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
in the which places is Sheol which he translateth Inferos and vnderstandeth all these places of y â— resurrection of Christ neither can Lactantius neither dothe hee in anye place approue the descendinge into hell Can he say that Christ descended into hell y â— saith y â— there are but 2. places out of this life heauen and hell which shall be fylled with the iust and vniust at the last daye in the mean tyme no soule is iudged for they are all both good and euill kepte in one safe custodye till our â—…iuiour CHRIST shall come and iudge them If from the creaâ—… on they are all in one place noâ—… thence deliuered till the laste daâ—… Then if Christ had gone thither 〈◊〉 could not haue deliuered them wâ—… by Lactantius shall not come ouâ—… till the last day Neither did Lactantius dreame â—… any time of the desceÌ„ding of Christ into Hell Galatinus saith that ther is no man holy vntill he be dead If he be holâ—… and a saint when he is deade theâ—… were all the Faithfull of the 〈◊〉 Testament saintes and saued by â—… same Fayth that we haue for theâ—… and we haue all eateâ—… one foode â—…â—…ronken of one kinde of drinke anâ—…â—…epende vppon one Rocke euen Christe Galatinus semeth to be repugnant to himselfe for he saieth â—… al went to hel before Christs death He alledgeth out of a rotten Rabinâ—… called Iehosua that hell hath seueâ—… names and truthe it iâ—… that nous of those Seauen yâ—… the Hell where the damned soules are Neither accordinge to their Phanâ—…sticall dreames Limbus and Hell where infants are damned neither â—…here y â— fathers of the old testameÌ„t 〈◊〉 nether purgatory as Iproue in this discourse The first is Sheol â—… that signifieth hell he citeth â—… 16. Psalme which I translate Thou shalt not forsake or leaue my bodye in the graue which I haue expounded before Abadon is the second name and in no place signifieth hell or any part of Hell but eyther the Graue â—…or Center or places in the earthe or anye thingâ—… that is loste and ioyned with Deathe for after deathe â—…oloweth the graue as in Iob. 26. 6. Iob. 28. 32. 31. 12. it is taken for y e graue and for that thinge that corrupteth in the Earthe as in Psal. 88. 12. the same thinge and Graue and is so called Psalme 88. verse 4. and in the 5. verse the Sepulcher and the Graue in the Sixte verse it is in solace the one in Abrahams besome full of Felicitye the other in Hell ful of misery and intollerable tormentes I haue a little before declared that Sheoll signifieth in the death of Iacob and Semoi onely the graue aâ—… the best Interpretors do translate Pagnine Munster Vatablus anâ—… as Chrisostome Photius and Theodoret expounde it writing vpon Paul Auenesra an Hebrue Doctor reproueth Onchelus for translating Sheol Geenna And Steuchus Library keper to Paule the Thirde Pope of that name inueyghethe againste Lyra saying that all those thinges are Dreames to deceyue and olde Wiues Fables to Blinde the simple People whiche hee wrytethe vpon liying Limbuâ—… or in sending Iacob to Hell whereas the Hebrue worde Sheol properly signifieth the Graue Augustine saithe that these are the woordes of Iacob to expresse his griefe notwithstanding he is variable Let vs repeate euerye place where Sheoll is founde in the Hebrewe Texte and proue by the Nature of the Worde propertye of the Phrase course of the Texte aâ—…alogye of the Scripture and Conference of the places where the Hebrue worde is founde what it is and how it oughte to be translated Where Dathan Core and Abiron withe their Confederates whiche were two Hundrethe and Fiftye murmured againste Moses and Aaron are sayd to descende into hell as the Latine Tranlation hathe it is not so to be translated It is an absurdity to call the earthe Hell or hell the earth Wherefore Sheol is here the earth which serued the sedetious Rebells for their graue And so is this place plainlier vttered in Ps. 106. â—…e 17. And after this sense Caietanus FoÌ„â—… seca Steuchus and Lyra thoughâ—… 〈◊〉 Catholiqueâ—… are compelâ—… led to expounde this place as I doâ—… Is it â—…ble that their bodyes their Namelies their goodes their substaunce tentes horses shéepe â—… orâ—…n descended into hell Dothe not the texte saye that they went all one waye hathe Sataâ—… anye néede of tentes can corporall thinges be in a spirituall place are there any bodyes in hell before the last dayâ—… The hellhoundes néede no shepe nâ—… mutton to eate nor horses to rydâ—… no apparell to put on for they are spirites and therefore néede none Wherefore Sheol is y â—earth in this place which swalowed them vp â—… closed them within it Neither dothe Augustine saye that they descended into hell but that y â— earth opened and deuoured them Here is â—…o be noted sayth the same Augustine y â— hell is here taken for the earth whither they did sâ—…nke For â—…nfernus is vsed as the sense reâ—…uirethe and here it signifiethe the inferiour pattes of the earth proâ—…erlye spoken of the dead se muche Augustine with more â—…here God is so sore offended w t the Israelites for their Idolatry he saythe that his Anger is kindeled that hee will burne the bottome of hell â—…o dothe the Bible at Geneua translate Sheol If the bottome of Hell be burned and consumed with fyre then there is no hell It is in Hebrue vnto the earth beneath This Phrase signifieth the inferior partes of the earth Moses addeth y â— Epitheton bottom or inferiour to declare y â— vehemency of the wrath of God in punishiÌ„g the offendors as who saye that he woulde soo plague them that not â—…nclye the Superiour paâ—…te of the Earthe shoulde bée Burned but also the inferior and inward parts where the springs are which shouâ—… be dryed vp the veynes of the 〈◊〉 so consumed that they shoulde neither yeelde Siluer Gold Tinâ—… Copper Yrâ—…n Leade or any 〈◊〉 ther Mineralles It is not like that a materiall Fâ—… which is here nâ—…med should 〈◊〉 Spirituall thinges Neither canâ—… Hell bee consumed which place 〈◊〉 appointed for euer to burne 〈◊〉 tuallye the Deuill his Aungellâ—… Ministers This Fire continued for a seasoâ—… the other for euer This Fyre 〈◊〉 ned the earth the other the danâ—… ned Souleâ—… This burned the 〈◊〉 dations of the Mountaynes 〈◊〉 ther the Hellhoundes This 〈◊〉 women and children with hungâ—… the other Sathans children Can a visible thinge burne an inâ—… uisible a worldly Fyre a Spiriâ—… all a fire sensible such as are 〈◊〉 to no senses wherefore this placâ—… Deuteronomye is vnderstandedâ—… â—… fyre of such affliction of such tormentes and plagues as the Israeâ—…tes did suffer For God plagued â—…hem then liuing and not the dead There did God plague where the Israelites
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
the snares of death as foloweth in y â— same 5. verse are al one and also y â— gates of death Ps. 107. 18. which is no more but death it selfe the feare of death who doth not feare y e graue abhorre death and deteste miserie The sense is this Dauid thoughte himselfe to be at deathes doore to be nere his graue when he sawe Saul his adherents so narrowly persecute him And therfore the Chaldee paraphrast translateth the Hebrue word The company of the wicked compassed me and the armed men and so dothe the same paraphraste turne the same Hebrue word in Ps. 119. 63. Hierome translateth it in y e 2. of the Kinges 22. chapter verse 5. the coardes Is it credible that Dauid would say that the coardes of Hell should compasse him are ther coardes in Hell Is Hell a materiall place and corporall or a place spirituall could the soule be bound with coardes rather the body is so laid in the graue bound coards Was Dauid in Hell when he thus â—…omplayned Would Dauid make mention of Hell where hee neuer entended to dwell Coulde hee goe to Hell whome GOD had elected and also predestinated to heauen Whom God had chosen accordinge to his hartes desire Was Dauid so vnfaithfull that hâ—… coulde dreame of hell when as hee with an vnfained faith committed his Soule to the handes of God to bee caried into felicity to his custody to bee defended from sathan and Hell As CHRIST did and after him saint Stephan Nether is the hande of God anye thinge els but a sure protection agaynste the enemye a defence from the wicked and in this place that Felicitye which God prepared from euerlasting for his electe Dauid being Deliuered from his enemies as it is in the firste verse of the 30. Psalme giuethe GOD thankes and also for his healthe whiche hee had recouered And therefore saith O Lorde I thanke thee that thou hast deliuered me froÌ„ the graue from them that desceÌ„de into the pitâ—… meaning the graue this place also haue they hetherto corrupted depraued the sence obscured the truthe deceyued the ignorant and supplanted the Simple for it is Sheol which they translate hell The geneua bible hathe this Thow haste brought vp my soule out of the graue And the greateste byble Thou haste raysed my soule vp from the graue What a translation is this to say that the Soule is enclosed in the graue and buried with the bodye whiche is an impietye to Imagine For the soule dyethe not it liuâ—…the alwaye nether is it buried for that is the body nether rysethe it oute of the graue as they say but out of the bodye it ascendeth into heauen and at the last day shall returne to the body Wherefore â—…f necessity they should haue translated Nephes the bodye which dyeth and is buried of the whiche worde I will Discourse after that I haue made an ende of Sheol Which two words appertaine only to the body therefore comonlyâ—… ioyned together to mortalitye neither of them to immortallity in any Canonicall booke of the old Tâ—…stament as I suppose Sheol may be taken for y e disease and sicknes out of the which he was deliuered because oftentimes death graue folow after sicknes Dauid being molested with his enemies as with Saul with Sauls soldiours with the Philistines and others wisheth that his enemies might be conquered dispersed and brought to confusion to death to y â— graue Neither was Dauid so vnmercifull in his praier so cruell in his petition so vncharitable in his affection so enuious in his anger that he would wish their damnatioÌ„ but rather that they might repent returne to mercy and be saued Where Dauid inueigheth against them that truste to their treasure glory in their goodes triumphe in their territories affecting honor dignity saith that they shall not continue but dye and be put in a pit like shéepe and be laied in the grounde in a ditche graue or pit and this is Sheol Are ther any shepe buried in hell Notwithstanding sayth y â— 14. verse that both the godly vngodly shall dye as concerning their bodies be layed in a pit or hole or graue yet when the righteous shall rise to felicity and the vnrighteous to miserie w t their bodies they shall rise Therefore saith Dauid I am perswaded that God will redeeme mee from the hand of the graue will receiue me to himselfe though my body consume in the graue as the bodies of the wicked do but by and by after deathe hee will receiue my soule and at the resurrection bothe bodie and soule And so doth Lacac signify sometime as I haue noted before The godly in the laste daye shall triumphe ouer the wicked who per secuted them in this life And that is meaned by the Morning in the. 14 verse Iob declareth these verses plainlye in these words when the ryche man slepeth that is to say dyeth he shall not be gathered to his fathers that is to those his Fathers who were Faithfull whiche were and are in heauen but shalbe tossed and afflicted miserably Of the gathering to the fathers I haue spoken before and likewise noted largely vpon genesis 49. In y e 49. Psal. verses 14. 15. Sheol is thrise for y â— graue or pitas Felix also trans lateth Nether is it probable that there are any shepe in hell but the text sayth that they are there where the shepe are the shepe â—…aye not in hell but in some pit or ditche as Felix translateth or in the graue as it is in y e bible printed at Geneua The chalde paraphrast turneth and beforteth all to another sense saying that the wicked killed and murthered the iust like shepe Omitting the morning wherby is vnderstandthe resurrection in the Fourtenthe verse Dauid inueiheth against his familyar frende who was a reuolte and a traitore whose name was Achitophel 2. of the kinges 15. verse 12. cap 19. verse 21. and cap. 17. verse â—… Lyra vnderstandeth it of the inhaâ—…ytors of Ceile 1. of the kinges 23. Dauid wisheth thâ—…t Achitophel his complices might go quicke into their graues be swallowed vp â—…s Chore â—…athan and Abiron were â—…ombers 19. In Hell there are no bodyes wherefore Sheol muste nedes be vnderstanded the graue and earthe as the 23. verse of the same Psalme declarethe manyfestlâ—…e Sheol signifieth the graue alwayes and Dauid spake as we do in englishe when we set our Children vnapte or vnthriftes or any othâ—… vngratious person we will wist that he were in his graue that hâ—… were dead that he were layd in thâ—… grounde that he were as farre vâ—… the earthe as he is aboue 〈◊〉 that the soule were saued And Dauid was as charitable aâ—… we are When Dauid was in extreamâ—… danger in so muche that Saul
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Caemeteâ—… rium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleepe because â—… there do our bodies sleepe if theâ—… slepe Ergo they must ryse Galienus the Emperour permitted christians to haue churcheyardes or burying places in y â— yeaâ—… of Christ 260. The graue is called guphar maueth psal 22. 16. 30. because that all y â— come of the earth shall to the earth returne Gen 27. Gen. 3. 17. Preacheâ—… 3. 20. a place vnder the earthe Abaâ—… don darknes and land of obliuion Psa. 88. 12. 13. Iob. 10. 21. confer a notâ—… Pro. 9. 18. I will repeate the wordes outto Hosee as the Geneua Bible hath translated them and Pagnine and Sebastian Munster a manne whâ—… hathe translated the Bible oâ—… of the Hebrue into Laten mosâ—… truly moste plainly and moste effectually as Martine Bucer did reporte I will redeme them from thâ—… power of the graue I will deliuer them from death O death I wil be thy death O graue I wil be thy destruction Here are ioyned deathe the graue which Christe did ouercome and destroyed by his resurrection firste in himselfe and secondly in all mankind whose bodies he shal rayse in the last day out of their graues I woulde saith God in Hosee haue deliuered you from the violence of the Assirians from death from the graue if ye had repented Paul applieth it to the resurrection when this corruptibility shall put on incorruptibility this mortalitye immortalitye then shal the Lord Iesus call vp y â— dead empty the graues scoure y â— churchyards conquere death raise vp our bodies awake the corpses that do sléepe raise them to immortalitie Pauls wordes are these O death where is â—…hy sting o graue wher is thy victory The old translation hath for the graue death him folow y â— ordinary Lyra Haymo Augustinus Iustinus And Ambrose vpon this place and the. 72. Interpretors haue for Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul hath Neither can this place be vnderstanded of hell for there are soules and no bodies there are torments intollerable in the graues the bodies slepe without paine neither is there any resurrection of the soule it neuer dieth it neuer sleepeth it is not consumed to dust it waxeth not olde it liueth either in paine with Sathan or in ioy with God There is in this 13. of Hose verse 13. From the hand of the graue I would redeme them And in Amos God threateneth to punishe Idolaters that if they hide themselues in dennes dongeons caues and the graue he will finde them out or vp a lofte in heauen or as one that climmeth into y e highe Towers In y â— text of Geneua it is If they shall digge into the hell Can a man digge in hell Are there anye mattockes there anye â—…pades any shouelles any tooles â—…s it not a spiritual place prepared â—…or Soules and for no diggers Wherfore heere yee maye see what Sheol is Read Pagnine in Catar and my note vpon the 9. of Amos. Ionas being in the belly of the fish praieth he calleth this belly agraue a deepe darke dongeon an obscure denne and full of desolation neyther was it hell for Hell is not in the fishes belly but it is a place inuisible to vs but to the dampned sensible terrible and full of paine the paine wherof no tongue can expresse of the which I haue written largely vpon Esay 30. Christ interpreteth this Sheol to be the hart of y e earth to be Christs graue and therfore not Hell neyther was Christ buried in hell Thus muche of Sheol out of the Canonicall bookes of the olde testament Now let vs sée what the Apocripha say of Hades of whose naturâ—… and propertye I haue noted somewhat before In the 13. of Toby it is put foâ—… Sheol the graue which phrase is declared before in the place of Deuâ—… 32. 39. 1. of the Kinges 2. verse 6. in Wisdome 16. v. 11. This woorde Hades is put for Sheol the grant and can be taken for no other thinâ—… in the booke of Wisdome where the wicked say that none returneth frâ—… the graue And that it must nedes be so vnderstanded their imaginations declare where they hold that there is no life to come no heauen no heâ—… no reward for the iust nor punishment for the vniust where the oldâ—… translation hath in the 10. of Wisd How that God drowned the Egyptians and brought the Israelites 〈◊〉 altitudine inferorum from the deapth and bottom of hell where they neuer were y â— greke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bottome of the déepe thaâ—… is out of miserye out of Egypte and the red Sea and so expoundeth Pellicane The sonne of Siracke giueth counsell exhorteth all men prouoketh the niggard and also perswadeth w e the liver all to do good while he liueth for after death after a maÌ„ be buried brought to his long home and to his graue there is no hope of amendment no rewardes canne profit no Popes pardons no Peter hence no indulgeces a paena culpa no masses no diriges no obites no Lady psalters no praiers for them y e are dead They that are in y e graue they that are buried can not prayse God saith Baruck and that it is meaned of the graue these wordes declare which followe in the same seauententh verse VVhose soules are out of their bodyes Of this I haue noted more vpon the text of y e â—… Psalme The graue in Baruck is Sheol as appeareth there Thus haue I noted all the plaâ—… of the bookes called Apocripha â—… came to my memorye and in 〈◊〉 place Hades no more then Sheol in the Canonicall bookes doth signify Hell where are the dampnâ—… soules In the first chapter of Wisdome where it is said that God created all thinges without faulte neither was there any poyson nor hell vppon the earth he meaneth if Adam had not fallen there shoulde haue bene no death nor graue which he meaneth by Hades It is for the graue Wisdome 2. verse 7. when Hades is taken for Hell in the new Testament it is alwayes ioyneâ—… with extreame punishment without payne it is y e graue with painâ—… or tormentes it is hell As for Sheol wherin consisteth halfe of our controuersye and the ignorance wherof hathe forged mo Hells then euer God created doth neuer signify y e place of euer lasting punishement of the which I will speake anon leaste that the poysonfull tongue should falsly accuse me Let vs come to the new testament And thou Capernaum which arte lifted vp vnto heaueÌ„ shalt be brought downe to Hades to the ground If ye vnderstand by Capernaum the citty with houses temples and walles which shoulde be ouerthrowne cast down for the sinnes of y e people as Sodome and Gomorrha were then coulde it not sinke into Hell for there are neither townes citties nor
verse 12. Psalme 49. verse 19. Psalme 107. verse 9. 18. prou 6. verse 30. cap. 13 ver 4. twise verse 25. cap. 23. verse 2. chapter 27. verse 12. 7. preacher 6 verse 3. 7. 9. Deuteronomium 23. verse 24. Hier. 31. verse 12. Esa. 29. ver 8. 16. Esa. 58. verse 11. Hieremias 2. verse 24. Micheas 7. verse 1. And in Exodus 15. vers 9. I will saith pharao fulfill my lust my desire and mine affectioÌ„ in spoyling these runnegats the Hebrues Iob. 39. verse 1. Habacuc 2. verse 5. Iob. 33. verse 22. Vaticrab Iashacath naphsho his soule saith the Geneua bible draweth to the graue The soule can not be buried Therefore thus translate it The man draweth towarde corruptioÌ„ Nephes shamar is to take hede to beware to be diligent Dare operam to put to a mans good will Deut. 4. verse 9. 92. cap. 6. verse 5. Math. 22. verse 37. Marke 12. verse 27. Luke 10. verse 27. psal 19. verse 9. Nephes and Sheol are so proper to the body that liueth and dieth that they are very oft ioyned together to declare the mortality of mankinde God saith Dauid psalme 49. verse 15. shall deliuer my life or me my selfe from the power of the graue which other translate my soule from the power of hell or of y e graue The same phrase words are in psa 86. ver 13. psa 16. verse 10. pro. 23. vers 14. Nephes which they translate y e soule is ioyned w t silence which signifieth the graue psa 94. vers 17. and the life ioyned with sheol psalm 88. vers 3. Casau nephes to lacke a mans pleasure preacher 4. ver 8. Nephes a mans selfe a man himself Deu. 4. verse 15. Nom. 30. ver 5. 6. 7. 8. 9. 10. 11. 14. Iob. 6. vers 7 Iob. 7. verse 15. cap. 9. ver 21. psal 3. ver 2. psa 6. ver 3. 4. psa 11. vers 1. psa 18. ver 12. 14. psa 33. ve 18. 19. psa 34. ver 22. psa 35. ver 3. 10 14. 16. 20. 28. psa 38. vers 12. psal 42. ver 1. 2. 4. 6. 8. 16. psa 43. verse 5. psa 57. ver 1. 5. 8. psa 62. vers 1. psa 63 ver 2. psa 66. ver 7. psa 69. ver 22. psa 71. ver 11. 25. psal 77. vers 3. psa 88. ver 15. psa 94. vers 19. psa 103. ver 1. 2. 5. psa 104. ve 1. psa 119. vers 20. 26. 29. 82. 110. 178. psa 120. vers 2. 5. psalm 123. ver 5. psalme 124. verse 4. 7. psal 131. vers 3. Esay 15. ver 4. Esa. 49. â—…erse 7. Esay 55. verse 2. 3. Hie. 37. verse 9. Lament 1. verse 11. 16. cap. 3. verse 20. 24. 25. 58. Ezechiel 3. verse 21. Ezechiel 4. verse 14. â—…osee 4. verse 8. prouerb 3. verse â—…2 cap. 6. vers 32. cap. 11. verse 17. â—…rouerb 18. verse 7. cap. 17. cap. 19 verse 18. preacher 7. verse 30. Bal. â—… verse 6. chapter 3. verse 1. 2. 3. 4 â—…hapter 6. verse 11. Iosua 23. verse â—…1 There died so many of surfets drunkennes that the graue sheol â—…as sayde to make her selfe wider â—…ephes Esay 5. verse 14. Habacuc â—…ve 5. Pagnine in Nephes Sheâ—… and Racab Chimus in psalm 4. â—…onas 4. verse 8. Eze. 13. verse 18. 9. 20. Nephes for the vexation of â—…ind Deutrono 28. verse 65. The â—…4 verse and 66 expoundeth it of â—…e greise and paines which they all sustayne 2 of the Kinges 4. â—…rse 27. Iob. 7. verse 11. chap. 10 â—…rse 1. psalme 13. verse 2 psalme 24. verse 4. psalme 25. verse 1. psalâ—… 107. verse 26. psalme 146. verse 1â—… prou 14. verse 10. cap. 16. verse 24 chapter 21. verse 10. chapter 24. ver 14. chapter 25. verse 10 chapter 2â—… verse 9. chapter 28. verse 25. Esaye 26. verse 8. 9. Lo Nephes â—…adag 〈◊〉 to be gilty Iob. 9. verse 21. Racab Nephes of a broad or shout stomaâ—… and corage or arrogant and proude prou 23. verse 26. Nephes a tablet Esay 3. verse 20. because that a tablet is much desired so is Nephes put for a desire Chimus saith so or rather as Rabby Abraham noteth because there I meane in the harte is the life and therefore they vsed to hange their tablets there Nephes is a body without life â—… coars a dead body without senses and feeling psalme 16. verse 10. Leu. 19 verse 28. Leu. 21. verse 1. 11. Leu. 22. verse 4. Nomb. 5. vers â—… Nomb. 9. verse 10. Nomb. 19. ver iâ—… 13. Act. 2. ver 31. Act. 13. ver 35. Ezech 16. ver 5 where Esay prophecteth â—… the deathe of Christe hee saitha that hee gaue his bodye to deathe Naphshi which they translate the Soule But his Soule coulde not dye And Virgil in the buriall of Polidorus vseth anima for the dead body in these wordes animamque sepulchro condimus and Lactantius in Phaenix vsed anima for the body Nephes for liberality If thous shew thy selfe liberall to the nedy Esa. 58. verse 10. The Bible printed at Geneua traÌ„slateth it thus If thou pourest out thy soule to the hungry refreshe the troubled soul the shall the light spring out in darknes The Bible reade in the churche hath thus If thou hast compassion vpon the hungry c. Here is Nephes taken for liberality for a liberall mind and a willing affection and compassion towardes y â— poore They should haue traÌ„slated it thus If thou pourest out thy liberality vpon the poore and refreshest the troubled person then shall thy lighâ—… spring out in darknes Thus far haue I declared out of the canonicall bookes of the old Tâ—… stament what Nephes is and 〈◊〉 of those places where it is foundâ—… and I do not find it for the immoâ—… tall soule in any place but alwayeâ—… applied to the body which dyeth 〈◊〉 man who is consumed by age sicknes or other meanes or toy â— breatâ—… which doth exspire or bloude thaâ—… is shed or y â— senses that shal peâ—… â—…he or to certaine motions of the mind or affections which dye with thâ—… body or seruauntes persons or 〈◊〉 a coarse and dead body so beastes which are al mortal or to God him selfe who hath no soule therfore doth signify God for that he is the giuer of life breath and beeing tâ—… all creatures neither hath God aâ—… immortall soule for that is a part of man inspired by God about the 6. moneth after the conception aâ—… I haue declared in my Latin booke â—…e animo Neyther is Psyche taken for the immortall soule in the bookes calâ—…d Apocrypha sauing as I remeÌ„â—…er in the 3. of Wisdome verse 1. Notwithstanding the Grekes take â—… diuers times for the immortall â—…ul as Plato in Phedone and Axiaâ—… But Aristotle taketh it for that â—…rt of man that dieth the immor tall soul he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animae which
â—…ey translate soules are the bodies the 41. verse of Esdras 4. â—…n the new testament it is for the â—…e as Math. 2. verse 20. Exod. 4. 20. They are deade that sought 〈◊〉 life of the child Math. 6. ver 15. â—…ke 12. ver 22. Mat. 10. vers 39. find a mans life is to saue it read â—…ath 16. verse 25. of that phrase â—…rse 26. Mark 8. ver 35. 36. 37. 〈◊〉 9. vers 24. 25. cap. 17. verse 33. â—…n 12. verse 25. in which places â—… phrase aboue meÌ„tioned is truly â—…pounded Math. 20. ver 28. Mark 10. verse 45. Luke 7. verse 20. 22. 23. cap. 14. verse 16. cap 21. verse 19. Iohn 10. verse 11. cap 12. ver 25. cap 13. verse 38. cap. 15. verâ—… 13. 2. Cor. 1. verse 23. 1. Thess. 5. 〈◊〉 23. Actes 20. ve 10. c. 20. ver 24 cap. 27. ve 10. Rom. 11. verse 3â—… 16. verse 4. philip 2. verse 30 1. Thess. 2. verse 8. Heb. 4. ve 1â—… 1. Iohn 3. 16. Reuelat. 12. ver 11 psyche for God himselfe Math. 12 18. Esay 42. 1. Heb. 10. 38. Anâ—… so doth God the father expound thâ—… place of Esay 42. in the 17. verse 〈◊〉 the 3. of Mathew In whome is mâ—… delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex animo willingâ—… ly Ephes. 6. 6. Coloss. 3. 23 Do 〈◊〉 thinges willingly like good childrâ—… and not vnwillingly as seruauntâ—… do compelled by their masters Psyche a mans selfe Luke 12. 1â—… Iohn 12. 〈◊〉 Actes 25 24. 2. Coâ—… 12. 15. Hebrues 13. 17. 2. Peterâ—… verse 8. psalm 120. ver 6. Psychâ—… a dead body Act. 2. v. 27. 31. Psychâ—… â—… consent as they were all of one minde and consent Actes 4. verse 31. phil 1. 27. Thou muste loue thy God with all thy psyche with all thy studye and indeuour toto tuo sensitiuo appeâ—…itu as Lyra interpreteth with all thine intelligence wisdome cogitation as Chrisostome with all thy life with all thy mind as Augustine with all thy will and mind as Glossa Ordinaria w e al thy life which thou oughtest to yeelde vp for him as Origen Math. 22. 37. Deut. 6. 5. Luke 10. 27. Mark 10. 45. Reuel 18. 14. To saue a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 3. 4. Luke 6. verse 9. Actes 2 41. Actes 14. verse 2. Rom. 2. 9. 2. pet 2. verse 14. 3. Iohn verse 2. Actes 7. verse 14. and 27 verse 37. Rom. 13. verse 1. 1. Cor. 15. ver 45. 1. pet 3. 20. 1. 22. August Tom. 5. de ciuitat dei lib. 18. c. 22. calleth psychas men which were in the Arke of Noac My nature all y e parts of my bodye wherein is anye lyfe doe feâ—…re death my will is vnwilling my minde vexed mine affections moued mine hart is wounded my members shake my breast panteth my legges faynt mine hands trimble and all my senses are amased his fleshe was so troubled that hâ—… desired that if it were possible that he might escape death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the immortall soul Math. 10. verse 27. 28. Iames 1. ver 21. 1. Peter 1. 9. where Peter interpreteth the rewarde or rather the end of faithe to be the saluation of our soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament signifieth for the most part the same that Nephes doth in the olde Testament notwithstanding it signifieth in two or three places in the newe Testament the immortall Soule as I haue noted a little before Nowe leaste that anye man â—…houlde conceiue anye sinistrall meaning for that I do not translate Nephes in any place the immortall soule neither Psyche but in fewe places I will declare what the Soule is by definition and with what woordes it is trulye and proâ—…erly expressed In this discourse yeshal haue brefly repeated the errours of them y e haue wrongfully written of y e soul their opinions opened their phanâ—…asies detected their heresies confuâ—…ed their iudgmentes confounded â—…heir authorities remoued their â—…ssertions condemned And although I do not do this at â—…arge in woordes notwithstanding â—…here shall be matter inoughe to reâ—…ell them all in the scriptures which I will alleadge for the mainteâ—…aunce of the immortalitye of the â—…oule for the insatiable pleasures which it hath so sone as it departeth â—…ut of this body I vtterly detest the Sadduces and Epicures who deny y â— immortaliâ—… of the soule Neither doe I thinke with the Essees that the soules come ex aetheâ—… re subâ—…ilissimo into these bodies aâ—… when they departe to goe ouer the Ocean Sea into a pleasaunt place in fortunas insulas or in Câ—…mpos Elâ—…sios Neither with the Pharisies who say y â— they go froÌ„ bodies to bodies and into beastes from one to another as Pythagoras prateth the Carpocratians Neither w e the Seleucians Hermâ—…ans who said that the Angels did create the soules Neither with the Gnostiques that the soules are of the substaunce of God or shall rise againe and not the bodies of this errour was also Valentinus and Marcus Neither with Clemens Alexandâ—…nus that the soul remayneth in y â— matrice there â—…oth for the séede 〈◊〉 man wherâ—… the boâ—…y is made Neither with Origene Proclus Aglaophon who affirme that the soule is in paradise and there synneth and therefore to â—…e thrust and inclosed in y e body as in a prison for his punishment and purgation Neither with the Maniches who holde that the Soules go into the globe of the moone and from thence into the globe of the sunne where when they are sufficiently purged like as our purgatory proctors defende they are translated in to the region of saintes And they say that y â— soules which are in beastes and men are all one and to be of the substance of God with Cerdon Marcion Neither with Tertullian who calleth y â— bosome of Abraham no heauenly place but a region higher then hell where the soules are refreshed vnto the resurrection and that this bosome of Abraham is a temporall place for the Soules are that they are seqâ—…stred in hell vntill the day of the Lorde Yf they be yet in hell what needed Christ to descend into hell or what did he there Nor with Origen who appoynteth the soules to be in an earthy Paradise as in a schoole where they are taught of all things which they had seene in the worlde Notwithstanding in the 3. Hom. vpon Luke he sayth That the soul departed deserueth to see the Angels the holy ghost the Lorde our sauiour and God the father Beholde his inconstancie Neither with certaine Arabians who affirmed that the soules died with the bodyes and shoulde rise with the bodyes Neither with the Priscilianistes that the soules are of the same nature and substance that God is of and willing to descende out of heauen to be exercised in these bodies Neither with Epiphanius that the souls are in a certain custody
〈◊〉 21. 22. Ieremy 7. 4. Ignorance the mother of de uotion Patroparado ta Math. 15. 2. Mark 7. 5. 1. Peter 1. 18. Paul the 4. Pius quintus Gregory the 9. lib. 4. decret Phil. 2. 10 Act. 4. 12. Act. 11. 26. Actes 9. 5. Doctor S. we both denye that Christ went to any hell neither call we the graue hell therefore your title is vntrue Syr Iohn Cheeke Customes Authors Councells Gregory in his 12. booke vpon Iob. cap 7. The. 1. obiec tion Paradise defeÌ„ ded with the Cherubins Paradise yâ—… heauen Heb. 11. 1. Hope Adam sawe this vision in the aer Epiphanius August lib. 2. contra Manicheos cap. 23. Tom. 3. August de Gen. ad lit 11. cap. 40. Paradise Read more of paradise in my note vpon the 2. of Gen. paradise is he auen S. Beda Durandus Cortesius 2. sent dist 5. Ioach. Vad in Epitom â—…i terr Genesis 2. 7 The second obiection Gen. 37 35 Iacob Sheol the graue Gen. 4â—… 28. Gen. 44. 31. Reade August ad Hieron de trinitate The truthe must be had out of the hebrue and greke Sheol Gen. 37. 35. Gen. 44. 31. gen 42. 38 Sheol is death Lyra vpon the 1. of the kings 2. 6. rab Salomon Psal. 143. 8. there is Bor put for Sheol Psal. 86 13. 72 Interpretors Hell Hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab α non et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videre August Tom. 3. de Gen. ad lit lib. 12. cap. 34. Homo likevvise in latine hath his name of â—…umus the earthe Adam for Adams graue Sybil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third obiection Adam in hell 4000 yeare Adams soul in heauen .1 pet 1. 9. Iosephus 1. cap. 4 Caua is the mother of all mankinde ge ne 3. 20. wysdom 10. 4. Rede the. 3 cap. of wisdome Faythe Reuel 13. 8. The booke of life is heauen 1. Cor 10. ver 3. 4. Theodoret. on 1. Cor. 10. An argument infallible Rom. 8. 28 29. 30. Adam glori fied To glorify Hell Habel Gen. 4. 10. Reuel 6. 9. 10. 11. the dead speake Heb. 11. 4. Wisd. 10. 3. â—… Iohn 3. 12. Math. 10. 28. 39. Math. 23. 35. Heb 11. 4. The iuste liueth by faith Iustice. Faith 1. Cor. 13. 13. Charitie Hope Ireneus error lib. 5. And Salomon was long before Christ. Habell Acrowne Habell in he auen 1. Iohn 3. ver 15. 12. August de mirab sacr Cap. 3 Enoch Hebâ—… 11. Eccles. 44. Poiâ—…e is he uen Faber vpon Math 8. Heb. 11. Iosephus lib. 1. cap. 3. Lacac So it is taken Psal. 73 24. speakinâ—…e of the deathe of the iust whole soules god re ceiueth Enoch Abraham Gen. 15. 15. and 25. 8. To go to our elders Ios. 24. 15. Faythe A Couenant Abraham Rom. 4 II Abraham weÌ„t to heauen Gathered to the fathers Caietanus Math. 3. 12. Heb. 12 vers 23. 23. 24. Abraham To be gathered to the fathers is onely applied to the soules whiche liue with god Dauid Cimâ—…i and Rabbi Abraham saye â—…o Read Pagnin in Cab. and Cadab Two places Luke 16. ver 19. Lazarus Diues Two places Augustine The bistcrye of Diues La is not fei ned Nineusis Munster vp on Math. 4. Enthin vpon Luke 16. A brahams bo some Nebridius Iacobs ladder Iacob gen â—…8 15. Cazoâ—… Hose 1 1. Gen. 2. 21. 22. Gen. 1 26 27 Ge. 2. 26. 27. Gen. 3. Caua Gen. 3. 20. Mat. 16 18. Wisd. 2. 26. Gen. 2. 17. Gen. 2 21 2 27. Ephes. 5. 31. Cor. 6. 19. Tob. 4. ver 7. 10. psal 31. 5. Psal. 73. â—…4 Thou shalte receue me meaning hiâ—… oule Stephen Actes 7. ver 19 Wisdome 3 The hands of God preach 1â—… 7. The 7. bretheren Machab 7. Esdr. 2. ver 38. Esa. 26. ver 19 20. Dau. 1â—… 13. Zach. 3. 7. Iosua math 17. 3 Moses Elias Simeon Esa. 7. 14. 15 â—…1 12. Nice phorus 1 cap. 13 Luk. 2. 26. 29 30. rom 8. 6. Ephe 4. 3. Colos 3. 19. 2 Cor. 3. 18 Rom. 14. 17 galath 22. rom 8. 28 29 Acteâ—… 15. 11 the seconde parte The Hebrue doctors To Phet Chalde Paraphrast vpon preca 6. psalme 27. 13. Chim rab Abraham rea de pag in cha bad Origen not withstanding it is their commune â—…rrore to place none in heauen before y â— last day Nazian Philo. Eusebius Iosephus lib. Iudai 3. cap. 14. Erythrea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustine Hierome Cyprian Ambrose Philosopherâ—… Plato Calanus Cirus Cicero in som Scip. Seneca Romulus soule ascended in to heauen Cice in som Scip Apollo answe red polites de maundinge whether the Soule was immortall oâ—… no. Lact. 7. cap. 〈◊〉 Eurip. in sup pl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. in An tiope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first argument Christes body went not to hell Math. 26 61. Iohn 2. 19. Ionas 2. 1. Mat. 12 4 Gloss. vpon Act. 2. The soule of Christ descen ded not Luke 23. 42. The godhead of Christe euerie where Esay 66 1. Act. 7. 49. Christes soule was not in hel The thief not inhell Paradise Luke 23. 42. The 2. Argument Preach â—…1 9. Luke 16. 22. 25. 26. In hel no redemption Iohn 3. 18. The 3. Argument The 4. obiec-Iob 14. 13. Greg. lib. 12 vpon Iob. 7. Limbus patrum Sheol the graue earthe or deathe Iob in heauen A Sillogism Iob. 1. 1. Peter 1. 9. Esay 35. 3. Psal. 2. 3. Haiom to beget Act. 13. 34. Mat. 19. 28. Rom. 8. 23. Theodâ—…ret in â—…pit Thou shalt not leaue my soule in hell Nephes the body Nephes and Sheol propeâ—… to the bodye psal 16. 9. Ac. 2. 27. Pet. calleth Nephes fleshe Act. 2. 26. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 30. 31. 32 Christ was in the loynes of Dauid The soule of Christe was not in the loy nes of Dauid but in his bodye Be Z. in 2. Act. â—… Aepinus in psal 16. Caieta â—…us The death of Christ ransomed all Iohn 19. â—…0 what tyme Christ weÌ„t to hel Luke 23. 43. Athanasius Nicephorus August tom 4. quest 65. 26. Reinerus in pan theologia Lyra vpon the 16. psal Augustine steuchus vpon the. 16. psal Nephes Remigius in the yeare of Christ. 856. Math 10. 39. Iohn 15. 13. Chrisostome aduersus gent. â—…om 5. pa. 91. quod christus sit deus The 6. obiecti on psal 24 9. expounded psal 14. 15. 1. ce 1. Chro. 23. 6. 7. c 15. 29. c. 16. 1. 2. Sam. 6. 15. 16 Lyra interpre teth this place as I doe Fayth Allegories Dionys. in Hie 10. 27. Flam. in ps 24 Chrisostome reproued Hugo Cardin. Iacobus de theranio A mery fablâ—… Soules in Lim bus Christ entred hell Astaroth Christ spoyled Hel. Salomon iudg Daniel AZael post Iesus aâ—…raigned Moses Christ is accu sed for spoy sing hell Belial nine witnesses 2. Kin. cap. 11. The 7. Obiection Oeco laÌ„padius Nethermoste hel is largelyâ—… expounded af terward in Sheol Christ in the
nethermoste hell Reade afterward in Sheol psal 86. 30. Reinerus in pantheologia The 7. Obie De profundis spal 130. 11. Chryst descen ded to purgatorie Arnobius lib. 2. contra gent reproueth the gentiles for a mitting ani purgatory after this life Polidor 6. c. 9 Volat. 12. Aethna which is now called Caâ—…bo brenneth no loÌ„ger as Oliuerius writeth vpon Mela. ergo purgatory is no longer for it is brenr vp Mach. 12. 4 Pomponius Mela. De profundis oute of the diepâ—… psa 130. The argumeÌ„t of the 130. psa The 10. obiect The 11. obiect Hose 6. 2. Soules die not August lib 4. ad cathe ca. 6. Thei are dead that â—…all from God Two dayes Esay 37. 4. King 19. Ioseph lib. 10 cap. 1. 2. 2. para 32. August de ciuit 8. cap. 28. Lact. 4 cap. 19. The 12. obiect ion Hose 13. 14. 〈…〉 ver 55. 56. Resurrection The soules neither slepe 〈◊〉 Sheol Zachar. 9. 11. The 13. obiection The couenant was Christ. Bede vpon the 2. of the actes 〈◊〉 â—… itt Bor. Church Mathe. 21. 5. August deciin lib 18. c. 35. The. 14. obiec â—…ion Christ loused the sorows of death 〈◊〉 2. 24. sorowe dolor Aepinus in psa 16. The fathers were tormented in hell A false principle God the father loused the sorowes of death in raysing his sonne from death Polycarpus Actes 2. 24. Hebre. 2. 14. psal 16. Borhaus vppon 1. of the kinges 1. Actes 2. 27. when he raysed christ froÌ„ death Rom. 6. 9. To louse the sorrowes of deathe Soluere to breake Deathe The sorowes of deathe Rom. 8. 19. 20 21. 22. 23. Euod Epist. 99. The soules de sire their bodies When the sorovves of death are losed They that role with Christ ascended withâ—… him August in sermone do Resurrect Remigius vpoÌ„ Math. Hierom. Iustinus quest 85. Rom. 6. 23. Origenes vpoÌ„ the 6. to the Rom. Iohn 16. 20. â—…1 22. When you shall see me â—…yse againe in Epist. ad Euod epist. 99. Tom. â—… Augustine and Smith dâ—…sient and both in an errour August contrary to himselfe in epist. 99. Abrahamâ—… bosome August Tom. 3. de Gen. ad lit 12. cap. 22. pag. 702. The sorrowes of Deathe August Euod 99. Epist. To be loosed from the sorrowes of deathe Rom. 7. 6. Rom. 6. ver 4. 6. Act. 13. ver 30. 32. 33. 34. 35. The sorrowes of deathe arâ—… nothinge else but deathe it â—…elfe Heb. 2. v. 14. 15. The terrourâ—… of deathe Psal. 55. 4. The iudgmeÌ„â—… of deathe â—… Rom. 1. 9. The Grekes puâ—… a Verbe a Participle of on significatioÌ„ Hades whiche they translate Hell put for Death and consequeÌ„t ly for the Graue because that one foloweth of the other Act. 4. 10. Roâ—… 4. 14. 1. Cor. 6. 14. 2. Cor. 4. 14. Col. 2. 12. 1. Thess. 1. 10. Galat. 1. 1. Caluine vpon psal 22. ver 2 Act â—…8 2. 24. All went to hell before Christ Marcion in the yeare of Christ. 277. Ireneus 5. c. 29 Theodoret in 〈◊〉 fab Clemens Alexandrinus error strom 5. 6. A fable Marcion Clemens in 2. strom Paulus cortesius vpon sen distio 6. Variety of opinions Durandus Mirandulâ—… Thomas Aquine Hugo Victor Purgatory Coâ—…lius in 4. sâ—…nt dist 3. â—…zenburg prynted at Colone in the yeare of Christ 1537. 14. ma ii IohaÌ„nes detere cremata Iacobus de Vo â—…agine in his boke printed at Venice in the yeare of Christ. 1478. in â—…is sermon dâ—…â—…esur Reynerus in pantheologia pag. 297. Nichodemus Gospell Iacob de voragine in his sermone of the resnrrection To lose the sorowes of deathe Theodoreâ—… dial 3. Impat Actes 2. 24. 25 26. 27. 28. 29. 30. 31. psal 16. 79. 10. God losed the sorowes of death act 2. 24. Iohn herolt sermone 146. in the yeare of Christ. 1494. prynted at Norimberg saith that their soules ascended withe Christ. So saith Ignatius August expoundeth thiâ—… place vntruly Augustine tom de genâ—… ad lit lib. 12. c. 33. 34. pa. 702. Augustine de verbis Apostolornm sir. 18 Tom. 10. 149. A third place after this life is not founde in scripture August Tom. 7. 1405 One hell Enchit c. 111. Tom. 3. 190 August variable Ad Macedon epist. 54. ser. 66 lib. 2. quest cap. 38. Damascene in the yeare of Christ. 490. Esay 61. v. 1. 2. Purgatory Damascene condemned Bul. in conci Transubstantiation inuented by Damal Damescene in the yeare of Christ. 490. after Lebbeus 453. after Pataleon Trithemius in scriptoribus Ecclesiasticis The Greekes neuer beleued any Purgatory Limbus is in Vtopia mori Ignatius ad Trallianos pag. 119. 200. That is to the Graue Math. 27. 53. The 15. obiect ion Ephes. 4. 8. Psal. 68. 19. He led captiuity captiue They that rose with Christ as cended with him Math. 27. 35. Chrisost. vpon Ephes. 4. Gen. 44. Christ was not in Purgatorye Receiued gifts To lead capâ—…iuity captiue The 16. obiection Ephes. 4. 9 The inferiouâ—… partes of the earthe Flam. in ps 139 Fagius vpon Gen 37. Psal. 139. 15. Tactiioth Harets Psal. 63. 10 The inferiour partes of the earthe is the Graue Ezech. 3â—… 14. 18. Ezech. 32. 24. The 17. obiect 1. Pet. 3. 19 20. 21. The godly fathers of the old TestameÌ„t were not disobedient These disobedient were the desperate Giantâ—…s before the floude 1. pe 3. 17. 18. 19. 20. 21. It is the hebrue phrase that Mem in comparisons is a mere negatiue or exclu siue psal 52. 4. 5. Psal. 118. 8. Raised to life by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer 2. cor 13. 3 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diâ—… loke for their amendement 120. yeares gen 6. 3. throughe the helpe of the Aâ—…ke water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is like to that water the like figure or signe or Sacrament The deuine nature of Christ. Noae is called and prached Peter 5. Disobedient or desperate gen 6. 3 Baptisme Read a note vpon 1. cor 15 29. rom 6. 4. 5. 6. Prisone The Spirite Spiâ—…ites Iohn 10. 17. The spirite of Christ whoÌ„ peter in this 3. Chapter calleth the spirite in his firste cha he calleth God 1 pet 1. 21. 2. Thess. 1. 10. The spirite of Christ is God Reade â—…om 8. 11. Rom 4. 24. 2. Cor. 6. 14. Gal. 1. 1 Rom. 4. 17. Iohn 5. 16. 17. 18 19. 20. 21. Acts. 26. 8. This spirite Ambrose callethe the holy Ghoste de voc gen 2. c 3. 2. cor 13 4 Theodoret vpon this place Iohn 2. 19. Iohn 2. 1â—… Act 20. 28. Iohn 6. 21. Christes humanite and diuinity Augustine Enop EPist 99. The spirite of Iehoua gen 6. 3 An analogiâ—… betwene Moses and Peter Bashâ—… Hanepholiâ—… This spirite is not the soule of man 2. pet 2. 5. Beza Sibilla in her O. acles Spirits were the desperate Giauntes of Noacs Gen. 6. Baptisme Spirites are euill men 1. Tim. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul seducing spirites Esay 19. 14. Zach. 13. 2. A duble spirit Hozee 9. 11. 1.
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.
Wher◅ Adam sayth y ◠Caua is flesh of hi◅ flesh and bone of his bones signifying in a mistery Christ his cōgregation for sayth Paule we are ◅bers of his bodye of his fleshe an◅ of his bones For this cause shall ◅ man leaue father and mother an◅ shall be ioyned vnto his wyfe an◅ they two shall be made one fleshe this ys a great secreate but I speak◅ of Christ and his churche For as Isha whiche is the woman is deriued of Ish which is the man declaringe a mutuall societye th◅ ys betwene man and wyfe whi◅ in a misterye figurethe Christ and his congregation of whome Christians are deriued as the woman from man euen so and in lyke manner the churche which are the true Christians indeed are deriued of Christ the heade thereof Tobias saith we are the progeny of God loke for the life which god giueth to y e iuste by liberalitye almes wee shall see god face to face for it deliuereth frō death purgeth sin giueth life euerlastinge Also Dauid being in daūger of his enemies or in daūger of deathe by sicknes cōmēdeth his spirit vnto god y ◠had redemed him whē as Christ had not thē w t his patible body redemed hī yet he said he had redemed him whē as it was 500 yeare before his passiō Neither would he haue cōmēded his soule vnto god if he had knowne y ◠god would haue sent yt into Hell CHRIST approued this Sentence beinge vppon the crosse sainge father into thy handes I cōmit my spirit But yf some shuld here obiect as I doubt not but they wil saye y e for al y e Christes soule went not straighte vnto heauen before he had made his voiage vnto hell there to visite and fetche out his old frindes al the space that the soule was absent from the body which was three dayes yet I dout not but they shall be compelled to confesse thinke the contrary euen by the words of S Steuen who suffe red after Christ a yeare or there aboute vsed y e very same wordes which Dauid and Christ did commendinge his spirite vnto God as they did And if they graunt that he ascended streyght way than must they graunt the same vnto the other who vsed all one scripture the scrip ture is no Shipmans hose neither is it partiall but like effectuall to all beleuers Dauid committed his soule into the handes of god gods handes is euerlasting ioy and felicitie as it appereth by Salomon who saythe that the soules of the iust are in the hands of god which is proued in the boke of wisdome Also in the boke called the preacher he constantly affirmeth the body to goe to the grounde and the spirite or soule to returne vnto god that gaue it who soeuer shall reade the seconde boke of Machabeus shal ap parantly perceue by the wordes of the seuenth and last brother spoken vnto Antiochus y ◠their soules had rest and ioy after their martirdome saing Doe not reioyce o most cursed Autiochus nether imagine that thou canst escape the iust iudgment of God I assure thee my brethrene here haue suffered a little payne but now they are come into the heauenly couenaunte of euerlastinge life Esdras seing an innumerable multitude praysing God asked the aungell what they were who answered that they were such as had put of their mortal coates and put on their immortall and the yonge mā who did set crownes vpon their heads gaue thē palms in their hādes was y e sonne of god christe thē not being incarnate nor borne god speaking in Esa. to the people miserably opprest sayth vnto thē enter into my Houses and Chambers shut the dores to you for a while vntil this tirany be past which chābers houses the Latins do vnderstād to be pleasaūt ioyfull places prepared for the electe So doe the grekes also The like is spokē vnto Daniel in these words go thou thy way departe vnto the ende of the world rest thou in thy lot that ys among the sayntes vntil thou shalt rise againe at the last day Also the Angel spake vnto Iosua 400. yeres before Christs cōing in y e flesh on this wise If y u shalt ob serue my Lawes and Commaundementes I shal place the among those Angels whō y u seest stāde here who as it is like were nether in hell nor in Limbus Moses Helias were w t Christ in y ◠moūt it is not licke y ◠they did ascēd frō h◅l or Limbus to come accōpāy Christ but rather to descēd frō heauē Simeō reding y ◠Prophete Esaie y ◠Christ should be borne of a virgine and maruelinge how it should cōe to passe an angel said vnto him y u shalt se thy sauiou◅ ere y u dost depart And whē Christ was presēted in the tēple Simeon toke him in his armes saide now sufferest y u thy seruant to depart in peace according to thy worde c. to departe in peace is to enioy euerlasting life S Paule so doth erpoūd it calleth ioy peace y ◠effects of faith this must be in the cōsciēce of man h◅w could they departe in a quiet cōsciēc◅ y t should go hēce in to hel or Limbus He vseth this order to proue mās saluatiō by whō he knoweth before thē he doth predestinate to be like vnto his sonne whō he pred estinareth thē he calleth whō he calleth thē he iustifieth whō he iustifieth he glorifieth by y e which it must n◅des followe y ◠the fathers were predestinated called iustified glorified by christ Peter saith we beleue to to be sa◅ed by y e grace of Iesus christ as wel as y ◠fathers Hetherto the scriptures The Hebrue Doctors affirme with one assente that there are but two places after this lyfe the one of ioy which they call Gan Eden full of ioy quietnes and consolation the other place Hell where the wicked are continually tormented without redemption The Chalde Paraphraste placethe all the soules of the iust in an heauenly tabernacle where they enioye pleasure perpetually this felicity saith he Dauid callethe y ◠land of euerlastīg life And of this opinion is Chimi and Esra interpreting the 1. the 30. and 91 psalmes The greke doctors sende them to heauen Origen writinge vpon the firste of Iob to the tabernacies of the iust where are the ioyes of sayntes the rest of the faythfull the consolatiō of the godly the inheritaunce of the humble the reioysinge of the innocentes I shall go into lighte and life where is mirth ioy no sorow no lamitatio no calamity or sicknes but where I shall put away all paynes wher vertues are rewarded wher is the bosome of Abraham y e state patrimonye of Isaac Israels
familiarity wher be all aungels blessed soules y e voyces of archangels y â— brightnes of y â— holy ghost Christ his kingdome the glorious maiesty of y e father Gregory Nazianzen placeth theÌ„ amonge y â— aungels Philo in a celestiall place free from all corruptioÌ„ Eusebius called them christians therfore to receue y e reward of christianity Iosephus beeinge one of them y e fled into y e caue at the siege at Iotopata wheÌ„ they woulde haue slaine themselues rather theÌ„ to haue endured the famine and to come out to the Romaines he exhorteth them not to slay them selues vntill God should call theyr Soules vp vnto himselfe Sybill Erythrea whome some saye was Noac his Daughter in lawe termeth all the faythful to be christians in these verses Of Christes stock sayth she we came Therfore of Christ we haue the name Receiue with me the religioÌ„ of y â— same And by cause certaine of the latins as Lactantius Tertullian Bernard and one Iohn a byâ—…shop of Rome who was after christ 1315 yeres w t certaine of the grekes as Ireneus Chrisostome â—…uthinius Iustinus Martâ—…e Oecumenius and Aretha do deny that any man is rewarded vntill the last day therfore can not their autorities preuayle in this case againste the truthe S. Augustine was like an Academicall waueringe to and froe yet in this poynte in his 99 Epistle hath these wordes I affirme sayeth he that Christ coulde bringe no goodnes to those that were in Abrahams bosome who had his diuinitye continually present with them And of 〈◊〉 truthe Lazarus was in Abrahamâ—… bosome before Christes deathe Hâ—… also calleth y e riche mans graue heâ—… and Abrahams bosome the blessed mans rest the kingdome of heaueÌ„ y e paradise of the these and vpon y e 11. of Iohn hee is verye plaine in this matter Hierome condemneth Vigilantius partelye because hee would not place y e soules of y t faithful in heaueÌ„ w t Christ but in an honest prisoÌ„ in AbrahaÌ„s bosom a place solace vnder y e aulter of god in the fortunate yles or in the fieldes of pleasure S. Cyprian saythe who would not feare death if ther should be no pleasure after this life He citethe many scriptures to proue the soules of y e faithfull to be in heaueu imediately after they depart out of this life S. Ambrose bringeth the Christians from Ha bell proueth by marueilous many scriptures in his booke entituled De bono mortis y â— all y â— soules of the faythfull asceÌ„ded by by after their death Now shal I alleadge the opinions of the philosophers wherby it shall appeare vnto the good reader y â— although y â— they knewe not God as they ought to haue done yet coÌ„ceued they a better opinioÌ„ of y e immortallyty of the soules of the iust then do our Romishe catholiques not knowing God as they ought had a better iudgment of his equity as Plato in Phedon Phedro Gorgias Timeus with all his sect who apoynt a place in heauen for all the iust so doth Demosthenes Calamus a phiolospher of Iudea saith oh what a worthy death is this that when the body is buried the soule shall go into light also Cirus as Zenophon and Cicero reporte calleth it a blessed daye when he shoulde go vp into the company of the godly And Tully saith that who so haue saued their couÌ„try and encreased the same haue a place apoynted for theÌ„ in heauen Seneca also saith do not enuy thy brother he shall rest he is safe and immortall he enioyeth the free and open heauen he hath escaped out of this vile place in to an high excellent place which receiue the the soules into a blessed bosome where he is nowe at liberty and hath receiued all goodnes withe greate pleasure thy brother hathe not lost the light but hathe obtayned a more perfecte â—…yght why do we lament his destiny he hathe not forsaken vs but is gone before vs and in another place he sayth deathe which we so feare chaungeth life but doth not destroye it vtterly for the day will come which shall restore yt agayn The soule doth suffer sorrowes great while it is in this earthly cage Sondered ascendeth to Gods seate free from all anguish payne age The Chalde Oracle affirmethe the â—…oules of the good to goe vnto god â—…n these verses â—…t is for thy commoditye â—…o hast to god the perfit lyght Of whom thou hast mind soule lyfe Power breath defence strength ayd might Euripides hathe these verses also tendinge to the same effecte The soules of suche as leaue this lyfe not onely streight immortall be In perfecte peace voide of all strife But also doe their sauiour see The bodye laied is vnder grounde the soule in heauen grace hath found The soule ascendethe vnto God the bodye lieth vnder a clodde Three vertues thou must exercise Feare God thy parents doe obay Thy country lawes see thou practise the crowne of Glory haue alwaye Palladas When that the soule departeth hencâ—… It ascendethe to the presence of God immortall for defence Lucretius thoughe an Epicure That which froÌ„ earth grouÌ„d did com shall to the earthe descende That which froÌ„ heaueÌ„ aboue did come shall vp againe ascende Manilius No man doth doubt but that our soules did from the heauens come And shall ascend thyther againe to thier ould seate and roome Antipater Sidonius in Laert. 7. in Zeno. Zeno the flower of his countrye is dead and layd in graue His soule vnto the starres is gone Whiche God dothe kepe saue Laertius in Solon lib. 1. Salamis did contayne the bones of Solon as wee reade His soule into the heauenly throne was caried withe speede Laertius Lib. 2. in Anaxagor Anaxagoras lyethe heere his soule with god doth dwell Steucus lib. 8. Cap. 17. The soules about god standâ—… on left hande on righte Beholdynge his fayre face desirous of that syghte CHRIST DESCENDED NOT INTO HEL NETHER in body nor in soule IF CHRISTE descended into Hel either he must descende in Body or in Soule or in his Godheade or in all but in Boâ—…ye hee did not for it laye in the graue three dayes as these places in the margent do testifye Moreâ—…uer a body that is deade without â—…enses without life without soule â—…an neither descende nor ascende â—…oue stirre or ryse but all the â—…ime that it lay in the graue it was â—…estitute and depryued of all these wherfore y â— body could not descend â—…houghe some affirme the contrary neither coulde his soule descende Could that descende whiche did asâ—…end or that descend into hell that was in paradise in felicity in the â—…ingdme of God But Christe his â—…oule was in heauen euen so soone as yt departed out of the bodye As for his godhead it can
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
ashamed to saye that it burst asonder the brasen gates the yron barres and entred violently in the despite of Satan and saluted the Fathers shaked Adam by the hande brought them al out sauiÌ„g Cayne and Iudas who refused his offer Fabularum M. Smyth plena sunt omnia Aepinus a new writer a Lutherane will haue his soule to haue suffered in the hel of the damned soules Lossius and Wellerus other two Lutheranes that Christ wente to Hell both in Bodye and Soule What a detestable opinion hath Caietanus who defendeth that the soule of Christ suffred a double punishment one for y â— it was agreued to bee out of the bodie the other for that it was sore tormented in hell I praye you let Caietanus tel me by scrypture or by some reason what that punishment was or wherfore he shoulde bee punished For his owne Offence hee coulde not for he had not offended for others heâ—… did not for that hee dyed vpon the crosse sayng All things are dispatched man is redemed man is saueâ—… Sathan is subdued hell is spoyled the force of the deuell is broken his dominion deminished and ther are required no more sacrifices no mâ—… deathes no more torments no perigrination to hell nor to S. Iames no more conflictes with Sathan no moe tooles to burst the gates of helâ—… Smith Eusebius Emisenus de resurrectione domini sayth that Christ his soule descended into hell when heâ—… gaue vp the ghost at 9. of the clock with vs it is then three of the clock at afternoone to spoyle hell Carlil But that denied Christe who sayd that the thiefe should bee wyth him that daye in Paradise Smith Athanasius de Virginitate affirmeth that the Lorde descended into hell at twelue of the clocke at after noone and rose agayn at midnight Carlil Where was his Soule betweene three of the clocke and sixe at night Nicephorus sayth that he was not there aboue a moment Augustinus writeth y â— Christe was in Hel stâ—…eÌ„ and thirtie houres Reinerus sayth that Christ was in Lim bo one daye and two nightes Lyra saieth that Christ was in Hel whiche he calleth Limbus patrum nyne and thirty houres DissentioÌ„ in doctrine is a signe of no Truth note how some saye that Christe descended into hell at three of the clocke some saye at sixe some saye hee taried there sixe and thirtie houres other some nyne and thirtie houres other fourtie other denie any local descending neither nede theromish Catholickes to bee offended seeinâ—… that Augustinus Steuchus one of Popes Librarie bishop of Kisâ—… translateth this as I do expoundeâ—… it as I do and proueth his translation by many other places of thâ—… scripture where the soule is takeâ—… for the bodie and lyfe and concludeth fully with me Remigius alâ—… Bishop of Antisiodor expoundetâ—… this place as I do as ye may reaâ—… in my notes vppon the 16. psa Aâ—… likewise Martin Borrhai vpoÌ„ y â— 1. kâ—… 2. Feline Vatablus vpon the 16. pâ—… Fagius vpoÌ„ Gen. 37. Bucer vpoÌ„ maâ—… 27. Munster vpon math 27. Petâ—… in the 2. of the Actes and Paul in 13. of the Act. Beza vpon Act. 2. Chrisostome is compelled to vnderstaÌ„d this place of the 16. psa as I do Smith Notwithstanding that Chrisostom interpreteth that place as yoâ—… do yet doth he by other scripture proue that Christ went to hel as Dâ—…uid sayth Lift vp your heades ye gateâ—… lyfte vp ye euerlastinge gates and thâ—… king of glory shall come in Carlile Dauid in this psalme declareth that God is the ruler of all the whole world and that he especiâ—…lly fauored the Iewes whom hee wished to lyue an incorrupte life â—…nd they shoulde dwell in Syon â—…hey shoulde dwell at Hierusalem â—…hey should dwell in the tabernacle â—…f GOD which hee had chosen for â—…uer as the Psalme 132. declareth â—…t large to be a temple for GOD â—…ho sate on the toppe of the Arke â—…nd there gaue oracles and thereâ—…ore Dauid seing in spirite that the â—…mple promised was perfourmed 〈◊〉 his fayth for fayth seeth things â—…bsent and long after to come reâ—…yceth with himselfe and sayth O â—…e gates of Ierusalem lift vp youre â—…eades O ye eternall gates be lyfâ—…d vp that the eternall God sitâ—…ng betweene the Cherubins may â—…me in eternally there to dwell â—…e calleth y â— gates eternal for that arcke had no certaine place befoâ—… but there it should alwayes be tâ—… tayne and eternall I haue noâ—… of this muche more in my Not of the 24 psalme howe that the aâ—…gels reioyced and commaunded gates of heauen in Christes asceâ—…tion to open let in Christ but 〈◊〉 literall sense is alwayes the safe For they that departe from the leâ—…ter propounde many absurdityeâ—… forge many lyes marre many 〈◊〉 intentions inuente a 1000 gloâ—… Chrisostome is not ashamed wiâ—… out all reason and sense to cal thâ—… gates the gates of hell that shouâ—… let Christ in Hugo the Cardinaâ—… calleth these gates vices and the princes whiche should be translated heades hipocrites and principall heritiques who should talâ—… away their vyces and errours oâ—… of their myndes Smith M. Iames of Theranio a docâ—…or of the decrees in his booke callâ—… Belial for those are his own words â—…n the yeere of Christe 1382. the last â—…ay of Oct. saue one dated at Auerâ—… besides Naples the 5. yere of Poâ—…e Vrbane the sixt of that name wriâ—…eth that God the father of Christ â—…earing the lamentable crying of â—…e soules in Limbus biddeth his â—…onne to girde his sworde to his â—…igh and like a mightie man of â—…arre he went to hel coÌ„manded â—…e princes of hel to open their gats 〈◊〉 else hee woulde burst them vp â—…he princes of hell were so amased â—…at they consulted to barre the â—…tes surely to fortifie the walles â—…wers castles and fortresses and to â—…atch and warde against his asulte Christ burst the brasen gates â—…ake the yron barres gaue a daunâ—…erous assault entered with a white â—…nner displayed his redde crosse â—…on the walles and towers cast â—…wne the hell howndes hunted â—…em from post to pillar bounde â—…tan or Pluto him selfe with yron â—…ters and chaynes and threw him into a deepe dungeon saluted tâ—… patriarckes and prophets shakâ—… them by their righte handes thâ—… was ioye without heauines lighâ—… without darknes there they weep for ioye daunced like damose there were sweete odours ther wâ—… perfumes musicke simphony melodye harpes lutes shalmâ—… drums tabrets fyfes whistlâ—… bagpypes psalters songes Kirieâ—… Osanna in excelsis or rather in â—…fundis there was De Profundis 〈◊〉 maui there was Confitemini doâ—… quoniam bonus dicant nunc redeâ—… there was captiuam duxit eaptiuitâ—… there he taried three dayes â—… three nightes there the deuels roâ—… bled and roared like lyons Then sayd Astaroth we wil mâ—… and ordeine for our chiefe aduoâ—… proctor
that Christâ—… was two dayes in hell doing his busines there preaching to them comforting them spying out al the Corners in Hell where they laye pullinge them out and bringing theâ—… out of the captiuitie Carlile Is it wisedome for so you saye to vnderstande this place of Christes beeing in hell where the Prophete meaneth the ten Tribes which fell away by the suggestion and Idolatrye of Hieroboam are they learned for so you saye that they are that take CHRIST for tenne Tribes or Hell for Palestina for in Palestina prophecied Hoseas and not in hell Moreouer were not they the Israelites that had ofâ—…ended were they not the Isâ—…aelites that repented Is there any repentaunce in Limbo If the Inhabitauntes or Soiourners or Exiles of Hell shoulde speake these Woordes then did they speake w e â—…heir Tongues but ye reade not â—…hat there are any Tongues in hel â—…nlesse by a Figure therefore they â—…ould not speake Doe not the souâ—…s in Hel lyue But he sayth that â—…fter two days they should reuiue â—…nd after the third daye they should â—…yse againe and lyue There is nothinge that reuiuethâ—… but that whiche once liued and nowe dead but these say that thâ—… shall be reuiued that they shall raysed and liue againe oâ—…e I can it not bee vnderstanded of 〈◊〉 soules whiche are immortall aâ—… liue alwayes ether in ioy or paâ—… Nowe by a metaphor they thâ—… fall away from God are accountâ—… as deade and buried and notwiâ—… stand thoe ryse vp againe by repâ—… taunâ—… 〈◊〉 â—…essing of their faulâ—… as theâ—…e 〈◊〉 Let vs declare y e 〈◊〉 truly according to â—…he historye 〈◊〉 repeate other mennÌ„esÌ„ phantasiâ—… and gloses afterwarde These are the wordes of the Iâ—… elites 〈◊〉 After 2 dayes he shall qâ—… ken vs c He will punishe vs 〈◊〉 dayes withe captiuiâ—…ye that is longe tyme but the third day 〈◊〉 is at the length he will deliuer 〈◊〉 Although Teglathphalaâ—…er in the yeare of Phaca king of Israell 〈◊〉 the creation 3129. after the Floâ—… 1522. and before Christ 783. shoulde destroye Iurye And Salmanasar in the 9. yeare of Hoseas from the creation 3203. froÌ„ the floude 1546. yet God restored them But this place of Hose is to be vnderstanded of Synacherib whiche continued 3. yeares from the tyme that he did threaten Ezechias to his cleare deliueraunce Esaias toulde Ezechias that hee should liue one yeare in the tyme of Synacheribs inuasion of the abundaunce whiche was vpon the grounde the next yeare of fruites and suche as God sente oute of the earthe and in the thirde he shoulde â—…e deliuered Synacheribs armye â—…ppugned and destroyed Whiche â—…as from the creation 3221 before Christe 741. This prophete by the â—…rst 2. dayes vnderstandeth y â— first 〈◊〉 yeares in y e which they were reâ—…iued by Esaias prophecy who proâ—…hecied y â— they shoulde be deliuered 〈◊〉 y e 3. yeare as they were in dede And this is the verye hystorye and Hoseas intente I knowe that the Iewes apply the 2 laste dayes the one to Christes regall kingdome their captiuitye nowe vnder the Christians y e other to y e last day of iudgmeÌ„t y â— first they can make nothinge of Our allegoricall doctors referre the firste daye to Christes comminge in the fleshe the second when hee rose the thirde when hee shal come to be Iudge or the firste day y e time before Christ the second after the third after the resurrection Or the firste of theÌ„ is our Baptisme the second oure reste in heauen and the thirde the laste daye Of these allegories anagogieâ—… read further in the ordinary glose Smith What is meaned by this sâ—…tence of Hose From the hands of hell I will deliuer them Is not this a goldâ—… senteÌ„ce can there be any text morâ—… manifestâ—…e Or anye scripture morâ—… euidente either to confute your opinion whiche is erroneous or 〈◊〉 confirme myne Carlil God spake not heere of hell but this hee saythe If you Israelites wyll amende your liues refourme your corrupte manners returne vnto mee and followe the truthe forsake your abhominable Idolatrye deteste and abhorre your customes and superstition I wyll deliuer you from the inuasion of the Assirians from their cruell tirannye from their violent inuasions and assaultes and from deathe and the graue whiche two do folowe of inuasion and subuersion of the common weale Why do you M. Smythe saye y â— yt is from the hande of hell when y â— yt is in your olde translation whiche yowe onelye allowe De manu mortis from the handes of deathe What was that which Hose thretned to y e disobedieÌ„t Israelites was it not their subuersion was it not y e spoile of their couÌ„try was it not desolatioÌ„ captiuity deathe and y â— graue where were those y â— shoulde be deliuered If in hell there are no armies of soldiours y â— do inuade no landes to bee layde waste no towines or villages to be besieged no prisoners to bee led awaye captiue If they were in Palestina and aliue as they were in deede howe can you proue Palestina to be hell or the deade to liue Smith Paule semethe so to saye Carlil Paul speakethe there of the resurrection For after that hee had proued by manye argumentes and similitudes that the dead shall rise agayne he addethe the aucthority of Hosee traducinge by a Metaphor the deathe of the Assirians to deathe it selfe sayinge that neyther the deathe nor graue should be able to detayne the bodies but y â— they shoulde be bothe vanquished subdued and restore the corpes deade bodies which they had captiued so longe If Paul and Hosee speake of the bodies onelye why do you applye it to the soules If these were in hell surely it muste nedes be that they were their soules for the bodies go no further then the graue But there is no resurrection of the soule therefore Paul Hose speake of the bodies which shal ryse again and not of the soules which nether dye neither slepe They canne not dye that are immortal neyther slepe whiche wake alwayes Of this I haue noted vpon the 13. chapiter of Hose and vpon the 1. Cor. 15. And after in Sheol Smith The place of Zacharye can not be denyed Thou saythe God the father to his sonne IESVS CHRIST throughe the bloude of thy couenauÌ„t shalt let the prisoners out of the Pitte wherin is no water Where or in what place were these Prysoners Were they not in Limbo for there we holde that there is noe water Limbus is the pittâ—… Christe ys hee that wente downe to yt and loosed and lette oute all thâ—… prisoners Carlil Do you call Abraham Isaac and Iacob withe all the fayth full of the olde Testamente prysoners Were they bounde in aâ—… cheynes Who was theyr Iayleâ—… Are you not ashamed to call freâ—… men bonde patriarkes prisoners Sayntes slaues to Sathan Cytesins of heauen captiues and
which accuseth 〈◊〉 condemneth Doth it not worâ—… anger Can it iustify Could philosophy iustify Is it not mans inâ—…tion Doth it not deceiue suppliâ—… he saith y â— they were without faiâ—… 〈◊〉 he without faith that is calâ—…ed the father of the faithful I mean Abraham 〈◊〉 Abraham was iustified by faith â—…aued and therby ascended into heaâ—…en Ergo all the other saithfull as well as he Coulde they looke for the descenâ—…ing of Christ into Hell that were â—…ot there but in heauen by faithe â—…hich leadeth not to Hell Coulde â—…hey beleue that were in Hell their â—…ith was frustrate their hope void â—…heir expectation deceiued Did the Apostles preach in Hel for so saith Clement What did they preache â—…ot the Gospell which is preached to the liuing to whome to Deuils they woulde not for they were coÌ„demned without redemption to the â—…ste they coulde not for they were in Heauen When did the Apostles preache in hell before their deathe or after â—…r al or but some of them If before their deathe whiche waye wenâ—… they thither How came they 〈◊〉 againe Is Hell a visible place 〈◊〉 an inuisible If visible why maâ—… not other goe thither with their 〈◊〉 dyes aswell as the Apostles 〈◊〉 inuisible and without bodyeâ—… then wente they thither with thâ—… soules But their souls could not 〈◊〉 thither by your owne doctrine 〈◊〉 ye saye that no good men wentâ—… 〈◊〉 Hell after Christs resurrection 〈◊〉 Apostles were good men and liâ—… after the resurrectioÌ„ Ergo they 〈◊〉 not into hell neither could preaâ—… there He hath manye suche horrible 〈◊〉 rours As Christ needed neither to eaâ—… nor drinke but vsed them least 〈◊〉 shoulde be thought to haue a phaâ—… tasticall body As that Christe taughte but one yeare As the serpente that 〈◊〉 Caua to be pleasure As Aungells to haue layen with women As he giueth all or the most part â—…o free will Certaine called Gnostiques to be â—…o perfect that they nede not to aske â—…ny forgiuenes of sinnes â—…econd marriages not to be with â—…ut sinne Men to be turned into Angels then into Ar changels The soules to be in the matrice expectare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smith Why shall not I alledg the authoritye of the church which gathered the Dirige out of lob who was in Purgatorye when hee desired his freendes to praye for him who contended with GOD for his sore rodde and grieuous chasticement Carlil Iob was neuer in Hell as I haue proued before His booke saythe that all those places that you or your Dirige or your Romish churche do alleadge 〈◊〉 spoken in the lande of Hus in 〈◊〉 mea in the earth and while Iobâ—… ued Is it not a double and deteâ—… ble errour for you to alleadge thâ—… of the deade which was spoken the lininge or to verifye that 〈◊〉 Purgatorye that was done 〈◊〉 the earthe or to detorte the scriptures to peruerte Iobs minde 〈◊〉 to make blacke white and whiâ—… blacke Smith Are not indulgences anâ—… pardons the treasures of the church to what vse were they as Lutz proueth very clerkly if that they shoulâ—… not helpe them that are in purgatory Carlil I aunswere that they were inuented onelye to aduaâ—… the Pope to enriche the Pope iâ—… glorifye him like a God to giue 〈◊〉 him the honour and power onelyâ—… proper to God Smith Why Is not hee the iudge of the quicke and dead Constâ—… 〈◊〉 a deo â—…udex viuorum more â—…orum as Lutz writeth Carlil Is there any iudge of the â—…uicke and dead saue Christ who â—…hall come according to our crede â—…o iudge the quicke and deade your â—…ssertion is either of ignorance or â—…f obstinacie Ignorance without â—…rtinacy is pardonable wilfull ob â—…inacye grounded of ignorance â—…incurreth eternall damnation is it not blasphemy to ascribe that to the pope which is proper to God onely To returne to our purpose here I sett your absurdityes naked before you as ye shall finde them in Herolt in sermone 146. and in Cor tesius vpon Peter Lombart Dist. 4. They make Limbus patrum the highest you purgatory the higheste and Limbus patrum next vnder it Some place hell and his cell and diuers sâ—…ates vnder the noâ—… pole some vnder the South poâ—… Pythagoras in torida zona Corte siâ—… the same place All your assertions of foure helâ—… are contrary to Nicodemus gospeâ—… to Iacobus de voragine who affiâ—… that Christ went to the lowest 〈◊〉 and they make no mo The 〈◊〉 Christ brake put sathan to fligâ—… tooke Adam by the hande and brought him vp into Paradise the 〈◊〉 folowed there was Enoch Elias and the thiefe with Christes croâ—… vpon his backe Smith In the 479 sermon prinâ—…ed at Venice in the yeare of Christ 1473. it is written that Christ descended into hell for mere loue and for naturall amity to visite his frendes in aduersity to comforte the afflicted and to deliuer them out of captiuity as Aristotle wrâ—…teth â—… Ethicorum Carlil If Christ were of like force alwayes if hee were good alwaies if hée was mercifull alwayes if his â—…ffirs was to be killed to the faithfull from the creation of the world â—…hy did hée suffer his frendes to â—…ye in misery is it the parte of a â—…rende to suffer his frends to bée â—…ornieuted if he can helpe him Is â—…ot he as Cicero writeth as much to â—…ee blamed that doth not helpe his â—…rende and deliuer him from inâ—…ury as hee that doth wrong Smith Secondly Christ descended â—…cording to a general iustice for it is requisite that wheÌ„ the price is paid the debt answered that the party shoulde bee deliuered out of prison The fathers were in prison pro pecâ—…â—…to humanae naturae therefore it was requisite that he shoulde bringe â—…hem out of darkenes out of the shadowe of death and burst their bandes where with they were tyed Carlil If the price was paide on the crosse was it not superfluous to be paide againe in hell Coulde 〈◊〉 paye it without sheading of hâ—… bloude which you confesse in yâ—… obiection and woulde you haue hâ—… to shed it againe in hell Is this your mercy to formeâ—… Christ twyse did heâ—… suffer twise Paule and Peter denye that Smith He descended for to haâ—… a tryumphant victory for hee 〈◊〉 not onely ouercome him in fightâ—… but also hee tooke his kingdomâ—… from him he bounde him he cariâ—… awaye a great praye he brake thâ—… brasen gates and yron barrs anâ—… toke out the fathers from the wayâ—… of their iniquity Carlil If bee bounde â—…he deuell why is hee nowe loose or whâ—… loused him if he toke his kingdomâ—… from him where did he bestowe 〈◊〉 hath the deuell now no kingdome is it not iniquity to affirme that the holy fathers were in the wayâ—… of iniquity Smith He descended for example â—…ike that as he descended so
of colde Lyra and others 〈◊〉 lowing Aristotle place Paraâ—… vnder the tropiques Burgensis betwene the tropiqâ—… vnder y â— Equinoctial Iohn Pecâ—… placeth it aboue the sunne and alâ—…dgeth friuolous reasons for that â—…rpose Some place it in a highe â—…ountaine where there is no cold â—…r any other griefe other place it the middell aer other in the forâ—…nate Iles. The Iewes saye that was made before the world to re â—…iue the iust as they dyed Origeâ—…s and certaine heritiques called â—…ieracites make an allegoricall â—…aradise whome Chrisostome Epi â—…anius confute Paradise was before the fall the wholle earth and sea out of it issued â—…ure riuers Notwithstanding in Moses it was in the East and conâ—…yned Mesopotamea Armenia â—…amascus Assyria Idumea Madiâ—…naea Sabaea Aethyopia sub Aegip â—…o Susiania and this maye appeare â—…y the discriptioÌ„ of Hanila in Gen. â—…5 ver 18. Ezech. 27. ver 23. where 〈◊〉 haue noted more Paradise for the fertilyty thereof and for those insatiable pleasures which were there is called euâ—… plentifull and pleasant place as feilde of Sodome likewise the 〈◊〉 charde of Salomons spouse is a paâ—… dise odiriferous and pleasant Wisdome is compared to this pâ—… radise and Iehoua compareth tâ—… king of Tyre to paradise Now pâ—… radise is what soeuer is moste frâ—… â—…ull for sustenance most decent beholde moste odiriferous smell most pleasant to taste 〈◊〉 ioyfull to remember most 〈◊〉 for immortality full of nectar aâ—… ambrosâ—…a full of cinamum full wisdome water of life of ballâ—… muÌ„ of precious stones topaze 〈◊〉 ragdus vâ—…ions adamants turkeâ—… diamoÌ„des saphtres carbuÌ„cles 〈◊〉 very hierusalem felicity 〈◊〉 bed in hebrues Now what soen is perfect most absolute y e is parâ—…dise by a metaphor traduced froÌ„ earthly paradise vnto y e heauenly whether Enoch was caried 〈◊〉 ther asâ—…eÌ„ded Elias â—…ueÌ„ into heaue 〈◊〉 so it is called the kingdome of â—…hrist so termed by the good theif â—…hich place Christ answering the â—…eife calleth paradise Paule called â—…aradise the third heauen whether â—…e was raptc harde suche things â—…deuine so many such order such â—…ectacles such personages such inâ—…tiable ioyes y e can be expressed by â—…o tongue or language Of all this â—…iscourse I haue noted largly vpon second of Gen. It is mere vanity â—…odescende thither where there is neither confession of a mans faults neither amendment of life neither â—…emission of payne neither forgiuenes of sinne neither redemption in â—…ell there is none of all these Ergo â—…t had bene in vaine for Christ to haue descended thether Smith I may alleadge profane authors as Paul doth Tit. I. Did not Aeneas make a voyage to hel to see his father where he saw such like places as Virgile noteth as I describe for Aeneas descended into hel â—…n at the puddle Auernus in 〈◊〉 and came to hell gates where 〈◊〉 three headed Cerbrus the cruell maâ—… tiue keping the gates and entiâ—… further to Tartarus and Acheroâ—… Cocytus Phlegeton where 〈◊〉 â—…on the fery man was carying 〈◊〉 dies ouer the lothsome lakes at stincking styx Then came he to place where infantes were beholâ—… Limb us infantium is in Virgil 〈◊〉 came also wher were magnanimi 〈◊〉 es naâ—…i melioribus annis behold Liâ—… bus patrum TheÌ„ came he to a plan of purgatioÌ„ sub gurgite vasto 〈◊〉 eluitur scelus aut exuritur igni Bâ—… holde purgatory And from thencâ—… faith Virgile they went to the plesâ—… sant feildes called Campi Elisii Bâ—… holde paradise whether Christ brought them that were in Limbo paâ—… trum in purgatory Carlil Virgiles doctrine founded 〈◊〉 Plato in Phedon and in the Odisseâ—… Homeri is of the same sense thaâ—… pours is And sâ—…me what morâ—… 〈◊〉 for his is of â—… longe time â—…efore Christ before Rome was 〈◊〉 yours longe after that the 〈◊〉 began about Aquinas daies â—…hen y â— schoolemeÌ„ obscured y e truth â—…eruerted the scripture detorted y e â—…octors made the pope a God his 〈◊〉 to passe Christs so far as y e â—…ernel the shell sunne the moone â—… light darknes The like discourse 〈◊〉 in Sillius Italicus where he maketh yong Scipio to seke his father in hell Virgil maketh the pleasant feildes which you interprete paraâ—… to be in hell you as yet can not tell where it is Read Vadianus in Epitome Sillius calleth y â— Fortunatas iâ—…sulas beyond the Ocean as the Essees do This hell or at least the way to hel is in Italy which if a maÌ„ should affirme w t you perhaps we should make the pope Pluto y e Cardinalles his Iudges Rodomanthus Aeacus Minos and Triptolomus and his Curtesanes Tisiphone Me gera Aleâ—…to Erynies and Furies his fery man Charon and his portâ—… Cerbrus Why forgat you Hercules who brought Cerberus out of helâ—… why did you not cal Hercules Christ and Cerbrus to figure the hellish 〈◊〉 thers why forgot you Orpheus who descended to fetch his wife Euridiâ—… out of hell he made all y e deuills to daunce stilled their roring with his musike Orpheus did not descenâ—… in Italy for he was neuer there but by Tenarus a promoÌ„tory of Laconia Smith I alleadge Peter before who is a manifest interpreter of Dauid for Peter translateth Sheol by Hades which is hell Car. I haue proued a litle after y â— Sheol doth neuer signifie hell Hades but seldome I proued y t Dauid and Peter do both vnderstand y t verse of the resurrection of the body and neuer of the soul. Can the soule dye or rise againe was it buried was it crucified but Peter saith y â— he that was betrayed he that was crucified he whom the Iewes killed 〈◊〉 he whom God raised againe â—…hose deadly sorowes God abolish 〈◊〉 in restoring him to life destroying vtterly the dominion of death power of satan was it that Dauid spake prophecied of but all these are meaned of the body as Peter specifieth in y â— ver folowing prophe â—…ing y â— Christ his fleshe should â—…est in hope hoping to rise againe y â— third day he calleth y e fleshe in y e 26. ver which he termeth his body holye annointed sonne of God in y e 27. ver Peter in euery ver in maner maketh mentioÌ„ of y e body raised froÌ„ death to life froÌ„ darknes to light how y â— God had shewed to Christ y â— way of life should fill him w t the beauty of his couÌ„tenance whiche must nedes be vnderstanded of the body for in somuch as he was God his couÌ„tenance maiestie was equall w t his fathers Peter doth plaiÌ„ ly enterprete Sheol y e graue or monument or tombe of Dauid he saith peter y â— came of y â—
loynes of Dauid was raysed by God but y â— was the body for the soule is not begotteÌ„ iâ—… generation with y â— body but is geâ—… uen by God to whoÌ„e it returne the ergo Peter speaketh here of y â— body of Christ and not of his soule this sense Peter proueth coÌ„firmeth by Dauid in y â— ver folowing paul likâ—… wise saith y â— they put him in a greâ—… or monumeÌ„t whoÌ„ God raised froÌ„ 〈◊〉 dead you thrust him into hell God raised him out of his graue you out of hell God from them that were dead and buryed you from the lyuing for you saye that they thâ—… wers in purgatorye and Limbus do liue Paul speaketh of his body you 〈◊〉 his soule paul vnderstandeth the place of y â— second psal of Christes resurrection and begetting froÌ„ the dead you of his eternall generâ—…tion you call that graue hell into the which paul denieth that he shall returne If descende â—…ee to come from 〈◊〉 higher place to a lower Why doo 〈◊〉 say and write that Christ desâ—…ded into hell ad inferos Is to go â—…nd ascend into Abrahams bosome 〈◊〉 descend and to cary the souls y â— Christ found there vp with him into heauenas you say to fetch out y â— â—…thers wherein are diuerse errors 〈◊〉 that you can not make descend 〈◊〉 be to ascend nor to go downe to 〈◊〉 to go vp Secondly that hell is neuer taken for Abrahams bosome â—…or in hell is perpetuall damnat ion in heauen eternall saluation neither can they in hell ascend nor they in Abrahams bosome decende neyther are they bothe in one place for the distance as Christ saythe was so greate the places so farr asunder their rewardes so contrary Abrahams bosoÌ„e so high hell so low the ioyes of the one so innumerable the Tormentes of the other so terrible the felicitye of Lazarus so Infinite and the miserye of the â—…ther so intol grable that they must be so farre distant as Heauen froâ—… Hell so far centrary as light from darkenes Thirdly that Christ did not 〈◊〉 them that were in Abrahams 〈◊〉 some into any higher place or grâ—…â—…er ioy because that Abrahams 〈◊〉 some is and was the restinge 〈◊〉 and fruition of the iust the solaâ—… 〈◊〉 the electe the hauen of them 〈◊〉 are departed the Patrimonye 〈◊〉 Isaac the inheritaunce of Iacob 〈◊〉 Paradise of the blessed Théefe 〈◊〉 heauenly Hierusalem the socieâ—… of the holy soules and kingdomâ—… heauen Notwithstanding Lutzenburge is not asâ—…amed with otherâ—… to say that Abrahams bosome 〈◊〉 Limbus patrum In what place hell is no man 〈◊〉 tell notwithstanding as I haue 〈◊〉 before your eies other mens opinions thereof of the which the 〈◊〉 parte same to place it in the earth euen so may we by better coniâ—… res then anâ—…e that they alleadge place it in the Aer about the earth For firste the Deuills are called â—…he Rulers of the worlde where they rule there they muste nedes 〈◊〉 well and haue their place but in 〈◊〉 WorldeÌ„ they rule Ergo the Worlde is their Place So is the Deuell called the Prince of this worlde And that the place of Sathan is in the aer in the mindes of wicked men Paule declareth in the second chapter to the Ephesians the second verse where he speaketh of Sathan and of the spirite of Sathan working in suche as resist the Gospell and disobey the truthe folow sensuality and are giuen to their own â—…stes Sathan in Iob sayth that he â—…ame thither to aflict Iob and had gone round about the earth but y e â—…r compasseth the earthe aboute wherefore the aer appeareth to bee his habitation These deuils are y â— rulers of darknes by darknes he meaneth y â— dark 〈◊〉 circumfused about the earth and 〈◊〉 that large space and compase 〈◊〉 twene the moone and the earthâ—… which is called Tartarus in Peter wheither the peruerse angels werâ—… thrust bounde with the cheynes 〈◊〉 darknes Eusebius as Steuchus 〈◊〉 porteth affirmeth that thereforâ—… deuells are called aeriall becaâ—… that the aer is theire place Lactantius an eloquent Chrystiâ—… wryter witnessethe that the deuel himselfe did confesse that he him selfe with his angells were 〈◊〉 ted in the aer Ergo then the 〈◊〉 â—…ay be their place Thus saith saâ—… Deuells do flye by sea and lande with whippes tormented tied in 〈◊〉 Now if the aer be the place for 〈◊〉 deuell and his angells prescribed 〈◊〉 scripture then shoulde the 〈◊〉 haue said he ascended into hell 〈◊〉 not that hee decended For that 〈◊〉 aer is 〈◊〉 â—… 〈◊〉 〈◊〉 about vs 〈◊〉 compasseth the earth rownde about â—…ther is it any greater absurditye 〈◊〉 saye that the aire hath his inhaâ—…itours then to saye that heauen whiche is aboue the planetts and â—…ed starrs hath his And y â— places â—…re alleadged out of the scripture â—…roue the same That Christ saythe Martyne Bucer a man of a deepe iudgement and profounde knowledge did carrye y â— saintes that were in inferno that is they that sleped 〈◊〉 the dust of the earth as all the â—…lect did from deathe to lyfe the scripture prophecied nothing neâ—…er that the Lorde shoulde do any thinge ells but to dyâ—… for them They are therefore dremes whatsoeuer the deuines in tyme paste haue disputed of Limbo patrum â—…nd of that reall descendinge of Christ to the damned soules and â—…gatory Nether is that certayne and sure whiche some of late haue imagined forged inuented that Infernus Hell is Desperation and â—…urgatory in a manner desperatiâ—… The Scripture after this lyfe pro nounceth to the saintes quietneâ—… in the bosome of Abraham euen tâ—… liue with Christ and to â—…aigne 〈◊〉 the father to the wicked he promâ—… seth Geenna euerlasting fire prepared for y â— deuill but he promisetâ—… not Infernum The aunciente Fathers report that Christ descendeâ—… into infernuÌ„ meaning thither whither euery thing descendeth that is begotten They make no mention of Limbus none of purgatory noâ—… of Christes spirite descending into certayne darke dongcons Lette vâ—… let these passe as y â— inuentions oâ—… men and let vs rather giue thanks vnto the Lord who thrust his owâ—… sonne for vs and for all the electe into Infernum that is â—…o wyt that he willed him to dye trulye that by his deathe we might be deliuered that by his resurrection from the dead we should not doubt but thaâ—… wee shoulde ryse agayne also vnto blessed immortality Thus muche â—…ut of Bucer faithfully translated word for word Lactantius tearmeth Inferos that place out of the which Christe did ryse his soule did not ryse for yt neuer fell it neuer dyed Ergo it was his bodie which rose out of the graue which he calleth Inferos he alloadgeth the 16. psalme for the same purpose and the 13. of Hosee
villages if yee vnderstande by Capernaum the people neither did they all as I supose go to hell neither had they all vowed to Baal neither did their bodies goe to hell Wherfore the phrase meaneth and enforceth an vtter destruction and desolation of Capernaum To be lifted vp or exalted vp to heauen signifieth to be glorious and puffed vp with pride and presumption and to be brought downe to be brought downe to Hades is 〈◊〉 be inglorious In the 16. of Mathew Christ saith that the gates of Hades shall not ouercome the Churche shall not vtterly destroy the faithfull nor afâ—… length preuaile for though they kiâ—… the bodyes they can not touch the soules They do presse but shall not oppresse inuade but not preuaile assault but not enter consume y e flesh and bones but not the soules By gates is meaned the tyrauntes and cruell magistrates that sit in iudgement and condemne the Christians and innocentes who will not deny Christ. Suche like 2. false Iudges were those two elders who accused and condemned Susanna The gates of Hades are the gates of deathe the false iudgementes of wicked Iudges their malitious charges their threatning enforcementes and moste false sentences for they condeme the innocent and iustifye the malefactors throughe â—…ribes they shed the innocent blood through rewardes their eies are blinded their mindes corrupted and true iudgement peruerted they pronounce death for life the â—…ope for righte the halter for helpe the galous for deliuery and the graue for grace So are they become the authors of death murther and of all iniquitye Such false Iudges and terrible tyrantes were they that sate in the gates which rayled vpon Dauid Suche they were that condemned y â— martyres in quéene Maries daies The Iewes did geue iudgement and sate in the gates of the cityes And Dauid calleth y â— gates of death presente death And Ezechias in Esaye 38. verse 10. calleth these gates the gates of the graue Thus ye see that the gates of death and the gates of the graue are all one I knowe that Origene and Aâ—… brose with others call these gaâ—… of death and of y e graue vices 〈◊〉 Christ speaketh here of the persecâ—…tion Of these gates read my discourâ—… at large vpon Math. 16. In the Râ—…uelatioÌ„ after Iohn had sene a straâ—… vision he fell downe at his feete this personage was Christe whâ—… willed him to be of good châ—…are anâ—… not to feare For saith he I am thâ—… first and the last and therfore God And I haue the keyes of Hades and of death raysed my selfe and 〈◊〉 my selfe out of my graue wherforâ—… I was God in so doing and man in that I was raysed from the dead and out of my graue And in like manner in the 6. of the Reuelation death goeth before and Hades the graue foloweth afteâ—… immediately The place of the Reuelation 20. maketh death and the graue Hades to deliuer their dead bodies Wherfore Hades necessarily is here taken 〈◊〉 Sheol the graue Hetherto I haue declared out of the new Testament where Hades â—…s put for death the graue Nowe â—… will describe vnto you how that Hades in the 16. of Luke is placed â—…or Hell and what Hell is Hades is in no place for hell but 〈◊〉 the 16. of Luke there it is ioyâ—…ed with flames and tormentes â—…herfore Geenna a place prepared â—…or the damned ioyned withe tormentes it is Hell without them y â— â—…aue Bucer vpon Luke 16. Hell is place full of tormentes full of fire â—…nd extreame punishment without â—…lace neither canne they that bee there ascend or come out That hel â—…s full of torments Christ declareth â—…n Luke 16. ver 23. full of fyer ver 24. 〈◊〉 of extreme punishment without â—…lace verse 25. y â— they can not come out it is euident of the 26. verse Hell is called Geenna of Gy a â—…lley and Hinnom a valley of the children of Hinnom This Hinnâ—… possessed this valley whiche 〈◊〉 before the gate of Hierusalem 〈◊〉 led Carfit it was called also 〈◊〉 phet of blowing of trumpetts aâ—… striking of drummes lest the Fâ—… thers should haue had compassiâ—… of their sonnes hearing them 〈◊〉 so pittifully lament so horriblâ—… câ—…ing so terribly die so miserablâ—… For the priestes of Baal like blacâ—… monkes did this sacrifice drawiâ—… the children to and fro through tâ—…â—…er and thinking to do highe 〈◊〉 uice and an acceptable sacrifice 〈◊〉 Moloch which was an Idol of thâ—… Ammonites This Idol had in him seauen châ—… bers or places In one to receiâ—… meale an other turtels the thirde 〈◊〉 shéepe the four the a Ram the 〈◊〉 a calâ—…e the sixt an oxe the seaueÌ„ the a childe Of this Idol read Leuit. 18. verse 21. c. 20. 2. Deu. 12. 31. Deu. 18. 10. 3. of Kinges 11. verse 5. 7. â—…hey builded highe places to Mo â—…och in Tophet Hier. 7. verse 31 Hier. 32. verse 35. Act. 7. verse 43. â—…sias destroied Moloch and made â—…he place Tophet a dunge hill and 〈◊〉 cast carâ—…on there and therefore Tophet for the filthynes thereof is taken for hell where there is extreme punishement appoynted for the desperate It is called Geenna â—…gnis the hell of fyer or fiery hell Math. 5. verse 22. it is called in Math 18. verse 8. 9 an euerlasting fier in Math. 23. verse 33 the iudgment of hell Hell is a place of extreme darkenes where there is be waylyng and â—…ashing of téeth and euerlastinge â—…er which is prepared for the diuell and his angells Math. 25. verse 30. 41. Hell is an vnquencheable fiâ—…r where the worme of Conscience doth not onely accuse but also biâ—…th where y e fier shall neuer cease Hell or Tophet is a place prepared from the beginning for thâ—… King Synacherib and suche otheâ—… wicked persons and desperate abiectes 〈◊〉 and large the burning therof is â—…yre and much woode thâ—… breathe of Iehoua like a Kyuer 〈◊〉 brimstone doth kindle it This definition doth declare thaâ—… it was created from the beginning and for the wicked and the matteâ—… wher with they are tormented iâ—… fyre and wood the place déepâ—… and large of capacity to receiue aâ—… infinite nomber and that it shall continue for euer the breath of Ie houa declareth which hathe nonâ—… ende Of this place I haue discoursâ—… at large vpon the 30. of Esay wheâ—… this matter is fully declared of hell which is y â— second death a lake thâ—… burneth with fyre boyleth with brimstone Read Reuel 21. 8. Thus much out of the scripture directly with much more but I sâ—… dy to be briefe and to see what thâ—… â—…ors say The tormentes of hell are perpeâ—…all terrible terrors feare without â—…yth paine without remission the â—…angman strangling the helhounds â—…ourging the worme gnawing the â—…onscience accusing and the fyre â—…onsuming or rather continewing
without mercye ende relaxation 〈◊〉 ease Hell saith Augustiuus is called â—…the Latine tongue Inferi beneth â—…ery inferior thinge and low thing â—…heauie and therefore greuous â—…ainefull and therefore the Greke â—…orde signifieth vnpleasant I seme â—…ith he rather to teache that hell is â—…nder the earth then to shewe any â—…ason why it shoulde be beleued â—…saide to be vnder the earth â—…ertullian saithe that hell is in the â—…arth â—…ierome saith that hell is in the â—…iddest of the earth â—…rnobius saith that the Gentiles 〈◊〉 beleue that Pluto his kingdome was vnder the earth and the sâ—… Arâ—…bius 〈◊〉 that Plato 〈◊〉 keth mention of Acheron Styx 〈◊〉 â—…ytus and Periphlegeton which 〈◊〉 floâ—…ds iâ—… hell wher the Soules 〈◊〉 plunged and buried and vexed 〈◊〉 Laetantius saith that Zeno the 〈◊〉 que appoynteth two places the 〈◊〉 ioyfull where the godly are theâ—… ther miserable where the wickâ—… are the one quiet the other 〈◊〉 quiet the one pleasant the othâ—… greuous the one light the othâ—… darkenes in hell there is no 〈◊〉 fession of the faulte to be receiueâ—… the iudges be inexorable no 〈◊〉 â—…able complaint or feigned excâ—… will serue there is no repentanâ—… no returne no saluation no conâ—… lation no redemption neither anâ—… hope of better state or any re mâ—… sion of sinne or paine Gregory saithe that some saye thâ—… Hell is in some parte of the earâ—… Chrysostome saith that other hoâ—… that it is in the valley of Iosapâ—… â—…hose errour he reproueth Paulus Cortesius affirmeth that â—…ome Diuines place Hell in centro 〈◊〉 in the middest of the earth or 〈◊〉 to it Pythagoras in y â— firy zone What maner of fire that is wherâ—…ith the damned soules are tormeÌ„â—… whether it be materiall or spiâ—…ituall or kindled of it selfe and so 〈◊〉 from the creation or conâ—…inued and forced by some super naâ—…rall power as by some Aungell 〈◊〉 after what sorte and whether it 〈◊〉 alwayes or not or shall ende as Origen sayde Cortesiâ—…s discourseth â—…t of the dunses and Schoolemen â—…ubtfully darkly curiously out of Lombarde Durand Auicenna Thomas Richard Middleton Peter â—…alud such others But we are asâ—…red y t it is inextinguible â—…dled â—…y y â— blast of Iehoua ther as is darkenes w tout light gnashing of teeth â—…thout release weping w tout comforte a burning furnace w tout ceaâ—…ng y e flame of Geenna inqueÌ„chable Of this Hell I haue discoursed vpon Esay 30. verse 33. in my definitions of scripture Hetherto I haue manifestl yproued by repeating euery place vnles my memory faile me where Sheol is found in scripture I find that it neuer signifieth hell but alwaies the graue or deathe or the earthe which are all one in effect neytheâ—… doth it signify death in any other respect but that the graue coÌ„monly foloweth And that it is that place onely where the bodies rest and slepe tilâ—… the last day and onely proper to y â— bodies and neuer to the soule I haue proued by those places of scrip ture where it is reade by olde Interpretours newe by the nature and propertye of the worde by thâ—… order of the text by the accustomeâ—… phrase of speaking by the naturall and germane sense And I finde it in the Canonicall scripturs about or aboue 84. times â—…nd in the bookes called Apocrypha 14. times Neither doth Sheol signify y t state â—…f them that dye whether they â—…ée â—…ithfull and go to Heauen or vnfaithfull and goe to Hell as Bucer â—…riteth vpon the 16. of Luke Flaâ—…inius vpon the 6. Psalme Zuingâ—…s vpon the 5. of Esay and Calius â—…pon the Creede vnlesse they mean of the state of y t bodye For iâ—… Sheol signify onely the graue as I haue â—…roued then can it not signifye the â—…ate of the blessed who are in heaâ—…en for Sheol is neuer taken for â—…eauen neither for the state of the â—…icked for they are in hel neither â—…re any buried in hell I would rather that they should â—…ue called Sheol the state bothe of â—…e iuste and vniust as conterning â—…heir buriall and to haue meaned â—…hat they both dye as concerning y â— â—…ody both buried both should ryse â—…aine though turned to dust and â—…t signifieth Sheol Castalio in his defence of his traÌ„slation of his newe Testamente against Beza either of ignoraunce wherwith I am leth to burden such a learned man or rather of wilfulnes and pertiâ—…acye which should not be in so modest corrigible and reformable a wryter a denieth that Sheol is in any place taken for the graue which Beza sayth is taken as truly for the graue as Iehoua for God which is as much to saye as that Sheol doth alwayes signify the graue for Iehoua is onely proper to the Trinity and to no other thing And as Beza affirmeth thaâ—… Sheol is as properly the graue aâ—… Iehoua is God so say I that Nephes is as proper to the body and thosâ—… partes of man that are mortall aâ—… Nishama or Ruac is for the immortall Soule as I proue a litle hereafter If that Sheol in this 14. of Esayâ—… be taken as wel for y â— state of them as Castalio noteth that are vnburied as for them that are buried notwithstanding he must nedes conâ—…es that Sheol is the state of the bodye which is deade whether it bee buried or vnburied but the body descendeth not into Hell Ergo by Castalio his owne Argument Sheol is not taken for hell Neyther doth the King of Babylon in tâ—…e 14. chapter of Esaye and the 19. verse lacke all maner of buriall or to be cast out without any graue as Castalio meaneth but y â— he was not buried with the Kings for the text â—…aith in y e 13. verse that he was throwen into his graue into Sheol in the 17. verse that he was caste out of his graue Whereby it may be vnderstanded of Nabucodonoser For as Oecolampadius noâ—…eth all the tyme whiche some â—…ye was seuen yeares his sonne Euilmerodach was Kinge and led When Nabucodonoser was tâ—… stored he layde his sonne in prison and when the father was dead 〈◊〉 sonne durst not for feare take vpâ—… him to be King till that he mightâ—… be assured that his father was dead and for that cause made his fatheâ—… body to be digged vp And that I suppose is the meaning of the Prophet vnlesse that ye will vnderstande it of Balthasar oâ—… whome I haue noted somewhat vpon Daniel 5. If Sheol were taken for Hell then was his body in hell which is an absurdity to say for there are 〈◊〉 bodies and the text saythe that hee was digged out of Sheol But who can digge into hell if you will wilfully affirme that Christ did descend into hell and father that fable vpon the Créede though it was not intruded at the first neyther is it
in the. 16 Ps. and in the latter ende of the versâ—… where Sheol is in y e fore end is shacath put which is the graue because that the bodies do corrupte in the graue so is Nephes ioyned with Shacath in Ps. 107. verse 20. to declare that they are both proper to the body and neither to the soule I meane neither Nephes neither Sheol neither shacath which is the same that Sheol is And to this efâ—…ct that shacath is the graue the â—…2 Interpretours haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…eath And a little after in the 20. â—…rse where Elihu saith that man â—…aweth nere to the graue and his 〈◊〉 to the dead The English Byâ—…les haue The soule draweth to â—…e graue and life to the buriers â—…hat a translation is this to saye â—…at a mans soule draweth to the â—…aue do our Soules goe to the â—…aue can a Soule corrupt do not 〈◊〉 that go to the graue putrify why â—…ould they translate the text thus The man draweth to the graue â—…ard so we saye in English so doth â—…e Hebrue worde Nephes signifie 〈◊〉 as the 72. interpretors haue to â—…ath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither do I asâ—…nt to the Englysh translations â—…ho translate me mâ—…t him to be buâ—…ers nor to Munster who hath to â—…yers or murtherers interfectoriâ—…us but to the dead for the whiche â—…ebrue worde the Gréeke translation hath but his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby ye may vnderstand that the Grekes meaned the graue by Hades In the 28 and 30 verses of the same 33. chapter of Iob Shacath is read which y â— Grekes translate both corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also deathâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I declaâ—… a little after exactly how that Sheol is called by other names death and the nether partes of the earth and 〈◊〉 pit Now I will proue by the same order out of the scriptures that the other worde called Nephes is neuer applied to the immortall soule in the Hebrue Byble Which if I can proue it muste nedes folow y â— the Soule of Christ did neuer goâ—… to hell for y â— parte of Christ which they say descended into hell is Nephes in the 16 psal of Dauid which is the bodye of Christe as I shall proue piainlye in their obiection And it is a mere absurditye to affirme that the dead body did deâ—… scend into hell or any where els sauing onely into the graue Nephes which the Greekes haue translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Laâ—… nestes animam and the English the soul hath his name in Hebrue Chalâ—…ée Gréeke and Latine of breathing because that it cooleth and refresheth with respiring and breathing Nephes signifieth as much as â—…nima tam late patet Nephes is that breathing substaÌ„ce sensitiue and liuely power and naturall motion whereby euery liuing â—…reature is norished and moued And this is of three sortes The first is vegetatiue and common to herbs and trees notwithstanding other lâ—…uing creatures do grow and are nourished The second is sensitiue which is common with beastes and men â—…or they féele see heare smel touch tast also they both haue affections motions and other perâ—…rbatioÌ„s 〈◊〉 they 〈◊〉 and phantasyâ—… as men do they dreame they slepe they wake they sorrow ioy for see prouide desire wil receiue profitable things and refuse the contrary they loue hate remember they want only the immortall soule Where Aristotle semeth to say that Psyche and the partes thereof are corruptible and mortall and dyâ—… w t the body it is so but y e soul he affirmeth to come from God and to be immortall Aristotle will not haue the immortal soule to be any of y e three before Nephes may sâ—…me to some to be taken for the immortall soule in the 17. of Leui. in the 10. verse against him that eateth bloud saith God I will turne my face Nephes I traÌ„slate Him or that man as Imanuel doth Leu. 17. 11. the life of y â— flesh is in y e bloud Life in hebrue is Nephes for the life is sustained by bloud â—… not the immortall soule I haue appoynted the bloud to be an expiation and purgation for 〈◊〉 euen for your sinnes for it is â—…his bloud that purgeth you Nephes I translate you for so it signiâ—…eth here Darash nephes to care for 〈◊〉 mans life Ps. 142. as in many other places The whole 16. chap. of â—…eu declareth this sacrifise of exâ—…iation and purgation by bloude â—…ut it coulde not take away sinne â—…ut in them only who by faith conâ—…eiued and represented thereby the â—…loud of Christ their sacrifice cereâ—…onies figures shadowes figured Christ confer Heb. 8. 9. 10. neither â—…ould the bloud of bulls or gotes â—…ke away sinne Heb 10. 4. 11. This Nephes consisteth in senses â—…ouing and in affections and proâ—…er to the body and dyeth with the â—…odye Wherfore in the first of Geâ—…esis it is taken foure times for a â—…ature that hath life and hathe â—…aia ioyned with it which signifith the same Wherfore oftentimes 〈◊〉 alone it is a coarse a deade body and the dead ioined with Caiia it is a liuing creature Nephes is proper to the body and to thâ—…se partes of man which ryse with the body and dye with the body notwithstanding I think that it is no part of the immortal soule neither can it be mortall that is immortal as I shall proue in Neshama after that I haue done with Nephes Nephes consisteth in bloud breath life vitall spirite senses and in the whole mortall substaunce of anye liuelye and corruptible creatures And therefore suche liuing creatures haue their names of Nephes and therfore are called in latin anu mantes or animalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this naturall life giuen to them in their firste creation and generation Nephes is the bloud and is so defined Leuit. 17. 11. 4. The life of euery liuinge creature is the bloude Wherefore this Nephes is mortall Man likewise is written to haue this life Nephes Genes 2. verse 7. And it is the life of other liuinge creatures Gen. 2. verse 19. it is taken for the life which consisteth in the bloud Gen. 9. verse 4. Leu. 17. verse 14. My life saith AbrahaÌ„ may bee preserued by thee O Sara where Nephes is Genes 12. verse 13. The King of Sodome desired of Abraham to haue y e persons which he had rescued Gen. 14. verse 21. the men which were taken prisoners And so doth the 72. Interpretors translate Naphshim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 2. v. 1. 4. v. 2. 20. v. 5. 2. Sam. 14. Leu. 23. v. 30. 26. verse 15. Nom. 9. v. 13. 19. v. 20. Ezec. 18. v. 20. Pro. 10. v. 3. c. 11. v. 25. c. 12. v. 19. c. 14. v. 25. Nephes for a slouthfull man pro. 16. v. 26. c. 25. v.
25. c. 27. v. 7. Nom. 31. v. 28. Ezech 18. v. 5. 20. 27. Nephes a body with senses bloud and other his properties Leu. 16. verse 29. 31. to humble a mans body with fastinge Leuiticus 23. verse 27. 29. 30. 32. Esay 58. verse 5. 10. Eze. chiel 18. verse 4. Psalm 30. verse 3. Psal. 35. verse 13. and 49. verse 16. 69. verse 13. and 86. verse 12. and 66. verse 9. Thou hast deliuered my body froÌ„ the graue Nephes from Sheol Psal. 30. verse 3. Psalme 88. verse 3. 94 vers 17. and 105. verse 19. where Iosephs body was pinched with the stockes and fetters psal 106. ver 16 Psal. 107. verse 9. Esay 58. 5 58. verse 10. Hieâ—… 4. verse 10. 31. Esay 53. verse 9. 10. Ezechiel 16. verse 5. Preach 2. verse 24. Nephes is in all these places for a man that liueth as ye may read in these places alleadged if you confer them with iudgement and in Psal. 116. verse 7. where Dauid willeth himselfe to returne to rest after that he had receiued benefites of Iehoua who had deliuered him from the tyranny of Absolon or of Saul Neyther is Nephes here the immortall soule which can not dye but the bodye which is subiecte to death Abraham wente out of his countrey with all his seruauntes and cattell and such as he had perswaded to his Religion which he calleth Hanephes Leuit. 27. verse 2. Nomb. 15. verse 28. 30 Leu. 20 â—…e 6. and 22. verse 6. 10. for a seruaÌ„t Prou. 28. verse 17. Bagnal Nephes a cormorant a gréedy glâ—…tton Pro. 23. verse 2. Nephes a mans selâ—…e Abacuc 2. verse 4. giue me the meÌ„ saith the King of Sodome in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here you may well perceiue y â— Nephes is a worde so large that it signifieth seruauntes and 〈◊〉 as well as frée men â—…attell and of her liuing creatures Foâ—… it is nothing else bâ—…t the life â—…ses mouing appetite and 〈◊〉 They are dead â—…th GOD to Moses that sought thy life y â— went about to kill thee Naphsheca and the said phrase is vttered plainly in other woordes meaning the same thinge in the 24. verse of the same chapter wher God would haue killed Moses Neplies the life of a beaste Prou. 12. ver 10. Chanethâ—… bat sanâ—… napshi I aflicted my body with abstinence Psal. 35. verse 13. here is Nephes the body Nephes is the whole man with senses will affections industry endeuour reason memory intelligeÌ„ce hart mind brest breath bloud vitall spirite and other faculties Psal. 71. ver 23. Gomel naphâ—… sho he doth good to himself Pro. 11. vers 17. His breath kindleth the coales and causeth them to burne He meaneth it of the breath of Leuiathan Iob. 41. 12. Nephes baraca a liberal person Pro. 11. 25. A good man regardeth the life of his beast Iadag nephes 〈◊〉 〈◊〉 pr. 12. 10. Shamar nephes is to lay in wayte for a mans life to kyll him Psalme 71. verse 10. shamar nephes to regarde a mans life Pro. 22. verse 5. Iob 30. 16. shaphac ne phes is to â—…oure out a mans affection to vtter his grieffe Psalme 24. verse 4 1. Sam. verse 15. Lament 2. verse 11. nasha nephes is to sweare psal 24. vers 4. nasha nephes is also to lift vp a mans affection hartâ—… mynde Psal. 25. ver 1. Psal. 86. verse 4. Tsaphan nephes to laye in waite for a mans life Pro. 1. 18. Sichem loued Dina. va Tibbachi Naphsho mine harte mine affection my loue was fixed vpon hir So did Dauid â—…leue vnto God by a feruent louâ—… a constant affection and with all his harte 1. of the Kinges 18. verse 1. Esay 58. verse 10. Iob. 25. verse 12. Iob. 16. verse 18. Nephes Calilim The life the bloude of them y â— are killed crye for a vengeance as Abels bloude did Gen. 4. 10. Esaye 26. 21. Habacuc 2. 11. 12. But I woulde rather call Nephes the body and the whole man For they being wounded and at the poynt of death by tyrantes cry out for vengeaunce and of their iniury Cim nephes to take away a mâ—… lyfe ps 56. ver 7. Bacash nephes ys the same Ex. 4. ver 19. Mat. 2. vers 20. ps 70. ver 3. Hashein nephes bacaia is to preserue a man a liue psal 66. verse 9. for life psal 66. ve 15. shamar nephes is to watch and lay wayt for a mans life psal 71. ve 10. Nephes for the life Gen. 35. verse 18. The lyfe of Iacob dependeth of the childes lyfe Gene. 44. vers 30. Exo. 4. ver 19. Iosu. 2 ver 13. Iob. 2â—… vers 8. Iudg. 12. vers 3. Esa. 53. vers 10. 11. 12. hier 19. ver 9. cap. 21. vers 9. 7. cap. 22. ver 25. psa 35. verse 3. 12. Prouerbes 13. verse 8. 1. Sam. 25 verse 26. 29 chap. 26. verse 21. 2. Samuel 1. vers 9. 2. Samuel 14. vers 7. for lyfe 2. Samuel 19. ver 5. three tymes 1. of the kinges 17. verse 22. 23. Chap. 19. vers 2. 3. 4. 2. of the kinges 1. vers 13. Leuiticus 2. Eze 16 vers 5. Ezech. 18. ver 5. 27. Ester 7. ver 3. Iob. 2. ver 4. 6. Iob. 6. vers II. Iob. 12. ver 10. cap. 13. ver 13. cap. 27. ver 2. 8. Iob. 33. ver 18. 20. 28. 30. psal 7. ver 2. 5. psal 22. vers 21. 33. psal 31. vers 8. psa 40. vers 20. psal 59. ver 3. psal 69. verse 1. psal 70. vers 2. psal 94. verse 21. psalme 97. verse 11. psalm 116. verse 5. 8. psalme 131. verse 4. psalme 139. verse 13. psalm 142. verse 10. psal 143. verse 3. 6. 10. 13. pro. 1 ver 13 cap. 6. ve 26. cap. 8. ver 36. cap. 10. vers 2. 3. Cap. 15. vers 40. cap. 18. verse 7. Cap. 19. verse 2. 16. Cap. 2â—… verse 2. Cap. 22. verse 5. 23. 25. cap. 24. verse 12. cap. 29. verse 10. Esay 43. verse 4. Leuiticus 26. ve 3. 11. God abhorreth the Israelites for thei I idolitry Esay 1. ve 14. I hate and abhorre your sacrifices psal 24. ve 4. he that hath not taken the name of God in vaine he that taketh not in vayne sayth the lorde my name Iere. 51. verse 14. Amoâ—… 6. verse 8. Naphshi and therefore in the margyne Munster putteth Naphshi in the text Naphshi his name reade pagnine in Nephes Flamminius and other coniecture vnfainedly Hierem. 1. verse 14. It is Christ sayth God in whom I take pleasure in whom is my delight Esaye 24. verse 1. Math. 12. verse 18. There is Naphshi in whom I haue pleasure here is Nephes put for God the father Our lust or appetite is not to this Manna we abhorr it we haue nothinge els Nomber 11. verse 6. The same is in Nombers 21. verse 5. Ezech. 16. verse 27. psalme 10. ver 3. Psalme 27.
11 Sheol Dauid and Salomon interprete them selues Prou. 5. 5 Munstâ—… 1â—… Prou 7. 27. Sheol A graue the chambers of death Prou. 2. 18. Prou. 15. 11. prou 27. â—…9 Aâ—… whoore Sheol râ—…ad my notes vpon the 15. chapt Sheol Proue 9. 18. Sheol Prou. 30 16. Shaal Preacher 9. 10 Sheol Sheol proper to the body Hamethim Graue Balad 8. 5. Death and graue Esaye 5 14. Here are ioyned nephes Sheol and signyfy the bodyes onely Esaie 14. 9. Nabucodono â—…er The dead â—…pake Sheol the graue Esay 14. 9. 10. Munster Sheol ver 11. Nabucodono â—…er 15 verse 15. verse Sheol the graue Sheol the graue 19 which is the house of death Iob. 17. 12. ps 49. 15. Iob. 30. 23. Nabucodono ser was not in hell Daniel 4 31. 32. 33. 34. Sheol the graue Abacuk 2. 5. Esay 38. 10 17 18. A graue Sheol ioyned with nephes which is there the body Sheol Esay 28. 15. 18. Esay 57. 9 Iob â—…4 19. The gates of death are alone with the gates of hell Read my nots vpon Math. 16 Pâ—… 107. 16. Wis. 16. 13. Ezech 31. 15. 17. Esay 14. 6 10 11 15. 19. The graue Sheol is defined in Ezech. 31. 15 16 17 what the graue is Sheol Psal. 141 8 Sheol the graue These places of Ezechiel proue plainly Sheol to be the graue Hierem 41. 7. 8. Psal 28 boâ—… for Sheol the graue The land of the liuing Euseb. 7. c. 13. Niceph. 6 c. 12 Hose 131 4. Sheol the graue The greatest Bible in this one verse trans lateth Sheol first the grauâ—… and then hell read a note ps 49. 41. Hosee 13. 14. â—… Cor. 15. 55. Read Pagniâ—… in Cataâ—… Augustinus Tom. 7. lib. 3. de pecca meâ—… c. 11. â—…odem Tom. de perfect Iustinus â—…lpon 14. Sheol death Ps. 141. 8. 1. cor 15. Hell Mâ—… Iad sheol Amos. 9. 2. The graue Sheol Hell the graue or earth Sheol Ionas 2. 2. Sheol a belly by a meta phor the same is shacath Ionas 2. Hell is not the fishes belly Math. 12. 40. Luk. 11 24. Hades Hades Toby 13. 2. Hades Sheol Wisd 2. 1. Wisd. 10. 19. Exod. 15. 1â—… Eccles. 14. v. 12. 16. c. 2â—… v 21 c 51. 5. 6. No saluation out of this life No trentalles Baruck 2. 17. Baruc. 3. 11. 19 Hades Wis. 1. 14. Hades Hades hell ioined with extreme punishment Luk. 16. 23. Math. 11. 23. Capernaum Hades reade my note a litle before vpon the place of the 9. of Amos. Esay 14 14. 15. Luk 10. 15. Capernaum Euthy vpon this place Bulling vpon this text Math 16. 18. Hades The gates of hell they are called y â— gates of death in Wisd. 16 13. in Pâ—… 107. 16. Ps. 9. 14. Esay 38. 10. Gates Metonymia Susanna Hades The gates of Hades are wicked ludges Ps. 9. 14. ps 69. 13. prou 22. 22. Ps. 69. 1â—… Gen. 34. 20. ps 9. 3. ps 69. 3â—… Hose 13. 14. Esay 38 10. Sheol Hades These gates are vices Reuelat. 1. 18. Hades Hades the graue Reuelat. 6. 8. Hades Reuelat 20 13 14. Hell Hell defined by the â—…or 〈◊〉 tures Luk 16. Geenna Hinnom Tophet Priestes of Baal Moloch Munster and Lyra vpon 18. Leuit. To this Idol did kinge Achâ—…r and Manasseâ—… offer their children 2. ChroÌ„ 28. 3. c. 33 6 Iosias Tophet Geenna hell Hell Hell Mar. 9. 43. 44. 45. 46. Esay 66 â—…4 Lâ—… 12. 5. Hell Esay 30 33. Hell Augustine Tom 3 de spiritu animâ—… c. 56 August Tom. 3. de gen ad lit lib. 12. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retract 2. c 24. Tertul. lib. de aâ—… Hierom in com in IonaÌ„ Arnob. contra genâ—…es lib. 7. Arnob. lib. 2. Plato in Phedon ad axâ—… 〈◊〉 Ambrose de bono moâ—… tis c. 8. Lactan tius 7. c. 7. Two Places Ephrem lib. de extremo Iudiâ—…o c. 4. No redempti on in hâ—…ll Gregory diâ—… log 4. c. 24. Chrysostome 16. ad Rom. de praeâ—…s sanâ—…â—…orum Cortesius 4. â—…ent dist 11. Math. 3. 12. Esay 30 33 Math. 22. 13. 8. 12. 13. 43. 25. 30. Math. 5. 22. 18. 9. 23. 15. Mark 9. 42. 44. Luk. 12. 5 Iames 3. 6. Sheol how oft in the scrip â—…ure The graue followeth death Sheol applied â—…o the body Sheol in the bible aboue 〈◊〉 times Sheol is noâ—… the state of thâ—… dead be they good or euill 〈◊〉 Sheol applied to the body Preacher 9. Ps 82 7 c 3â—… Castalio 〈◊〉 Iehoua Nephes Nishama Ruac Esay 14. 19. Sheol Beza in his an swere to Castalio Nabucodono sers buriall Read my note vpon Dâ—…n 4 Then was it 〈◊〉 graue 12 articleâ—… Hades how this erro rose Sheol Cyrus Theorus Prodro mus wrote in greke verses the summe of euery chapter which I tran slated into La tin Act. 9. 40. Math. 16. 18. 1. of the kinges 17. 21 Nonnus Iohn 2 19. Dissolue the temple Hades Sybil callethit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Lossius doth vpon Act. 2. Iaho 11 4. Lazarus Hides Sybyl Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades the earth so is She ol Esay 57. 9. Pluto his house Act. 2. Sybil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Vnto whom was giuen the dominion of the earth as the Poets fable Sybil. lib. 2. Pluto Plato in cratyâ—…o cic 2. de nat Phurnutus Hades the earth so is Sheol Esay 57. 9. Homer Ilia Hades is Pluto Hades the Sybil. lib. â—… Auernus Strab. 5. Cimâ—…merii in Italy Strab. 5 Hoâ—…er odiâ—… Stix Strab. 5. Phle geton Acheron Tartarus Strab. 3. Sheol defined Sheol the graue Iob. 30. 23. Sheol defined Lecolcai To euery mor tall creature Munster vpon Iob. 30. 33. For mâ—…gned is a place appoynted where all the dead are gathe red euen the graue and earth Iob. 30. 23. the earth the graue Iob. 33. 18. Nephes Shacath pro per to the body Shacath Sheol Ne phes proper to the body Iob. 33. 22. The englishe bibles To the dead mortuis reade a note Iob. 33 22 Hades Iob. 33. 28. 30. Shacath Ezech. 31. 32 33. Ezech. 31. verse 14. 15 16 17 18. Ezech. 32. verse 18. 21 22. 23. 24. 25. 26. 27. 28 29. Nephes is ne â—…er the im mortall soule Christ descen ded not into hell Nephes Eâ—…ymology The definitiâ—… of Nephes 1. Vegetatiue * the earth is the cause of theÌ„ Esa. 10. 18. 2. Sensitiue 3. Concupisâ—…ble Aristotles in 〈◊〉 〈◊〉 â—…e animo Psyche Corruptible Aristot. Genesis 1. ver 20. 21. 24. 30. Nephes a liuing creature Ne Phes ioyned with 〈◊〉 is any liuing creature Nephes no part of the im mortal soul. Nephes caiia Wherin Ne phes coÌ„sisteth The life Nephes is the bloud Gen 2. 7. Nephes a maâ—… Gnacus be A dam Nephes he that shed deth a mans bloud Pro. 28. 17. Nephes a bo dy with sensâ—… Psal 35 4. 7 â—… 17. â—…ay 53. 10. Nephes a man 1. Sam. 22. 23. LaÌ„ary nephes beauy or â—…ad Prou. 31. 6. Nephes a man selfe Iob. 10. 1. Prou. 29. 24. Prou. 25 25.
muste needs the Fathers before Christ descende into hell and came not oute till Christ fetched them out Carlil Why doe you saye that Iacob went to Hell when as al our English Bibles say that he wente into his graue Is the graue hell Resteth not the bodye there without life without senses withoute payne or tormentes There is paine intollerable in hell without release tormentes without intermission and damnation withoute ende The text sayth not after your translation that the soule of Iacob descended into Hell but it saythe that Iacob went into Sheol meaning his body without life and senses Smith I meane that Iacobs soule went to hell Carlil But the text saith that it was Iacob and the gray heads of Iacob Are there any graye heades in hell Are you not ashamed so to Dreame so to affirme and so to write When wee saye that Iacob or any other man is dead we meane not that his soule is dead whiche can not dye for it is immortall A deade man is called a man but a soule is neuer called a man after that it is departed but a soule Wherefore by your owne fantasie it was the bodye of Iacob that went to hell Iacob sayde that they would bring his gray heares to the graue hee doeth not call his gray heares his soule neither are there any graye heares in heauen nor yet in hell for they consume in the graue It is oure Englishe phrase that when wee are offended with our vnthriftie children wee say that they will bring our graye heares to the graue with sorrowe Smith I followe S. Hieromes translation which hath in Infernum into hell I knowe that all your Englishe Bibles putte the graue for hell Shall we giue more credit to your Englishe translations then to S. Hierome then to all the Greke and Latin Doctors which haue hel and not the graue in their writings and expositions Carlil If the text be not faithfully translated nor truly imprinted y â— faithfull interpretation is to be had from the Hebrue and in like manner the truth of the new Testament out of the Greke text Thus muche the councel kept at Vienna in France a littel way from Lyons in the yeare of Christ 1309. Lib. 5. Clement Tit. 3. S. Hierome did not translate the Bible out of the Greke but out of the Hebrue and therby did correct the Greke and Latin translations and the same councel geueth Augustine who willeth all men to consider the propertye of euery tounge and especially the Hebrue and Greke August lib. 1. de sermone Domini in mont in lib. retract 1. cap. 7. ad Volusian epist. 1. contra Faust. Manich. lib. 11. de doctrina christiana lib. 1. ca. 5. li. 2. cap. 15. Now seeing that the propertie of euerie thinge the truth of the Text the righte sense of the Scripture is to bee had out of the Hebrue toung and phrase we must runne to it as to the fountayne Smith I vnderstand not Hebrue no more did S. Augustine nor Chrisostome but in obscure places they asked the Iewes what was the propertie of this worde or that and of this phrase or that phrase Carlil Sheol in this place is the Graue as it is in the 44. Chap. vers 31. where the Sonnes of Iacob said they should bring the gray heade of their father to the Graue In all these places Sheol is taken for the graue This Sheol S. Hierome translateth Infernum which is a place belowe where the bodies are buried meaning therby a graue So wryte also Photius and Theodoret The same worde Sheol is in the 1. of the kinges the 2. chap. ver 9. where in the same phrase Dauid chargeth Salomon to cause y â— hoare heade of Semei to go down into the graue with bloud And Chrisostome interpreting the 9. ver of the 4. ch of Paule to the Ephesians calleth the inferior partes of the earth whether Christe descended Death and alleageth this place of Ge. 44. 31. to prooue the same Lyra though in other places he taketh Sheol for hel yet is he compelled here to take it for the graue of Ioab for sayeth he Dauid did not meane that Ioab shoulde goe to hell but that hee shoulde bee punished temporally And the Psal. 143. ver 8. I shall bee like to them that go downe to the pit that is saith Chrisostome I shall be like to them that die Thus to go downe into the pit and to go to Sheol is al one phrase one sense one meaning which you translate hell Smith Though I am but a small grecian I knowe that the grekes called the 72 interpreters 6 of euery tribe appointed by Ptolome kinge of Egipt to translate the Bible haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eis hadou to hell Car. You must consider Maister Smith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doeth not signifie hell where in are Deuils and damned soules tormented for euer vnlesse that tormentes bee ioyned withal as in Luk. 16. The Greekes say that hades hath his name of not seing as who saye a place of darkenesse and Pluto the king of the earth is so called and to this effect writeth Ambrose and Augustine The olde Greekes as Homer and Euripides take hades for the graue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latine Poets also as Virg. Iuuenes tot miserat Orco And Ouid Saturno tenebrosa in tartara misso Notwithstanding the first Grecians as Sibylla Erythrea deryue Ades of Adam who is the earthe and thereof hath his name Gen. 2. vers 7. Hee made man of the duste of the earthe therfore God sayeth in Ge. 3. vers 19. that thou art dust or earth and to dust or earth thou shalt returne Wherfore this earth this place that graue vnto the whiche Adam should returne is called of his name Adam and the grekes altred it a little framed it to their tongue and called it Aden chaunging a. into e. and m. into n. Thus writeth Sibyll Aden appellant vbi primus conditur Adam MorteÌ„ obieÌ„s queÌ„ terra abdit decoratque sepulchro Hinc fit vt humani generis linquentia vitam Corpora dicantur penetrare â—…ubilia Ditis The Greekes do cal Aden that place VVhere Adam was layd in the ground And where al other rest and sâ—…pe For so the Hebrue woord doth sounde Smith You reason muche of the Graue and place where Adam was buried I doe not reason of the Bodie but of the soule of Adam whiche I am sure descended into Hell and laye there almoste fower thousand yeres tyll Christe fetched him out Carlil He was not in Hell and therefore Christe coulde not fetche him out Smith Where was hee then Carlil In heauen Smyth How prooue you that Carlil Hee ascendeth immediatly â—…nto heaueÌ„ that asketh pardon that â—…raueth mercye wyth a stedfaste faith but this did Adam ergo Adam ascended into heauen immediately after his death for the death of
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