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
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
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 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 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
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