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
expedient for there are twelue Articles besides and it is against y â— â—…alogy of our faith it ingendreth many inconueniences manye absurd opinions friuolous fables and phantasticall visions notwithstanding the phrase of the Hebrue and Greke and also of the Latyne shall easelye refell your erronious opinions and long custome the author of errour The septuaginta interpretors did for the most parte translate Sheol by Hades which they were assured â—…id signifie the graue and the circumstances thereof Afterward certaine doctors ignoraÌ„t in the Hebrue tongue and phaÌ„â—…sying the fables of Plato of Latyne poets turned Hades infernum or inferos or orcum and the Englishe hell Whereof arose this pernicious â—…eresy of Christes descending into hell Notwithstanding I am able to proue out of Homer Sophocles 〈◊〉 ripid Virg. Ouid others y â— Hadâ—… signifieth in them as wel the graâ—… as it doth hel And the same is commonlye vsed of Ecclesiasticall writers for the graue and deathe For where Helias prayed to God that â—… widowes sonne of Sarophtha might be restored to life it is in Prodromus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there he calleth Hades deathe which others would translate hell against the mind 〈◊〉 Prodromus againste the praier oâ—… Helias against the wordes of thâ—… scripture The same Prodromus vttereth in plainer wordes calling it the gates of deathe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tabitha was dead which Christ calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same Prodromus so tearmeth the deathe of Christe from whence hee rose writing vpon the last of Mathewe and a litle before he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tombe which he termeth here the gates of Hadou 〈◊〉 gates of death Nonnus in his â—…raphrase vpoÌ„ Iohn where Christ 〈◊〉 y â— he would dissolue the temple meaning his body raise it vp the third day he vseth Borethron Hades where Christ spake onely of his resurrection For he saith y â— hee would rayse his owne body out of Hades out of his graue which place manifestly declareth y â— he raysed his body out of the graue not out of â—…ell For no man y â— is well in his wites will say that his body was in hell Wherefore Hades signifieth the graue and not hell as it may do in the Crede where as it is in the 〈◊〉 of Iohn that Lazarus was like to â—…ye or at the poynt to dye Nonnus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Hades is taken foâ—… death or for his graue by an other name y e same Nonnus calleth it Lazarus tombe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there are no tombes in hell Hee calleth iâ—… Borethron and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all whiche Nonnus flatly cal calleth death and the graue frâ—… the which Christ deliuered 〈◊〉 raysed Lazarus read Nonnus diligently Where Sybil writeth that Adamâ—… his children dyed she saith y â— theâ—… descended into Hades calling it thâ—… earth where they were buried 〈◊〉 that place where Christ was buryed she calleth the house of Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore iâ—… the 2. of the Actes Christ is said tâ—… haue bene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is vnderstande 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y â— he was in y e house 〈◊〉 Pluto meaning his graue If ye would folow your own phantasy ye can not fay that Christ was in hell but in y â— house of Pluto for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes with an accusatiue case either expressed or vnderstanded Neither signifieth Hades amongâ—… the Grekes any thing els properly then Pluto for wheÌ„ y â— diuision was made amonge y e three children of Saturne Iupiter was kinge in the East Neptune ouer the Iles Pluto in the west The poets and Grecians who filled the world full of fables O Graecia mendax assigned heauen to Iupiter the sea to Neptune the earth to Pluto whereâ—…ore he is said to be the kinge of the â—…arth Homer Iliades reade Cic. 2. de natura deor Lact. 1. c 11. pluto hathe his name of riches for that out of the earth procedeth golde siluer corne â—…nd all other riches â—…nd as all thinges come out of the â—…arth so all thinges fall to the earth men our bodyes also as I haue no â—…ed before Now it is euident that Hades is â—…he house of Pluto which is y â— earth â—…d graues The which Pluto is â—…yde to haue dominion ouer the â—…ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades which 〈◊〉 translate hell hath dominion 〈◊〉 the dead where are the dead euen by Homâ—… are they not in their graues Ergâ—… the graues haue dominion ouer tâ—… bodies till the last daye At the laâ—… daye the fier is said to burne Hades Shall hell be burned or not rathâ—… the earth which the same Sybil saâ—… shall yealde the dead bodyes anâ—… calleth the earth Hades Auernus is a lake in Campania 〈◊〉 highe trées growinge about it 〈◊〉 thicke that as the inhabitants râ—… porte the filthy sauour killed thâ—… birdes flynig ouer and therefore 〈◊〉 is taken for hell amonge the poetâ—… and dedicated to Pluto There are Cimerii that dwell iâ—… such darke dongeons that they caâ—… neither see the sunne rise nor set 〈◊〉 by them the Poets imagine thaâ—… there is away to hell Styx is a pestilent puddle in Arcadia and poysoneth all liuing creatures that 〈◊〉 of it and therfore tâ—…en amonge the poets for a lake of hell Phlegeton is also a burning lake â—…id taken for a lake in hell All â—…hese as Strabo saith are fables and Acheron and Aechrusia are riuers â—…n Campania and taken for hell Tartarus is the lowest parte of the â—…arth and of the fabulus poets taken for hel a tarassein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turbando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigore 〈◊〉 reade Beza vpon 2. Petr. â—… verse 4. Let vs omit profane writers and returne to the scripture what Sheol â—…s It is euident in the 30. of Iob where the graue is defined and desâ—…ribed in other wordes I know saith Iob that thou wilt turne me to death an house of witnes to euery lyuing creature Iob calleth death an house of witnes so saith Ouid. Tendimus huc omnes haec est domus vlâ—…ima cunctis Se rius aut citius sedem properâ—…mus ad vâ—…am To the earth we come both great and small an house for euery wight Betimes or late thether we hast a place for vs by right And the Chalde paraphraste calleâ—… it the house of the graue because the graue is as â—…n house to euery mortall man and therefore the. 7â—… Interpretors calâ—… the earth an housâ—… to euery mortall thinge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the â—…8 verse 〈◊〉 the 33. chapter of Iob Elihu saith 〈◊〉 God vseth many meanes to with drawe men from sinne and from death and the graue where Nephes is ioyned with Shacath as the same Nephes is with Sheol
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
in beastes in animantibus and in men and not in hearbes and trées this consisteth in féeling descerning desiring mouing willing séeing hearing breathing fearing sorrowing About the sixt moneth the immortal soul is infused And Paul 1. Theâ—… 5. 13. maketh this diuision where he saith The God of peace keepe you sound and whole that your spirite life and body maye be kepte safe and without blame vntill the comming of our Lord Iesus Christ. The spirit he calleth the immortall soule as Salomon doth the life the senses and vitall spirite with affections the bodye the receptacle of both and encreaseth and groweth as thinges vegetatiue do Gregory Nissene is of mine opinion as concerning the exposition of this place Neyther Lyra nor the Ordinary glose differ greatly from me I expound it of the soul as doth Didimus who is reproued of Augustine Chrysostome and Theodoret who reproue Apollinarius for expouÌ„ ding it as I do Ambrose Theodoret and Augustine call this spirite the grace of the holy ghost I call it the soule The Gréekes and Latines folowing the 72. Interpretours as Augustine and Theodoret proue by the 21. of Exod. that the soule must needes come into the body when y e body is perfect with all his partes â—…ineamentes and proportion wher Moses giueth this lawe That if a man beate a woman and if the child shal not be borne with his ful shape theÌ„ he that caused her to deliuer her â—…hild shall yeeld life for life but if â—…t be without shape hee shall by arâ—… bitrament paye according to the request of her husbande Which place saith Augustine Iob in like manner discribeth First the whole frame and proportion of the body and then the immortall soule in the 10. ver he saithe that God poured him out like milke and like cruddes of cheese hath put him together And in the 11. verse he addeth the frame of the whole bodye as skyn fleshe bones and sinewes and in the 12. verse The immortall soule which God gaue him of his aboundant mercy and the same soule he calleth his spirite as Christ doth Iob putteth the Hebrue word Caiim in the duall nomber to declare that God gaue him two liues one here in this world and an other in the next immortality Let vs now ioyne vnto these the creation of Adam the first man that we may consider howe all these do agrée Who gaue this soule God did inspire it What did he inspire the iâ—… mortall soule What calleth he that Nishmath caiim What is Neshma and what is Caiim Neshama is the immortall soule which God dothe giue and Caiim is ioyned with it in the duall nomber to declare the immortality of it both in this life and in the next In the 57. of Esay God is saide to make the soules Nishmath Of the which there I haue noted and very largely vpon Iob. 26. Esra writing vpon the 7. of Gen. saith that Neshama is proper to man onely Rabby Abraham y â— it is not founde without man Reade my note vpon the 150. Ps. Iosephus to answere both to Nishmath Caiim and to Nephes caia translateth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning as Moses doth by Neshama and Caiim the immortall soule 〈◊〉 by Nephes caia the life which is â—…egetatiue and sensitiue This place is expounded by the 15. chapter of Wisdome where it saith that God giueth to man a working life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing y e sensitiue life vttered by Moses in Nâ—…hes Caia and Neshmath Caiim it calleth the vitall spirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immortal soul. Read my note vpon Wisdome 15. The immortall soul is called Ruac which returneth to God that gaue it If it returne to God Ergo from God it commeth and from heauen For they say y â— Neshama hath his name of Shamaiim heauen because that from thence the soul commeth and thither returneth Thither returned the soul of AdaÌ„ immediatly after his departure out of y e body thither Enoch his body soulâ—… as some say thither Abrahams soul thither all the faithfull fathers soules thither Elias with his bodye in the sighte of Elisaeus thither the poore Lazarus soule in Luke thither Christ himself in the presence of his Apostles thither the soul of StephaÌ„ thither Elias and Christe ascended euen vnto the seate and maiestie of Iehoua as in a figure at the next impression Godwilling shall be manifestly more at large expressed together with other matter figures to this booke appertaining FINIS THE BELIEFE OF A CHRISTIAN CALLED THE COMON CREDâ—… as it is repeated in Augustine ad Pe trum DiaconuÌ„ tom 3. page 231. likewise in his book de fide symâ—… bolo pa. 144. also de syâ—…bolo ad Cathe lib. 1. cap. 3. 5. lib. 3 c. 6. lib. 4. c. 6. Tom. 9. Chrysostome tom 5. August de temp sâ—…r 123. 125. In God the father I beleue the Lord omnipotent Who by his word did creat all earth sea and firmament I bo beleue in Iesu Christ with all myne hart mynde Who is onely the sonne of God and sauiour of mankinde Who was conceiued by the spirite the holy Ghost I meane Borne of Mary without all sinne a virgine chast and cleane Him Pontius Pilate iudged to death and cruell sentence gaue WheÌ„ he was dead they toke him downe laide him in his graue From thence the third day he did ryse for our sakes comfort And many one with him that houre as Mathewe doth reporte Through aer clouds he did asceÌ„d vnto the seat of grace And there raigneth triumphantly and hath done all this space From thence he shall come downe againe to iudge the quick dead So do the scriptures teach vs plaine as we in them do reade In th'holy ghost I do beleue who doth our hartes inflame And causeth vs to worship God and call on Christes name I do beleue there is a church a spouse most chaste pure A faithfull elected flocke which euer shall endure I do beleue God will forgiue my sinnes life mispent And of as many as their faultes vnfainedly repente I do beleue God will restore and raise out of the grounde All meÌ„ that are consumde with death with a loude voice and sounde I do beleue after this life to fiâ—…e an other out Better then this ten thousand folde of this I haue no doute Exod. 22 22. Deut 13. 15. Leuiâ—… 24. 16. Deut. 22. 22. Exo. 22. 18. Errors in doctrine Tus. 1. 9. ene 3. 9. Deut. 17. 19. Roma 13. 2. Ioseph 1. Gen. 7. â—… Peter 2. 12. Peter 2. 5. Nombers 11. 〈◊〉 18. 5. Sama. 2. 6. 17. Prâ—…a 1â—… 10 â—… King â—…8 14. 1 Kings 8. 14. 1 Chron. 1â—… 1â—… 1 Reg. 10. 11. 2 Chron. 17. 7. Esay 30. 31. Queston doutfull Ps. 16 10. It was God that losed the sorowes of death and not Christ Rom. 8. 19.
A DISCOVRSE Concerning two diuine Positions The first â—â—fectually concluding that the soules of the faithfull fathers deceased before Christ went immediately to heauen The second sufficientlye setting foorth vnto vs Christians what we are to conceiue touching the descension of our Sauiour Christ into Hell Publiquely disputed at a Commencement in Cambridge Anno Domini 1552. Purposely written at the first by way of a confutation against a Booke of Richard Smith of Oxford D. of Diuinity entituled a Refutation imprinted 1562 published against Iohn Caluin C. Carlie the title wherof appeareth in y e 17. page And now first published by the said Christopher Carlile 1582. Si quid hallucinor hallucinamur enim omnes Anglicae Eâ—…clesiae cui me totum dedo esto iudicium ¶ Imprinted at London by Roger Ward dwelling by Holborne conduit at the signe of the Talbot ANNO 1582. TO THE RIGHT HONORABLE HENRY EARLE OF Huntington L. Hastinges Hungerford Botreux Molins and Moyles knight of the moste noble order of the garter Lord president of her Maiesties Counsell established in the North partes Christopher Carlil wisheth eternall felicitie Idolatry and Blasphemie are to be corrected by the ciuill Magistrate and in like maner the corruption of maners as Moses decreed by the voyce of Iehoua and setteth downe Godly Lawes to that effect Errors in doctrine are to be reformed by examination the authours thereof reduced by perswasion conuinced by the worde and reconciled by exhortation and mutuall coÌ„ference Wherein we ought to folowe the example of the high magistrate Iehoua who neither condemned Adam Caua nor Cayne before he called them examined them and heard them Magistrates therefore must examine by Lawes direct by iudgement and conclude by conscience guided by the worde of God Let vs set before our eyes the most auncient and godly men as well in doctrine as in gouernement Adam and Seth by learning or rather by inspiratioÌ„ which tendeth to the same ende made two Pillers wherein they wrote a double subuersion of the worlde the one by Water the other by fier They instructed their posterity and gouerned them with the lawe and comfortable Gospel Enoch wrote books as wee may read in the epistle of Iude Noac preached the Worde and therefore called the eight preacher of righteousnes whose Sermons are plentifully described by Sybilla Erythraea Abraham did the like Moses Iethro and such other Princes executed both the functions instructed with the worde and reformed by lawes So Dauid Salomon and Iosias blessed the people instruc ted the people and therefore are they called Cohenim because they both taught and gouerned and by the same name were the sonnes of Dauid tearmed in that respect Iosaphat sent out his nobility to preach These examples with many others of like dignity honour and authority haue emboldened me also at this time to number your â—… as one among them with such modestie as becoÌ„meth a loyall ChristiaÌ„to craue your honorable patrocinie in subuerting the arrogant attempts im pudeÌ„t assaults of the Antichristians whose wisdom in examining whose iudgment in discerning whose magnanimitie in defending the truth I haue alwaies had as wel is knoweÌ„ in singular admiratioÌ„ Iehoua the Eternall originall cause of all thinges indiuisible in substance diuisible in properties encrease your ho nours zeale in publishing the scriptures to the subuersion of Antichristianisme authoritie in defendinge the truth alacritie in encoraging others to search the fountaines and perseuerance in amplifiyng the kingdome of Christ. At London the 13. of May 1582. Your Honours at commaundement Christopher Carlil To the Reader WHAT Hell is when it began where it is and whether Christ descended or ascended thither and what hee should do there are questions no lesse doubtful then necessary doutfull for that the Doctors are variable necessarye to be knowne for auoiding of fables and pernicious heresies These matters were disputed in Cambridge at the commencement in the yeare of Christ. 1552. Doctor Perne then Uicechauncelor began thus against the defendent All the Scriptures all the Doctors and generall Councels are contrary to your assertion Not so saith the defendent for the Scriptures are all with meâ—… as for your Doctors and Councels when you alleadge them they shall be aunswered Then the Doctor replyed saying how aunswere you this texte Thou shalt not leaue my soule in hell Then said the defendent it is not so in y â— Hebrue but thus Thou wilt not forsakâ—…â—…r leaue my body in the graue Then stoode vp M. Ghest late Bishop of Sarisbury put forth this Enthimema Christ ascended into â—…eauen Ergo he descended into hell It is saith the defendent as absurd an Argument as this Christ ascended to Hierusalem Ergo he desâ—…ended to Iericho Doctor Younge mine old acâ—…aintaunce in Philosophy and a learned maâ—… reasoned thus Thou shalt not leaue my soule in hâ—…ll for it is saith he in Greeke eis hadou The defendant aunswered that he should haue added according to the propertie of the Greeke phrase eis oicon hadou meaning therby the Graue which is called in Iob y â— house of death Well saith he you leaâ—…e too much to the Rabbines and with those wordes made an ende Sir Iohn Cheeke a man moste experte in all kind of artes and tongues and of most exquisite iudgment prosecuted D. Young his Argument more at large repeating the 24. verse of the 2. of the Actes after the old Latine translation on this sorte Whom God hath raised loosing the sorrowes of hell The defendant denied y â— Translation and recited the Greeke wordes translated them truly according to the mind of Peter on this manner Whome God hath raised loosing the sorrowes of death To that sir Iohn Cheeke aunswered thus he did not loose the sorrowes of Death but the sorrowes of Hel. Not so saith the defendaunt for it is in Greeke Death not Hel. Then called Sir Iohn Cheeke for a Greeke Testament and founde it euen so as the defendaunt had aduouched Then said sir Iohn Cheeke the Disputation is at an ende vnlesse you will graunt for disputation sake y â— Infernus is taken in this place for the Graue otherwise I haue no scope to reason contente saith the defendant for Sheol signifieth y e graue Because saith Sir Iohn Cheeke that you reason after the order of Socrates I will reason with you Socraticallye and thus hee began Are there any sorrowes in the graue the defendant aunswered that there were sorrowes in y â— Graue by Prosopopoia so reasoneth Paule saying y â— euery creature desireth his renouatioÌ„ thus he writeth For the earnest expectation of the creature abideth looking when the sonnes of God shall appeare because the creature is subiect to vanity not willing but for him which hath subdued the same in hope for the creature it selfe shall be made free froÌ„ the
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
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
deliuerye from Deathe GOD the Father loosed the Sorowes of the Deathe of hys sonne in raysinge him oute of hiâ—… graue in making him to triumphe ouer â—…cathe as yee maye reade in these plaine woordes And we declare vnto you how that the promise whiche was made vnto the fathers God hathe fulfylled to their children euen vnto vs in that he raysed vp Iesus againe Euen as it is written in the 2 psalme Thou arâ—… my sonne this day haue I begorten the. As concerning that he raysed him vp from death nowe no more to returne to death or graue said on this wise The holy promises made vnto Dauid will I geue faithfully to you Wherefore he saythe also in another place Thou shalt not suffer thy holy one to see corruption The sorrowes of deathe are like vnto the dominion of deathe and feare of Deathe from the whiche God deliuered Christ in raisiÌ„g him againe As deathe is here called the sorrowes of deathe soo is it called the stinge of deathe and the stinge of the Sepulcher 1. Cor. 15. ver 55. 56. the torment of death Wisd. 3. ver 2. the gates of deathe wis â—…6 ver 4. the dust of deathe Psal. 22. ver 15. the snares of deathe Pro. â—…3 ver 14. the shadowe of deathe Hier. 13. ver 15. Psal. 23. ver 4. Luk. â—… ver 79. the gates of deathe Psal. â—…07 verse 15. the same is called the the gates of the graue Math. 16. ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same woordes are in the Ps. â—…8 and verse 5. Chebeleâ—… mâ—…uetb In the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereunto Peter respected and in the 6. verse Chebeli she oll the sorrowes of the graue Whiche place the olde translatour of the newe Testament semed to haue folowed in the seconde of the Actes verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the 18. psalm verse 7. the snares of deathe in the same sense withe the sorrowes of deathe Mocheshie maiâ—… eh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To rayse Christe from death aâ—… to loose the sorowes of Deathe arâ—… both one For the Greekes vse tâ—… putte a â—…erbe and Participle boâ—… of one Signification to expresse aâ—… Emphasis to amplify the Oration to make the sence more manifest And so is it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What else is it to raise Chriâ—… from Deathe then to loose the Sorowes of Death or to loose the sorowes of Death then to rayse hyâ—… oute of hys Graue One example amongst a thousande I alledge oâ—… of Nonnus vppon the Eleuenth 〈◊〉 Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for thâ—… Graue or Death That it was Gâ—… the father that raysed Christ and 〈◊〉 loused the sorowes of Death thesâ—… places in the margent among other do testify most manifest in y â— Galathians These places with manie other declare his death resurrection but not one word of his descending into hell I haue bene y â— longer in this point because that I do sée others bothe olde writers and newe to apply these sorowes to Christ whiche hée loused and not to God his father who in dede loused these sorowes in raisinge of Christ from deathe Peruse y e Greke text perpend y â— authorities alleaged kepe in memory y e analogy of scripture consider the phrase coÌ„position of the wordes And you shall finde y â— aduersaries in an intolerable error the truth â—…iuersly oppressed to preuaile like the date trée Caluine saith that it was not possible that Christ should be holden of the sorowes of deathe where Peter saith that it was not â—…ossible that Christ shoulde bee holden of death Marcion the heretique affirmed as you do that all went to hell before Christ You do say that he deliueâ—…ed Abell Enock Abraham and â—…he other faithful he saith that them â—…e deliuered not because that â—…hey woulde not come to him for they feared that he woulde tempte them and punishe them as he did whiles they liued But that them there he left and deliuered Caine the Sodomite Egyptians and suche other gentiles You say that Christ went to Hell and deliuered the Fathers But after what sorte ye do not declare Clemens Alexandrinus in the .6 Stromate woulde proue by Hermes that all the godly before Christ were in hell and not saued till the deathe of Christ and then they were conuerted there by the preaching of Christ and of his Apostles And thoughe that Ireneus saith that Martion sayde that the faythfull before Christ went to hell notwith standing the saide Clemens saithe that Martion said that the faithfull before Christ were saued whiche you denie Marke your inconstancy and Consider that one of your owne faction hath noted the same partly before me euen Paulus Cortesius some saithe he deny that the soule of Christ coulde go to hell and ransacke all the places of it because that â—…t hath no body and there fore could not go nor moue locally other saye y â— the soule didnot go nor moue as a body doâ—…h but as the angells do Durandus and Picus deny that his soule went to hell but that onely the effecte of his Passion â—…assed ouer all Thomas Aquine â—…roueth that Christ effectuallye â—…aked all the kenells ransacked all â—…he puddles and dongeons of hell â—…ut that his soule descended onely to that parte of hell where the blessed soules were Wherefore saith â—…e his soule went onely thether where the Faithfull soules were But the effect therof went through â—…l y â— other there you say y â— it went also to purgatory Notwithstandinge Hugo Victor â—…enyethe that hee went throughe Purgatorye for saythe hee here is no place of purgation in hel or out of this life but y â— euerâ—… synfull soule must be tormenteâ—… and punished there where the oâ—… fence was committed Richard Villa stryuethe againstâ—… Hugo and woulde plant a purgatory in the highest hell saue one Lutzenburge in the highest place Beholde your discorde You denyâ—… that the Soules of Limbus weâ—… punished Iohan. de turre cremata a Famous writer saith that thesâ—… soules were diuerse times of y e daâ—… terrified with the hell hownds molested with their terrible countâ—… tenaunce feared with their frowning and beaten with whippes and with intolerable tormentes And so gathereth out of Thomas The false Gospell ascribed to Nicodemus testyfieth as many aâ—…surdityes as you do How thaâ—… Orcus and Pluto reason how theâ—… myght kepe CHRIST ouâ—… of their kingdome they be suchâ—… Prodigious fables as are in thâ—… â—…reames of Brigitta and in many of y â— schole men Which are tedious to repeat folishe to bée committed to wryting ridiculous to the wise impossible to be credited hurtfull â—…o the symple mynystryng occasion of errours and engendringe a thowsande-absurdityes But to
going downe of Christ into his Graue saythe that he rose againe w t a great nomber of bodyes and you vnderstand his going downe to Hell of his Soule Consider what you write expende what you speake bee well aduised how you alleadge the old Aucthors do not betraye them do not falsefy them do not deceiue the simple w t your vnwritten verities who vnrerstand not who canne not haue those Bookes whiche you doe alleadge Smith Did not he lead Captiuitye captiue and gaue gyftes to men Were not these Captiues the fathers that were in Limbo or such as were in Purgatory Carlil If this place be vnderstanded of CHRIST his ascension then must we nedes interprete this captiuity of suche as rose with him who also ascended withe him Chrisostome expoundethe yt as I do Haymo hath diuers expositions tending to this purpose Christ triumphed ouer deathe Sathan and synne and ouercame theÌ„ by his deathe resurrection and ascension and gaue gyftes to men euen the giftes of the Holy Ghoste whiche gyftes he receiued of them for he crownethe his gyftes in vs and his gyftes are called ours by participation for hee communicatethe his gyftes withe vs and our gyftes are his for of him they come Christ saythe Theoderet deliuered vs captiued with synne tyâ—…d withe the chaynes of iniquitye he hathe set vs at liberty giuen vs the grace of the Holy Ghost hathe heaped his mercy and liberal kindnes vpon vs. Of this place I haue noted vpon the threscore and eighte psalme and Ephesians 4. wherfore I shall not néede to repeate anye more in this place Smith Did not heâ—… discend into lowest partes of the earthe What other thinge can you call the lowest partes of the earthe then hell Carlil I will not dispute withe you where hell is at this time neither whether it bee in the earthe or not Of the whiche I haue discoursed a litle after Notwithstanding Pauls meaning is that Christ. who ascended is euen he that descended héere into the earthe And although that his manhoode came not from Heauen yet his Godhead did and entered into the Uirgin Mary and tooke fleshe vpon him so that here he calleth the Uirgins wombe the lowest partes of the earthe So doth Dauid cal his mothers wombe wherein hee was fashioned and enclosed as in a place vnder the earth Chrisostome saythe that Paule callethe the inferiour partes of the earthe his Deathe whiche hee suffered in earthe and after the whiche he did offende for sayth he after a manner of speaking Iacob sayde ye shall bring myne olde age to deathe so hee tearmethe Inferos And Theodoret also callethe them his deathe Was his death in Hell Did not he dye in Egipt was Egipt Hell Photius and Aecumenius call these inferiour partes CHRIST his graue Smith Did not Christ preache in Hell to the disobedient spirits Carlil Were these disobdient spirits in y e lowest hell or in y e highest called Purgatory w e you or in the highest but one called Limbus patruÌ„ w t you In y e lowest you say Christ preached not for as you holde he was not there in Limbo patrum hee was not for they were in Heauen by the same Faythe that wee haue neither were they disobedient In Purgatorye these disobedient were not whiche woulde bee brought to no Repentaunce by any preachinge or exhortation for in Purgatorye you say that they may do repent but these did not repeÌ„t wherefore the Lord sent suche abundance of water that they were al drowned saue Noac Sem Cham Iaphet and their wyues Let vs traÌ„slate y e text according to y e greke It is good surely Because it is the will of God to suffer for well doinge and not for euell doing For Christ likewise hath once suffered for sinnes the iust for the Iniust that he might bring vs to God hee suffered death as concerning his flesh but was reuiued by the spirite In the which also he went and prea ched to those spirites that were in prison Whiche were Desperate at that tyme at what tyme the longe Sufferinge of GOD did tarry once in the dayes of NOAC what tyme the Arke was in preparinge in the whiche a fewe that is to say eighte personnes were Saued by the water Vnto the which baptisme whereby we are saued is compared which is not the putting away of the fylth of the flesh but the testimony of a good conscience towarde God by the resurrection of Iesu Christ. Thus farr the text after my translation Peter exhorteth all men to suffer for well doing by the example oâ—… Christ who suffered deathe aâ—… concerning his flesh his body dyed and was buried notwithstandingâ—… it rose againe by the power of his owne Spirite whiche is the Holy Ghost In the whiche Spirite hâ—… went in the dayes of Noe anâ—… being within Noe forced Noe tâ—… preache and therefore hée is saydâ—… to preache to those euill Spirites to the desperate Spirites and rebells whiche were in the prysonâ—… of their bodyes for the body waâ—… as a prysone wherein theire Spirites and soules were contained And these saythe Peter were those euill men whiche were desperate and rebells to God euen at that tyme what time the long suffer 〈◊〉 of God the clemency of the Lorde the Spirite of Iehoua Christes deuine nature did geue them tyme â—…o repente 120. Yeares loked for their amendement And this saith Peter was in the dayes of Noe all the tyme that the arke was a preparinge in the whiche Noe wythe his thrée sonnes Sem Cham and â—…aphet with their foure Wiues were saued by the force of the waâ—…er that bare vp the arke â—…nto the whiche water Baptisme â—…s compared or a Figure signe or Sacrament correspondent to this â—…ater for as they were saued by â—…heir fayth and by the helpe of the â—…ater from drownyng so are wée â—…y Baptysme and that throughe â—…is resurrection For as Christe â—…ose againe beinge dead a gloryous â—…odye so ryse wée beinge as it were â—…uryed in Baptisme to walke in a â—…ew lyfe Whiche Baptisme is a Testimony of a good conscience towarde God as I haue translated the place And this is a perfect definition of Baptisme Reade more of this matter in my notes vppon the. 1. of Peter 3. Here you may sâ—… that this place declareth the death and resurrection of Christ and thâ—… Diuine nature of Christ whichâ—… is here called his Spirite For hâ—… had power to geue vp his life tâ—… take it a gaine Hethereto I haâ—… repeated the text and after it thâ—… whole and true sense paraphrastycally Now I will proue that this Spirite is the diuine nature of Christ Secondlye that these Spirites tâ—… whome the Spirite of Christ preached were the euell men that liuâ—… in the tyme of NOAC vnto whiâ—… NOAC preached beinge endueâ—… and
Lâ—… of Noac before the Deluge wâ—… figure of the preachiuge of Châ—… and of his Disciples vnto the of the worlde callinge sinneâ—… Repentaunce least y â— they shâ—… perishe in the finall iudgment And here is an Argument 〈◊〉 lesser a Minore ad Mains Iâ—… called them to Repentaunce much â—…ore will he call others He preaâ—…ed to them that were in pryson 〈◊〉 meane to them that were tyed â—…ith the custome of synning which â—…as in the tyme of Noac when as â—…ll fleshe had corrupted his waye Gen. 6. hee came in Spirite and â—…reached by Noac whome hee had â—…nspyred to make the Arke and â—…reach Repentaunce and although â—…hat y â— Humanity of CHRIST was not as yet notwithstanding â—…is Substaunce his Deity and Godhead was euer Iesus Christe yesterday to daye and he foreuer Thus muche Lyra and more to y â— â—…me purpose What pryson was this that they were in Were they inclosed in stone walles Were they in some â—…ongeon Lyra callethe this prison the custome of synninge for they saythe hee were tyed as it were withe the gyues or manicles or theynes of iniquity Notw tstandiÌ„g a Prison is taken in all Tongue by a Metaphor for the Body wheâ—… in were inclosed these disobedieâ—… Spirites obstinate to bee refoâ—…med desperate to be reduced aâ—… so malitious and stubborne thâ—… Noac coulde neyther by his lenity reclayme them neither by seuerit correct them nether did they estemâ—… what hee preached but 〈◊〉 him and called him an old â—…oting foole sayng what had he to do with them what cared they for his preâ—…chinge So is Babilon meaning Rome called a Pryson of impuâ—… Spirites This Pryson maye bee taken 〈◊〉 Synne as the Shadowe of Death is for darke and wilfull ignorance So Esaye in the twenty foure chapter and seauenth verse prophecieth that CHRIST shoulde delyuâ—… Prisoners out of Prison where is also the same woorde in Hebrue Chele and in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Peter also ye may call these â—…ngracious gyants such as were in â—…e prisoÌ„ of sinne or in the pryson 〈◊〉 their Bodyes And Dauid dothe 〈◊〉 vse it in these words as the great â—…ible translateth Bringe my soule â—…ute of Prison Augustine among other expositiâ—…ns saythe that Dauid desyred god 〈◊〉 take his soule out of his Bodye â—…otwithstanding Augustine being â—…noraunt in the Hebrue Tongue â—…auerethe lyke an Academicall â—…claring y e text vncertainly by con â—…ctures For Dauid flyinge from Saule â—…d lyinge in the Caue Odolla deâ—…reth God to deliuer him saufe out 〈◊〉 that Caue wherin he was incloâ—…ed as in a Prison â—…nd there is Nephes whiche they â—…anslate the Soule taken for the Bodye and the Caue for the Pryâ—…on Bede therefore readeth this Texte in this sorte That he preached to the spirits that were in their fleshe as thoughe it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this diuersity Hugo Cardinal Thomas Aquine and Gagne withe Dionisius Carthusianus make mention who expound this place as I doâ—… thoughe they were Schoolemen and in the Barbarous tyme. So dothe Augustine in his 99. Ep. to Euodius Accolampadius alleadgethe â—… place of Fsay as though that Christ wente to Hell to deliuer vs from Hell Did not he all that vpoÌ„ theÌ„ Crosse was not his passion sufficient was his deathe an vnperfect deathe 〈◊〉 not he reconcile vs to his father 〈◊〉 asswaged his Wrathe ouercaâ—… Sathan and Hell BEZA who fiue yeares after that I had expounded this place in a booke entituled that CHRIST neuer came in Hell written in Lâ—…ten vpon the first of Peter 3. Chap. and 19. verse takethe this Pryson for hell As Sathan is said to be put in prison whiche sense doth not impugne mine assertion notw estandig it is not so probable For Peter speaketh of them that liued Beza of them that were dead Peter of them of NOACS dayes to whome hée preached Beza of them that were in hell to whome NOAC did not preache Peter and Moses meane of them to whoÌ„ of his infinite mercy hée gaue 120. Yeares to repente BEZA of them that were in hell is there any repentance in hell any confession of a mans faulte but here were gyuen an 120. yeares to repent If BEZA his opinyon please any man better then mine lett him folowe it who Conspirethe withe me agaynste them that alleadge this place for Christes preachinge in hell You saye that Christ fetched out onely the obedyent and faithfull these were disobedyent vnfaithfull ergo by your owne iudgement he went not thether for their cause if not for their cause then may you be ashamed to aliedge this place for that purpose How coulde he preach or fetch out Abraham Isaac and Iacob with the rest when as they were long after the floud and these before the floud They were Godly men the other desperate they were not in hell the othere were there without redemtion Peter saith that it was the spirite of Christ y e preached to the obstinate and that in the time of Noac before hée toke mans nature vpon him The papistes say that it was soule of CHRIST Howe coulde his Soule preacheÌ„ before it was Before hée was man before hée was created and ioyned to the body That whiche was not in the tyme of NOAC coulde not preache in the time of NOAC The Soule of CHRIST was not in the tyme of NOAC wherefore it coulde not preache in the tyme of Noac you say that it was the Soule of Christe that preached in hell Peter doth not meane of the Soule of CHRIST but of his Spirite of his diuine nature which is GOD equall with the Father and the Sonne Is not their ignorance intollerable that doo not sée that Peter speakethe not one worde of y e soule of Christ but of his God head Is it credible that Christ did onely preache in hell to them that were desperate in the dayes of NOAC and not to others aswell were there none desperate but they of NOACS dayes was not Cain before them desperate and Esau after the floud Peter saith that this Spirite of CHRIST preached to thâ—… disobedient of Noacs tyme The papistes say that hee preached to all in generall Peter to the disobedient and Desperate they to the obediente and faithfull Peter to the Oyantes they to the Patriarches Peter to them of NOACS dayes they to all the iust before Christ. Peter when the Arke was in Preparinge they when Christes bodye laye in the graue Peter where there were Eyght persones saued and the rest drowned they where there were an innumerable companye and that in Hell Peter where there was amendement looked for they where there was none amendement for in Hell is no redemption Peter in earth they in Hell Purgatorye and Lymbus Where the Arke was made therâ—… preached this Spirite of Christ. The Arke was
one â—…ould betraye him that whither â—…ée went they could not come that â—…ey should be dispersed that Peter â—…oulde denye him he comfortethe â—…em thus afflicted willing them â—…at theyr hartes shoulde not bée â—…oubled for yf they belueed in him 〈◊〉 they did in his father that thenâ—…hey shoulde ascende thither whiâ—…her hée shoulde Ascende because â—…hat in his fathers house there were â—…any Mansions Roome ynoughe â—…laces at large for yf it were not 〈◊〉 saythe hée I woulde haue tolde â—…ou This place appearethe to proue â—…hat Heauen was well inhabyted â—…r else what needed hee to prepare 〈◊〉 place As my father had prepared these Mansions meaninge his Kingdom â—…rom the creation euen so nowe I goe to prepare a place for you For his acte and myue is all 〈◊〉 we prepared this place from thâ—… ginning If I goe to prepare a place for 〈◊〉 I will come agayn I wyl recâ—… you vnto my selfe This wyll 〈◊〉 at the last Resurrection that 〈◊〉 I am I mean in heauen ye 〈◊〉 be and whither I goe ye knowe your Faythe and you knowe 〈◊〉 waye whiche is already made my 〈◊〉 and Resurrection 〈◊〉 I am the waye truthe and lyfe This is the true sense Reade 〈◊〉 〈◊〉 Enthy Bulâ—…n Lyra Nonâ—… Beza â—…aber Erasmus Chrisâ—… Hillarius de trinit 9. Cyrill Pellâ—… cane Bâ—…er Your allegations 〈◊〉 bothe absurd and mordinate 〈◊〉 Thrist vnderstandeth all this of 〈◊〉 Apostles you of the in Hell Chrâ—… of the liuing you of the dead Chrâ—… of y â— house of his father you of 〈◊〉 â—…hans den Christ of the large maâ—…â—…ions of his fathers house a amphâ—… roume you of Limbus paâ—…ruÌ„ Chriâ—… 〈◊〉 the heauenly kingdom prepared â—…f him and his Father from the cre â—…tion you of the Popes kingdome â—…urgatorie prepared of late and inâ—…ented by the Abbot Odilo in Sciâ—…cilye and of Sayncte Patrycke in Irelande and forged by others so doubtfullye and variablye that no man canne credite it Christe prepared them a waye to Heauen and wente before theym you woulde sende him to Hell Christe sayeth that where hee was they should bee meaning Heauen you saye that hee meaned Hell Went the Apostles to Hel al this place prouethe Christes Ascention Ergo no Descension for to Ascend and Descend are contrary Smyth I haue alledged those places of Scripture that seme to proue CHRISTE hys goinge to Hell whereby the Fathers were perswaded and shal not that perswade you that perswaded them Carlil They wyll haue manne to grounde or alleadge 〈◊〉 manner of Doctryne oute of 〈◊〉 Doctoure But they all are ofâ—… Opinion and Consente and 〈◊〉 whollye conclude and agree toâ—… ther that there is nothinge neâ—… sarye for the Saluation of 〈◊〉 Soules whiche is not contayâ—… or mentioned in the Eannonniâ—… Scryptures and therefore thâ—… wyll haue Scripture to bee 〈◊〉 onelye waye and Guyde Reasâ—… to Rule Argumentes to Prooâ—… Conferente of place wyth place 〈◊〉 conclude the Tongues to Dâ—… cerne and the Litterall Truâ—… and Sense to iudge Smithe If nothinge caâ—… preuayle with you that I haue seâ—… downe or alleadged notwithstanding it is ynough that it is in 〈◊〉 Crede Carlil I denye that it is in 〈◊〉 Crede If it bee in oure Crâ—… then I praye you who did putteâ—… in when and where was it thrust in If when the Apostels liued where make they mention of it Mathewe Marke Luke Iohn Paul and Peter diligently set out the healthfull artycle of Christes Death whereby wée are saued of his resurrection for our iustification and of his ascention for â—…ur glorification and assured expectation of all Heauenlye Felicitie Of this Fable they make no mention it is excluded as impertinent omitted as not expediente neglegted as an inconuenience and contempned as an absurditie Smyth Doeth not Augustine saye that Thomas the Apostle added this SenteÌ„ce Descendit ad Inferna he descended into Hell Carlil That Sermon that is intruded into his woorkes is none of his Sermons for many yeares after eyther by Bonauenture or by some suche Artificer these twelue were assigned seuerallye euerye one to one patche Saint Augustine ad petrum diaconum pag. 231. and de fide et simbola pag. 144. repeteth the twelue articles of of our saith and expoundeth them and this patche he omitteth which is an euident argument that it was not inuented nor beleued in his dayes aâ—… an ariicle The same patch he leaueth out in all places where he in treateth of the Crede de temp serâ—… 123. serm 125. Chrisostome in his former exposition excludeth this patch in hâ—… latterâ—… he maketh mention of 〈◊〉 Descendit ad inferna He went intâ—… Hades in to his Graue that hâ—… might there also do miracles whâ—… was to rayse vp many bodyes Fâ—… many bodyes of Saintes rose wiâ—…â—…im Thus much Chrisostome whereâ—… it is manifest that Chrisostomâ—… meaneth by Hades y â— Graue whâ—… manye haue translated hell Whâ—… translation hath feigned many 〈◊〉 surdities how that Christ went to hell and fetched out the faithfull patriarkes That Chrisostome meaneth by Discendit ad inferna hée went to his graue he was buryed nothinge els but his buriall it is euident for thus he saith Discensus ad inferos The discendinge of Christ into his graue is a signe to to be dipped into the water and to ryse vp againe and this is Sepulchrum the graue that Paul calleth baptisme ye are buried saith hée by Baptisme vnto death Thus much Chrisostome I knowe that Chrisostome is variable in this matter for hee alledgeth y e place of the. 19. psalme for the resurrection of CHRIST as Peter and all other do and as I haue proued before notwithstandinge hée deâ—…orteth the place of the 24. psalme verse 7. and Esay 25. verse 23. that Christ willed hell gates to be cast open that he brake y â— brasen gates yron barres he vnder standeth of Christes entering into hell and bringing out of precious vessells Abraham Isaac and Iacob You Maister Smith saye that â—…hrist went into the two vppermost hells Purgatory and Limbus patrum Chrisostome knowethe neither of them you appoynte foure hells Chrisostome but one As the phisition saith hée can profite a dead man nothinge at all nor the maister of the shipp after the shipp is lost so after this life there is no thinge that can profite Smith Ruffinus Aquiliensis wryteth that the twelue Apostles immediatlye after the receypte of the holy Ghost made this crede before that they were dispersed that one of them shoulde not discente one from an other in anye principale poynte of religion Carlil you saye that Ruffine saythe that the Apostles made it for this cause least that any of them should disscent one from an other not with standinge Ruffine hath not this patche Is it credible that they shoulde dissent in any poynt of Religion that were inspired with the holye Ghost that were
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—
haâ—… thought to haue thrust him in with a speare he giueth God thankes who had deliuered him from presâ—… death and from the graue So doâ—… Flamminius expounde this Texte who dwelled at Rome when I diâ—… write this booke being of singulaâ—… acquaintancâ—… with Cardinal Poole Lyra saith that GOD deliuereâ—… Dauid a fossa 〈◊〉 from the pitte where he shoulde haue bene buriâ—…d The Geneua Bible translateth it thus Thou haste deliuered my soul froÌ„ the lowest graue wherin they offende that they translate Nephes the soule which Lyra inâ—…erpreteth the life which God deliâ—…ered from the graue Neither can â—…he immortall soule of man be enclosed in a graue neither a spirituâ—…ll thinge in a corporall place From the lowest graue Lyra â—…yeth from the pitte where a man 〈◊〉 buried whiche is vnder the â—…arth The same phrase word for word is in Deuteronomy 32. verse 22. which place I haue expouÌ„ded before The greatest Bible translateth 〈◊〉 thus Thou hast deliuered my soule from the lowest parte of hell Wheron they grounâ—…e a detestable errour that they should thinke that Dauid a man of perfeâ—… faith of singular vertues and suche a one as was written in the booke of lyfe should imagine y â— either he should or could go to hell They put in this worde parte whiche is not in the Hebruetexte â—…nd why they should do so they arâ—… able to giue no reason As thoughâ—… Dauid should haue descended to the lowest part where damned soulâ—… are Moreouer their translation deuideth hell into parts as though soâ—… parte were highe some lowe soâ—… in a meane wherein they foloâ—… y e damnable errour of the Papistâ—… the Superstitious deuision of thâ—… Schoolemen the ignoraunt phaâ—… tasye of the simple People who 〈◊〉 a longe tyme haue beene seducâ—… by false Doctours ledde into errâ—… by lewde Fryers induced by bliâ—… Uisions and Reuelations bewitched by longe Custome and 〈◊〉 swaded to belieue besides that heâ—… whiche the Scripture speaketh of and wherein are appoynted for 〈◊〉 wicked euerlastinge and intâ—…llerable Torm entes euen Limbus Infantium where Childrâ—… dyinge without Baptisme are peâ—… petuallie condempned without 〈◊〉 â—…ission without consolation witâ—… 〈◊〉 hope of deliuery without grace without any expectation of solace without redemption The Second where the Faithâ—…ull Fathers and they that dyed beâ—…ore CHRIST did lye in drouâ—…y Dennes miserable mystes palâ—…ble Darkenes and as some saye â—…courged certayne tymes of the day with Whyppes feared withe thâ—…â—…rowning and foming Hellhounds â—…mased withe the noyesome spectaâ—…es and tormented with spitefull â—…pirites And these saye they Christ â—…tched out The thirde they cal purgatory â—…f the which I haue spoken before 〈◊〉 large Augustine writinge vpon this â—…lace gesseth as the Blinde man â—…asteth his Staffe disputeth by â—…oniectures inuenteth many gloâ—…s and none of them true and â—…aueth the Teâ—…te in doubte neyâ—…er dare hee conclude anye thinge 〈◊〉 complaineth of his owne ignoraunce Thus it is to interpretâ—… the scriptures without foundation without the gifte of the Tongues without the proper vse and grounded knowledge of the Hebrewâ—… Tongue Dauid being miserably affliâ—…ted either with sickenes or elsâ—… with his enemies and persecutorâ—… craueth ayde desireth to be comforâ—…ted calleth for grace and mercye complayning that he is full of miserie and that his life draweth nerâ—… to the graue which graue he tearâ—… meth a pitte in the fourth verse â—… in the fifth verse a graue in the 6 verse a lowe pittâ—… or hole and 〈◊〉 the same sixt verse darkenes anâ—… the deapth in the eleuenth a grauâ—… and the earth The Chaldee Paraphraste haâ—… the house of perdition or ratheâ—… consumption where mens bodieâ—… consume to earthe in the. 1â—… verse darkenes and the laâ—…d of 〈◊〉 or forgetfulnesse What bodie lying in the graue doth not forget all How or what â—…anne it remember that is without soule life and senses Sheol is the earth where graues are made and called the earth The greatest Bible translateth Sheol in this Psalme the graue Wherby it is manifeste that they were not agreed howe to translate it for oftentimes they translate it Hell Hugo Cardinalis against his wil iâ—… compelled to cal Infernum in this place Death What man is he saith Dauid that shal not dye or that can deliuer himselfe from the hand of the graue So dothe the Geneua Bible translate this place so the Chaldee paraphrast â—…o Campensis The same is Duma in Psalme 94. verse 17. For the graue is a place of silence So sayth Lyra. Duma is so vsed Ps. 115. 19. Duma is a place of silence as the Graue iâ—… where euery thinge is quiet 〈◊〉 at rest Psal. 94. 17. called a ditâ—… in the 13. verse before Psal. 115. 17 Esay 38. 10. 18. And Virgil. 6. 〈◊〉 meth to describe the Graue after same sort Dâ—…i quibus imperiuÌ„ animoruÌ„ vmbraeque silentâ—… Et Chaos phlegeton loca nocte silentia late The pit beneath Ps. 88. 3. the graâ—… beneth Ps. 86. 13. Deut. 32. 22. aâ—… y â— earth beneath Ezech. 31. 14. are alâ—… one And as it is in Ezechiel so 〈◊〉 it in Psal. 63. 10. the graue is calleâ—… Erets the earth in Salomon Eccl 17. the nethermoste partes of thâ—… earth And Iob saith that he came nakeâ—… out of his mothers wombe thither he should returne naked meaning y â— he should go to the earth oâ—… graue The 72. Interpretours alsâ—… haue Hades for Duma wherby wâ—… may learne y t they in all places bâ—… Hades â—…eaned y e graue And y â— samâ—… â—…orde is in Psal. 116. 3. Dauid shewâ—…th the power of God to be so preâ—…ent in euery place that he sayth If I shall ascende into heauen there he â—…is or if I shall make my bedde in the graue in Sheol there he is I suppose there is no man so insensible that will thinke that there is â—…nye Bedde in Hell As for the Graue it serueth the Deade for â—… Bed If I shal go saith Hugo Cardinalis into the bottomlesse pitte of sinne thou séeste me But here is no place for allegories Dauid béeing reuyled of Doeg and of other of Sauls flatterers called rebell traytor complaineth that his bones were so scattered as a man that diggeth grauell spreaâ—…eth it abroad or as one that heweth wood and therefore saieth that his bones are spread as it were at the mouthe of the graue So translate Munster Felix Campensis the Chaldee paraphrast Our bones lye scattered vpon the graues mouthe The greate Bible translateth it so And tâ—… Geneua bible At the graues mouth If we should translate Sheol Hell as the olde translation hathâ—… what shall wee doe with Dauid bones Were they scattered at thâ—… mouth of Hell He was not as yeâ—… deade therefore coulde not his bones be either in Hell or at Hells mouth Salomon writeth that the wicked
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
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
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.
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.
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.
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