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
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
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
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
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
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
say Let vs swallow vp the innocent like a graue eueÌ„ whole as those that goe downe into the pit The latter parte of this verse declareth what the first is And it is the manner of Dauid and Salomon to amplifye euery verse in manner on such sorte that either the former part declareth the latter or the latter the former This considered ye shall easely vnderstande one by the other An harlottes feete leade to death and her steppes to the graue A whoores house saieth Salomon is the way to the graue which goeth downe to the chambers of deâ—…the That which he calleth the chambers of death in the latter parte in the former he calleth the graue Now by Salomon the graue is the chambers of death The same is in other woordes in the second chapter Her house saith Salomon tendeth to death and her pathes vnâ—…o the deade A whore consumeth nature wasteth the bodie drieth the bones driueth to consumption quencheth naturall heate infecteth man with pockes leprosye and other diseases and by that meanes bringeth him to deathes doore to the earth to his graue Sheol and Abadon are taken for the graue Prou. 27. verse 21. so they are Psal. 88. verse 11. as I haue noted before Ye shall finde Sheol in Prou. 9. 18. Prou 〈◊〉 11. and Pro. 23. verse 14. Smite the childâ—… saythe Salomon and thou shalt deliuer him from Sheol from destructionâ—… from hanging and as the 72. Interpretors saye from death so they translate Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a morte from death miserye and misfortune The graue saith Salomon is neuer satisfied and therefore the graue Sheol hath his name of Shaal to desire because that the graue saith nener ho make a graue and it refuseth not it consumeth the body And here the greatest Bible is constrayned to translate Sheol the graue Rabby Immanuel Pagnine Sheol is some sodayne death which leadeth to the graue The Precher saith that there is nether wysdome worke inuention or knowledge in the graue And before in the third verse where he saith that they go to the deade y â— olde translation hath ad inferos the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof it is euident that Sheol is alwayes applied to y e bodye which is here here in misery or after this life laid in the graue and apertayneth only to the body It is in Salomon that loue is as stronge as deathe and gelousie as cruell as the graue The Geneua Bible translateth it so Likewise Munster diuerse others Here is death put in the former parte of the verse and the graue in the latter signifiyng all one thinge in effecte Esaye prophecieth that there shall so manye people dye of hunger and by other kindes of death as sweate and plague that the graue muste make her wider to receiue them nether doth it appeare by the text that these whiche wente to Sheol into their graue were dampned Ergo they went not to hell neither speaketh hee here of their soules but of their bodyes so that Sheol is not hell but the graue Pagnine in Racab Esaye inueighing against Nabucodonoser kinge of Babylon maketh by a figure called prosopopaeia by an hyperbole the deade to speake the deade to bid him welcome the dead to triumphe ouer him and to reioyce at his deathe and comming For saith the texte the graue yeldeth vp her dead euen kinges and princes to salute him and to save that hee was come downe vnto the ground and graue as they were and that the wormes are with him and about him This verse doth plainly declare as Munster translateth and Geneua Bible thoughe the said Geneua Bible translateth Sheol Hell in the 9. verse without cause That Nabucodonoser was not in hell nor they that saluted him but in the graue whiche the prophet maketh to speake with her dead Where there were wormes there were these and there was Nabucodonoser but in Hell there are no materiall wormes but in the graue Ergo neither they nor Nabucodonoser were in Hell And they say in the 15. verse that he shall or rather is broughte downe to the graue to the sides of the pitte which words declare that Sheol is the graue and nothing els but a pit or ditche The translators of y â— greatest Bible though wresting Sheol before and in other places are compelled and as it appeareth perswaded to translate it the graue in the 19. ver or els they must say that his deade â—…arkasse was caste out of Hell wheras I think ther are no bodies nor shal be till the last day Besides all this was it like y â— Nabucodonoser was in hell who was elected who gaue thanks to god w t pure affection praysed him with earnest mind magnified him with voice honored him y â— liueth for euer whose power is incomprehensible whose kingdome eternall whose workes are all truth whose waies are iudgement who pulleth downe the pompe and pride of the presumptuâ—… ous I haue noted more vpon Esay 14. In the same sense Sheol is puâ—… in Abacuk 2. verse 5. Ioyned with deathe as it is diuers times wherâ—… I haue noted more Rabby Dauid and Pagnine in Rachab and Munster calleth it deathâ—… and sepulcher Ezechias said that he shoulde go to the gates of the graâ—… which he called in the 17. 18. verses the pit of corruption for saythe he in the graue and deathe ne man can praise the Lord. The graue and deathe are ioyneâ—… likewise in 28. of Esay verse 15. and Munster expoundeth them so vpon Esay 38. Porta inferorum inquit Zuinglius est periphrasis morieâ—…di The gates of the graue which they translate the gates of hell is a circumlocution of dying and death And in like maner Oecolampadius handleth this place of the 38. of Esaye verse 10. By an allegory of beautifull trees Ezechiel prophecied against Pharao â—…inge of Egypte sayinge that if the â—…inge of Assiria was not able to â—…esiste the Babylonians how much â—…sse he The like sentence is in Esaye 14. wher Nabucodonoser was brought â—…o his graue as here Pharao and y â— â—…inge of Assur and the graue is defined in Ezechiel 31. 14. 15. 16 and 18. to be a pit and place in the earthe where the bodyes do slepe And in Ezechiel 32. 18. 19. 21. and in y â— saide 21. verse and in the 27. verse is Sheol and in the 22. verse 23. 24. 25. and 26. is Chebarim graues and in the 29. and 30. verses is Bor a pit so that Sheol Cheber and Bor are all one And in the 2â—… and 26. verses of the said 32. chapter of Ezechiel he calleth the lande of the liuing this life and the graue the Lande and the earthe whether they wente with theyr weapons where the deade slepe where the bodyes rest without senses And therefore the churchâ—… yard is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
expedient for there are twelue Articles besides and it is against y â— â—…alogy of our faith it ingendreth many inconueniences manye absurd opinions friuolous fables and phantasticall visions notwithstanding the phrase of the Hebrue and Greke and also of the Latyne shall easelye refell your erronious opinions and long custome the author of errour The septuaginta interpretors did for the most parte translate Sheol by Hades which they were assured â—…id signifie the graue and the circumstances thereof Afterward certaine doctors ignoraÌ„t in the Hebrue tongue and phaÌ„â—…sying the fables of Plato of Latyne poets turned Hades infernum or inferos or orcum and the Englishe hell Whereof arose this pernicious â—…eresy of Christes descending into hell Notwithstanding I am able to proue out of Homer Sophocles 〈◊〉 ripid Virg. Ouid others y â— Hadâ—… signifieth in them as wel the graâ—… as it doth hel And the same is commonlye vsed of Ecclesiasticall writers for the graue and deathe For where Helias prayed to God that â—… widowes sonne of Sarophtha might be restored to life it is in Prodromus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there he calleth Hades deathe which others would translate hell against the mind 〈◊〉 Prodromus againste the praier oâ—… Helias against the wordes of thâ—… scripture The same Prodromus vttereth in plainer wordes calling it the gates of deathe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tabitha was dead which Christ calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same Prodromus so tearmeth the deathe of Christe from whence hee rose writing vpon the last of Mathewe and a litle before he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tombe which he termeth here the gates of Hadou 〈◊〉 gates of death Nonnus in his â—…raphrase vpoÌ„ Iohn where Christ 〈◊〉 y â— he would dissolue the temple meaning his body raise it vp the third day he vseth Borethron Hades where Christ spake onely of his resurrection For he saith y â— hee would rayse his owne body out of Hades out of his graue which place manifestly declareth y â— he raysed his body out of the graue not out of â—…ell For no man y â— is well in his wites will say that his body was in hell Wherefore Hades signifieth the graue and not hell as it may do in the Crede where as it is in the 〈◊〉 of Iohn that Lazarus was like to â—…ye or at the poynt to dye Nonnus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Hades is taken foâ—… death or for his graue by an other name y e same Nonnus calleth it Lazarus tombe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there are no tombes in hell Hee calleth iâ—… Borethron and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all whiche Nonnus flatly cal calleth death and the graue frâ—… the which Christ deliuered 〈◊〉 raysed Lazarus read Nonnus diligently Where Sybil writeth that Adamâ—… his children dyed she saith y â— theâ—… descended into Hades calling it thâ—… earth where they were buried 〈◊〉 that place where Christ was buryed she calleth the house of Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore iâ—… the 2. of the Actes Christ is said tâ—… haue bene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is vnderstande 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y â— he was in y e house 〈◊〉 Pluto meaning his graue If ye would folow your own phantasy ye can not fay that Christ was in hell but in y â— house of Pluto for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes with an accusatiue case either expressed or vnderstanded Neither signifieth Hades amongâ—… the Grekes any thing els properly then Pluto for wheÌ„ y â— diuision was made amonge y e three children of Saturne Iupiter was kinge in the East Neptune ouer the Iles Pluto in the west The poets and Grecians who filled the world full of fables O Graecia mendax assigned heauen to Iupiter the sea to Neptune the earth to Pluto whereâ—…ore he is said to be the kinge of the â—…arth Homer Iliades reade Cic. 2. de natura deor Lact. 1. c 11. pluto hathe his name of riches for that out of the earth procedeth golde siluer corne â—…nd all other riches â—…nd as all thinges come out of the â—…arth so all thinges fall to the earth men our bodyes also as I haue no â—…ed before Now it is euident that Hades is â—…he house of Pluto which is y â— earth â—…d graues The which Pluto is â—…yde to haue dominion ouer the â—…ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades which 〈◊〉 translate hell hath dominion 〈◊〉 the dead where are the dead euen by Homâ—… are they not in their graues Ergâ—… the graues haue dominion ouer tâ—… bodies till the last daye At the laâ—… daye the fier is said to burne Hades Shall hell be burned or not rathâ—… the earth which the same Sybil saâ—… shall yealde the dead bodyes anâ—… calleth the earth Hades Auernus is a lake in Campania 〈◊〉 highe trées growinge about it 〈◊〉 thicke that as the inhabitants râ—… porte the filthy sauour killed thâ—… birdes flynig ouer and therefore 〈◊〉 is taken for hell amonge the poetâ—… and dedicated to Pluto There are Cimerii that dwell iâ—… such darke dongeons that they caâ—… neither see the sunne rise nor set 〈◊〉 by them the Poets imagine thaâ—… there is away to hell Styx is a pestilent puddle in Arcadia and poysoneth all liuing creatures that 〈◊〉 of it and therfore tâ—…en amonge the poets for a lake of hell Phlegeton is also a burning lake â—…id taken for a lake in hell All â—…hese as Strabo saith are fables and Acheron and Aechrusia are riuers â—…n Campania and taken for hell Tartarus is the lowest parte of the â—…arth and of the fabulus poets taken for hel a tarassein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turbando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigore 〈◊〉 reade Beza vpon 2. Petr. â—… verse 4. Let vs omit profane writers and returne to the scripture what Sheol â—…s It is euident in the 30. of Iob where the graue is defined and desâ—…ribed in other wordes I know saith Iob that thou wilt turne me to death an house of witnes to euery lyuing creature Iob calleth death an house of witnes so saith Ouid. Tendimus huc omnes haec est domus vlâ—…ima cunctis Se rius aut citius sedem properâ—…mus ad vâ—…am To the earth we come both great and small an house for euery wight Betimes or late thether we hast a place for vs by right And the Chalde paraphraste calleâ—… it the house of the graue because the graue is as â—…n house to euery mortall man and therefore the. 7â—… Interpretors calâ—… the earth an housâ—… to euery mortall thinge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the â—…8 verse 〈◊〉 the 33. chapter of Iob Elihu saith 〈◊〉 God vseth many meanes to with drawe men from sinne and from death and the graue where Nephes is ioyned with Shacath as the same Nephes is with Sheol
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.