A Reply Upon Winton

TO THE MOST NOBLE, HENRY PRINCE OF GREAT BRITANIE, Grace & truth.

I N handling the LORds prayer (most noble Prince) at O • lands August 13. 1603. When I came to speak of the Kingdom to come, the matter called me to handle these words: Lord remember thou me when thou comest to thy Kingdom : & these: This day shalt thou be with me in Paradise, From which both I affirmed that the thief believed rightly, as all the Scribes & Pharisees, that the souls of the just, of Abel, and all that died since, went hence to that place wich Divines call Heauē. And I affirmed from Eccles. 3. & from the 12. & 2. Cor. 10. that the souls of all men ascend unto God: unto judgment: to receive according to the actions done by the body good or evil. And this I added from Apoc. 14 That the wicked are tormented afore the throne of God & the Lamb. This belonging directly to the doctrine of the Kingdom, I was to show how the Crede strove not with this: if the English had rightly expressed the Greke: he went unto the souls departed: as this, he arose from the dead, or from Hades, makes the former words plain. About this doctrine D. Bilson B. of W. hath dealt not well. A survey of whose dealings your G. shall see: that knowing how he is damned of himself, you may wish him to recant. First he agreeth with the truth in most strong sort: that, we have no warrant by scripture to deny that our Lord went hence to Paradise. His words are printed in Copies about ten thousand: that all may know how D. Bilson in his further pains confuteth the Bishop of winchester. He that will do anything in Divinity without warrant of Scripture shall anger God. Therfor D. Bilson is inexcusable when he goeth against that. An other article the right reverend father hath for Christianity, & the ground of our redemptiō: more ridiculous then anything in Machmads Alkoran: worthy to be written in great letters, that any running by may see to what strange cōceites he would draw the holy Prophets, Apostles, & Fathers, & all Britanie. In his Sermon thus the right reverend father writeth: fol. 154. The sense of the Crede may & must be • s • at Chri H • f • er his body was buried, in soul descended into that place, which the Scripture proprely calleth Hades hell, This few words are enough to shame all our nation forever: touching judgment in Divinity: since Publiq authority hath commended his work. Homer that expresseth all the Heathen vanities durst never bring this Divinity but only in a dream. In him and in Iliade or story of Ilion, called also Troy: book 23. v. 71. the soul of Patrocles killed saith to Achilles his Prince in a dream, requesting to to be buried, because the souls in Hades would not suffer his soul till then to come to Hades :

Oh bury me: that I may quickly pass through the gates of Hades.

They who sweat to make the Gospel of salvation in sadness more ridiculous then Heathen fables, should look for the extraordinary hand of God to send them to Hades quickly. What man that were not brainsik would think that the Cred should tell how our Lord in body crucified, dead & buried, should in soul be vnrecorded, whither the soul went, or where it should be till the body was buried. A Defender in title, a betrayer in truth, of our religion in Britanie, should b • told that better learning would beseme a man, a D. in D. a R. R. F.

All Jews would by this, & well might hold us the vilest that ever were since Cain's birth, if they could convict us to be of such a religion: & all Christendom would hate us, as traitors to the Christian faith. He that taketh upon him to defend the common opiniō: & once granteth all that the disputation required: & inventeth of his own brain that which none hold, injurieth all the state: and giving a Patroclean dream for the marraw of salvatiō, should have upon stuburne continuance in error the heavy Anathema maran Atha. The curse: Our Lord himself cometh to revenge him, pronounced against him. God commandeth that▪ 1 Cor. 16. And every commandment of God should be of as great reverence as his word in saying: Let light be: & it was.

An other condemnation of himself the right reverēd father hath in his survey fol. 543. Thus he saith: That Christ after death went to the place where the faithful were, the fa • h • rs affirm. Thē, if Abraham's Bosom be the place where the faithful were, & they wear in Hades, by the Grek fathers infinitely using the phrase of the Crede: The Hades of the Crede & Abraham's bosom is all one. It is strange that a reasonable creature should make a book against himself. A further condemnatiō of himself he findeth from Luc. 16. The holy Evangelist most eloquent in the Greek tongue, & writing to an heathen Prince Theophilus Asiarches one of the Lord's of Asia bringeth Abraham talking with the Epicure in Hades.

Now heathen place all souls in Hades, and Theophilus would so understand S. Luke: that Abraham should be there. And disputers together be always holden to be in the same world. The right re • erend father would prove that Hades is Hell, from this place: which most mightily proveth the clean contrary; that the faithful Abraham who went hence to heaven, Eb. 11. & there abideth till the resurrection, was in Hades. So the term is general for the world of Souls. And auctours whom he citeth would have taught him so much: Chrysostom in a Greke Homilie, not yet printed: of Lazarus & the Epicure. Theophylact citing many Divines: upon Luc. 16. Tertullian Ambrose, Chrisologus cited by himself, on that place: & Josephus cited also by himself, expressly placeth Abraham's bosom in Hades. And that work is so agreeable to the common judgment of Greece, that the work is fathered upon Irenaeus the ancient Bishop nere the Apostles,, and upon sundry others of fame. And whereas the Doctor would have Hell low in the earth: and must grant that Abraham is in Heaven: so the speech should be ridiculous: that in a Dialoge one should talk with one above his head of such infinite millions of miles distāce. And the speech of lifting up the eyes argueth equal height: So Lot lifted up his eyes & saw the Land about fair, Gen. 13.10. So God said to Abraham lift up thy • e ey • s & behold the place where thou art. Gen. 13.14. The third day Abraham lifted up his eyes & beho • d the p • a • e • f whi • h God spake to him &c. So Abraham l • fted up h • s eyes & saw three men, Gen. 18. So Abraham l • fted up his eyes: & behold a ram was in a thicket fast b • the horns. So Isaac did l • ft up his e • es: and behold Camel were coming Gen. 24.63. And in the next verse. Rebecca lifted up her eyes, & saw Isaac. And in Jacob's story six times that phrase cometh. This speech being so usual, no D. should bring strangeness upon it: But D. Bilson doth and trobleth the simple: & disputeth against himself. For the use of the phrase still argueth vewing in equal soil. An other term chasma trobleth the right reverend father. A deep gulf he doth expound it: from his own authority. Hiatus, or gaping, were fit▪ when a man gapeth, men consider not how deep the mouth • s: but how wide. In Zach. 14. • n the lxx. mount olevet shall be parted into a great chasma : half • astward, & half westward. Ther the blind may see, that no • • he depth, but the widenes cometh to be considered. So Babish • he D. is in all his writing. And • is unspeakable blindness appea • eth in this: He rejecteth heathē Greke with odious terms: and • reameth that the Apostles had • peculiar Greke of their own; • et every whit of the N. Testament is penned in Greke as heathē or Jews before understood the phrases: & the heathen had held the Apostles wicked Sophisters, if heathen terms had not been in heathen sense: or in school points, such as Pharisees would grant plain. All trades have peculiarity in general words, drawing them to particular understanding. But then all of the faculty take them alike. Four Greeks are in the New testament: These four Greeks the Apostles have. The heathen, used as heathen meant in speech to them: or, heathen terms used as the Greek translators of the old testament used them: or heathen terms applied in new sort to Hebrew, plain by itself: or heathen Greke applied unto Thalmudik or Jews Doctors phrases. Further cometh none by the Apostles. The Devils language goeth further in Abissos : to the wicked Cabalistes manner in Zohar upon Gen. 1. Darkness was upon the face of the Pit. Ther they say that resembled Gehenna : & call the depe Gehenna. For all these points D. Bilson showeth himself a Babe: & sometimes goeth beyond all. Hades nether by heathen, nor lxx., nor Apostles, nor Talmud is ever Hel. yet his headstrōg unlearned head will have it so: Halting afore Creples: & hoping by much babbling to be heard. The lxx. take Abissus for the grave Ps. 71.22. Thou diddest make me alive again & diddest bring me again from the Abissos of the earth. S. Paul. Rom. 10. followeth the very same phrase for the resurrection of the Lord▪ say not in thine heart: who can go up into heaven? I mean, to bring Christ down : or who can go down to the pit; I mean to bring Christ from the dead ? But if thou confess with thy mouth: that Jesus is the ETERNALL: & believe in thine heart that God hath brought him frō the dead: thou shalt be saved. S. Paul alluding to Moses David & Jonah spak to Jews how in two points Divinity stood & telleth what Moses & all the Prophets taught: even the incarnation & resurrection: and expoundeth himself: speaking of Jews rejected▪ showeth their stubburnesse: that having but two points of difference, the incarnation & the resurrection, both proved most strongly, rebel against the light. And here D. Bilsō leaving all heathen, the lxx. all the Prophets Hebrew, all Talmudics can run to the Devils Luc. 8. for a phrase.

Whereas when S. Paul wrote to the Romans, none in the world had used Abissus for Hell: saving the Deuels in S. Luke's Gospel written but seven years afore: & Jews of whom he spake never cared for S. Luke: and denying both the incarnation & resurrection, would not hear of further matter never taught in Judah: and that, spoken in terms meaning to all Jews clean another matter. Hence all that have eyes to see may behold how blind D. Bilson is: which hath nether Grammar nor Divinity: nor love to the truth. He citeth Oecumenius there: and omitteth his words that make this plain: and dissembleth the best learned Chrysostom. This cauterized conscience should be reproved sharply.

Now the third kind of Grek, the Apostles following the Hebrew, Deut. 30. D. Bilson little considered, how the going up to heaven, and going down to Abissus is of our minds, not of our Lord's actions. The chaldy exposition, of heard terms in Moses, maketh that plain. The work is called Targum Ierusalemi. And thus it speabeth. The law is not in the heavens to cause speech oh that we had one like Moses the Prophet, that might go up into the heavens, & bring it unto us, & preach unto us the commandments, that we might do them: & the Law is not beyond the great sea, to cause speech: oh that we had one Like Jonah the Prophet that might go down into the great sea & bring it us, & preach the commandments that we might do them. Thus the Chaldee showeth that for our action of the mind this was spoken: as forbidding blame of hardenes in the Law. And the Rabbins which have in fragments yet the flowers of all the N. Test. they seme to have turned these words of old, unto the Gospel: by this speech of Jonah in the walls belly. The later Rabines compiled most ancient. And for this cause S. Paul might take Abissus both for the grave, as Oecumenius doth, & allude unto the sea: as Chrysostom taketh the word. So it may be easily seen how for the Apostles translation of Hebrew, D. Bilson seeth nothing. So had the sorrows of death, act. 2. are from Ps. 18.5. & Ps. 116.3. a speech known to all Jews: for the natural sorrows, that always cometh whē the body is wounded, that the soul cannot tarry in it. And whereas S. Peter act. 2. was to show that the disciples did not steal the body of Jesus our savior, but God omnipotent raised it up: disannulling the sores that were done by nails & spear: D. Bilsō would have the term death here to be the second death: and that S. Peter should by term of death in a just soul mean the second death: to make the holy Apostle the foolishest & the wickeddest that ever spak with tongue. He had the resurrection of the body to speak of, and where the governors were Sadducees & believed not that souls were immortal, wisdom would that his tongue should give no cause of further pleading, till the resurrection of the body was granted. And though the Pharisees held souls to be immortal, yet they believed not that Messias should arise from death: & if S. Peter should have gone to further matter never heard, that a just soul should go to hell, whereof no cause of speech was ever afore moved▪ he had bē held not a teacher but a betrayer of Christianity. Moreover the term of Second Death, which D. Bilson would have meant by Peters term of death, is nether Ethnice, nor in the lxx. nor hath any Hebrew in the Bible for it. Therefore it should not well be used before Sadducees, & the common multitude of the world. & never any used Death for the second death in speech of the Godly. And to say that our Lord's souls tasted the second death, that is the highest degree of blasphemy against our Lord. The fourth use of heathen Grek cometh in this king: Rabini{que}, & school speech in use, though the tetmes come from heathen. Chalcedon Apoc. 21. for Nophec, the Carbuncle, Ex. 28. is Greke in sound: but not as Pliny taketh the Chalcedon, but as Targum Yerushalmi doth upon Ex. 28. So, Take the beam out of thine eye: Barbmel upon Hosea's. and Mat. 7.80. for a Camel or Elephant to go through the ey of a neddle: that is a Jewish proverb. for promising a thing impossible as in this: Are you from Phumbadita, (a town of Jews upon Euphrates called also aelgaber), where an Elephāt is trust thtough the whole of a nedle. And the Gospel hath that for the impossibility for a rich man to go into the kingdom of heaven. So these speeches the world to come, Paradise, Gehenna, eating & drinking in the kingdom of of heaven, the kingdom of the Messias: these be Thalmudiqs in meaning: & used in the N T. So, S. Paul. 2. Thes. citeth Esa. 11. in the Rabbin's meaning upon Es. there, extant yet in Jonathan Ben Vziel▪ That the spirit of Christ his mouth shall kill the wicked Romulus or Roman. The Greek fathers as Chrysostom upon 2. Thes. 2. and Oecumenius upon Apoc. 18. saw that from Rome the power should arise that by learning should be over • hrowen. Arias saw the blow and left out RomuIus. So whē by S. Paul Abraham is in heaven: Heb. 11. with the people of God and in eternal joy, and equal to Angels: by the Greek Philo. in Abel's offering fol. 88. & by Rabbi Azarias translating him to Hebrew in Maor Einaim fol. 34. to show the Perpetual judgment of the Jews: & the same in Paradise as all the just: by all Rabbin's; and in Hades by S. Luke Ch. 16. These three, Heaven, Paradise, and Hades in the Godly differ not one whit. Justin Martyr is cited by D. Bilson: Question 75. to make Paradise out of Hades: but Justin in Monarchia showeth fol: 167. in Steph. edition, that he is sophistically cited. And so any, not partial, would judge from the words cited. In the same kind is the term of the Second death, used: & only by Talmudics as I touched: and by them it must be expounded. Onkelos hath it: Deut. 33. and Jonathan, Es. 22. & Rabbin's infinitely: & used in Ap. twice, and in their sense: for a misery to the soul in the perpetual hatred of God. And by Rabbinnes this phrase should be expounded: and a reason rendered why the Rabbin's invēted new terms for the place of souls. In all these kinds D. Bilson showeth himself most unlearned. Heathen Greek he casteth of: Because the Poetes were wicked: as though only they used Hades & not all sortes of Greeks: and as though all the world was not Godlesse when the Apostles first called them with speeches from Homer, Hesiode, Epimerides, Aratus, Menander, Aeschylus, Pindarus, Sophocles, Euripides, Aristophanes, Hypocrates, Plato, Demosthenes, Aristotle, and all noble Greeks, in some noble word. Of this I have compiled a Dictionary for all the words of the N. Testament, for your G. which I left at Francfurt: & go to print it: if I can find any Printer: of Characters pleasant in Ebrw & Greek, and at leisure for this work. And as he despised heathen Greek, so the Greek tongue gave him such a blow as will make him ridiculous to all Greeks while the world standeth: in saying that our Lord went from Paradis to Hades : as from England or Scotland to great Britany, frō Winchester, to England, from Paul's to London. while there be men in the world that know Greek & his words they will think him a simple Graecian. And where he forgeth new Greek for the Apostles, he doth them little honor. They were sent to teach the wicked world, & of necessity must speak in terms, meaning as others before spake: and the heathen would have otherwise held them wicked sophisters and not holy teachers. So Doctor Bilsons Doctrine beseemeth not a Bishop, and a Christian. The despising of Rabbin's because they be wicked is no wittier. The wicked enemies testimony is the strongest of all human. And for many partes of the New Testament, in speeches & stories plain to them, but strongue to heathen, they are our best assistance. As for this Remember thou me when thou comest to they kingdom & this day shalt thou be with me in Paradise : The Rabines would all swear that these words were plain: that they held the souls of the just, to go hence to God's joy & Paradise to be the name of it, and not then first opened: but opened first to Abel the just, they would never turn our Lord's words to Sophistry: that the sad thief seeking, grace when the human soul of Christ should be in his kingdom & our Lord should say nothing to that: but preach of his Godhead upon the cross, where he most hid it: and should leave the thief, and his mother & S. John & all the troupes vncerten, what should become of his most holy soul: specially when the night before he told them, I DOE GOE VNTO THE FATHER. The deadliest enemy & most impudent would be ashamed so to wrest words. Though shifters who knew not Paradise to have received all the just hence, took strange license, a Doctor & a Bishop borne in the light of all learning should blush to follow them. Whosoever uttereth a devilish fancy, though he can cite an auctour, should pay for it, as the principal auctour. God forbiddeth errors. And in the truth, the enemies testimony, as Epimenides, Aratus, & Menander have God's warrant. All the Scribes & Pharisees believed, that every just soul went hence to Paradise: as was touched: & the sage Doctors even in the first chapter of the Elder Talmud, begin the kingdom of Messias in the world to come: as S. Paul Fb. 2. speaketh of it: after the common agreement of the Doctors thē alive. And if Christ his own soul should not be the noblest in that journey: all the New Testament speeches were disturbed. And many most sure rules for the just are in the Law that they go hence into God's joy or heavenly city. Enoch was taken up. Gen. 6. into Paradise Eb, 11. in the Arabiq translation. Sem, Abraham, Moses, Joshua, David, Daniel, were of equal piety: therefore their souls were taken up hence to glory. And this standeth sure for all that keep God's covenant: I will walk amongst you: Leu. 26. whereof a Rabbin or Hebrew Doctor R. B • chay writeth thus: you must not understand that of promises corporal, but of the promises touching the soul in the world to come. And our Doctors gather this hence, THE BLESSED GOD WIL CARY THE IVST PEOPLE INTO PARADISE AND HIS GLORY SHALL BE AMONGEST THEM. This divinity is often̄ confirmed in the New Testament, as in John 17. I will that they be where I am 8. 2. Cor. 5. We know that if this earhtly tabernacle of ours be dissolved, we have a building from God, an house not made with hands, eternal in the heavens. Thus the New Testament speaketh most agreeably to the Rabbin's speech: as it hath but two points differing from them, the incarnation & resurrection. if the Jews can be persuaded of those two, they will admire all the rest as eloquently agreing with the pure and the best of their doctrine. A Rabbin at Basil 1598. made this known to the Scholers there: who being taught in long speech, how the Apostles excelled in all Talmud skill, when the party was gone to Zurich desired the Professors to write to them of Zurich, to request him to return. But the party could not: yet left in print that which might move him: & moved one Jew that now is in Cambridge, as Merchants of Stode say he confessed there, to be a Christian: by the CNOstantinopolitans Jews petition of instruction from England, and by answer to him. And all would admire the New Testament: being expounded according to their speech to whō the books were written. But when Latins which were rude in the Greek and Hebrew of the Apostles age, must be cited, by Doctors as rude, darkness & confusion will take all. D. Bilson ignorance thus appeareth. He took in hand to defend Ar. Whitgift: that our Lord his soul went hence to Hel: and not hence to heaven. All sides agree that no further journey was taken out of the body but the return from Hades to it. So he took in hand to defend D. Whitgift. But he betrayed him to his eternal shame: in that he imprisonned many, persecuted more, and urged some to death upon consequentes for denying that our Lord went hence to Hell. D. Bilson yet betrayeth him: to smart for his heretical disturbāce of the Church: and joineth against Whitgift with the adversary: that our Lord went hence to Paradise. This matter is past all denial: that D. Bilson betrayeth Canterburies cause: to show it to have been heretical and Sathanean: that the Prince might call him to heavy judgment.

And while D. Bilson is of any authority, D. Bancroft following D. Wh. must needs be holden an heretic. But this only is not D. Bilsons wisdom. more he hath. Whereas he bringeth scripture for himself and his adversary, & must plead that King Edward the sixth was of his mind, and Q. E. and the King your graces father; seeing he saith as doth his adversary, and, by D. Bilson, God & the Princes say the same, it is evident that if he rage against any one for saying that our Lord went hence to Paradise, by scripture, by our Princes faith, by D. Bilsons faith, he rageth against God, against the Princes and his own soul. But all this doth D. Bilson. His words shall be commended plentifully to all posterity. Thus they stand in his sermon book fol. 419. speaking to M. Jacob. Tell then your abettour that all the realm will take him not only for a railer against all honesty, but a liar against all duty that voucheth so confidently: King Edward the sixth and his subjects held that Christ his soul never went to Gehenna: and the realm knoweth the Qu. oath, as also the Qu. aduentureth her eternal state. These be not states to come within his unclean mouth. He may do well to remember who they be of whom it is written▪ They despise government: and speak ill of them that be in authority, as raging waves of the sea, foaming out their own shame. Thus the wise Doctor, & right reverend father blasphemeth God & the King: raving against that which he himself proveth true, by all strength that scripture and God hath. But the right reverend father is not con • ent with all this madness, to betray D. Wh. and D. Bancroft▪ and to prove his adversaries cause, by scripture and Princes consent, and to rave against all: but he will have all Graecianes that ever have been to hold him witless. That our Lord should go from Paradise to Hades. So he hath gone from winchester to England. Grecians would tell him he might as well say the one as the other. Wher Hades is general: and by circumstances of difference is sometime heavē, sometime Hell. And if he care not for profane Grecians oratours and Philosophers, from whom a Greek oration was printed at Francfurt against him, and another at Hannaw, Greek Divines shall as generally damn him: as void of faith herein, none of them ever believed that any soul went from Paradise to Hades, or yet to Gehenna.

But the extremity of his error for which all Christiandome should reprove him standeth in these words, for the meaning of the Creed. They shall be written in gteat letters that one running by may read what fabulous Divinity D. Bilson bringeth, for the chief sentence of all our salvation, and rebelling against the most clear light of our hope, Fol. 154. of his Sermon book thus he dreameth. THE SENSE OF THE CREDE MAY AND MVST BE THAT CHRIST AFTER HIS BODY WAS BVRIED IN SOUL DESCENDED TO THAT PLACE WHICH THE SCRIPTVRE PROPERLY CALLETH HADES HEL. These wodes are past denial: while his copies continue: and I mean to help him with some thousādes moo: that if he will needs win the spurs the rowelles may stick in his side. If Pagans, Machmadistes, and Jews should hear D. Bilsō make a sermon with these words before D. Bancrofts G. with his approbation, they would & well might say, that the foolishest of all Homers fables had as good Christianity, as his G. that suffered this to be printed, and the others Lp. that no more honored the Lord, that (as we say) bought him with his most precious blood. No Christian ever thought that a man's soul went not to Hades till his body was buried, nor any in Homers Fables being awaked: only Achilles in a dream of his knight Patrocles killed by Hector, thus hard Patrocles soul complain, that the body being unburied it could not go to Hades. Iliad 23.

Slepest Achilles; thou hast forgotten me: thou never diddest so while I lived: only since I died. Bury me quicly, that I may pass the gates of Hades. The souls the forms of the dead keep me alouff: and suffer me not to passover the Ocean: but I wander fondly by the soul of broadga • ed Hades.

Thus the right reverend father may see, that his Lp. hath no fellow for Divinity but his abettors, and Achilles dreams. The burgesses of the Parlement are very patient that lent him the title and revenues of a Lord after this Patroclean Divinity. He that spake and the world was made, will send him to Hell forever & ever: or teach him to reverence better these words Eb. 9. when Christ came an high sacrificer of the good to come, by a greater & more perfect tabernacle not made with hands, I mean, not of this building, nor by the blood of goatbuckes and oxen, but by his own blood he went once for all into the sanctuary, having found eternal redemptiō. These words shall make him confess, not only so far as he hath confession made, that our Lord his most holy soul went hence to Paradise to the hand of God, to the sanctuary, to the third heaven: but also, that our redemption was then found: and no addition must be joined thereunto. And this tendeth to the same purpose, following there: that Christ by his eternal spirit offered himself in his blood without blemish unto God: that death being performed the called may enjoy the promese of eternal redemption. As Aaron's sons adding to their office were killed for strange fire: so D. Bilson for his dream, that our Lord went not to God till the body was buried, (by all Greeks to Cateltheineis Hadou is to go hence to God, for 3000. years use) should think that he must go into a fire which he hath kindled. These words tell the same that S. Paul afore told. For abolishing of sin by sacrificing of himself he appeared before God. All sage know that from the body immediately upon these words the soul was to appear before God: and to rest in that payment. And I think never any that toke Hades in the Creed for the place that received our Lord's soul, took it for any other then that which received it leaving this world. And D. Bilson will be the first and the last of all not following Homerique and Jews fables, and heathen in Plato and Phlegon and such that said, the soul went not to Hades till the Body was buried. This also might break the heart of D. Bilson, if he regarded the only reverend father, the Lord, the great, and the fearful: Eb. 10. By God's will we are sanctified: which stay upon the offering of the body of Jesus Christ, once for all. And again: cap. 10. Having therefore brethren confidence for entrance into the sanctuary by the blood of Jesus, the way which he dedicated holy and lively by the veil, that is his flesh, & an high sacrificer over the house of God, let us come with a right heart and fullness of faith. &c. S • . Paul & the Jews to whom he wrote knew that as the high sacrificer might not go from the inner tabernacle to Gehenna, before he returned to the tabernacle of this world: So our Lord might not go from heaven to Gehenna: nor at all anymore to Gehenna, then the high sacrificer might carry the holy blood thither. But D. Bilson will be wiser then Moses and the Prophets: and of further reach then the Evangelistes: and more practique then all the Apostles: and Greeker then Prince Theophilus and all the Asiarchae, for whom S. Luke wrote: and as good a dreamer, when he should not sleep, as Homers Achilles. And thus all his acts may be set in one view. He took in hand to defend D D. Wh. and B. G G. That our Lord went hence to Hell. Then he betrayeth: and bringeth all the authority of Scripture against them: only with swelling Titanean fables what he can challenge, and verbis sesquipedalibus he maketh the wisemen fond. Secondly, he fleeth to his adversary and carrieth the victory to him from God, from K. E. and from Qu. E. and from K. I. and from the right honorable the B. of. W. that is from his own soul and from all the Phalanx of their army. After this, to make stationers beleve he had not betrayd Cant: and London: he rageth against himself: and against God and the Princes and their faithful, pretending to rage only against one of that consort: hoping fools would not see, how raving against one he blasphemeth all that be of that mind. Yet all that have their eyes in their head must see and say: that D. Bilson blasphemeth God, the Princes, and the B. of Winchester. Though the King see him not, he that hath his eyes like a flame of fire will teach him as Alexand. the coppersmith, not to blaspheme.

Then he betrayeth also all that ever spake Greek: that our Lord should go from Paradise to Hades. So all Divines of every wing, Gentiles and Jews will marveyl at going from Paradise to Gehenna. So he betrayeth all Philosophers, who thought all souls went presently hence to Hades, to God: to a state unchangeable. Plat. Leg. 12. after all this he passeth all waking fablers, that a soul should not go to Hades till the body was buried: that all men should presently bury their dead. Thus he dreameth that all men & God himself should be mocked. And his headstrong dullness will needs have Hades to be Hell, thouh his own auctour Andreas in Ap. 20. say: Hades is the place that receiveth our souls. And Soudas say: To descēd is to leave this world. So the Bible for Divinity, the Talmudics for Hebrew, Greek oratours Philosophers and Divines for Greek: his own side betrayd the other side made victors by him, and confirmed, all loguiques that ever wrote, all common wit for souls passages all these are nothing with D. Bilson: as though he were a Samson vnpolled & all against him had but Palastean bands▪ neither doeth he see what house he would pull down to dash out all his wits. And this much for the right reverend fathers crossing of my doctrine for the Kingdom of heaven, & his passage hence to Heavens: by Eb. 9. to Hades, by the Crede.

Also for Christ his kingdom on eart • I shown how of Nathan David's son Joseph was King of the Jews by right: and Mary Nathan's daughter. And that Solomon's house was utterly extinct in Jeconiah. This D. Bilson crosseth, whom to reprove I printed in Ebrw & english David's family. So I hope all i • defended: and I fear no blamer.