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
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
in an other lyfe whiche when Cayne hearde hee slewe him forthwyth Ambrose also doth affirme that GOD hearethe the deade because they lyue wyth hym and doe reste in hys Pallaice hee callethe Abell the Prince Capitaine and way leader of Christian men And shall we saye then that the captaine is in worser state then y e soldiour the prince in worser case then the subiect so dothe Ambrose call him And to y e same effect doth it tende which is written in the 6. chapiter of the Reuelat. wheras the soules lying vnder the aulter apparayled in white garments saye Olorde holy and iuste how longe wilte thon tarry to auenge our bloud Amonge whom was Habel desiring the resurrection And so was Enoch as affirmeth Salomon in the booke of wisdome the 4. chapter saying these wordes Enoch because he pleased god was caried into paradise an example of good life vnto the worldes to come When he pleased god he was beloued and for that he liued amonge the wicked he was rapt vp least he shuld by their peruersity haue bene seduced Ther are in y e same place many goodly sentences which declare y â— faithful after their death furth with to receyue felicitye and the wicked or vnfaithfull misery Paule also proueth y e same Enoch saithe he was translated or taken vp from deathe to life or dyed not at all for before his translation it is written of him that he pleased god whiche for to do without faithe is impossible Thus you must nedes beleue you that will go vnto god that thee is a god that doth recoÌ„pense the faithfull and suche as loue him Wherfore it is euident that Enoch ascended into heauen Iosephus affirmeth the same Yet I know that there are some of the hebrue Doctors as Esra who taketh his translation from deathe for his deathe onely and not for any assumption howbeit the hebrue worde signifiethe not onely to take away by deathe but also to receiue vnto himselfe as god did Enoch Pselly a gréeke author affirmeth that he did flye vp into a heauenly place So is there a great nomber which affirme that he went into Abrahams bosome and into the same place whether Christ his body went Isodorus saythe that he was the 7. from Adam because that all men in the beginninge of the 7. thowsande yeare should enioye the same felicity which he did then And all the Latins in a manner saye that he went into heauen least it should haue bene thought that the fathers soules should haue bene in hell or detayned in lasye limbus Chrisostome Ephrem with other of the gréekes affirme that he is in a fortunate place Thus far of Enoch And the same I do iudge of Enos Seth Lamech Noac Sem and all the rest of the faythfull fathers whose faythe conuayed theÌ„ vp into immortallity Nowe let vs heare and mark what god sayth vnto Abraham Thou shalt sayth god go vnto thine elders and people quietly and be buried in a florishingâ—… age which is as muche to say when thou art dead thy soule shall spedily ascende into heauen among thine elders where it shall lyue in the abundance of ioyes Wherefore they who contend and affirme that there is no place in y e bookes of Moyses whereby the immortalitye of the soule can be proued are greatly to be blamed for it is euident of this place that the soul went vnto ioy for he said wheÌ„ thou shalt dye and go vnto thinâ—… elders First y â— soules go vnto their elders whiche are all the faithfull Fathers and then is the bodye buryed If you should vnderstand yt of his sepulcher which is at HebroÌ„ where he was buried in the double caue y â— ys false for ther was none of his elders buryed nor none of his familiars his wyfe Sara onely excepted theÌ„ he should haue sayd y â— shalt go vnto thy wife Sara not to thy elders if you vnderstaÌ„d it of his â—…arnal fathers Thara Nachor they moste abhominable Idolatoures wherfore he ment not vnto them then must he meane those faithful men before recited who exercised the same fayth y â— hee did beleued in the same Christ. For by faythe he possessed Cananye subdued tyrantes offred Isaac and obteyned euerlasting felicitie for faith bringeth saluation as Prodromus saith in these verses which I translated out of the greeke tounge O holye faith sound perfect and pure Which of saluation doest man assure Or thus O constant faith pure and not fained Whereby euerlasting life is ob tayned God made first a Couenaunt with Adam promisinge the Seede that should tread downe the Serpentes head vâ—…to Noat he promised quietnes with the Rainbowe vnto Abraham hee promised the Lande of Canaan and immortalitye none of these did doubt of any thing but did beleeue the promiser Paul by their example perswded men to beleeue and thereby to obteine euerlasting lyfe And if we that are their Children doe hope by fayth to haue the fruition of God his presence how vnkynde are wee to depriue our fathers therof including them in the darke dungeon of Hell or Limbus spoylinge theym of all Ioye and Glorie Abraham is called in the Scriptures the father of all the faithful and was he then in woorse state then his children When hee had lyued 175. yeres hee departed vnto his Elders and people that is as Caietanus affirâ—…eth into the sweete and pleasant â—…asie of felicitye which God hath â—…repared for his elect from the beginninge hee is gathered vnto his â—…athers This Metaphor is thus â—…o bee applied that as the husband â—…an doth gather his corne into his Barne so God gathreth his faithfull seruantes into his heauenly habitation as Christ doth witnes saing that the chaffe which is the wickedshalbe burned but the corn which are his faithfull he will laye or gether it into his barne which is heauen He died saith the scripture in a pleasante age such an age such a reward soloweth such a death such a life such labor such ioyes The interlyned glose with the ordinary Strabus and also Angustine place Abraham sometime amonge the angels in y e mount Sion in the citty of the liuing God in the celestiall Ierusalem amonge the coÌ„pany of thâ—… innumerable augels in the congregation of y e first born sonnes which are written in heauen sometime 〈◊〉 God the Iudge of all men among the spirites of perfect men and 〈◊〉 Iesus Christ the mediator of thâ—… newe testament Ambrose sayth 〈◊〉 Caietanus that this phrase of thâ—… gethering to his elderes can in nâ—… wise be referred vnto the body but vnto the soule The like is verified of Moses and Aron in Deut. 32. He that beleued as Abraham did and like wyse liued as he liued can inhabyte none other place then very heauen this city this countrye this kingdome and this inheritance is promised and ys proper and common
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
going downe of Christ into his Graue saythe that he rose againe w t a great nomber of bodyes and you vnderstand his going downe to Hell of his Soule Consider what you write expende what you speake bee well aduised how you alleadge the old Aucthors do not betraye them do not falsefy them do not deceiue the simple w t your vnwritten verities who vnrerstand not who canne not haue those Bookes whiche you doe alleadge Smith Did not he lead Captiuitye captiue and gaue gyftes to men Were not these Captiues the fathers that were in Limbo or such as were in Purgatory Carlil If this place be vnderstanded of CHRIST his ascension then must we nedes interprete this captiuity of suche as rose with him who also ascended withe him Chrisostome expoundethe yt as I do Haymo hath diuers expositions tending to this purpose Christ triumphed ouer deathe Sathan and synne and ouercame theÌ„ by his deathe resurrection and ascension and gaue gyftes to men euen the giftes of the Holy Ghoste whiche gyftes he receiued of them for he crownethe his gyftes in vs and his gyftes are called ours by participation for hee communicatethe his gyftes withe vs and our gyftes are his for of him they come Christ saythe Theoderet deliuered vs captiued with synne tyâ—…d withe the chaynes of iniquitye he hathe set vs at liberty giuen vs the grace of the Holy Ghost hathe heaped his mercy and liberal kindnes vpon vs. Of this place I haue noted vpon the threscore and eighte psalme and Ephesians 4. wherfore I shall not néede to repeate anye more in this place Smith Did not heâ—… discend into lowest partes of the earthe What other thinge can you call the lowest partes of the earthe then hell Carlil I will not dispute withe you where hell is at this time neither whether it bee in the earthe or not Of the whiche I haue discoursed a litle after Notwithstanding Pauls meaning is that Christ. who ascended is euen he that descended héere into the earthe And although that his manhoode came not from Heauen yet his Godhead did and entered into the Uirgin Mary and tooke fleshe vpon him so that here he calleth the Uirgins wombe the lowest partes of the earthe So doth Dauid cal his mothers wombe wherein hee was fashioned and enclosed as in a place vnder the earth Chrisostome saythe that Paule callethe the inferiour partes of the earthe his Deathe whiche hee suffered in earthe and after the whiche he did offende for sayth he after a manner of speaking Iacob sayde ye shall bring myne olde age to deathe so hee tearmethe Inferos And Theodoret also callethe them his deathe Was his death in Hell Did not he dye in Egipt was Egipt Hell Photius and Aecumenius call these inferiour partes CHRIST his graue Smith Did not Christ preache in Hell to the disobedient spirits Carlil Were these disobdient spirits in y e lowest hell or in y e highest called Purgatory w e you or in the highest but one called Limbus patruÌ„ w t you In y e lowest you say Christ preached not for as you holde he was not there in Limbo patrum hee was not for they were in Heauen by the same Faythe that wee haue neither were they disobedient In Purgatorye these disobedient were not whiche woulde bee brought to no Repentaunce by any preachinge or exhortation for in Purgatorye you say that they may do repent but these did not repeÌ„t wherefore the Lord sent suche abundance of water that they were al drowned saue Noac Sem Cham Iaphet and their wyues Let vs traÌ„slate y e text according to y e greke It is good surely Because it is the will of God to suffer for well doinge and not for euell doing For Christ likewise hath once suffered for sinnes the iust for the Iniust that he might bring vs to God hee suffered death as concerning his flesh but was reuiued by the spirite In the which also he went and prea ched to those spirites that were in prison Whiche were Desperate at that tyme at what tyme the longe Sufferinge of GOD did tarry once in the dayes of NOAC what tyme the Arke was in preparinge in the whiche a fewe that is to say eighte personnes were Saued by the water Vnto the which baptisme whereby we are saued is compared which is not the putting away of the fylth of the flesh but the testimony of a good conscience towarde God by the resurrection of Iesu Christ. Thus farr the text after my translation Peter exhorteth all men to suffer for well doing by the example oâ—… Christ who suffered deathe aâ—… concerning his flesh his body dyed and was buried notwithstandingâ—… it rose againe by the power of his owne Spirite whiche is the Holy Ghost In the whiche Spirite hâ—… went in the dayes of Noe anâ—… being within Noe forced Noe tâ—… preache and therefore hée is saydâ—… to preache to those euill Spirites to the desperate Spirites and rebells whiche were in the prysonâ—… of their bodyes for the body waâ—… as a prysone wherein theire Spirites and soules were contained And these saythe Peter were those euill men whiche were desperate and rebells to God euen at that tyme what time the long suffer 〈◊〉 of God the clemency of the Lorde the Spirite of Iehoua Christes deuine nature did geue them tyme â—…o repente 120. Yeares loked for their amendement And this saith Peter was in the dayes of Noe all the tyme that the arke was a preparinge in the whiche Noe wythe his thrée sonnes Sem Cham and â—…aphet with their foure Wiues were saued by the force of the waâ—…er that bare vp the arke â—…nto the whiche water Baptisme â—…s compared or a Figure signe or Sacrament correspondent to this â—…ater for as they were saued by â—…heir fayth and by the helpe of the â—…ater from drownyng so are wée â—…y Baptysme and that throughe â—…is resurrection For as Christe â—…ose againe beinge dead a gloryous â—…odye so ryse wée beinge as it were â—…uryed in Baptisme to walke in a â—…ew lyfe Whiche Baptisme is a Testimony of a good conscience towarde God as I haue translated the place And this is a perfect definition of Baptisme Reade more of this matter in my notes vppon the. 1. of Peter 3. Here you may sâ—… that this place declareth the death and resurrection of Christ and thâ—… Diuine nature of Christ whichâ—… is here called his Spirite For hâ—… had power to geue vp his life tâ—… take it a gaine Hethereto I haâ—… repeated the text and after it thâ—… whole and true sense paraphrastycally Now I will proue that this Spirite is the diuine nature of Christ Secondlye that these Spirites tâ—… whome the Spirite of Christ preached were the euell men that liuâ—… in the tyme of NOAC vnto whiâ—… NOAC preached beinge endueâ—… and
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉