the faithfull is the high way to felicitye and faith is the saluation of our soules 1. Pet. 1. 9. The assumptioÌ„ is prooued by Iosephus who faith that Adam confessed his fault and craued pardon for his offence Moreouer Adam did not only confesse his fault but also repented and beleeued in the seede promised And as he and Caua were the first that offended so were they the first that receiued grace and ascended into heauen excepte Abell and Enoch Which is prooued by Salomon or rather by Philo in these wordes Wisdome saythe hée whiche is the sonne of god preserued the first father of all mankind from his offense Is not be saued that is deliuered from his offence from sin from errour but in hell there is no saluation then was hâ—… in heauen by the same faythe thaâ—… we haue His faith made Christes death as present to him as though it had béen done in déede for faithe apprehendeth thinges absent and thinges whiche are not subiect to our senses consider Heb. 11. 1. And therfore Christ is killed to the faith of the elect euen from the beginninge of the world And although Castalio and Beza resolueth the latter parte of this 8. vers on this sort whose names are not written from the creation of the world in the booke of life of y e lambe which is killed Nonwithstanding they must nedes conclude that the names of the faithfull are and were written in the booke of life in the â—…iuely booke of the lambe which is heauen for so Christ define the it â—…aynge vnto his disciples Do not glory because that yow haue subduâ—…d spirits but because that your â—…ames are written in heauen Is it â—…ny absurdity to place the soules where their names are written Are their names holier then their soules wher good mens names are writteÌ„ thither ascend their soules but in heauen are good mens names written then there must nedes be their soules To what vse were it to haue my name written in heauen if my soule shall haue no fruition of heauenly ioyes no contemplation no solace no felicity The disciples were predestinated to this felicity and therfore receiued presently when their tabernacle was dissolued when their soules departed out of the body For they must nedes reape one fruite enioye one felicity whose fayth is all one whose sacraments in effect are all one for bothe haue eaten one spiritual bread dronke one spiritual drink for they dronk of the spirituall rocke whiche is Christ. The red sea expresseth our baptisme The cloude the grace of the holy ghost Moses the highe priest Christ the Israelites the Christians the rocke Christ. Can he come in hel who is forknowne of god predestinated from euerlastinge called of purpose iustified by faithe and consequently glorifyed Ys the forknowledge of god doubtfull Is his predestination mutable Is his calling of purpose vncertain Or our iustificatioÌ„ variable Or our glorificatioÌ„ iÌ„ doubt Adam was gloryfied in y â— presence of god alwayes alwayes elected alwayes in sure hope and in an infallible expectatioÌ„ of heauenly felicity To glorify is as y â— papistes terme it to canonise to make saintes to geue felicity to introduce a man into y e incoÌ„prehensible ioyes of heauen And to signify a certaintye an infallible truth in electiÌ„ng calling iustifying glorifyinge he vseth the preterperfect tense as though it were done already and so it is in déed with god shal we measure y e author of time with time or the geeuer of felicity by mans phaÌ„tasie or the certentie of saluation by the doubtfull iustisiynge of the Papist If Adam were foreknowen fore elected fore appoynted and consequently called glorified how could he come in hel Is there any iustification in Hell any fayth any hope of better lyfe any saluation any remission of sinnes any inuocation of the name of God anye glorificacion anye felicitie Hell is withoute Hope Geenna withoute grace Satan withoute Saluation Tophet without ioye the worme of conscience without solace gnashing of teeth without gladnes Let vs speake of Habel It is saide that Habel beinge dead did speake So is it saide of the Soules of the faithefull in the Reuelacion he is saide to speake whiche lyueth then Habel and all the faithfull do liue because they speake also because that God is the God of the lyuinge and not of the dead Moreouer by this worde speakinge is painted forth his felicitie which hee hath en ioyed from his martirdome hitherto for Christe saith that who so euer shall lose his lyfe in this world for Gods cause and religion as hee did shal fynde it agayn in the next but if he should goe to Hel after his death as our romishe Catholickes doo teache and affirme it were an euill exchaunge and the death wil lingly receiued for his cause or religion very slenderly recompensed but Habel was found iuste and is so called both of Christe and of S. Paul There is none iuste but hee that beleeueth for as S. Paul saith whatsoeuer is not done of faith is synne the iust man lyueth by faith Habel was iust therfore he lyued by his fayth There is in this sentence of Habel thrée thinges to be noted faithe â—…ustice and immortall life Iustice is the frée gift mercy and goodnes of god geuen vnto man by fayth fayth bringeth immortality or euer lasting felicity for the perfection of faythe is felicity faythe endeth where immortality beginneth then hath faith done his part when yt hathe obtayned y e whiche it trusted vpon and then ceaseth hope when yt enioyeth that which yt hoped for then remayneth charity w e S. Paul sayth is the gretest of the thre because it contineweth florisheth for euer among y e saiÌ„tes Herin doth Ireneus erre affirmiÌ„g that faythe and hope remaine after this lyfe For he supposeth that all mens soules from the beginning of the world are kept in a secret place abiding or wayting for y e last day and therefore to beleue and hope stil. But SalomoÌ„ or rather Philo saythe in the 4. chapter of the booke of wisdome The iuste thoughe they dye before their tyme or beinge younge yet they are in reste Augustine calleth Habel a virgin a priest a iust man and a martiâ—… hee hath deserued sayeth hee the crown of martyrdome this crown is felicitie vnto the whiche wee are bounde to haste vnto If there bee a churche in heauen as wee must needes confesse there is where Christe is being the head then is it an iniquity to denye Habel to be there being the first martyr Bernarde placeth him in heauen because hee receyued deathe pacientlye by his brother Cayne who persecuted hym for hys vertues sake for Abraham Esra an auncient Hebrue Doctor affirmeth that Cayne kylled Habell because hea sayde that vyce shoulde bee punished and Uertue rewarded
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
in barathro nullum reperitur Adiuit Nusquam ErebuÌ„ corpus Christi Num sensibus orbuÌ„ Corpus obire potest vastissima regna tyranni Tartarei quò nunc descendit corpus in antrum Horti cuiusdam Tumulo surrexit ab imo Quid corpus Corpus rectà petiisse sepulchrum Dicitur hand animus nihil immortale sepulchrâ—… Conditur Inclusum fuit ergo sindone corpus Per triduum haud vltra tumuluÌ„ piâ—… symbola mittuÌ„â—… Christum imo vero condemnant symbola monstra Et portenta hominum qui christuÌ„ in tartara truduÌ„â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant monumentum symbola Christi Hunc sensum verba vires sermonis hebrâ—…i Me doeuere â—…ec vsquam aliud me credere possâ—… In mentem induxi sic stat sententia librum Hunc fidei commendo tuae commendo tutelâ—… ¶ DOCTOR SMITH WRITING AGAINST Iohn Caluine and Christopher Carlil entituleth his Booke as followeth Refutatio luculenta crassae exitiosae heresis Iohannis Caluini Christophori Carlili Angli qua astruunt Christum non descendisse ad infero alios quà m ad infernum infimum qui locus est damnatoruÌ„ perpetuus aut ad sepulchrum A manifest refutation saith Smith of a grosse and pestilent heresie of Iohn Caluine and Christopher Carlil an Englishe man wherein they affirme that Christ desceÌ„ded into none other Hels than to the lowest hell which is a perpetual place of the damned or into his graue Thus farre the Title of Smith his Booke CARLIL I Maruell M. Smith what cause you had to write againste me whom you neuer saw who â—…euer offended you who neuer reasoned with you who neither had put in print any booke either in Englishe or Latine neither you euer knew me Smith I heard say that you did defende in the yeare of Christ 1552. at the Commencemente in Cambridge that Christ neuer descended into Hell and that Sir Iohn Cheeke Knight one of King Edwards CouÌ„sell did dispute with you and certaine others Carlil It is so Smith I haue againste you long custome olde Authoures generall councels and diuers Creedes Carlil Custome without Scripture is cause of errour Authours without the worde are to bee reieâ—… 〈◊〉 without Christ are worthie of reproofe And where you alledge diuerse Credes to them I will answere when you aduouche them I require Scripture for withoute it I will beléeue nothing to be necessary to saluation though you bring Carteloades of Doctors and deuises Smith Saint Gregory alleageth Gen. 3. 24. no man sayth he mighte enter into that place which was defended by the Aungels called Cherubins and with flaming burning Sworde but Paradise was so defended ergo no man might enter in till Christe came and remoued them awaye by his ascention into heauen Carlil If you vnderstand by Paradise heauen felicitie as Christe â—…oth Luk. 23. 42. We must nedes confesse that the Cherubins were neither so vnmerciful neither the â—…aked sword so terrible to y e iuste neither of suche force as to kéep â—…ut the faithful vnto whose faith the Cherubins gaue place y â— sword remoued and the way was open the faithful of all ages let into the celestial Paradise for to the faithfull Paradise is neuer shut to the vnfaithfull it is neuer open Faith is the keye that openeth the locke vnto euerlasting life Faith is not onely a sure and infallible expectation of heauenly ioyes but also an apprehensioÌ„ of the same For where Faith ceaseth there beginneth immortality Where hope maketh an end there is the ful perfection full fruitien full contemplation of the maiestie of Iehoua Let vs expound the text according to the letter Adam saw this vision sensibly in the aer as Dauid an Angel with a naked sweard 1. Chro. 21. 2. Sam. 24. 16. Iosua 5. 13. and Balam Num. 22. 31. to declare that no man shoulde eate of the tree of liues that is to haue felicitie till he departe oute of this life and to shewe that no man by his own merites should ascende into heauen wher the tree of liues is kept with the sworde from all them whiche passe not through tribulations by faith whereby entrie is made into heauen Epiphanius iudgeth this vision to haue appeared to Adam that he might thereby admonishe his children that by his example they might be reduced froÌ„ sinne Augustine is of the former opinion Lib. 2. contra Manichaeos cap. 23. Tom. 3. And of the later de gen ad lite lib. 11. cap. 40. This Uision which Adam sawe was in the aer heaueÌ„ is aboue the aer many thousand miles This was before the gates or entrie into the terrestriall paradise you feigne it to bee at the gates of heauen This was for a terrour to Adam and to his posteritie for his transgression This is remoued by faith this giueth place to the iust Christe entred not into the terrestriall Paradise but into the heauenly Luk. 23. 42 43. 2. Cor. 12. 2. It was the terrestriall Pararadise where this vision was seen Smith I perceaue that you make two paradises the one celestiall the other terrestriall which you will haue to be the whole earth Carlil That is my meaninge notwithstanding paradise by a Metaphor ys taken for prosperitie and pleasant places To the which Tirus and Assiria and the lande of Israell are compared Ezech 27. 28. 31. 36. Ioel. 2. Gen. 13. By the lyke metaphor in the newe Testament it is taken for felicitie for the bosome of Abraham and the kingdome of heauen Luk. 23. 2 Cor 12. Reuelat. 2 By this discourse their dreames are easely confuted who place paradise withoute the tropiks or vnder y â— equator or in a highe montaynâ—… or in the circle of the mone or in the middle region of y â— aire or in Fortunatis insulis or in campis Elisiis Amongst the latins so many doctoures so many opinions Could there grow any trees in y e aire or any beasts be fed about y e mone ether flouds run such other thinges whiche were all in Paradise Wherefore certayne of the gre kes as Chrisostome Theodoret Epiphanius accuse such dreamers and specially they reproue Origene with certaine Heriticks who either expounded paradise allegorically or anagogically The Iewes are more monstrous and phantasticall who saye that god prepared paradise before the creation to receue the iust as thei departed which is not so but it may be a figure of heauenly felicitie which was prepared to that effecte before the foundation of the worlde Ephesi 1. And therefore some translate Michedem from the beginning other some from the Easte Smith Iacob lamenting the death of his sonne Ioseph whom he thought had beene deuoured of wilde beasts saide I will descende downe vnto my sonne lamenting into hell Nowe if Iaacob were in Hell and also his sonne Ioseph who were both ful of faith and good workes then
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
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
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
liued but they were not â—…n Hell Ergo neither this fyre nor â—…lague was in Hell for it touched â—…he liuing and not the dead Anna the mother of Samuel in her song sayth that it is the Lord that killeth and maketh aliue that bringeth downe to the graue and â—…ayseth vp I maruell why they y â— translated the Bible at Geneua doo translate Sheol the graue in this place a little before Hell It is God that killeth and reuiueth that bringeth to deathe â—…r to the graue â—…r to deaths doore restoreth health againe If hée should bringe downe into Hel hee coulde not rayse them vp againe because y â— in Hell there is no redemption This place is vnderstanded of that place or of that miserye out of the which GOD canne rayâ—… manne vp but out of Hell he rayâ—… seth none therefore wee muste vnâ—… derstand it of the Graue Deathe misery out of the which he hathâ—… and doth deliuer many The same sense is in other woordâ—… in Deuteronomy 32. cap. verse 39. I kill and giue life I wounde anâ—… make hole And in Toby and in â—… booke of Wisdome For thou hasteâ—… the power of life and deathe anâ—… leadest downe into the gates of hell and bringest vp againe The old translation doth translatâ—… Vnto the gates of deathe and 〈◊〉 they take Hades for death not foâ—… hel as y e english doth As the cloudâ—… saith Iob vanisheth away so he thaâ—… goeth downe to the graue commeth vp no more Thus much Iob. wherby we vnderstand that a man being layd in the graue shall not rise tiâ—… y â— last day Then shall he rise again Iob was in like perplexitye and 〈◊〉 the like misery in the 14. chapter 〈◊〉 therefore desireth to be layd in 〈◊〉 graue or in some place vnder 〈◊〉 earth that therby he might esâ—…e all miseries â—…ope saith Iob for no ease no reâ—…se of my payne no remedye all â—…y hope is gone I hope for noâ—…nge but the graue my breathe is â—…rrupted my bowells consumed â—…y bones ake my dayes are spente â—…ely the graue tarieth for me â—…ere is in this first verse of the 17. â—…apter Chebar put for Sheol there 〈◊〉 Sheol defined Iob complaineth that the wicked â—…e without paine griefe go to â—…eathe and graue as it weere in a â—…eete slomber Thus dothe Munster Vatablus â—…o Iude Pellicane and Oecolampadius translate this word Sheol â—…nd the Gréeke Interpretors haue â—…he same sense and the 32. verse â—…athe Lecabaroth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72. â—…nterpretors the graues neither is â—…here any rest in hell Iob declaring the power of 〈◊〉 in creating the world his prâ—… ence in foreseing his spirit in 〈◊〉 shing his wisdome in ordering â—… hid goodnes in preseruing sayâ—… neither the graue neither y e 〈◊〉 ter of the grounde is hidde from eyes And here haue they translâ—… Sheol Hell against reason agaâ—… the nature of the word against propertie of the tongue and agaâ—… the meaning of the holy Ghost By the worde Abadon the 〈◊〉 brues vnderstande whatsoeuer conteyned in the earthe which open to the eyes of the Lord. I woulde rather vnderstande of Gods power wherby he is 〈◊〉 to rayse our bodyes putrified the Graues and cleane consuâ—… to dust Dauid being either â—…ore vexed conscience because of his acte â—… fence in causing Vrias to be slaâ—… and taking his wife Bersaba or 〈◊〉 ing sicke in bodie or afflicted 〈◊〉 enemies desireth God that he â—…ight liue and continewe a tyme healthe that he mighte be wayle 〈◊〉 acte repente with teares conâ—…e his faulte entreat for mercy â—…e God with humilitie obtayne â—…geuenes because saith he I 〈◊〉 perswaded that no man in the â—…aue canne praise thee none after â—…eathe canne aske forgiuenes paciâ—… thine indignation nor to haue â—…y hope of saluation Whersoeuer â—…e tree falleth there it lyeth The graue saith Ezechias kinge 〈◊〉 Iuda cannot confesse thee â—…eath cannot praise thee they that â—…e downe into the pitte canne not â—…ope nor be able to shew thy truth â—…mbros de bono mortis c. 2. Cyprianus â—…tra Demetri tractat â—… Hysichius lib. â—… in Leu. cap. 19. The same woordes in a manner the same sense is in Psal. 115. 17. â—…reacher 9 10. Steuchus and 〈◊〉 Romish Catholiques expounde â—…his place as I do in all poyntes Dauid triumphing that he had 〈◊〉 led Golias and giuing god thaâ—… therefore wisheth or rather is 〈◊〉 perswaded that god would turneâ—… the wicked into their graues sucâ—… were gods enemies his as y e Pâ—… listin es Ammonites Moabiâ—… Dauid did wishe his enemies toâ—… taken away but not their soulesâ—… hell he wished deathe but not 〈◊〉 nation It had bene against charity to hâ—… wished their soules in hell Neithâ—… is Sheol ioyned in anye place wâ—… the immortall soule whiche neâ—… dieth but alwayes with the body which dieth and is buried in Sheoâ—… in the earth and graue Sheol is alwayes spoken of the 〈◊〉 dy as we see in the swalowing 〈◊〉 of Dathan Core Abiron 〈◊〉 went downe quicke into y e earthe euen into Sheol which is thoughâ—… to be hell of the ignorant describâ—… of the obstinate beloued of y e simple commonly receiued of y e papistes â—…hy dothe the greatest Bible and â—…he Bible printed at Geneua translate Sheol the graue in the 6. Psal. â—…nd here hell Why did they not â—…nsider that the woordes were all â—…ne the sense all one the phrase all â—…ne Why doe they in some place â—…iue the right signification and in â—…ther detort it from the right sense Why doe wee loue darkenes more then lighte falshoode moore then â—…ruth Why do we prefer dreames â—…ables tales and old custome before the right vnderstanding of the scripture If Sheol be onely proper to y e body which soroweth dieth and is buried and applied to no other thing why doe they not translate it in all places alike Dauid being deliuered from the tiranny of Saul and out of the hands of all his ennemies read 2. of the Kinges 22. verse â—… firste thankethe god and secondly telleth howe that he had escaped them The sorrowes of deathe compassed me He meaned Saul and his men who compassed Dauid and his men round about to take them Must not he be sorrowfull that was in daunger of his ennemies that had muche to doe to escape deathe and the tyranny of Saule And the floudes of wickednes made me afraid By floudes is meaned y â— armie of Saul which Saul is called here Belial a wicked and cursed man without the feare God without mercy or grace fierce cruell furious the very childe of perdition therefore called Belial The nexte verse folowing is all one with this The sorrowes of the graue haue compassed me about The sorrowes of the graue and
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