taketh descending to Hel for all Leauing of this vvorld though a man goeth vnto the ioyes of God You shall haue an other place of the same Patriarch speaking vnto his sonnes all saving Ioseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vnto Ioseph for Beniamin of Iacob in the former vvords in in Gen. 44. 31. They be in substance the very same syllables Thus thricevve haue the same that in the mouth of three vvitnesses the matter may be setled to stand And the auctorities be 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 haue 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 vvhich 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 poinct 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 vpon this much you vvould never more think of Gehennaes HEL to burn in defense that Christ cōmending his soule vnto 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 vnto 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 VVhich 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 haue shevved them selves So Iob shal be 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 vs 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 Sheol should be his house that all his hopes should descend vvith the Beer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Haue the gates of death ben revealed to thee or canst thou see the gates of the shadovv That vvhich Iob vvould haue 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 haue such in the holy tongue In such a style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvould be consydered in in his exact propriety vsed in such a company of the best lerned princes for so many all hauing the holy 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 〈◊〉 〈◊〉 〈◊〉
AN EXPLICATION OF THE ARTICLE κατῇλθεν á¼Î¹Ïƒ á¼Î¹Î´Î¿Ï… of our Lordes soules going from his body to Paradise touched by the Greek generally á¼Î¹Î´Î¿Ï… The vvorld of Soules termed Hel by the old Saxon by all our translations vvith a defense of the Q. of Englands religion To against the Archb. of Canterbury vvho is blamed for turning the Q auctority against her ovvne faith Sundry Epistles are prefixed affixed by H. Br. The second edition vvherein the Typographicall falts of the former are amended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 2 1. 1605. TO THE MIGHTY PRINCE ELISABETH BY THE GRACE OF GOD QVEENE of England France Ireland defendour of the faith c. YOVR M. gaue intelligence vnto a gentleman of Middelburgh of a prelates disgracing of my poore self vvhich thing caused him some sadnes my self more He demaunded of your highnes no censure touching me but thinking that he lerned more substance of divinity in a short conference theÌ„ in 64. yeres afore as it pleased him to say procured me before I vvas vvare a great stipend to professe yf I vvould also vvrote to knovv vvhether you vvould employ me in England or like that elsvvhere others should knevv that it vvas against all Christianity the peace of life to censure any that seeke no prefermeÌ„t vvherby yf they requited like greefe much disgrace vvould be spred vvhere amity should beare the svvay In his grief he replyed vpon the prelate as vpon one not knovving the seasoning of his tongue in honesty by hinderance of the best paynes for mans good bent vnto the ruine of the Kingdome Your M. best knovveth his vvhole hart by his Letters The Letter of the prelates tongue vvhetted too sharp he gaue me to reply for my self as I thought meetest The party I knevv by the speach shevved him the very syllabes I think your M. looketh that I should avvnsvver not suffer you to be led amysse by him Therfore I vvil first shevv vvhat man I hold most assured to be the reporter next vvhat I avvnsvver to his particular speach By these arguments I gathered that the Archb. of Cant. vvas the man By a man of his the very same speach vvas uttered among some that spake in great thankfulnes for my paynes vvas counted to be il affected vnto the knovvledge of salvation he his family alone are avvonder to the Lerned noted the only that could not afford me good vvordes vvhose penne tongue as they say hath caused the vvhole nation to be better spoken of Your M. may remember vvhat he sayd of the litle book that drevv all the Scripture vnto Christ shevved the vse of every parcell from the begining to the End called thither all kindes of Fastern vvestern opening stil vvhere they erred euen by them selves carying half a skore of seuerall most hard needful studies thither examining all auctours not only in their ovvne tongues but by theyr ovvne veyne course of study The praelat sayd to your highnes that it conteyned but the curious quirkes of an yong head vvhere as yf he had studyed 31. y ever since he vvas Doctor hovv in one speach to shevv him self extremely voyd of all grounds of Lerning of all conscience for the truth and of all care vvhose eares to infect vvith Atheism the Tempter could hardly cary him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into partes more iniurions to all holy vvriters to men for the marrow of theyr vvisdom vvhich hold the dignity though a yonge head vvith old study call them to build in England far from theyr ovvne countrey to our glory theyrs This old spech might sone tell yf any prelate misused your M. eares extremely vvho the party should be for hardly vvil one nation bring tvvo of his mind and hart confident to condemne vvhat he knovveth by his bare Latin studies no more theÌ„ a babe extremely bent to hinder the good of his ovvne religion The same prelate vvrote vnto the staâ—ioners to hinder a commentary of myne vpon Daniel caused many of them to blaspheme the trueth Vnto vvhom I shevved by D. Saravia that he vsed more auctority theÌ„ your M. had to lend him The good of your ovvne Kingdome might not be hindered by any auctority Yf he could tell me vvhere I missed I vvould thank him othervvise yf he hindered the vvork should be printed elsvvhere him self blamed for hindering your comon good By D. Sarauia he 〈◊〉 me his ansvver that it vvas better the trueth of Daniel vvere hid then antiquity should be disgraced for missing as in my Epistle VVhether I be to lerne mild vvriting of him his vvorkes pestered vvith disgraces compared vvith my Epistle to the LL. vvil shevv sufficienly This Spirit that uttered to your M. vvill argue one the same soule that I may vvel knovv vvhat prelate your M. meaned Daniel cometh forth by the prelates better aduise auctorising my paynes is dedicated to the LL. of your M. most honorable privy cousel to be regarded according to the sage honour of your M. governement They all saving he sent me seueral vvord of special favour some of them beleued that I had made the Bible as clear as any other book sayd that vvhat soeuer I vvould it should be done for me vvherupon I vvrote a request by a M. of that faculty that theyr Lordshippes vvold move your M. ether to recompense my longe paynes after great old promises or to giue me leaue to goe to the King of Scotland Thence I had sure promesse of greate recompense vpon bare copies not dedications of my paynes singular helpe offred to put forth the Bible in such playnnesse that a vvhol nation might sooÌ„ understand it see the glory certeÌ„ty of it Thither I returned avvnsvver that I vvold no loÌ„gerserve your M. if I vvere not recompensed by fiue monethes end by the begining of Lent The LL. sent me by D. Cesar this ansvver that they thought my studies not inferiour for iudgemeÌ„t in Divinity to any in England they bade me tell D. Cesar vvhat I vvould haue that he might moue your M. they further advertise your highnes I returned my mind that your M. should be my chooser that I vvold like best of that vvhich you appointed for me Thus a maÌ„ vvould haue thought that a coÌ„clusioÌ„ froÌ„ their LL. should not find coÌ„tradictioÌ„ from any vvhose voyce faith honour must be in the message sent from theÌ„ to me by D. Cesar Yet they vvere persuaded that the Archb. vvould neuer suffer your M to see the clear certenty of Divinity bicause you vvould so litle regard his bare Latin studies This theyr mynd vvas shevved me And vvheras they meant to haue moved your M. to bestovv on me the charge of London vvich he meant for D. BaÌ„croft this vvas noysed by the clarks of the counsel it vvas more talked that the Archb. vvould vvork him self any disgrace
must fall vvith in vvords told in Gen. 3. vpon vvhich ground all further diuinity story is built as Adam knevv that particular ages should haue 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 vpon 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 haue 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 the 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be ignorant of these groundes for Diuinity Novv let vs behold the Prophets the Historique the other the commenters vpon 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 haue 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 vpon 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not letting death season vpon him but riseth so doth bring in Eternal iustice Your 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 vvhich 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but allovved for so much as I bring much more by the Eternall spirit and therfore may go vnder 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vvhich borovved their vvords from Heathē in both kindes the heathen must be looked vnto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to end Moses Lavves that is cited vvhich is far of in Ebrevv this could haue no auctority but as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holden Prophets scholers And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be thought the best for the vse of the term As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō Ps 110. vvhich Greek stile the holy Ghost for that Ps allovveth at the least in tvventie parcels Ecclesiastical discipline is cleared exceedingly But of the 70. I haue 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 vpon Moses vvords they from Moses matter assurāce of Doctrin invented very profitably these terms The vvorld to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehinnom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Hinnō The iudgemēt of Geenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these vsuall in Zohar The second death Onkelos Deut. 33. Ap. 20. The Garden of Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tree of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a feast in the vvorld to come in the Chaldy of Iob. And in the Lavv Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol conteyneth all these states being vnfolded And because the Sadduces admitted but
the Lavv as the Doctors comoÌ„ places also reduced all vnto 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 vpon Ex. 17. Iosuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of his deliuerance hence c. Phil. So S. Paul spaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriaque hath the Rabbique term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Lernedly And all this vvas bred for distinctioÌ„ 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 in a vvorld or Cimmerian darknes or Aegyptian palpable myrknes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. and Infernus or Hell for it vvill as vvell catch a D. in Babish infaÌ„cy for Diuinity And this much for the Ebrevv Doctors fom vvhom the Apostles haue full many an hundreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or membre of speah plain by conference vvith them othervvise vnexplicable Novv let vs 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 vvhich yf the Creed had ben penned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for all Greek popular Maeonides that best knevv the old Greek of all countreys of Cittim Elisa hath bene follovved vnto the Apostles age and of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I counted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitely this old poet is vvorthiest to come first And in him old Nestor 90 y. old vvho vvould setting curiosity aside speak in simple antiquity From his mouth flovveth an oration svveeter then hony for this matter for he hath the very phrase of our Greek Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus he speaketh before the nobles of Graecia for the comon passage of the vvorld in souldiers slain Iliad Eta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 meÌ„ mayds old men and Babes vvould continually haue stumbled to more danger then vvant of Battlements to the rooff of an house vvant of couering to a vvell vvould haue caused in Iudea And he that commaunded plain matters of comon discretion vnder then requireth greater Heed-taking for soules that no Pachadh â—or Pachath as Esay and Ieremy speak no grin nor spring be â—ayd in soules vvay nor any thing spokeÌ„ 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 vnto Your G. vvho say the Q. vvill not haue 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 coÌ„tinuance 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 haue 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 lost of their hayr for the Idol of Chaldy religion against vvhich not for vvhich 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 vnder terms of a knovven solenne meaning Novv that one svvallovv make not a summer you shall haue 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense the vniuersity of Tarsus great Lernd thence arose vvould haue 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that dy Are you appointed to teach vs 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 giue 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Tiras