—…em from post to pillar bounde â—…tan or Pluto him selfe with yron â—…ters and chaynes and threw him into a deepe dungeon saluted tâ—… patriarckes and prophets shakâ—… them by their righte handes thâ—… was ioye without heauines lighâ—… without darknes there they weep for ioye daunced like damose there were sweete odours ther wâ—… perfumes musicke simphony melodye harpes lutes shalmâ—… drums tabrets fyfes whistlâ—… bagpypes psalters songes Kirieâ—… Osanna in excelsis or rather in â—…fundis there was De Profundis 〈◊〉 maui there was Confitemini doâ—… quoniam bonus dicant nunc redeâ—… there was captiuam duxit eaptiuitâ—… there he taried three dayes â—… three nightes there the deuels roâ—… bled and roared like lyons Then sayd Astaroth we wil mâ—… and ordeine for our chiefe aduoâ—… proctor
deliuerye from Deathe GOD the Father loosed the Sorowes of the Deathe of hys sonne in raysinge him oute of hiâ—… graue in making him to triumphe ouer â—…cathe as yee maye reade in these plaine woordes And we declare vnto you how that the promise whiche was made vnto the fathers God hathe fulfylled to their children euen vnto vs in that he raysed vp Iesus againe Euen as it is written in the 2 psalme Thou arâ—… my sonne this day haue I begorten the. As concerning that he raysed him vp from death nowe no more to returne to death or graue said on this wise The holy promises made vnto Dauid will I geue faithfully to you Wherefore he saythe also in another place Thou shalt not suffer thy holy one to see corruption The sorrowes of deathe are like vnto the dominion of deathe and feare of Deathe from the whiche God deliuered Christ in raisiÌ„g him againe As deathe is here called the sorrowes of deathe soo is it called the stinge of deathe and the stinge of the Sepulcher 1. Cor. 15. ver 55. 56. the torment of death Wisd. 3. ver 2. the gates of deathe wis â—…6 ver 4. the dust of deathe Psal. 22. ver 15. the snares of deathe Pro. â—…3 ver 14. the shadowe of deathe Hier. 13. ver 15. Psal. 23. ver 4. Luk. â—… ver 79. the gates of deathe Psal. â—…07 verse 15. the same is called the the gates of the graue Math. 16. ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same woordes are in the Ps. â—…8 and verse 5. Chebeleâ—… mâ—…uetb In the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereunto Peter respected and in the 6. verse Chebeli she oll the sorrowes of the graue Whiche place the olde translatour of the newe Testament semed to haue folowed in the seconde of the Actes verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the 18. psalm verse 7. the snares of deathe in the same sense withe the sorrowes of deathe Mocheshie maiâ—… eh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rayse Christe from death aâ—… to loose the sorowes of Deathe arâ—… both one For the Greekes vse tâ—… putte a â—…erbe and Participle boâ—… of one Signification to expresse aâ—… Emphasis to amplify the Oration to make the sence more manifest And so is it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What else is it to raise Chriâ—… from Deathe then to loose the Sorowes of Death or to loose the sorowes of Death then to rayse hyâ—… oute of hys Graue One example amongst a thousande I alledge oâ—… of Nonnus vppon the Eleuenth 〈◊〉 Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for thâ—… Graue or Death That it was Gâ—… the father that raysed Christ and 〈◊〉 loused the sorowes of Death thesâ—… places in the margent among other do testify most manifest in y â— Galathians These places with manie other declare his death resurrection but not one word of his descending into hell I haue bene y â— longer in this point because that I do sée others bothe olde writers and newe to apply these sorowes to Christ whiche hée loused and not to God his father who in dede loused these sorowes in raisinge of Christ from deathe Peruse y e Greke text perpend y â— authorities alleaged kepe in memory y e analogy of scripture consider the phrase coÌ„position of the wordes And you shall finde y â— aduersaries in an intolerable error the truth â—…iuersly oppressed to preuaile like the date trée Caluine saith that it was not possible that Christ should be holden of the sorowes of deathe where Peter saith that it was not â—…ossible that Christ shoulde bee holden of death Marcion the heretique affirmed as you do that all went to hell before Christ You do say that he deliueâ—…ed Abell Enock Abraham and â—…he other faithful he saith that them â—…e deliuered not because that â—…hey woulde not come to him for they feared that he woulde tempte them and punishe them as he did whiles they liued But that them there he left and deliuered Caine the Sodomite Egyptians and suche other gentiles You say that Christ went to Hell and deliuered the Fathers But after what sorte ye do not declare Clemens Alexandrinus in the .6 Stromate woulde proue by Hermes that all the godly before Christ were in hell and not saued till the deathe of Christ and then they were conuerted there by the preaching of Christ and of his Apostles And thoughe that Ireneus saith that Martion sayde that the faythfull before Christ went to hell notwith standing the saide Clemens saithe that Martion said that the faithfull before Christ were saued whiche you denie Marke your inconstancy and Consider that one of your owne faction hath noted the same partly before me euen Paulus Cortesius some saithe he deny that the soule of Christ coulde go to hell and ransacke all the places of it because that â—…t hath no body and there fore could not go nor moue locally other saye y â— the soule didnot go nor moue as a body doâ—…h but as the angells do Durandus and Picus deny that his soule went to hell but that onely the effecte of his Passion â—…assed ouer all Thomas Aquine â—…roueth that Christ effectuallye â—…aked all the kenells ransacked all â—…he puddles and dongeons of hell â—…ut that his soule descended onely to that parte of hell where the blessed soules were Wherefore saith â—…e his soule went onely thether where the Faithfull soules were But the effect therof went through â—…l y â— other there you say y â— it went also to purgatory Notwithstandinge Hugo Victor â—…enyethe that hee went throughe Purgatorye for saythe hee here is no place of purgation in hel or out of this life but y â— euerâ—… synfull soule must be tormenteâ—… and punished there where the oâ—… fence was committed Richard Villa stryuethe againstâ—… Hugo and woulde plant a purgatory in the highest hell saue one Lutzenburge in the highest place Beholde your discorde You denyâ—… that the Soules of Limbus weâ—… punished Iohan. de turre cremata a Famous writer saith that thesâ—… soules were diuerse times of y e daâ—… terrified with the hell hownds molested with their terrible countâ—… tenaunce feared with their frowning and beaten with whippes and with intolerable tormentes And so gathereth out of Thomas The false Gospell ascribed to Nicodemus testyfieth as many aâ—…surdityes as you do How thaâ—… Orcus and Pluto reason how theâ—… myght kepe CHRIST ouâ—… of their kingdome they be suchâ—… Prodigious fables as are in thâ—… â—…reames of Brigitta and in many of y â— schole men Which are tedious to repeat folishe to bée committed to wryting ridiculous to the wise impossible to be credited hurtfull â—…o the symple mynystryng occasion of errours and engendringe a thowsande-absurdityes But to
our purpose To louse the sorowes of deathe saythe Theodoret ys to be the first borne from the deade and by his Resurrection to bée an assured hope to all men that they shall ryse If Deathe bée a dissolution of the Bodye and Soule ERGO the ioyning of them is lyfe and so by CHRISTES resurrection the Sorowes of Deathe were dissolued Maister Smith you and all suche as you are and as you alledge are deceued because that you do not examine the text expend euery worde consider y e phrase reade the greke All you say y â— Peter speaketh here of Christes going to hell where heâ—… onely proueth that he is rysen againe Peter proueth that he is rysen by the wordes of Dauid you peruert Dauid and would falsely Peters interpretation allegation and vnderstand it of Christes going to hell Peter of his body you of his soule Peter saith y â— it was god y â— losed these sorowes of deathe and restored Christe to lyfe you saye not pondering the Greke that it was Christe that loused the sorowes of the faithfull fathers that were in Limbus and purgatory folowing a great clark Iohn Heroltâ—… a Fryer Dominique who saythâ—… that Christ delyuered the Fatherâ—… out of Limbus and them oute 〈◊〉 purgatory when they were sufficientlye purged But Peter saith that it was God that losed these sorowes that abolished death and restored Christ 〈◊〉 life For thus it is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom god hath raised which God loused the sorowes of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to none other thinge by your owne iudgmeÌ„t Now that I haue opened the texte vnto you whether shall I accuse you of ignorance that vnderstandeth not the text or of negligence that woulde not consider it of ignorance I will not for that you knowe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can haue none other substantiue but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it foloweth then that ye are negligent in reading the text and so you are in all your authors For Augustine saith that Christ coulde not go to hell and louse sorowes but that he must nedes louse the sorowes of them that were there you saye that they were not in sorowe And where you saye that thys sorowe was not in Limbo where the fathers rested but in purgatory the saide Augustine denyethe bothe for hee makethe not foure Helles as you doe but one as thâ—… Scripture doth Two sayth hee Habitacions are out of this life the one in euerlasting fyre the other iâ—… an eternall kingdome Likewise two places hee assigneth in his fyfthe Booke Hypognostichon the one Heauen the other Hell And he sayth in Enchiriâ—…ion cap. 67. that they are deceiued that assigne a purging fire after this life In the nexte Worlde sayeth Saynt Augustine Tom. 4. pag 784. in quest ex vtroque mixto theâ—… remaineth nothing but ether remâ—…neratioÌ„ or condeÌ„nation if August doth appoint but one hell then iâ—… your opinion odious your assertioâ—… vncertaine your phantasy phaâ—…tasticall y â— fathereth purgatory vpon saint Augustine so that you are burdened w t negligence ignoraÌ„â—… y â— doth not discern chalke froÌ„ chese Smith I saye that S. Aug. affirmeth that the soules of the dead are releâ—…ued by the deuotioÌ„ of theÌ„ that liue Carlil The other places of Augustine denye it and these in the margent and in the same Booke cap. 67. pa. 175. eodem Tomo Ye must either make Augustine M. Smithe Inconstaunt that affirmeth two contrary Sentences in one Booke within foure leaues or else that he had forgotten what hée had written before If you consider the place ye shall see that it was put in by some Purgatory patrone at what tyme the Romishe Catholiques did alter chaunge peruert Glose detorte Postill comment dispense deuise depraue and corrupt all good workes Let vs departe from Augustine and come to the other whiche you alleadge and you shall not finde â—…ne worde in all their workes that make for Purgatory but many that â—…eny it Although Damascene out of a place of Esaye 61. w t other Grecians doe affirme that Christ went to Hell notwithstandig he doth not as yâ—… do make foure hells neither doâ—… Damascene vnderstand Esaye trulâ—… Whether shall one giue more crâ—… dit to Damascene or to Christ Christe interpreteth it of himselfe in the 4. of Luke verses 17. 18. 1â—… Confer the place Esaye speaketh of them that weâ—… in earth Damascene of them in hâ—… Esaye to the liuingâ—… and notwithstanding captiued in sinne Damâ—… cene to the dead Esay to them thâ—… might receiue grace Damascene the graceles Is there any grace 〈◊〉 hell any saluation any peace aâ—… remission any pardon any faytâ—… hope or repentaunce Why do yâ—… falsefy Damascene saynge that hâ—… meaned Purgatory when as nâ—… ther he neither anye Grecians 〈◊〉 beleue it fourtene hundreth thiâ—… and nyne yeares after Christ 〈◊〉 the Councell holden at Ferrar Nâ—… withstanding the Grecians y â— wâ—… at Ferrar in this generall Counceâ—… reuoked their opinion by the perâ—…wasion of Marcus Bishop of Epheâ—…us when they returned home Do not M. Smithe defend Damascene for hee was condemned for an â—…dolater in the 7. Synode at Constantinople Lib. de Orthodoxa fide 4. cap 14. Moreouer hee first made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Transmutation â—…ransfaction or transubstantiation of the bread into Christes naturall â—…ody and the wyne into his blood Neither saythe he maye any question be asked howe it commeth to â—…asse but aunswere Hoc est Corpus â—…eum This is my body This Damescene was a Iewe and conuerted became a Monke The most of the Gréekes neuer beleued any Purgatorye for they â—…enye it in all their generall CouÌ„â—…ells till the councell of Ferrar. Wherefore ye cannot alleadge theÌ„ to proue that CHRIST wente to Purgatorye neyther make they â—…eÌ„tioÌ„ of Limbus in all their works neyther of any such place For thâ—… make all but one Hell Where is nowe your Purgatorye or Limbus I haue proued sufficiently that y e Gréekes do not meanâ—… as you doe nor you as they If Ignatius had meaned thâ—… CHRISTE had gone to Hell surely hee had not meaned that hâ—… had gone to Limbus or Purgatory whither you meane he went Fâ—… he maketh out of this lyfe but tâ—… places Heauen and Hell Ignatius saythe that thither diâ—… ceÌ„ded CHRIST from wheâ—… a multitude rose withe him Aâ—… this he proueth by Mathewe wheâ—… a great nomber of bodyes of theâ—… that sleeped did ryse oute of theâ—… Graues Are there anye Graues in Hell Were there any Bodyes in Hell for of Bodies speake both S. Math also Ignatius who saith y t they roâ—… w t Christ ergo it was their bodyes for there is no resurrectioÌ„ of y â— soule Ignatius vnderstandethe the
of colde Lyra and others 〈◊〉 lowing Aristotle place Paraâ—… vnder the tropiques Burgensis betwene the tropiqâ—… vnder y â— Equinoctial Iohn Pecâ—… placeth it aboue the sunne and alâ—…dgeth friuolous reasons for that â—…rpose Some place it in a highe â—…ountaine where there is no cold â—…r any other griefe other place it the middell aer other in the forâ—…nate Iles. The Iewes saye that was made before the world to re â—…iue the iust as they dyed Origeâ—…s and certaine heritiques called â—…ieracites make an allegoricall â—…aradise whome Chrisostome Epi â—…anius confute Paradise was before the fall the wholle earth and sea out of it issued â—…ure riuers Notwithstanding in Moses it was in the East and conâ—…yned Mesopotamea Armenia â—…amascus Assyria Idumea Madiâ—…naea Sabaea Aethyopia sub Aegip â—…o Susiania and this maye appeare â—…y the discriptioÌ„ of Hanila in Gen. â—…5 ver 18. Ezech. 27. ver 23. where 〈◊〉 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 〈◊〉 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—… â—…ull for sustenance most decent beholde moste odiriferous smell most pleasant to taste 〈◊〉 ioyfull to remember most 〈◊〉 for immortality full of nectar aâ—… ambrosâ—…a full of cinamum full wisdome water of life of ballâ—… muÌ„ of precious stones topaze 〈◊〉 ragdus vâ—…ions adamants turkeâ—… diamoÌ„des saphtres carbuÌ„cles 〈◊〉 very hierusalem felicity 〈◊〉 bed in hebrues Now what soen is perfect most absolute y e is parâ—…dise by a metaphor traduced froÌ„ earthly paradise vnto y e heauenly whether Enoch was caried 〈◊〉 ther asâ—…eÌ„ded Elias â—…ueÌ„ into heaue 〈◊〉 so it is called the kingdome of â—…hrist so termed by the good theif â—…hich place Christ answering the â—…eife calleth paradise Paule called â—…aradise the third heauen whether â—…e was raptc harde suche things â—…deuine so many such order such â—…ectacles such personages such inâ—…tiable ioyes y e can be expressed by â—…o tongue or language Of all this â—…iscourse I haue noted largly vpon second of Gen. It is mere vanity â—…odescende thither where there is neither confession of a mans faults neither amendment of life neither â—…emission of payne neither forgiuenes of sinne neither redemption in â—…ell there is none of all these Ergo â—…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 â—…n at the puddle Auernus in 〈◊〉 and came to hell gates where 〈◊〉 three headed Cerbrus the cruell maâ—… tiue keping the gates and entiâ—… further to Tartarus and Acheroâ—… Cocytus Phlegeton where 〈◊〉 â—…on the fery man was carying 〈◊〉 dies ouer the lothsome lakes at stincking styx Then came he to place where infantes were beholâ—… Limb us infantium is in Virgil 〈◊〉 came also wher were magnanimi 〈◊〉 es naâ—…i melioribus annis behold Liâ—… bus patrum TheÌ„ came he to a plan of purgatioÌ„ sub gurgite vasto 〈◊〉 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 〈◊〉 Plato in Phedon and in the Odisseâ—… Homeri is of the same sense thaâ—… pours is And sâ—…me what morâ—… 〈◊〉 for his is of â—… longe time â—…efore Christ before Rome was 〈◊〉 yours longe after that the 〈◊〉 began about Aquinas daies â—…hen y â— schoolemeÌ„ obscured y e truth â—…eruerted the scripture detorted y e â—…octors made the pope a God his 〈◊〉 to passe Christs so far as y e â—…ernel the shell sunne the moone â—… light darknes The like discourse 〈◊〉 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 iâ—…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 Aleâ—…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 〈◊〉 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 promoÌ„tory 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 〈◊〉 he whom God raised againe â—…hose deadly sorowes God abolish 〈◊〉 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 â—…ing y â— Christ his fleshe should â—…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 couÌ„tenance whiche must nedes be vnderstanded of the body for in somuch as he was God his couÌ„tenance 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—
loynes of Dauid was raysed by God but y â— was the body for the soule is not begotteÌ„ iâ—… generation with y â— body but is geâ—… uen by God to whoÌ„e it returne the ergo Peter speaketh here of y â— body of Christ and not of his soule this sense Peter proueth coÌ„firmeth by Dauid in y â— ver folowing paul likâ—… wise saith y â— they put him in a greâ—… or monumeÌ„t whoÌ„ God raised froÌ„ 〈◊〉 dead you thrust him into hell God raised him out of his graue you out of hell God from them that were dead and buryed you from the lyuing for you saye that they thâ—… wers in purgatorye and Limbus do liue Paul speaketh of his body you 〈◊〉 his soule paul vnderstandeth the place of y â— second psal of Christes resurrection and begetting froÌ„ the dead you of his eternall generâ—…tion you call that graue hell into the which paul denieth that he shall returne If descende â—…ee to come from 〈◊〉 higher place to a lower Why doo 〈◊〉 say and write that Christ desâ—…ded into hell ad inferos Is to go â—…nd ascend into Abrahams bosome 〈◊〉 descend and to cary the souls y â— Christ found there vp with him into heauenas you say to fetch out y â— â—…thers wherein are diuerse errors 〈◊〉 that you can not make descend 〈◊〉 be to ascend nor to go downe to 〈◊〉 to go vp Secondly that hell is neuer taken for Abrahams bosome â—…or in hell is perpetuall damnat ion in heauen eternall saluation neither can they in hell ascend nor they in Abrahams bosome decende neyther are they bothe in one place for the distance as Christ saythe was so greate the places so farr asunder their rewardes so contrary Abrahams bosoÌ„e so high hell so low the ioyes of the one so innumerable the Tormentes of the other so terrible the felicitye of Lazarus so Infinite and the miserye of the â—…ther so intol grable that they must be so farre distant as Heauen froâ—… Hell so far centrary as light from darkenes Thirdly that Christ did not 〈◊〉 them that were in Abrahams 〈◊〉 some into any higher place or grâ—…â—…er ioy because that Abrahams 〈◊〉 some is and was the restinge 〈◊〉 and fruition of the iust the solaâ—… 〈◊〉 the electe the hauen of them 〈◊〉 are departed the Patrimonye 〈◊〉 Isaac the inheritaunce of Iacob 〈◊〉 Paradise of the blessed Théefe 〈◊〉 heauenly Hierusalem the socieâ—… of the holy soules and kingdomâ—… heauen Notwithstanding Lutzenburge is not asâ—…amed with otherâ—… to say that Abrahams bosome 〈◊〉 Limbus patrum In what place hell is no man 〈◊〉 tell notwithstanding as I haue 〈◊〉 before your eies other mens opinions thereof of the which the 〈◊〉 parte same to place it in the earth euen so may we by better coniâ—… res then anâ—…e that they alleadge place it in the Aer about the earth For firste the Deuills are called â—…he Rulers of the worlde where they rule there they muste nedes 〈◊〉 well and haue their place but in 〈◊〉 WorldeÌ„ they rule Ergo the Worlde is their Place So is the Deuell called the Prince of this worlde And that the place of Sathan is in the aer in the mindes of wicked men Paule declareth in the second chapter to the Ephesians the second verse where he speaketh of Sathan and of the spirite of Sathan working in suche as resist the Gospell and disobey the truthe folow sensuality and are giuen to their own â—…stes Sathan in Iob sayth that he â—…ame thither to aflict Iob and had gone round about the earth but y e â—…r compasseth the earthe aboute wherefore the aer appeareth to bee his habitation These deuils are y â— rulers of darknes by darknes he meaneth y â— dark 〈◊〉 circumfused about the earth and 〈◊〉 that large space and compase 〈◊〉 twene the moone and the earthâ—… which is called Tartarus in Peter wheither the peruerse angels werâ—… thrust bounde with the cheynes 〈◊〉 darknes Eusebius as Steuchus 〈◊〉 porteth affirmeth that thereforâ—… deuells are called aeriall becaâ—… that the aer is theire place Lactantius an eloquent Chrystiâ—… wryter witnessethe that the deuel himselfe did confesse that he him selfe with his angells were 〈◊〉 ted in the aer Ergo then the 〈◊〉 â—…ay be their place Thus saith saâ—… Deuells do flye by sea and lande with whippes tormented tied in 〈◊〉 Now if the aer be the place for 〈◊〉 deuell and his angells prescribed 〈◊〉 scripture then shoulde the 〈◊〉 haue said he ascended into hell 〈◊〉 not that hee decended For that 〈◊〉 aer is 〈◊〉 â—… 〈◊〉 〈◊〉 about vs 〈◊〉 compasseth the earth rownde about â—…ther is it any greater absurditye 〈◊〉 saye that the aire hath his inhaâ—…itours then to saye that heauen whiche is aboue the planetts and â—…ed starrs hath his And y â— places â—…re alleadged out of the scripture â—…roue the same That Christ saythe Martyne Bucer a man of a deepe iudgement and profounde knowledge did carrye y â— saintes that were in inferno that is they that sleped 〈◊〉 the dust of the earth as all the â—…lect did from deathe to lyfe the scripture prophecied nothing neâ—…er that the Lorde shoulde do any thinge ells but to dyâ—… for them They are therefore dremes whatsoeuer the deuines in tyme paste haue disputed of Limbo patrum â—…nd of that reall descendinge of Christ to the damned soules and â—…gatory Nether is that certayne and sure whiche some of late haue imagined forged inuented that Infernus Hell is Desperation and â—…urgatory in a manner desperatiâ—… The Scripture after this lyfe pro nounceth to the saintes quietneâ—… in the bosome of Abraham euen tâ—… liue with Christ and to â—…aigne 〈◊〉 the father to the wicked he promâ—… seth Geenna euerlasting fire prepared for y â— deuill but he promisetâ—… not Infernum The aunciente Fathers report that Christ descendeâ—… into infernuÌ„ meaning thither whither euery thing descendeth that is begotten They make no mention of Limbus none of purgatory noâ—… of Christes spirite descending into certayne darke dongcons Lette vâ—… let these passe as y â— inuentions oâ—… men and let vs rather giue thanks vnto the Lord who thrust his owâ—… sonne for vs and for all the electe into Infernum that is â—…o wyt that he willed him to dye trulye that by his deathe we might be deliuered that by his resurrection from the dead we should not doubt but thaâ—… wee shoulde ryse agayne also vnto blessed immortality Thus muche â—…ut of Bucer faithfully translated word for word Lactantius tearmeth Inferos that place out of the which Christe did ryse his soule did not ryse for yt neuer fell it neuer dyed Ergo it was his bodie which rose out of the graue which he calleth Inferos he alloadgeth the 16. psalme for the same purpose and the 13. of Hosee
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 â—…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 desceÌ„de 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 liuâ—…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 â—…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 Tâ—…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 â—…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 inhaâ—…ytors of Ceile 1. of the kinges 23. Dauid wisheth thâ—…t Achitophel his complices might go quicke into their graues be swallowed vp â—…s Chore â—…athan and Abiron were â—…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 manyfestlâ—…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 〈◊〉 that the soule were saued And Dauid was as charitable aâ—… we are When Dauid was in extreamâ—… danger in so muche that Saul
without mercye ende relaxation 〈◊〉 ease Hell saith Augustiuus is called â—…the Latine tongue Inferi beneth â—…ery inferior thinge and low thing â—…heauie and therefore greuous â—…ainefull and therefore the Greke â—…orde signifieth vnpleasant I seme â—…ith he rather to teache that hell is â—…nder the earth then to shewe any â—…ason why it shoulde be beleued â—…saide to be vnder the earth â—…ertullian saithe that hell is in the â—…arth â—…ierome saith that hell is in the â—…iddest of the earth â—…rnobius saith that the Gentiles 〈◊〉 beleue that Pluto his kingdome was vnder the earth and the sâ—… Arâ—…bius 〈◊〉 that Plato 〈◊〉 keth mention of Acheron Styx 〈◊〉 â—…ytus and Periphlegeton which 〈◊〉 floâ—…ds iâ—… hell wher the Soules 〈◊〉 plunged and buried and vexed 〈◊〉 Laetantius saith that Zeno the 〈◊〉 que appoynteth two places the 〈◊〉 ioyfull where the godly are theâ—… ther miserable where the wickâ—… are the one quiet the other 〈◊〉 quiet the one pleasant the othâ—… greuous the one light the othâ—… darkenes in hell there is no 〈◊〉 fession of the faulte to be receiueâ—… the iudges be inexorable no 〈◊〉 â—…able complaint or feigned excâ—… will serue there is no repentanâ—… no returne no saluation no conâ—… lation no redemption neither anâ—… hope of better state or any re mâ—… sion of sinne or paine Gregory saithe that some saye thâ—… Hell is in some parte of the earâ—… Chrysostome saith that other hoâ—… that it is in the valley of Iosapâ—… â—…hose errour he reproueth Paulus Cortesius affirmeth that â—…ome Diuines place Hell in centro 〈◊〉 in the middest of the earth or 〈◊〉 to it Pythagoras in y â— firy zone What maner of fire that is wherâ—…ith the damned soules are tormeÌ„â—… whether it be materiall or spiâ—…ituall or kindled of it selfe and so 〈◊〉 from the creation or conâ—…inued and forced by some super naâ—…rall power as by some Aungell 〈◊〉 after what sorte and whether it 〈◊〉 alwayes or not or shall ende as Origen sayde Cortesiâ—…s discourseth â—…t of the dunses and Schoolemen â—…ubtfully darkly curiously out of Lombarde Durand Auicenna Thomas Richard Middleton Peter â—…alud such others But we are asâ—…red y t it is inextinguible â—…dled â—…y y â— blast of Iehoua ther as is darkenes w tout light gnashing of teeth â—…thout release weping w tout comforte a burning furnace w tout ceaâ—…ng y e flame of Geenna inqueÌ„chable Of this Hell I haue discoursed vpon Esay 30. verse 33. in my definitions of scripture Hetherto I haue manifestl yproued by repeating euery place vnles my memory faile me where Sheol is found in scripture I find that it neuer signifieth hell but alwaies the graue or deathe or the earthe which are all one in effect neytheâ—… doth it signify death in any other respect but that the graue coÌ„monly foloweth And that it is that place onely where the bodies rest and slepe tilâ—… the last day and onely proper to y â— bodies and neuer to the soule I haue proued by those places of scrip ture where it is reade by olde Interpretours newe by the nature and propertye of the worde by thâ—… order of the text by the accustomeâ—… phrase of speaking by the naturall and germane sense And I finde it in the Canonicall scripturs about or aboue 84. times â—…nd in the bookes called Apocrypha 14. times Neither doth Sheol signify y t state â—…f them that dye whether they â—…ée â—…ithfull and go to Heauen or vnfaithfull and goe to Hell as Bucer â—…riteth vpon the 16. of Luke Flaâ—…inius vpon the 6. Psalme Zuingâ—…s vpon the 5. of Esay and Calius â—…pon the Creede vnlesse they mean of the state of y t bodye For iâ—… Sheol signify onely the graue as I haue â—…roued then can it not signifye the â—…ate of the blessed who are in heaâ—…en for Sheol is neuer taken for â—…eauen neither for the state of the â—…icked for they are in hel neither â—…re any buried in hell I would rather that they should â—…ue called Sheol the state bothe of â—…e iuste and vniust as conterning â—…heir buriall and to haue meaned â—…hat they both dye as concerning y â— â—…ody both buried both should ryse â—…aine though turned to dust and â—…t signifieth Sheol Castalio in his defence of his traÌ„slation of his newe Testamente against Beza either of ignoraunce wherwith I am leth to burden such a learned man or rather of wilfulnes and pertiâ—…acye which should not be in so modest corrigible and reformable a wryter a denieth that Sheol is in any place taken for the graue which Beza sayth is taken as truly for the graue as Iehoua for God which is as much to saye as that Sheol doth alwayes signify the graue for Iehoua is onely proper to the Trinity and to no other thing And as Beza affirmeth thaâ—… Sheol is as properly the graue aâ—… Iehoua is God so say I that Nephes is as proper to the body and thosâ—… partes of man that are mortall aâ—… Nishama or Ruac is for the immortall Soule as I proue a litle hereafter If that Sheol in this 14. of Esayâ—… be taken as wel for y â— state of them as Castalio noteth that are vnburied as for them that are buried notwithstanding he must nedes conâ—…es that Sheol is the state of the bodye which is deade whether it bee buried or vnburied but the body descendeth not into Hell Ergo by Castalio his owne Argument Sheol is not taken for hell Neyther doth the King of Babylon in tâ—…e 14. chapter of Esaye and the 19. verse lacke all maner of buriall or to be cast out without any graue as Castalio meaneth but y â— he was not buried with the Kings for the text â—…aith in y e 13. verse that he was throwen into his graue into Sheol in the 17. verse that he was caste out of his graue Whereby it may be vnderstanded of Nabucodonoser For as Oecolampadius noâ—…eth all the tyme whiche some â—…ye was seuen yeares his sonne Euilmerodach was Kinge and led When Nabucodonoser was tâ—… stored he layde his sonne in prison and when the father was dead 〈◊〉 sonne durst not for feare take vpâ—… him to be King till that he mightâ—… be assured that his father was dead and for that cause made his fatheâ—… body to be digged vp And that I suppose is the meaning of the Prophet vnlesse that ye will vnderstande it of Balthasar oâ—… whome I haue noted somewhat vpon Daniel 5. If Sheol were taken for Hell then was his body in hell which is an absurdity to say for there are 〈◊〉 bodies and the text saythe that hee was digged out of Sheol But who can digge into hell if you will wilfully affirme that Christ did descend into hell and father that fable vpon the Créede though it was not intruded at the first neyther is it
in the. 16 Ps. and in the latter ende of the versâ—… where Sheol is in y e fore end is shacath put which is the graue because that the bodies do corrupte in the graue so is Nephes ioyned with Shacath in Ps. 107. verse 20. to declare that they are both proper to the body and neither to the soule I meane neither Nephes neither Sheol neither shacath which is the same that Sheol is And to this efâ—…ct that shacath is the graue the â—…2 Interpretours haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…eath And a little after in the 20. â—…rse where Elihu saith that man â—…aweth nere to the graue and his 〈◊〉 to the dead The English Byâ—…les haue The soule draweth to â—…e graue and life to the buriers â—…hat a translation is this to saye â—…at a mans soule draweth to the â—…aue do our Soules goe to the â—…aue can a Soule corrupt do not 〈◊〉 that go to the graue putrify why â—…ould they translate the text thus The man draweth to the graue â—…ard so we saye in English so doth â—…e Hebrue worde Nephes signifie 〈◊〉 as the 72. interpretors haue to â—…ath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither do I asâ—…nt to the Englysh translations â—…ho translate me mâ—…t him to be buâ—…ers nor to Munster who hath to â—…yers or murtherers interfectoriâ—…us but to the dead for the whiche â—…ebrue worde the Gréeke translation hath but his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby ye may vnderstand that the Grekes meaned the graue by Hades In the 28 and 30 verses of the same 33. chapter of Iob Shacath is read which y â— Grekes translate both corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also deathâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I declaâ—… a little after exactly how that Sheol is called by other names death and the nether partes of the earth and 〈◊〉 pit Now I will proue by the same order out of the scriptures that the other worde called Nephes is neuer applied to the immortall soule in the Hebrue Byble Which if I can proue it muste nedes folow y â— the Soule of Christ did neuer goâ—… to hell for y â— parte of Christ which they say descended into hell is Nephes in the 16 psal of Dauid which is the bodye of Christe as I shall proue piainlye in their obiection And it is a mere absurditye to affirme that the dead body did deâ—… scend into hell or any where els sauing onely into the graue Nephes which the Greekes haue translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Laâ—… nestes animam and the English the soul hath his name in Hebrue Chalâ—…ée Gréeke and Latine of breathing because that it cooleth and refresheth with respiring and breathing Nephes signifieth as much as â—…nima tam late patet Nephes is that breathing substaÌ„ce sensitiue and liuely power and naturall motion whereby euery liuing â—…reature is norished and moued And this is of three sortes The first is vegetatiue and common to herbs and trees notwithstanding other lâ—…uing creatures do grow and are nourished The second is sensitiue which is common with beastes and men â—…or they féele see heare smel touch tast also they both haue affections motions and other perâ—…rbatioÌ„s 〈◊〉 they 〈◊〉 and phantasyâ—… as men do they dreame they slepe they wake they sorrow ioy for see prouide desire wil receiue profitable things and refuse the contrary they loue hate remember they want only the immortall soule Where Aristotle semeth to say that Psyche and the partes thereof are corruptible and mortall and dyâ—… w t the body it is so but y e soul he affirmeth to come from God and to be immortall Aristotle will not haue the immortal soule to be any of y e three before Nephes may sâ—…me to some to be taken for the immortall soule in the 17. of Leui. in the 10. verse against him that eateth bloud saith God I will turne my face Nephes I traÌ„slate Him or that man as Imanuel doth Leu. 17. 11. the life of y â— flesh is in y e bloud Life in hebrue is Nephes for the life is sustained by bloud â—… not the immortall soule I haue appoynted the bloud to be an expiation and purgation for 〈◊〉 euen for your sinnes for it is â—…his bloud that purgeth you Nephes I translate you for so it signiâ—…eth here Darash nephes to care for 〈◊〉 mans life Ps. 142. as in many other places The whole 16. chap. of â—…eu declareth this sacrifise of exâ—…iation and purgation by bloude â—…ut it coulde not take away sinne â—…ut in them only who by faith conâ—…eiued and represented thereby the â—…loud of Christ their sacrifice cereâ—…onies figures shadowes figured Christ confer Heb. 8. 9. 10. neither â—…ould the bloud of bulls or gotes â—…ke away sinne Heb 10. 4. 11. This Nephes consisteth in senses â—…ouing and in affections and proâ—…er to the body and dyeth with the â—…odye Wherfore in the first of Geâ—…esis it is taken foure times for a â—…ature that hath life and hathe â—…aia ioyned with it which signifith the same Wherfore oftentimes 〈◊〉 alone it is a coarse a deade body and the dead ioined with Caiia it is a liuing creature Nephes is proper to the body and to thâ—…se partes of man which ryse with the body and dye with the body notwithstanding I think that it is no part of the immortal soule neither can it be mortall that is immortal as I shall proue in Neshama after that I haue done with Nephes Nephes consisteth in bloud breath life vitall spirite senses and in the whole mortall substaunce of anye liuelye and corruptible creatures And therefore suche liuing creatures haue their names of Nephes and therfore are called in latin anu mantes or animalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this naturall life giuen to them in their firste creation and generation Nephes is the bloud and is so defined Leuit. 17. 11. 4. The life of euery liuinge creature is the bloude Wherefore this Nephes is mortall Man likewise is written to haue this life Nephes Genes 2. verse 7. And it is the life of other liuinge creatures Gen. 2. verse 19. it is taken for the life which consisteth in the bloud Gen. 9. verse 4. Leu. 17. verse 14. My life saith AbrahaÌ„ may bee preserued by thee O Sara where Nephes is Genes 12. verse 13. The King of Sodome desired of Abraham to haue y e persons which he had rescued Gen. 14. verse 21. the men which were taken prisoners And so doth the 72. Interpretors translate Naphshim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 2. v. 1. 4. v. 2. 20. v. 5. 2. Sam. 14. Leu. 23. v. 30. 26. verse 15. Nom. 9. v. 13. 19. v. 20. Ezec. 18. v. 20. Pro. 10. v. 3. c. 11. v. 25. c. 12. v. 19. c. 14. v. 25. Nephes for a slouthfull man pro. 16. v. 26. c. 25. v.
verse 12. Psalme 49. verse 19. Psalme 107. verse 9. 18. prou 6. verse 30. cap. 13 ver 4. twise verse 25. cap. 23. verse 2. chapter 27. verse 12. 7. preacher 6 verse 3. 7. 9. Deuteronomium 23. verse 24. Hier. 31. verse 12. Esa. 29. ver 8. 16. Esa. 58. verse 11. Hieremias 2. verse 24. Micheas 7. verse 1. And in Exodus 15. vers 9. I will saith pharao fulfill my lust my desire and mine affectioÌ„ in spoyling these runnegats the Hebrues Iob. 39. verse 1. Habacuc 2. verse 5. Iob. 33. verse 22. Vaticrab Iashacath naphsho his soule saith the Geneua bible draweth to the graue The soule can not be buried Therefore thus translate it The man draweth towarde corruptioÌ„ Nephes shamar is to take hede to beware to be diligent Dare operam to put to a mans good will Deut. 4. verse 9. 92. cap. 6. verse 5. Math. 22. verse 37. Marke 12. verse 27. Luke 10. verse 27. psal 19. verse 9. Nephes and Sheol are so proper to the body that liueth and dieth that they are very oft ioyned together to declare the mortality of mankinde God saith Dauid psalme 49. verse 15. shall deliuer my life or me my selfe from the power of the graue which other translate my soule from the power of hell or of y e graue The same phrase words are in psa 86. ver 13. psa 16. verse 10. pro. 23. vers 14. Nephes which they translate y e soule is ioyned w t silence which signifieth the graue psa 94. vers 17. and the life ioyned with sheol psalm 88. vers 3. Casau nephes to lacke a mans pleasure preacher 4. ver 8. Nephes a mans selfe a man himself Deu. 4. verse 15. Nom. 30. ver 5. 6. 7. 8. 9. 10. 11. 14. Iob. 6. vers 7 Iob. 7. verse 15. cap. 9. ver 21. psal 3. ver 2. psa 6. ver 3. 4. psa 11. vers 1. psa 18. ver 12. 14. psa 33. ve 18. 19. psa 34. ver 22. psa 35. ver 3. 10 14. 16. 20. 28. psa 38. vers 12. psal 42. ver 1. 2. 4. 6. 8. 16. psa 43. verse 5. psa 57. ver 1. 5. 8. psa 62. vers 1. psa 63 ver 2. psa 66. ver 7. psa 69. ver 22. psa 71. ver 11. 25. psal 77. vers 3. psa 88. ver 15. psa 94. vers 19. psa 103. ver 1. 2. 5. psa 104. ve 1. psa 119. vers 20. 26. 29. 82. 110. 178. psa 120. vers 2. 5. psalm 123. ver 5. psalme 124. verse 4. 7. psal 131. vers 3. Esay 15. ver 4. Esa. 49. â—…erse 7. Esay 55. verse 2. 3. Hie. 37. verse 9. Lament 1. verse 11. 16. cap. 3. verse 20. 24. 25. 58. Ezechiel 3. verse 21. Ezechiel 4. verse 14. â—…osee 4. verse 8. prouerb 3. verse â—…2 cap. 6. vers 32. cap. 11. verse 17. â—…rouerb 18. verse 7. cap. 17. cap. 19 verse 18. preacher 7. verse 30. Bal. â—… verse 6. chapter 3. verse 1. 2. 3. 4 â—…hapter 6. verse 11. Iosua 23. verse â—…1 There died so many of surfets drunkennes that the graue sheol â—…as sayde to make her selfe wider â—…ephes Esay 5. verse 14. Habacuc â—…ve 5. Pagnine in Nephes Sheâ—… and Racab Chimus in psalm 4. â—…onas 4. verse 8. Eze. 13. verse 18. 9. 20. Nephes for the vexation of â—…ind Deutrono 28. verse 65. The â—…4 verse and 66 expoundeth it of â—…e greise and paines which they all sustayne 2 of the Kinges 4. â—…rse 27. Iob. 7. verse 11. chap. 10 â—…rse 1. psalme 13. verse 2 psalme 24. verse 4. psalme 25. verse 1. psalâ—… 107. verse 26. psalme 146. verse 1â—… prou 14. verse 10. cap. 16. verse 24 chapter 21. verse 10. chapter 24. ver 14. chapter 25. verse 10 chapter 2â—… verse 9. chapter 28. verse 25. Esaye 26. verse 8. 9. Lo Nephes â—…adag 〈◊〉 to be gilty Iob. 9. verse 21. Racab Nephes of a broad or shout stomaâ—… and corage or arrogant and proude prou 23. verse 26. Nephes a tablet Esay 3. verse 20. because that a tablet is much desired so is Nephes put for a desire Chimus saith so or rather as Rabby Abraham noteth because there I meane in the harte is the life and therefore they vsed to hange their tablets there Nephes is a body without life â—… coars a dead body without senses and feeling psalme 16. verse 10. Leu. 19 verse 28. Leu. 21. verse 1. 11. Leu. 22. verse 4. Nomb. 5. vers â—… Nomb. 9. verse 10. Nomb. 19. ver iâ—… 13. Act. 2. ver 31. Act. 13. ver 35. Ezech 16. ver 5 where Esay prophecteth â—… the deathe of Christe hee saitha that hee gaue his bodye to deathe Naphshi which they translate the Soule But his Soule coulde not dye And Virgil in the buriall of Polidorus vseth anima for the dead body in these wordes animamque sepulchro condimus and Lactantius in Phaenix vsed anima for the body Nephes for liberality If thous shew thy selfe liberall to the nedy Esa. 58. verse 10. The Bible printed at Geneua traÌ„slateth it thus If thou pourest out thy soule to the hungry refreshe the troubled soul the shall the light spring out in darknes The Bible reade in the churche hath thus If thou hast compassion vpon the hungry c. Here is Nephes taken for liberality for a liberall mind and a willing affection and compassion towardes y â— poore They should haue traÌ„slated it thus If thou pourest out thy liberality vpon the poore and refreshest the troubled person then shall thy lighâ—… spring out in darknes Thus far haue I declared out of the canonicall bookes of the old Tâ—… stament what Nephes is and 〈◊〉 of those places where it is foundâ—… and I do not find it for the immoâ—… tall soule in any place but alwayeâ—… applied to the body which dyeth 〈◊〉 man who is consumed by age sicknes or other meanes or toy â— breatâ—… which doth exspire or bloude thaâ—… is shed or y â— senses that shal peâ—… â—…he or to certaine motions of the mind or affections which dye with thâ—… body or seruauntes persons or 〈◊〉 a coarse and dead body so beastes which are al mortal or to God him selfe who hath no soule therfore doth signify God for that he is the giuer of life breath and beeing tâ—… all creatures neither hath God aâ—… immortall soule for that is a part of man inspired by God about the 6. moneth after the conception aâ—… I haue declared in my Latin booke â—…e animo Neyther is Psyche taken for the immortall soule in the bookes calâ—…d Apocrypha sauing as I remeÌ„â—…er in the 3. of Wisdome verse 1. Notwithstanding the Grekes take â—… diuers times for the immortall â—…ul as Plato in Phedone and Axiaâ—… But Aristotle taketh it for that â—…rt of man that dieth the immor tall soul he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animae which
â—…ey translate soules are the bodies the 41. verse of Esdras 4. â—…n the new testament it is for the â—…e as Math. 2. verse 20. Exod. 4. 20. They are deade that sought 〈◊〉 life of the child Math. 6. ver 15. â—…ke 12. ver 22. Mat. 10. vers 39. find a mans life is to saue it read â—…ath 16. verse 25. of that phrase â—…rse 26. Mark 8. ver 35. 36. 37. 〈◊〉 9. vers 24. 25. cap. 17. verse 33. â—…n 12. verse 25. in which places â—… phrase aboue meÌ„tioned is truly â—…pounded Math. 20. ver 28. Mark 10. verse 45. Luke 7. verse 20. 22. 23. cap. 14. verse 16. cap 21. verse 19. Iohn 10. verse 11. cap 12. ver 25. cap 13. verse 38. cap. 15. verâ—… 13. 2. Cor. 1. verse 23. 1. Thess. 5. 〈◊〉 23. Actes 20. ve 10. c. 20. ver 24 cap. 27. ve 10. Rom. 11. verse 3â—… 16. verse 4. philip 2. verse 30 1. Thess. 2. verse 8. Heb. 4. ve 1â—… 1. Iohn 3. 16. Reuelat. 12. ver 11 psyche for God himselfe Math. 12 18. Esay 42. 1. Heb. 10. 38. Anâ—… so doth God the father expound thâ—… place of Esay 42. in the 17. verse 〈◊〉 the 3. of Mathew In whome is mâ—… delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex animo willingâ—… ly Ephes. 6. 6. Coloss. 3. 23 Do 〈◊〉 thinges willingly like good childrâ—… and not vnwillingly as seruauntâ—… do compelled by their masters Psyche a mans selfe Luke 12. 1â—… Iohn 12. 〈◊〉 Actes 25 24. 2. Coâ—… 12. 15. Hebrues 13. 17. 2. Peterâ—… verse 8. psalm 120. ver 6. Psychâ—… a dead body Act. 2. v. 27. 31. Psychâ—… â—… consent as they were all of one minde and consent Actes 4. verse 31. phil 1. 27. Thou muste loue thy God with all thy psyche with all thy studye and indeuour toto tuo sensitiuo appeâ—…itu as Lyra interpreteth with all thine intelligence wisdome cogitation as Chrisostome with all thy life with all thy mind as Augustine with all thy will and mind as Glossa Ordinaria w e al thy life which thou oughtest to yeelde vp for him as Origen Math. 22. 37. Deut. 6. 5. Luke 10. 27. Mark 10. 45. Reuel 18. 14. To saue a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 3. 4. Luke 6. verse 9. Actes 2 41. Actes 14. verse 2. Rom. 2. 9. 2. pet 2. verse 14. 3. Iohn verse 2. Actes 7. verse 14. and 27 verse 37. Rom. 13. verse 1. 1. Cor. 15. ver 45. 1. pet 3. 20. 1. 22. August Tom. 5. de ciuitat dei lib. 18. c. 22. calleth psychas men which were in the Arke of Noac My nature all y e parts of my bodye wherein is anye lyfe doe feâ—…re death my will is vnwilling my minde vexed mine affections moued mine hart is wounded my members shake my breast panteth my legges faynt mine hands trimble and all my senses are amased his fleshe was so troubled that hâ—… desired that if it were possible that he might escape death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the immortall soul Math. 10. verse 27. 28. Iames 1. ver 21. 1. Peter 1. 9. where Peter interpreteth the rewarde or rather the end of faithe to be the saluation of our soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament signifieth for the most part the same that Nephes doth in the olde Testament notwithstanding it signifieth in two or three places in the newe Testament the immortall Soule as I haue noted a little before Nowe leaste that anye man â—…houlde conceiue anye sinistrall meaning for that I do not translate Nephes in any place the immortall soule neither Psyche but in fewe places I will declare what the Soule is by definition and with what woordes it is trulye and proâ—…erly expressed In this discourse yeshal haue brefly repeated the errours of them y e haue wrongfully written of y e soul their opinions opened their phanâ—…asies detected their heresies confuâ—…ed their iudgmentes confounded â—…heir authorities remoued their â—…ssertions condemned And although I do not do this at â—…arge in woordes notwithstanding â—…here shall be matter inoughe to reâ—…ell them all in the scriptures which I will alleadge for the mainteâ—…aunce of the immortalitye of the â—…oule for the insatiable pleasures which it hath so sone as it departeth â—…ut of this body I vtterly detest the Sadduces and Epicures who deny y â— immortaliâ—… of the soule Neither doe I thinke with the Essees that the soules come ex aetheâ—… re subâ—…ilissimo into these bodies aâ—… when they departe to goe ouer the Ocean Sea into a pleasaunt place in fortunas insulas or in Câ—…mpos Elâ—…sios Neither with the Pharisies who say y â— they go froÌ„ bodies to bodies and into beastes from one to another as Pythagoras prateth the Carpocratians Neither w e the Seleucians Hermâ—…ans who said that the Angels did create the soules Neither with the Gnostiques that the soules are of the substaunce of God or shall rise againe and not the bodies of this errour was also Valentinus and Marcus Neither with Clemens Alexandâ—…nus that the soul remayneth in y â— matrice there â—…oth for the séede 〈◊〉 man wherâ—… the boâ—…y is made Neither with Origene Proclus Aglaophon who affirme that the soule is in paradise and there synneth and therefore to â—…e thrust and inclosed in y e body as in a prison for his punishment and purgation Neither with the Maniches who holde that the Soules go into the globe of the moone and from thence into the globe of the sunne where when they are sufficiently purged like as our purgatory proctors defende they are translated in to the region of saintes And they say that y â— soules which are in beastes and men are all one and to be of the substance of God with Cerdon Marcion Neither with Tertullian who calleth y â— bosome of Abraham no heauenly place but a region higher then hell where the soules are refreshed vnto the resurrection and that this bosome of Abraham is a temporall place for the Soules are that they are seqâ—…stred in hell vntill the day of the Lorde Yf they be yet in hell what needed Christ to descend into hell or what did he there Nor with Origen who appoynteth the soules to be in an earthy Paradise as in a schoole where they are taught of all things which they had seene in the worlde Notwithstanding in the 3. Hom. vpon Luke he sayth That the soul departed deserueth to see the Angels the holy ghost the Lorde our sauiour and God the father Beholde his inconstancie Neither with certaine Arabians who affirmed that the soules died with the bodyes and shoulde rise with the bodyes Neither with the Priscilianistes that the soules are of the same nature and substance that God is of and willing to descende out of heauen to be exercised in these bodies Neither with Epiphanius that the souls are in a certain custody
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 â—…e is in hell with Lazarus Nor with Tertullian and others of our dayes and the 〈◊〉 who say that one soule 〈◊〉 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 â—…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 â—…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 Eutâ—…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 â—…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 pâ—…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 huÌ„dreth 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 doÌ„e 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 â—…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
in beastes in animantibus and in men and not in hearbes and trées this consisteth in féeling descerning desiring mouing willing séeing hearing breathing fearing sorrowing About the sixt moneth the immortal soul is infused And Paul 1. Theâ—… 5. 13. maketh this diuision where he saith The God of peace keepe you sound and whole that your spirite life and body maye be kepte safe and without blame vntill the comming of our Lord Iesus Christ. The spirit he calleth the immortall soule as Salomon doth the life the senses and vitall spirite with affections the bodye the receptacle of both and encreaseth and groweth as thinges vegetatiue do Gregory Nissene is of mine opinion as concerning the exposition of this place Neyther Lyra nor the Ordinary glose differ greatly from me I expound it of the soul as doth Didimus who is reproued of Augustine Chrysostome and Theodoret who reproue Apollinarius for expouÌ„ ding it as I do Ambrose Theodoret and Augustine call this spirite the grace of the holy ghost I call it the soule The Gréekes and Latines folowing the 72. Interpretours as Augustine and Theodoret proue by the 21. of Exod. that the soule must needes come into the body when y e body is perfect with all his partes â—…ineamentes and proportion wher Moses giueth this lawe That if a man beate a woman and if the child shal not be borne with his ful shape theÌ„ he that caused her to deliuer her â—…hild shall yeeld life for life but if â—…t be without shape hee shall by arâ—… bitrament paye according to the request of her husbande Which place saith Augustine Iob in like manner discribeth First the whole frame and proportion of the body and then the immortall soule in the 10. ver he saithe that God poured him out like milke and like cruddes of cheese hath put him together And in the 11. verse he addeth the frame of the whole bodye as skyn fleshe bones and sinewes and in the 12. verse The immortall soule which God gaue him of his aboundant mercy and the same soule he calleth his spirite as Christ doth Iob putteth the Hebrue word Caiim in the duall nomber to declare that God gaue him two liues one here in this world and an other in the next immortality Let vs now ioyne vnto these the creation of Adam the first man that we may consider howe all these do agrée Who gaue this soule God did inspire it What did he inspire the iâ—… mortall soule What calleth he that Nishmath caiim What is Neshma and what is Caiim Neshama is the immortall soule which God dothe giue and Caiim is ioyned with it in the duall nomber to declare the immortality of it both in this life and in the next In the 57. of Esay God is saide to make the soules Nishmath Of the which there I haue noted and very largely vpon Iob. 26. Esra writing vpon the 7. of Gen. saith that Neshama is proper to man onely Rabby Abraham y â— it is not founde without man Reade my note vpon the 150. Ps. Iosephus to answere both to Nishmath Caiim and to Nephes caia translateth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning as Moses doth by Neshama and Caiim the immortall soule 〈◊〉 by Nephes caia the life which is â—…egetatiue and sensitiue This place is expounded by the 15. chapter of Wisdome where it saith that God giueth to man a working life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing y e sensitiue life vttered by Moses in Nâ—…hes Caia and Neshmath Caiim it calleth the vitall spirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immortal soul. Read my note vpon Wisdome 15. The immortall soul is called Ruac which returneth to God that gaue it If it returne to God Ergo from God it commeth and from heauen For they say y â— Neshama hath his name of Shamaiim heauen because that from thence the soul commeth and thither returneth Thither returned the soul of AdaÌ„ immediatly after his departure out of y e body thither Enoch his body soulâ—… as some say thither Abrahams soul thither all the faithfull fathers soules thither Elias with his bodye in the sighte of Elisaeus thither the poore Lazarus soule in Luke thither Christ himself in the presence of his Apostles thither the soul of StephaÌ„ thither Elias and Christe ascended euen vnto the seate and maiestie of Iehoua as in a figure at the next impression Godwilling shall be manifestly more at large expressed together with other matter figures to this booke appertaining FINIS THE BELIEFE OF A CHRISTIAN CALLED THE COMON CREDâ—… as it is repeated in Augustine ad Pe trum DiaconuÌ„ tom 3. page 231. likewise in his book de fide symâ—… bolo pa. 144. also de syâ—…bolo ad Cathe lib. 1. cap. 3. 5. lib. 3 c. 6. lib. 4. c. 6. Tom. 9. Chrysostome tom 5. August de temp sâ—…r 123. 125. In God the father I beleue the Lord omnipotent Who by his word did creat all earth sea and firmament I bo beleue in Iesu Christ with all myne hart mynde Who is onely the sonne of God and sauiour of mankinde Who was conceiued by the spirite the holy Ghost I meane Borne of Mary without all sinne a virgine chast and cleane Him Pontius Pilate iudged to death and cruell sentence gaue WheÌ„ he was dead they toke him downe laide him in his graue From thence the third day he did ryse for our sakes comfort And many one with him that houre as Mathewe doth reporte Through aer clouds he did asceÌ„d vnto the seat of grace And there raigneth triumphantly and hath done all this space From thence he shall come downe againe to iudge the quick dead So do the scriptures teach vs plaine as we in them do reade In th'holy ghost I do beleue who doth our hartes inflame And causeth vs to worship God and call on Christes name I do beleue there is a church a spouse most chaste pure A faithfull elected flocke which euer shall endure I do beleue God will forgiue my sinnes life mispent And of as many as their faultes vnfainedly repente I do beleue God will restore and raise out of the grounde All meÌ„ that are consumde with death with a loude voice and sounde I do beleue after this life to fiâ—…e an other out Better then this ten thousand folde of this I haue no doute Exod. 22 22. Deut 13. 15. Leuiâ—… 24. 16. Deut. 22. 22. Exo. 22. 18. Errors in doctrine Tus. 1. 9. ene 3. 9. Deut. 17. 19. Roma 13. 2. Ioseph 1. Gen. 7. â—… Peter 2. 12. Peter 2. 5. Nombers 11. 〈◊〉 18. 5. Sama. 2. 6. 17. Prâ—…a 1â—… 10 â—… King â—…8 14. 1 Kings 8. 14. 1 Chron. 1â—… 1â—… 1 Reg. 10. 11. 2 Chron. 17. 7. Esay 30. 31. Queston doutfull Ps. 16 10. It was God that losed the sorowes of death and not Christ Rom. 8. 19.
〈◊〉 21. 22. Ieremy 7. 4. Ignorance the mother of de uotion Patroparado ta Math. 15. 2. Mark 7. 5. 1. Peter 1. 18. Paul the 4. Pius quintus Gregory the 9. lib. 4. decret Phil. 2. 10 Act. 4. 12. Act. 11. 26. Actes 9. 5. Doctor S. we both denye that Christ went to any hell neither call we the graue hell therefore your title is vntrue Syr Iohn Cheeke Customes Authors Councells Gregory in his 12. booke vpon Iob. cap 7. The. 1. obiec tion Paradise defeÌ„ ded with the Cherubins Paradise yâ—… heauen Heb. 11. 1. Hope Adam sawe this vision in the aer Epiphanius August lib. 2. contra Manicheos cap. 23. Tom. 3. August de Gen. ad lit 11. cap. 40. Paradise Read more of paradise in my note vpon the 2. of Gen. paradise is he auen S. Beda Durandus Cortesius 2. sent dist 5. Ioach. Vad in Epitom â—…i terr Genesis 2. 7 The second obiection Gen. 37 35 Iacob Sheol the graue Gen. 4â—… 28. Gen. 44. 31. Reade August ad Hieron de trinitate The truthe must be had out of the hebrue and greke Sheol Gen. 37. 35. Gen. 44. 31. gen 42. 38 Sheol is death Lyra vpon the 1. of the kings 2. 6. rab Salomon Psal. 143. 8. there is Bor put for Sheol Psal. 86 13. 72 Interpretors Hell Hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab α non et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videre August Tom. 3. de Gen. ad lit lib. 12. cap. 34. Homo likevvise in latine hath his name of â—…umus the earthe Adam for Adams graue Sybil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third obiection Adam in hell 4000 yeare Adams soul in heauen .1 pet 1. 9. Iosephus 1. cap. 4 Caua is the mother of all mankinde ge ne 3. 20. wysdom 10. 4. Rede the. 3 cap. of wisdome Faythe Reuel 13. 8. The booke of life is heauen 1. Cor 10. ver 3. 4. Theodoret. on 1. Cor. 10. An argument infallible Rom. 8. 28 29. 30. Adam glori fied To glorify Hell Habel Gen. 4. 10. Reuel 6. 9. 10. 11. the dead speake Heb. 11. 4. Wisd. 10. 3. â—… Iohn 3. 12. Math. 10. 28. 39. Math. 23. 35. Heb 11. 4. The iuste liueth by faith Iustice. Faith 1. Cor. 13. 13. Charitie Hope Ireneus error lib. 5. And Salomon was long before Christ. Habell Acrowne Habell in he auen 1. Iohn 3. ver 15. 12. August de mirab sacr Cap. 3 Enoch Hebâ—… 11. Eccles. 44. Poiâ—…e is he uen Faber vpon Math 8. Heb. 11. Iosephus lib. 1. cap. 3. Lacac So it is taken Psal. 73 24. speakinâ—…e of the deathe of the iust whole soules god re ceiueth Enoch Abraham Gen. 15. 15. and 25. 8. To go to our elders Ios. 24. 15. Faythe A Couenant Abraham Rom. 4 II Abraham weÌ„t to heauen Gathered to the fathers Caietanus Math. 3. 12. Heb. 12 vers 23. 23. 24. Abraham To be gathered to the fathers is onely applied to the soules whiche liue with god Dauid Cimâ—…i and Rabbi Abraham saye â—…o Read Pagnin in Cab. and Cadab Two places Luke 16. ver 19. Lazarus Diues Two places Augustine The bistcrye of Diues La is not fei ned Nineusis Munster vp on Math. 4. Enthin vpon Luke 16. A brahams bo some Nebridius Iacobs ladder Iacob gen â—…8 15. Cazoâ—… Hose 1 1. Gen. 2. 21. 22. Gen. 1 26 27 Ge. 2. 26. 27. Gen. 3. Caua Gen. 3. 20. Mat. 16 18. Wisd. 2. 26. Gen. 2. 17. Gen. 2 21 2 27. Ephes. 5. 31. Cor. 6. 19. Tob. 4. ver 7. 10. psal 31. 5. Psal. 73. â—…4 Thou shalte receue me meaning hiâ—… oule Stephen Actes 7. ver 19 Wisdome 3 The hands of God preach 1â—… 7. The 7. bretheren Machab 7. Esdr. 2. ver 38. Esa. 26. ver 19 20. Dau. 1â—… 13. Zach. 3. 7. Iosua math 17. 3 Moses Elias Simeon Esa. 7. 14. 15 â—…1 12. Nice phorus 1 cap. 13 Luk. 2. 26. 29 30. rom 8. 6. Ephe 4. 3. Colos 3. 19. 2 Cor. 3. 18 Rom. 14. 17 galath 22. rom 8. 28 29 Acteâ—… 15. 11 the seconde parte The Hebrue doctors To Phet Chalde Paraphrast vpon preca 6. psalme 27. 13. Chim rab Abraham rea de pag in cha bad Origen not withstanding it is their commune â—…rrore to place none in heauen before y â— last day Nazian Philo. Eusebius Iosephus lib. Iudai 3. cap. 14. Erythrea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine Hierome Cyprian Ambrose Philosopherâ—… Plato Calanus Cirus Cicero in som Scip. Seneca Romulus soule ascended in to heauen Cice in som Scip Apollo answe red polites de maundinge whether the Soule was immortall oâ—… no. Lact. 7. cap. 〈◊〉 Eurip. in sup pl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. in An tiope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first argument Christes body went not to hell Math. 26 61. Iohn 2. 19. Ionas 2. 1. Mat. 12 4 Gloss. vpon Act. 2. The soule of Christ descen ded not Luke 23. 42. The godhead of Christe euerie where Esay 66 1. Act. 7. 49. Christes soule was not in hel The thief not inhell Paradise Luke 23. 42. The 2. Argument Preach â—…1 9. Luke 16. 22. 25. 26. In hel no redemption Iohn 3. 18. The 3. Argument The 4. obiec-Iob 14. 13. Greg. lib. 12 vpon Iob. 7. Limbus patrum Sheol the graue earthe or deathe Iob in heauen A Sillogism Iob. 1. 1. Peter 1. 9. Esay 35. 3. Psal. 2. 3. Haiom to beget Act. 13. 34. Mat. 19. 28. Rom. 8. 23. Theodâ—…ret in â—…pit Thou shalt not leaue my soule in hell Nephes the body Nephes and Sheol propeâ—… to the bodye psal 16. 9. Ac. 2. 27. Pet. calleth Nephes fleshe Act. 2. 26. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 30. 31. 32 Christ was in the loynes of Dauid The soule of Christe was not in the loy nes of Dauid but in his bodye Be Z. in 2. Act. â—… Aepinus in psal 16. Caieta â—…us The death of Christ ransomed all Iohn 19. â—…0 what tyme Christ weÌ„t to hel Luke 23. 43. Athanasius Nicephorus August tom 4. quest 65. 26. Reinerus in pan theologia Lyra vpon the 16. psal Augustine steuchus vpon the. 16. psal Nephes Remigius in the yeare of Christ. 856. Math 10. 39. Iohn 15. 13. Chrisostome aduersus gent. â—…om 5. pa. 91. quod christus sit deus The 6. obiecti on psal 24 9. expounded psal 14. 15. 1. ce 1. Chro. 23. 6. 7. c 15. 29. c. 16. 1. 2. Sam. 6. 15. 16 Lyra interpre teth this place as I doe Fayth Allegories Dionys. in Hie 10. 27. Flam. in ps 24 Chrisostome reproued Hugo Cardin. Iacobus de theranio A mery fablâ—… Soules in Lim bus Christ entred hell Astaroth Christ spoyled Hel. Salomon iudg Daniel AZael post Iesus aâ—…raigned Moses Christ is accu sed for spoy sing hell Belial nine witnesses 2. Kin. cap. 11. The 7. Obiection Oeco laÌ„padius Nethermoste hel is largelyâ—… expounded af terward in Sheol Christ in the
Pro 27 7. Gnatsath nephes a mans owne counsell Piou 27. â—… prou 29. 10. Hanephes seruantes cat tell and persones Nephes a ser u. 〈◊〉 Nephes a man â—…lfe Pro. â—…9 â—… Iob. 7. 15 〈◊〉 16. 4. Pro. 〈◊〉 4. Pro 19. 2. 8. 1â—… 16. pro. 〈◊〉 10. 23. pro. 22. 23 2â—… Nephes 〈◊〉 〈◊〉 Exoâ—… 4 20. 〈◊〉 â—… 〈◊〉 〈…〉 〈…〉 〈…〉 Nephes for a brâ—…ath Shamar Nephes ashith gnaâ—…soth benaphshi I deuise with my selfe I take counsell of my selfe I. celebrate anâ—… consult Psal. 13. 2â—… Nephes an affection loue good will hart Nephes Psal 63. 8â—… Nephes the life Gen 35. 18. Gen 44. 30. twise Nephes the minde harâ—… inward partes pro. 16. 24. Pro. 19. 18. pro. 23. 6. pro. 25. 12 Nephes foâ—… God pro. 6. 16 Nephes a name Nephes braca a liberall person Prou. 11. 25. Nephes an affection or delite Nephes an appetite or lust Iob 38. 59. Ps. 41. 3. Iob 33. 20 Ps. 49. 19. Prou. 13. 4. twyse for lust Nephes for tyrany Ps. 41. 3 Nephes bo gedâ—…m false dealers Prou. 13. 2. Nephes shamar to put to a mans will endeuour di ligence affec tion Ps. 34. 3. Ps. 49. 15 Nephes and Sheol ioyned together Nephes a maÌ„s selfe Iob. 32. 2 Iob. 33. 18. Iob. 33. 22 28. Ps 3. 2 Gen. 19. 20 Nephes his selfe Esay 5. 14 Nephes the minde harte or affection Ps. 25. 1. Ps. 86. 4. All inward powers Iob 21 23 All inward poures Iob. 21. 23. Nephes a ta blet Esay 3. 20 Nephes Ps. 16. 10. a coarse or dead body 〈◊〉 53 12 Aeniead â—… Psal. 97 10 〈◊〉 72. 13. Hier. â—… 19. 28. 6. Ios. 2 24. Ps. 33. 19. Pro. 22. 23. Nephes for 〈◊〉 berality Nephes for a person Esay 58 10. What nephes is properly Nephes appli ed to God The immor tall soule Aristotle de ortu animaliuÌ„ de animo 3 c. 5 Psyche the life Math 6. 1â—… twyse Iob 36 14. Psyche a mans selfe Psyche a con sent Nephespsyche en â—…euour stu dy diligencâ—… mind aâ—…fectioÌ„ Thomas A quiâ—…e iâ—… Eâ—… Pâ—… 34. 3 Gen. 27. 31. ps 71. 23 Psyche a maâ—… Psyche mans fearful natuâ—…e Math. 26. 38. Mark 14. 34. Heb. 12. 3. Iohn 12. 27. Ps. 6. 4. The immortal soule 1 Peter 2. 11. 25 1. Peter 4. 19. Reuel 18. 13. Sinistrall opini ons of the immortall soule Essees Ioseph â—… c 7 de bello Souls in fortu â—…ate yles Pharisies Souls going from bodies Ioseph 2 c. 7 de 〈◊〉 Irenaeus lib. 2. c. 59. Seleucians Angelscreated soules Gnostiques in the yeare of Christ 108 Soules of the â—…ubstance of God Anno 135. Clemens 215. in Eglog in Hip Soules in the â—…trice Origene 2â—…5 〈◊〉 Tom. 1. Lâ—…b 2. Souls sinned before the bodies Maniches 2â—…5 Souls in the sunne and moone Purgatotâ—… Epiphanius in Maniche Hiâ—…ro Tom. 9. Theodorâ—… olimpiod Souls of the substance of God Tertullian Lib. 4. contra Marcionem Bosom â—…of Abraham Lib. de anima Souls in hell vntill the last daye Soules in hell vntill the last day Origene Soules in an earthly place Inconstancy Arabian 330. Euâ—…eb 6. c 37. Soules dye with the bodyes pristicilianistes anno 380 Soules of the substance of God Epiphanius in Anchorato Soules in a certaine custo dy Lactantius Lib 7. c. 21. 6. c. 4. Lib. 6. c. 3. Hâ—…erom 488 AbrahaÌ„ inhel Soule begeâ—… teth the soule Teâ—…tul Apoli â—…arius August Lib 83 quaest 80. Herom ad Mâ—…lli and Aâ—…psy Pelagians Au gust lib. 4. coÌ„ traduas epâ—…t pelagiâ—…norum Soules of in fantes not sinnefull August ad quod vult dâ—… um Soules of the wicked turned into deuels Chrisostome hom 18. in 8 Actorâ—…m hom 4. in Marki in Luke 16. Hom. de dini te lazaro Souls vnrewar â—…ed Chryst. vpon the Hebrues 11. Hom. 28. Beholde his in constancy Euâ—…hy vpon 2â—… Luke No righteous man hath re ceiued the promise Barnard in 2. hom om sanct Souls in the entry Iohn 23. pope 13 15. Masseus No soule shall see God be fore the last day Infantes saued Limbus infan tium Limbus patrum Two places Cortesius in 4 sent dâ—…st 3. The dunses inuented Lim bus Limbus pa trum Purgatory a monge the Grekes was not determi ned neither credited of the Greeks vntill the councell of Feâ—…r in the yeare of Christ 1438. which deter mination when they to turned was re fused repea led Math. wys Maries Lutâ—… Bona. Alixander the 6. pope Rosar Voluter poly dor 6. c. 9. Maniches Emped oc Tusc. 1. The soule bloud The soule is the life Zeno. The soule is harmony Aristoxenus Democritu The soule of Atomes Dinarchus Seuerus A woman the worke of the deuil Epi. Ph. Tom. 3. lib. 1. Hâ—… 45. Children noâ—… saued Hilar. 6. de Trinit The soule defined The breath of God was an outward signe The immor tall soule Preacher 12. Neshama Shamaim Caiim Nephes caia the spirite of liues Caiiâ—… A liuing soule is the body Nephes The sensitiâ—… life Maniches Theodoretus Nephes Homo ad hu mo a man Anoch Gen. 2. 7. Nephes caia Neshmath caim The immortal soule Preacrâ—… â—… read a note Iob. 12. 10. Gen. 7. 22. Geâ—… 2. Neshamath ruac caâ—…m Gen. 7. 21 2â—… 23. Deu. 20 16. Iosua 6. 21. Col hanephes is spoken of man and beast Iosua 10. 28. Iosua 11. 11. Iosua 11. 14. 3. Kinges 17. 17. Iob. 37. 1. Ps. 146. Ps. 105. Neshama Daâ—… 10 17. 3. Kinges 17. 2â—… 22. Nephes â—…kinges 17. 18 verse 〈◊〉 Gen. 45. 27. Gen. 19. 19. Neshama Zarephtha iâ—… a towne betwene Tyre Sidon Ioseph 8. c. 7. Neshama Pro 20. 27. Neshama Ruac Esay 42 5. Esay 57. 16. Iob. 12. 10. Neshama ap pliâ—…d to God Melancthon The sormaâ—… on of man in the mothers â—…ombe Lact. de opi fic c. 29 Gâ—…m Psal 139. 16. 72. interpre tors Read my booke de ani â—…o Now it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and faetus in hebrue go lem Luk. 1. 35. Math. 1. 20 Dimerit Monothelites Eutychians The childe vulcurio Vegetatiue life â—…nsitiue life Hierom. August de Ecclesiast dogma c. 18. The immorâ—…all soule Preach 12. 7. Iob. 26. 4. c. 27. 3. August Tom 3. de Eccles. dogm c. 19. Theodoret dial 2. The spirite August Tom. 4 quaest ex vet test c. 23. Theodoret in Haret Fab. Exod. 21. 22. Iob. 10. ver 8. â—… 10. 11. Which is go â—…em in Psal. â—…39 29. Mola embryo The immor â—…all soule Caiim Ruac Ruac Luk. 23. 46. Psa. 31. 6. Act. 7. 59. Caiim is the immortall â—…oule Gen. 2. 7. 〈◊〉 〈◊〉 Câ—…m Neshamâ—… Caiim Esay 57. 16. Iosephus lib. 〈◊〉 〈◊〉 caiiâ—… the life Wâ—…dom 15. 〈◊〉 11. Ruac immortall soule Prea 12. 7. Neshama Adam Luk. 16. Act. 2. Act. 7. * So writeth Ignatius Act. 107.
boÌ„dage of corruptioÌ„ into the glorious liberty of the sonnes of God For we knowe y â— euery creature groneth with vs also and trauaileth in paiue with vs euen vnto this time The time was spent by this kind of reasoning and such like vntill that Doctor Perne gaue sentence determining that Christes bodye laye in the graue but his soule wente into hell This his conclusion as his opinion was then is vtterly subuerted by this booke The Papistes and ioily Iesuites ground all their Religion vpon their high Prouost and on his malignant church they crye O the Church the Churche Iehoua commaunded the Iewes not to trust in false lying wordes where y â— like phrase is saying Here is the temple of the Lord here is the Temple of the Lord here is y â— Temple of y â— Lord they triumphe in ignorance which to them is the mother of deuotion Deuotion without knowledge is dotage knowledg without vertue is ostentation praying to dead men or for the dead or to Angells is Superstitioâ—… counterfayte holines is Hypocrisie They teach the doctrines of men their forefathers traditions reproued by the Prophers condemned by Christ who with Peter tearmeth them Patro Paradota This matter of Christes descending into hell is an Article of their faith onely proued by Reuelations dreames and erroneous Doctors to be briefe there is nothing 〈◊〉 absurd which they do not affirme Paule the 4. in his Bul to the Duke of Florence calleth him self King of Kinges Lord of Lordes Prince of the vniuersall Earth Pius Quintus writeth thus All power in Heauen earth is giuen to me Gregory y â— 9. a Iusty lim of Sathan writeth thus of himself The Pope is of power to binde and lose is Christes vicegereat which is a Priest for euer according to the order of Melchisedech appointed of God to be iudge of the quick and dead of which Antichristian blasphemies together with many moe of him and other Popish decrees I haue more at large discoursed in my booke of Peters neuer being at Rome To omit this fabulous pernitioâ—…s doctrine of y â— Papistes w t their traditions ceremonies inuentioÌ„s let vs study y t scriptures wher in is conteyned eternal life which are negligeÌ„tly â—…ead of the professors thereof deâ—…ided by the Atheistes discredited defaced by the Papists and depraued by the Iesuites contemptuously blasphemously deriuing their name froÌ„ Iesus â—… thing by none euer heretofore were they neuâ—… so pestilent heretiques attempted May we not 〈◊〉 iudge them impious Iâ—…pes and desperate members of that malignant Synagogâ—…e who thus dare to their owne perdition so shamelesly abuse so reuerend a name wherunto each knee â—…oth bowe both of thinges in heauen of things â—…n earth of thinges vnder the earth besides whom there is none other name wherin maÌ„kind â—…an be saued For this name Iesus is as proper â—…o Christ onelye as Iehoua is vnto God Iudeede we that haue giuen our names professions vnto Christ by the warrant of Gods word do tearme our selues Christians for that we are by his spirit annointed But these sedstious Seâ—…inaristes tearming themselues Iesuites arrogantly ascribe to themselues a share portion if â—…ot an entire interest in y e saluatioÌ„ of mankind and therby robbe Iesus of his office I knowe that some of them eyther of ignorance or of obstinacie will obiect that aswell y t fonne of Nun â—…s also the sonne of Syrach was named Iesus but they shew themselues therin vtterly ignoraÌ„t of the Hebrue Tongue wherin their names be written not Iesus but sosua The same Iesus â—…n his good time graunt vnto them that calling conuersion which he gaue vnto Paul that they and we with one mind may iointly glorify the onely Lord Iehoua Amen Illustriss idémque eruditiss 10. Chekus Eques auratus Consiliarius Regius finita hac in Comitiis Cantabrigiensibus disputatione 1552. suum huic argumento assensum senariis sequentibus testatum posteris voluit Partem in vtranque quaestiones publicâ—… Cum disputaremus corona maxima Anno idque Soteris ses quimilleâ—…ima Et quinquagesimo secundo plurimos Locos argumenta protuli quibus Huius virs sententiam subuertere Conabar Atquâ—… victus prole Temporis Quae Veritas dicta est caepi sententiaâ—… Mutare firmamenta illius pâ—…nderans Uerâ—…nique quod codâ—…x hic tradit dicere The same in English What time commencement holden amongst the learned men In Cambridge wherto great resort was from farre and nere was then In the yeare of Christ a thousaÌ„d ful fiue hundreth fifty twaine I brought forth scriptures quoted texts and sentences did straine This mans opinion to confute with all my whole entent In open audience being then the onely Respondent But fainting in my proofes at length and wresting textes amisse I straightwayes yeelded vnto Truth of Tyme who daughter is For wayghing al his words of waight which did his cause pursue I Sir Iohn Cheeke do here aduouch his iudgement to be true And firmelye with him do confesse and do beleue it well That Christ in body nor in soule descended into hell Apotheosis Maiorum per C. Carlilum Quo nos praesidio fidei penetramus endâ—… In caelum priscos constat abisse patres Ignatius ad Trall anno 107. Corpora coÌ„memorat ChristuÌ„ eduxisse sepulta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita aâ—… restituisse nouae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant monumeÌ„ta vbi corpora longo Tempore sub gleba delituere putri Io. Scotus Ann. 1300. Christi iter ad manes ad infima tartara scriptiâ—… Sese diuinis posse probare negat Augustinus Steuchus Eugub Anno. 1530. in Gen. 37. Quae Lyra delirus de limbo soÌ„niat algent Ad lemures nulluÌ„ Christus habebat iter Pecokus Episcopus LincolnieÌ„sis Omnino nullam ChristuÌ„ penetrasse Geennam Nec veterum manes eripuisse liquet Io. Caluinus c. 7. Sect. 25. Dum cruce penderet Christum lustrasse barathrum Dicit immeritam sustinuâ—…sse necem Theodorus Beza in Act 2. 27. 1. Pet. 3. 18. Beza per ignotas Erebi transisse lacunaâ—… Aut Limbos Christum totus vbique negat Christoph. Carlilus Carlilu Christi monumentum nominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In qua per triduum sede locatus erat Sapphica T. Newtoni Corpus in clauso iacuit sepulchro Mortuum Christi triduo sepultum Caelitum sedes animus capessens Gaudiâ—… sensit Mortuum corpus potuit nequaquam Ire scrutando barathri lacunas An putas manes miseri trahendos Ditis ab antro Absit ve trudam dominum saelutis In specum diris furiis dicatum Aut in humani generis profundam Hostis abyssum H. Hales in expositionem Symboli Quidâ—…am concipitur Corpus Quid nascitur inde Corpus Quid patitur corpus Quae mortua Christâ—… Pars Corpus Perrae quid conditur antro Corpus Tartareum quidâ—…am descendit ad orcum Corpus At
in an other lyfe whiche when Cayne hearde hee slewe him forthwyth Ambrose also doth affirme that GOD hearethe the deade because they lyue wyth hym and doe reste in hys Pallaice hee callethe Abell the Prince Capitaine and way leader of Christian men And shall we saye then that the captaine is in worser state then y e soldiour the prince in worser case then the subiect so dothe Ambrose call him And to y e same effect doth it tende which is written in the 6. chapiter of the Reuelat. wheras the soules lying vnder the aulter apparayled in white garments saye Olorde holy and iuste how longe wilte thon tarry to auenge our bloud Amonge whom was Habel desiring the resurrection And so was Enoch as affirmeth Salomon in the booke of wisdome the 4. chapter saying these wordes Enoch because he pleased god was caried into paradise an example of good life vnto the worldes to come When he pleased god he was beloued and for that he liued amonge the wicked he was rapt vp least he shuld by their peruersity haue bene seduced Ther are in y e same place many goodly sentences which declare y â— faithful after their death furth with to receyue felicitye and the wicked or vnfaithfull misery Paule also proueth y e same Enoch saithe he was translated or taken vp from deathe to life or dyed not at all for before his translation it is written of him that he pleased god whiche for to do without faithe is impossible Thus you must nedes beleue you that will go vnto god that thee is a god that doth recoÌ„pense the faithfull and suche as loue him Wherfore it is euident that Enoch ascended into heauen Iosephus affirmeth the same Yet I know that there are some of the hebrue Doctors as Esra who taketh his translation from deathe for his deathe onely and not for any assumption howbeit the hebrue worde signifiethe not onely to take away by deathe but also to receiue vnto himselfe as god did Enoch Pselly a gréeke author affirmeth that he did flye vp into a heauenly place So is there a great nomber which affirme that he went into Abrahams bosome and into the same place whether Christ his body went Isodorus saythe that he was the 7. from Adam because that all men in the beginninge of the 7. thowsande yeare should enioye the same felicity which he did then And all the Latins in a manner saye that he went into heauen least it should haue bene thought that the fathers soules should haue bene in hell or detayned in lasye limbus Chrisostome Ephrem with other of the gréekes affirme that he is in a fortunate place Thus far of Enoch And the same I do iudge of Enos Seth Lamech Noac Sem and all the rest of the faythfull fathers whose faythe conuayed theÌ„ vp into immortallity Nowe let vs heare and mark what god sayth vnto Abraham Thou shalt sayth god go vnto thine elders and people quietly and be buried in a florishingâ—… age which is as muche to say when thou art dead thy soule shall spedily ascende into heauen among thine elders where it shall lyue in the abundance of ioyes Wherefore they who contend and affirme that there is no place in y e bookes of Moyses whereby the immortalitye of the soule can be proued are greatly to be blamed for it is euident of this place that the soul went vnto ioy for he said wheÌ„ thou shalt dye and go vnto thinâ—… elders First y â— soules go vnto their elders whiche are all the faithfull Fathers and then is the bodye buryed If you should vnderstand yt of his sepulcher which is at HebroÌ„ where he was buried in the double caue y â— ys false for ther was none of his elders buryed nor none of his familiars his wyfe Sara onely excepted theÌ„ he should haue sayd y â— shalt go vnto thy wife Sara not to thy elders if you vnderstaÌ„d it of his â—…arnal fathers Thara Nachor they moste abhominable Idolatoures wherfore he ment not vnto them then must he meane those faithful men before recited who exercised the same fayth y â— hee did beleued in the same Christ. For by faythe he possessed Cananye subdued tyrantes offred Isaac and obteyned euerlasting felicitie for faith bringeth saluation as Prodromus saith in these verses which I translated out of the greeke tounge O holye faith sound perfect and pure Which of saluation doest man assure Or thus O constant faith pure and not fained Whereby euerlasting life is ob tayned God made first a Couenaunt with Adam promisinge the Seede that should tread downe the Serpentes head vâ—…to Noat he promised quietnes with the Rainbowe vnto Abraham hee promised the Lande of Canaan and immortalitye none of these did doubt of any thing but did beleeue the promiser Paul by their example perswded men to beleeue and thereby to obteine euerlasting lyfe And if we that are their Children doe hope by fayth to haue the fruition of God his presence how vnkynde are wee to depriue our fathers therof including them in the darke dungeon of Hell or Limbus spoylinge theym of all Ioye and Glorie Abraham is called in the Scriptures the father of all the faithful and was he then in woorse state then his children When hee had lyued 175. yeres hee departed vnto his Elders and people that is as Caietanus affirâ—…eth into the sweete and pleasant â—…asie of felicitye which God hath â—…repared for his elect from the beginninge hee is gathered vnto his â—…athers This Metaphor is thus â—…o bee applied that as the husband â—…an doth gather his corne into his Barne so God gathreth his faithfull seruantes into his heauenly habitation as Christ doth witnes saing that the chaffe which is the wickedshalbe burned but the corn which are his faithfull he will laye or gether it into his barne which is heauen He died saith the scripture in a pleasante age such an age such a reward soloweth such a death such a life such labor such ioyes The interlyned glose with the ordinary Strabus and also Angustine place Abraham sometime amonge the angels in y e mount Sion in the citty of the liuing God in the celestiall Ierusalem amonge the coÌ„pany of thâ—… innumerable augels in the congregation of y e first born sonnes which are written in heauen sometime 〈◊〉 God the Iudge of all men among the spirites of perfect men and 〈◊〉 Iesus Christ the mediator of thâ—… newe testament Ambrose sayth 〈◊〉 Caietanus that this phrase of thâ—… gethering to his elderes can in nâ—… wise be referred vnto the body but vnto the soule The like is verified of Moses and Aron in Deut. 32. He that beleued as Abraham did and like wyse liued as he liued can inhabyte none other place then very heauen this city this countrye this kingdome and this inheritance is promised and ys proper and common
and patron our welbâ—… ued Belial a moste skilfull 〈◊〉 experte lawyer he may be a Iuâ—… for his experience in wayghty 〈◊〉 and an vmpier for his 〈◊〉 dome an orator in pleadinge and â—…n arbiter in difficulte cases hee â—…anne wreste the texte he canne â—…nstrue and expound the canons â—…e canne depraue the truthe of the Gospell hee canne alleadge the Canon Lawe hee passethe all â—…he Ciuilians and canonistes hee â—…nne make of whyte blacke and 〈◊〉 blacke whyte hee ys an odde â—…ellowe indeede and one that ys â—…oste fit for our purpose Then â—…ame they into the consistorye Saâ—…mon is Iudge Beliall was present â—…ythe hys Notarye and wytnes aâ—…ainste Christe who had done an â—…aynous robbery in hell Daniell â—…he notary and Secretary to kinge Salomon maketh for Belial a pubâ—…que instrumente Salomon was â—…udge betwene Beliall proctor of â—…ell of the one partye and Azaell swyft poste or messinger of the oâ—…her party Iesus was brought in he â—…ppointed for his proctor and lawyer Moses Moses petit terminuÌ„ ad respondeÌ„duâ—… There Belial alleadged the canoÌ„ laâ—… the decrees decretals extrauagâ—… Bartholus Baldus Accursius Liâ—… wood Cantiuncule gloses anâ—… suche like Belial commencethe 〈◊〉 libell against Iesus Moses excepteâ—… againste the libell dilatorye Mose putteth in 12 positions to proue thaâ—… Iesus did very well in spoyling hellâ—… Moses bringeth 9 wytnesses Adaâ—… Abraham Isaac Iacob Dauid Iohâ—… Baptist Aristotle Virgil and Y pâ—… cras so he tearmeth Hippocrates Belial replyethe salua reuerentia what auaylethe the testimonye oâ—… Adam who was a rebell as is manifeste to the whole worlde saythâ—… Belial or of Abraham that kepâ—… openly coÌ„cubines or of Isaac a liaâ—… and periured man of deceiptfuâ—… Iacob a thefe robber of his brother Vt ff de Ani. L. non potes oâ—… Dauid the murtherer and adulterer of Uirgill that was deceyued withâ—… womeÌ„ haÌ„ged in a basket ouer thâ—… walles for a Spectacle of Ipocras that killed his nephew of Aristotle who franduleÌ„tly burst vp the armary of Salomon and deceiptfully appropriated to him his wisdome and philosophy I haue no exception against Iohn Baptist who was so holy mary one wytnes is no wytnes vt de test li. 1. 13. I cease to tell howe many parliaments the deuels kept and what prodigious pagents as ye may reade an infinite number of such sigular good stuffe in the scholasticall writers of these last fiue hudrethe yeares Carlil Iames de Theranio affirmethe that they of Limbus were in trouble in necessity in darkenes in the shadowe of deathe and in chaynes and giues whiche Christ burst you denye that they were in any trouble but this fable requireth no aunswere Smith Chrisostome saythe that â—…e brake the brasen gates and barrs of yron Carlil Esaye meaned that there should nothinge withstand Cyrus his power should be so greate his fortune so good his successe so happy and his iorney so prosperous no not thoughe the gates of the citties whiche hee should besiege were of brasse and their barres of yron Hee inuaded hee fetched out their treasure he wan Babilon he toke ryche Cresus prisoner Esay did ueuer imagine suche a fable Smith I haue a place in Dauid wher Dauid saythe that GOD had deliuered him oute of the nethermoste hell Carlil Was Dauid when hee wrote this deade or aliue Iâ—… deade he could not wryte neither come there anye writinges oute of hell for they lacke ynke and paper ynke for that there ys no moisture but burninge bathes and boylinge bryinstone neyther ys there anye paper for yt would be consumed withe fyre If he lyued as he did indeed howe could he be in hell Is earthe hell Axe there bodyes in hell Did hee make this psalme in hell Did hee call out of hel or out of Palestina Do not you make 4. hels and now ye make but two Moreouer you M. Smithe affyrme that Christe wente to the vppermoste hell and yet here you saye that hee wente to the nethermoste hell What constancy is in your exposition what coherence in your religion what certainty in your faction and secte what agremente in your doctrine You say that he went to purgatory Reinerus denieth that he went thither at all Smith Wee all agree that Christe went to hell that hee haried hell that he fetched out the fathers Abraham Isaac Iacob the patriarkes and prophets that he bound Sathan and terrified the reste and put them to flighte Did not the holye fathers then crye De profundis clamaui who were they that cryed was it not the chur che not the lyuinge churche vppon earthe but the Churche that was in Limbus Carlil You folow the poore Scholers of the Uniuersitye who were wonte in the olde tyme to begge with De profundis for all christian soules Smith We vnderstande this of Purgatorie Carlil What was there any Purgatorie in Dauids dayes It was but founde out of late and concluded vpon in the councell of Ferrara in the yere of Christe 1439. or there about notwithstanding so slenderlye that the Grekes when they came home denied it Polidore writethe that Odilo the Moncke found it out in the mounte Aethna in Sicilia in the yeare of Christ 1200. Ye haue no Scrâ—…re to proue it neither is your place of the Machabes whiche you alledge for that purpose in the Hebrue but put in by some purgatory patrone Now if there bee no purgatory as wee are able to proue no third place out of this lyfe no dungeon of expiation neither after death any coÌ„fessyon of a mans offences any remission neither hope nor fayth for they end with death neither any repenting or expectatioÌ„ of felicity theÌ„ where is your hellish Church your Limbian Sinagogue and your pur gatorie Prelates Doe they saye Masses satisfactory in Purgatorye haue they any Trentalles Obites Sacrifice or anye other satisfactioÌ„ This psalme was made when Dauid was in greate daunger of Saul and of his ennemies or rather as Lyra sayth in the person of the Israelytes who were in their captiui tye at BabiloÌ„ drowned as it were in a diepe dungeon Or when hee was in an anguishe of Conscience after the death of Vrias Psalm 51. Augustine vnderstandeth this psalme of euery man that is in this mortall lyfe who is encombred w e anye vyce or misfortune and therfore muste caâ—… and cry for helpe and mercie Smith I could bring many mo places out of the Psalmes Carlile Eyther the Argumente and meaninge of the Psalme shall confute you or els those places whiche I haue alleaged after for the true vnderstandinge of Sheol Nephes Smith Wise men and the best learned alledge the 6. of Hoseas for thâ—… going of Christe to hell After twâ—… dayes sayeth he wil hee reuiue vs thâ—… thirde day hee wil raise vs vp and wee shal lyue in his sight Thus far Hoseas wordes Here you see
that Christâ—… was two dayes in hell doing his busines there preaching to them comforting them spying out al the Corners in Hell where they laye pullinge them out and bringing theâ—… out of the captiuitie Carlile Is it wisedome for so you saye to vnderstande this place of Christes beeing in hell where the Prophete meaneth the ten Tribes which fell away by the suggestion and Idolatrye of Hieroboam are they learned for so you saye that they are that take CHRIST for tenne Tribes or Hell for Palestina for in Palestina prophecied Hoseas and not in hell Moreouer were not they the Israelites that had ofâ—…ended were they not the Isâ—…aelites that repented Is there any repentaunce in Limbo If the Inhabitauntes or Soiourners or Exiles of Hell shoulde speake these Woordes then did they speake w e â—…heir Tongues but ye reade not â—…hat there are any Tongues in hel â—…nlesse by a Figure therefore they â—…ould not speake Doe not the souâ—…s in Hel lyue But he sayth that â—…fter two days they should reuiue â—…nd after the third daye they should â—…yse againe and lyue There is nothinge that reuiuethâ—… but that whiche once liued and nowe dead but these say that thâ—… shall be reuiued that they shall raysed and liue againe oâ—…e I can it not bee vnderstanded of 〈◊〉 soules whiche are immortall aâ—… liue alwayes ether in ioy or paâ—… Nowe by a metaphor they thâ—… fall away from God are accountâ—… as deade and buried and notwiâ—… stand thoe ryse vp againe by repâ—… taunâ—… 〈◊〉 â—…essing of their faulâ—… as theâ—…e 〈◊〉 Let vs declare y e 〈◊〉 truly according to â—…he historye 〈◊〉 repeate other mennÌ„esÌ„ phantasiâ—… and gloses afterwarde These are the wordes of the Iâ—… elites 〈◊〉 After 2 dayes he shall qâ—… ken vs c He will punishe vs 〈◊〉 dayes withe captiuiâ—…ye that is longe tyme but the third day 〈◊〉 is at the length he will deliuer 〈◊〉 Although Teglathphalaâ—…er in the yeare of Phaca king of Israell 〈◊〉 the creation 3129. after the Floâ—… 1522. and before Christ 783. shoulde destroye Iurye And Salmanasar in the 9. yeare of Hoseas from the creation 3203. froÌ„ the floude 1546. yet God restored them But this place of Hose is to be vnderstanded of Synacherib whiche continued 3. yeares from the tyme that he did threaten Ezechias to his cleare deliueraunce Esaias toulde Ezechias that hee should liue one yeare in the tyme of Synacheribs inuasion of the abundaunce whiche was vpon the grounde the next yeare of fruites and suche as God sente oute of the earthe and in the thirde he shoulde â—…e deliuered Synacheribs armye â—…ppugned and destroyed Whiche â—…as from the creation 3221 before Christe 741. This prophete by the â—…rst 2. dayes vnderstandeth y â— first 〈◊〉 yeares in y e which they were reâ—…iued by Esaias prophecy who proâ—…hecied y â— they shoulde be deliuered 〈◊〉 y e 3. yeare as they were in dede And this is the verye hystorye and Hoseas intente I knowe that the Iewes apply the 2 laste dayes the one to Christes regall kingdome their captiuitye nowe vnder the Christians y e other to y e last day of iudgmeÌ„t y â— first they can make nothinge of Our allegoricall doctors referre the firste daye to Christes comminge in the fleshe the second when hee rose the thirde when hee shal come to be Iudge or the firste day y e time before Christ the second after the third after the resurrection Or the firste of theÌ„ is our Baptisme the second oure reste in heauen and the thirde the laste daye Of these allegories anagogieâ—… read further in the ordinary glose Smith What is meaned by this sâ—…tence of Hose From the hands of hell I will deliuer them Is not this a goldâ—… senteÌ„ce can there be any text morâ—… manifestâ—…e Or anye scripture morâ—… euidente either to confute your opinion whiche is erroneous or 〈◊〉 confirme myne Carlil God spake not heere of hell but this hee saythe If you Israelites wyll amende your liues refourme your corrupte manners returne vnto mee and followe the truthe forsake your abhominable Idolatrye deteste and abhorre your customes and superstition I wyll deliuer you from the inuasion of the Assirians from their cruell tirannye from their violent inuasions and assaultes and from deathe and the graue whiche two do folowe of inuasion and subuersion of the common weale Why do you M. Smythe saye y â— yt is from the hande of hell when y â— yt is in your olde translation whiche yowe onelye allowe De manu mortis from the handes of deathe What was that which Hose thretned to y e disobedieÌ„t Israelites was it not their subuersion was it not y e spoile of their couÌ„try was it not desolatioÌ„ captiuity deathe and y â— graue where were those y â— shoulde be deliuered If in hell there are no armies of soldiours y â— do inuade no landes to bee layde waste no towines or villages to be besieged no prisoners to bee led awaye captiue If they were in Palestina and aliue as they were in deede howe can you proue Palestina to be hell or the deade to liue Smith Paule semethe so to saye Carlil Paul speakethe there of the resurrection For after that hee had proued by manye argumentes and similitudes that the dead shall rise agayne he addethe the aucthority of Hosee traducinge by a Metaphor the deathe of the Assirians to deathe it selfe sayinge that neyther the deathe nor graue should be able to detayne the bodies but y â— they shoulde be bothe vanquished subdued and restore the corpes deade bodies which they had captiued so longe If Paul and Hosee speake of the bodies onelye why do you applye it to the soules If these were in hell surely it muste nedes be that they were their soules for the bodies go no further then the graue But there is no resurrection of the soule therefore Paul Hose speake of the bodies which shal ryse again and not of the soules which nether dye neither slepe They canne not dye that are immortal neyther slepe whiche wake alwayes Of this I haue noted vpon the 13. chapiter of Hose and vpon the 1. Cor. 15. And after in Sheol Smith The place of Zacharye can not be denyed Thou saythe God the father to his sonne IESVS CHRIST throughe the bloude of thy couenauÌ„t shalt let the prisoners out of the Pitte wherin is no water Where or in what place were these Prysoners Were they not in Limbo for there we holde that there is noe water Limbus is the pittâ—… Christe ys hee that wente downe to yt and loosed and lette oute all thâ—… prisoners Carlil Do you call Abraham Isaac and Iacob withe all the fayth full of the olde Testamente prysoners Were they bounde in aâ—… cheynes Who was theyr Iayleâ—… Are you not ashamed to call freâ—… men bonde patriarkes prisoners Sayntes slaues to Sathan Cytesins of heauen captiues and
to 〈◊〉 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 coÌ„science 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 〈◊〉 Castalio applye this Sentence 〈◊〉 Christ And translate it thus aâ—… thoughe his father shoulde saye 〈◊〉 wyll deliuer thy prisoners oute 〈◊〉 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 〈◊〉 y â— lake dongeon of captiuity outâ—… of y e seruituâ—…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 cleaâ—…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 opinioÌ„s coniectures of Sophisters are to be condempned which peruerting this place dreame here vpon the Fathers whome they say should haue bene tormeÌ„ted in y e prison of Limbus or hel vnto Christes coÌ„myng 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 coÌ„uerred to y â— faith y e Iewes coÌ„forted 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 maÌ„kind 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 〈◊〉 doubte of dâ—…mnation in to the assured hope and comfortable expâ—…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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 coÌ„sider and exponÌ„dâ—… the Text for you saye that Chryste losed the sorowes of hell as Siâ—… Iohn Cheke reasoned once with me in open disputatioÌ„ in CaÌ„bridge 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 â—…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 〈◊〉 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 〈◊〉 rowes of death what is it to 〈◊〉 the sorowes of death it is to ouâ—… come death to subdue yt to ryseâ—… gaine in the despite of it to abolâ—… all paine that was in death to 〈◊〉 umphe ouer death as one that 〈◊〉 kylled his enemy of whom he wâ—… sore wounded Did not Christ 〈◊〉 vpon the crosse Lord Lorde wâ—… hast thou forsakene me was râ—… deathe a greate terror to him 〈◊〉 not it greeue him to breake fâ—… dominyon of deathe and so 〈◊〉 fieth Soluere sometimes suche 〈◊〉 rowes of deathe are specified in 〈◊〉 28. and 116. psalmes Hee thâ—… can dye no more hathe loused tâ—… sorowes of deathe and abolisheâ—… her power by the power of 〈◊〉 who raysed him But christ 〈◊〉 â—…ye no more Ergo his father hathe â—…oused the sorowes of death cured her stinge and subdued her power Death in this place is applyed to the body which suffered paine and sorowes How did Christ louse the sorowes of death when as deathe â—…ether apperteyneth to the quick â—…or deade so long as the life is in man there is no Deathe when the â—…reathe is gone out of man what sorowes doth it bring the body only hath no sense or feelinge What â—…owe are these sorowes of deathe The soule is in heauen without sorowe the body felethe none though the bodye feleth none yet yt is said to sorowe to lament to groane to desire his resurrection as all other thinges desire their renouation as â—…aul discourseth in the eight to the Romains Moreouer the soule desireth to be ioyned to the bodye as the Soules vnder the Aulter in the 6. of the Reuelacion The scripture descending to one simple capacity speaketh diueres times by figures as here where the Bodye is said tâ—… sorowe loking and sighing for thâ—… resurrection Was not Abrahamâ—… Lazarus in solace and ioye How then saith Augustine coulde he loâ—… their sorowes wherein they weâ—… not nether can the bosome of such felicity be any parte or member 〈◊〉 hell Wherevpon it foloweth thâ—… the soules though they be in ioyâ—… haue an earnest affection to be wiâ—… the bodyes which though it fele 〈◊〉 paine yet it desireth the resurrection Wherefore Christ loused anâ—… abolished those sorowes and fulfilled that his affection and desire which he had towarde his body when he reuiueâ—… when he rose againe and had a body impatible immortall and glorified Then arâ—… the sorowes of deathe loused anâ—… dispatched when this mortall body puttethe on immortalitye then 〈◊〉 death subdued and her dominion ouerthrowne And this is in the 〈◊〉 surrection Did not Christ triumph ouer death victoriously and subdued her valiauntlye and abated her power euerlastingly and spoyled her triumphantly when he did not only rayse himselfe but also a great nomber of suche as were tyed in their graues w e the bands coardes of Deathe whiche dyed no more For Death is appoynted for euery man once ergo not twyse Neyther is it like y e the bodies once glorified can dye again Nether can they sin ergo not dye for Deathe is appointed for sinne y â— glorified bodies sin not ergo they caÌ„not dye Moreouer as they were infallible argumeÌ„ts vndoubted signes of his resurrectioÌ„ â—…o were they witnesses of his ascension If he had not ascended Bodely sayethe Remigius and Hiero they had not beene sufficient wytâ—…esses of his Resurrection And these sorrowes of Deathe touâ—…hed Christes Disciples as I sayd before and Christe comparethâ—… them to the panges of a woman that labourethe withe childe and when they are ouercomed by thâ—… Resurrection they are abolished and put away euen as the woman puttethe awaye all sorrowe for thâ—… Ioye of the Childe that is borne These are Christes woordes Yâ—… shall Weepe and lamente but thâ—… worlde shall reioyce you shall bâ—… sorowfull but your sorrow shall bâ—… turned into ioye A woman when her tyme or houâ—… commeth hath sorrowe but whâ—… she hathe brought foorth her chilâ—… she remembreth no loÌ„ger her affliâ—…tion because that shee reioyceâ—… that the Childe or man is borne in the world So shall you reioyce sayth Chrisâ—… to his Disciples when you shâ—… see me rise againe into this worâ—… And thus expounde Chrisostoâ—… Theodorus Antiochenus 〈◊〉 Hillarius vpon the 2 psalme Augustine sayth that they were in paynes and so he termeth these Sorrowes out of the whiche hee deliuered the olde fathers Youe saye that they were without sorrowe Augustine saythe that CHRIST loosed these sorrowes in hell for he maketh but one hell and you saye that hee wente but to the two highest hells Augustine denyeth that any goodman was in hell you say that they were there Augustine saythe that it is not possible that the bosome of Abraham whiche is an habitation or a secret quietnes should be any parte of hell you saye that Abraham was in hell and fetched oute by CHRIST Augustine saith that Christ profited them nothing that were in Abrahams bosome when hee descended into hell and loused theÌ„ that were in tormentes You saye y â— Christ ransomed them Augustine sayth that Christ was w t them in Abrahams bosom alwayes with his deuine nature and blessed presence you plainly affirme that they wanted his presence and were depriued of his Blessed Contemplation Augustine maketh the bosome of Abraham and Paradise to be bothe one you denye it Augustine sayth that he cannot finde that Inferos Hell should be that place where the Iust mens soules rested you call it the highest Hell and by another name vnknowen to S. Augustine or any auncient Father Limbus patrum Augustine doubteth of al this matter and darethe conclude nothing you are w tout doubt and call them Herytiques that will not beleue your Fables and vnwritten verities Whose sorrowes did he louse his owne for the Texte saythe that it was impossible that hee should bâ—… holden of them So readeth Augustine that place But it is in Grekâ—… that he coulde not bee holden of it meaning death How can this place make for the loosinge of the Fathers which were in Hell when as it is onely applied to the Sorowes of his owne death Moreouer was Christes death in hell was hee buried there wherfore you maye see how they vnderstand scripture who applye that to the soules of the Fathers which they say were in Hell when as the Texte appliethe it to Christ onlye To be loosed from the Sorrowes of Deathe is to bee delyuered from death to ryse agayn not to corrupt in the Graue and lyke vnto thys Phrase accordinge to the old translation Nowe are wee loosed from the Lawe of Deathe wherewith we were detayned meaninge that wee are delyuered from Deathe So GOD the Father loosed the sorowes of Deathe meaninge his Resurrection and
going downe of Christ into his Graue saythe that he rose againe w t a great nomber of bodyes and you vnderstand his going downe to Hell of his Soule Consider what you write expende what you speake bee well aduised how you alleadge the old Aucthors do not betraye them do not falsefy them do not deceiue the simple w t your vnwritten verities who vnrerstand not who canne not haue those Bookes whiche you doe alleadge Smith Did not he lead Captiuitye captiue and gaue gyftes to men Were not these Captiues the fathers that were in Limbo or such as were in Purgatory Carlil If this place be vnderstanded of CHRIST his ascension then must we nedes interprete this captiuity of suche as rose with him who also ascended withe him Chrisostome expoundethe yt as I do Haymo hath diuers expositions tending to this purpose Christ triumphed ouer deathe Sathan and synne and ouercame theÌ„ by his deathe resurrection and ascension and gaue gyftes to men euen the giftes of the Holy Ghoste whiche gyftes he receiued of them for he crownethe his gyftes in vs and his gyftes are called ours by participation for hee communicatethe his gyftes withe vs and our gyftes are his for of him they come Christ saythe Theoderet deliuered vs captiued with synne tyâ—…d withe the chaynes of iniquitye he hathe set vs at liberty giuen vs the grace of the Holy Ghost hathe heaped his mercy and liberal kindnes vpon vs. Of this place I haue noted vpon the threscore and eighte psalme and Ephesians 4. wherfore I shall not néede to repeate anye more in this place Smith Did not heâ—… discend into lowest partes of the earthe What other thinge can you call the lowest partes of the earthe then hell Carlil I will not dispute withe you where hell is at this time neither whether it bee in the earthe or not Of the whiche I haue discoursed a litle after Notwithstanding Pauls meaning is that Christ. who ascended is euen he that descended héere into the earthe And although that his manhoode came not from Heauen yet his Godhead did and entered into the Uirgin Mary and tooke fleshe vpon him so that here he calleth the Uirgins wombe the lowest partes of the earthe So doth Dauid cal his mothers wombe wherein hee was fashioned and enclosed as in a place vnder the earth Chrisostome saythe that Paule callethe the inferiour partes of the earthe his Deathe whiche hee suffered in earthe and after the whiche he did offende for sayth he after a manner of speaking Iacob sayde ye shall bring myne olde age to deathe so hee tearmethe Inferos And Theodoret also callethe them his deathe Was his death in Hell Did not he dye in Egipt was Egipt Hell Photius and Aecumenius call these inferiour partes CHRIST his graue Smith Did not Christ preache in Hell to the disobedient spirits Carlil Were these disobdient spirits in y e lowest hell or in y e highest called Purgatory w e you or in the highest but one called Limbus patruÌ„ w t you In y e lowest you say Christ preached not for as you holde he was not there in Limbo patrum hee was not for they were in Heauen by the same Faythe that wee haue neither were they disobedient In Purgatorye these disobedient were not whiche woulde bee brought to no Repentaunce by any preachinge or exhortation for in Purgatorye you say that they may do repent but these did not repeÌ„t wherefore the Lord sent suche abundance of water that they were al drowned saue Noac Sem Cham Iaphet and their wyues Let vs traÌ„slate y e text according to y e greke It is good surely Because it is the will of God to suffer for well doinge and not for euell doing For Christ likewise hath once suffered for sinnes the iust for the Iniust that he might bring vs to God hee suffered death as concerning his flesh but was reuiued by the spirite In the which also he went and prea ched to those spirites that were in prison Whiche were Desperate at that tyme at what tyme the longe Sufferinge of GOD did tarry once in the dayes of NOAC what tyme the Arke was in preparinge in the whiche a fewe that is to say eighte personnes were Saued by the water Vnto the which baptisme whereby we are saued is compared which is not the putting away of the fylth of the flesh but the testimony of a good conscience towarde God by the resurrection of Iesu Christ. Thus farr the text after my translation Peter exhorteth all men to suffer for well doing by the example oâ—… Christ who suffered deathe aâ—… concerning his flesh his body dyed and was buried notwithstandingâ—… it rose againe by the power of his owne Spirite whiche is the Holy Ghost In the whiche Spirite hâ—… went in the dayes of Noe anâ—… being within Noe forced Noe tâ—… preache and therefore hée is saydâ—… to preache to those euill Spirites to the desperate Spirites and rebells whiche were in the prysonâ—… of their bodyes for the body waâ—… as a prysone wherein theire Spirites and soules were contained And these saythe Peter were those euill men whiche were desperate and rebells to God euen at that tyme what time the long suffer 〈◊〉 of God the clemency of the Lorde the Spirite of Iehoua Christes deuine nature did geue them tyme â—…o repente 120. Yeares loked for their amendement And this saith Peter was in the dayes of Noe all the tyme that the arke was a preparinge in the whiche Noe wythe his thrée sonnes Sem Cham and â—…aphet with their foure Wiues were saued by the force of the waâ—…er that bare vp the arke â—…nto the whiche water Baptisme â—…s compared or a Figure signe or Sacrament correspondent to this â—…ater for as they were saued by â—…heir fayth and by the helpe of the â—…ater from drownyng so are wée â—…y Baptysme and that throughe â—…is resurrection For as Christe â—…ose againe beinge dead a gloryous â—…odye so ryse wée beinge as it were â—…uryed in Baptisme to walke in a â—…ew lyfe Whiche Baptisme is a Testimony of a good conscience towarde God as I haue translated the place And this is a perfect definition of Baptisme Reade more of this matter in my notes vppon the. 1. of Peter 3. Here you may sâ—… that this place declareth the death and resurrection of Christ and thâ—… Diuine nature of Christ whichâ—… is here called his Spirite For hâ—… had power to geue vp his life tâ—… take it a gaine Hethereto I haâ—… repeated the text and after it thâ—… whole and true sense paraphrastycally Now I will proue that this Spirite is the diuine nature of Christ Secondlye that these Spirites tâ—… whome the Spirite of Christ preached were the euell men that liuâ—… in the tyme of NOAC vnto whiâ—… NOAC preached beinge endueâ—… and
Lâ—… of Noac before the Deluge wâ—… figure of the preachiuge of Châ—… and of his Disciples vnto the of the worlde callinge sinneâ—… Repentaunce least y â— they shâ—… perishe in the finall iudgment And here is an Argument 〈◊〉 lesser a Minore ad Mains Iâ—… called them to Repentaunce much â—…ore will he call others He preaâ—…ed to them that were in pryson 〈◊〉 meane to them that were tyed â—…ith the custome of synning which â—…as in the tyme of Noac when as â—…ll fleshe had corrupted his waye Gen. 6. hee came in Spirite and â—…reached by Noac whome hee had â—…nspyred to make the Arke and â—…reach Repentaunce and although â—…hat y â— Humanity of CHRIST was not as yet notwithstanding â—…is Substaunce his Deity and Godhead was euer Iesus Christe yesterday to daye and he foreuer Thus muche Lyra and more to y â— â—…me purpose What pryson was this that they were in Were they inclosed in stone walles Were they in some â—…ongeon Lyra callethe this prison the custome of synninge for they saythe hee were tyed as it were withe the gyues or manicles or theynes of iniquity Notw tstandiÌ„g a Prison is taken in all Tongue by a Metaphor for the Body wheâ—… in were inclosed these disobedieâ—… Spirites obstinate to bee refoâ—…med desperate to be reduced aâ—… so malitious and stubborne thâ—… Noac coulde neyther by his lenity reclayme them neither by seuerit correct them nether did they estemâ—… what hee preached but 〈◊〉 him and called him an old â—…oting foole sayng what had he to do with them what cared they for his preâ—…chinge So is Babilon meaning Rome called a Pryson of impuâ—… Spirites This Pryson maye bee taken 〈◊〉 Synne as the Shadowe of Death is for darke and wilfull ignorance So Esaye in the twenty foure chapter and seauenth verse prophecieth that CHRIST shoulde delyuâ—… Prisoners out of Prison where is also the same woorde in Hebrue Chele and in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Peter also ye may call these â—…ngracious gyants such as were in â—…e prisoÌ„ of sinne or in the pryson 〈◊〉 their Bodyes And Dauid dothe 〈◊〉 vse it in these words as the great â—…ible translateth Bringe my soule â—…ute of Prison Augustine among other expositiâ—…ns saythe that Dauid desyred god 〈◊〉 take his soule out of his Bodye â—…otwithstanding Augustine being â—…noraunt in the Hebrue Tongue â—…auerethe lyke an Academicall â—…claring y e text vncertainly by con â—…ctures For Dauid flyinge from Saule â—…d lyinge in the Caue Odolla deâ—…reth God to deliuer him saufe out 〈◊〉 that Caue wherin he was incloâ—…ed as in a Prison â—…nd there is Nephes whiche they â—…anslate the Soule taken for the Bodye and the Caue for the Pryâ—…on Bede therefore readeth this Texte in this sorte That he preached to the spirits that were in their fleshe as thoughe it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this diuersity Hugo Cardinal Thomas Aquine and Gagne withe Dionisius Carthusianus make mention who expound this place as I doâ—… thoughe they were Schoolemen and in the Barbarous tyme. So dothe Augustine in his 99. Ep. to Euodius Accolampadius alleadgethe â—… place of Fsay as though that Christ wente to Hell to deliuer vs from Hell Did not he all that vpoÌ„ theÌ„ Crosse was not his passion sufficient was his deathe an vnperfect deathe 〈◊〉 not he reconcile vs to his father 〈◊〉 asswaged his Wrathe ouercaâ—… Sathan and Hell BEZA who fiue yeares after that I had expounded this place in a booke entituled that CHRIST neuer came in Hell written in Lâ—…ten vpon the first of Peter 3. Chap. and 19. verse takethe this Pryson for hell As Sathan is said to be put in prison whiche sense doth not impugne mine assertion notw estandig it is not so probable For Peter speaketh of them that liued Beza of them that were dead Peter of them of NOACS dayes to whome hée preached Beza of them that were in hell to whome NOAC did not preache Peter and Moses meane of them to whoÌ„ of his infinite mercy hée gaue 120. Yeares to repente BEZA of them that were in hell is there any repentance in hell any confession of a mans faulte but here were gyuen an 120. yeares to repent If BEZA his opinyon please any man better then mine lett him folowe it who Conspirethe withe me agaynste them that alleadge this place for Christes preachinge in hell You saye that Christ fetched out onely the obedyent and faithfull these were disobedyent vnfaithfull ergo by your owne iudgement he went not thether for their cause if not for their cause then may you be ashamed to aliedge this place for that purpose How coulde he preach or fetch out Abraham Isaac and Iacob with the rest when as they were long after the floud and these before the floud They were Godly men the other desperate they were not in hell the othere were there without redemtion Peter saith that it was the spirite of Christ y e preached to the obstinate and that in the time of Noac before hée toke mans nature vpon him The papistes say that it was soule of CHRIST Howe coulde his Soule preacheÌ„ before it was Before hée was man before hée was created and ioyned to the body That whiche was not in the tyme of NOAC coulde not preache in the time of NOAC The Soule of CHRIST was not in the tyme of NOAC wherefore it coulde not preache in the tyme of Noac you say that it was the Soule of Christe that preached in hell Peter doth not meane of the Soule of CHRIST but of his Spirite of his diuine nature which is GOD equall with the Father and the Sonne Is not their ignorance intollerable that doo not sée that Peter speakethe not one worde of y e soule of Christ but of his God head Is it credible that Christ did onely preache in hell to them that were desperate in the dayes of NOAC and not to others aswell were there none desperate but they of NOACS dayes was not Cain before them desperate and Esau after the floud Peter saith that this Spirite of CHRIST preached to thâ—… disobedient of Noacs tyme The papistes say that hee preached to all in generall Peter to the disobedient and Desperate they to the obediente and faithfull Peter to the Oyantes they to the Patriarches Peter to them of NOACS dayes they to all the iust before Christ. Peter when the Arke was in Preparinge they when Christes bodye laye in the graue Peter where there were Eyght persones saued and the rest drowned they where there were an innumerable companye and that in Hell Peter where there was amendement looked for they where there was none amendement for in Hell is no redemption Peter in earth they in Hell Purgatorye and Lymbus Where the Arke was made therâ—… preached this Spirite of Christ. The Arke was
not made in Hell but in Syrya about Libanus Wherefore this Spirite of Christ preached not in hell You say that CHRIST delyuered them that were in the state of Saluation either such faithefull Fathers as were in Limbus Patrum or suche as were neither so good as to bée in Limbus nor so despreate as to be in hell but to be as Newters and in a meane and therefore in purgatory But Peter saythe that this Spirite of CHRIST perached to the Obstynate and Desperate Gyantes and that in the dayes of NOAC If hée had preached in Hell should not hee as well haue Preached to CAIN and suche other as were before the floude as to ESAV and IVDAS and suche like whiche were after the floude If hée Preached to the Faithfull as you saye why dothe hée name the vnfaithfull Wherefore PETERS meanynge ys easelye to bée perceiued of the wise well knowen of the learned and fully awnswered to them that will not cal white black and blacke white If we should say saith Augustine that they that are in hell can beleue in Christ what absurdities should folowe contrary to our faith And howe coulde they haue bene deliuered out of hell if they had not beleued in him is there any deliuery any saluation any redemtion without him This place of Peter saith Augustine doth not pertaine to hell but to those dayes rather of Noac the forme whereof he applieth to these dayes Thus much Augustine with a manifest explanatioÌ„ of this place after the same order and maners that I do The Spirite of Christe preached where there was amendemente of Lyfe and there where the floud ouerflowed where the arke was made were 120. Yeares of repentance was giuen where eight persones were saued where Noe preached but none of these were in hell ergo this place is not vnderstand of Christ beinge in hell Smith I haue a place out of Peter that shall proue mine intent substan cially fortifie it strongly conclude with me effectually to the abolishment of all your argumentes and ex positions Doth not Peter say that the Gospell was preached to the dead and who are they that were dead were they not they that were in hell or rathere in purgatorye and in Limbus Carlil If you say that the Gospell was preached vnto the dead you either meane them that were a liue then when Peter liued and dead in synne which are all they that will not beleue as Lira expouÌ„deth this place or els ye meane theÌ„ that are dead and departed out of this life Smyth I meane that the Gospell was preached to the dead Carlil The dead are not called the Soules that liue but the bodyes which are dead You holde that the Fathers that were in Hell did liue Smyth So I holde Carlil Ergo they were not deade but you saye in this obiection that the Gospell was preached too thâ—… dead Are not the dead bodyes without Senses can they sée can theâ—… heare whose eares are in the earthâ—… consumed by tyme aâ—…d eaten with wormes Neither is this worde dead takeâ—… at any tyme for them that liue 〈◊〉 the other life but is onelye approâ—… pried to the body euen by the exposition of Tertullian A dead body is without lyfe soule and Senses Ergo it was the bodieâ—… that were dead and y e gospell therefore was not preached to them Wherefore we must saye that when Christ shall come to iudgâ—… the quicke and the Deade thaâ—… 〈◊〉 the quicke we meane them y â— â—…all bee alyue when Christe shall â—…me to Iudgement 1. Cor 15. by he deade suche Bodyes as sleepe 〈◊〉 their Graues till the last daye â—…d their foules either in payne or â—…easure in sorrowe or â—…olace 〈◊〉 felicity or misery in Torments 〈◊〉 in Ioye in Hell or Heauen â—…hyche beinge ioyned to their boâ—…yes shall Receyue Sentence eiâ—…her to their Saluation or Conâ—…mnation The Gospell was preached to Adam nowe deade but then aliue â—…hen Christe Iehoua preached to â—…im the Seede of the woman to Noac nowe deade but then alyue â—…hen God tolde him that his Spiâ—…ite shoulde no longeâ—…â—…tryue with â—…an To all other both that were either â—…aithful as the Prophets and Paâ—…riarches were and the other faithfull or to y e vnfaythfull as to Caine â—…owe dead and then aliue to the Gyauntes before the floude noâ—… deade and then aliue Wherefâ—… did hee preache to them that thâ—… shoulde be iudged like other menâ—… fleshe that is that they might 〈◊〉 to synne and be mortifyed aâ—… shoulde lyue to God warde in 〈◊〉 Spirit Nowe the Gospell mortifieth sâ—… as beleue and raysethe them 〈◊〉 that they mighte lyue godlye aâ—… Spiritually The Gospell was preached to 〈◊〉 deade that is to men that are dâ—… in synne so is dead vsed Smith Howe aunswere you Miâ—… cheas who sayethe that CHRISâ—… ascended before them openinge tâ—… waye Carlil It waâ—… not Christ but tâ—… Enemye some vnderstande it 〈◊〉 Nabucodonosor his Armye wâ—… assaulted and inuaded Hierusalem Nowe I wyll alleadge other miâ—… myndes of the whiche not one 〈◊〉 them dothe alleadge yt as you 〈◊〉 you falsify the Texte and sorge â—…ther sense then euer Micheas â—…aned â—…is breaker was Sedechias who 〈◊〉 through the ruynous walles w t â—…ny others for hast to escape Afâ—… our English translation all this â—…ap is applied to y â— vtter destrucâ—…n of Hierusalem After Pagnine â—…s breaker of the wall was the â—…ngell whiche kylled the Assiriâ—…s and the King that went before 〈◊〉 Ezechias Others as Pellicane â—…unster and Castalio apply from â—…is place But I will gather the in â—…ede O Iacob vnto the ende all 〈◊〉 Christ who shall gather a great â—…ultitude at Hierusalem lyke â—…ckes of sheepe of suche a nomber â—…at they shal one opppesse another â—…e breaker of the gappe shall bee â—…essias who shall subdue your eâ—…emyes releue your miseryes and â—…ing you to felicity This Kynge â—…all goe before you Iehoua shall â—…e his name he shalbe your head guide But according to the letâ—… by this breaker vp is meaned 〈◊〉 Kinge of the Assirians and Babâ—…nians withe their soldyours Smith I go saith Christ to prepâ—… you a place Ergo there were nâ—… in heauen before that Christ aâ—… ded to prepare a place Carlil Is this a good Argumentâ—… you and I and halfe a score 〈◊〉 shoulde goe to London and 〈◊〉 should saye I am afearde that 〈◊〉 Innes should be taken vp tâ—… are so many that goe I wyllâ—… and prepare a place for vs. Doth yt nowe folowe that 〈◊〉 went to London before vs 〈◊〉 London emptye before Is thâ—… Citty where no Body dwelletâ—… Is that a Realme where thereâ—… no Cytizens or Subiectes or tâ—… HeaueÌ„ wher ther is no Saynctâ—… none inhabitauntes Let vs expounde the Text 〈◊〉 dinge to the Englishe Bible reâ—… in the Churches Christ seing his Disciples much â—…ered and troubled withe his saâ—…ges as where he sayd that
Ireneus hath set out an absolute â—…orme of our faythe in like manner as the other haue done and this either hee forgotte for lacke of memory or neclected it as an absurâ—…ity or dispyâ—…ed it as a fable or ab â—…orred it as a thing contrary to our Faythe whiche neuer placed anye faithfull mans Soule in hell 9. Neither is this patch in Tertulian where there is a perfect Rule of our Faythe published 10. Neither in another larg Crede in y â— said Tertul. against Praxea 11. Neither in Origene who hathe a long discourse of the belyef 12. Neither in Gregâ—… NeocesarieÌ„si which Ruffinus dothe interprete in â—…ib 7. cap. 25 13. Neither in Ciprian though ther 〈◊〉 a Creede ascribed to him in S. Hieromes workes y e same assigned to Rufine whiche hathe this addition notwithstanding hée saythe y â— it signifiothe no more but that heâ—… was deade buryed For it is a Phrase amonge the Gréekes anâ—… sometymes among the Latins 〈◊〉 in Cic. off 1. Dilapsa arma cecideruÌ„â—… y â— a Participle is ioyned w t averâ—… of the same signification as in thiâ—… place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buried 〈◊〉 descended whiche two wordes aâ—… all one and signify onely his Bâ—… ryall And so is descended vsed in Geâ—… 44. where Iacob is sayd to desceâ—… into Sheol meaning that hee wâ—… layd in his Graue 14. Neither in y t Councel of Niâ—… Socrat. lib. 1. c. 8 15 Neither in Eusebius CesarieÌ„sâ—… Theodoret. 1. cap. 12. 16. Neither in the 3. Crede repeâ—…ted in y â— Councell of Nice for thâ—… 3. were there recited 17. Neither in y â— long Créede reâ—…ted of Athanasius in an Epistle Epictitus Byshop of Corinth 18. Neither in the Créede y â— Athaâ—…asius hath in his Epistle of the Siâ—…odes holdeÌ„ at Arimini Selencia 19. Neither in Athanasius in lib. dâ—…â—…aiore fide 20. Neither in y t longe Créede set out by the Byshops of the East Socrat 52. c. 19. Athanasius in epist. Aâ—…imini ad Selencia 21. Neither y â— Crede y â— was made againste the Arrians in y â— Ctttye of Illiria called Sardicâ—… Hillariuâ—… in his Booke of Sinodes 22. Neither in y e exposition of Hil. 23. Neither in any of those Créedes which are in Socrat. 2. c. 30. and in Athanasius of the Sinodes of Ari. Seleuc. Hillarius againste the Arrians 24. Neither in a Créede of them of Selenc and Isauria Socra 2. cap. 40. Sezo 4. cap. 22. Epiph. lib. 3. Tom. 1. Ser. 73 25. Neither in another Créede in y e Syn. â—…olden at Arimini 26. Neither in the Synode of Illiâ—… about the yeare of Christ 370. The odor 4. cap. 8. 27. Neither in the excellent Creâ—… of Damasus Byshop of Rome Theâ—… odor 5. cap. 8. 28. Neither in the Crede set out 〈◊〉 Euseb. Socrat. 1. c. 8. 29. Neither in the Crede of Hillaâ—… set out in his Booke de Symb. 30. Neither in his booke De Fide 31. Neither in that worthy Creede of Basill in Asteticis 32. Neither in y â— singuler Créede of Greg. Nazianzene 33. Neither in the exquisite Créede of Marcus Victorinus in his 1. booke against Arrius 34. Neither in that Substaneiall Crede of Epiph. in Anchorato 35. Neither in Eustatius Byshoppe of Antioche writing vpon Ps. 16. 36. Nether in his booke De Anima 37. Neither in Remigius Byshoppâ—… of Antissid or writing vpon Ps. 16. 38. Nether in Hypolitus ex lib. dâ—… ibâ—…tione â—…alentorum 〈◊〉 And ex epistolâ—… ad Regin quâ—…nd 40. Nether in his oration in Magâ—…um canticum Theodoret. 41. Nether vpon the second psalme 42. Nether Ambrose in expos â—…idei â—…heodoret dâ—…al 2. niconfusus 43. Nether in Theodoret in his diâ—…og â—…mpatibus Where the Crede oâ—… Nice is expounded 44. Nether is it in y e couÌ„cell holden â—…t Alexandria Niceph. 14. c. 28. 45. Nether is it in the Crede of the â—…st councell holden at Toledo in â—…he yeare of Christ 420. 46. Nether in the Crede of the former councell holden at Ephesus in â—…he yeare of Christ. 532. 47. Nether in the Crede of the couÌ„â—…ell of 〈◊〉 Soâ—…ra 2. c. 34. 48. Nether is it in the councell of Constantmople against Eutiches about the yeare of Christ. 449. 49. Nether in the beleyfe of Flaâ—…imus set out in the said councell 50. Nether in the Crede of y â— Synode of Chalcedon repeated in Zonaâ—… 51. Nether in the crede of the 〈◊〉 thers in Ciril lib. 1. ad Regi 52. Nether in the Crede of Thoâ—… dorus in the. 5. Councell holden 〈◊〉 Constantinople After Christ. 〈◊〉 53. Nether in the confession of thâ—… faith whiche was aduouched in 〈◊〉 Councell at Toledo the thirde 〈◊〉 the yeare of Christ. 545. 54. Nether in that landable Credâ—… published by Gregory the first 〈◊〉 of that name 55. Nether is it in that Epistle thâ—… Liberius Bishopp of Rome wroâ—… to Athanasius confessing his fayth and beleyfe 56. Nether in his absolute confessiâ—… of his faith whiche is published 〈◊〉 the boke of Councells 57. Nether is it in the Crede of Spiâ—… ridion Niceph. 8. c. 15. 58. Nether in that famous confessiâ—… on of the faith which the Bishopp of the East gaue vp to 〈◊〉 〈◊〉 Emperoure Niceph. 9. 〈◊〉 â—…ib 9. c. 〈◊〉 5 6. Nether in the Crede of Acatius y e time of Constantius seera 2. c. 40 â—… 61. Nether in the duble confessioÌ„ Marcus Arethusus before the â—…mperoure Constantius at Sâ—…rmy 〈◊〉 the yeare of Christ. 354. Socra 2. c. â—…0 37. 62. 63. Nether in the two or three Credes in the. 4. councell holden at Tolledo â—…4 Nether in the Crede in the first councell at Toledo 65. Nether in Carolus Magnus his Crede in his boke de Imag. c. 1. 66. Nether in the Crede of Ephesus in the yeare of Christ. 435. I coulde repeate a greate nomber of moe Credes and will hereafter if these be not sufficient Smyth I say as I said before it is ynoughe that it is in the Crede made by the Apostells Carlil I haue proued y e it was not made by y e Apostels If it had bene made by them it foloweth not that this addition was made by theÌ„ for it was certaine hundreth yearâ—… after added as I shall declarâ—… herâ—… after The Crede saith that he deâ—… cended into hell who suffered vnâ—… der Pontius Pilate who was cruciâ—… fied dead and buried but that waâ—… the body of Christ ergo thâ—… 〈◊〉 sendeth Christes body to hell Buâ—… the body descended no further theâ—… to the Graue and rose againe thâ—… third daye That whiche went to hel saith the Crede rose again but the body rose againe Ergo the body went into hell which is an absurdity to affirme That which was buried descended iuto hell saith the Crede the soule was not buried therefore it descended not into hell That that went to hell saithe the Crede rose the thirde day from
the dead were there any dead in hell if they were dead what did Christ among them but you say that they were a liue the Crede saith y â— the were dead to who he descended and from whence he rose The Soulâ—… dye not then it folowethe y e hée rose from the bodyes that were dead and not from them that liued If his Soule went to hell whether went it before the body was buried or after If before why saithe the Crede that it went after But if it went at all it must nedes go immediatly so sone as it departed out of the body which was vpon the crosse and at three of the clocke at after noone for the body was buried two or thrée houres after about six of the clocke or a litell before Where was the Soule all that while if it had gone to hell why did not the Crede place it before his buryall for euery mans Soule is placed either in heauen or hell before the body be buried Wherefore sayth ERASMVS hée was no artificer but some cobler or patcher that placed it soo preposterously that patched it soo vndecently that set it so disorderly iu suche a place as it nether a greeâ—… with the sentence before nor aftâ—… Augustinus affirmeth that Châ—… did them no pleasure that were Abrahams bosome whiche had â—… wayes the Diuinity and the hoâ—… Ghost present with them and thâ—… Lazarus rested in that bosome 〈◊〉 fore Christes death which he 〈◊〉 leth the rest of the poore man 〈◊〉 kingdome of God and the Parâ—… dise of y e thefe which he dareth 〈◊〉 call any parte of hell nether to 〈◊〉 taken in the good parte notwiâ—… standing he maketh difference bâ—… twene that eternall life which 〈◊〉 Angells enioy and that rest Whâ—… the fathers before Christ had Aug. saith that y e solues are in 〈◊〉 Sed non in ea actione qua corpore 〈◊〉 cepta vegetantur Tom. 2. pag. 570 epist. lib. cap. 12. They are in pleasâ—… seates till the resurrection Tom. 3 pag. 472. de Trinita 15. cap. 25. 〈◊〉 saith vpon the 36. psalm that wâ—… shall not be there where the saintes shalbe to whoÌ„ it shalbe said Come you blessed and possesse the kingeâ—…ome prepared from the beginning of the worlde there thou shalt not â—…e saith he who doth not knowe â—…ut thou maiste be there where the proude barren riche man in middest of tormentes did sée the poore man resting on highe Thou beinge placed in that rest thou doest safely loke for the dayâ—… of iudgement when thou shalt receiue thy body when thou shalt be changed on suche sorte that thou maist be equall with Angells In such like state as thou departest out of this life in such like thou shalt bee restored againe to life The soule saith Augustine all the tyme betwene their departure and the resurrection are reserued in hid places according as they deserued whiles they liued nether to rest or misery The Soules of the iust are in Abrahams bosome the wicked are tormented in hell The iust are in rest the wicked tormentes All mens Soules saith Augustiâ—… Tom. 3. de Eclesi Dog c. 77. c. 7â—… before Christ were in hell afâ—… they are with Christ. How a greeth this with the worâ—… before where â—…e saith that all 〈◊〉 iust werein rest in Abraham bosâ—…me in solace and ioye If the bosome of Abraham be a 〈◊〉 crete place of the father as August saith whither Christ ascended afteâ—… his passion why was it not 〈◊〉 same before was it remoued 〈◊〉 suche an Immortall place 〈◊〉 remoued can it bee altered or emâ—… tyed Smith Christ saith Ignatius in 〈◊〉 second Epistle Descendit ad 〈◊〉 num solus He descended to hell alone but he ascended with a multitude Carlil In these fewe wordeâ—… there are two manyfeste Erroâ—… â—…irst you saye that these woordes â—…re in his seconde epistle when as â—…hey are in his firste epistle to the Trallians Notwithstanding I thinke it is â—…o greate offence to alleadge one eâ—…istle for an other but it is an inâ—…ollerable errour to falsefy an holye â—…nans writing as you do for Ignaâ—…ius meaned that Christ was buriâ—…d and with him manye bodies did â—…yle he saith not that many soules â—…id rise with him neither is there â—…ny resurrection of the soul. Ignatius wordes are these Accorâ—…ing to his owne will hee was trulye â—…rucified and truly dead heauenly â—…hinges earthy and thinges vnder â—…he earth beholding it the heauenâ—…ye as incorporall creatures the earâ—…y as the Iewes and Romanes and â—…ther men who were then present â—…heÌ„ Christ was crucified they vnâ—…er the earth being a greate multiâ—…ude did rise with the lord for many saith Mathew bodyes of sainte which were a sleepe rose with 〈◊〉 out of their graues which were 〈◊〉 open 27. chapt He descended 〈◊〉 Haden into his graue alone but 〈◊〉 cended with a multitude and 〈◊〉 the wall which was of olde 〈◊〉 midde wall hee dissolued and 〈◊〉 the thirde daye his father raiâ—… him and after certaine dayes whâ—… in he was conuersaunt with the Apostles hee was taken vpp to his father and sitteth at his right hande there remaining till his ennemie be putte vnder his feete as a foote stoole Wherfore on Friday at three of the clocke hee receiued sentence of Pilate his father permitting it The sixt houre he was crucified The ninth he expyred Before the sunne was sette hee was taken downe from the crosse and was buryed in a newe Sepulchre The Saturdaye hee was in the â—…aue vnder the earth where Ioseph 〈◊〉 Arimathia had laid him In the Lordes day he rose from 〈◊〉 deade according to that which â—…as prophecied of him As Ionas 〈◊〉 in the be llye of the whale three â—…s and three nightes so shall the 〈◊〉 of man be in the hart of the â—…arthe 〈◊〉 dayes and three nights The day of preparation contayâ—…th his passioÌ„ the sabaoth his buâ—…al and rest the Lordes day his reâ—…urrection Thus far faithfully translated out 〈◊〉 Ignatius Nowe M. Smith consider your â—…ause expende better your allegatiâ—…s let not your wilful negligence â—…ue men occasion to speake euill of â—…de authours ignorance is to bee â—…edressed with knowledge negligence by diligence Smith Clemens Alexandrinus â—…mmediatelye after the Apostles writeth that Christ descended 〈◊〉 hell Carlil Clemens Alexandriâ—… hath this errour amonge manye â—…thers that y â— fathers before 〈◊〉 that liued vertuously were 〈◊〉 fied either by the lawe or by Pâ—…losophy but to haue beene withoâ—… faithe in Christe and therefore 〈◊〉 Hell to haue taried and looked 〈◊〉 the descending of Christe and 〈◊〉 Apostles by whose preachingâ—… there they were conuerted and 〈◊〉 leued in Christ so saued Stroâ—… 5. 6. These errours are so prodigiâ—… that he is madd that would affiâ—… them Howe coulde they bee iustifiâ—… by the lawe
Caemeteâ—… rium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleepe because â—… there do our bodies sleepe if theâ—… slepe Ergo they must ryse Galienus the Emperour permitted christians to haue churcheyardes or burying places in y â— yeaâ—… of Christ 260. The graue is called guphar maueth psal 22. 16. 30. because that all y â— come of the earth shall to the earth returne Gen 27. Gen. 3. 17. Preacheâ—… 3. 20. a place vnder the earthe Abaâ—… don darknes and land of obliuion Psa. 88. 12. 13. Iob. 10. 21. confer a notâ—… Pro. 9. 18. I will repeate the wordes outto Hosee as the Geneua Bible hath translated them and Pagnine and Sebastian Munster a manne whâ—… hathe translated the Bible oâ—… of the Hebrue into Laten mosâ—… truly moste plainly and moste effectually as Martine Bucer did reporte I will redeme them from thâ—… power of the graue I will deliuer them from death O death I wil be thy death O graue I wil be thy destruction Here are ioyned deathe the graue which Christe did ouercome and destroyed by his resurrection firste in himselfe and secondly in all mankind whose bodies he shal rayse in the last day out of their graues I woulde saith God in Hosee haue deliuered you from the violence of the Assirians from death from the graue if ye had repented Paul applieth it to the resurrection when this corruptibility shall put on incorruptibility this mortalitye immortalitye then shal the Lord Iesus call vp y â— dead empty the graues scoure y â— churchyards conquere death raise vp our bodies awake the corpses that do sléepe raise them to immortalitie Pauls wordes are these O death where is â—…hy sting o graue wher is thy victory The old translation hath for the graue death him folow y â— ordinary Lyra Haymo Augustinus Iustinus And Ambrose vpon this place and the. 72. Interpretors haue for Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul hath Neither can this place be vnderstanded of hell for there are soules and no bodies there are torments intollerable in the graues the bodies slepe without paine neither is there any resurrection of the soule it neuer dieth it neuer sleepeth it is not consumed to dust it waxeth not olde it liueth either in paine with Sathan or in ioy with God There is in this 13. of Hose verse 13. From the hand of the graue I would redeme them And in Amos God threateneth to punishe Idolaters that if they hide themselues in dennes dongeons caues and the graue he will finde them out or vp a lofte in heauen or as one that climmeth into y e highe Towers In y â— text of Geneua it is If they shall digge into the hell Can a man digge in hell Are there anye mattockes there anye â—…pades any shouelles any tooles â—…s it not a spiritual place prepared â—…or Soules and for no diggers Wherfore heere yee maye see what Sheol is Read Pagnine in Catar and my note vpon the 9. of Amos. Ionas being in the belly of the fish praieth he calleth this belly agraue a deepe darke dongeon an obscure denne and full of desolation neyther was it hell for Hell is not in the fishes belly but it is a place inuisible to vs but to the dampned sensible terrible and full of paine the paine wherof no tongue can expresse of the which I haue written largely vpon Esay 30. Christ interpreteth this Sheol to be the hart of y e earth to be Christs graue and therfore not Hell neyther was Christ buried in hell Thus muche of Sheol out of the Canonicall bookes of the olde testament Now let vs sée what the Apocripha say of Hades of whose naturâ—… and propertye I haue noted somewhat before In the 13. of Toby it is put foâ—… Sheol the graue which phrase is declared before in the place of Deuâ—… 32. 39. 1. of the Kinges 2. verse 6. in Wisdome 16. v. 11. This woorde Hades is put for Sheol the grant and can be taken for no other thinâ—… in the booke of Wisdome where the wicked say that none returneth frâ—… the graue And that it must nedes be so vnderstanded their imaginations declare where they hold that there is no life to come no heauen no heâ—… no reward for the iust nor punishment for the vniust where the oldâ—… translation hath in the 10. of Wisd How that God drowned the Egyptians and brought the Israelites 〈◊〉 altitudine inferorum from the deapth and bottom of hell where they neuer were y â— greke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bottome of the déepe thaâ—… is out of miserye out of Egypte and the red Sea and so expoundeth Pellicane The sonne of Siracke giueth counsell exhorteth all men prouoketh the niggard and also perswadeth w e the liver all to do good while he liueth for after death after a maÌ„ be buried brought to his long home and to his graue there is no hope of amendment no rewardes canne profit no Popes pardons no Peter hence no indulgeces a paena culpa no masses no diriges no obites no Lady psalters no praiers for them y e are dead They that are in y e graue they that are buried can not prayse God saith Baruck and that it is meaned of the graue these wordes declare which followe in the same seauententh verse VVhose soules are out of their bodyes Of this I haue noted more vpon the text of y e â—… Psalme The graue in Baruck is Sheol as appeareth there Thus haue I noted all the plaâ—… of the bookes called Apocripha â—… came to my memorye and in 〈◊〉 place Hades no more then Sheol in the Canonicall bookes doth signify Hell where are the dampnâ—… soules In the first chapter of Wisdome where it is said that God created all thinges without faulte neither was there any poyson nor hell vppon the earth he meaneth if Adam had not fallen there shoulde haue bene no death nor graue which he meaneth by Hades It is for the graue Wisdome 2. verse 7. when Hades is taken for Hell in the new Testament it is alwayes ioyneâ—… with extreame punishment without payne it is y e graue with painâ—… or tormentes it is hell As for Sheol wherin consisteth halfe of our controuersye and the ignorance wherof hathe forged mo Hells then euer God created doth neuer signify y e place of euer lasting punishement of the which I will speake anon leaste that the poysonfull tongue should falsly accuse me Let vs come to the new testament And thou Capernaum which arte lifted vp vnto heaueÌ„ shalt be brought downe to Hades to the ground If ye vnderstand by Capernaum the citty with houses temples and walles which shoulde be ouerthrowne cast down for the sinnes of y e people as Sodome and Gomorrha were then coulde it not sinke into Hell for there are neither townes citties nor
villages if yee vnderstande by Capernaum the people neither did they all as I supose go to hell neither had they all vowed to Baal neither did their bodies goe to hell Wherfore the phrase meaneth and enforceth an vtter destruction and desolation of Capernaum To be lifted vp or exalted vp to heauen signifieth to be glorious and puffed vp with pride and presumption and to be brought downe to be brought downe to Hades is 〈◊〉 be inglorious In the 16. of Mathew Christ saith that the gates of Hades shall not ouercome the Churche shall not vtterly destroy the faithfull nor afâ—… length preuaile for though they kiâ—… the bodyes they can not touch the soules They do presse but shall not oppresse inuade but not preuaile assault but not enter consume y e flesh and bones but not the soules By gates is meaned the tyrauntes and cruell magistrates that sit in iudgement and condemne the Christians and innocentes who will not deny Christ. Suche like 2. false Iudges were those two elders who accused and condemned Susanna The gates of Hades are the gates of deathe the false iudgementes of wicked Iudges their malitious charges their threatning enforcementes and moste false sentences for they condeme the innocent and iustifye the malefactors throughe â—…ribes they shed the innocent blood through rewardes their eies are blinded their mindes corrupted and true iudgement peruerted they pronounce death for life the â—…ope for righte the halter for helpe the galous for deliuery and the graue for grace So are they become the authors of death murther and of all iniquitye Such false Iudges and terrible tyrantes were they that sate in the gates which rayled vpon Dauid Suche they were that condemned y â— martyres in quéene Maries daies The Iewes did geue iudgement and sate in the gates of the cityes And Dauid calleth y â— gates of death presente death And Ezechias in Esaye 38. verse 10. calleth these gates the gates of the graue Thus ye see that the gates of death and the gates of the graue are all one I knowe that Origene and Aâ—… brose with others call these gaâ—… of death and of y e graue vices 〈◊〉 Christ speaketh here of the persecâ—…tion Of these gates read my discourâ—… at large vpon Math. 16. In the Râ—…uelatioÌ„ after Iohn had sene a straâ—… vision he fell downe at his feete this personage was Christe whâ—… willed him to be of good châ—…are anâ—… not to feare For saith he I am thâ—… first and the last and therfore God And I haue the keyes of Hades and of death raysed my selfe and 〈◊〉 my selfe out of my graue wherforâ—… I was God in so doing and man in that I was raysed from the dead and out of my graue And in like manner in the 6. of the Reuelation death goeth before and Hades the graue foloweth afteâ—… immediately The place of the Reuelation 20. maketh death and the graue Hades to deliuer their dead bodies Wherfore Hades necessarily is here taken 〈◊〉 Sheol the graue Hetherto I haue declared out of the new Testament where Hades â—…s put for death the graue Nowe â—… will describe vnto you how that Hades in the 16. of Luke is placed â—…or Hell and what Hell is Hades is in no place for hell but 〈◊〉 the 16. of Luke there it is ioyâ—…ed with flames and tormentes â—…herfore Geenna a place prepared â—…or the damned ioyned withe tormentes it is Hell without them y â— â—…aue Bucer vpon Luke 16. Hell is place full of tormentes full of fire â—…nd extreame punishment without â—…lace neither canne they that bee there ascend or come out That hel â—…s full of torments Christ declareth â—…n Luke 16. ver 23. full of fyer ver 24. 〈◊〉 of extreme punishment without â—…lace verse 25. y â— they can not come out it is euident of the 26. verse Hell is called Geenna of Gy a â—…lley and Hinnom a valley of the children of Hinnom This Hinnâ—… possessed this valley whiche 〈◊〉 before the gate of Hierusalem 〈◊〉 led Carfit it was called also 〈◊〉 phet of blowing of trumpetts aâ—… striking of drummes lest the Fâ—… thers should haue had compassiâ—… of their sonnes hearing them 〈◊〉 so pittifully lament so horriblâ—… câ—…ing so terribly die so miserablâ—… For the priestes of Baal like blacâ—… monkes did this sacrifice drawiâ—… the children to and fro through tâ—…â—…er and thinking to do highe 〈◊〉 uice and an acceptable sacrifice 〈◊〉 Moloch which was an Idol of thâ—… Ammonites This Idol had in him seauen châ—… bers or places In one to receiâ—… meale an other turtels the thirde 〈◊〉 shéepe the four the a Ram the 〈◊〉 a calâ—…e the sixt an oxe the seaueÌ„ the a childe Of this Idol read Leuit. 18. verse 21. c. 20. 2. Deu. 12. 31. Deu. 18. 10. 3. of Kinges 11. verse 5. 7. â—…hey builded highe places to Mo â—…och in Tophet Hier. 7. verse 31 Hier. 32. verse 35. Act. 7. verse 43. â—…sias destroied Moloch and made â—…he place Tophet a dunge hill and 〈◊〉 cast carâ—…on there and therefore Tophet for the filthynes thereof is taken for hell where there is extreme punishement appoynted for the desperate It is called Geenna â—…gnis the hell of fyer or fiery hell Math. 5. verse 22. it is called in Math 18. verse 8. 9 an euerlasting fier in Math. 23. verse 33 the iudgment of hell Hell is a place of extreme darkenes where there is be waylyng and â—…ashing of téeth and euerlastinge â—…er which is prepared for the diuell and his angells Math. 25. verse 30. 41. Hell is an vnquencheable fiâ—…r where the worme of Conscience doth not onely accuse but also biâ—…th where y e fier shall neuer cease Hell or Tophet is a place prepared from the beginning for thâ—… King Synacherib and suche otheâ—… wicked persons and desperate abiectes 〈◊〉 and large the burning therof is â—…yre and much woode thâ—… breathe of Iehoua like a Kyuer 〈◊〉 brimstone doth kindle it This definition doth declare thaâ—… it was created from the beginning and for the wicked and the matteâ—… wher with they are tormented iâ—… fyre and wood the place déepâ—… and large of capacity to receiue aâ—… infinite nomber and that it shall continue for euer the breath of Ie houa declareth which hathe nonâ—… ende Of this place I haue discoursâ—… at large vpon the 30. of Esay wheâ—… this matter is fully declared of hell which is y â— second death a lake thâ—… burneth with fyre boyleth with brimstone Read Reuel 21. 8. Thus much out of the scripture directly with much more but I sâ—… dy to be briefe and to see what thâ—… â—…ors say The tormentes of hell are perpeâ—…all terrible terrors feare without â—…yth paine without remission the â—…angman strangling the helhounds â—…ourging the worme gnawing the â—…onscience accusing and the fyre â—…onsuming or rather continewing
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 〈◊〉 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 〈◊〉 vehement that no breath appeared or sturred in him Thus far the text other translaâ—… it all rwonge who say y â— there 〈◊〉 mained no breath in him For thâ—… Hebrue worde Natar is not to 〈◊〉 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 â—…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„ wheÌ„ce 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. 〈◊〉 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 coÌ„fort to reuiue to make aliue yet Loth was not deade Lehacheioth Naphshi If I shall walk saith Daâ—…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. â—…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Mathewe it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in dede Christ was â—…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 â—…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
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 â—…rum Purgatory Paradise Chaueâ—…r in the rom of the rose 〈◊〉 mus de sanâ—… to amoâ—…e Sillius lib. 13. Campi 〈◊〉 odâ—…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 â—…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 â—…16 of Luke To descend signifieth Iâ—…red â—… note psal 49 18. Iorad sheol to descend in to a pitt oâ—… graue Iob. 7. 9. Luk 16. â—…6 Abrahams bosome â—…thy vpon the eight of math Hebru 1â—… Lutz in purga â—…ory â—…ell where Hell 〈◊〉 â—… Ephesians â—… 12 Iohn 12 〈◊〉 Iohn 14. 30. Iohn 16. 10 Iob 1 5. 6 Hell in the aâ—…r Steuchuâ—… Pet. philoâ—… â—… 27. Suidâ—…â—…rab 3 â—… pet 2 4. 〈◊〉 8. c. â—…ell in the aâ—… Lactantius 107. Christ ascenâ—… into hell Bucer vpon Math. 27. Dremes of Christs decending into 〈◊〉 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—… â—…â—… 4. Lactantius 7. â—…â—…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 â—…7 â—…5 g. 44. 29. 31. â—… of the kings â—… 9. Ephes. 4. 9. 〈◊〉 Steuchus Lira vpon the â—…7 of geue Dathan Corâ—… and Abiroâ—… Nomb â—…33 Psal. 106. 17 Sheol the earth Ioseph Lib 4. aâ—…iqui â—…at c 3. hathe not hell buâ—… earth Augustine is full with me Tom 4. quest super Numeâ—…os c. 29. Pag. â—…42 Nombers 16 â—…2 Dâ—…ut 11. 6. nomb 26. 9. 10 Psal. 106. 18. Sheoll August Tom. â—… Epist 164. August Tom. â—… quest super 〈◊〉 Lib. â—… c. 〈◊〉 Deut. 32. 2â—… The bottome of hell burned beware of such tranâ—…lations gâ—…ad Sheoll 〈◊〉 Into the earth be â—…oth betâ—… 〈◊〉 〈◊〉 as ps 63 10. Ps. 104 30. psal 146 6 An hypâ—… Caietan Fâ—…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 â—…6 of wis calleth iâ—… the gâ—…es oâ—…death or graue ps 9. 15. Borrhai â—…pon this place Sheol misery Deut 32 39. Tob. 13 2. wis 16. 13. Hadeâ—… Iob 7 9. Lâ—…ra saith â—…o Sheol Iob. 11. 7. Iob. 19. 26. 2â—… if that be â—…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 Lecâ—…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 gâ—…aphar maueth for that man returneth to the earth froÌ„ whence he came as I no â—…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 〈◊〉 graue Psal 9. 17. Sheol the graue Ps. 9 17. graue death Sheol Proper to the body â—…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. Cahldâ—…m paraphrast rab saâ—…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 bâ—…d of death prou 7. 27 the soroweâ—… of the graue and 〈◊〉 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 Thesmaâ—…eth the shadowe of death Psal. 23 4. Iob. 10. 21. 22. Iob. 12. 22. Iob. â—…6 16. Iob. 38. â—…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 Muâ—…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 coÌ„mend at Cambridge when he reade the. 119. psâ—…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 Sâ—…cos is properly â—…ro 23. 30 where Beâ—…r Sâ—…ow ca aâ—…e the graue Psal. 86. 30 â—… of the kinges 19. 2. 10. 11. 15 The same in the ps 88. 6 â—…s called the lowest pit meaning the graue tâ—…ough there meâ—…apho rycâ—…lly 〈◊〉 â—…gnifieth misery 〈◊〉 Nephes the life The lowest graue Ps. 86. 1â—… the same is Shacath pâ—… 103 5. The greatest bible Hell deuided Foure Hâ—…lls Limbus infantium Limbus patrâ—… after Herolte is aboue purgatory the highest hell 〈◊〉 Cortesius vpoÌ„ the 4 of the senten dist 3 Purgatory August vpoâ—… Psal. 86. 13. Augustine coÌ„plaineth of his owne ignoâ—…nce Psal. 88. 3. Bor â—…actia to the graue beneth as Sheol tacâ—…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—… 〈◊〉 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. â—…o interprete which â—…ihnifieth siâ—…ence Psal. 115. 17. Duma Psal. 139. 8. Sheol Caâ—… pensiâ—… Ps. 1â—…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.