An Explication of our Lords Soul Going to Paradise, Treatise

An Explication of our Lords Soul Going to Paradise · Treatise

AN EXPLICATION OF THE CREDE, FOR THE ARTICLE, foreign How that ſpeach hath ben vſed, of eaſt & weſt ſynce tongues were, vntounto Plutarchs age beyond the Apoſtles, vniform in one tenour, for leaving this world: in ſpeach of ſoules departing: & not more in the wicked which went to torment knowen, or in the vncerten, whither they went, then in the Godly, which went preſently to loy: with a declaration how K. Ed. 6. ſo held it: whoſe religion in the ſame ſenſe the Q. ſwearing to the Goſpel, meant to defend: To the moſt reuerend Ihon whitgift D. in divinity, Archb. of Canterbury, & Metropolitan of England.

YOVR Graces zeal, hovv you vvill burn in this opinion, that Chriſt deſcended to Gehenna, & your vſage of the Q. auctority to hauehave your conceit accepted, hath cauſed exceding great harm in the Church of Englād, & is like to cauſe more vnleſſe God giuegive you grace to acknovvledg openly hovv dangerously you vvere deceaved. You gaue great advantage to the families that refuſe your aſſemblies to make theyr cauſe ſeem good: and ſo far that ſome aduentured theyr Eternal ſtate, vponupon theyr cauſe. For thus they reaſoned. They vvho hold that Chriſts ſoule vvent to Hel, Gehenna Hel, make the Goſpel to tell a Lye. Where, it is certen, he vvent to heaven: But the Church of England (ſay they) doth that: Therfore, belying the Goſpel it ought to be refuſed. Novv ſuch as dealt vvith them from you denyed the propoſition: vvhichwhich religion of trueth vvould not hauehave denyed: and graunted the aſſumption: as betraying the Q. religion. For Hell in our Diuinity & tranſlations of the old teſtament ſignifieth but foreign Sheol, that vvhichwhich requireth all to come to it: and foreign, Haiden, the vvorld vnſeen. Generally, Hell is that vvorld vvhichwhich haleth all hence: vvhether Ioy of Paradiſe; or Torment of Gehenna, be theyr lot there. Your defenders amazed at the term hell: & not knovving the religion of the realm, miſſed, as I ſayd, to Deny the true propoſition, and to graunt the ſlaunder, in the aſſumtion: Therupon the adverſary familie, thinking that one as your G. should not be ignorant vvhat religion the Q. hath ſvvorn to defend, vvas hardened in theyr condemnation of the trueth: & ſome, holding on to theyr death & shortening of theyr dayes, ventured theyr Eternal ſtate on this; that in the iſſue, ioyned vpō in diſputing, they held the trueth, & that yovv vvere deceaued. So the Q. ſubiectes by your vvant of divinity came to theyr death, by holding that vvhichwhich the Q. hath ſvvorn to defend. And many fearing to be of theyr mynd herein, bring an hereſy into the Crede & think in deed that Chriſt deſcended to Gehenna. That is bred in them by your zeal ſet on flame for Gehenna. Alſo your ſelf in ſpeach to a D. that told me, blaſphemed one as being of theyr family (vvhom they held, theyr deadlieſt enemy) for that in this ſyllogiſm he vvould. graunt theyr propoſition. Y ou might better hauehave ioyned your ſelf for agreeing in the aſſumtion, to ſlaunder the Q & all the religion of the realm. Your eyes hauehave ſeen by the ſame D. yf letters in cariage perished not: hovv the Lerned gentry cenſure, that yf the party blaſphemed by you vvould handle to the full of his knovvledge that for the deſcent of Chriſt into foreign it vvold be as vvell accepted as any thing that mans peynes euer ſtudied. Yet you to hinder all his recompenſe demaunded in print (as the Q gouvernement should be thought honorable, & promiſed moſt honorably) take occaſion of exception, vvher better deſert then the former & of more dayly uſe, vvas exhihited to the good of the Church: & being in this giddines of gouvernement, you held on beyond all loyalty & Chriſtianity to force the party greued, approved over the vvorld, & by the furtheſt enemies as the likeſt to procure the comon good of Chriſtendom, him you compel to shevv his monſtrous recompenſe by you: after vvord vvas ſent him by a M. of requeſt that the Lords thought him ſecond to no ſcholer. The time vvas vvhen you could ſend him vvord that by your faith he deſerved as good a place, as you your ſelf had, & made him likevviſe a match in lerning vvith the beſt. Gehenna marred al that good (vvhichwhich I hope to banish from your Crede) In M. Barovves caſe & Grenevvoods. The terme HEL, being foreign Haides in Greek, & foreign Sheol in Ebrevv, Inferi in old Latines, muſt be expounded as the orginal foreign in the Crede, & vvheras our old tranſlations vſe HEL for foreign sheol ſtill through the prophets, vvhere properly the loſſe of this vvorld only is meant: (vvhen further ſenſe cometh, the argument caryeth it, not the vvords force) HEL muſt be taken (as in old Saxon vvhen they knevv no Gehenna) for the ſtate after this life: vvhether the party is haled. Novv 64. times foreign coming in the holy tongue, Hell as often in our old tranſlations & never directly for Gehenna, but as by the argument, & ſo it may be heaven, in ſpeach of the Godly, nether should HEL in the Crede mean any thing els but the vvorld to come: the vvorld of Soules. We may not be ſo ſimple as not to knovv our ovvne language. Likevviſe HEL cometh nyne times vpō foreign in the nevv Teſtament. But neuer in all thoſe places doth it ſignifie Gehenna. As tvvelue times Gehenna is in the Greek: & ther HEL is in your graces meaning. But 73. times in a general meaning of ſeparation from this vvorld, & ſuch lot, as in the matter folovveth, cometh it in both teſtaments. VVherfore the comon vſe of the term should make the Crede not ſtrange to vsus. This I delivered as a moſt conſtant trueth: and shevved that our L. vvas to ſacrifice him ſelf for ſin here in this vvorld: vvher vve might ſee it: & beleue it: and that vvhen he had povvred out his ſoule to death, a Sinoffring, ther vvas no further ſuffring: but all ſuffering vvas fulfilled: and that our Lord vvent preſently through the veyl of kis flesh to Paradiſe; to heaven, to his hingdom, as the thief beleued: and his ovvn tongue taught: & as he commended his ſoul to the hand of God. Novv a narration in brief for the prophane vvorld, muſt ſpeak of al this but generally: HE DESCENDED INTO THE VVORLD OE SOVLES. foreign Deſcendit ad Inferos: HE Deſcended to HEL. The force of the Greek maketh the matter plain; foreign as foreign, Vnſeen. The vvorld vnſeen to vsus that be here. Plato bringeth it pleaſanter of foreign to Delight. Holding all true happines to be foreign: In that vvorld, into vvhichwhich our L in the Crede is ſayd to hauehave gone: foreign shaal the Ebrevv cometh to the ſame effect: TO REQVIRE: as requiring all, ſimply, to come thither. So the tongues of both teſtamen…es hauehave a ſure mark in the tërm, that none should be deceaved: vvho had any vvhit aboue bare Latin ſtudies. Seing the ſtory of our Lord foreign is the glory, the crovvn, the pearl of all ſtory, and his ſoules ſtory in the paſſion the chief in al the Goſpell, and ſuch as muſt be dayly cited ouer all the earth in the Abridgement of our belief, & vvas penned in the Crede ſo ſure for ſpeach that no Ievv nor Gentil, from Babels breeding of tongues, till the Cred vvas penned, can be found to differ from one comon meaning; it vvas a pitifull thing that Sectaries should pick quarels vvith the Q. vvher all the vvit of men or Angels could not find fault: & vvhere the Q. meant no further them the blamers knevv to be true: That Chriſt his immortal Humane ſoul left the body fully, & all this vvorld, & vvent (as all the holy are ſayd to hauehave gone) into Sheol, the vvorld of Soules It vvould make a mans hart to bleed that in ſo plain a caſe, men should not be told that theyr mynd diffred not from the Q. hovv they vvere ſenſeles vvho blamed that vvhichwhich they allovved, The four Evangeliſtes, the Man, the Lion, the Oxe, the Egle, all full of Eies, and penning four times the redemtion for the vvorthines of the matter, theſe all four vvill condemn vsus p. 5for beaſts, blind, skurfy, larne, & vnclean, vvho vvould overreach them all, to bring from Satans ſpirit a iourny to Satans Lodging, vvhichwhich should vtterly diſanul all the Holy Bible. The Bible, vvhence true religion cometh, & vvher the place is of all divinity. VVhence, from plain rules four times told, & told in the paſſion ſtory, all that toucheth our Lord for death & till the reſurrection, muſt be fetched. All that Moſes and the prophets ſpake, the old charet, on vvhom Chriſt ſate, that all, all the Evangeliſts touch: omitting nothing: and he that cannot find a going dovvn to Gehenna for Chriſt in the paſſiō ſtory, & vvould find it from the prophetes or the Epiſtles, he hath litle conſidered in vvhat place every article should be moſt fitly taught. Some places troble ſome, in the Epiſtles S. Paul vvriteth: Say not in thy hart vvho shal aſcend to heauen, to bring Chriſt dovvn, or vvho shal deſcend into the deep: to bring vp Chriſt from the dead: There the term Deep may troble ſome: bicauſe it is ſtrange. He meaneth by the DEEP but the graue: forced to that vvord from Moſes text alluded vntounto. vvhere he hath: vvho shall goe beyond the ſea? For ſea & for the graue his foreign Elegantly ſerueth. Again S. Paul ſaith that Chriſt deſcended foreign David gaue him his phraſe vvho in the 70. ſayth in thanks for preſervation from death: foreign, Pſ. 86. 13. For the coniunction that the ſoul hath vvith the body, to make one perſon, the terms propre to the body, are ſpoken of the ſoul: or of the vvhole perſon, as in Eph. 4. The Pſ. 88. often cleareth the ſpeach vvith other terms of equal force. My life is come nere Sheol, foreign. Sheol, Hell, nere death. Again: Thou haſt ſet me in the pit foreign In darknes: & foreign by S. Pauls term, foreign, by the 70. Again vvilt thou doe vvonders for the dead: Shal foreign the dead riſe vp & prayſe thee. And foreign here muſt be expounded. DEAD by the Hebrevv, & not as Galen p. 6vſeth the term: and ſo HEL in the Crede, not as from Papiſts: but from our ovvn tranſlations, vvher the matter telleth vvhat the term muſt mean. So I expounded S. Peter 1. 1. Ep-3. that his Godhead & Eternal Spirit made alive his Humanity: ioyning the ſoul to his body: vvhichwhich ſpirit preached, at the begining, to the firſt ſpoken too for that by God: to them vvho by Iobs phraſe, are novv but ſpirits, theyr bodies eaten by the vvaters, & (by ſure rules from Eſ. 42.) are in priſon. The ſum of my expoſition is in print. And yf your G. cannot ſee that I cleared Peter more then any before, it is becauſe you neuer knevv the vſe of Ebrevves, according to vvhoſe meaning the Apoſtles ſpeak plainly: vvhere ignorance bredeth curioſity to troble all religion & all the vvorld, vnderunder pretence of deep ſtudy in the fathers: vvher the cauſe muſt be opened by ancienter then the primitive Church, for any Turk or Ievv. Here alſo ſerued that comon ſaieng from Epiphanius: that all the fathers vvere in foreign & that Chriſt vvent to them: novv they be in heauen: VVhen the reſurrection brought a nevv vvorld: and a nevv phraſe for theyr place: Yet they nothing altered, theyr place but be yet in foreign, in paradiſe, in heauen, in ioy. And an Ebrevv Child vvold ſoon conceave vvhat Epiphanius autourmeant. After 300. yeres vvhen the term foreign vvas left as particular to the vvicked, & Chriſts caſe knovven: many Credes vviſely & lernedly left out the article: vvhichwhich conteyned but abſolute death, in a ſoul immortal: & vvithout the phraſe, the matter vvas graunted. So Euſebius in his apologie medleth not vvith it: as conteyning no matter litigious among Chriſtians: ſo the Nicene Crede & Athanaſius left it out. This vvas the ſum of my ſpeach: In this ſenſe I handled the article. For the ſaluation of your G. deſperately bent to burn for Gehenna for Ever. Your G. hath in print my mynd in the Epiſtle to the Lerned nobility. I requeſted your G. as you knovv, vvhen you ceazed vponupon that Epiſtle, in 400. copies, to p. 7choſe out 400. vvhom you vvould, (yf you miſtruſted my choiſe) to iudge vvhether the Q. and the nobility vvith Doctors & all ſortes vvere not vvel aduiſed vvhen they meāt to hauehave mended the breaches of the temple: & might, vvith ſmall change, hauehave made former paynes, that in the Geneva, glorious for euer. And yf you miſtruſted not your opinion, both here, & for the Bible, you could not miſlike my petition. Ther your G. may ſee further my opinion. In further opening of this cauſe, that you may better ſee your fault, after I hauehave touched the Q iudgement (againſt vvhichwhich you turned her auctority) a fuller declaration of the cauſe shalbe afforded. Novv for the Q. iudgement, & the vvhole realms. Let vsus conſyder vvhether I accuſed you iuſtly of turning the Q. auctority againſt her oth: vvhen you vſed the high commiſſions gravity to greue me: So that the LL. vvere ashamed, & deſyred me not to record it: and yet I did not tell the fourth part of thoſe vnhonorable partes vvhichwhich might iuſtly place you lovver vvher you should offend leſſe. Thus I reaſon. Edvv. the ſixt and his ſubiects held that Chriſt' his ſoule neuer vvent to Gehenna: The Q. & her ſubiectes ſet vp religion in the ſame ſenſe: as all the firſt parlement vvil shevv: Therfore the Q & all her good ſubiects mean to die in this fayth that Chriſt vvent preſently hence to Paradiſe. For K. Ed. Peter Martyr his chief, & Martin Bucer, Duo fulmina belli Scipiadae, as good divines as the vvorld ſavv theſe thousād yeres, vvho held the ſterne of religion in the realm, they shevv the kings mynd. They vvere his tongue, and his hart. I mentioned your errour, ſomvvhat phantaſtical, among the Lerned of Baſil: vvherupon they ſought out Bucers mynd and P. M. and shevved Bucers Cathechiſm: and preached openly vponupon the article in my mind: from both thoſe rarely Lerned fathers, vvhō God ſo honored that theyr bones should not rot in the apoſtatical Land that ſo ſoon shrank from Paradiſe to deſcend to Gehenna. Your tutor D. Pern might ſomvvhat deceaue you: p. 8But you should hauehave tryed the tongues your ſelf. In this Q. time M. Anthony Cevalerius in Cambridge ſcholes ſpake afore the vvhole vniverſity: that Sheol foreign neuer ſignified Gehenna: being 64. times vſed. D. P. heard him. And I heard of one that left the vniverſity a litle before, vvho held this your mynd in anſvvearing for his degree: But vvas generally miſliked. And beſide him I neuer heard of any myne elder but all graunted that our L. Soule vvent preſently to heauen: ſaying your G. into vvhoſe head by reaſon of your bare Latin ſtudies for Infernus, the manifold poincts of this queſtion cannot ſo ſoon be beatē. The foreign that to deſcend to Hell in the Crede is to go vp to heaven, maketh you ſo amazed, that you rage & take againſt all the realm. But I plainly accuſe you. The realm knovveth the Q. oth. Novv let vsus ſearch the Scripture fully: both for this phraſe, & the vvord Sheol foreign & foreign: & for the Prophets maner of ſpeach for the vvorld to come. In the Scripture the lavv is to be loked vntounto firſt: & therein the patriarchs tongue. Iacob ſayeth vvhen he thought that Ioſeph had ben dead: foreign. I vvil deſcend vntounto my ſonne mourning, into HEL. This one place might geue your grace ſufficient vvarning that the heathen maner of ſpeath VVhichWhich the Patriarchs vvere to vſe, taketh deſcending to Hel, for all Leauing of this vvorld, though a man goeth vntounto the ioyes of God. You shall hauehave an other place, of the ſame Patriarch, ſpeaking vntounto his ſonnes all, ſaving Ioſeph. foreign. You shall cauſe my old age to deſcend vvith ſorovv into HEL. There your G. hath it the ſecnd time. You may ſee a third place ſpoken amonge all the Patriarchs by Iudah vntounto Ioseph for Beniamin, of Iacob: in the former vvords in in Gen. 44. 31. They be in ſubſtance the very ſame ſyllables. Thus thricevve hauehave the ſame: that in the mouth of three vvitneſſes the matter may be ſetled to ſtand. And the auctorities p. 9be the ſtrongeſt: Theſe be tvvelve precious ſtones that make the right of iudgement on Aharons breſt: VVhoſe ſpeach for the vvorld of Soules vvhile you folovv: you folovv tvvelve ſure foundations to build a Ieruſalem from heauen. The Abridger of the tvvelue Apoſtles doctrin to make gates & vvindovves as clear as pearl, vvould be ſure to take theyr phraſe in theyr meaning: and as they vvould nothing troble the heathē but vſe theyr ſpeach as theyr ſtreates: ſo the holy congregatiō that penned the Crede vvold as much tender the vveaknes of the vvorld. The later Ievves in Ezekiel 28. be the very ſame Ievvels that the Patriarchs vvere. Nine of the tvvelue he nameth: the very ſame ſtones: VVhere the 70. ſupply the other three: leſt the heathens should maruel vvhy he vvent ſo far & ſtayed: & the revelation hath ten the Greek termes of Ex. 28. The foreign or Chalcedon cometh for Iudas Ievvel to illuſtrat a ſpeciall ſcripture: Eſ. 54. VVhere the Apoſtles Ieruſalem full of light is ſent dovvne from heauen: vvith vvindovves of Chalcedon: & gates of pearl. Alſo the Sardonyx is a nevv name geven to zabulon: as by S. Iohn. and Moſes may ſurely be gathered: though one vvold think Beniamins onyx ſhould hauehave the ſardonyx. But his Ebreu jaſpe calleth Iaspis from Zabulon. For Beniamin muſt be the firſt foundation: vvhen Ieroboam made Ioſeph loſe dignity So Chryſopraſe is nevv made for Nepthali. Seing then the Apoſtles the reapers of that vvich others ſovved, treade moſt carefully in theyr ſteppes, even for the very ſyllables of the Greke vvordes: and that for ſtones names: vve may be ſure theyr diſciples by theyr ſpirite vvold be as careful for phraſes in the height of religion: for vvhichwhich men be the ſtones of the Sanctuary: and the Garden of Eden: noleſſe then Iſrael, vvhen King Hyram vvas amōgest them in the building of the temple. The knovvledge vvhether the ſoule commended in the laſt breath to the hand of God, departeth from the myrie clay that is a precious p. 10poinct: and a ſpeach of it ſure among Chriſtians for an heavenly meaning, and nothing offenſive nor envious in heathē eares, muſt be held as a treaſure deeply hid in a field, neuer to deare: Such is both Iacobs ſpeach and the Speach of the Crede, the firſt & laſt vſed fully in the ſame ſenſe: that, vvhen Ioſeph vvas ſold by Iudah for ſicles: & thought of Iacob to be rent of vvicked beaſts: & that of Chriſt, ſould by Iudah ſot mo ſikles: & rent in hand & foot by vvicked dogs. Yf your G. vvold take leaſure to think but vponupon this much: you vvould never more think of Gehennaes HEL: to burn in defenſe, that Chriſt cōmending his ſoule vntounto the father, had preſently that lodging: but that his deſcēding to Hell vvas in our later lāguage, (later then Iacob: at the firſt vſe 1600. yeres) going vp into heavens ioyes vntounto the Kingdom of Heauen. Next Geneſis, Iob is the moſt ancient: VVho both lived before Moſes, &, as may be geſſed, about tvventy yeare after him: Liuing 140. yeares after his affliction: afflicted vvhen Satan moſt bragged of General conqueſt. VVhichWhich vvhen it vvas, God vvould moſt punish Iſrael. But Iſrael vvas moſt punished vvhen Moſes vvas born a redreſſer. VVherfore Satans triumph & Iobs Patience then ſeem to hauehave shevved them ſelves. So Iob shalbe found to liue afore & after Moſes. He for his father Abraham & mother Ketura faſtened in the houſe of God: & more then his coſyns Eliphas Iſakides, & Bildad, though of Ketura: This Iob diſputing vvith four Prophets: & being nere the Leaving of this vvorld vvherby the vvorld to come should fitly fall into ſpech, should be the fitteſt to shevv the ſignification of Sheol: ſpecially vvhen God him ſelf cometh moderator of the queſtion & vſeth the like term. Iob ſpeaketh of all men thus: That vvhen vve deſcend to sheol, vve come not euer vp hither: & our place knovveth vsus no more. And he vvished that God vvould lay him vp in Sheol: till his change (in the reſurrection) should come: and he loked that p. 11Sheol should be his houſe: & that all his hopes should deſcend vvith the Beer, foreign into Sheol. He that vvould ouerreach Iobs ſtyle should need vviſdome: as high as the heauens, deeper then Sheol, longer then the earth, broader then the ſea: & should need his vviſdom: before vvhom Sheol is naked. And in ſpeach of the vvicked: that as heat maketh a riddance of ſnovv: So doth Sheol of ſynnets: He meaneth by his open ſpeach, but theyr riddance hence: as vvhen he commendeth theyr outvvard proſperity: for childrē many, & luſty; & for deliting pleaſures, hovv they ſpend theyr dayes in proſperity: and go dovvn to Sheol in a moment: And thus Iob ſpeaketh, to four Prophets of Terahes diverſe families in Arabia. And vvher God moderateth & mentioneth the vvorld to come, he ſayth: HaueHave the gates of death ben revealed to thee? or canſt thou ſee the gates of the shadovv? That vvhichwhich Iob vvould hauehave termed Sheol, the Lord termeth death. And thus by Iobs book the controverſy is decided: in Iobs tongue for Sheol a lodging to him ſelf and to all men. Novv ther vvas neuer any book vvritten, ſince the pen became the tongue of a vvriter, of a more curious ſtyle then Iob: in verſe of many ſorts: & vſe of vvords more nyce then any Greek or Latin vvriteth: & for Grammer hath more trickes & difficulty then all the Bible beſide: arabizing much: but fuller of Ebrevve depth in language. God ſavv it needful to honour vvith a ſtyle of al ornaments the particular cauſe of Iob, leſt it should be deſpiſed or thought a fayned matter, And therfore gaue that book a more curious ſtyle then any other part of the Bible hath: & ſuch depth of skill in the tongue as no Rabbin could be thought euer to hauehave ſuch in the holy tongue. In ſuch a ſtyle foreign vvould be conſydered in in his exact propriety: vſed in ſuch a company of the beſt lerned princes for ſo many (all hauing the p. 12holy Ghoſt) that ever vvere in the vvorld: The prince of princes coming moderatour of the diſputatiō So again the book of Iob alone might fully ſatisfie your G. that you should choſe a better theme for your martyrdom then to burn for Gehenna from foreign or foreign: the Hell of our old tranſlations, vvhichwhich by foreign & nere conſequent, is often that vvhichwhich vve novv call Heaven. After Iob let vsus ſe vvher to deſcend to Hell is vſed, next in time. In Num. 15. the rebellious companies deſcended aliue to Sheol, or Hel: they & all theyr Houſes & ſubſtance deſcended to Sheol. Ther the matter telleth, that Gehenna cannot be meant, but a deſtruction from this vvorld: as in Deut. 32. vvher Moſes prophecyeth of the nations deſtruction & Ieremy tvvice citeth his ſpech: Hovv an anger kindled burneth vntounto Sheol. The next place of deſcending to Sheol is in Speach of Anna Samuels mother, hovv she greued long & greatly vvas avveary of her life, & at deaths dore: and ſayth of the Lord: that he cauſeth to deſcend vntounto sheol, & yet bringeth vp again. The next deſcending to sheol is in Davids tongue, in Pſal. 55. vvishing Gods enemies a deſtruction hence. Let them deſcend to sheol alive. The phraſe shevveth that he looked vntounto Korah & his company, of vvhom, that they all perished for euer, none vvill ſoon determin. And that theyr bodies then vvent to Gehenna: that none vvil ſay. In Davids tongue for tvvo more the cauſe is clear: in ſpeach to Salomon for Ioab: & in the ſame terms for Semei. Thou shalt not ſuffre his old age to deſcend to Sheol in peace: And, thou shalt cauſe his old age to deſcend to Sheol or Hell vvith blood. But nether Ioab nor Semei died out of Gods covenant: nether could Salomon ſend to Eternal deſtruction: nether vvished David that to his ſiſters ſonns nor yet to Semei. And theſe be all the places for 3000. yeares: vvhere deſcending to Hell is vſed: none ſignifiyng Gehenna, directly: but oftener by conſequent that vvich novv p. 13vve call Heaven. And that is moſt evident in Holy Ezekias: in a ſpeach much like: I shall go into the gates of Hell: & ſo forth as I hauehave printed in myne Epiſtle vvhichwhich you hauehave. Ther Ezekias hath other Speaches vvhichwhich make this phraſe voyd of all doubt. So in Ezekiel of a mighty kingdom, vvher all vvere given to death: vntounto the lovveſt earth; vntounto the ſonns of Adam vvhichwhich deſcend vntounto the pit often cometh the ſpeach of deſcending to Sheol, for open deſtruction by the K. of Babylon In Apryes dayes: vvher Eternal deſtruction vvas dayly on Prophane Egypt: & Ezekiel telling of deſcent to Sheol once, tvvice, thrice four times could not Prophecy any nevves: but that vvhichwhich they had ſince the nation vvas. And ſo again one Chapter of Ezekiel, vvold hauehave reſolued your G. yf you read it, ether in Ebrevv or in Greek, and made you clean of an other mynde. In the Babylonian, ſoone after the Egyptian fall the like ſpeaches hauehave theyr euent. He vvas the day ſtar: & exalted vntounto Heauen: but he vvas cauſed to deſcend, & his pride vvas cauſed to deſcend to Sheol, vvher, as heauen ſignified not the propre heauen, as novv vve ſpeak: nether doth Hel meane the propre HEL, as novv vve ſpeak. And theſe I trovv be all the places vvhere the Credes phraſe: foreign, cometh in the Scripture, ſaving for Capernaum Matt. 11. nothing to our Queſtion: vvhere Gehenna is neuer in the direct meaning. So that all Scripture refuſeth to vvarrant you. And yf you ſearch Scheol alone, thinking to defend a nevv made phraſe it vvil help you nothing. In theſe ſenſes it vvil come: for the lovveſt place or caſe in this life: in Amos: yf they dig Sheol, thence my hand shall take them: as yf they goe vp into Heauen, thence I vvill cauſe them to deſcend. In the ſame tenour of ſpeach David afore ſpake: Pſ. 139, But that Hyperbole cannot be applyed hither. Like vntounto that is the vvhales belly: a Sheol to Ionas: or the graue. But in ful privation hence it vvil ſignify Death. & in p. 14the bodies caſe the graue, and corruption by the povver of death. In the ſoule the ſtate of ſeparation from the body: or the vvorld vnſeene hence. Dauid doth often take it for death: as in Pſ. 18. & 2 Sa. 22. the ſnares of Sheol, death compaſſed me about. There the matter telleth vvhat muſt be ſignified: euen ſorovves neare death. For full death, For all the good it cometh it in Pſal. 89. vvhat man liueth that shall not ſee death; vvho can deliuer his ſoule from the Hand of Sheol, or HEL; as generally cometh it in Oſee: Chap. 13. I vvill redeeme them from Sheol: I vvill deliuer them from death. That S. Paul expoundeth to be meant of the reſurrection of the faithfull bodies; deliuered from corruption. And more often by much doth Dauid vſe the term for the Godly then for the vvicked. So the term alone vvill help nothing. That in Pſ. 16. vvhence our contention began: thou vvilt not leaue my ſoule to Sheol; hath but this ſenſe playne and comon: the vvorld of Soules ſeparated from the body. So generally the Ievves agreed in that ſenſe: that they held in S. Peters time, and in the Talmud ſtill: that Dauid died not: thincking that Dauid ſpake of himſelf. S. Peter graunteth that ſpoken of one vvhoſe ſoule left not the body to ſee corruption; as Dauids did by all graunts; and shevveth hovv Dauid ſpake of Chriſt his reſurrection. So 3000 turned to him. Yf he had vvreſted the text to Gehenna: he had differed from their meaning touching the vvord. As death in the vvicked is Eternall death: ſo eueryevery term of their deſtruction, is Eternall deſtruction. So Sheol may be by a conſequent. But neuer in ſpeach of the Godly: nor in the vvordes force. The ſeauenty tranſlaters conſidering vvhat term in Greek vvas fitteſt to expreſſe Sheol the Ebrevv, they conſidered deeply that foreign vvas generally takē of Greeks, for all mens comō caſe after this Life. And for Sheol, vvher they trāſlate it, they ſet foreign the Greek term▪ comōly. Novv & thē foreign Death. & for the Ebrevv p. 15term of death they have more then once: foreign. Dealing moſt ſuerly in the term as all Heathen vvould ſoone conceave their meaning. So about 60 times your G. vvilbe found ignorant of theyr mind: & oftener of the Ebrevv: of all thoſe textes: of all the matter depending theretvpon: and of all the Septuagintaes iudgment for Greek vvriters betvvixt Homer & Menander, vvho ſeemed to learne of them principles of Gods vnity: and better manners then he himſelf practiſed. Of theyr age he vvas: and then vvere infinite mo Grecians ſuch as Clemens nameth, vvho perished afore our tyme: but endured beyond the birth of the Creed: vvher the Penner vvould Look to the Septuaginta. So, as Eſay raiſeth vp an infinite company from Sheol to meet the Chaldean, in Like ſort the Septuagint vvill raiſe againſt you:

Millia quot magnis nunquam venere Mycenis.

Let vsus novv come to the nevv Teſtament. There vve shall ſee that Gehenna is vſed for your HEL: for that vvhichwhich you vvould dravv the King of glory into: & Hades for the common death, and ſtate after. VVhen the Gates of Hades shall not hinder the building of the Church, vponupon the ROCK vvhoſe vvork is perfect, Deut. 32. vvhom Peter acknovvledged to be the ſonne of God: there that muſt be meant vvhichwhich the prince of Darknes the old bloudy ſerpent vvith Seuen heads and ten horns vſed to hinder the buylding. But death by Roman Emperours vvas the inſtrument of his hinderance. Therfore death ſo farr as they could ſend it is meant by the Gates of Hades. And ſo vvould any of Ezechias kingdom or Achilles ſouldiers vnderſtand the ſpeach. Achilles shall ſpeak anon in the Greeks army. Ezechias shall not dy vvhile Eſays 38. Liueth: though he is novv in Hades: vvith all the Patriarchs: Abraham, and Lazarus, vvith Lazarus Marthas brother. That foreign in 1 Cor. 15. you knovv is the Holy bodyes Lodging. as p. 16that Apocal. 1. it. vvhichwhich Iohn feared: that of ordinary death: & ſo the Ethiopian putteth death for it: & Sheol, for, Death. So vvhen the black horſe brought famyn: the pale Death brought foreign In plenty: But Hel of Eternal ſorovv vvas no nevves for the Romane emperours: therfore not it, but haſtened death in abundance is there ſignified, as comonly in the old Teſtament in ſpeach of the vvicked. Peter and Paul both citing the 16. Pſalm: & to no further death then that vvhichwhich all muſt feel, tvvo ſuch vvitneſſes should ſetle the matter againſt the beſt renovvmed D. vvho though he vvere exalted to Heauen: He should be brought to Hell, in ſtriving vvith ſuch tvvo champions. And thus all the nevv Teſtament vvith all that folovv the Lamb on mount Sion 144. thouſand vvil tel that theyr harpes be tuned as the Prophets: & none of them vſe Hell for a Lodging, after our L: triumph againſt Satan here, & telleth that having performed all that vvas of combat, he gaue vp his ſpirit vntounto the father: vvher Satan should never greve it, nor giuegive it a lodging. And thus for the phraſe through the Scripture: your G. hath as many adverſaries as ever had any man: The ſonnes of Eber to every mothers ſonne: as by records vve may vvell iudge of the vnrecorded ſeing all recorded be vniform. Novv yf your G. think good Let vsus examin the vvhole tenour of Moſes ſpeach for the vvorld to come: hovv he hath no term for heaven nor Hell: as you term Hell. Yet maketh the cauſe more plain, then terms vvould in mans ſpeach. In Leviticus cap. 26. vvhere he telleth vvhat recompence shalbe for Keping the Lavv: & vvhat punishment for breaking of it: there life Eternal & heauen: ther death Eternal, & Hell of late language vvere to be named, yf at all, in the Lavv. But ther ſilence is for that tenour: therfore it vvas to be, equally, at it is, in all the reſt of the Lavv. There, for keping the Lavv ſtore of fruicts: peace and victories, encreaſe of Children vvith all plenty is p. 17the revvard. Laſtly cometh the ſound revvard: That Gods tabernacle shalbe amongſt his people: and his ſoule vvil not Loth them but he vvilbe theyr God: & they shalbe his people, Here is life euerlaſting, in that they, being ſurely in the favour of God, are for euer in the favour of God. On the contrary ſide: for breach of the Lavv: open punishments vponupon punishments: and Lothing from God is propounded: ſuch as they felt from Chuzans dayes vntounto Bel-esh-zars death, ſtill as they fell to idolatry. And this is the tenour of Moſes. So for the Goſpel: He shevveth that Adam, & all his, shall dy: & that the redemer shalbe pereed in his footſtep, by the Serpent: & shall bruſe to povvder the Serpents head. VVher vve ſee that he shovvs hovv matter opened here shall fully cary a victory, vvhen the percing of the foot is gone ſo far as it could greue. The term foreign is repeated Pſ. 89. ſvvetly loking back to Gen. 3. & forevvard vntounto Mat. 27. that vve should not look as Papiſts do: for alteration after the firſt paſſage hence. By this doctrin the Ievves concluded ſoundly that all vvho died holding the covenant, ſtill they dvvelt in Gods tabernacle: and vvho ſo dyed in contempt or ignorance of it (as all vvho deſpiſed to Go into the Arck) all they perished for euer: & became Spirits in ptiſon. Novv the Prophets vvho shevv that the lavv is performed in Chriſt they turn all theſe phraſes vntounto the Goſpell as Amos in his concluſion: & as David Pſ. 67. vſing the high prieſts bleſſings vvordes: cited in Paules ſalutations, & as Ieremy, often telling of God being our God, cited ſyllably in the Apocalyps. Novv as the performance is in this vvorld, & vve muſt be victors in Gods full favour here, that death should be but a paſſage vntounto Life, ſo Chriſt vvas to performe abſolute obedience through all his infinite ſuffrings in his vnſpeakeable feare, ſorovv & panges, being amongſt vsus, vvher Satan reigneth: vvhere vve might iudge, & beleue. And ſo the Pſ. 22. declareth p. 18his ſorovves: and triumph, at his departure from vsus. God prouiding in the beſt ordre for vsus: that the vvork of our redemtion should not hauehave the laſt act in Gehennaes darknes: ſuch as could never hauehave bene penned to Adams ſōnes. Here I may record a vvofull matter of a Learned Ebrevv: vvho coming vvithin a ſtep of Chriſtianity fell back to Gehenna through your opinion. And alſo I may vſe a litle digreſſion to call you to better attention: and regard of your cariage. Iſaak Ben Arama is that Ievv. One of their beſt Learned, of all that commented vponupon Moſes: and vvho condemned all his ovvne ſide, that ſince Ieruſalem vvas deſtroyed, they are void of all comfort in their meaning of the Prophets vvhile they look for a third temple: vvheras God preſently deſpiſed both tabernacle and temple to shevv that he vvould reſt onelyonly in Chriſt: as S. Stephen vvitneſſed. This Learned Ebrevv ſeing in Leuiticus 26. the continuall curſes for breaking the Lavv: and the ſtories plaine through all their ages till they loſt their kingdom and found ſlavery in Babylon: and no comfort touching thoſe times but repentance there, to come home, as Daniel shevved: and then a promiſe of Chriſt: Ben Arama ſeeing this, cannot tell vvhat to ſay for his ovvne ſide. Then he cometh to vsus. And ſaith that Chriſtians from that text accept the juſtice of Ieſus. As both the Prophets afore the captiuitie David, Hoſee, Ioel, Amos and Ieremy, and after, Daniel plainly, ioyne Chriſt his ſaluation vntounto Leuiticus in that place. This being layd dovvne of him; then, from your ſtore he bringeth a matter that ouerthrovveth all the good, thus: But, ſaith he, the Chriſtians ſay that their Ieſus vvēt to Gehēna and fetched thence all the fathers: and that none vvent to Heaven before his death. But that cannot ſtand vvith trueth, that the Prophets Abraham Iſaak and Iacob and Moſes should not be vvith God. Thus Iſaak Ben Arama, p. 19through your Gehenna found Gehenna for himſelf. VVheras in trueth the fathers vvere in Inferis, in Hades, in Sheol, and are yet, by the old Latin, Greek & Ebrevv: and by nevv Ebrevv in paradiſe: vvhether at the firſt they vvent from this vvorld: as I touched, afore. The curſed vvorld that ſought Diuinity from bare Latin, and miſtaken Greek, not knovving hovv Sheol, foreign and Inferi is heauen to the faithfull, brought a Cancre vponupon all our faith, and ſuch roots of bitternes▪ that the comonaltie is infected, and the moiſtened is accompanied vvith the dry. Novv my L. vvhat gain can your G. have in deceaving all the realm to bring an hereſie Papiſticall into the Creed? Every ſyn findeth iuſt recompenſe: and to thruſt into faith an hereſy that is a great ſyn: vvherfore all that you deceave muſt feel the hand of GOD. VVe hauehave bene plagued enough alreadie, in that, after more payments for defenſe of the Goſpell, then have bene gathered in five hundred yeres (as my L. treaſorer vvas told) yet at the ſpittle as I shevved your G. tvvelve in a cōpany ſaid that vve vver never in ſuch pitiful days for vncertainty in religion. I dare charg you that if you had Lerning & favour of the trueth that had ben comon ouer England vvhichwhich is famous in Conſtantinople, that the Q▪ ſcholers for clearing the Bible more then it hath ben this thouſand yeres, might be no ſmall Hope for benefiting all Chriſtendom: & vve should hauehave bene farr from ſuch Lamentations. One learned man in your place might ſone make the Bible as clear as any other book. Though your bare Latin ſtudies vnable vvhiles you live to go through the firſt chapter of the nevv Teſta mēt, vvould but deride ſuch a cōfidence. You that could look vpō the little book of Scripture concēt, & ſee in the preface Noahs families frō heathē & ſay that the vvriter troubled his head vvith queſtions trifling & vnprofitable, shevv that you come x x yeares ſtudie too short to iudge of that paynes: to knovv hovv & to vvhat infinite vſe the heathē vver brought vvitneſſes p. 20through all the Bible. Let me aduiſe your G. to ioyn vvith the trueth: to pity your ovvne ſoul firſt, & aftervvards others deceaved by you: and be not of theyr number vvhichwhich had rather (as D. Deny vvas knovven to ſay) go to Gehenna and dravv the People after them, then be knovven hovv vnlerned they are. I dare tell you that you knovv not one letter of that ſtudy vvhichwhich D. Abraham Ruben the Ievv vvould require: not one letter, to tell vvhether the Characters novv, vvere afore Ezra: in vvhichwhich poinct yf you miſſed you maymed all the cauſe. And ful many an hundreth thousand oppoſition vvhichwhich you knovv not muſt be vevved in mynd for doing him good. Oh that a lerned man vvere in your place: to keep this Ievv from Gehenna. & by him ful many a thouſand. He is thought by the Ievves of Prage to be one of the lernedſt Ebrevves in the vvorld. A copy of his Epiſtle printed vvas ſent frō Baſil thither by a Ievv: and they think that he is ſurely turned by ſome things of myne. But of this I am ſure that yf I should handle the Deſcent to Sheol in your meaning, or vvith M. Lively teach that the Ebrevv text is corrupt, I should hinder more then build. VVherfore I muſt firſt dravv you from your Gehenna: & shevv M. Livelies vnſetlednes before I can do any thing aright for this Ievv. But my digreſſion may not be too long. & of M. L. at better leaſure. Novv I vvill returne to shevv more largely that vvhichwhich I touched from Leviticus: & to reſume the vvhole queſtion hovv in all times men looked vntounto ſalvation. Let vsus then conſyder the Bible throvgh quite, for the redemtion & the vvorld to come: hovv the Prophets ſpake of it. VVe ſee that Adam vvas made a king on earth: that he loſt al by his careleſſe dealing: that Chriſt by his infinite feare & heedtaking deſtroyeth all Satans vvorks. This much Moſes shevveth in a ſort not hid. Hereupon cometh by conſequent, a reſurrection to Adam: & a nevv vvorld vvher hee should have a nevv paradiſe. But this p. 21vvorld is by Adams treſpas ſubiect to vanity: that the vvhole maſſe trauelleth looking for liberty vvith the ſonnes of God. And for chriſt no afflictiōs at touched but ſuch as he might feel, vvhile he could feele the ſores of bruſing his foots ſole foreign It ſignifieth the vvhole foreign. Adam knevv that Satans ſeed vvould as vvell perce his hāds: repreſſing all his ſteps & vvorks: and that Chriſt muſt be buried & laid in the duſt: & that all the victory for the vvorld to come, muſt be vvrought in this vvorld: that here the prince of this vvorld should leeſe all that he vvan: & in this vvorld the kingdome of heauen should bear open cō feſſion. Here Adam might ſee that Chriſt his vnſpeakeable fear, had ſad heauines according: heavynes that Adams ſonnes ſo deſpized the king of glory: heavines to ſee that they vvould perish for ever: heauines that in this vvorld they vvould hauehave his blood for ever vponupon them: heauynes in higheſt meaſure that, (as Eſ. 53. telleth) God caſted on him the ſin of vsus all: that the ſoules caſe not the bodies, and thought, & accompt, & feeling for ſoules cauſed ſuch ſorovves as Pſ. 22. being moſt pathetical, could not vtter: vvith Pſ. 55. & the 69. in the higheſt terms of ſorovves that euer could be vttered. Nor Eſay the moſt eloquent oratour in Ch. 49. vvhere Chriſt ſadly lamenteth hovv, to many his labour vvas in vain, & he should be the deſpiſed of all ſoules: & the abhorred of nations: & in Ch. 50. though he had the onelyonly tongue to ſeaſon ſpeach & ſilence, he muſt give his back to the vvhippers: his cheekes to the buffeters: his face to the ſpite of ſpitters: & ſeing that in all this they vvould not conſider, but lye in Eternall ſorovv: He that loued man, and eueryevery man more then all the vvomen in the vvorld loued their ovvne children, muſt needs hauehave infinit pangs for their deſtruction. All theſe Prophecies conteyned not more then Adam might ſee: nor other many: & ſpeciall, Eſayes Ch. 53. An Abridgement of S. Matthevv: But Adam had not one vvord of going to Gehenna: but your holding of that vvill proue p. 22that you neuer examined vponupon vvhat ſpeaches Adam held a iudgement for bliſſ & curſe, to the children of God the bliſſe, & to the Serpents brood the curſe in the vvorld to come. Thus I trovv, your opinion tha Chriſt vvas to go to Gehenna, vvil be out of Adams Diuinity: and be found to flovv from the Serpent the father of Lies & the murtherer. Adam knevv the Eternal louelove of God: begōn here: & cōtinued for euer: & knevv ſuffrings in this vvorld tokēs of bleſſings for the vvorld to come: but for ſuffrings to the ſoule alone out of this vvorld, to vvin iuſtice & victory againſt Satā, that Iarreth frō all Adās Diuinity: vvhichwhich muſt fall vvith in vvords told in Gen. 3. vponupon vvhichwhich ground all further diuinity ſtory is built: as Adam knevv that particular ages should hauehave more ſeuerall remembrances but all to his ſum of faith: So all Sacrifices, Noahs, Abrahams, Moſehs, ſignified a iuſtice vvrought in this vvorld: and none could ſignifie a Gehennean Lodging. Nether Abel crying after his death, nor Iſaak in a ſimilitude receaued from death: nor the Scapegoat or birds looſed, nor any thing in all Sacrifices euer could ſignifie a going to Gehenna: ſeing it ſtandeth vponupon, not a phraſe or any one term: but a generall rule: That all are dead in Adam; and yf they hold not life by Chriſt, they abide ſtill dead in their ſinnes: ſlaues of the ſerpent: partakers vvith him of infinit vvo from God. Where Moſes ſaith; I kil and I make aliue: In that one place Abenczra vvould hauehave the reſurrection in open phraſe to be taught. Diuinity vvill ſuffer it: But a Saducy vvould not ſo take it: for the vvords may be taken thus: I keep aliue ſome, vvhen I kil others their equals in vigour. The tabernacle of this vvorld, & of the Angels vvorld: and the high Sacrificers bleſſing theſe conteyned a dvvelling vvith God vnlimited: & therfore Eternal: and life in Gods redemtion vvas vvithout limitation: as, Death, in his anger. But for Hell, a place of Deuils: that Moſehs Grammer vvil neuer afford you. As neuer Heauen in propre term, for ſoules; though by conſequent p. 23the Godly naming themſelves pilgrims here, import they looked for a citie vvherof God vvas the Builder. So a better caſe is collected, by conſequent of matter, not by direct term of Heauen. It vvilbe thought ſtrange that your G. a D. & foreign should be ignorant of theſe groundes for Diuinity. Novv let vsus behold the Prophets, the Hiſtorique, & the other, the commenters vponupon Lavv & ſtory. For Ioſua, Iudges, Samuel, & the Kings, Abigaels ſpeach to Dauid, that his ſoule should be in the band of the Liuing, & Eliahs taking vp: the one for phraſe, the other for action are holden the plaineſt for Heauen. Yet ſome turn Abigaels vvords to a ſafety in Life, through great Dangers: VVhere Saul & his should shorten their dayes. And it is ſure that she ſpake in that ſenſe: that she looked for him to become king: & vvould not be teaching a Prophet aſſurance of Eternal Life: as bringing ovvles to Athens. The Ievves of true religion appearing thrice a year afore the face of God, knevv that vvhen this tabernacle vvas diſſolued, they should hauehave a dvvelling in the heauens: But ſo ſpake that the vvrangling heathē should not ſtumble at their paths. In 2. Sam. 7. The kingdom of Chriſt altogether taught of Life Eternal: though the Speach to this day is taken of Ievves for pompe here. When the Ievves open Policy vvas diſſolued then Daniel in moſt plentiful ſort openeth the Spirituality of Chriſt his kingdom: hovv his Enemies vvere caſt into fire burning vvithout Limitation, that is for euer: And vvhen he shevveth that Antiochus Epiphanes shall beeeaue the Ievves of Earthly comfort, then moſt fitly he comforteth them in the better reſurrectiō, ſuch as reſiſted him: & ſo S. Paul to the Ebrevves mentioneth thoſe affaires: as Daniel ſtood moſt carefully vponupon the ſtory of Antiochus: to let all vnderſtād the laſt affliction of Gods people, before the coming of Chriſt. But Daniel hath no term for ſoules diſtinction gon hence: & he shevveth that Chriſt being killed, foreign Not letting death ſeaſon vponupon him but riſeth, ſo doth bring in Eternal iuſtice. p. 24Your Gehenna came neuer in his mind. The Angel ſent from Heauen ſpake vvhat he penned: & the Angel knevv that God ordeined a more certain courſe, for eaſe and clearnes of Saluation, then to ty ſoules to beleeue a iourny of a ſoule, to vvork merit in Darknes among ſpirits, vvhichwhich iourny no pen could cuer tell, nor hart conceaue vvhen it vvere told, vvhat he should do ther: or hovv he could ſuffer there: or hovv the body should vvin by the ſoules pain vvithout the body. And thus vve ſee hovv through the Prophets they vvere taught of redemtion. And in the nevv death & reſurrection very often ſeen. But no going to Gehenna. Yf I vvrote but thus much the cauſe vvere fully concluded againſt your G. Yet for all plenty of ſtore, I vvil ioyn vvriters not foreign but allovved for ſo much as I bring & much more by the Eternall ſpirit: and therfore may go vnderunder the former Title, of Serching the ſcriptures and the holy doctrine, for heauen: The Rabbins inuenting of nevv phraſes for to expound the generalty of Sheol & the prophane Greeks for foreign their Hell. Thus the cauſe vvilbe ſo handled that futher kindes of ſtudie can not be required. For all the nevv Teſtament is either from the old, or from the Rabbines, or from the prophane Greeks. And vvhen it is made vp from the old Teſtamēt, either vvhē the Apoſtles tranſlate of them ſelues, as they do ful often, by prophane Greeks Language, or cite the Septuaginta, vvhichwhich borovved their vvords from Heathē, in both kindes the heathen muſt be looked vntounto. So much is void of controuerſie, that ſo far Greeks muſt be regarded. The Septuagint is of ſo great auctority that for the main poinct of Saluatiō foreign, to end Moſes Lavves, that is cited vvhichwhich is far of in Ebrevv: & this could hauehave no auctority but as from foreign, holden Prophets ſcholers. And ſo for foreign they muſt be thought the beſt for the vſe of the term. As for foreign frō Pſ 110. (vvhichwhich Greek ſtile the holy Ghoſt for that Pſ allovveth at the leaſt in tvventie parcels) Eccleſiaſtical diſcipline p. 25is cleared exceedingly. But of the 70. I hauehave little novv to ſay ſaving for inducement to moue the vnlearned & vnſtayed to think better of Rabbins for many things, and of prophane Greeks. The very Septuagint vvere of the ancient Rabbins, & others of holy faith as Symeon the iuſt. Luk. 2. and others of great Learning: as Gamaliel, and the Chaldy paraphraſtes. None but the ſenſeles vvill deſpiſe ſuch. For the Rabbins the moſt Learned Ebrevv Doctors, this much is famous; that againſt Sadduces, that denied the reſurrection, and relyed in pretenſe vponupon Moſes vvords, they from Moſes matter & aſſurāce of Doctrin invented very profitably theſe terms. The vvorld to come: foreign: The day of iudgement foreign Gehinnom, foreign, the valley of Hinnō. The iudgemēt of Geenna foreign all theſe vſuall in Zohar. The ſecond death. Onkelos Deut. 33. Ap. 20. The Garden of Paradiſe. foreign. The tree of Life: foreign. And a feaſt in the vvorld to come, in the Chaldy of Iob. And in the Lavv & Prophets foreign Sheol conteyneth all theſe ſtates being vnfolded. And becauſe the Sadduces admitted but the Lavv; as the Doctors comō places alſo reduced all vntounto the Lavv: The godly Doctors termed all the holy books the Lavv: Saned. fol. 92. And ſo the the term Lavv is vſed in S. Iohn. 10. & Rom. 3. And for the comfort of the Godly, that they dy not, but pas from death to Life, they called dying a deliuerance or ſetting free. as in Zeror vponupon Ex. 17. Ioſuah foreign at the time of his deliuerance hence, &c. Phil. So S. Paul ſpaketh foreign. And ſo foreign. The Syria que hath the Rabbi que term foreign very Lernedly. And all this vvas bred for diſtinctiō of matter about Sheol: becauſe the Prophets comonly vſed comon terms of the vvorld; that the vvicked, as all be at the firſt, should not be trobled aboue their reach. Novv he that thinketh that Sheol ſignifieth Gehenna more then Heauen, vvilbe ignorant of all this, p. 26& in a vvorld or Cimmerian darknes, or Aegyptian palpable myrknes. foreign in the 70. and Infernus or Hell, for it vvill as vvell catch a D. in Babish infācy for Diuinity. And this much for the Ebrevv Doctors fom vvhom the Apoſtles hauehave full many an hundreth foreign or membre of ſpeah plain by conference vvith them, othervviſe vnexplicable. Novv let vsus conſider the heathen Greeks, as the heathen lend the Apoſtles theyr vvords to teach them Life: and as the prouidence of God vvas vvonderfull gratious in giuing to Macedonians 300. yere raign ouer 72. kingdoms in the North, & in all the South; that from the vveſt, Greek should go over all the vvorld by the Apoſtles tymes. And before great Alexander God gaue Grecians ſuch ſvveetnes & vvhitenes and vvittines of ſpeach, that to this day, they beare ſvvay over the vvorld: &. vvere ſtill ſpecially ſtudied at the firſt over the vveſt. Such as knovv not their vſe for the tabernacle of the nevv Teſtament, vvill build in quirks of Latin diſtinctions, being as ſilk vvorms thred vnlavvfull, as from vnclean vvorms. The vniuerſall concent of a tongue ſpred ouer many nations, & the Chiefeſt and moſt ancient next the Ebrevv, ancient vvith the Eldeſt bred at Babel, & largeſt in vſe, ſuch conſent and concent vvilbe holden of force vnuincible: againſt vvhichwhich yf the Creed had ben penned for foreign the peruerting of an vſuall term had more hindered then any difficulty in the Myſterie of redemtion shake avvay the careles & contemtuous. As to ſpeak in a language othervviſe then any that euer vſed the language for an hourely matter, that muſt needs argue the full extremity of all badnes and brainles folly. Amongſt Greeks for foreign as for all Greek popular Maeonides that beſt knevv the old Greek of all countreys of Cittim, & Eliſa, & hath bene follovved vntounto the Apoſtles age, and of them for foreign (as I counted) & for foreign doubtles foreign, & infinitely, this old poet is vvorthieſt to come firſt. And in him old Neſtor 90 y. old, vvho vvould, ſetting curioſity aſide, ſpeak p. 27in ſimple antiquity. From his mouth flovveth an oration ſvveeter then hony for this matter, for he hath the very phraſe of our Greek Creed: foreign. Thus he ſpeaketh before the nobles of Graecia for the comon paſſage of the vvorld, in ſouldiers ſlain: Iliad. Eta:

foreign

foreign.

Warre shed their blood: But their ſoules be gone down to Hell.

Old Neſtor ſpeaketh as Iacob, Iob, Anna, Dauid, Ezekias, the comon terms of death. And yf the Church of Pylos had vſed his phraſe in any other meaning, yong mē & mayds, old men and Babes, vvould continually hauehave ſtumbled to more danger then vvant of Battlements to the rooff of an houſe, & vvant of couering to a vvell vvould hauehave cauſed in Iudea. And he that commaunded plain matters of comon diſcretion vnderunder then requireth greater Heed-taking for ſoules, that no Pachadh, …or Pachath as Eſay and Ieremy ſpeak: no grin nor ſpring be …ayd in ſoules vvay: nor any thing ſpokē in corners of ſpeach vvher the ſimple vvould trip and be entrapped. I commend not our doubtful vſage of Hell: but ſeing a thing don cannot be vndon, I shevv that the trap muſt be looked vntounto. Your G. vvho ſay the Q. vvill not hauehave the tranſlation amended, as though the Realm had giuen her auctoritie for Atheiſme, your G. muſt anſvvear, vvho your ſelf being entrapped vvill burn to Entrap others, you muſt anſvver for the cōtinuance of the ſtumbling block. And but that you hould back from the learned nobility 400 Epiſtles, as though your bare Latin vvere comparable to all their Lerning, or your care for the Realm comparable to theirs, ſo many nobles had removed the blocks much avvay by this time: & they all vvith all their attendants vvould hauehave perſvvaded or ſuaded at the leaſt not to ſindge any more for Love of Gehenna to be a Lodging after a ſoule is commended to the faithfull Creator, then Ananias, Azarias & Miſael, p. 28loſt of their hayr for the Idol of Chaldy religion, againſt vvhichwhich not for vvhichwhich they gave their bodies to the fier. And thus yf you vvill try Lerning by Antiquity Old Neſtor vvill tell in vvhat Senſe Argiui vvould vnderſtand the Creed euen at the firſt ſight: & befool the penner yf by any other ſenſe he laid a ſnare vnderunder terms of a knovven & ſolenne meaning. Novv that one ſvvallovv make not a ſummer: you shall hauehave more not ſvvallovvs, but ſoules ſvvallovved of death in this phraſe. Andromache Hectors vvife & S. Paules cuntrey—vvoman of Cilicia, she ſpeaking of her ſeauen brethren kild in one day by Achilles ſaith:

foreign.

As Tarſus ſpake Greek ſo did the reſt of Cilicia, or at the leaſt Fomer knovving all their maners of tongues vvould bring for a Q. the chief Dialect: & yf S. Paul had ſent thither foreign in any other ſenſe, the vniuerſity of Tarſus (great Lernd thence aroſe) vvould hauehave ſaid: Athens had not ſo great occaſion to ſay that for the reſurrection you brought ſtrange things into their eares: as vve have for your article of Going to Liuels Lodging: vve ſpeak foreign of all that dy. Are you appointed to teach vsus nevv Greek; and to build a nevv Babylon. Our mindes may admit nevv Lavves; but not nevv Languages. To this abſurditie your G. should bring the Holy Apoſtle; vvho yet knevv tongues better then all Corinth, & Greek, excellent vvell of a Child. And he that knevv hovv milk is for Babes, vvould neuer giuegive an article of plain vvords for a meaning neuer heard, and vnpoſſible to be proued: and neuer diſputed in Scripture. Novv for Tro as or Tiras, Hector to his vvife ſpeaketh of the phraſe more fully, vvhen she deſired him not to hazard his Life:

foreign

foreign

foreign

p. 29Here Tiras nation ſpeak, that all once come to the vvorld, muſt be ſent or go to Hel in the Creed term. And Maeonides him ſelf, he ſpake in the ſame ſort of Hectors ſoule: vvhen Achilles killeth him:

foreign.

His ſoule fleeing out of the body went to Hell.

And this cometh in Homers ovvne phraſe: vvherin he cōteyneth the maner of the Dialect of Smyrna, Rhodos, Colophon, Salamis, Chios, Argos, Athenae, vvhichwhich all Chalenge him to be their countreyman. Novv the Revelation had made Smyrna aſtonished, yf foreign had ben in any other ſenſes then Homer and their countreymen ſpake: as the placing of foreign later, shevveth alſo that foreign conteyneth not a more greuous ſtate, but the later terme expoundeth the former: and in your G. Greek Smyrna had ben at the vvittes end. But in Homers Language and the Apocalyps ſtyle they vvould aſſure them ſelves of a fixed ſenſe, for a ſoules leaving of this Life, and having a continuance in the other vvorld: even as Orpheus hath it:

foreign.

And Archilles in Phthia speakes in the ſame tenour, a patron of playnneſs, vvho hated a man Like the Gates of Hell, vvho vvould have one thing ready on his tongue, and an other cloſed in his breſt: thus he ſpeaketh, as for S. Mathevv and Ezekias. I did glance at the matter before. Thus Tethys ſonn uttereth his plain hart:

foreign

foreign

In comparing Homer vvith the Bible, vve may ſee that to be moſt true vvhichwhich the Talmud and Talmudiſts cite infinitely, thus: foreign The Lavv ſpeaketh according to the tongue of the ſonnes of Adam. Novv if the penner of the Creed had gone from the maner of all the Bible and of Adams ſonnes, it hath ben a curſed vvork. And thus Homer telleth vsus p. 30of a great part of he vvorld: vvhat they vvould ſay ought to be meant by foreign yf the teachers meant plainly: as they muſt do yf they came from God. VVe may here a litle digreſſe to other nations, and the ground of Divinity, & after come fresh againe to Homer, & his folovvers. The Aethiopians meaning I shevved from their tranſlation that they put Death for foreign & Sheol for death. And ſo did the 70. in Eſ. 28. So all the South about the Apoſtles age (of ſuch great antiquity they hold their tranſlation, and part to be the APOſtles ovvne vvork) all the South, all of the old vvilbe againſt you. As for the Syriaque they take Sheol ſtil as the Ebrevv, & in their tongue our L. ſpake, & it is the tongue only vvhichwhich the nevv Teſtament calleth Ebrevv. Though Academiques call the Prophets tongue by that term. So our Lords example, vſing Syriaque as the vvorld then did vſe it, shevveth that his Apoſtles vvould vſe Greek as the vvorld then did vſe it. As vve ſee not onelyonly for vvords but alſo for matter that they never give any Lavv for maners but agreable to the Heathens native light planted in their harts at their coming to the vvorld: kindling that vvhichwhich corruption had quenched; & ſo their terms for vertues and vices they take them from Euripides, Plato, Ariſtotle, Demoſthenes & ſuch, & not a litle from Homer. And for faith, S. Paul telleth touching his difference from his nation that it ſtood then onelyonly in this, that Chriſt vvas to ſuffre: and being the firſt that riſeth frō the dead, should shevv light vntounto the vvorld. This he maketh his difference from the nation. All other poincts of Divinity and the Eccleſiaſticall Diſcipline terms, I dare vndertake to shevv from Maymony & the tvvo Talmudes: even the phraſe of Looſing & Binding, in the making of a D. abſolute by the Sanedrin, vvith Impoſition of Hands. So the term foreign is their ordinary for the Bishops of every congregation, infinitely vſed. As the term foreign in S. Paul is iuſt as in the 70. in Moſes, the Kings, the Prophets and Nehemias, aud p. 31in Eſter in ſome editions: vvhence your G. should have fetched the ſignification of it. And as our L. repreſſing the ſonnes of Zebedy, deeming that his kingdome should be vvordly, telleth the difference, that Kings of the vvorld commaund vvith abſolute authority: dealing in plain matters knovven to the natural man for comon profit: but they his ſcholers to teach divinity should be ſervants: dealing in matters beyond comon affection or the natural mans reach, & hardly taught vvithout infinite ſervice and patience: vvherin as Moſes and Paul compare themſelves to nurſes cherishing the children, ſo all Divines muſt be ſervants carying by Doctrine vntounto Chriſt, and not by Cerberus Iaylourship make themſelves ſlaves of Satan, Pharaohs over Iſrael: and not the Horſes and Charets, in Eliahs ſenſe; ſo alſo the Ebrevves have the ſame very phraſe of ſervice, in all that governed in Divinity; and namely of Moſes: hovv he ſpent 40. yeares in Pharaohs court: 40. yeares in sheepheardy; & vvas a ſervant to Iſrael 40. yeares: Shemoth Rabba, In like ſorte D. Kimchi vponupon 1 Chron. 24. shevveth that David might not appoint one of the Sacrificers above an other: not ſo much as to appoint vvho should be firſt; but committed the Lots to God. And the high Sacrificer had no auctority over others by his place: not ſo much as to be of the Sanedrin for his office, vnleſſe further lerning did commend him. And as S. Peter commaundeth foreign ſo ther is an expreſſed Lavv for the foreign, the Seniors in theſe vvordes, in Maymony Tom. 4. Haleca Sanedrin Per. 15 fol. 247. of the later editiō & Leſſer vol. foreign

So yf your Grace vvould knovv vvhat foreign ſignified and vvith conſcience have handled the matter, you might beſt have knovven yf you had framed your ſtudy at the firſt to the p. 32Ebrevves maner: to have knovven Moſes languages, and the Hebrevv Doctors calling of him to comon places: and hovv all the nevv Teſtament is framed to thoſe comon places: & vvilbe never othervviſe ſo clearly vnderſtood as by that courſe: being bent to allovv the former good & to dash the traditiōs Popelike of the Phariſees. The Greek tongue vvould have told you, even in the firſt Chapter of Geneſis in Adam before his fall, that foreign ſignified not a tyranny but a moſt Lavvfull & ſynles government: and again, the Pſ. 110. the foreign vvherof are cited aboue 20. times of the holy Ghoſt in the nevv Teſtament, vſeth foreign of Chriſt. The Greek tongue vvould have kept you aright for foreign and foreign 20. Mat. 25. that they are all one vvith foreign and foreign Luk 22. 25. in the greateſt benefactours and enrichers of the kingdomes called for theyr deſert foreign, of the People, rejoycing in theyr government: and the Rule or Canon that Sanedrin or foreign might not foreign (as S. Paul 1. Tim. 2. tranſlateth foreign from Eſter) this vvould have kept you from perverting the tongue, and marring all Divinity & diſcipline. You feign that our L. condemned heathen Rulers. Mark vvhither you rush. So the Zebedeans should have no repreſment: but all might hold the Iudaiſme of Rambam Tom. 1. fol. 50. that Meſſias Kingdom shalbe pompous in Iſrael: So our L. might by Heathen Lavves have bene blamed fully: vvhichwhich God forbid. So the Iudaiſme that Iſrael might obey no King but of Iſrael, had bene confirmed by the Goſpel, againſt Rom. 13. So all Kinges should need a Pope to overrule them: So our L. should have made a Lavv againſt comon experience: vvhichwhich hath Gods auctority. See then hovv you run: miſſing of the ground: not knovving the Greek tongue by vvhichwhich the nevv Teſtament muſt be expounded: (as all Ievves vvill graunt & require for the vvords) & for matter may in no caſe bring any nevv article: but as Paul hath foreign from foreign p. 33Dan. 9. moſt exactly tranſlated, in his article of difference having the exact propriety on his ſide: ſo ſtill articles of the Creed muſt hauehave ſuch exact playnes that all vvicked may knovv vvhat they mean no leſſe then the godly: and all godly children ſeaven yeares old, may clearly take them in the right meaning. Your G. is blamed in print, as I vvrot vntounto you, in this caſe vvhichwhich I vvill shevv briefly. A certen learned man, better learned then yourſelf, as it ſeemeth by his overreaching of you, vvas greatly grieved, that you played the Rex in taunting of him, and yet not the Rex properly: fatherly mildnes should be in a King, and all modeſty: you vvere to sharp vvith him vvithout reaſon in checks as he thought from your ovvne auctority. Thē he told you that you ought not foreign, then you replyed that foreign ſignified a tyrannical government: thē he rejoyned that of Chriſt it vvas ſpoken in the Pſ. 110. and he hoped that you held him to be no Tyrant. Your Rebutter vvas foreign, thus. And do you allovv the 70. Greek? Good my L. dare you diſſalovv that Pſalme for Greek, vvhoſe very ſyllables the holy Ghoſt citeth to the Ebrevves to dravv all unto Chriſt, & in the Goſpell in parcels & times above 20. at the leaſt? Beſides my L. many an hundreth thouſand times doeth the Apoſtles ſtyle expreſſe Ebrevv in the 70. peculiar maner: that you can hardly find five vvords together vvherof four be not in the 70. And yf the 70. Greek be not foreign, vvhence vvill you expound the nevv Teſtament. Thus your Grace befooled the very rock of our ſalvation, and vvere accuſed to the Lords for vvorking the Eternal shame of our nation. Yf the Papiſts charge vsus that the Chiefeſt preferred ſcholer in England knovveth not one line of the Nevv Teſtament, nor one vvord from vvhat auctority to vvarrant a tranſlation, vve may be thought the moſt brutish & ſenſeles of any nation vnderunder the cope of Heaven. And dare you burn for foreign, that Gehenna is meant by it: not knovving the Sepuuagint: and leſſe Heathen p. 34Greek? It is no marvayl that you accuſed my ſtudies to the Q. of foreign, ſeing you have no fanſy to any Greek in the vvorld: that for Greek or Ebrevv can not ſpeak to one vvord of either Teſtament, by former Greeks, & auctours authentical to Ievves, vvhat may conſtantly be affirmed Theſe four vvords foreign my Lord vvhēce vvould you expoūd them. The general Greek by Peculiarity of matter maketh foreign a propre tenour of meaning, ſo that general Greek muſt be knovven, and yf in Heathen ſenſe it can not ſtand, then the 70. and imitation of the Ebrevv phraſe muſt be conſidered. And the Grace of a vvitty vvriter handling matters of diverse kindes, ſtandeth, (in plain matrers) in Equivocation of a term ſerving all his purpoſes. So in foreign vvhether Generation, or Kindred, or ſtory ought to be meant, the matter vvill tell. Neyther the houſe of Salomon nor the houſe of Abiud belongeth to the generation of Chriſt. Neither vvas that S. Mathevves purpoſe but he shevveth frō vvhat old promeſſe from God to Abraham to give him Canaan David vvas a King there, and Salomons Houſe: and the Enheritance came to Chriſt; vvhom Herod therin feared: and therefore ſought to kill him. And to that end he shevved the roll of the kindred, not of the Generation of Ieſus Chriſt. The ſpeach ſerveth moſt vvittily alſo as a propoſition to all the Goſpel, as foreign Gen. 25. foreign ſignifieth ſtory. VVithout the 70. theſe four firſt vvords could never be vnderſtood. So your G. vvould make our nation a vvonder of the vvorld, deſpiſing the 70. vvhoſe skil for applying heathen Greek firſt to Ebrevv true divinity all the vvorld admired: & the holy Ghoſt through the nevv Teſtament continually celebrateth: that vve have a threefold thred, the nevv Teſtament, the 70. & the heathen. And he that cannot handle all theſe three is not fit to be foreign. And here I appeal vntounto al the realm hovv fit you vver to repreſſmine Epiſtle for tranſlating the Bible; vvho your ſelf knovv not ſo p. 35much as one vvord of the Greek Teſtament, frō vvhat auctours it hath certenty & leſſe in the old. But I vvill novv leave both Teſtaments, & regreſſ to the Creed, penned for the ſimple Heathen in the very phraſe vvherin they nourished the immortality of ſoules in mention of death, that men should not be thought to dy as horſes: but to have an other vvorld: hovv foreign the Creeds phraſe vvas infinitely in ſpeach among Heathen in the Septuagintaes ſenſe, & the rulers of divinity: & foreign ſignifieth but the vvorld of the dead, vvher immortal ſoules cō tinued. In Homers Odyſſeâ in Lambda vve have a vvhole book for the vvorld of Soules vntormēted, but continuing togeather. In the fable the ſubſtance of trueth muſt be imbraced, that Iapetionidae rightly taught the ſoules immortality in an other vvorld called foreign, & termed death, to the Soule immortal: a Deſcending to foreign Hell. Thus of Tireſias Vliſſes vvho vvent thither ſpeaketh;

foreign

His ſoule went into a Chamber within Hell.

And the mother of Laertiades geveth him a general rule that vvhen bodies dy, then foreign

foreign.

And of Oedipus mother he ſayth, hovv vvhen she died foreign

So Agamemnon complayneth that Clytemneſtra foreign

foreign, vvould not ſo much as shut his eyes vvhen he vvent to Hell, to the vvorld of ſoules. In the ſame ſorte Aeacides ſpirit asketh Vliſſen hovv he durſt come to the vvorld of ſoules, to Hel.

foreign

foreign

This diſtichon ſtandeth as a Dictionary for Hades, vvhat place it is, againſt vvhichwhich yf the foreign had gone, it hath bene a skoph p. 36to Hellas, and had hindered all the proceeding of the Goſpell. But the Creed vvas penned vvith all circumſpection: that vvhen ſome Arian objected baſenes that Chriſt vvent to foreign Gregory Nazianzen anſvveared that thence he brought ſoules to the body: but they vver juſt ſoules: therfore by him foreign is the comon lodgment of all ſoules, vnjuſt and juſt. And ſo Euſtathius Bishop of Theſſalonice expoundeth foreign to be the Lot of all that dy, admitting Homers phraſe; on vvhom he commenteth hovv all Greeks after him ſpeak in his kind. And this much for Homer: of others the rarer may be cited: the comon are in all Hands. Anacreon hath not much, yet he hath in comon ra…e:

foreign.

foreign.

Simonides the vvittieſt deſpiſing lifes shortnes and vanity telleth among other ſundry vanityes vvhat riddance vvar maketh, foreign. And as in Melanippide God is foreign, the Bishop of the immortall ſoule: ſo Ibycus of the ſoule ſaith foreign. foreign. For Love of painful vertue Achilles and Aiax vvent to Hell. Litle of Sappho and Ibycus, as of the Laſt cited, came to our age: a fevv Lines: yet both make foreign theyr end: both vvorſt and leaſt fearing punishment. Tragiques are infinit in this: and Euripides beginneth here: defining foreign, in his very firſt vvords:

foreign

foreign.

And Lycophron that of purpoſe ſtudied for hard Langage, yet here in he could fayn non, but muſt take for the vvorld to come, the comon: and in one Tragedy ten times runneth on Hades hovv foreign. For Athenaeans comōly, their Epigram of 4000 ſlain vvil ſerve, for Iſaeus, Aeſch. Dem. &c. foreign, They made Hel their common game. By Hippocrat. Cous foreign. And for the Septuagintaes age p. 37Menander telleth hovv Greek vvent then: vvho thus ſpeaketh of the dead to comfort one mourning.

foreign. And for foreign in one ſenſe Plutarch fitly ioyneth Aeſchylus vvith an other. Aeſchylus ſayth:

foreign,

foreign.

Men are not well aduiſed that hate death:

which is the beſt medicine of all euels.

In Plutarch one anſvveareth:

foreign.

foreign.

foreign.

that is,

O Death D of Phyſi que come.

For Hell is the onelyonly hauen of the earth.

Having Haiden my helper I feare not shadowes.

For further auctors extant in Plutarchs time all of one mynd, Plutarch comforting his frend vponupon a Godly ſōnes death, that he vvas in Hell, & therfore in good caſe, and citing Pindarus, Plato, & others many, and as to one of hys mynd, for the term Hades he may be as an vvhole Library. And for plain ſayings that they meant ioyes of high degree to be in death Pythagoraes Golden verſes conclude that:

foreign

foreign.

And the ſame vvas their General opinion, and not propre to the Samian Philoſopher our old Cantabrigiā. Sophocles vvho ſayth in foreign

foreign.

He is better at caſe that is in Hell, then ſick paſt help.

The ſame elſvvher telleth that they be foreign that are dead. And ſo ſpake Latins. Scipio vvent by Tully, as all, to Inferos: Yet had his place in Heauen. Leonidas in Herodotus harting p. 38300. againſt Xerxes Army, told that they should ſup foreign apud Inferos, by Tully. The argument aymed at a better caſe. Novv hovv did the heathen term the place of Torment? For that, Plutarch citeth Plato: & He, Homer. foreign is the Iayl. Homer is vvonderfull herein: & teacheth that our old father Iapetus very carefully deliuered to his poſterity the true religion, of the creation and of Angels fall & foreign Sin deceauing Man. And it is no Leſſe marueyl that the Holy Ghoſt by S. Peter calleth Homers vvords from the fable vntounto Iaphets trueth. Thus Iuppiter threateneth his Angels diſobeying, to caſt ech into foreign, by the comment ry & proſe term, Black Tartarus,

foreign.

foreign.

foreign,

foreign.

I will the diſobedient into black Tartarus caſt

where ther is a black Dungeon vnderunder the earth.

wher be steel gates: and a floor of Braſſe.

As far beneath foreign Hades as heauen is from the earth.

So the Priſon is Tartarus: The reſt of all eſcaping priſon is foreign. Moreouer foreign the Chain that can hold all nature faſt, is in Homer, in the ſame ſpeach. VVhen S. Peter telleth hovv God condemned the Angels foreign, he taketh all the vvords from Homer and his proſe commentary, calling the fable to an old trueth. And ſeing the higheſt ſo cometh dovvn to the capacity of Greeks dravving them euen by their fables phraſes vntounto the trueth: vve may be ſure he vvould neuer thruſt into the Creed, a ſpeach againſt their vniuerſal iudgement. None may ſay that the H. Gh. knevv not Homers phraſe: and reaſon telleth that profitably his place is touched, and nothing falleth out by chaunce. Therfore S. Peter vvas directed by Gods vviſdome to temper his ſtyle to the Heathen p. 39capacities euen in their fable: as, foreign, in Plutarch: Fables touch the trueth. So for foreign Syn: she is foreign:

Sin, the Eldeſt Daughter of the Spirit, maketh all men ſin.

And in this ſpeach Agamemnon confeſſing his ſin to Achilles, ſayth that not he but ſin vvrought Achilles iniury. In Lydia the Poët lerned Ebrevvish Greek: and much matter harping vpō trueth. The heathen vvould ſoon beleue that it paſſeth mans capacity to knovv vvher ſoules be tormented: but that God keepeth them in Chaynes of Darknes by his povver, their ovvn ſpeach vvould ſoon make them vnderſtand that. The Rabbins from the creation-ſtory ſpeaches before all ornaments came to be made, vvhen yet Darknes vvas vponupon the deep, call the Place of Torment foreign. The graue is alſo called by that, once in Paul. But in ſpeach of the damned & of ſoules, it ſignifieth the place of torment. As in Zohar. Gen. 1. v. 2. the Ievves ſo ſpake, the Deuels vſed the ſame term Luc. 8. 31. vvho deſired the Lord that he vvould not commaund them to go into the pit, foreign by the Syria que folovving the Rabbi que term. And in Papiſtry dravving to the Lake burning vvith fier and Brimſton, as Dauid Pſ. 11. cloſly noted from Gen. 19. Eternal deſtruction, the KEYS of foreign is a ſpeach allovved by God from the comon maner. VVher this Abyſſos or deep Pit lyeth, (that they Lie in a deep dark fiery dungeon, and yet are ſene of the holy) vviſdome forbiddeth to ſerch. The Ievves from Eſays laſt verſe, place it in the High, in Cether Malcuth, Page 11. vvith aſtonishment at Gods counſell, that ioy & Torment should be ſo near in Place. The phraſes of Abrahams boſom & the Epicures flames are in the ſame tenour: Luk. 16. And ſo in Ap. 14. All that hauehave the mark of the beaſt that pretendeth the hornes & auctority of Chriſt they shalbe tormented in fier & Brimſton before the Holy Angels & the Lamb. Novv vvhoſoeuer vvill burn in defence of this poſition. p. 40The humane ſoule of Chriſt vvent to Gehenna, he therin hath the mark of Papiſtry: therefore, yf he burn for Gehenna he shall burn in Gehenna, and before the throne of the Lamb for euer & euer. VVhere torment shalbe, I determin not, nor your G. I trovv. And that is no part of our difference. But I novv diſpute onelyonly of the ſpeach. Your G. ſeeth hovv God ſpeaketh, as Greeks & Ebrevv ſchoolmen, that no foreign could euer hauehave taken place: yf none might deale vvith ruling for Diuinity but ſuch as had ſpent their age in the tongues of both teſtaments: vvhoſe paynes vvhen bare Latin can perſuade Princes & counſellers that they be but fanſies, & curious quirks, it is no marueyle yf ſuch turn auctority againſt the fayth vndertaken to be defended. And novv I vvill make an End. I hauehave shevved hovv for your G. good, that you should not burn for Gehenna, leſt you burn in Gehenna, I handled this cauſe: being certefied that your tongue, vvhichwhich could ſay, (as you knovv hovv I accuſed you to the LL.) that yf I vvere ſo highly preferred as you all the Kings of Chriſtendom could not rule me, this tongue vvould embreath matter into the Q. eares that the LL. promeſs to ſtay me from going to the King of Scotland should be no better then yf it had bene vvritten in the vvater. This I did knovv full vvell: & vvas nothing amazed at your moſt mō ſtrous iniuries. Such good experience I had of your G. I defended your opinion for the certenty of Daniels 490. yeres, the comon opinions vvhichwhich you dayly allovv in your Bibles. The matter vvas moſt needfull to be taught eueryevery Child. And your auctority vvas a defendour of the trueth, though your Lerning ſavv nothing vvhat you defended. D. R. & I choſe you vmpier: I shevved you arguments vvhervpon a Child vvovld determin aright. M. Mulcaſter, the beſt Lerned in the vvorld in his ovvn conceit, reaſonably in Heathen Greeks in deed, he inſtructed you, & returneth after IX. monethsa full diſcours of your determination: And moſt high ſpeaches in commendation of my p. 41poor ſelf. Tvvo good ſcholers moe from your g. told that you had determined. Yet you could condemn your ſelf, the Q. and all the realm to vvork the hinderance of my employment. M. Kuph skophing me, you the Q. and him ſelf yf he be of any religion, the Merchant told certen Merchāts hovv your G. vvrote to D. R. that you vvould tell my narrand to the Q. that you vvere not of my mynd: and that I die bely you. All this vvas told me, my L. yet to do you good, & to keep your G. frō Topheth, (Eſ. 30. vvhichwhich ſpeach ſpoken of vvicked perishing deuotels for euer, the Rabbins Lernedly turn to Eternal flames name, though outvvard deſtruction vvas only then in the prophets argument) to keep your G. from Topherh, from Gehenna, frō the Keyes foreign, to do you good after M. Kuph playd the koph vvith you and the Q. to condemn the allovved religion true, 40. y. currant novv, in the Geneua Bible, & thēce dravvē to your Bible vvhichwhich the Q. vſeth in her Chappell, I vndertook in London the opening of the Q. religion for our L. his ſoule going dovvn to Hell, by heathen phraſe to the vvorld of ſoules; by Hebrevv ſchooles to paradiſe; by their diſtinct ſpeach, vp to Heauen; Noſtri ſic rure loquuntur. Yet you in ſpeach to the old L. Treaſorer made this a bar, to hinder the high coū ſel of the realm to cauſe any one farthing of recompenſe for clearing Daniel for both his tongues, & for Heathen comm enting on him vvhom they neuer ſavv, to make the hardeſt book in the vvorld as clear as any in the vvorld. VVord vvas ſent me to be myne ovvn choſer: I Leaue the choiſe to the Q. she by your grace choſeth me neuer a peny: and aduentureth her Eternal ſtate on this that she vvho gaue ful many an hundred thouſand pounds for court ſeruice that required no great art, ought not to giuegive one farthing to him that shevved in fevv sheets the vvhole frame of Scripture, vvith heathen and tvvelue the hardeſt kind of ſtudies: & again particulerly opened Daniel, shevved, for his tongues eaſt Dialects the hardeſt and for p. 42his Prophecies heathen plainly recording moſt propre euents of his vvords. VVhen I pleaded vvith my old L. treaſorer, vvhy the LL. vvould ſtay me from going to the King of Scotland & not perform promiſes at home: he ſent anſvvear, that he vvas ſory: and ſaid that your G. hindered: for that I vvrote that you had determined, as I taught, that the time vvhen Chriſts should die & end Moſehs policy vvas certain in Daniel in vvords paſt reply, That is becauſe I defended the Q. religion, and vvords ſold to the People in copies infinite & dayly open in the Church, the moſt reuerend father the Archb. of Canterbury for defending the Q M & his G. hindereth all the Temporall Lords to procure any farthing recompenſe to one to vvhom they ſent vvord, that they held him inferior in Diuinity to none, vponupon expounding Daniel to their contentment. And vvho vvould euer beleue that an Archb. should euer be caught in ſuch dealings knovven ouer an vvhole kingdom: that you cannot deny one vvhit of all this. M. Liuely novv confuteth me: As one Ieninges of Vliſſing a bad Linguiſt bragged: VVhom I am ſure your ſelf vvill condemne of extreem badnes for a Doeg: & a ſlanderer moſt impudent. To ſpare him I vvill vvrite vvhat I blame in his dealings, that you may reproue him openly: that I need not to vvork him Eternal diſgrace. And for M. Liuely, determin novv vvhether he confuteth the Q. and you, or me. By the G. of God he shall find my pen the tongue of a ſvvift vvriter, yf he medle vvith me in any mayn poinct vvher the Q. and yee moſt RR. FF. be diſſeu oured from my opinion. But no vvit vvill ſuffre me any more to defend your G. vvho are cō victed paſt all denial, to turn againſt your ſelf to do me miſchief. Yet, though ſuch dealings vvere foretold, after M. Samford told me that you told him you vvould burn in this opinion that Chriſt deſcended to Gehenna, I endeuored to ſaue our Archb. from dravving the Realm after him to foreign though I knevv hovv: p. 43Inuitum qui ſeruat idem facit occidenti. Yet foreign The beſt counſel is stil to defend the Church. Novv your G. turneth the Q. auctority againſt her ovvn oth: in the moſt ſauage ſort that ever I heard of. VVhat man of comon modeſty vvould ſtir againſt a ſcholer bidden to choſe his ovvn preferment, before his full anſvver, vvhen he demaunded either Leaue to leaue the Q. or employment? Leaue vvas denyed. Employment vvas promiſed. VVhen of a Di lē ma a Trilemma is made, the maker vſeth not reaſon. I am ſure you neuer read of ſuch monſtrous dealings. And in all this vvhen I charged your G. in a priuate Letter that you manyfoldly turned the Q. auctority to Atheiſm: and Left it vntounto your choiſe vvhit her you vvould reſt or ſtir: you ſent me vvord that you vvould do any thing for me, yf I vvould but acknovvledge thoſe that vvould be my frends. And vvill you rush to Gehē na becauſe I vvill not rely vponupon you? & vvill you vſe the Q. autority to Atheiſm to force me to rely vponupon you? B. Elmer told you that ſome thought your Title and reuenues might be vſed to ſingular good vſe for the Church: vvithout auctority of ambition to be relyed vponupon. I could hauehave Liued next you all my life: & neuer begin iniury: yeelding honour in reuerence, that you could hauehave no cauſe to complain. The meaneſt should neuer hauehave ſaid, that in ſtead of Learning I preſſed him vvith auctority: for a ſquare cap to a roūd head: or for not vvearing vvhite Linen afore God and his Angels vvher black cloth by cuſtom is more ſage▪ nor for not croſſing in Baptiſm moſt heauenly in plainneſt ſort. D. Abraham Rubens caſe telleth that the Church needeth great reuenues: as novv to put forth in Ebrevv an Abridgement of all the Bible: vvhichwhich thing the B. of London might hauehave done, but for you, bent I cannot tell hovv. VVho but you vvould hauehave reſiſted the LL. promiſe vponupon a poinct of no ſenſe: that I ſought not to you? I ſought to none p. 44of them all. All ſaving you shevved them ſelues ſingular honorably affected. Yet your G. durſt reſiſt the decree of the Sanedrin, as not knovving Deut 17. And you reſiſt in the ſtrangeſt ſort that ever I heard: ſending one to counterfait his name, as to catch a Ieſuit, then to rush into other mens houſes: then a Conſtable and a Purſiuant; and to offer forty marks to tell vvher I vvas: and all this to come to keep your cold Empedoclean G. from Leaping into burning Aetna. Hovv did you vſe Rich Codder Maſtres Hiddes man: to make the Q. autority as a dotage? You cite him before the high commiſſioners: and vvhen he appeareth you hauehave nothing to ſay to him. Then at your hall fier he ſaith: My Lords G. should be ashamed to miſvſe M. Br. thus: he is better Learned then he. Thus it pleaſed the poor ſervingman to ſpeak: He heard a D. in my Lady of VVarvvicks chamber report D. R. Cenſure thus. Ther is ſo much in N. as can be in a man. That made him ſo ſpeak. I report not this as glad that men ſo ſpeak of me. For as none of your houſe can affoard me a good vvord, & your ſelf exceed againſt me euen to the Q. in badnes of Lā guage, geving them a patron and M. Hutton your Can. Ta… man vvondred vvhat one vvilliā: And: meant to hauehave my commentations vponupon Daniel, ſeing they conteyned nothing but Rabbinical Toyes: as your gracious tongue & others make me not shrink: ſo neither doth the contrary ſtir any deſire to deale any further in Diuinity vvher you reign. But by vvhat diuinity did your G. put R. Codder to his oth to tell vvher I vvas? Will you hauehave the Q. to be a dog in her gouernemēt? Cā she ſvvear any for any but in ſome offenſe? Are you all together ſold into ſyn? is it an offenſe to clear an article by 20. yeares ſtudy, more then you hauehave taken, in vvriters currant among all men? Ys the enforcing of an vnlavvfull oth a ſmall matter vvith your G? To him p. 45vvhoſe moſt holy and ſacred name you ſo prophanely contemned, vvho ſeeth hovv in your vvhole courſe you are bent to oppreſſe the light, vvhoſe knovvledg I hoped to hauehave made flovven over the nation, I commend the ending of our ſtrife: & as he dallyeth not ſo I aſſure my ſelf that the vvorld shal ſee you or me pay the price of miſvſing the Maieſty of the vvhole Kingdom.

Finis.

Anno 1605.