〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hell of our old translations vvhich by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nere consequent is often that vvhich vve novv call Heaven After Iob let vs se vvher to descend to Hell is vsed next in time In Num. 15. the rebellious companies descended aliue to Sheol or Hel they all theyr Houses substance descended to Sheol Ther the matter telleth that Gehenna cannot be meant but a destruction from this vvorld as in Deut. 32. vvher Moses prophecyeth of the nations destruction Ieremy tvvice citeth his spech Hovv an anger kindled burneth vnto Sheol The next place of descending to Sheol is in Speach of Anna Samuels mother hovv she greued long greatly vvas avveary of her life at deaths dore and sayth of the Lord that he causeth to descend vnto sheol yet bringeth vp again The next descending to sheol is in Davids tongue in Psal 55. vvishing Gods enemies a destruction hence Let them descend to sheol alive The phrase shevveth that he looked vnto Korah his company of vvhom that they all perished for euer none vvill soon determin And that theyr bodies then vvent to Gehenna that none vvil say In Davids tongue for tvvo more the cause is clear in speach to Salomon for Ioab in the same terms for Semei Thou shalt not suffre his old age to descend to Sheol in peace And thou shalt cause his old age to descend to Sheol or Hell vvith blood But nether Ioab nor Semei died out of Gods covenant nether could Salomon send to Eternal destruction nether vvished David that to his sisters sonns nor yet to Semei And these be all the places for 3000. yeares vvhere descending to Hell is vsed none signifiyng Gehenna directly but oftener by consequent that vvich novv vve call Heaven And that is most evident in Holy Ezekias in a speach much like I shall go into the gates of Hell so forth as I haue printed in myne Epistle vvhich you haue Ther Ezekias hath other Speaches vvhich make this phrase voyd of all doubt So in Ezekiel of a mighty kingdom vvher all vvere given to death vnto the lovvest earth vnto the sonns of Adam vvhich descend vnto the pit often cometh the speach of descending to Sheol for open destruction by the K. of Babylon In Apryes dayes vvher Eternal destruction vvas dayly on Prophane Egypt Ezekiel telling of descent to Sheol once tvvice thrice four times could not Prophecy any nevves but that vvhich they had since the nation vvas And so again one Chapter of Ezekiel vvold haue resolued your G. yf you read it ether in Ebrevv or in Greek and made you clean of an other mynde In the Babylonian soone after the Egyptian fall the like speaches haue theyr euent He vvas the day star exalted vnto Heauen but he vvas caused to descend his pride vvas caused to descend to Sheol vvher as heauen signified not the propre heauen as novv vve speak nether doth Hel meane the propre HEL as novv vve speak And these I trovv be all the places vvhere the Credes phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh in the Scripture saving for Capernaum Matt. 11. nothing to our Question vvhere Gehenna is neuer in the direct meaning So that all Scripture refuseth to vvarrant you And yf you search Scheol alone thinking to defend a nevv made phrase it vvil help you nothing In these senses it vvil come for the lovvest place or case in this life in Amos yf they dig Sheol thence my hand shall take them as yf they goe vp into Heauen thence I vvill cause them to descend In the same tenour of speach David afore spake Ps 139 But that Hyperbole cannot be applyed hither Like vnto that is the vvhales belly a Sheol to Ionas or the graue But in ful privation hence it vvil signify Death in the bodies case the graue and corruption by the povver of death In the soule the state of separation from the body or the vvorld vnseene hence Dauid doth often take it for death as in Ps 18. 2 Sa. 22. the snares of Sheol death compassed me about There the matter telleth vvhat must be signified euen sorovves neare death For full death For all the good it cometh it in Psal 89. vvhat man liueth that shall not see death vvho can deliuer his soule from the Hand of Sheol or HEL as generally cometh it in Osee Chap. 13. I vvill redeeme them from Sheol I vvill deliuer them from death That S. Paul expoundeth to be meant of the resurrection of the faithfull bodies deliuered from corruption And more often by much doth Dauid vse the term for the Godly then for the vvicked So the term alone vvill help nothing That in Ps 16. vvhence our contention began thou vvilt not leaue my soule to Sheol hath but this sense playne and comon the vvorld of Soules separated from the body So generally the Ievves agreed in that sense that they held in S. Peters time and in the Talmud still that Dauid died not thincking that Dauid spake of himself S. Peter graunteth that spoken of one vvhose soule left not the body to see corruption as Dauids did by all graunts and shevveth hovv Dauid spake of Christ his resurrection So 3000 turned to him Yf he had vvrested the text to Gehenna he had differed from their meaning touching the vvord As death in the vvicked is Eternall death so euery term of their destruction is Eternall destruction So Sheol may be by a consequent But neuer in speach of the Godly nor in the vvordes force The seauenty translaters considering vvhat term in Greek vvas fittest to expresse Sheol the Ebrevv they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas generally takē of Greeks for all mens comō case after this Life And for Sheol vvher they trāslate it they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek term comōly Novv thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death for the Ebrevv term of death they have more then once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dealing most suerly in the term as all Heathen vvould soone conceave their meaning So about 60 times your G. vvilbe found ignorant of theyr mind oftener of the Ebrevv of all those textes of all the matter depending theretvpon and of all the Septuagintaes iudgment for Greek vvriters betvvixt Homer Menander vvho seemed to learne of them principles of Gods vnity and better manners then he himself practised Of theyr age he vvas and then vvere infinite mo Grecians such as Clemens nameth vvho perished afore our tyme but endured beyond the birth of the Creed vvher the Penner vvould Look to the Septuaginta So as Esay raiseth vp an infinite company from Sheol to meet the Chaldean in Like sort the Septuagint vvill raise against you Millia quot magnis nunquam venere Mycenis Let vs novv come to the nevv Testament There vve shall see that Gehenna is vsed for your HEL for that vvhich you vvould dravv the King
of glory into Hades for the common death and state after VVhen the Gates of Hades shall not hinder the building of the Church 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
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
some holding on to theyr death shortening of theyr dayes ventured theyr Eternal state on this that in the issue ioyned vpoÌ„ in disputing they held the trueth that yovv vvere deceaued So the Q. subiectes by your vvant of divinity came to theyr death by holding that vvhich the Q. hath svvorn to defend And many fearing to be of theyr mynd herein bring an heresy into the Crede think in deed that Christ descended to Gehenna That is bred in them by your zeal set on flame for Gehenna Also your self in speach to a D. that told me blasphemed one as being of theyr family vvhom they held theyr deadliest enemy for that in this syllogism he vvould graunt theyr proposition Y ou might better haue ioyned your self for agreeing in the assumtion to slaunder the Q all the religion of the realm Your eyes haue seen by the same D. yf letters in cariage perished not hovv the Lerned gentry censure that yf the party blasphemed by you vvould handle to the full of his knovvledge that for the descent of Christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it vvold be as vvell accepted as any thing that mans peynes euer studied Yet you to hinder all his recompense demaunded in print as the Q gouvernement should be thought honorable promised most honorably take occasion of exception vvher better desert then the former of more dayly use vvas exhihited to the good of the Church being in this giddines of gouvernement you held on beyond all loyalty Christianity to force the party greued approved over the vvorld by the furthest enemies as the likest to procure the comon good of Christendom him you compel to shevv his monstrous recompense by you after vvord vvas sent him by a M. of request that the Lords thought him second to no scholer The time vvas vvhen you could send him vvord that by your faith he deserved as good a place as you your self had made him likevvise a match in lerning vvith the best Gehenna marred al that good vvhich I hope to banish from your Crede In M. Barovves case Grenevvoods The terme HEL being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haides in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol in Ebrevv Inferi in old Latines must be expounded as the orginal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Crede vvheras our old translations vse HEL for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol still through the prophets vvhere properly the losse of this vvorld only is meant vvhen further sense cometh the argument caryeth it not the vvords force HEL must be taken as in old Saxon vvhen they knevv no Gehenna for the state after this life vvhether the party is haled Novv 64. times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in the holy tongue Hell as often in our old translations never directly for Gehenna but as by the argument so it may be heaven in speach of the Godly nether should HEL in the Crede mean any thing els but the vvorld to come the vvorld of Soules We may not be so simple as not to knovv our ovvne language Likevvise HEL cometh nyne times vpoÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nevv Testament But neuer in all those places doth it signifie Gehenna As tvvelue times Gehenna is in the Greek ther HEL is in your graces meaning But 73. times in a general meaning of separation from this vvorld such lot as in the matter folovveth cometh it in both testaments VVherfore the comon vse of the term should make the Crede not strange to vs. This I delivered as a most constant trueth and shevved that our L. vvas to sacrifice him self for sin here in this vvorld vvher vve might see it beleue it and that vvhen he had povvred out his soule to death a Sinoffring ther vvas no further suffring but all suffering vvas fulfilled and that our Lord vvent presently through the veyl of kis flesh to Paradise to heaven to his hingdom as the thief beleued and his ovvn tongue taught as he commended his soul to the hand of God Novv a narration in brief for the prophane vvorld must speak of al this but generally HE DESCENDED INTO THE VVORLD OE SOVLES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descendit ad Inferos HE Descended to HEL The force of the Greek maketh the matter plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnseen The vvorld vnseen to vs that be here Plato bringeth it pleasanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Delight Holding all true happines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that vvorld into vvhich our L in the Crede is sayd to haue gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal the Ebrevv cometh to the same effect TO REQVIRE as requiring all simply to come thither So the tongues of both testamenâ—es haue a sure mark in the tërm that none should be deceaved vvho had any vvhit aboue bare Latin studies Seing the story of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the glory the crovvn the pearl of all story and his soules story in the passion the chief in al the Gospell and such as must be dayly cited ouer all the earth in the Abridgement of our belief vvas penned in the Crede so sure for speach that no Ievv nor Gentil from Babels breeding of tongues till the Cred vvas penned can be found to differ from one comon meaning it vvas a pitifull thing that Sectaries should pick quarels vvith the Q. vvher all the vvit of men or Angels could not find fault vvhere the Q. meant no further them the blamers knevv to be true That Christ his immortal Humane soul left the body fully all this vvorld vvent as all the holy are sayd to haue gone into Sheol the vvorld of Soules It vvould make a mans hart to bleed that in so plain a case men should not be told that theyr mynd diffred not from the Q. hovv they vvere senseles vvho blamed that vvhich they allovved The four Evangelistes the Man the Lion the Oxe the Egle all full of Eies and penning four times the redemtion for the vvorthines of the matter these all four vvill condemn vs for beasts blind skurfy larne vnclean vvho vvould over-reach them all to bring from Satans spirit a iourny to Satans Lodging vvhich should vtterly disanul all the Holy Bible The Bible vvhence true religion cometh vvher the place is of all divinity VVhence from plain rules four times told told in the passion story all that toucheth our Lord for death till the resurrection must be fetched All that Moses and the prophets spake the old charet on vvhom Christ sate that all all the Evangelists touch omitting nothing and he that cannot find a going dovvn to Gehenna for Christ in the passioÌ„ story vvould find it from the prophetes or the Epistles he hath litle considered in vvhat place every article should be most fitly taught Some places troble some in the Epistles S. Paul vvriteth Say not
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 Rule or Canon that Sanedrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul 1. Tim. 2. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Ester this vvould have kept you from perverting the tongue and marring all Divinity discipline You feign that our L. condemned heathen Rulers Mark vvhither you rush So the Zebedeans should have no represment but all might hold the Iudaisme of Rambam Tom. 1. fol. 50. that Messias Kingdom shal be pompous in Israel So our L. might by Heathen Lavves have bene blamed fully vvhich God forbid So the Iudaisme that Israel might obey no King but of Israel had bene confirmed by the Gospel against Rom. 13. So all Kinges should need a Pope to overrule them So our L. should have made a Lavv against comon experience vvhich hath Gods auctority See then hovv you run missing of the ground not knovving the Greek tongue by vvhich the nevv Testament must be expounded as all Ievves vvill graunt require for the vvords for matter may in no case bring any nevv article but as Paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9. most exactly translated in his article of difference having the exact propriety on his side so still articles of the Creed must haue such exact playnes that all vvicked may knovv vvhat they mean no lesse then the godly and all godly children seaven yeares old may clearly take them in the right meaning Your G. is blamed in print as I vvrot vnto you in this case vvhich I vvill shevv briefly A certen learned man better learned then yourself as it seemeth by his overreaching of you vvas greatly grieved that you played the Rex in taunting of him and yet not the Rex properly fatherly mildnes should be in a King and all modesty you vvere to sharp vvith him vvithout reason in checks as he thought from your ovvne auctority Thē he told you that you ought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then you replyed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a tyrannical government thē he rejoyned that of Christ it vvas spoken in the Ps 110. and he hoped that you held him to be no Tyrant Your Rebutter vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus And do you allovv the 70. Greek Good my L. dare you dissalovv that Psalme for Greek vvhose very syllables the holy Ghost citeth to the Ebrevves to dravv all unto Christ in the Gospell in parcels times above 20. at the least Besides my L. many an hundreth thousand times doeth the Apostles style expresse Ebrevv in the 70. peculiar maner that you can hardly find five vvords together vvherof four be not in the 70. And yf the 70. Greek be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhence vvill you expound the nevv Testament Thus your Grace befooled the very rock of our salvation and vvere accused to the Lords for vvorking the Eternal shame of our nation Yf the Papists charge vs that the Chiefest preferred scholer in England knovveth not one line of the Nevv Testament nor one vvord from vvhat auctority to vvarrant a translation vve may be thought the most brutish senseles of any nation vnder the cope of Heaven And dare you burn for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Gehenna is meant by it not knovving the Sepuuagint and lesse Heathen Greek It is no marvayl that you accused my studies to the Q. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seing you have no fansy to any Greek in the vvorld that for Greek or Ebrevv can not speak to one vvord of either Testament by former Greeks auctours authentical to Ievves vvhat may constantly be affirmed These four vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lord vvhēce vvould you expoūd them The general Greek by Peculiarity of matter maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propre tenour of meaning so that general Greek must be knovven and yf in Heathen sense it can not stand then the 70. and imitation of the Ebrevv phrase must be considered And the Grace of a vvitty vvriter handling matters of diverse kindes standeth in plain matrers in Equivocation of a term serving all his purposes So in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhether Generation or Kindred or story ought to be meant the matter vvill tell Neyther the house of Salomon nor the house of Abiud belongeth to the generation of Christ Neither vvas that S. Mathevves purpose but he shevveth frō vvhat old promesse from God to Abraham to give him Canaan David vvas a King there and Salomons House and the Enheritance came to Christ vvhom Herod therin feared and therefore sought to kill him And to that end he shevved the roll of the kindred not of the Generation of Iesus Christ The speach serveth most vvittily also as a proposition to all the Gospel as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth story VVithout the 70. these four first vvords could never be vnderstood So your G. vvould make our nation a vvonder of the vvorld despising the 70. vvhose skil for applying heathen Greek first to Ebrevv true divinity all the vvorld admired the holy Ghost through the nevv Testament continually celebrateth that vve have a threefold thred the nevv Testament the 70. the heathen And he that cannot handle all these three is not fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here I appeal vnto al the realm hovv fit you vver to repressmine Epistle for translating the Bible vvho your self knovv not so much as one vvord of the Greek Testament frō vvhat auctours it hath certenty lesse in the old But I vvill novv leave both Testaments regress to the Creed penned for the simple Heathen in the very phrase vvherin they nourished the immortality of soules in mention of death that men should not be thought to dy as horses but to have an other vvorld hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creeds phrase vvas infinitely in speach among Heathen in the Septuagintaes sense the rulers of divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but the vvorld of the dead vvher immortal soules cōtinued In Homers Odysseâ in Lambda vve have a vvhole book for the vvorld of Soules vntormēted but continuing togeather In the fable the substance of trueth must be imbraced that Iapetionidae rightly taught the soules immortality in an other vvorld called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termed death to the Soule immortal a Descending to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell Thus of Tiresias Vlisses vvho vvent thither speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His soule went into a Chamber within Hell And the mother of Laertiades geveth him a general rule that vvhen bodies dy then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of Oedipus mother he sayth hovv vvhen she died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Agamemnon complayneth that Clytemnestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvould not so much as shut his eyes vvhen he vvent to Hell to the vvorld of soules In the same sorte Aeacides spirit asketh