〈◊〉 〈◊〉 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
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
AN EXPLICATION OF THE ARTICLE κατῇλθεν á¼Î¹Ïƒ á¼Î¹Î´Î¿Ï… of our Lordes soules going from his body to Paradise touched by the Greek generally á¼Î¹Î´Î¿Ï… The vvorld of Soules termed Hel by the old Saxon by all our translations vvith a defense of the Q. of Englands religion To against the Archb. of Canterbury vvho is blamed for turning the Q auctority against her ovvne faith Sundry Epistles are prefixed affixed by H. Br. The second edition vvherein the Typographicall falts of the former are amended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 2 1. 1605. TO THE MIGHTY PRINCE ELISABETH BY THE GRACE OF GOD QVEENE of England France Ireland defendour of the faith c. YOVR M. gaue intelligence vnto a gentleman of Middelburgh of a prelates disgracing of my poore self vvhich thing caused him some sadnes my self more He demaunded of your highnes no censure touching me but thinking that he lerned more substance of divinity in a short conference theÌ„ in 64. yeres afore as it pleased him to say procured me before I vvas vvare a great stipend to professe yf I vvould also vvrote to knovv vvhether you vvould employ me in England or like that elsvvhere others should knevv that it vvas against all Christianity the peace of life to censure any that seeke no prefermeÌ„t vvherby yf they requited like greefe much disgrace vvould be spred vvhere amity should beare the svvay In his grief he replyed vpon the prelate as vpon one not knovving the seasoning of his tongue in honesty by hinderance of the best paynes for mans good bent vnto the ruine of the Kingdome Your M. best knovveth his vvhole hart by his Letters The Letter of the prelates tongue vvhetted too sharp he gaue me to reply for my self as I thought meetest The party I knevv by the speach shevved him the very syllabes I think your M. looketh that I should avvnsvver not suffer you to be led amysse by him Therfore I vvil first shevv vvhat man I hold most assured to be the reporter next vvhat I avvnsvver to his particular speach By these arguments I gathered that the Archb. of Cant. vvas the man By a man of his the very same speach vvas uttered among some that spake in great thankfulnes for my paynes vvas counted to be il affected vnto the knovvledge of salvation he his family alone are avvonder to the Lerned noted the only that could not afford me good vvordes vvhose penne tongue as they say hath caused the vvhole nation to be better spoken of Your M. may remember vvhat he sayd of the litle book that drevv all the Scripture vnto Christ shevved the vse of every parcell from the begining to the End called thither all kindes of Fastern vvestern opening stil vvhere they erred euen by them selves carying half a skore of seuerall most hard needful studies thither examining all auctours not only in their ovvne tongues but by theyr ovvne veyne course of study The praelat sayd to your highnes that it conteyned but the curious quirkes of an yong head vvhere as yf he had studyed 31. y ever since he vvas Doctor hovv in one speach to shevv him self extremely voyd of all grounds of Lerning of all conscience for the truth and of all care vvhose eares to infect vvith Atheism the Tempter could hardly cary him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into partes more iniurions to all holy vvriters to men for the marrow of theyr vvisdom vvhich hold the dignity though a yonge head vvith old study call them to build in England far from theyr ovvne countrey to our glory theyrs This old spech might sone tell yf any prelate misused your M. eares extremely vvho the party should be for hardly vvil one nation bring tvvo of his mind and hart confident to condemne vvhat he knovveth by his bare Latin studies no more theÌ„ a babe extremely bent to hinder the good of his ovvne religion The same prelate vvrote vnto the staâ—ioners to hinder a commentary of myne vpon Daniel caused many of them to blaspheme the trueth Vnto vvhom I shevved by D. Saravia that he vsed more auctority theÌ„ your M. had to lend him The good of your ovvne Kingdome might not be hindered by any auctority Yf he could tell me vvhere I missed I vvould thank him othervvise yf he hindered the vvork should be printed elsvvhere him self blamed for hindering your comon good By D. Sarauia he 〈◊〉 me his ansvver that it vvas better the trueth of Daniel vvere hid then antiquity should be disgraced for missing as in my Epistle VVhether I be to lerne mild vvriting of him his vvorkes pestered vvith disgraces compared vvith my Epistle to the LL. vvil shevv sufficienly This Spirit that uttered to your M. vvill argue one the same soule that I may vvel knovv vvhat prelate your M. meaned Daniel cometh forth by the prelates better aduise auctorising my paynes is dedicated to the LL. of your M. most honorable privy cousel to be regarded according to the sage honour of your M. governement They all saving he sent me seueral vvord of special favour some of them beleued that I had made the Bible as clear as any other book sayd that vvhat soeuer I vvould it should be done for me vvherupon I vvrote a request by a M. of that faculty that theyr Lordshippes vvold move your M. ether to recompense my longe paynes after great old promises or to giue me leaue to goe to the King of Scotland Thence I had sure promesse of greate recompense vpon bare copies not dedications of my paynes singular helpe offred to put forth the Bible in such playnnesse that a vvhol nation might sooÌ„ understand it see the glory certeÌ„ty of it Thither I returned avvnsvver that I vvold no loÌ„gerserve your M. if I vvere not recompensed by fiue monethes end by the begining of Lent The LL. sent me by D. Cesar this ansvver that they thought my studies not inferiour for iudgemeÌ„t in Divinity to any in England they bade me tell D. Cesar vvhat I vvould haue that he might moue your M. they further advertise your highnes I returned my mind that your M. should be my chooser that I vvold like best of that vvhich you appointed for me Thus a maÌ„ vvould haue thought that a coÌ„clusioÌ„ froÌ„ their LL. should not find coÌ„tradictioÌ„ from any vvhose voyce faith honour must be in the message sent from theÌ„ to me by D. Cesar Yet they vvere persuaded that the Archb. vvould neuer suffer your M to see the clear certenty of Divinity bicause you vvould so litle regard his bare Latin studies This theyr mynd vvas shevved me And vvheras they meant to haue moved your M. to bestovv on me the charge of London vvich he meant for D. BaÌ„croft this vvas noysed by the clarks of the counsel it vvas more talked that the Archb. vvould vvork him self any disgrace
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
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
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
Vlissen hovv he durst come to the vvorld of soules to Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This distichon standeth as a Dictionary for Hades vvhat place it is against vvhich yf the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had gone it hath bene a skoph to Hellas and had hindered all the proceeding of the Gospell But the Creed vvas penned vvith all circumspection that vvhen some Arian objected basenes that Christ vvent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nazianzen ansvveared that thence he brought soules to the body but they vver just soules therfore by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comon lodgment of all soules vnjust and just And so Eustathius Bishop of Thessalonice expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Lot of all that dy admitting Homers phrase on vvhom he commenteth hovv all Greeks after him speak in his kind And this much for Homer of others the rarer may be cited the comon are in all Hands Anacreon hath not much yet he hath in comon raâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simonides the vvittiest despising lifes shortnes and vanity telleth among other sundry vanityes vvhat riddance vvar maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as in Melanippide God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the immortall soule so Ibycus of the soule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Love of painful vertue Achilles and Aiax vvent to Hell Litle of Sappho and Ibycus as of the Last cited came to our age a fevv Lines yet both make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theyr end both vvorst and least fearing punishment Tragiques are infinit in this and Euripides beginneth here defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his very first vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Lycophron that of purpose studied for hard Langage yet here in he could fayn non but must take for the vvorld to come the comon and in one Tragedy ten times runneth on Hades hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Athenaeans comoÌ„ly their Epigram of 4000 slain vvil serve for Isaeus Aesch Dem. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They made Hel their common game By Hippocrat Cous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for the Septuagintaes age Menander telleth hovv Greek vvent then vvho thus speaketh of the dead to comfort one mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one sense Plutarch fitly ioyneth Aeschylus vvith an other Aeschylus sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are not well aduised that hate death which is the best medicine of all euels In Plutarch one ansvveareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is O Death D of Physique come For Hell is the onely hauen of the earth Having Haiden my helper I feare not shadowes For further auctors extant in Plutarchs time all of one mynd Plutarch comforting his frend vpon a Godly soÌ„nes death that he vvas in Hell therfore in good case and citing Pindarus Plato others many and as to one of hys mynd for the term Hades he may be as an vvhole Library And for plain sayings that they meant ioyes of high degree to be in death Pythagoraes Golden verses conclude that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same vvas their General opinion and not propre to the Samian Philosopher our old CantabrigiaÌ„ Sophocles vvho sayth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is better at case that is in Hell then sick past help The same elsvvher telleth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are dead And so spake Latins Scipio vvent by Tully as all to Inferos Yet had his place in Heauen Leonidas in Herodotus harting 300. against Xerxes Army told that they should sup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Inferos by Tully The argument aymed at a better case Novv hovv did the heathen term the place of Torment For that Plutarch citeth Plato He Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Iayl. Homer is vvonderfull herein teacheth that our old father Iapetus very carefully deliuered to his posterity the true religion of the creation and of Angels fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin deceauing Man And it is no Lesse marueyl that the Holy Ghost by S. Peter calleth Homers vvords from the fable vnto Iaphets trueth Thus Iuppiter threateneth his Angels disobeying to cast ech into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the comment ry prose term Black Tartarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will the disobedient into black Tartarus cast where ther is a black Dungeon vnder the earth wher be steel gates and a floor of Brasse As far beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades as heauen is from the earth So the Prison is Tartarus The rest of all escaping prison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chain that can hold all nature fast is in Homer in the same speach VVhen S. Peter telleth hovv God condemned the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh all the vvords from Homer and his prose commentary calling the fable to an old trueth And seing the highest so cometh dovvn to the capacity of Greeks dravving them euen by their fables phrases vnto the trueth vve may be sure he vvould neuer thrust into the Creed a speach against their vniuersal iudgement None may say that the H. Gh. knevv not Homers phrase and reason telleth that profitably his place is touched and nothing falleth out by chaunce Therfore S. Peter vvas directed by Gods vvisdome to temper his style to the Heathen capacities euen in their fable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch Fables touch the trueth So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin the Eldest Daughter of the Spirit maketh all men sin And in this speach Agamemnon confessing his sin to Achilles sayth that not he but sin vvrought Achilles iniury In Lydia the Poët lerned Ebrevvish Greek and much matter harping vpoÌ„ trueth The heathen vvould soon beleue that it passeth mans capacity to knovv vvher soules be tormented but that God keepeth them in Chaynes of Darknes by his povver their ovvn speach vvould soon make them vnderstand that The Rabbins from the creation-story speaches before all ornaments came to be made vvhen yet Darknes vvas vpon the deep call the Place of Torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The graue is also called by that once in Paul But in speach of the damned of soules it signifieth the place of torment As in Zohar Gen. 1. v. 2. the Ievves so spake the Deuels vsed the same term Luc. 8. 31. vvho desired the Lord that he vvould not commaund them to go into the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Syriaque folovving the Rabbique term And in Papistry dravving to the Lake burning vvith fier and Brimston as Dauid Ps