Wher◅ Adam sayth y ◠Caua is flesh of hi◅ flesh and bone of his bones signifying in a mistery Christ his cōgregation for sayth Paule we are ◅bers of his bodye of his fleshe an◅ of his bones For this cause shall ◅ man leaue father and mother an◅ shall be ioyned vnto his wyfe an◅ they two shall be made one fleshe this ys a great secreate but I speak◅ of Christ and his churche For as Isha whiche is the woman is deriued of Ish which is the man declaringe a mutuall societye th◅ ys betwene man and wyfe whi◅ in a misterye figurethe Christ and his congregation of whome Christians are deriued as the woman from man euen so and in lyke manner the churche which are the true Christians indeed are deriued of Christ the heade thereof Tobias saith we are the progeny of God loke for the life which god giueth to y e iuste by liberalitye almes wee shall see god face to face for it deliuereth frō death purgeth sin giueth life euerlastinge Also Dauid being in daūger of his enemies or in daūger of deathe by sicknes cōmēdeth his spirit vnto god y ◠had redemed him whē as Christ had not thē w t his patible body redemed hī yet he said he had redemed him whē as it was 500 yeare before his passiō Neither would he haue cōmēded his soule vnto god if he had knowne y ◠god would haue sent yt into Hell CHRIST approued this Sentence beinge vppon the crosse sainge father into thy handes I cōmit my spirit But yf some shuld here obiect as I doubt not but they wil saye y e for al y e Christes soule went not straighte vnto heauen before he had made his voiage vnto hell there to visite and fetche out his old frindes al the space that the soule was absent from the body which was three dayes yet I dout not but they shall be compelled to confesse thinke the contrary euen by the words of S Steuen who suffe red after Christ a yeare or there aboute vsed y e very same wordes which Dauid and Christ did commendinge his spirite vnto God as they did And if they graunt that he ascended streyght way than must they graunt the same vnto the other who vsed all one scripture the scrip ture is no Shipmans hose neither is it partiall but like effectuall to all beleuers Dauid committed his soule into the handes of god gods handes is euerlasting ioy and felicitie as it appereth by Salomon who saythe that the soules of the iust are in the hands of god which is proued in the boke of wisdome Also in the boke called the preacher he constantly affirmeth the body to goe to the grounde and the spirite or soule to returne vnto god that gaue it who soeuer shall reade the seconde boke of Machabeus shal ap parantly perceue by the wordes of the seuenth and last brother spoken vnto Antiochus y ◠their soules had rest and ioy after their martirdome saing Doe not reioyce o most cursed Autiochus nether imagine that thou canst escape the iust iudgment of God I assure thee my brethrene here haue suffered a little payne but now they are come into the heauenly couenaunte of euerlastinge life Esdras seing an innumerable multitude praysing God asked the aungell what they were who answered that they were such as had put of their mortal coates and put on their immortall and the yonge mā who did set crownes vpon their heads gaue thē palms in their hādes was y e sonne of god christe thē not being incarnate nor borne god speaking in Esa. to the people miserably opprest sayth vnto thē enter into my Houses and Chambers shut the dores to you for a while vntil this tirany be past which chābers houses the Latins do vnderstād to be pleasaūt ioyfull places prepared for the electe So doe the grekes also The like is spokē vnto Daniel in these words go thou thy way departe vnto the ende of the world rest thou in thy lot that ys among the sayntes vntil thou shalt rise againe at the last day Also the Angel spake vnto Iosua 400. yeres before Christs cōing in y e flesh on this wise If y u shalt ob serue my Lawes and Commaundementes I shal place the among those Angels whō y u seest stāde here who as it is like were nether in hell nor in Limbus Moses Helias were w t Christ in y ◠moūt it is not licke y ◠they did ascēd frō h◅l or Limbus to come accōpāy Christ but rather to descēd frō heauē Simeō reding y ◠Prophete Esaie y ◠Christ should be borne of a virgine and maruelinge how it should cōe to passe an angel said vnto him y u shalt se thy sauiou◅ ere y u dost depart And whē Christ was presēted in the tēple Simeon toke him in his armes saide now sufferest y u thy seruant to depart in peace according to thy worde c. to departe in peace is to enioy euerlasting life S Paule so doth erpoūd it calleth ioy peace y ◠effects of faith this must be in the cōsciēce of man h◅w could they departe in a quiet cōsciēc◅ y t should go hēce in to hel or Limbus He vseth this order to proue mās saluatiō by whō he knoweth before thē he doth predestinate to be like vnto his sonne whō he pred estinareth thē he calleth whō he calleth thē he iustifieth whō he iustifieth he glorifieth by y e which it must n◅des followe y ◠the fathers were predestinated called iustified glorified by christ Peter saith we beleue to to be sa◅ed by y e grace of Iesus christ as wel as y ◠fathers Hetherto the scriptures The Hebrue Doctors affirme with one assente that there are but two places after this lyfe the one of ioy which they call Gan Eden full of ioy quietnes and consolation the other place Hell where the wicked are continually tormented without redemption The Chalde Paraphraste placethe all the soules of the iust in an heauenly tabernacle where they enioye pleasure perpetually this felicity saith he Dauid callethe y ◠land of euerlastīg life And of this opinion is Chimi and Esra interpreting the 1. the 30. and 91 psalmes The greke doctors sende them to heauen Origen writinge vpon the firste of Iob to the tabernacies of the iust where are the ioyes of sayntes the rest of the faythfull the consolatiō of the godly the inheritaunce of the humble the reioysinge of the innocentes I shall go into lighte and life where is mirth ioy no sorow no lamitatio no calamity or sicknes but where I shall put away all paynes wher vertues are rewarded wher is the bosome of Abraham y e state patrimonye of Isaac Israels
enflamed by this Spirite oâ—… Christ. Thirdly that the prison was thâ—… Bodyes of them within the which were enclosed these Bloudy cruell and malicious spirites If he â—…ée aâ—… euell wicked man we vse to call him a wicked Spirite This is the spirite of CHRIST and his diuine nature and almighty Power whiche I proue out of this place by this syllogisme That thinge whiche raysed Christ was GOD this Spirite did raise CHRIST Ergo this Spirite was God euen the holy Ghost the Thirde Person in Trinitye That onely God raysethe the Deade whiche is the first proposition it is euident and proued also in manye places The seconde Proposition called the assumption or minor is proued by thys place and by Rom. 1. verse 4. where it is written that the Spirite of Sanctification raysed Christ. For saythe Paule As it were interpreting this place CHRIST was Crucified throughe infirmytye of his Humaine Nature notwithstandinge hée raygnethe and liueth in his deuine nature For hiâ—… bad them dissolue the temple meaning his bodye and within thrâ—… dayes hee woulde raise it againe The properties of the trinity aâ—… geuen to them all in places as thâ—… w t Christ did I meane to redeme man is giuen to God as though hâ—… should redeme man with his bloud so here the spirite of Christ is saidâ—… to raise him Where ye haue iâ—… Scripture the flesh and spirite applied to the persone of Christ thâ—… fleshe is his humanity and spiritâ—… his diuinity Of the whiche I haâ—… noted vpon this place of Peter And vpon Hebrues 9. And that this iâ—… the spirite of Christ it is manyfeâ—… of the whole hystory which is setâ—… for the at large in Moses gen 6. Diâ—… not this same Christ in like manâ—… preach to Adam and Gain and reproued them he came in spirite tâ—… them as he did to these This spirite in moses is called the spirite of Iehoua here it is called the Spirite oâ—… Christ there it is said to haue â—…triuen withe man here it is sayde to haue gone and preached to the despe rate rebells in the dayes of Noe. There God saith that he will not suffer it alwayes to contend with man here Peter prescribeth a certaine tyme euen all the tyme y â— the arke was in preparing There are geuen them to repent 120. Yeares here the long suffering of God did loke for their ameÌ„dement So long there were 8. persones saued there was the arke in preparing 120. Yeares here in like maner is the same thinge mencioned There this spirite preached to fleshly men and carnall here to the desperate and disobedient There God is said to hane warned them by the spirite of holynes here by the spirite of Christ. There they be called giants which were so terible in countenaunce that they y â— looked vpon theÌ„ fell downe for Feare here they are called so obstinate that nether erhortation coulde preuaile neithâ—… threatning reduce theÌ„ from iniquity to honesty This spirite withiâ—… Noac and others did preach to thesâ—… impenitent Gyantes exhorted thâ—… malitious and woulde haue correâ—…ted them Of this reade my noteâ—… vpon Gen. 6 and 1. Peter 3. Netheâ—… is this spirite in Moses the soule 〈◊〉 man as Chimi dreameth neither in Peter as Castalio translated noâ—… the worde as Athanasius reporteâ—… in his Epistle to Epictitus vnlâ—… that he take the worde for the holâ—… ghost or for Christes diuine nature for the soule of man is a creature and this Spirite is the Spirite oâ—… Iehoua and the spirite of Christ iâ—… Peter Moreouer it was not merâ—… maÌ„ that preached to those obstinaâ—… offenders but it was the spirite 〈◊〉 Iehoua in Moses and in Peter thâ—… spirite of Christ. This spirite waâ—… in Noac who is called the eightâ—… preacher of righteousnes For thâ—… other seuen I meane Noacs sonnes withe their wiues preached aswell â—…s he Noac was the eighte person â—…at was in the Arke a preacher â—…f Righteousnes â—…nd Erithrea Sibilla who writeth er selfe to be one of Noacs daughters in lawe specifieth howe that â—…od commaunded Noac to preache 〈◊〉 the Gyauntes God commaunded Noac to preache That they should dy both great smal â—…nlesse they would forsake their wayes And turne to him the God of all â—…osephus writeth the like lib. 1. c. 5. To what spirites preached this â—…irite of Christ the Text aunsweeth to them that were desperate â—…ebells in the dayes of Noac The tyme declare the that this spirite of Christ beinge within Noac â—…reached to them of Noacs dayes â—…piritually for some Bookes haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They to whome this Spirite of Christ preached were in earth and not in Hell They were in time of Noac to whom Christ pâ—…ched These were in Hell Tâ—… Spirite preached in the dayes Noac the Papists say that he pâ—…ched in Hell two thousand yeâ—… after this tyme and aboue 〈◊〉 did Christ saythe the Text whâ—… the desperate were where the 〈◊〉 antes were where the disobediâ—… were when the longe sufferingâ—… God looked for their amendemâ—… when Noac liued Noac then 〈◊〉 not dead therefore not in Hell 〈◊〉 the Arke was in preparing wâ—… there were 8. persons saued Was the Arke made in Hâ—… who were the Artificers wâ—… had they Timber where had 〈◊〉 pytche Were there any Beaâ—… in Hell If the Deluge had bâ—… in Hell then should all the Deâ—… haue béene drowned for the Tâ—… sayth that there were but eiâ—… saued Dothe Baptisme aunswere to yt Baptisme is in earthe Ergo the â—…eluge was in earthe And conseâ—…ently these spirits were in earth the Scripture calleth wicked meÌ„â—…pirites as Paule tearmeth erroâ—…ous men the Spirites of errour â—…en false â—…rophets as these are â—…o were called erroneous Spirits are they in Peter called disobediâ—…t Spirites in the like Phrase Were not these desperate spirits 〈◊〉 disobedient Rebells infected â—…ith sensuality seduced with pleaâ—…e vpon whome was powred 〈◊〉 Spirit of wyckednes as of the â—…inces Zoan and Noph â—…f this double Spirit I meane 〈◊〉 Spirit of God and the Spirit the worlde as Paule writeth of â—…ith reade my notes vpon the 1. â—…t 3. And Cicero a prophane wrivseth the same Phrase callinge so an impure Spirite Thoughe Lyra was drowned in â—…aming Limbus notwithstandiÌ„g he saythe that y e Doctors Gloâ—… do not vnderstand this of Chrisâ—… descending into Hell for these his and their woordes He saye they that came in sâ—… in our tyme and preached the 〈◊〉 of lyfe to the world the very sâ—… comming in spirit preached befâ—… the Deluge to them that were 〈◊〉 perate and liued carnally For he was by the holy Ghost Noac other good men by wâ—… conuersation he preached to 〈◊〉 euell men that they mighte beeâ—… ned vnto God Thus farre the Ordinary 〈◊〉 withe muche more matter to effecte This preaching saith
whâ—… defended that a woman is the worâ—… of the Deuill and man from thâ—… nauell vpward is the work of God and from the nauell downward y â— worke of Sathan and matrimony likewise Neither with Hierarhcas that denied that children perteyned to the kingdome of heauen because y â— they had no merites Nowe let vs as we promised define the immortall soule proue y â— same definition by y â— scripture The soul is an inuisible substance without a body created immortall which God gaue with breathing vpon Adam what time as his body was made perfecte and is now infused by GOD into the childe about the sixte moneth after the conception His outward breath signifieth that he gaue an inward substance as when he breathed vpon the Apostles his breath was an outwarde signe but withe that hee gaue the holye Ghost so with his breath â—…ee gaue the immortal soule And thus I translate the 7. verse of the secoÌ„d chapter of Gen. And Iehoua Elohim hath shaped this man of the mold of the earth breathed into his nosethrils the spirite of liues this man was made a liuing creature In this verse is conteyned y â— perfect creation of man the body of the earth the soule from God This place describeth vnto vs y â— soule of man from whence it commeth and who giueth it and the immortallity thereof from heauen it commeth for Neshama hath his name of shamaim heauen for that the immortall soule commeth from heauen as I discourse a litle after And God giueth it in so muche as he breathed it into man And that it is immortall y â— worde Caiim liues whiche is the Duall nomber declareth for to other liuing creatures God onelye giueth life Nephes caiia y â— which he giueth life Nephes caiia y â— which he giueth also to man which signifieth all our senses mouing bloud vitall spirit body affections and other faculties which rise with the bodye and dye with it But this spirit of lines declareth an immortallity that wee liue in this life by faith and hope and shall liue in the next euerlastingly And where ye haue this Hebrue worde Caiim in the duall nomber it signifieth immortalitye as the trée of liues of the which if Adam had tasted it woulde haue brought immortallity It is no good â—…ense to say that man was made a liuing soule For man was not made nor is not a liuing soule but a liuing creature for the soule is but a parte of man therefore a man cannot be a liuing soule Neyther is the Hebrue worde which is here translated in y e greatest Bible the soule applied to the immortal soule but to those powers only an qualities which rise with the bodye and dye with the bodye â—…eÌ„ Neither doth it die with the bodye as the Sadduces seduced men Neither are the soules of the same eternity with God neither are they of the substaunce of God neither do they goe from men in to beastes neither froÌ„ beastes into meÌ„ neyther haue men and beastes all one soule as the Maniches do dreame and as the traÌ„slation to this seuenth ver seemeth to affirme in saying that Man was made a liuing soule which should be traÌ„slated a liuing creature The Maniches deny the resurrection of the bodies and affirme that the soules shall rise onely for saye they it is in Paul The body muste be giuen to Sathan that the spirite may be saued wheron they falselie gather that the bodies shoulde not ryse but onely the soules Againe 1. Cor. 15. man is called Nephes a liuing creature because y â— he hath life bloud senses mouing and affections as other liuing creatures haue Man is here called the earth bicause that he should vnderstand that he is earth returneth to earth And therâ—…re called in laten Homo an 〈◊〉 câ—…ature Anosh in hâ—…brue for that he is mortall and full of corruption as in greke brotos Neshama as Esra vpon the 7. of Gen. and Rabby Salomon vpon the 150. Psal. say is alwayes applied to the immortall soul of man or els to God whisâ—…h both I will proue in this discourse It is in Genesis 2. 7. Iehoua Elohim fourmed this same man dust of this earth and breathed into his nosthrelles the breath of liues and this man was made a liuing creature Thus farre the text In the creation of all other creatures Moses vseth only Elohim and likewise in the creation of man and woman Gen. 1 26. 27. 28. to declare that all thinges are the woorkeman shippe of the whole Trinity But here where hâ—… more exquisitely describeth the nature and dignitye of man he addeth also Iehoua which is the Essentiall name of God formed God facioned the body of the earth that man may know that hée is but dust Gen. 3. 16. Gen. 18. 27. Psalme 103. 14. Psalme 104. 29. and this body hée calleth â—… liuinge creature because that man hath the vegetatiue and sensitiue life coÌ„mon with other liuing creatures and besides Nephes Caiaâ—… which signify all our senses bloud â—…omplections phleme cholor meâ—… lancholy all affections He breatheth into man Neshmath caim the spirite or breath of liues which is the immortall Soule inspired 〈◊〉 God-For with breathing whichâ—… was an outwarde signe he gaue an inwarde thing and that was the immortal soule for as Christ breathing vpon the Apostles gaue them the giftes of the holye Ghoste so withe breathing vpon Adam hee gaue him the immortall Soule Into his nostrils why did hée breath in to his nostriles to signifye vnto vs â—…ude mortall men that he inspired in inwarde immortall Soule Neshama The immortall Soule is inspired by God and called Nesh ama for that it commeth from Heauen and from God and thither shall returne and proper to man and to none other creature Wherfore after that Moses had declared that all kinde of beastes had died hée addeth also man in whose noseâ—…rels was the breath of the Spirite of liues Neshama is for y e immortal soule in this phrase Deu. 20. 16. suffer none â—…o liue in whom is the immortall Soule Neshama He willed them to kill all the men of those seaueÌ„ nations and no beastes if hée had meaned both men beastes he woulde haue saide Col hanephes as is specified in Iosua 10. 28. 39. 32. 33. 35. 37. 39. 40. Where as Iosua destroyed man and beast it is added both Col Hanephes and Neshama Iosua left nothing vndestroyed in Hasor But in the other cities he killed onely the men where Col Neshama is applied only to mankynd This kind of spech is oftentimes in scripture to saye that the soule and lyfe is gone out of the bodye when as it is but sickened greued and vexed as Psa. 107. ver 5. They were so hongry and thirstie that their lyfe and soule failed them notwithstanding they were not deade So Knataph
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.
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
the faithfull is the high way to felicitye and faith is the saluation of our soules 1. Pet. 1. 9. The assumptioÌ„ is prooued by Iosephus who faith that Adam confessed his fault and craued pardon for his offence Moreouer Adam did not only confesse his fault but also repented and beleeued in the seede promised And as he and Caua were the first that offended so were they the first that receiued grace and ascended into heauen excepte Abell and Enoch Which is prooued by Salomon or rather by Philo in these wordes Wisdome saythe hée whiche is the sonne of god preserued the first father of all mankind from his offense Is not be saued that is deliuered from his offence from sin from errour but in hell there is no saluation then was hâ—… in heauen by the same faythe thaâ—… we haue His faith made Christes death as present to him as though it had béen done in déede for faithe apprehendeth thinges absent and thinges whiche are not subiect to our senses consider Heb. 11. 1. And therfore Christ is killed to the faith of the elect euen from the beginninge of the world And although Castalio and Beza resolueth the latter parte of this 8. vers on this sort whose names are not written from the creation of the world in the booke of life of y e lambe which is killed Nonwithstanding they must nedes conclude that the names of the faithfull are and were written in the booke of life in the â—…iuely booke of the lambe which is heauen for so Christ define the it â—…aynge vnto his disciples Do not glory because that yow haue subduâ—…d spirits but because that your â—…ames are written in heauen Is it â—…ny absurdity to place the soules where their names are written Are their names holier then their soules wher good mens names are writteÌ„ thither ascend their soules but in heauen are good mens names written then there must nedes be their soules To what vse were it to haue my name written in heauen if my soule shall haue no fruition of heauenly ioyes no contemplation no solace no felicity The disciples were predestinated to this felicity and therfore receiued presently when their tabernacle was dissolued when their soules departed out of the body For they must nedes reape one fruite enioye one felicity whose fayth is all one whose sacraments in effect are all one for bothe haue eaten one spiritual bread dronke one spiritual drink for they dronk of the spirituall rocke whiche is Christ. The red sea expresseth our baptisme The cloude the grace of the holy ghost Moses the highe priest Christ the Israelites the Christians the rocke Christ. Can he come in hel who is forknowne of god predestinated from euerlastinge called of purpose iustified by faithe and consequently glorifyed Ys the forknowledge of god doubtfull Is his predestination mutable Is his calling of purpose vncertain Or our iustificatioÌ„ variable Or our glorificatioÌ„ iÌ„ doubt Adam was gloryfied in y â— presence of god alwayes alwayes elected alwayes in sure hope and in an infallible expectatioÌ„ of heauenly felicity To glorify is as y â— papistes terme it to canonise to make saintes to geue felicity to introduce a man into y e incoÌ„prehensible ioyes of heauen And to signify a certaintye an infallible truth in electiÌ„ng calling iustifying glorifyinge he vseth the preterperfect tense as though it were done already and so it is in déed with god shal we measure y e author of time with time or the geeuer of felicity by mans phaÌ„tasie or the certentie of saluation by the doubtfull iustisiynge of the Papist If Adam were foreknowen fore elected fore appoynted and consequently called glorified how could he come in hel Is there any iustification in Hell any fayth any hope of better lyfe any saluation any remission of sinnes any inuocation of the name of God anye glorificacion anye felicitie Hell is withoute Hope Geenna withoute grace Satan withoute Saluation Tophet without ioye the worme of conscience without solace gnashing of teeth without gladnes Let vs speake of Habel It is saide that Habel beinge dead did speake So is it saide of the Soules of the faithefull in the Reuelacion he is saide to speake whiche lyueth then Habel and all the faithfull do liue because they speake also because that God is the God of the lyuinge and not of the dead Moreouer by this worde speakinge is painted forth his felicitie which hee hath en ioyed from his martirdome hitherto for Christe saith that who so euer shall lose his lyfe in this world for Gods cause and religion as hee did shal fynde it agayn in the next but if he should goe to Hel after his death as our romishe Catholickes doo teache and affirme it were an euill exchaunge and the death wil lingly receiued for his cause or religion very slenderly recompensed but Habel was found iuste and is so called both of Christe and of S. Paul There is none iuste but hee that beleeueth for as S. Paul saith whatsoeuer is not done of faith is synne the iust man lyueth by faith Habel was iust therfore he lyued by his fayth There is in this sentence of Habel thrée thinges to be noted faithe â—…ustice and immortall life Iustice is the frée gift mercy and goodnes of god geuen vnto man by fayth fayth bringeth immortality or euer lasting felicity for the perfection of faythe is felicity faythe endeth where immortality beginneth then hath faith done his part when yt hathe obtayned y e whiche it trusted vpon and then ceaseth hope when yt enioyeth that which yt hoped for then remayneth charity w e S. Paul sayth is the gretest of the thre because it contineweth florisheth for euer among y e saiÌ„tes Herin doth Ireneus erre affirmiÌ„g that faythe and hope remaine after this lyfe For he supposeth that all mens soules from the beginning of the world are kept in a secret place abiding or wayting for y e last day and therefore to beleue and hope stil. But SalomoÌ„ or rather Philo saythe in the 4. chapter of the booke of wisdome The iuste thoughe they dye before their tyme or beinge younge yet they are in reste Augustine calleth Habel a virgin a priest a iust man and a martiâ—… hee hath deserued sayeth hee the crown of martyrdome this crown is felicitie vnto the whiche wee are bounde to haste vnto If there bee a churche in heauen as wee must needes confesse there is where Christe is being the head then is it an iniquity to denye Habel to be there being the first martyr Bernarde placeth him in heauen because hee receyued deathe pacientlye by his brother Cayne who persecuted hym for hys vertues sake for Abraham Esra an auncient Hebrue Doctor affirmeth that Cayne kylled Habell because hea sayde that vyce shoulde bee punished and Uertue rewarded
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
in the which places is Sheol which he translateth Inferos and vnderstandeth all these places of y â— resurrection of Christ neither can Lactantius neither dothe hee in anye place approue the descendinge into hell Can he say that Christ descended into hell y â— saith y â— there are but 2. places out of this life heauen and hell which shall be fylled with the iust and vniust at the last daye in the mean tyme no soule is iudged for they are all both good and euill kepte in one safe custodye till our â—…iuiour CHRIST shall come and iudge them If from the creaâ—… on they are all in one place noâ—… thence deliuered till the laste daâ—… Then if Christ had gone thither 〈◊〉 could not haue deliuered them wâ—… by Lactantius shall not come ouâ—… till the last day Neither did Lactantius dreame â—… any time of the desceÌ„ding of Christ into Hell Galatinus saith that ther is no man holy vntill he be dead If he be holâ—… and a saint when he is deade theâ—… were all the Faithfull of the 〈◊〉 Testament saintes and saued by â—… same Fayth that we haue for theâ—… and we haue all eateâ—… one foode â—…â—…ronken of one kinde of drinke anâ—…â—…epende vppon one Rocke euen Christe Galatinus semeth to be repugnant to himselfe for he saieth â—… al went to hel before Christs death He alledgeth out of a rotten Rabinâ—… called Iehosua that hell hath seueâ—… names and truthe it iâ—… that nous of those Seauen yâ—… the Hell where the damned soules are Neither accordinge to their Phanâ—…sticall dreames Limbus and Hell where infants are damned neither â—…here y â— fathers of the old testameÌ„t 〈◊〉 nether purgatory as Iproue in this discourse The first is Sheol â—… that signifieth hell he citeth â—… 16. Psalme which I translate Thou shalt not forsake or leaue my bodye in the graue which I haue expounded before Abadon is the second name and in no place signifieth hell or any part of Hell but eyther the Graue â—…or Center or places in the earthe or anye thingâ—… that is loste and ioyned with Deathe for after deathe â—…oloweth the graue as in Iob. 26. 6. Iob. 28. 32. 31. 12. it is taken for y e graue and for that thinge that corrupteth in the Earthe as in Psal. 88. 12. the same thinge and Graue and is so called Psalme 88. verse 4. and in the 5. verse the Sepulcher and the Graue in the Sixte verse it is in solace the one in Abrahams besome full of Felicitye the other in Hell ful of misery and intollerable tormentes I haue a little before declared that Sheoll signifieth in the death of Iacob and Semoi onely the graue aâ—… the best Interpretors do translate Pagnine Munster Vatablus anâ—… as Chrisostome Photius and Theodoret expounde it writing vpon Paul Auenesra an Hebrue Doctor reproueth Onchelus for translating Sheol Geenna And Steuchus Library keper to Paule the Thirde Pope of that name inueyghethe againste Lyra saying that all those thinges are Dreames to deceyue and olde Wiues Fables to Blinde the simple People whiche hee wrytethe vpon liying Limbuâ—… or in sending Iacob to Hell whereas the Hebrue worde Sheol properly signifieth the Graue Augustine saithe that these are the woordes of Iacob to expresse his griefe notwithstanding he is variable Let vs repeate euerye place where Sheoll is founde in the Hebrewe Texte and proue by the Nature of the Worde propertye of the Phrase course of the Texte aâ—…alogye of the Scripture and Conference of the places where the Hebrue worde is founde what it is and how it oughte to be translated Where Dathan Core and Abiron withe their Confederates whiche were two Hundrethe and Fiftye murmured againste Moses and Aaron are sayd to descende into hell as the Latine Tranlation hathe it is not so to be translated It is an absurdity to call the earthe Hell or hell the earth Wherefore Sheol is here the earth which serued the sedetious Rebells for their graue And so is this place plainlier vttered in Ps. 106. â—…e 17. And after this sense Caietanus FoÌ„â—… seca Steuchus and Lyra thoughâ—… 〈◊〉 Catholiqueâ—… are compelâ—… led to expounde this place as I doâ—… Is it â—…ble that their bodyes their Namelies their goodes their substaunce tentes horses shéepe â—… orâ—…n descended into hell Dothe not the texte saye that they went all one waye hathe Sataâ—… anye néede of tentes can corporall thinges be in a spirituall place are there any bodyes in hell before the last dayâ—… The hellhoundes néede no shepe nâ—… mutton to eate nor horses to rydâ—… no apparell to put on for they are spirites and therefore néede none Wherefore Sheol is y â—earth in this place which swalowed them vp â—… closed them within it Neither dothe Augustine saye that they descended into hell but that y â— earth opened and deuoured them Here is â—…o be noted sayth the same Augustine y â— hell is here taken for the earth whither they did sâ—…nke For â—…nfernus is vsed as the sense reâ—…uirethe and here it signifiethe the inferiour pattes of the earth proâ—…erlye spoken of the dead se muche Augustine with more â—…here God is so sore offended w t the Israelites for their Idolatry he saythe that his Anger is kindeled that hee will burne the bottome of hell â—…o dothe the Bible at Geneua translate Sheol If the bottome of Hell be burned and consumed with fyre then there is no hell It is in Hebrue vnto the earth beneath This Phrase signifieth the inferior partes of the earth Moses addeth y â— Epitheton bottom or inferiour to declare y â— vehemency of the wrath of God in punishiÌ„g the offendors as who saye that he woulde soo plague them that not â—…nclye the Superiour paâ—…te of the Earthe shoulde bée Burned but also the inferior and inward parts where the springs are which shouâ—… be dryed vp the veynes of the 〈◊〉 so consumed that they shoulde neither yeelde Siluer Gold Tinâ—… Copper Yrâ—…n Leade or any 〈◊〉 ther Mineralles It is not like that a materiall Fâ—… which is here nâ—…med should 〈◊〉 Spirituall thinges Neither canâ—… Hell bee consumed which place 〈◊〉 appointed for euer to burne 〈◊〉 tuallye the Deuill his Aungellâ—… Ministers This Fire continued for a seasoâ—… the other for euer This Fyre 〈◊〉 ned the earth the other the danâ—… ned Souleâ—… This burned the 〈◊〉 dations of the Mountaynes 〈◊〉 ther the Hellhoundes This 〈◊〉 women and children with hungâ—… the other Sathans children Can a visible thinge burne an inâ—… uisible a worldly Fyre a Spiriâ—… all a fire sensible such as are 〈◊〉 to no senses wherefore this placâ—… Deuteronomye is vnderstandedâ—… â—… fyre of such affliction of such tormentes and plagues as the Israeâ—…tes did suffer For God plagued â—…hem then liuing and not the dead There did God plague where the Israelites
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.
nethermoste hell Reade afterward in Sheol psal 86. 30. Reinerus in pantheologia The 7. Obie De profundis spal 130. 11. Chryst descen ded to purgatorie Arnobius lib. 2. contra gent reproueth the gentiles for a mitting ani purgatory after this life Polidor 6. c. 9 Volat. 12. Aethna which is now called Caâ—…bo brenneth no loÌ„ger as Oliuerius writeth vpon Mela. ergo purgatory is no longer for it is brenr vp Mach. 12. 4 Pomponius Mela. De profundis oute of the diepâ—… psa 130. The argumeÌ„t of the 130. psa The 10. obiect The 11. obiect Hose 6. 2. Soules die not August lib 4. ad cathe ca. 6. Thei are dead that â—…all from God Two dayes Esay 37. 4. King 19. Ioseph lib. 10 cap. 1. 2. 2. para 32. August de ciuit 8. cap. 28. Lact. 4 cap. 19. The 12. obiect ion Hose 13. 14. 〈…〉 ver 55. 56. Resurrection The soules neither slepe 〈◊〉 Sheol Zachar. 9. 11. The 13. obiection The couenant was Christ. Bede vpon the 2. of the actes 〈◊〉 â—… itt Bor. Church Mathe. 21. 5. August deciin lib 18. c. 35. The. 14. obiec â—…ion Christ loused the sorows of death 〈◊〉 2. 24. sorowe dolor Aepinus in psa 16. The fathers were tormented in hell A false principle God the father loused the sorowes of death in raysing his sonne from death Polycarpus Actes 2. 24. Hebre. 2. 14. psal 16. Borhaus vppon 1. of the kinges 1. Actes 2. 27. when he raysed christ froÌ„ death Rom. 6. 9. To louse the sorrowes of deathe Soluere to breake Deathe The sorowes of deathe Rom. 8. 19. 20 21. 22. 23. Euod Epist. 99. The soules de sire their bodies When the sorovves of death are losed They that role with Christ ascended withâ—… him August in sermone do Resurrect Remigius vpoÌ„ Math. Hierom. Iustinus quest 85. Rom. 6. 23. Origenes vpoÌ„ the 6. to the Rom. Iohn 16. 20. â—…1 22. When you shall see me â—…yse againe in Epist. ad Euod epist. 99. Tom. â—… Augustine and Smith dâ—…sient and both in an errour August contrary to himselfe in epist. 99. Abrahamâ—… bosome August Tom. 3. de Gen. ad lit 12. cap. 22. pag. 702. The sorrowes of Deathe August Euod 99. Epist. To be loosed from the sorrowes of deathe Rom. 7. 6. Rom. 6. ver 4. 6. Act. 13. ver 30. 32. 33. 34. 35. The sorrowes of deathe arâ—… nothinge else but deathe it â—…elfe Heb. 2. v. 14. 15. The terrourâ—… of deathe Psal. 55. 4. The iudgmeÌ„â—… of deathe â—… Rom. 1. 9. The Grekes puâ—… a Verbe a Participle of on significatioÌ„ Hades whiche they translate Hell put for Death and consequeÌ„t ly for the Graue because that one foloweth of the other Act. 4. 10. Roâ—… 4. 14. 1. Cor. 6. 14. 2. Cor. 4. 14. Col. 2. 12. 1. Thess. 1. 10. Galat. 1. 1. Caluine vpon psal 22. ver 2 Act â—…8 2. 24. All went to hell before Christ Marcion in the yeare of Christ. 277. Ireneus 5. c. 29 Theodoret in 〈◊〉 fab Clemens Alexandrinus error strom 5. 6. A fable Marcion Clemens in 2. strom Paulus cortesius vpon sen distio 6. Variety of opinions Durandus Mirandulâ—… Thomas Aquine Hugo Victor Purgatory Coâ—…lius in 4. sâ—…nt dist 3. â—…zenburg prynted at Colone in the yeare of Christ 1537. 14. ma ii IohaÌ„nes detere cremata Iacobus de Vo â—…agine in his boke printed at Venice in the yeare of Christ. 1478. in â—…is sermon dâ—…â—…esur Reynerus in pantheologia pag. 297. Nichodemus Gospell Iacob de voragine in his sermone of the resnrrection To lose the sorowes of deathe Theodoreâ—… dial 3. Impat Actes 2. 24. 25 26. 27. 28. 29. 30. 31. psal 16. 79. 10. God losed the sorowes of death act 2. 24. Iohn herolt sermone 146. in the yeare of Christ. 1494. prynted at Norimberg saith that their soules ascended withe Christ. So saith Ignatius August expoundeth thiâ—… place vntruly Augustine tom de genâ—… ad lit lib. 12. c. 33. 34. pa. 702. Augustine de verbis Apostolornm sir. 18 Tom. 10. 149. A third place after this life is not founde in scripture August Tom. 7. 1405 One hell Enchit c. 111. Tom. 3. 190 August variable Ad Macedon epist. 54. ser. 66 lib. 2. quest cap. 38. Damascene in the yeare of Christ. 490. Esay 61. v. 1. 2. Purgatory Damascene condemned Bul. in conci Transubstantiation inuented by Damal Damescene in the yeare of Christ. 490. after Lebbeus 453. after Pataleon Trithemius in scriptoribus Ecclesiasticis The Greekes neuer beleued any Purgatory Limbus is in Vtopia mori Ignatius ad Trallianos pag. 119. 200. That is to the Graue Math. 27. 53. The 15. obiect ion Ephes. 4. 8. Psal. 68. 19. He led captiuity captiue They that rose with Christ as cended with him Math. 27. 35. Chrisost. vpon Ephes. 4. Gen. 44. Christ was not in Purgatorye Receiued gifts To lead capâ—…iuity captiue The 16. obiection Ephes. 4. 9 The inferiouâ—… partes of the earthe Flam. in ps 139 Fagius vpon Gen 37. Psal. 139. 15. Tactiioth Harets Psal. 63. 10 The inferiour partes of the earthe is the Graue Ezech. 3â—… 14. 18. Ezech. 32. 24. The 17. obiect 1. Pet. 3. 19 20. 21. The godly fathers of the old TestameÌ„t were not disobedient These disobedient were the desperate Giantâ—…s before the floude 1. pe 3. 17. 18. 19. 20. 21. It is the hebrue phrase that Mem in comparisons is a mere negatiue or exclu siue psal 52. 4. 5. Psal. 118. 8. Raised to life by the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer 2. cor 13. 3 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diâ—… loke for their amendement 120. yeares gen 6. 3. throughe the helpe of the Aâ—…ke water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is like to that water the like figure or signe or Sacrament The deuine nature of Christ. Noae is called and prached Peter 5. Disobedient or desperate gen 6. 3 Baptisme Read a note vpon 1. cor 15 29. rom 6. 4. 5. 6. Prisone The Spirite Spiâ—…ites Iohn 10. 17. The spirite of Christ whoÌ„ peter in this 3. Chapter calleth the spirite in his firste cha he calleth God 1 pet 1. 21. 2. Thess. 1. 10. The spirite of Christ is God Reade â—…om 8. 11. Rom 4. 24. 2. Cor. 6. 14. Gal. 1. 1 Rom. 4. 17. Iohn 5. 16. 17. 18 19. 20. 21. Acts. 26. 8. This spirite Ambrose callethe the holy Ghoste de voc gen 2. c 3. 2. cor 13 4 Theodoret vpon this place Iohn 2. 19. Iohn 2. 1â—… Act 20. 28. Iohn 6. 21. Christes humanite and diuinity Augustine Enop EPist 99. The spirite of Iehoua gen 6. 3 An analogiâ—… betwene Moses and Peter Bashâ—… Hanepholiâ—… This spirite is not the soule of man 2. pet 2. 5. Beza Sibilla in her O. acles Spirits were the desperate Giauntes of Noacs Gen. 6. Baptisme Spirites are euill men 1. Tim. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul seducing spirites Esay 19. 14. Zach. 13. 2. A duble spirit Hozee 9. 11. 1.
Pro 27 7. Gnatsath nephes a mans owne counsell Piou 27. â—… prou 29. 10. Hanephes seruantes cat tell and persones Nephes a ser u. 〈◊〉 Nephes a man â—…lfe Pro. â—…9 â—… Iob. 7. 15 〈◊〉 16. 4. Pro. 〈◊〉 4. Pro 19. 2. 8. 1â—… 16. pro. 〈◊〉 10. 23. pro. 22. 23 2â—… Nephes 〈◊〉 〈◊〉 Exoâ—… 4 20. 〈◊〉 â—… 〈◊〉 〈…〉 〈…〉 〈…〉 Nephes for a brâ—…ath Shamar Nephes ashith gnaâ—…soth benaphshi I deuise with my selfe I take counsell of my selfe I. celebrate anâ—… consult Psal. 13. 2â—… Nephes an affection loue good will hart Nephes Psal 63. 8â—… Nephes the life Gen 35. 18. Gen 44. 30. twise Nephes the minde harâ—… inward partes pro. 16. 24. Pro. 19. 18. pro. 23. 6. pro. 25. 12 Nephes foâ—… God pro. 6. 16 Nephes a name Nephes braca a liberall person Prou. 11. 25. Nephes an affection or delite Nephes an appetite or lust Iob 38. 59. Ps. 41. 3. Iob 33. 20 Ps. 49. 19. Prou. 13. 4. twyse for lust Nephes for tyrany Ps. 41. 3 Nephes bo gedâ—…m false dealers Prou. 13. 2. Nephes shamar to put to a mans will endeuour di ligence affec tion Ps. 34. 3. Ps. 49. 15 Nephes and Sheol ioyned together Nephes a maÌ„s selfe Iob. 32. 2 Iob. 33. 18. Iob. 33. 22 28. Ps 3. 2 Gen. 19. 20 Nephes his selfe Esay 5. 14 Nephes the minde harte or affection Ps. 25. 1. Ps. 86. 4. All inward powers Iob 21 23 All inward poures Iob. 21. 23. Nephes a ta blet Esay 3. 20 Nephes Ps. 16. 10. a coarse or dead body 〈◊〉 53 12 Aeniead â—… Psal. 97 10 〈◊〉 72. 13. Hier. â—… 19. 28. 6. Ios. 2 24. Ps. 33. 19. Pro. 22. 23. Nephes for 〈◊〉 berality Nephes for a person Esay 58 10. What nephes is properly Nephes appli ed to God The immor tall soule Aristotle de ortu animaliuÌ„ de animo 3 c. 5 Psyche the life Math 6. 1â—… twyse Iob 36 14. Psyche a mans selfe Psyche a con sent Nephespsyche en â—…euour stu dy diligencâ—… mind aâ—…fectioÌ„ Thomas A quiâ—…e iâ—… Eâ—… Pâ—… 34. 3 Gen. 27. 31. ps 71. 23 Psyche a maâ—… Psyche mans fearful natuâ—…e Math. 26. 38. Mark 14. 34. Heb. 12. 3. Iohn 12. 27. Ps. 6. 4. The immortal soule 1 Peter 2. 11. 25 1. Peter 4. 19. Reuel 18. 13. Sinistrall opini ons of the immortall soule Essees Ioseph â—… c 7 de bello Souls in fortu â—…ate yles Pharisies Souls going from bodies Ioseph 2 c. 7 de 〈◊〉 Irenaeus lib. 2. c. 59. Seleucians Angelscreated soules Gnostiques in the yeare of Christ 108 Soules of the â—…ubstance of God Anno 135. Clemens 215. in Eglog in Hip Soules in the â—…trice Origene 2â—…5 〈◊〉 Tom. 1. Lâ—…b 2. Souls sinned before the bodies Maniches 2â—…5 Souls in the sunne and moone Purgatotâ—… Epiphanius in Maniche Hiâ—…ro Tom. 9. Theodorâ—… olimpiod Souls of the substance of God Tertullian Lib. 4. contra Marcionem Bosom â—…of Abraham Lib. de anima Souls in hell vntill the last daye Soules in hell vntill the last day Origene Soules in an earthly place Inconstancy Arabian 330. Euâ—…eb 6. c 37. Soules dye with the bodyes pristicilianistes anno 380 Soules of the substance of God Epiphanius in Anchorato Soules in a certaine custo dy Lactantius Lib 7. c. 21. 6. c. 4. Lib. 6. c. 3. Hâ—…erom 488 AbrahaÌ„ inhel Soule begeâ—… teth the soule Teâ—…tul Apoli â—…arius August Lib 83 quaest 80. Herom ad Mâ—…lli and Aâ—…psy Pelagians Au gust lib. 4. coÌ„ traduas epâ—…t pelagiâ—…norum Soules of in fantes not sinnefull August ad quod vult dâ—… um Soules of the wicked turned into deuels Chrisostome hom 18. in 8 Actorâ—…m hom 4. in Marki in Luke 16. Hom. de dini te lazaro Souls vnrewar â—…ed Chryst. vpon the Hebrues 11. Hom. 28. Beholde his in constancy Euâ—…hy vpon 2â—… Luke No righteous man hath re ceiued the promise Barnard in 2. hom om sanct Souls in the entry Iohn 23. pope 13 15. Masseus No soule shall see God be fore the last day Infantes saued Limbus infan tium Limbus patrum Two places Cortesius in 4 sent dâ—…st 3. The dunses inuented Lim bus Limbus pa trum Purgatory a monge the Grekes was not determi ned neither credited of the Greeks vntill the councell of Feâ—…r in the yeare of Christ 1438. which deter mination when they to turned was re fused repea led Math. wys Maries Lutâ—… Bona. Alixander the 6. pope Rosar Voluter poly dor 6. c. 9. Maniches Emped oc Tusc. 1. The soule bloud The soule is the life Zeno. The soule is harmony Aristoxenus Democritu The soule of Atomes Dinarchus Seuerus A woman the worke of the deuil Epi. Ph. Tom. 3. lib. 1. Hâ—… 45. Children noâ—… saued Hilar. 6. de Trinit The soule defined The breath of God was an outward signe The immor tall soule Preacher 12. Neshama Shamaim Caiim Nephes caia the spirite of liues Caiiâ—… A liuing soule is the body Nephes The sensitiâ—… life Maniches Theodoretus Nephes Homo ad hu mo a man Anoch Gen. 2. 7. Nephes caia Neshmath caim The immortal soule Preacrâ—… â—… read a note Iob. 12. 10. Gen. 7. 22. Geâ—… 2. Neshamath ruac caâ—…m Gen. 7. 21 2â—… 23. Deu. 20 16. Iosua 6. 21. Col hanephes is spoken of man and beast Iosua 10. 28. Iosua 11. 11. Iosua 11. 14. 3. Kinges 17. 17. Iob. 37. 1. Ps. 146. Ps. 105. Neshama Daâ—… 10 17. 3. Kinges 17. 2â—… 22. Nephes â—…kinges 17. 18 verse 〈◊〉 Gen. 45. 27. Gen. 19. 19. Neshama Zarephtha iâ—… a towne betwene Tyre Sidon Ioseph 8. c. 7. Neshama Pro 20. 27. Neshama Ruac Esay 42 5. Esay 57. 16. Iob. 12. 10. Neshama ap pliâ—…d to God Melancthon The sormaâ—… on of man in the mothers â—…ombe Lact. de opi fic c. 29 Gâ—…m Psal 139. 16. 72. interpre tors Read my booke de ani â—…o Now it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and faetus in hebrue go lem Luk. 1. 35. Math. 1. 20 Dimerit Monothelites Eutychians The childe vulcurio Vegetatiue life â—…nsitiue life Hierom. August de Ecclesiast dogma c. 18. The immorâ—…all soule Preach 12. 7. Iob. 26. 4. c. 27. 3. August Tom 3. de Eccles. dogm c. 19. Theodoret dial 2. The spirite August Tom. 4 quaest ex vet test c. 23. Theodoret in Haret Fab. Exod. 21. 22. Iob. 10. ver 8. â—… 10. 11. Which is go â—…em in Psal. â—…39 29. Mola embryo The immor â—…all soule Caiim Ruac Ruac Luk. 23. 46. Psa. 31. 6. Act. 7. 59. Caiim is the immortall â—…oule Gen. 2. 7. 〈◊〉 〈◊〉 Câ—…m Neshamâ—… Caiim Esay 57. 16. Iosephus lib. 〈◊〉 〈◊〉 caiiâ—… the life Wâ—…dom 15. 〈◊〉 11. Ruac immortall soule Prea 12. 7. Neshama Adam Luk. 16. Act. 2. Act. 7. * So writeth Ignatius Act. 107.