vvorld in this matter he had sayd to one M. Samford attendant vpon a noble earle vpon occasion of translating the Ps 16. That he vvold burne in this opinion that Christ descended to Gehenna And to ioyne in some special article vvith him I chose this text knovving hovv the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hel vvas true of a soule gone vp to heauen vvold catch the bare Latinist But I slayed in the realme till he vvold break out into some open action that he could not aftervvardes deny his proceding He bare the high commissioners in hand as D. Cesar D. Levvyn that he Sent for me to ansvver for my Doctrine yf he had by request I vvold gladly yf he had vsed commaundement for the article knovven it had bene Atheisme to turne your auctority against your oth fayth He vvas bound to knovv your religion confirmed by act of Parlement But hovv far his messenger differed in his caryage from all civility lavv I am ashamed to print the LL. haue read it requested me to lay the blame vpon his man but others sayd that the high shirif must ansvver for the vndershirfs faultes Here vpon I resolved to leaue the realme shevved the LL. his monstrous dealing hovv the bare Latinist vvould be teaching me in Greek Ebrevv general poinctes I shevved hovv a D. his frend lamented that he could not beat into his head the bare Conceit of my studies many other extreme vnlerned partes some printed against him as denying the Greek style all from the LXX in all the nevv Testament And I sent vnto him self a copy further matter hovv his vnlernednes brought your M. auctority vnto manifest Atheisme most senseles against your ovvne good Then he yelded vvith great promises yf I vvould but acknovvledge them that vvold be my frendes Also he sayd that he sent for me but to ansvver D. Andrevves for the descent to Hell He might haue requested me I vvould haue satisfied him But to betray your M. auctority to be a slave to Heresy that vvould not be good nor semely for me As he sent me this vvord I vvrote from Leyden in Holland that I vvould defende myne opinion in Cambridge yf he vvould hazard his fame vpon any that should reply At that he raged vvith termes that the messenger lothed to report Lest I should pay his vnlernednes vvith as good Therupon I vvrote an Epistle to the Lerned nobility shevving hovv through all the Bible vvherin one errour stayneth al he suffred bad notes to bring errours a thousand at once To make all the Credite of Moses the Prophetes nothing vvorth there in I ansvver his heat VVherin he vvill burn in this opinion that Christ descended to Gehenna Novv my L. treasorer S. VVilliam Cecil asked him vvhat further matter he had to hinder theyr purpose Then this he invented that I vvrote vntruly that he determined betvvixt D. R. and my controversy to your M. For that I printed him a ful avvnsvver Then came that nevv speach vttered to your M. vvhich I am sure came from him And this much for vvho the party should be Novv for ansvver Though his speach might be held a back biting yet I vvill suppose that he dealt better to mean but our open contention for the descent to hel VVherof I haue vvritten here vnto him self a ful treatise And vvheras he ought to proue that the Greek Crede is of his mynd by the General tenour of the tongue and that all the Bibles ages beleued that Christ should goe to Gehenna that your M. is of his mynd I resist that neuer any Greek heathen or Ievv toke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sense but all vniforme in myne that all the Bible vtterly refuseth that his sense all Ievves Gentiles vvould take myne in one meaning profitable for faith past all colour of vvrangling as Articles of religion ought to be plain that K. Ed. the 6. the rare noble prince your M. brother once the only hope of our nation so vnderstood the Article and that your M. oth is to defend that meaning To your M. to the most noble King of Scotland vvhose M. offred me myne ovvne desire for divinity to the Archb. his ovvne hart to all Lerned nobles other Christianes I commend the trueth to be tendered as yee look to finde the fauour of God to God him self I commend his ovvne cause the passage of his sonne from hence vvhether he vvent for the redemption of our soules that his holy vvisdome may shine in this vvord of Salvation from the holy directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your M. most carefull defendour of your faith HVGH BROVGHTON AN EXPLICATION OF THE CREDE FOR THE ARTICLE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How that speach hath ben vsed of east west synce tongues were vnto 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 haue your conceit accepted hath caused exceding great harm in the Church of Englād is like to cause more vnlesse God giue 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 vpon 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 vvhich religion of trueth vvould not haue denyed and graunted the assumption as betraying the Q. religion For Hell in our Diuinity translations of the old testament signifieth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol that vvhich requireth all to come to it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haiden the vvorld vnseen Generally Hell is that vvorld vvhich 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
Gehenna I endeuored to saue our Archb. from dravving the Realm after him to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I knevv hovv Inuitum qui seruat idem facit occidenti Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 lēma 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 vnto 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 Gehēna because I vvill not rely vpon you vvill you vse the Q. autority to Atheism to force me to rely vpon 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 vpon I could haue Liued next you all my life neuer begin iniury yeelding honour in reuerence that you could haue no cause to complain The meanest should neuer haue 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 vvhich thing the B. of London might haue done but for you bent I cannot tell hovv VVho but you vvould haue resisted the LL. promise vpon a poinct of no sense that I sought not to you I sought to none of 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 haue 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 Lāguage geving them a patron and M. Hutton your Can. Ta◠man vvondred vvhat one vvilliā And meant to haue my commentations vpon 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 haue 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 haue taken in vvriters currant among all men Ys the enforcing of an vnlavvfull oth a small matter vvith your G To him vvhose 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 haue 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. TO ALL THE LEARNED nobility of England This contention R. H. vvhich I haue with the Metropolitan toucheth all the realm as the Creed is vsed in all houses wherin I labour to shew the right meaning of our Lords soule passing hence As my paynes all that I haue bestovved in England hath bene recompensed with extremity of badnes by the Archb. his causing so I looke that this paynes shall find no better interteynement Only frō your honours the plain harted I looke for approbation I beleeue that I haue handled the matter more clearly then any who before me wrote of it All may well here consider a question in Aggei whether holy flesh yf it touch vnclean sanctifieth it or polluteth it self whether one heresy in the Creed be tolerable for the goodnes of the rest or rather corrupteth the dignity of the whole as one dead fly marreth an whole box of precious oinctment How far the Metropolitans dealing hath bene from Learning faith and comon humanity that will appear in my Epistle to him self to what pas he hath brought the Q. honour and how he began this coyle to defeat my recompense for comentations vpon Daniel that wil be made knowen by some of your honours to the rest without my declaration I seek no further revenge but this that I may have the Q. quiet Leaue to forsake her kingdom to take a course among strangers for passage of my yeares few sorowfull that are to come which I hope shal be more to myne own comfort then those which I haue spent vnder the Q. of whome I had great promises tvventy yeares together to hinder me from vsing other kingdoms benefit But the strangest recompense when I was bid be myne own chooser referred the choise again to her highnes that euer hath bene heard of I will make no pleading but refer all to him whom she tooke to witnes as she Looked to be saued that she would bestow all the commodityes of Diuinity to best desert She relied vpon the Metropolitan but regardeth not how God will regard such a post How I accuse him you may read more for hindering the good of the Bible according to the tenour shevved to your Honours Therin he may soon win a victory Seing the matter is of so great difficulty that it requireth as great study as any hath vndertaken this 1000 yeres for the
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 vnto vvhere he hath vvho shall goe beyond the sea For sea for the graue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegantly serueth Again S. Paul saith that Christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David gaue him his phrase vvho in the 70. sayth in thanks for preservation from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol Hell nere death Again Thou hast set me in the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In darknes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. Pauls term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the 70. Again vvilt thou doe vvonders for the dead Shal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead rise vp prayse thee And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be expounded DEAD by the Hebrevv not as Galen vseth 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 vvhich 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 vnder 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in paradise in heauen in ioy And an Ebrevv Child vvold soon conceave vvhat Epiphanius autourmeant After 300. yeres vvhen the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas left as particular to the vvicked Christs case knovven many Credes vvisely lernedly left out the article vvhich 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 vpon that Epistle in 400. copies to chose 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 haue mended the breaches of the temple might vvith small change haue 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 haue touched the Q iudgement against vvhich you turned her auctority a fuller declaration of the cause shal be afforded Novv for the Q. iudgement the vvhole realms Let vs 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 vvhich 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 vpon 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 But you should haue tryed the tongues your self In this Q. time M. Anthony Cevalerius in Cambridge scholes spake afore the vvhole vniversity that Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vs search the Scripture fully both for this phrase the vvord Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Prophets maner of speach for the vvorld to come In the Scripture the lavv is to be loked vnto first therein the patriarchs tongue Iacob sayeth vvhen he thought that Ioseph had ben dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I vvil descend vnto my sonne mourning into HEL This one place might geue your grace sufficient vvarning that the heathen maner of speath VVhich the Patriarchs vvere to vse
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
11. closly noted from Gen. 19. Eternal destruction the KEYS of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 haue the mark of the beast that pretendeth the hornes auctority of Christ they shal be tormented in fier Brimston before the Holy Angels the Lamb. Novv vvhosoeuer vvill burn in defence of this position The 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 shal be I determin not nor your G. I trovv And that is no part of our difference But I novv dispute onely of the speach Your G. seeth hovv God speaketh as Greeks Ebrevv schoolmen that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could euer haue 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 haue 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 vvhich 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 mōstrous iniuries Such good experience I had of your G. I defended your opinion for the certenty of Daniels 490. yeres the comon opinions vvhich you dayly allovv in your Bibles The matter vvas most needfull to be taught euery 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 poor 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. vvhich 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vvhich 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 coūsel 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 giue 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 his 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 vpon 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 cōvicted 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