should be corrupted as othâ—… mens are now hath he conqueâ—… death nowe is he rysem againâ—… nowe hath his father loused the 〈◊〉 rowes of death what is it to 〈◊〉 the sorowes of death it is to ouâ—… come death to subdue yt to ryseâ—… gaine in the despite of it to abolâ—… all paine that was in death to 〈◊〉 umphe ouer death as one that 〈◊〉 kylled his enemy of whom he wâ—… sore wounded Did not Christ 〈◊〉 vpon the crosse Lord Lorde wâ—… hast thou forsakene me was râ—… deathe a greate terror to him 〈◊〉 not it greeue him to breake fâ—… dominyon of deathe and so 〈◊〉 fieth Soluere sometimes suche 〈◊〉 rowes of deathe are specified in 〈◊〉 28. and 116. psalmes Hee thâ—… can dye no more hathe loused tâ—… sorowes of deathe and abolisheâ—… her power by the power of 〈◊〉 who raysed him But christ 〈◊〉 â—…ye no more Ergo his father hathe â—…oused the sorowes of death cured her stinge and subdued her power Death in this place is applyed to the body which suffered paine and sorowes How did Christ louse the sorowes of death when as deathe â—…ether apperteyneth to the quick â—…or deade so long as the life is in man there is no Deathe when the â—…reathe is gone out of man what sorowes doth it bring the body only hath no sense or feelinge What â—…owe are these sorowes of deathe The soule is in heauen without sorowe the body felethe none though the bodye feleth none yet yt is said to sorowe to lament to groane to desire his resurrection as all other thinges desire their renouation as â—…aul discourseth in the eight to the Romains Moreouer the soule desireth to be ioyned to the bodye as the Soules vnder the Aulter in the 6. of the Reuelacion The scripture descending to one simple capacity speaketh diueres times by figures as here where the Bodye is said tâ—… sorowe loking and sighing for thâ—… resurrection Was not Abrahamâ—… Lazarus in solace and ioye How then saith Augustine coulde he loâ—… their sorowes wherein they weâ—… not nether can the bosome of such felicity be any parte or member 〈◊〉 hell Wherevpon it foloweth thâ—… the soules though they be in ioyâ—… haue an earnest affection to be wiâ—… the bodyes which though it fele 〈◊〉 paine yet it desireth the resurrection Wherefore Christ loused anâ—… abolished those sorowes and fulfilled that his affection and desire which he had towarde his body when he reuiueâ—… when he rose againe and had a body impatible immortall and glorified Then arâ—… the sorowes of deathe loused anâ—… dispatched when this mortall body puttethe on immortalitye then 〈◊〉 death subdued and her dominion ouerthrowne And this is in the 〈◊〉 surrection Did not Christ triumph ouer death victoriously and subdued her valiauntlye and abated her power euerlastingly and spoyled her triumphantly when he did not only rayse himselfe but also a great nomber of suche as were tyed in their graues w e the bands coardes of Deathe whiche dyed no more For Death is appoynted for euery man once ergo not twyse Neyther is it like y e the bodies once glorified can dye again Nether can they sin ergo not dye for Deathe is appointed for sinne y â— glorified bodies sin not ergo they caÌ„not dye Moreouer as they were infallible argumeÌ„ts vndoubted signes of his resurrectioÌ„ â—…o were they witnesses of his ascension If he had not ascended Bodely sayethe Remigius and Hiero they had not beene sufficient wytâ—…esses of his Resurrection And these sorrowes of Deathe touâ—…hed Christes Disciples as I sayd before and Christe comparethâ—… them to the panges of a woman that labourethe withe childe and when they are ouercomed by thâ—… Resurrection they are abolished and put away euen as the woman puttethe awaye all sorrowe for thâ—… Ioye of the Childe that is borne These are Christes woordes Yâ—… shall Weepe and lamente but thâ—… worlde shall reioyce you shall bâ—… sorowfull but your sorrow shall bâ—… turned into ioye A woman when her tyme or houâ—… commeth hath sorrowe but whâ—… she hathe brought foorth her chilâ—… she remembreth no loÌ„ger her affliâ—…tion because that shee reioyceâ—… that the Childe or man is borne in the world So shall you reioyce sayth Chrisâ—… to his Disciples when you shâ—… see me rise againe into this worâ—… And thus expounde Chrisostoâ—… Theodorus Antiochenus 〈◊〉 Hillarius vpon the 2 psalme Augustine sayth that they were in paynes and so he termeth these Sorrowes out of the whiche hee deliuered the olde fathers Youe saye that they were without sorrowe Augustine saythe that CHRIST loosed these sorrowes in hell for he maketh but one hell and you saye that hee wente but to the two highest hells Augustine denyeth that any goodman was in hell you say that they were there Augustine saythe that it is not possible that the bosome of Abraham whiche is an habitation or a secret quietnes should be any parte of hell you saye that Abraham was in hell and fetched oute by CHRIST Augustine saith that Christ profited them nothing that were in Abrahams bosome when hee descended into hell and loused theÌ„ that were in tormentes You saye y â— Christ ransomed them Augustine sayth that Christ was w t them in Abrahams bosom alwayes with his deuine nature and blessed presence you plainly affirme that they wanted his presence and were depriued of his Blessed Contemplation Augustine maketh the bosome of Abraham and Paradise to be bothe one you denye it Augustine sayth that he cannot finde that Inferos Hell should be that place where the Iust mens soules rested you call it the highest Hell and by another name vnknowen to S. Augustine or any auncient Father Limbus patrum Augustine doubteth of al this matter and darethe conclude nothing you are w tout doubt and call them Herytiques that will not beleue your Fables and vnwritten verities Whose sorrowes did he louse his owne for the Texte saythe that it was impossible that hee should bâ—… holden of them So readeth Augustine that place But it is in Grekâ—… that he coulde not bee holden of it meaning death How can this place make for the loosinge of the Fathers which were in Hell when as it is onely applied to the Sorowes of his owne death Moreouer was Christes death in hell was hee buried there wherfore you maye see how they vnderstand scripture who applye that to the soules of the Fathers which they say were in Hell when as the Texte appliethe it to Christ onlye To be loosed from the Sorrowes of Deathe is to bee delyuered from death to ryse agayn not to corrupt in the Graue and lyke vnto thys Phrase accordinge to the old translation Nowe are wee loosed from the Lawe of Deathe wherewith we were detayned meaninge that wee are delyuered from Deathe So GOD the Father loosed the sorowes of Deathe meaninge his Resurrection and
in an other lyfe whiche when Cayne hearde hee slewe him forthwyth Ambrose also doth affirme that GOD hearethe the deade because they lyue wyth hym and doe reste in hys Pallaice hee callethe Abell the Prince Capitaine and way leader of Christian men And shall we saye then that the captaine is in worser state then y e soldiour the prince in worser case then the subiect so dothe Ambrose call him And to y e same effect doth it tende which is written in the 6. chapiter of the Reuelat. wheras the soules lying vnder the aulter apparayled in white garments saye Olorde holy and iuste how longe wilte thon tarry to auenge our bloud Amonge whom was Habel desiring the resurrection And so was Enoch as affirmeth Salomon in the booke of wisdome the 4. chapter saying these wordes Enoch because he pleased god was caried into paradise an example of good life vnto the worldes to come When he pleased god he was beloued and for that he liued amonge the wicked he was rapt vp least he shuld by their peruersity haue bene seduced Ther are in y e same place many goodly sentences which declare y â— faithful after their death furth with to receyue felicitye and the wicked or vnfaithfull misery Paule also proueth y e same Enoch saithe he was translated or taken vp from deathe to life or dyed not at all for before his translation it is written of him that he pleased god whiche for to do without faithe is impossible Thus you must nedes beleue you that will go vnto god that thee is a god that doth recoÌ„pense the faithfull and suche as loue him Wherfore it is euident that Enoch ascended into heauen Iosephus affirmeth the same Yet I know that there are some of the hebrue Doctors as Esra who taketh his translation from deathe for his deathe onely and not for any assumption howbeit the hebrue worde signifiethe not onely to take away by deathe but also to receiue vnto himselfe as god did Enoch Pselly a gréeke author affirmeth that he did flye vp into a heauenly place So is there a great nomber which affirme that he went into Abrahams bosome and into the same place whether Christ his body went Isodorus saythe that he was the 7. from Adam because that all men in the beginninge of the 7. thowsande yeare should enioye the same felicity which he did then And all the Latins in a manner saye that he went into heauen least it should haue bene thought that the fathers soules should haue bene in hell or detayned in lasye limbus Chrisostome Ephrem with other of the gréekes affirme that he is in a fortunate place Thus far of Enoch And the same I do iudge of Enos Seth Lamech Noac Sem and all the rest of the faythfull fathers whose faythe conuayed theÌ„ vp into immortallity Nowe let vs heare and mark what god sayth vnto Abraham Thou shalt sayth god go vnto thine elders and people quietly and be buried in a florishingâ—… age which is as muche to say when thou art dead thy soule shall spedily ascende into heauen among thine elders where it shall lyue in the abundance of ioyes Wherefore they who contend and affirme that there is no place in y e bookes of Moyses whereby the immortalitye of the soule can be proued are greatly to be blamed for it is euident of this place that the soul went vnto ioy for he said wheÌ„ thou shalt dye and go vnto thinâ—… elders First y â— soules go vnto their elders whiche are all the faithfull Fathers and then is the bodye buryed If you should vnderstand yt of his sepulcher which is at HebroÌ„ where he was buried in the double caue y â— ys false for ther was none of his elders buryed nor none of his familiars his wyfe Sara onely excepted theÌ„ he should haue sayd y â— shalt go vnto thy wife Sara not to thy elders if you vnderstaÌ„d it of his â—…arnal fathers Thara Nachor they moste abhominable Idolatoures wherfore he ment not vnto them then must he meane those faithful men before recited who exercised the same fayth y â— hee did beleued in the same Christ. For by faythe he possessed Cananye subdued tyrantes offred Isaac and obteyned euerlasting felicitie for faith bringeth saluation as Prodromus saith in these verses which I translated out of the greeke tounge O holye faith sound perfect and pure Which of saluation doest man assure Or thus O constant faith pure and not fained Whereby euerlasting life is ob tayned God made first a Couenaunt with Adam promisinge the Seede that should tread downe the Serpentes head vâ—…to Noat he promised quietnes with the Rainbowe vnto Abraham hee promised the Lande of Canaan and immortalitye none of these did doubt of any thing but did beleeue the promiser Paul by their example perswded men to beleeue and thereby to obteine euerlasting lyfe And if we that are their Children doe hope by fayth to haue the fruition of God his presence how vnkynde are wee to depriue our fathers therof including them in the darke dungeon of Hell or Limbus spoylinge theym of all Ioye and Glorie Abraham is called in the Scriptures the father of all the faithful and was he then in woorse state then his children When hee had lyued 175. yeres hee departed vnto his Elders and people that is as Caietanus affirâ—…eth into the sweete and pleasant â—…asie of felicitye which God hath â—…repared for his elect from the beginninge hee is gathered vnto his â—…athers This Metaphor is thus â—…o bee applied that as the husband â—…an doth gather his corne into his Barne so God gathreth his faithfull seruantes into his heauenly habitation as Christ doth witnes saing that the chaffe which is the wickedshalbe burned but the corn which are his faithfull he will laye or gether it into his barne which is heauen He died saith the scripture in a pleasante age such an age such a reward soloweth such a death such a life such labor such ioyes The interlyned glose with the ordinary Strabus and also Angustine place Abraham sometime amonge the angels in y e mount Sion in the citty of the liuing God in the celestiall Ierusalem amonge the coÌ„pany of thâ—… innumerable augels in the congregation of y e first born sonnes which are written in heauen sometime 〈◊〉 God the Iudge of all men among the spirites of perfect men and 〈◊〉 Iesus Christ the mediator of thâ—… newe testament Ambrose sayth 〈◊〉 Caietanus that this phrase of thâ—… gethering to his elderes can in nâ—… wise be referred vnto the body but vnto the soule The like is verified of Moses and Aron in Deut. 32. He that beleued as Abraham did and like wyse liued as he liued can inhabyte none other place then very heauen this city this countrye this kingdome and this inheritance is promised and ys proper and common
vnto all the faythfull euen so is hell the kingdome countrey and inheritaunce of the wycked or vnfaithfull and other places of ioye or payne of rewarde recompence or inheritance besydes these twayne y e scripture knoweth not whatsoeuer ha â—…h beene is or shalbe dreamed deâ—…ised or affyrmed to y e contrary as â—…ost plainly appeareth by y e history â—…f Lazarus and Diues where is â—…ewed the descending of y e wicked â—…ch man into hell how the poore Lazarus was caried vp into the boâ—…me of Abraham as for any thirde â—…ace as our purgatory Catholikes â—…o protest and defende it is vtterly â—…knowen not onelye vnto that place of Scripture aboue expressed but also vnto al the rest of y â— whole holy Scriptures And as Christe speaketh but of two places or rewardes so speaketh hee of two masters which were God and MaÌ„mon which two maisters rewarded their seruantes in the two forsaid places whereby I gather that there were but two places one of Ioye the other of Payne Two maysters the one good the other euyll two kinde of people the one faythfull the other vnfaythfull And as for a thyrde place a thirde mayster and a thirde people the Scripture proueth none neither doe I beleeue that there is anye And I nothing doubte but if oure Romishe Catholikes should be enforced gratis euen as charity doth binde to doe their workes of redemption and to receiue nothing for their paines for releeuing the pore soules they would right shortly be perswaded and contented to let the place goe after the profite and lucre which now enforceth them so feruently to defend the same with sworde and fyre But as Chryst mentioneth but two maysters and two places after this life one for the elect and an other for the reprobate so S. Augustine vtterly denyeth the third place For if there had bene any suche in those dayes the rich would haue bene redemed for money if ther had bene any popes in tohse dayes mony and pardons had deliuered him The foresayde storye is affirmed to bee true and bothe thee men well knowne and their names the one called Nineusis the ryche the other Lazarus the poore and to haue dyed bothe wheÌ„ Christ preached before his passion Thus the Hebrues affirme some of the greekes as Epiphanius and Enthinius and Faber Whiche history if it be true as Ireneus Orygen Cyprian Cyrill Hierome Hillary Ambrose Gregory Gorrham Chrisostome and all the hebrues affirme and if they dyed before Christs passioÌ„ as it is euident by al these autors and if Abraham his bosome be heauen and euerlasting felicitte which no good man can denye Then was Adam Habell Abraham Lazarus and all the faithfull fathers in heauen Tertullian beleueth y e story to be so true y e he concludeth that the riche man was Herode and y e poore maÌ„ Iohn Baptyste Thus farre of this history now let vs note what is y e bosomâ—… of Abraham it is y e place of ioy 〈◊〉 licitie which all they had y e liued 〈◊〉 beleeued as Abraham did dyed iâ—… y e same faith For as y e mothers beâ—… some is y e solace of y e childe y e hauen y e safegarde of y e ships after stormeâ—… tempests so is Abrahams bosom y e râ—…st quietnes solare securyty 〈◊〉 y e faithfull S August also affirmeâ—… Abrahams bosome to be heauen 〈◊〉 thesewordes saing what soeuer iâ—… is in AbrahaÌ„s bosome y â— same haâ—… my familiar Nebrideus obteyned if Lazarus who dyed before Christ was in Abrahams boosme Nebri deus who died after Christ had the same bosome then must nedes al be one thing who dare saith S. Augustine cal this bosome of AbrahaÌ„ any part of hell how be it hee is in this matter as in diuers other incoÌ„ staÌ„t variable Eustacius saith y â— Ia cob sawe Christes corporal figure wheÌ„ as he saw y â— ladder erected froÌ„â—…arth vnto heaueÌ„ that it was a figure of christs crosse by whose deathe al haue shal asceÌ„d into heaueÌ„ It is also y e figure of a christiaÌ„ maÌ„s faith w t reacheth vp into heaueÌ„ and signifieth the ladder y â— staues ther of was Iacobs iourney froÌ„ Canany to Mesopotamia The angels coÌ„ducted him to LabaÌ„ home again Ie houa vpoÌ„ the top of y e ladder guided his iourney by his angels It is no more incoÌ„uenient to cal this a visioÌ„ theÌ„ to term y e prephecies visioÌ„s whi the were prophecied seene of the 16. prophetes so are they called in Hebrue neither was the wrastling of Iacob w t the aungel really done but in a vision as in like maner the prophet which was not wounded Ezechiel went bare footed Esaias mouth touched with a burning cole Hose as maryed to an harlot the lyke you haue as the sleepe of Adam which was not really done but in a Uyâ—…yon for shee was made when Adam was made and called by the same name hâ—… Adam in this respecte for that she was made of the earth and should return to y â— earth Thys vysyoÌ„ doth not declare a newe creatyon of the woman but an vnion and asimylytude to figure y e indyuisyble vnyty betwene man and wyfe betwene Christ and his congregatyon for the woman is deryued of maÌ„ as of Christ christianâ—… which are the congregatioÌ„ neither can it be vnderstode of her creatioâ—… for she AdaÌ„ wer perfitly made iâ—… y â— sixt day y e coÌ„sequeÌ„ce therfore is shee could not be made of the rybbe for if shee were made of the rybbe of Adam then had he a spare ribbe if he had no more ribbes then were needeful how could shee bee made of that rybbe which was not to bee had If Caua were created of the ribbe then must it either be hir body or hir soule or bothe if hir body then was it as insensible as the rib whiche had no sense nor life if hir soule had bene made of the rib then shoulde it haue putrifyed as y e ribbe did Was the rib hir father or Adam or bothe If bothe then hadde shee two fathers if neither then who was hir father the scripture dothe not say that god made y e woman of thee ribbe but that hee â—…uilded the woman of the Ribbe to declare that shee was as it were a building and by hir houses and families were planted and the fore she is called the mother of all mankynde and Christ alluding to this buildinge saithe that he will build his congregation vpon the rocke whiche is himselfe If Adam was created immortall how could hee slepe Do imortal creatures slepeâ—… that is contrary to immortallitye that Adam was created imortall both y e boke of wisdome also these wordes doe testifye Whensoeuer thou shal eat of this fruit thou shalâ—… dye the deathe Therfore hee slepâ—… not before he had offended
ashamed to saye that it burst asonder the brasen gates the yron barres and entred violently in the despite of Satan and saluted the Fathers shaked Adam by the hande brought them al out sauiÌ„g Cayne and Iudas who refused his offer Fabularum M. Smyth plena sunt omnia Aepinus a new writer a Lutherane will haue his soule to haue suffered in the hel of the damned soules Lossius and Wellerus other two Lutheranes that Christ wente to Hell both in Bodye and Soule What a detestable opinion hath Caietanus who defendeth that the soule of Christ suffred a double punishment one for y â— it was agreued to bee out of the bodie the other for that it was sore tormented in hell I praye you let Caietanus tel me by scrypture or by some reason what that punishment was or wherfore he shoulde bee punished For his owne Offence hee coulde not for he had not offended for others heâ—… did not for that hee dyed vpon the crosse sayng All things are dispatched man is redemed man is saueâ—… Sathan is subdued hell is spoyled the force of the deuell is broken his dominion deminished and ther are required no more sacrifices no mâ—… deathes no more torments no perigrination to hell nor to S. Iames no more conflictes with Sathan no moe tooles to burst the gates of helâ—… Smith Eusebius Emisenus de resurrectione domini sayth that Christ his soule descended into hell when heâ—… gaue vp the ghost at 9. of the clock with vs it is then three of the clock at afternoone to spoyle hell Carlil But that denied Christe who sayd that the thiefe should bee wyth him that daye in Paradise Smith Athanasius de Virginitate affirmeth that the Lorde descended into hell at twelue of the clocke at after noone and rose agayn at midnight Carlil Where was his Soule betweene three of the clocke and sixe at night Nicephorus sayth that he was not there aboue a moment Augustinus writeth y â— Christe was in Hel stâ—…eÌ„ and thirtie houres Reinerus sayth that Christ was in Lim bo one daye and two nightes Lyra saieth that Christ was in Hel whiche he calleth Limbus patrum nyne and thirty houres DissentioÌ„ in doctrine is a signe of no Truth note how some saye that Christe descended into hell at three of the clocke some saye at sixe some saye hee taried there sixe and thirtie houres other some nyne and thirtie houres other fourtie other denie any local descending neither nede theromish Catholickes to bee offended seeinâ—… that Augustinus Steuchus one of Popes Librarie bishop of Kisâ—… translateth this as I do expoundeâ—… it as I do and proueth his translation by many other places of thâ—… scripture where the soule is takeâ—… for the bodie and lyfe and concludeth fully with me Remigius alâ—… Bishop of Antisiodor expoundetâ—… this place as I do as ye may reaâ—… in my notes vppon the 16. psa Aâ—… likewise Martin Borrhai vpoÌ„ y â— 1. kâ—… 2. Feline Vatablus vpon the 16. pâ—… Fagius vpoÌ„ Gen. 37. Bucer vpoÌ„ maâ—… 27. Munster vpon math 27. Petâ—… in the 2. of the Actes and Paul in 13. of the Act. Beza vpon Act. 2. Chrisostome is compelled to vnderstaÌ„d this place of the 16. psa as I do Smith Notwithstanding that Chrisostom interpreteth that place as yoâ—… do yet doth he by other scripture proue that Christ went to hel as Dâ—…uid sayth Lift vp your heades ye gateâ—… lyfte vp ye euerlastinge gates and thâ—… king of glory shall come in Carlile Dauid in this psalme declareth that God is the ruler of all the whole world and that he especiâ—…lly fauored the Iewes whom hee wished to lyue an incorrupte life â—…nd they shoulde dwell in Syon â—…hey shoulde dwell at Hierusalem â—…hey should dwell in the tabernacle â—…f GOD which hee had chosen for â—…uer as the Psalme 132. declareth â—…t large to be a temple for GOD â—…ho sate on the toppe of the Arke â—…nd there gaue oracles and thereâ—…ore Dauid seing in spirite that the â—…mple promised was perfourmed 〈◊〉 his fayth for fayth seeth things â—…bsent and long after to come reâ—…yceth with himselfe and sayth O â—…e gates of Ierusalem lift vp youre â—…eades O ye eternall gates be lyfâ—…d vp that the eternall God sitâ—…ng betweene the Cherubins may â—…me in eternally there to dwell â—…e calleth y â— gates eternal for that arcke had no certaine place befoâ—… but there it should alwayes be tâ—… tayne and eternall I haue noâ—… of this muche more in my Not of the 24 psalme howe that the aâ—…gels reioyced and commaunded gates of heauen in Christes asceâ—…tion to open let in Christ but 〈◊〉 literall sense is alwayes the safe For they that departe from the leâ—…ter propounde many absurdityeâ—… forge many lyes marre many 〈◊〉 intentions inuente a 1000 gloâ—… Chrisostome is not ashamed wiâ—… out all reason and sense to cal thâ—… gates the gates of hell that shouâ—… let Christ in Hugo the Cardinaâ—… calleth these gates vices and the princes whiche should be translated heades hipocrites and principall heritiques who should talâ—… away their vyces and errours oâ—… of their myndes Smith M. Iames of Theranio a docâ—…or of the decrees in his booke callâ—… Belial for those are his own words â—…n the yeere of Christe 1382. the last â—…ay of Oct. saue one dated at Auerâ—… besides Naples the 5. yere of Poâ—…e Vrbane the sixt of that name wriâ—…eth that God the father of Christ â—…earing the lamentable crying of â—…e soules in Limbus biddeth his â—…onne to girde his sworde to his â—…igh and like a mightie man of â—…arre he went to hel coÌ„manded â—…e princes of hel to open their gats 〈◊〉 else hee woulde burst them vp â—…he princes of hell were so amased â—…at they consulted to barre the â—…tes surely to fortifie the walles â—…wers castles and fortresses and to â—…atch and warde against his asulte Christ burst the brasen gates â—…ake the yron barres gaue a daunâ—…erous assault entered with a white â—…nner displayed his redde crosse â—…on the walles and towers cast â—…wne the hell howndes hunted â—…em from post to pillar bounde â—…tan or Pluto him selfe with yron â—…ters and chaynes and threw him into a deepe dungeon saluted tâ—… patriarckes and prophets shakâ—… them by their righte handes thâ—… was ioye without heauines lighâ—… without darknes there they weep for ioye daunced like damose there were sweete odours ther wâ—… perfumes musicke simphony melodye harpes lutes shalmâ—… drums tabrets fyfes whistlâ—… bagpypes psalters songes Kirieâ—… Osanna in excelsis or rather in â—…fundis there was De Profundis 〈◊〉 maui there was Confitemini doâ—… quoniam bonus dicant nunc redeâ—… there was captiuam duxit eaptiuitâ—… there he taried three dayes â—… three nightes there the deuels roâ—… bled and roared like lyons Then sayd Astaroth we wil mâ—… and ordeine for our chiefe aduoâ—… proctor
of colde Lyra and others 〈◊〉 lowing Aristotle place Paraâ—… vnder the tropiques Burgensis betwene the tropiqâ—… vnder y â— Equinoctial Iohn Pecâ—… placeth it aboue the sunne and alâ—…dgeth friuolous reasons for that â—…rpose Some place it in a highe â—…ountaine where there is no cold â—…r any other griefe other place it the middell aer other in the forâ—…nate Iles. The Iewes saye that was made before the world to re â—…iue the iust as they dyed Origeâ—…s and certaine heritiques called â—…ieracites make an allegoricall â—…aradise whome Chrisostome Epi â—…anius confute Paradise was before the fall the wholle earth and sea out of it issued â—…ure riuers Notwithstanding in Moses it was in the East and conâ—…yned Mesopotamea Armenia â—…amascus Assyria Idumea Madiâ—…naea Sabaea Aethyopia sub Aegip â—…o Susiania and this maye appeare â—…y the discriptioÌ„ of Hanila in Gen. â—…5 ver 18. Ezech. 27. ver 23. where 〈◊〉 haue noted more Paradise for the fertilyty thereof and for those insatiable pleasures which were there is called euâ—… plentifull and pleasant place as feilde of Sodome likewise the 〈◊〉 charde of Salomons spouse is a paâ—… dise odiriferous and pleasant Wisdome is compared to this pâ—… radise and Iehoua compareth tâ—… king of Tyre to paradise Now pâ—… radise is what soeuer is moste frâ—… â—…ull for sustenance most decent beholde moste odiriferous smell most pleasant to taste 〈◊〉 ioyfull to remember most 〈◊〉 for immortality full of nectar aâ—… ambrosâ—…a full of cinamum full wisdome water of life of ballâ—… muÌ„ of precious stones topaze 〈◊〉 ragdus vâ—…ions adamants turkeâ—… diamoÌ„des saphtres carbuÌ„cles 〈◊〉 very hierusalem felicity 〈◊〉 bed in hebrues Now what soen is perfect most absolute y e is parâ—…dise by a metaphor traduced froÌ„ earthly paradise vnto y e heauenly whether Enoch was caried 〈◊〉 ther asâ—…eÌ„ded Elias â—…ueÌ„ into heaue 〈◊〉 so it is called the kingdome of â—…hrist so termed by the good theif â—…hich place Christ answering the â—…eife calleth paradise Paule called â—…aradise the third heauen whether â—…e was raptc harde suche things â—…deuine so many such order such â—…ectacles such personages such inâ—…tiable ioyes y e can be expressed by â—…o tongue or language Of all this â—…iscourse I haue noted largly vpon second of Gen. It is mere vanity â—…odescende thither where there is neither confession of a mans faults neither amendment of life neither â—…emission of payne neither forgiuenes of sinne neither redemption in â—…ell there is none of all these Ergo â—…t had bene in vaine for Christ to haue descended thether Smith I may alleadge profane authors as Paul doth Tit. I. Did not Aeneas make a voyage to hel to see his father where he saw such like places as Virgile noteth as I describe for Aeneas descended into hel â—…n at the puddle Auernus in 〈◊〉 and came to hell gates where 〈◊〉 three headed Cerbrus the cruell maâ—… tiue keping the gates and entiâ—… further to Tartarus and Acheroâ—… Cocytus Phlegeton where 〈◊〉 â—…on the fery man was carying 〈◊〉 dies ouer the lothsome lakes at stincking styx Then came he to place where infantes were beholâ—… Limb us infantium is in Virgil 〈◊〉 came also wher were magnanimi 〈◊〉 es naâ—…i melioribus annis behold Liâ—… bus patrum TheÌ„ came he to a plan of purgatioÌ„ sub gurgite vasto 〈◊〉 eluitur scelus aut exuritur igni Bâ—… holde purgatory And from thencâ—… faith Virgile they went to the plesâ—… sant feildes called Campi Elisii Bâ—… holde paradise whether Christ brought them that were in Limbo paâ—… trum in purgatory Carlil Virgiles doctrine founded 〈◊〉 Plato in Phedon and in the Odisseâ—… Homeri is of the same sense thaâ—… pours is And sâ—…me what morâ—… 〈◊〉 for his is of â—… longe time â—…efore Christ before Rome was 〈◊〉 yours longe after that the 〈◊〉 began about Aquinas daies â—…hen y â— schoolemeÌ„ obscured y e truth â—…eruerted the scripture detorted y e â—…octors made the pope a God his 〈◊〉 to passe Christs so far as y e â—…ernel the shell sunne the moone â—… light darknes The like discourse 〈◊〉 in Sillius Italicus where he maketh yong Scipio to seke his father in hell Virgil maketh the pleasant feildes which you interprete paraâ—… to be in hell you as yet can not tell where it is Read Vadianus in Epitome Sillius calleth y â— Fortunatas iâ—…sulas beyond the Ocean as the Essees do This hell or at least the way to hel is in Italy which if a maÌ„ should affirme w t you perhaps we should make the pope Pluto y e Cardinalles his Iudges Rodomanthus Aeacus Minos and Triptolomus and his Curtesanes Tisiphone Me gera Aleâ—…to Erynies and Furies his fery man Charon and his portâ—… Cerbrus Why forgat you Hercules who brought Cerberus out of helâ—… why did you not cal Hercules Christ and Cerbrus to figure the hellish 〈◊〉 thers why forgot you Orpheus who descended to fetch his wife Euridiâ—… out of hell he made all y e deuills to daunce stilled their roring with his musike Orpheus did not descenâ—… in Italy for he was neuer there but by Tenarus a promoÌ„tory of Laconia Smith I alleadge Peter before who is a manifest interpreter of Dauid for Peter translateth Sheol by Hades which is hell Car. I haue proued a litle after y â— Sheol doth neuer signifie hell Hades but seldome I proued y t Dauid and Peter do both vnderstand y t verse of the resurrection of the body and neuer of the soul. Can the soule dye or rise againe was it buried was it crucified but Peter saith y â— he that was betrayed he that was crucified he whom the Iewes killed 〈◊〉 he whom God raised againe â—…hose deadly sorowes God abolish 〈◊〉 in restoring him to life destroying vtterly the dominion of death power of satan was it that Dauid spake prophecied of but all these are meaned of the body as Peter specifieth in y â— ver folowing prophe â—…ing y â— Christ his fleshe should â—…est in hope hoping to rise againe y â— third day he calleth y e fleshe in y e 26. ver which he termeth his body holye annointed sonne of God in y e 27. ver Peter in euery ver in maner maketh mentioÌ„ of y e body raised froÌ„ death to life froÌ„ darknes to light how y â— God had shewed to Christ y â— way of life should fill him w t the beauty of his couÌ„tenance whiche must nedes be vnderstanded of the body for in somuch as he was God his couÌ„tenance maiestie was equall w t his fathers Peter doth plaiÌ„ ly enterprete Sheol y e graue or monument or tombe of Dauid he saith peter y â— came of y â—
loynes of Dauid was raysed by God but y â— was the body for the soule is not begotteÌ„ iâ—… generation with y â— body but is geâ—… uen by God to whoÌ„e it returne the ergo Peter speaketh here of y â— body of Christ and not of his soule this sense Peter proueth coÌ„firmeth by Dauid in y â— ver folowing paul likâ—… wise saith y â— they put him in a greâ—… or monumeÌ„t whoÌ„ God raised froÌ„ 〈◊〉 dead you thrust him into hell God raised him out of his graue you out of hell God from them that were dead and buryed you from the lyuing for you saye that they thâ—… wers in purgatorye and Limbus do liue Paul speaketh of his body you 〈◊〉 his soule paul vnderstandeth the place of y â— second psal of Christes resurrection and begetting froÌ„ the dead you of his eternall generâ—…tion you call that graue hell into the which paul denieth that he shall returne If descende â—…ee to come from 〈◊〉 higher place to a lower Why doo 〈◊〉 say and write that Christ desâ—…ded into hell ad inferos Is to go â—…nd ascend into Abrahams bosome 〈◊〉 descend and to cary the souls y â— Christ found there vp with him into heauenas you say to fetch out y â— â—…thers wherein are diuerse errors 〈◊〉 that you can not make descend 〈◊〉 be to ascend nor to go downe to 〈◊〉 to go vp Secondly that hell is neuer taken for Abrahams bosome â—…or in hell is perpetuall damnat ion in heauen eternall saluation neither can they in hell ascend nor they in Abrahams bosome decende neyther are they bothe in one place for the distance as Christ saythe was so greate the places so farr asunder their rewardes so contrary Abrahams bosoÌ„e so high hell so low the ioyes of the one so innumerable the Tormentes of the other so terrible the felicitye of Lazarus so Infinite and the miserye of the â—…ther so intol grable that they must be so farre distant as Heauen froâ—… Hell so far centrary as light from darkenes Thirdly that Christ did not 〈◊〉 them that were in Abrahams 〈◊〉 some into any higher place or grâ—…â—…er ioy because that Abrahams 〈◊〉 some is and was the restinge 〈◊〉 and fruition of the iust the solaâ—… 〈◊〉 the electe the hauen of them 〈◊〉 are departed the Patrimonye 〈◊〉 Isaac the inheritaunce of Iacob 〈◊〉 Paradise of the blessed Théefe 〈◊〉 heauenly Hierusalem the socieâ—… of the holy soules and kingdomâ—… heauen Notwithstanding Lutzenburge is not asâ—…amed with otherâ—… to say that Abrahams bosome 〈◊〉 Limbus patrum In what place hell is no man 〈◊〉 tell notwithstanding as I haue 〈◊〉 before your eies other mens opinions thereof of the which the 〈◊〉 parte same to place it in the earth euen so may we by better coniâ—… res then anâ—…e that they alleadge place it in the Aer about the earth For firste the Deuills are called â—…he Rulers of the worlde where they rule there they muste nedes 〈◊〉 well and haue their place but in 〈◊〉 WorldeÌ„ they rule Ergo the Worlde is their Place So is the Deuell called the Prince of this worlde And that the place of Sathan is in the aer in the mindes of wicked men Paule declareth in the second chapter to the Ephesians the second verse where he speaketh of Sathan and of the spirite of Sathan working in suche as resist the Gospell and disobey the truthe folow sensuality and are giuen to their own â—…stes Sathan in Iob sayth that he â—…ame thither to aflict Iob and had gone round about the earth but y e â—…r compasseth the earthe aboute wherefore the aer appeareth to bee his habitation These deuils are y â— rulers of darknes by darknes he meaneth y â— dark 〈◊〉 circumfused about the earth and 〈◊〉 that large space and compase 〈◊〉 twene the moone and the earthâ—… which is called Tartarus in Peter wheither the peruerse angels werâ—… thrust bounde with the cheynes 〈◊〉 darknes Eusebius as Steuchus 〈◊〉 porteth affirmeth that thereforâ—… deuells are called aeriall becaâ—… that the aer is theire place Lactantius an eloquent Chrystiâ—… wryter witnessethe that the deuel himselfe did confesse that he him selfe with his angells were 〈◊〉 ted in the aer Ergo then the 〈◊〉 â—…ay be their place Thus saith saâ—… Deuells do flye by sea and lande with whippes tormented tied in 〈◊〉 Now if the aer be the place for 〈◊〉 deuell and his angells prescribed 〈◊〉 scripture then shoulde the 〈◊〉 haue said he ascended into hell 〈◊〉 not that hee decended For that 〈◊〉 aer is 〈◊〉 â—… 〈◊〉 〈◊〉 about vs 〈◊〉 compasseth the earth rownde about â—…ther is it any greater absurditye 〈◊〉 saye that the aire hath his inhaâ—…itours then to saye that heauen whiche is aboue the planetts and â—…ed starrs hath his And y â— places â—…re alleadged out of the scripture â—…roue the same That Christ saythe Martyne Bucer a man of a deepe iudgement and profounde knowledge did carrye y â— saintes that were in inferno that is they that sleped 〈◊〉 the dust of the earth as all the â—…lect did from deathe to lyfe the scripture prophecied nothing neâ—…er that the Lorde shoulde do any thinge ells but to dyâ—… for them They are therefore dremes whatsoeuer the deuines in tyme paste haue disputed of Limbo patrum â—…nd of that reall descendinge of Christ to the damned soules and â—…gatory Nether is that certayne and sure whiche some of late haue imagined forged inuented that Infernus Hell is Desperation and â—…urgatory in a manner desperatiâ—… The Scripture after this lyfe pro nounceth to the saintes quietneâ—… in the bosome of Abraham euen tâ—… liue with Christ and to â—…aigne 〈◊〉 the father to the wicked he promâ—… seth Geenna euerlasting fire prepared for y â— deuill but he promisetâ—… not Infernum The aunciente Fathers report that Christ descendeâ—… into infernuÌ„ meaning thither whither euery thing descendeth that is begotten They make no mention of Limbus none of purgatory noâ—… of Christes spirite descending into certayne darke dongcons Lette vâ—… let these passe as y â— inuentions oâ—… men and let vs rather giue thanks vnto the Lord who thrust his owâ—… sonne for vs and for all the electe into Infernum that is â—…o wyt that he willed him to dye trulye that by his deathe we might be deliuered that by his resurrection from the dead we should not doubt but thaâ—… wee shoulde ryse agayne also vnto blessed immortality Thus muche â—…ut of Bucer faithfully translated word for word Lactantius tearmeth Inferos that place out of the which Christe did ryse his soule did not ryse for yt neuer fell it neuer dyed Ergo it was his bodie which rose out of the graue which he calleth Inferos he alloadgeth the 16. psalme for the same purpose and the 13. of Hosee
say Let vs swallow vp the innocent like a graue eueÌ„ whole as those that goe downe into the pit The latter parte of this verse declareth what the first is And it is the manner of Dauid and Salomon to amplifye euery verse in manner on such sorte that either the former part declareth the latter or the latter the former This considered ye shall easely vnderstande one by the other An harlottes feete leade to death and her steppes to the graue A whoores house saieth Salomon is the way to the graue which goeth downe to the chambers of deâ—…the That which he calleth the chambers of death in the latter parte in the former he calleth the graue Now by Salomon the graue is the chambers of death The same is in other woordes in the second chapter Her house saith Salomon tendeth to death and her pathes vnâ—…o the deade A whore consumeth nature wasteth the bodie drieth the bones driueth to consumption quencheth naturall heate infecteth man with pockes leprosye and other diseases and by that meanes bringeth him to deathes doore to the earth to his graue Sheol and Abadon are taken for the graue Prou. 27. verse 21. so they are Psal. 88. verse 11. as I haue noted before Ye shall finde Sheol in Prou. 9. 18. Prou 〈◊〉 11. and Pro. 23. verse 14. Smite the childâ—… saythe Salomon and thou shalt deliuer him from Sheol from destructionâ—… from hanging and as the 72. Interpretors saye from death so they translate Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a morte from death miserye and misfortune The graue saith Salomon is neuer satisfied and therefore the graue Sheol hath his name of Shaal to desire because that the graue saith nener ho make a graue and it refuseth not it consumeth the body And here the greatest Bible is constrayned to translate Sheol the graue Rabby Immanuel Pagnine Sheol is some sodayne death which leadeth to the graue The Precher saith that there is nether wysdome worke inuention or knowledge in the graue And before in the third verse where he saith that they go to the deade y â— olde translation hath ad inferos the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof it is euident that Sheol is alwayes applied to y e bodye which is here here in misery or after this life laid in the graue and apertayneth only to the body It is in Salomon that loue is as stronge as deathe and gelousie as cruell as the graue The Geneua Bible translateth it so Likewise Munster diuerse others Here is death put in the former parte of the verse and the graue in the latter signifiyng all one thinge in effecte Esaye prophecieth that there shall so manye people dye of hunger and by other kindes of death as sweate and plague that the graue muste make her wider to receiue them nether doth it appeare by the text that these whiche wente to Sheol into their graue were dampned Ergo they went not to hell neither speaketh hee here of their soules but of their bodyes so that Sheol is not hell but the graue Pagnine in Racab Esaye inueighing against Nabucodonoser kinge of Babylon maketh by a figure called prosopopaeia by an hyperbole the deade to speake the deade to bid him welcome the dead to triumphe ouer him and to reioyce at his deathe and comming For saith the texte the graue yeldeth vp her dead euen kinges and princes to salute him and to save that hee was come downe vnto the ground and graue as they were and that the wormes are with him and about him This verse doth plainly declare as Munster translateth and Geneua Bible thoughe the said Geneua Bible translateth Sheol Hell in the 9. verse without cause That Nabucodonoser was not in hell nor they that saluted him but in the graue whiche the prophet maketh to speake with her dead Where there were wormes there were these and there was Nabucodonoser but in Hell there are no materiall wormes but in the graue Ergo neither they nor Nabucodonoser were in Hell And they say in the 15. verse that he shall or rather is broughte downe to the graue to the sides of the pitte which words declare that Sheol is the graue and nothing els but a pit or ditche The translators of y â— greatest Bible though wresting Sheol before and in other places are compelled and as it appeareth perswaded to translate it the graue in the 19. ver or els they must say that his deade â—…arkasse was caste out of Hell wheras I think ther are no bodies nor shal be till the last day Besides all this was it like y â— Nabucodonoser was in hell who was elected who gaue thanks to god w t pure affection praysed him with earnest mind magnified him with voice honored him y â— liueth for euer whose power is incomprehensible whose kingdome eternall whose workes are all truth whose waies are iudgement who pulleth downe the pompe and pride of the presumptuâ—… ous I haue noted more vpon Esay 14. In the same sense Sheol is puâ—… in Abacuk 2. verse 5. Ioyned with deathe as it is diuers times wherâ—… I haue noted more Rabby Dauid and Pagnine in Rachab and Munster calleth it deathâ—… and sepulcher Ezechias said that he shoulde go to the gates of the graâ—… which he called in the 17. 18. verses the pit of corruption for saythe he in the graue and deathe ne man can praise the Lord. The graue and deathe are ioyneâ—… likewise in 28. of Esay verse 15. and Munster expoundeth them so vpon Esay 38. Porta inferorum inquit Zuinglius est periphrasis morieâ—…di The gates of the graue which they translate the gates of hell is a circumlocution of dying and death And in like maner Oecolampadius handleth this place of the 38. of Esaye verse 10. By an allegory of beautifull trees Ezechiel prophecied against Pharao â—…inge of Egypte sayinge that if the â—…inge of Assiria was not able to â—…esiste the Babylonians how much â—…sse he The like sentence is in Esaye 14. wher Nabucodonoser was brought â—…o his graue as here Pharao and y â— â—…inge of Assur and the graue is defined in Ezechiel 31. 14. 15. 16 and 18. to be a pit and place in the earthe where the bodyes do slepe And in Ezechiel 32. 18. 19. 21. and in y â— saide 21. verse and in the 27. verse is Sheol and in the 22. verse 23. 24. 25. and 26. is Chebarim graues and in the 29. and 30. verses is Bor a pit so that Sheol Cheber and Bor are all one And in the 2â—… and 26. verses of the said 32. chapter of Ezechiel he calleth the lande of the liuing this life and the graue the Lande and the earthe whether they wente with theyr weapons where the deade slepe where the bodyes rest without senses And therefore the churchâ—… yard is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
expedient for there are twelue Articles besides and it is against y â— â—…alogy of our faith it ingendreth many inconueniences manye absurd opinions friuolous fables and phantasticall visions notwithstanding the phrase of the Hebrue and Greke and also of the Latyne shall easelye refell your erronious opinions and long custome the author of errour The septuaginta interpretors did for the most parte translate Sheol by Hades which they were assured â—…id signifie the graue and the circumstances thereof Afterward certaine doctors ignoraÌ„t in the Hebrue tongue and phaÌ„â—…sying the fables of Plato of Latyne poets turned Hades infernum or inferos or orcum and the Englishe hell Whereof arose this pernicious â—…eresy of Christes descending into hell Notwithstanding I am able to proue out of Homer Sophocles 〈◊〉 ripid Virg. Ouid others y â— Hadâ—… signifieth in them as wel the graâ—… as it doth hel And the same is commonlye vsed of Ecclesiasticall writers for the graue and deathe For where Helias prayed to God that â—… widowes sonne of Sarophtha might be restored to life it is in Prodromus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there he calleth Hades deathe which others would translate hell against the mind 〈◊〉 Prodromus againste the praier oâ—… Helias against the wordes of thâ—… scripture The same Prodromus vttereth in plainer wordes calling it the gates of deathe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tabitha was dead which Christ calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same Prodromus so tearmeth the deathe of Christe from whence hee rose writing vpon the last of Mathewe and a litle before he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tombe which he termeth here the gates of Hadou 〈◊〉 gates of death Nonnus in his â—…raphrase vpoÌ„ Iohn where Christ 〈◊〉 y â— he would dissolue the temple meaning his body raise it vp the third day he vseth Borethron Hades where Christ spake onely of his resurrection For he saith y â— hee would rayse his owne body out of Hades out of his graue which place manifestly declareth y â— he raysed his body out of the graue not out of â—…ell For no man y â— is well in his wites will say that his body was in hell Wherefore Hades signifieth the graue and not hell as it may do in the Crede where as it is in the 〈◊〉 of Iohn that Lazarus was like to â—…ye or at the poynt to dye Nonnus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Hades is taken foâ—… death or for his graue by an other name y e same Nonnus calleth it Lazarus tombe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there are no tombes in hell Hee calleth iâ—… Borethron and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all whiche Nonnus flatly cal calleth death and the graue frâ—… the which Christ deliuered 〈◊〉 raysed Lazarus read Nonnus diligently Where Sybil writeth that Adamâ—… his children dyed she saith y â— theâ—… descended into Hades calling it thâ—… earth where they were buried 〈◊〉 that place where Christ was buryed she calleth the house of Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore iâ—… the 2. of the Actes Christ is said tâ—… haue bene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is vnderstande 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y â— he was in y e house 〈◊〉 Pluto meaning his graue If ye would folow your own phantasy ye can not fay that Christ was in hell but in y â— house of Pluto for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes with an accusatiue case either expressed or vnderstanded Neither signifieth Hades amongâ—… the Grekes any thing els properly then Pluto for wheÌ„ y â— diuision was made amonge y e three children of Saturne Iupiter was kinge in the East Neptune ouer the Iles Pluto in the west The poets and Grecians who filled the world full of fables O Graecia mendax assigned heauen to Iupiter the sea to Neptune the earth to Pluto whereâ—…ore he is said to be the kinge of the â—…arth Homer Iliades reade Cic. 2. de natura deor Lact. 1. c 11. pluto hathe his name of riches for that out of the earth procedeth golde siluer corne â—…nd all other riches â—…nd as all thinges come out of the â—…arth so all thinges fall to the earth men our bodyes also as I haue no â—…ed before Now it is euident that Hades is â—…he house of Pluto which is y â— earth â—…d graues The which Pluto is â—…yde to haue dominion ouer the â—…ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades which 〈◊〉 translate hell hath dominion 〈◊〉 the dead where are the dead euen by Homâ—… are they not in their graues Ergâ—… the graues haue dominion ouer tâ—… bodies till the last daye At the laâ—… daye the fier is said to burne Hades Shall hell be burned or not rathâ—… the earth which the same Sybil saâ—… shall yealde the dead bodyes anâ—… calleth the earth Hades Auernus is a lake in Campania 〈◊〉 highe trées growinge about it 〈◊〉 thicke that as the inhabitants râ—… porte the filthy sauour killed thâ—… birdes flynig ouer and therefore 〈◊〉 is taken for hell amonge the poetâ—… and dedicated to Pluto There are Cimerii that dwell iâ—… such darke dongeons that they caâ—… neither see the sunne rise nor set 〈◊〉 by them the Poets imagine thaâ—… there is away to hell Styx is a pestilent puddle in Arcadia and poysoneth all liuing creatures that 〈◊〉 of it and therfore tâ—…en amonge the poets for a lake of hell Phlegeton is also a burning lake â—…id taken for a lake in hell All â—…hese as Strabo saith are fables and Acheron and Aechrusia are riuers â—…n Campania and taken for hell Tartarus is the lowest parte of the â—…arth and of the fabulus poets taken for hel a tarassein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a turbando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigore 〈◊〉 reade Beza vpon 2. Petr. â—… verse 4. Let vs omit profane writers and returne to the scripture what Sheol â—…s It is euident in the 30. of Iob where the graue is defined and desâ—…ribed in other wordes I know saith Iob that thou wilt turne me to death an house of witnes to euery lyuing creature Iob calleth death an house of witnes so saith Ouid. Tendimus huc omnes haec est domus vlâ—…ima cunctis Se rius aut citius sedem properâ—…mus ad vâ—…am To the earth we come both great and small an house for euery wight Betimes or late thether we hast a place for vs by right And the Chalde paraphraste calleâ—… it the house of the graue because the graue is as â—…n house to euery mortall man and therefore the. 7â—… Interpretors calâ—… the earth an housâ—… to euery mortall thinge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the â—…8 verse 〈◊〉 the 33. chapter of Iob Elihu saith 〈◊〉 God vseth many meanes to with drawe men from sinne and from death and the graue where Nephes is ioyned with Shacath as the same Nephes is with Sheol
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.