a ram was in a thicket fast bâ— the hornes So Isaak did lâ—ft vp his eâ—es and behold Camel were coming Gen. 24.63 And in the next vers Rebecca lifted vp her eyes saw Isaak And in Iacobs story six times that phrase cometh This spech being so vsuall no D. should bring strangenes vpon it But D. Bilson doth and trobleth the simple disputeth against himselfe For the vse of the phrase still argueth vevving in equal soyle An other terme chasma trobleth the right reuereÌ„d father A deepe gulfe he doth expound it from his ovvne auctoritie Hiatus or gaping vvere fit vvhen a man gapeth men consider not hovv deepe the mouth â—s but hovv vvide In Zach. 14. â—n the lxx mount olevet shal be parted into a great chasma half â—astvvard half vvestvvard Ther the blind may see that noâ—â—he depth but the vvidenes cometh to be considered So Babish â—he D. is in all his vvritting And â—is vnspeakable blindnes appeaâ—eth in this He reiecteth heatheÌ„ Greke vvith odious termes and â—reameth that the Apostles had â— peculiar Greke of their ovvne â—et euery vvhit of the N. Testament is penned in Greke as heatheÌ„ or Ievves before vnderstood the phrases the heathen had held the Apostles vvicked Sophisters yf heathen termes had not bene in heathen sense or in schole poinctes such as Pharisees vvold graunt plain All trades haue peculiarity in generall vvordes dravving them to particular vnderstanding But then all of the faculty take them alike Four Grekes are in the Nevv testameÌ„t These fovvr Grekes the Apostles haue The heathen vsed as heathen meant in speach to them or heathen termes vsed as the Greek translaters of the old testament vsed them or heathen termes applyed in nevv sort to Ebrevv plain by it self or heathen Greke applyed vnto Thalmudik or Ievves Doctors phrases Further cometh none by the Apostles The Diuels language goeth further in Abissos to the vvicked Cabalistes maner in Zohar vpon Gen. 1. Darkenes vvas vpon the face of the Pit Ther they say that resembled Gehenna call the depe Gehenna For all these poinctes D. Bilson shevveth himself a Babe sometimes goeth beyond all Hades nether by heathen nor lxx nor Apostles nor Thalmud is euer Hel. yet his headstroÌ„g vnlerned head vvill have it so Halting afore Creples hoping by much babling to be heard The lxx take Abissus for the graue Ps 71.22 Thou diddest make me aliue againe diddest bring me again from the Abissos of the earth S. Paul Rom. 10. folovveth the very same phrase for the resurrection of the Lord saie not in thine hart who can go vp into heauen I meane to bring Christ downe or who can go downe to the pit I meane to bring Christ from the dead But yf thou confesse vvith thy mouth that Iesus is the ETERNALL beleue in thine hart that God hath brought him froÌ„ the dead thou shalt be saved S. Paul alluding to Moses Dauid Ionas spak to Ievves hovv in tvvo poinctes Diuinity stood telleth vvhat Moses all the Prophetes taught even the incarnation resurrection and expoundeth him self speaking of Ievves reiected shevveth their stubburnesse that having but tvvo poincts of difference the incarnation the resurrection both proved most strongly rebell against the light And here D. BilsoÌ„ leauing all heathen the lxx all the Prophetes Ebrevv all Thalmudiques can run to the Diuels Luc. 8. for a phrase VVheras vvhen S. Paul vvrote to the Romanes none in the vvorld had vsed Abissus for Hell sauing the Deuels in S. Lukes Gospell vvritten but seauen yeares afore Ievves of vvhom he spake neuer cared for S. Luke and denying both the incarnation resurrection vvold not heare of further matter neuer taught in Iuda and that spoken in termes meaning to all Ievves clean an other matter Hence all that haue eyes to see may behold hovv blind D. Bilson is vvhich hath nether Grammer nor Diuinity nor loue to the truth He citeth Oecumenius there and omitteth his vvordes that make this plain and dissembleth the best lerned Chrisostome This cauterized conscieÌ„ce should be reproued sharply Novv the third kind of Grek the Apostles folovving the Ebrevv Deut. 30. D. Bilson litle considered hovv the going vp to heauen and going dovvne to Abissus is of our myndes not of our Lordes actions The chaldy exposition of heard termes in Moses maketh that plain The vvork is called Thargum Ierusalemi And thus it speabeth The law is not in the heauens to cause spech oh that we had one like Moses the Prophet that might goe vp into the heauens bring it vnto vs preach vnto vs the commaundements that we might doe them the Law is not beyond the great sea to cause speach oh that we had one Like Ionas the Prophet that might goe downe into the great sea bring it vs preach the commaundementes that we might doe them Thus the Chaldy shevveth that for our action of the mynd this vvas spoken as forbidding blame of hardenes in the Lavv. And the Rabbins vvhich haue in fragmentes yet the floures of all the N. Test they seme to haue turned these vvordes of old vnto the Gospell by this spech of Ionas in the vvalles belly The later Rabines compiled most auncient And for this cause S. Paul might take Abissus both for the graue as Oecumenius doth allude vnto the sea as Chrisostome taketh the vvord So it may be easily seene hovv for the Apostles traÌ„slation of Ebrevv D. Bilson seeth nothing So had the sorovves of death act 2. are from Ps 18.5 Ps 116.3 a speach knovven to all Ievves for the naturall sorovves that alvvayes cometh vvheÌ„ the body is vvounded that the soule cannot tary in it And vvheras S. Peter act 2. vvas to shevv that the disciples did not steale the body of Iesus our sauiour but God omnipotent raised it vp disannulling the sores that vvere done by nailes speare D. BilsoÌ„ vvold have the terme death here to be the second death and that S. Peter should by terme of death in a iust soule meane the second death to make the holy Apostle the foolishest the vvickeddest that euer spak vvith tongue He had the resurrection of the body to speak of and vvher the gouernours vvere Sadducees beleeued not that soules vvere immortall vvisdome vvold that his tongue should giue no cause of further pleading till the resurrection of the body vvas grauÌ„ted And though the Pharisees held soules to be immortall yet they beleued not that Messias should arise from death yf S. Peter should haue gone to further matter neuer heard that a iust soule should goe to hell vvherof no cause of spech vvas euer afore moued he had beÌ„ held not a teacher but a betrayer of Christianity Moreouer the terme of Second Death vvhich D. Bilson vvold haue meant by Peters terme of death is nether Ethnice nor in the lxx nor hath any Ebrevv in the Bible for it Therfore it should not vvel be vsed
before Sadducees the comon multitude of the vvorld never any vsed Death for the secoÌ„d death in spech of the Godly And to say that our Lords soules tasted the second death that is the highest degree of blasphemy against our Lord. The fourth vse of heathen Grek cometh in this king Rabinique schole spech in vse though the tetmes come from heathen Chalcedon Apoc. 21. for Nophec the Carbuncle Ex. 28. is Greke in sound but not as Pliny taketh the Chalcedon but as Thargum Ierusalemy doth vpon Ex. 28. So Take the beame out of thyne eye Barbmel vpon Hoseas and Mat. 7.80 for a Camel or Elephant to goe through the ey of a neddle that is a Ievvish proverb for promising a thing vnpossible as in this Are you from Phumbadita a tovvne of Ievves vpon Euphrates called also aelgaber vvher an ElephaÌ„t is trust thtough the vvole of a nedle And the Gospell hath that for the impossibility for a rich man to goe into the kingdome of heaven So these speches the vvorld to come Paradise Gehenna eating drinking in the kingdome of of heauen the kingdome of the Messias these be Thalmudiqs in meaning vsed in the N T. So S. Paul 2. Thes citeth Esa 11. in the Rabbines meaning vpon Es ther extant yet in Ionathan Ben Vziel That the spirit of Christ his mouth shall kill the vvicked Romulus or Romane The Greek fathers as Chrisostome vpon 2. Thes 2. and Oecumenius vpon Apoc. 18. savv that from Rome the povver should arise that by learning should be overâ—hrovven Arias savv the blovv and left out RomuIus So vvheÌ„ by S. Paul Abraham is in heaven Heb. 11. vvith the people of God and in eternall ioy and equall to Angels by the Greek Philo. in Abels offring fol. 88. by Rabbi Azarias translating him to Ebrevv in Maor Einaim fol. 34. to shevv the Perpetuall iudgement of the Ievves the same in Paradise as all the iust by all Rabbines and in Hades by S. Luke Ch. 16. These three Heaven Paradise and Hades in the Godly differ not one vvhit Iustine Martyr is cited by D. Bilson Question 75. to make Paradise out of Hades but Iustine in Monarchia shevveth fol 167. in Steph. edition that he is sophistically cited And so any not partiall vvold iudge from the vvordes cited In the same kind is the terme of the Second death vsed only by Thalmudiques as I touched and by them it must be expounded Onkelos hath it Deut. 33. and Ionathan Es 22. Rabbines infinitly vsed in Ap. tvvise and in theyr sense for a miserie to the soule in the perpetuall hatred of God And by Rabbinnes this phrase should be expounded and a reason rendred vvhy the Rabbines inveÌ„ted nevv termes for the place of soules In all these kindes D. Bilson shevveth him self most vnlearned Heathen Greeke he casteth of Because the Poetes vvere vvicked as though onely they vsed Hades not all sortes of Greekes and as though all the vvorld vvas not Godlesse vvhen the Apostles first called them vvith speaches from Homer Hesiode Epimerides Aratus Menander Aeschylus Pindarus Sophocles Euripides Aristophanes Hypocrates Plato Demosthenes Aristotle and all noble Greekes in some noble vvord Of this I have compiled a Dictionary for all the vvordes of the N. TestameÌ„t for your G. vvhich I left at Francfurt goe to print it yf I can find any Printer of Characters pleasant in Ebrvv Greeke and at leasure for this vvorke And as he despised heathen Greeke so the Greeke tongue gaue him such a blovv as vvill make him ridiculous to all Greekes vvhile the vvorld standeth in sayng that our Lord vvent from Paradis to Hades as from England or Scotland to great Britany froÌ„ VVinchester to England from Paules to London vvhile there be men in the vvorld that knovv Greek his vvordes they vvill think him a simple Graecian And vvher he forgeth nevv Greeke for the Apostles he doth them litle honour They vvere sent to teach the vvicked vvorld of necessity must speak in termes meaning as others before spake and the heathen vvold haue othervvise held them vvicked sophisters and not holy teachers So Doctor Bilsons Doctrine beseemeth not a Bishop and a Christian The despising of Rabbines because they be vvicked is no vvittier The vvicked enemies testimonie is the strongest of all humane And for many partes of the nevv Testament in speeches stories plain to them but strongue to heathen they are our best assistance As for this Remember thou me vvhen thou comest to they kingdome this day shalt thou be with me in Paradise The Rabines vvould all svveare that these vvordes vvere plain that they held the soules of the iust to goe hence to Gods ioy Paradise to be the name of it and not then first opened but opened first to Abel the iust they vvold never turne our Lords vvordes to Sophistrie that the sad thief seeking grace vvhen the humane soule of Christ should be in his kingdome our Lord should say nothing to that but preach of his Godhead vpon the crosse vvher he most hid it and should leaue the thief and his mother S. Iohn all the troupes vncerten vvhat should become of his most holy soule specially vvhen the night before he told them I DOE GOE VNTO THE FATHER The deadliest enemy most impudent vvold be ashamed so to vvrest vvordes Though shifters vvho knevv not Paradise to haue receaued all the iust hence tooke strange licence a Doctour a Bishop borne in the light of all learning should blush to follovv them VVhosoeuer vttereth a diuelish fansy though he can cite an auctour should pay for it as the principall auctour God forbiddeth errours And in the truth the enemies testimony as Epimenides Aratus Menander haue Gods vvarrant All the Scribes Pharisees beleeved that every iust soule vvent hence to Paradise as vvas touched the sage Doctours euen in the first chapter of the Elder Thalmud begin the kingdome of Messias in the vvorld to come as S. Paul Fb. 2. speaketh of it after the comon agreement of the Doctours theÌ„ aliue And if Christ his ovvne soule should not be the noblest in that iourney all the Nevv Testament speaches vvere disturbed And many most sure rules for the iust are in the Lavv that they goe hence into Gods ioy or heavenly city Enoch vvas taken vp Gen. 6. into Paradise Eb 11. in the Arabiq traÌ„slation Sem Abraham Moses Iosuah David Daniel vvere of equall piety therfore theyr soules vvere taken vp hence to glory And this standeth sure for all that keepe Gods covenant I vvill vvalke amoÌ„gest you Leu. 26. vvherof a Rabbin or Ebrevv Doctour R. Bâ—chay vvritteth thus you must not vnderstand that of promises corporall but of the promises touching the soule in the vvorld to come And our Doctours gather this heÌ„ce THE BLESSED GOD VVIL CARY THE IVST PEOPLE INTO PARADISE AND HIS GLORY SHALL BE AMONGEST THEM This diuinity is ofteÌ„ confirmed
in the Nevv Testament as in Iohn 17. I vvill that they be vvher I am 8. 2. Cor. 5. VVe knovv that if this earhtly tabernacle of ours be dissolved vve have a building from God an house not made vvith handes eternall in the heauens Thus the Nevv Testament speaketh most agreably to the Rabbines speach as it hath but tvvo poinctes differing from them the incarnation resurrection yf the Ievves can be persuaded of those tvvo they vvill admire all the rest as eloquently agreing vvith the pure and the best of their doctrine A Rabbin at Basil 1598. made this knovven to the Scholers there vvho being taught in longue speach hovv the Apostles excelled in all Thalmud skill vvhen the party vvas gone to Zurick desired the Professors to vvrite to them of Zurick to request him to returne But the party could not yet left in print that vvhich might move him moved one Ievv that novv is in Cambridge as Merchants of Stode say he confessed there to be a Christian by the CNOstantinopolitans Ievves petition of instruction from England and by ansvver to him And all vvould admire the Nevv Testament being expounded according to theyr speach to vvhoÌ„ the bookes vvere vvritten But vvhen Latines vvhich vvere rude in the Greek and Hebrevv of the Apostles age must be cited by Doctours as rude darkenes confusion vvill take all D. Bilson ignorance thus appeareth He tooke in hand to defend Ar. VVhitgift that our Lord his soule vvent hence to Hel and not hence to heauen All sides agree that no further iourney vvas taken out of the body but the returne from Hades to it So he took in hand to defend D. VVhitgift But he betrayed him to his eternall shame in that he imprisonned many persecuted more and vrged some to death vpon consequentes for denying that our Lord vvent hence to Hell D. Bilson yet betrayeth him to smart for his hereticall disturbaÌ„ce of the Church and ioineth against VVhitgift vvith the aduersarie that our Lord vvent hence to Paradise This matter is past all deniall that D. Bilson betrayeth Canterburies cause to shevv it to haue bene hereticall and Sathanean that the Prince might call him to heauy iudgement And vvhile D. Bilson is of any auctority D. Bancroft folovving D. VVh must needes be holden an heretique But this only is not D. Bilsons vvisdome more he hath VVheras he bringeth scripture for himself and his adversary must plead that King Edvvard the sixt vvas of his mynd and Q. E. and the King your graces father seing he sayth as doth his aduersarie and by D. Bilson God the Princes say the same it is euideÌ„t that yf he rage against any one for saying that our Lord vvent hence to Paradise by scripture by our Princes faith by D. Bilsons faith he rageth against God against the Princes and his ovvne soule But all this doth D. Bilson His vvordes shall be commended plentifully to all posterity Thus they stande in his sermon book fol. 419. speaking to M. Iacob Tell then your abettour that all the realme vvill take him not only for a rayler against all honesty but a lyer against all duty that voucheth so confidently King Edvvard the sixt and his subiects held that Christ his soule never vvent to Gehenna and the realme knovveth the Qu. oath as also the Qu. aduentureth her eternall state These be not states to come vvithin his vncleane mouth He may doe vvell to remeÌ„ber vvho they be of vvhom it is vvritten They despise gouernement and speake ill of them that be in authority as raging vvaues of the sea foaming out theyr ovvne shame Thus the vvise Doctour right reuerend father blasphemeth God the King rauing against that vvhich he himself proueth true by all strength that scripture and God hath But the right reuerend father is not conâ—ent vvith all this madnes to betray D. VVh and D. Bancroft and to proue his aduersaries cause by scripture and Princes consent and to raue against all but he vvill haue all Graecianes that euer haue bene to hold him vvitlesse That our Lord should goe from Paradise to Hades So he hath gone from vvinchester to England Graecians vvould tel him he might as vvel say the one as the other VVher Hades is generall and by circumstances of difference is sometime heaueÌ„ sometime Hell And yf he care not for prophane Graecians oratours and Philosophers from vvhom a Greeke oration vvas printed at Francfurt against him and an other at Hannavv Greeke Diuines shall as generally damne him as voyd of faith herein none of them euer beleeved that any soule vvent from Paradise to Hades or yet to Gehenna But the extremity of his errour for vvhich all ChristeÌ„dome should reproue him standeth in these vvordes for the meaning of the Creede They shal be vvritten in gteat letters that one ruÌ„ning by may read vvhat fabulous Diuinity D. Bilson bringeth for the chief sentence of all our saluation and rebelling against the most clear light of our hope Fol. 154. of his Sermon book thus he dreameth THE SENSE OF THE CREDE MAY AND MVST BE THAT CHRIST AFTER HIS BODY VVAS BVRIED IN SOVLE DESCENDED TO THAT PLACE VVHICH THE SCRIPTVRE PROPERLY CALLETH HADES HEL These vvodes are past deniall vvhyle his copies continue and I meane to help him vvith some thousaÌ„des moo that if he vvill needes vvin the spurres the rovvelles may stick in his side Yf Paganes Machmadistes and Ievves should heare D. BilsoÌ„ make a sermon vvith these vvordes before D. Bancrofts G. vvith his approbation they vvould vvell might say that the foolishest of all Homers fables had as good Christianity as his G. that suffred this to be printed and the others Lp. that no more honored the Lord that as vve say bought him vvith his most precious blood No Christian euer thought that a mans soule vvent not to Hades till his body vvas buryed nor any in Homers Fables being avvaked only Achilles in a dreame of his knight Patrocles kild by Hector thus hard Patrocles soule complaine that the body being vnburied it could not goe to Hades Iliad 23. Slepest Achilles thou hast forgotten me thou neuer diddest so while I liued only since I died Bury me quicly that I may passe the gates of Hades The soules the formes of the dead keepe me alouff and suffer me not to passeouer the Ocean but I wander fondly by the soule of broadgaâ—ed Hades Thus the right reuerend father may see that his Lp. hath no fellovv for Diuinity but his abettours and Achilles dreames The burgesses of the Parlement are very patient that lent him the title and revenues of a Lord after this Patroclean Divinity He that spake and the vvorld vvas made vvill send him to Hell for ever euer or teach him to reuerence better these vvordes Eb. 9. vvhen Christ came an high sacrificer of the good to come by a greater more perfect tabernacle not made vvith handes I meane not of this building nor by the blood of