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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Inferi is heauen to the faithfull brought a Cancre vpon 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 haue 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 vvhich 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 haue 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 through 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 vvhich 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 vvhich D. Abraham Ruben the Ievv vvould require not one letter to tell vvhether the Characters novv vvere afore Ezra in vvhich poinct yf you missed you maymed all the cause And ful many an hundreth thousand opposition vvhich 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 vvhich I touched from Leviticus to resume the vvhole question hovv in all times men looked vnto salvation Let vs 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 vvorld 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth the vvhole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cōfession 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 haue his blood for ever vpon them heauynes in highest measure that as Es 53. telleth God casted on him the sin of vs 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 onely 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 euery man more then all the vvomen in the vvorld loued their ovvne children must needs haue 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 that you neuer examined vpon 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 loue 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 vvhich
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
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 〈◊〉 〈◊〉 〈◊〉
of glory into Hades for the common death and state after VVhen the Gates of Hades shall not hinder the building of the Church vpon the ROCK vvhose vvork is perfect Deut. 32. vvhom Peter acknovvledged to be the sonne of God there that must be meant vvhich 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Cor. 15. you knovv is the Holy bodyes Lodging as that Apocal. 1. it vvhich 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vvhich 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 vnto the father vvher Satan should never greve it nor giue 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 vs 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 shal be 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 the revvard Lastly cometh the sound revvard That Gods tabernacle shal be amongst his people and his soule vvil not Loth them but he vvilbe theyr God they shal be 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 vpon punishments and Lothing from God is propounded such as they felt from Chuzans dayes vnto 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 shal be 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated Ps 89. svvetly loking back to Gen. 3. forevvard vnto 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 vnto 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 vnto Life so Christ vvas to performe absolute obedience through all his infinite suffrings in his vnspeakeable feare sorovv panges being amongst vs vvher Satan reigneth vvhere vve might iudge beleue And so the Ps 22. declareth his sorovves and triumph at his departure from vs. God prouiding in the best ordre for vs that the vvork of our redemtion should not haue the last act in Gehennaes darknes such as could never haue 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 vpon 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 onely 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 vs. 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 vnto 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 through your Gehenna found Gehenna
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
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