An Explication of our Lords Soul Going to Paradise

AN EXPLICATION OF THE CREDE, FOR THE ARTICLE, 〈 in non-Latin alphabet 〉 How that speech hath ben used, of east & west since tongues were, unto Plutarch’s age beyond the Apostles, vniform in one tenor, for leaving this world: in speech of souls departing: & not more in the wicked which went to torment known, or in the vncerten, whither they went, then in the Godly, which went presently to loy: with a declaration how K. Ed. 6. so held it: whose religion in the same sense the Q. swearing to the Gospel, meant to defend: To the most reverend John whitgift D. in divinity, Archb. of Canterbury, & Metropolitan of England.

Y OUR Graces zeal, how you will burn in this opinion, that Christ descended to Gehenna, & your usage of the Q. authority to have your conceit accepted, hath caused exceeding great harm in the Church of England, & is like to cause more unless God give you grace to acknowledge openly how dangerously you were deceived. You gave great advantage to the families that refuse your assemblies to make their cause seem good: and so far that some adventured their Eternal state, upon their cause. For thus they reasoned. They who hold that Christ's soul went to Hel, Gehenna Hel, make the Gospel to tell a Lye. Where, it is certain, he went to heaven: But the Church of England (say they) doth that: Therefore, belying the Gospel it ought to be refused. Now such as dealt with them from you denied the proposition: which religion of truth would not have denied: and granted the assumption: as betraying the Q. religion. For Hell in our Divinity & translations of the old testament signifieth but 〈 in non-Latin alphabet 〉 Sheol, that which requireth all to come to it: and 〈 in non-Latin alphabet 〉 , Haiden, the world vnseen. Generally, Hell is that world which haleth all hence: whether Joy of Paradise; or Torment of Gehenna, be their lot there. Your defenders amazed at the term hell: & not knowing the religion of the realm, missed, as I said, to Deny the true proposition, and to grant the slander, in the assumption: Therupon the adversary family, thinking that one as your G. should not be ignorant what religion the Q. hath sworn to defend, was hardened in their condemnation of the truth: & some, holding on to their death & shortening of their days, ventured their Eternal state on this; that in the issue, joined vpō in disputing, they held the truth, & that yow were deceived. So the Q. subjects by your want of divinity came to their death, by holding that which the Q. hath sworn to defend. And many fearing to be of their mind 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 yourself in speech to a D. that told me, blasphemed one as being of their family (whom they held, their deadliest enemy) for that in this syllogism he would. grant their proposition. Y ou might better have joined yourself for agreeing in the assumption, to slander the Q & all the religion of the realm. Your eyes have seen by the same D. if letters in carriage perished not: how the Lerned gentry censure, that if the party blasphemed by you would handle to the full of his knowledge that for the descent of Christ into 〈 in non-Latin alphabet 〉 it would be as well accepted as anything that man's peynes ever studied. Yet you to hinder all his recompense demanded in print (as the Q gouvernement should be thought honorable, & promised most honorably) take occasion of exception, where better desert then the former & of more daily use, was exhihited to the good of the Church: & being in this giddines of gouvernement, you held on beyond all loyalty & Christianity to force the party grieved, approved over the world, & by the furthest enemies as the likest to procure the common good of Christendom, him you compel to show his monstrous recompense by you: after word was sent him by a M. of request that the Lord's thought him second to no scholar. The time was when you could send him word that by your faith he deserved as good a place, as you yourself had, & made him likewise a match in learning with the best. Gehenna marred all that good (which I hope to banish from your Crede) In M. Barowes case & Grenewoods. The term HEL, being 〈 in non-Latin alphabet 〉 Hades in Greek, & 〈 in non-Latin alphabet 〉 Sheol in Hebrew, Inferi in old Latins, must be expounded as the orginal 〈 in non-Latin alphabet 〉 in the Crede, & whereas our old translations use HEL for 〈 in non-Latin alphabet 〉 sheol still through the prophets, where properly the loss of this world only is meant: (when further sense cometh, the argument carrieth it, not the words force) HEL must be taken (as in old Saxon when they knew no Gehenna) for the state after this life: whether the party is hailed. Now 64. times 〈 in non-Latin alphabet 〉 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 speech of the Godly, nether should HEL in the Crede mean anything else but the world to come: the world of Souls. We may not be so simple as not to know our own language. Likewise HEL cometh nine times vpō 〈 in non-Latin alphabet 〉 in the New Testament. But never in all those places doth it signify Gehenna. As twelve times Gehenna is in the Greek: & there HEL is in your graces meaning. But 73. times in a general meaning of separation from this world, & such lot, as in the matter followeth, cometh it in both testaments. Wherefore the common use of the term should make the Crede not strange to us. This I delivered as a most constant truth: and shown that our L. was to sacrifice himself for sin here in this world: where we might see it: & believe it: and that when he had poured out his soul to death, a Sin offering, there was no further suffering: but all suffering was fulfilled: and that our Lord went presently through the veyl of kis flesh to Paradise; to heaven, to his hingdom, as the thief believed: and his own tongue taught: & as he commended his soul to the hand of God. Now a narration in brief for the profane world, must speak of all this but generally: HE DESCENDED INTO THE WORLD OE SOULS. 〈 in non-Latin alphabet 〉 Descendit ad Inferos: HE Descended to HEL. The force of the Greek maketh the matter plain; 〈 in non-Latin alphabet 〉 as 〈 in non-Latin alphabet 〉 , Vnseen. The world vnseen to us that be here. Plato bringeth it pleasanter of 〈 in non-Latin alphabet 〉 to Delight. Holding all true happiness to be 〈 in non-Latin alphabet 〉 : In that world, into which our L in the Crede is said to have gone: 〈 in non-Latin alphabet 〉 shaal the Hebrew cometh to the same effect: TO REQVIRE: as requiring all, simply, to come thither. So the tongues of both testamen • es have a sure mark in the tërm, that none should be deceived: who had any whit above bare Latin studies. Seeing the story of our Lord 〈 in non-Latin alphabet 〉 is the glory, the crown, the pearl of all story, and his souls story in the passion the chief in all the Gospel, and such as must be daily cited over all the earth in the Abridgement of our belief, & was penned in the Crede so sure for speech that no Jew nor Gentil, from Babels breeding of tongues, till the Cred was penned, can be found to differ from one common meaning; it was a pitiful thing that Sectaries should pick quarrels with the Q. where all the wit of men or Angels could not find fault: & where the Q. meant no further them the blamers knew to be true: That Christ his immortal Human soul left the body fully, & all this world, & went (as all the holy are said to have gone) into Sheol, the world of Souls It would make a man's heart to bleed that in so plain a case, men should not be told that their mind diffred not from the Q. how they were senseless who blamed that which they allowed, The four Evangelistes, the Man, the Lion, the Ox, the Egle, all full of Eies, and penning four times the redemption for the worthiness of the matter, these all four will condemn us for beasts, blind, skurfy, larne, & unclean, who would overreach them all, to bring from Satan's spirit a journey to Satan's Lodging, which should utterly disannul all the Holy Bible. The Bible, whence true religion cometh, & where the place is of all divinity. Whence, 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 whom Christ sat, that all, all the Evangelists touch: omitting nothing: and he that cannot find a going down to Gehenna for Christ in the passiō story, & would find it from the prophets or the Epistles, he hath little considered in what place every article should be most fitly taught. Some places trouble some, in the Epistles S. Paul writeth: Say not in thy heart who shall ascend to heaven, to bring Christ down, or who shall descend into the deep: to bring up Christ from the dead: There the term Deep may trouble some: because it is strange. He meaneth by the DEEP but the grave: forced to that word from Moses text alluded unto. where he hath: who shall go beyond the sea? For sea & for the grave his 〈 in non-Latin alphabet 〉 Elegantly serveth. Again S. Paul saith that Christ descended 〈 in non-Latin alphabet 〉 David gave him his phrase who in the 70. saith in thanks for preservation from death: 〈 in non-Latin alphabet 〉 , Ps. 86. 13. For the conjunction that the soul hath with the body, to make one person, the terms proper to the body, are spoken of the soul: or of the whole person, as in Eph. 4. The Ps. 88. often cleareth the speech with other terms of equal force. My life is come nere Sheol, 〈 in non-Latin alphabet 〉 . Sheol, Hell, nere death. Again: Thou hast set me in the pit 〈 in non-Latin alphabet 〉 In darkness: & 〈 in non-Latin alphabet 〉 by S. Paul's term, 〈 in non-Latin alphabet 〉 , by the 70. Again wilt thou do wonders for the dead: Shall 〈 in non-Latin alphabet 〉 the dead rise up & praise thee. And 〈 in non-Latin alphabet 〉 here must be expounded. DEAD by the Hebrew, & not as Galen useth the term: and so HEL in the Crede, not as from Papists: but from our own translations, where the matter telleth what the term must mean. So I expounded S. Peter 1. 1. Ep-3. that his Godhead & Eternal Spirit made alive his Humanity: joining the soul to his body: which spirit preached, at the beginning, to the first spoken too for that by God: to them who by Job's phrase, are now but spirits, their bodies eaten by the waters, & (by sure rules from Es. 42.) are in prison. The sum of my exposition is in print. And if your G. cannot see that I cleared Peter more then any before, it is because you never knew the use of Hebrews, according to whose meaning the Apostles speak plainly: where ignorance bredeth curiosity to trouble all religion & all the world, under pretence of deep study in the fathers: where the cause must be opened by ancienter then the primitive Church, for any Turk or Jew. Here also served that common saying from Epiphanius: that all the fathers were in 〈 in non-Latin alphabet 〉 & that Christ went to them: now they be in heaven: When the resurrection brought a new world: and a new phrase for their place: Yet they nothing altered, their place but be yet in 〈 in non-Latin alphabet 〉 , in paradise, in heaven, in joy. And an Hebrew Child would soon conceive what Epiphanius autourmeant. After 300. years when the term 〈 in non-Latin alphabet 〉 was left as particular to the wicked, & Christ's case known: many Credes wisely & lernedly left out the article: which contained but absolute death, in a soul immortal: & without the phrase, the matter was granted. So Eusebius in his apology meddleth not with it: as containing no matter litigious among Christians: so the Nicene Crede & Athanasius left it out. This was the sum of my speech: In this sense I handled the article. For the salvation of your G. desperately bent to burn for Gehenna for Ever. Your G. hath in print my mind in the Epistle to the Lerned nobility. I requested your G. as you know, when you ceazed upon that Epistle, in 400. copies, to chose out 400. whom you would, (if you mistrusted my choice) to judge whether the Q. and the nobility with Doctors & all sortes were not well advised when they meant to have mended the breaches of the temple: & might, with small change, have made former pains, that in the Geneva, glorious forever. And if 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 have touched the Q judgment (against which you turned her authority) a fuller declaration of the cause shall be afforded. Now for the Q. judgment, & the whole realms. Let us consider whether I accused you justly of turning the Q. authority against her oth: when you used the high commissions gravity to grieve me: So that the LL. were ashamed, & desired me not to record it: and yet I did not tell the fourth part of those vnhonorable partes which might justly place you lower where you should offend less. Thus I reason. Edw. the sixth and his subjects held that Christ' his soul never went to Gehenna: The Q. & her subjects set up religion in the same sense: as all the first parlement will show: Therefore the Q & all her good subjects mean to die in this faith that Christ went presently hence to Paradise. For K. Ed. Peter Martyr his chief, & Martin Bucer, Duo fulmina belli Scipiadae, as good divines as the world saw these thousand years, who held the stern of religion in the realm, they show the kings mind. They were his tongue, and his heart. I mentioned your error, somewhat phantastical, among the Lerned of Basil: whereupon they sought out Bucer's mind and P. M. and shown Bucer's Cathechism: and preached openly upon the article in my mind: from both those rarely Lerned fathers, whō God so honored that their bones should not rot in the apostatical Land that so soon shrank from Paradise to descend to Gehenna. Your tutor D. Pern might somewhat deceive you: But you should have tried the tongues yourself. In this Q. time M. Anthony Cevalerius in Cambridge schools spake afore the whole vniversity: that Sheol 〈 in non-Latin alphabet 〉 never signified Gehenna: being 64. times used. D. P. heard him. And I heard of one that left the vniversity a little before, who held this your mind in answering for his degree: But was generally misliked. And beside him I never heard of any mine elder but all granted that our L. Soul went presently to heaven: saying your G. into whose head by reason of your bare Latin studies for Infernus, the manifold points of this question cannot so soon be beat̄. The 〈 in non-Latin alphabet 〉 that to descend to Hell in the Crede is to go up to heaven, maketh you so amazed, that you rage & take against all the realm. But I plainly accuse you. The realm knoweth the Q. oth. Now let us search the Scripture fully: both for this phrase, & the word Sheol 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 : & for the Prophets manner of speech for the world to come. In the Scripture the law is to be looked unto first: & therein the patriarchs tongue. Jacob saith when he thought that Joseph had ben dead: 〈 in non-Latin alphabet 〉 . I will descend unto my son mourning, into HEL. This one place might give your grace sufficient warning that the heathen manner of speath Which the Patriarchs were to use, taketh descending to Hel, for all Leauing of this world, though a man goeth unto the joys of God. You shall have another place, of the same Patriarch, speaking unto his sons all, saving Joseph. 〈 in non-Latin alphabet 〉 . You shall cause my old age to descend with sorrow into HEL. There your G. hath it the secnd time. You may see a third place spoken among all the Patriarchs by Judah unto Joseph for Benjamin, of Jacob: in the former words in in Gen. 44. 31. They be in substance the very same syllables. Thus thricewe have the same: that in the mouth of three witnesses the matter may be settled to stand. And the auctorities be the strongest: These be twelve precious stones that make the right of judgment on Aaron's breast: Whose speech for the world of Souls while you follow: you follow twelve sure foundations to build a Jerusalem from heaven. The Abridger of the twelve Apostles doctrine to make gates & windows as clear as pearl, would be sure to take their phrase in their meaning: and as they would nothing trouble the heathē but use their speech as their streets: so the holy congregatiō that penned the Crede would as much tender the weakness of the world. The later Jews in Ezekiel 28. be the very same Jewels that the Patriarchs were. Nine of the twelve he nameth: the very same stones: Where the 70. supply the other three: lest the heathens should marvel why he went so far & stayed: & the revelation hath ten the Greek terms of Ex. 28. The 〈 in non-Latin alphabet 〉 or Chalcedon cometh for Judas Jewel to illustrate a special scripture: Es. 54. Where the Apostles Jerusalem full of light is sent down from heaven: with windows of Chalcedon: & gates of pearl. Also the Sardonyx is a new name geven to zabulon: as by S. John. and Moses may surely be gathered: though one would think Benjamin's onyx should have the sardonyx. But his Ebreu jaspe calleth Iaspis from Zebulon. For Benjamin must be the first foundation: when Jeroboam made Joseph lose dignity So Chrysoprase is new made for Naphtali. Seeing then the Apostles the reapers of that wich others sowed, tread most carefully in their steppes, even for the very syllables of the Greke words: and that for stones names: we may be sure their disciples by their spirit would be as careful for phrases in the height of religion: for which men be the stones of the Sanctuary: and the Garden of Eden: nolesse then Israel, when King Hyram was amongst them in the building of the temple. The knowledge whether the soul commended in the last breath to the hand of God, departeth from the miry clay that is a precious point: and a speech of it sure among Christians for an heavenly meaning, and nothing offensive nor envious in heathē ears, must be held as a treasure deeply hid in a field, never to dear: Such is both Jacob's speech and the Speach of the Crede, the first & last used fully in the same sense: that, when Joseph was sold by Judah for shekels: & thought of Jacob to be rent of wicked beasts: & that of Christ, sold by Judah sot mo sikles: & rent in hand & foot by wicked dogs. If your G. would take leisure to think but upon this much: you would never more think of Gehennaes HEL: to burn in defense, that Christ commending his soul unto the father, had presently that lodging: but that his descēding to Hell was in our later language, (later then Jacob: at the first use 1600. years) going up into heavens joys unto the Kingdom of Heaven. Next Genesis, Job is the most ancient: Who both lived before Moses, &, as may be gessed, about twenty year after him: Living 140. years after his affliction: afflicted when Satan most bragged of General conquest. Which when it was, God would most punish Israel. But Israel was most punished when Moses was born a redresser. Wherefore Satan's triumph & Job's Patience then seem to have shown them selves. So Job shall be found to live 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 Job disputing with four Prophets: & being nere the Leaving of this world whereby the world to come should fitly fall into speech, should be the fittest to show the signification of Sheol: specially when God himself cometh moderator of the question & useth the like term. Job speaketh of all men thus: That when we descend to sheol, we come not ever up hither: & our place knoweth us no more. And he wished that God would lay him up in Sheol: till his change (in the resurrection) should come: and he looked that Sheol should be his house: & that all his hopes should descend with the Beer, 〈 in non-Latin alphabet 〉 into Sheol. He that would ouerreach Job's style should need wisdom: as high as the heavens, deeper then Sheol, longer then the earth, broader then the sea: & should need his wisdom: before whom Sheol is naked. And in speech of the wicked: that as heat maketh a riddance of snow: So doth Sheol of synnets: He meaneth by his open speech, but their riddance hence: as when he commendeth their outward prosperity: for childrē many, & lusty; & for deliting pleasures, how they spend their days in prosperity: and go down to Sheol in a moment: And thus Job speaketh, to four Prophets of Terahes diverse families in Arabia. And where God moderateth & mentioneth the world to come, he saith: Have the gates of death ben revealed to thee? or canst thou see the gates of the shadow? That which Job would have termed Sheol, the Lord termeth death. And thus by Job's book the controversy is decided: in Job's tongue for Sheol a lodging to himself and to all men. Now there was never any book written, since the pen became the tongue of a writer, of a more curious style then Job: in verse of many sorts: & use of words more nyce then any Greek or Latin writeth: & for Grammar hath more tricks & difficulty then all the Bible beside: arabizing much: but fuller of Ebrewe depth in language. God saw it needful to honor with a style of all ornaments the particular cause of Job, lest it should be despised or thought a feigned matter, And therefore gave 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 ever to have such in the holy tongue. In such a style 〈 in non-Latin alphabet 〉 would be considered in in his exact propriety: used in such a company of the best learned princes for so many (all having the holy Ghost) that ever were in the world: The prince of princes coming moderatour of the disputatiō So again the book of Job alone might fully satisfy your G. that you should chose a better theme for your martyrdom then to burn for Gehenna from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 : the Hell of our old translations, which by 〈 in non-Latin alphabet 〉 & nere consequent, is often that which we now call Heaven. After Job let us se where to descend to Hell is used, next in time. In Num. 15. the rebellious companies descended alive to Sheol, or Hel: they & all their Houses & substance descended to Sheol. Ther the matter telleth, that Gehenna cannot be meant, but a destruction from this world: as in Deut. 32. where Moses prophesieth of the nations destruction & Jeremiah twice citeth his speech: How an anger kindled burneth unto Sheol. The next place of descending to Sheol is in Speach of Anna Samuel's mother, how she grieved long & greatly was aweary of her life, & at deaths door: and saith of the Lord: that he causeth to descend unto sheol, & yet bringeth up again. The next descending to sheol is in David's tongue, in Psal. 55. wishing God's enemies a destruction hence. Let them descend to sheol alive. The phrase showeth that he looked unto Korah & his company, of whom, that they all perished forever, none will soon determine. And that their bodies then went to Gehenna: that none will say. In David's tongue for two more the cause is clear: in speech to Solomon for Joab: & in the same terms for Semei. Thou shalt not suffer his old age to descend to Sheol in peace: And, thou shalt cause his old age to descend to Sheol or Hell with blood. But nether Joab nor Semei died out of God's covenant: nether could Solomon send to Eternal destruction: nether wished David that to his sisters sons nor yet to Semei. And these be all the places for 3000. years: where descending to Hell is used: none signifying Gehenna, directly: but oftener by consequent that wich now we call Heaven. And that is most evident in Holy Hezekiah: in a speech much like: I shall go into the gates of Hell: & so forth as I have printed in mine Epistle which you have. Ther Hezekiah hath other Speaches which make this phrase void of all doubt. So in Ezekiel of a mighty kingdom, where all were given to death: unto the lowest earth; unto the sons of Adam which descend unto the pit often cometh the speech of descending to Sheol, for open destruction by the K. of Babylon In Apryes days: where Eternal destruction was daily on Profane Egypt: & Ezekiel telling of descent to Sheol once, twice, thrice four times could not Prophecy any news: but that which they had since the nation was. And so again one Chapter of Ezekiel, would have resolved your G. if you read it, ether in Hebrew or in Greek, and made you clean of another mind. In the Babylonian, soon after the Egyptian fall the like speeches have their event. He was the day star: & exalted unto Heaven: but he was caused to descend, & his pride was caused to descend to Sheol, where, as heaven signified not the proper heaven, as now we speak: nether doth Hel mean the proper HEL, as now we speak. And these I trow be all the places where the Credes phrase: 〈 in non-Latin alphabet 〉 , cometh in the Scripture, saving for Capernaum Matt. 11. nothing to our Question: where Gehenna is never in the direct meaning. So that all Scripture refuseth to warrant you. And if you search Scheol alone, thinking to defend a new made phrase it will help you nothing. In these senses it will come: for the lowest place or case in this life: in Amos: if they dig Sheol, thence my hand shall take them: as if they go up into Heaven, thence I will cause them to descend. In the same tenor of speech David afore spake: Ps. 139, But that Hyperbole cannot be applied hither. Like unto that is the whales belly: a Sheol to Jonah: or the grave. But in full privation hence it will signify Death. & in the bodies case the grave, and corruption by the power of death. In the soul the state of separation from the body: or the world unseen hence. David 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 what must be signified: even sorrows near death. For full death, For all the good it cometh it in Psal. 89. what man liveth that shall not see death; who can deliver his soul from the Hand of Sheol, or HEL; as generally cometh it in Osee: Chap. 13. I will redeem them from Sheol: I will deliver them from death. That S. Paul expoundeth to be meant of the resurrection of the faithful bodies; delivered from corruption. And more often by much doth David use the term for the Godly then for the wicked. So the term alone will help nothing. That in Ps. 16. whence our contention began: thou wilt not leave my soul to Sheol; hath but this sense plain and common: the world of Souls separated from the body. So generally the Jews agreed in that sense: that they held in S. Peters time, and in the Talmud still: that David died not: thinking that David spake of himself. S. Peter granteth that spoken of one whose soul left not the body to see corruption; as David's did by all grants; and showeth how David spake of Christ his resurrection. So 3000 turned to him. If he had wrested the text to Gehenna: he had differed from their meaning touching the word. As death in the wicked is Eternal death: so every term of their destruction, is Eternal destruction. So Sheol may be by a consequent. But never in speech of the Godly: nor in the words force. The seventy translators considering what term in Greek was fittest to express Sheol the Hebrew, they considered deeply that 〈 in non-Latin alphabet 〉 was generally takē of Greeks, for all men's comō case after this Life. And for Sheol, where they translate it, they set 〈 in non-Latin alphabet 〉 the Greek term▪ commonly. Now & thē 〈 in non-Latin alphabet 〉 Death. & for the Hebrew term of death they have more then once: 〈 in non-Latin alphabet 〉 . Dealing most surely in the term as all Heathen would soon conceive their meaning. So about 60 times your G. will be found ignorant of their mind: & oftener of the Hebrew: of all those texts: of all the matter depending theretvpon: and of all the Septuagintaes judgment for Greek writers betwixt Homer & Menander, who seemed to learn of them principles of God's unity: and better manners then he himself practiced. Of their age he was: and then were infinite mo Grecians such as Clemens nameth, who perished afore our time: but endured beyond the birth of the Creed: where the Penner would Look to the Septuaginta. So, as Isaiah raiseth up an infinite company from Sheol to meet the Chaldean, in Like sort the Septuagint will raise against you:

Millia quot magnis nunquam venere Mycenis.

Let us now come to the New Testament. There we shall see that Gehenna is used for your HEL: for that which you would draw the King of glory into: & Hades for the common death, and state after. When the Gates of Hades shall not hinder the building of the Church, upon the ROCK whose work is perfect, Deut. 32. whom Peter acknowledged to be the son of God: there that must be meant which the prince of Darknes the old bloody serpent with Seven heads and ten horns used to hinder the building. But death by Roman Emperors was the instrument of his hindrance. Therefore death so far as they could send it is meant by the Gates of Hades. And so would any of Hezekiah kingdom or Achilles soldiers understand the speech. Achilles shall speak anon in the Greeks army. Hezekiah shall not dy while Esays 38. Liueth: though he is now in Hades: with all the Patriarchs: Abraham, and Lazarus, with Lazarus Marthas brother. That 〈 in non-Latin alphabet 〉 in 1 Cor. 15. you know is the Holy bodies Lodging. as that Apocal. 1. it. which John feared: that of ordinary death: & so the Ethiopian putteth death for it: & Sheol, for, Death. So when the black horse brought famyn: the pale Death brought 〈 in non-Latin alphabet 〉 In plenty: But Hel of Eternal sorrow was no news for the Roman emperors: therefore not it, but hastened death in abundance is there signified, as commonly in the Old Testament in speech of the wicked. Peter and Paul both citing the 16. Psalm: & to no further death then that which all must feel, two such witnesses should settle the matter against the best renowned D. who though he were exalted to Heaven: He should be brought to Hell, in striving with such two champions. And thus all the New Testament with all that follow the Lamb on mount Zion 144. thousand will tell that their harps be tuned as the Prophets: & none of them use Hell for a Lodging, after our L: triumph against Satan here, & telleth that having performed all that was of combat, he gave up his spirit unto the father: where Satan should never greve it, nor give it a lodging. And thus for the phrase through the Scripture: your G. hath as many adversaries as ever had any man: The sons of Eber to every mothers son: as by records we may well judge of the vnrecorded seeing all recorded be vniform. Now if your G. think good Let us examine the whole tenor of Moses speech for the world to come: how he hath no term for heaven nor Hell: as you term Hell. Yet maketh the cause more plain, then terms would in man's speech. In Leviticus cap. 26. where he telleth what recompense shall be for Keping the Law: & what punishment for breaking of it: there life Eternal & heaven: there death Eternal, & Hell of late language were to be named, if at all, in the Law. But there silence is for that tenor: therefore it was to be, equally, at it is, in all the rest of the Law. There, for keeping the Law store of fruicts: peace and victories, increase of Children with all plenty is the reward. Lastly cometh the sound reward: That God's tabernacle shall be amongst his people: and his soul will not Loth them but he will be their God: & they shall be his people, Here is life everlasting, in that they, being surely in the favor of God, are forever in the favor of God. On the contrary side: for breach of the Law: open punishments upon punishments: and Lothing from God is propounded: such as they felt from Chuzans days unto Bel-esh-zars death, still as they fell to idolatry. And this is the tenor of Moses. So for the Gospel: He showeth that Adam, & all his, shall dy: & that the redeemer shall be pereed in his footstep, by the Serpent: & shall bruise to powder the Serpents head. Wher we see that he shows how matter opened here shall fully carry a victory, when the percing of the foot is gone so far as it could grieve. The term 〈 in non-Latin alphabet 〉 is repeated Ps. 89. swetly looking back to Gen. 3. & foreward unto Mat. 27. that we should not look as Papists do: for alteration after the first passage hence. By this doctrine the Jews concluded soundly that all who died holding the covenant, still they dwelt in God's tabernacle: and who so died in contempt or ignorance of it (as all who despised to Go into the Arck) all they perished forever: & became Spirits in ptison. Now the Prophets who show that the law is performed in Christ they turn all these phrases unto the Gospel as Amos in his conclusion: & as David Ps. 67. using the high priests blessings words: cited in Paul's salutations, & as Jeremiah, often telling of God being our God, cited syllably in the Apocalypse. Now as the performance is in this world, & we must be victors in God's full favor here, that death should be but a passage unto Life, so Christ was to perform absolute obedience through all his infinite sufferings in his unspeakable fear, sorrow & pangs, being amongst us, where Satan reigneth: where we might judge, & believe. And so the Ps. 22. declareth his sorrows: and triumph, at his departure from us. God providing in the best order for us: that the work of our redemption should not have the last act in Gehennaes darkness: such as could never have been penned to Adams sonnes. Here I may record a woeful matter of a Learned Hebrew: who coming within a step of Christianity fell back to Gehenna through your opinion. And also I may use a little digression to call you to better attention: and regard of your carriage. Isaac Ben Arama is that Jew. One of their best Learned, of all that commented upon Moses: and who condemned all his own side, that since Jerusalem was destroyed, they are void of all comfort in their meaning of the Prophets while they look for a third temple: whereas God presently despised both tabernacle and temple to show that he would rest only in Christ: as S. Stephen witnessed. This Learned Hebrew seeing in Leviticus 26. the continual curses for breaking the Law: and the stories plain 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 shown: and then a promise of Christ: Ben Arama seeing this, cannot tell what to say for his own side. Then he cometh to us. And saith that Christians from that text accept the justice of Jesus. As both the Prophets afore the captivity David, Hosee, Joel, Amos and Jeremiah, and after, Daniel plainly, join Christ his salvation unto Leviticus in that place. This being laid down of him; then, from your store he bringeth a matter that overthroweth all the good, thus: But, saith he, the Christians say that their Jesus went to Gehēna and fetched thence all the fathers: and that none went to Heaven before his death. But that cannot stand with truth, that the Prophets Abraham Isaac and Jacob and Moses should not be with God. Thus Isaac Ben Arama, through your Gehenna found Gehenna for himself. Whereas in truth the fathers were in Inferis, in Hades, in Sheol, and are yet, by the old Latin, Greek & Hebrew: and by new Hebrew in paradise: whether at the first they went from this world: as I touched, afore. The cursed world that sought Divinity from bare Latin, and mistaken Greek, not knowing how Sheol, 〈 in non-Latin alphabet 〉 and Inferi is heaven to the faithful, brought a Cancre upon all our faith, and such roots of bitterness▪ that the comonaltie is infected, and the moistened is accompanied with the dry. Now my L. what gain can your G. have in deceiving all the realm to bring an heresy Papistical into the Creed? Every syn findeth just recompense: and to thrust into faith an heresy that is a great syn: wherefor all that you deceive must feel the hand of GOD. We have been plagued enough already, in that, after more payments for defense of the Gospel, then have been gathered in five hundred years (as my L. treasorer was told) yet at the spittle as I shown your G. twelve in a company said that we wer never in such pitiful days for uncertainty in religion. I dare charge you that if you had Lerning & favor of the truth that had ben common over England which is famous in Constantinople, that the Q▪ scholars for clearing the Bible more then it hath ben this thousand years, might be no small Hope for benefiting all Christendom: & we should have been far 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 unable whiles you live to go through the first chapter of the new Testa ment, would but deride such a confidence. You that could look vpō the little book of Scripture concēt, & see in the preface Noah's families frō heathē & say that the writer troubled his head with questions trifling & unprofitable, show that you come x x years study too short to judge of that pains: to know how & to what infinite use the heathē wer brought witnesses through all the Bible. Let me advise your G. to join with the truth: to pity your own soul first, & afterwards others deceived by you: and be not of their number which had rather (as D. Deny was known to say) go to Gehenna and draw the People after them, then be known how unlearned they are. I dare tell you that you know not one letter of that study which D. Abraham Reuben the Jew would require: not one letter, to tell whether the Characters now, were afore Ezra: in which point if you missed you maimed all the cause. And full many an hundredth thousand opposition which you know not must be vewed in mind for doing him good. Oh that a learned man were in your place: to keep this Jew from Gehenna. & by him full many a thousand. He is thought by the Jews of Prague to be one of the lernedst Hebrews in the world. A copy of his Epistle printed was sent frō Basil thither by a Jew: and they think that he is surely turned by some things of mine. But of this I am sure that if I should handle the Descent to Sheol in your meaning, or with M. Lively teach that the Hebrew text is corrupt, I should hinder more then build. Wherefore I must first draw you from your Gehenna: & show M. Livelies unsettledness before I can do anything aright for this Jew. But my digression may not be too long. & of M. L. at better leisure. Now I will return to show more largely that which I touched from Leviticus: & to resume the whole question how in all times men looked unto salvation. Let us then consider the Bible throvgh quite, for the redemption & the world to come: how the Prophets spake of it. We see that Adam was made a king on earth: that he lost all by his careless dealing: that Christ by his infinite fear & heedtaking destroyeth all Satan's works. This much Moses showeth in a sort not hid. Hereupon cometh by consequent, a resurrection to Adam: & a new world where he should have a new paradise. But this world is by Adams trespass subject to vanity: that the whole mass travaileth looking for liberty with the sons of God. And for christ no afflictions at touched but such as he might feel, while he could feel the sores of brusing his foots sole 〈 in non-Latin alphabet 〉 It signifieth the whole 〈 in non-Latin alphabet 〉 . Adam knew that Satan's seed would as well perce his hands: repressing all his steps & works: and that Christ must be buried & laid in the dust: & that all the victory for the world to come, must be wrought in this world: that here the prince of this world should leese all that he wan: & in this world the kingdom of heaven should bear open confession. Here Adam might see that Christ his unspeakable fear, had sad heaviness according: heavynes that Adams sons so despized the king of glory: heaviness to see that they would perish forever: heaviness that in this world they would have his blood forever upon them: heauynes in highest measure that, (as Es. 53. telleth) God casted on him the sin of us all: that the souls case not the bodies, and thought, & accompt, & feeling for souls caused such sorrows as Ps. 22. being most pathetical, could not utter: with Ps. 55. & the 69. in the highest terms of sorrows that ever could be uttered. Nor Isaiah the most eloquent orator in Ch. 49. where Christ sadly lamenteth how, to many his labor was in vain, & he should be the despised of all souls: & the abhorred of nations: & in Ch. 50. though he had the only tongue to season speech & silence, he must give his back to the whippers: his cheeks to the buffeters: his face to the spite of spitters: & seeing that in all this they would not consider, but lie in Eternal sorrow: He that loved man, and every man more then all the women in the world loved their own children, must needs have infinite pangs for their destruction. All these Prophecies contained not more then Adam might see: nor other many: & special, Isaiah’s Ch. 53. An Abridgement of S. Matthew: But Adam had not one word of going to Gehenna: but your holding of that will prove that you never examined upon what speeches Adam held a judgment for bliss & curse, to the children of God the bliss, & to the Serpents brood the curse in the world to come. Thus I trow, your opinion tha Christ was to go to Gehenna, will be out of Adams Divinity: and be found to flow from the Serpent the father of Lies & the murderer. Adam knew the Eternal love of God: begōn here: & continued forever: & knew sufferings in this world tokens of blessings for the world to come: but for sufferings to the soul alone out of this world, to win justice & victory against Satā, that Iarreth frō all Adams Divinity: which must fall with in words told in Gen. 3. upon which ground all further divinity story is built: as Adam knew that particular ages should have more several remembrances but all to his sum of faith: So all Sacrifices, Noah's, Abraham's, Mosehs, signified a justice wrought in this world: and none could signify a Gehennean Lodging. Nether Abel crying after his death, nor Isaac in a similitude received from death: nor the Scapegoat or birds loosed, nor anything in all Sacrifices ever could signify a going to Gehenna: seeing it standeth upon, not a phrase or any one term: but a general rule: That all are dead in Adam; and if they hold not life by Christ, they abide still dead in their sins: slaves of the serpent: partakers with him of infinite woe from God. Where Moses saith; I kill and I make alive: In that one place Abenczra would have the resurrection in open phrase to be taught. Divinity will suffer it: But a Saducy would not so take it: for the words may be taken thus: I keep alive some, when I kill others their equals in vigor. The tabernacle of this world, & of the Angels world: and the high Sacrificers blessing these contained a dwelling with God unlimited: & therefore Eternal: and life in God's redemption was without limitation: as, Death, in his anger. But for Hell, a place of Devils: that Mosehs Grammar will never afford you. As never Heaven in proper term, for souls; though by consequent the Godly naming themselves pilgrims here, import they looked for a city whereof God was the Builder. So a better case is collected, by consequent of matter, not by direct term of Heaven. It will be thought strange that your G. a D. & 〈 in non-Latin alphabet 〉 should be ignorant of these grounds for Divinity. Now let us behold the Prophets, the Historique, & the other, the commenters upon Law & story. For Joshua, Judges, Samuel, & the Kings, Abigaels speech to David, that his soul should be in the band of the Living, & Elijah's taking up: the one for phrase, the other for action are holden the plainest for Heaven. Yet some turn Abigaels words to a safety in Life, through great Dangers: Where Saul & his should shorten their days. And it is sure that she spake in that sense: that she looked for him to become king: & would not be teaching a Prophet assurance of Eternal Life: as bringing owls to Athens. The Jews of true religion appearing thrice a year afore the face of God, knew that when this tabernacle was dissolved, they should have a dwelling in the heavens: But so spake that the wrangling 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 Jews for pomp here. When the Jews open Policy was dissolved then Daniel in most plentiful sort openeth the Spirituality of Christ his kingdom: how his Enemies were cast into fire burning without Limitation, that is forever: And when he showeth that Antiochus Epiphanes shall beeeaue the Jews of Earthly comfort, then most fitly he comforteth them in the better resurrectiō, such as resisted him: & so S. Paul to the Hebrews mentioneth those affairs: as Daniel stood most carefully upon the story of Antiochus: to let all understand the last affliction of God's people, before the coming of Christ. But Daniel hath no term for souls distinction gone hence: & he showeth that Christ being killed, 〈 in non-Latin alphabet 〉 Not letting death season upon him but riseth, so doth bring in Eternal justice. Your Gehenna came never in his mind. The Angel sent from Heaven spake what he penned: & the Angel knew that God ordained a more certain course, for ease and clearness of Salvation, then to ty souls to believe a journey of a soul, to work merit in Darknes among spirits, which journey no pen could cuer tell, nor heart conceive when it were told, what he should do there: or how he could suffer there: or how the body should win by the souls pain without the body. And thus we see how through the Prophets they were taught of redemption. And in the new death & resurrection very often seen. But no going to Gehenna. If I wrote but thus much the cause were fully concluded against your G. Yet for all plenty of store, I will join writers not 〈 in non-Latin alphabet 〉 but allowed for so much as I bring & much more by the Eternal spirit: and therefore may go under the former Title, of Serching the scriptures and the holy doctrine, for heaven: The Rabbins inventing of new phrases for to expound the generalty of Sheol & the profane Greeks for 〈 in non-Latin alphabet 〉 their Hell. Thus the cause will be so handled that futher kinds of study cannot be required. For all the New Testament is either from the old, or from the Rabbin's, or from the profane Greeks. And when it is made up from the old Testament, either whē the Apostles translate of them selves, as they do full often, by profane Greeks Language, or cite the Septuaginta, which borrowed their words from Heathē, in both kinds the heathen must be looked unto. So much is void of controversy, that so far Greeks must be regarded. The Septuagint is of so great authority that for the main point of Saluatiō 〈 in non-Latin alphabet 〉 , to end Moses Laws, that is cited which is far of in Hebrew: & this could have no authority but as from 〈 in non-Latin alphabet 〉 , holden Prophets scholars. And so for 〈 in non-Latin alphabet 〉 they must be thought the best for the use of the term. As for 〈 in non-Latin alphabet 〉 frō Ps 110. (which Greek style the holy Ghost for that Ps alloweth at the least in twenty parcels) Ecclesiastical discipline is cleared exceedingly. But of the 70. I have little now to say saving for inducement to move the unlearned & unstaid to think better of Rabbins for many things, and of profane Greeks. The very Septuagint were of the ancient Rabbins, & others of holy faith as Simeon the just. Luk. 2. and others of great Learning: as Gamaliel, and the Chaldee paraphrastes. None but the senseless will despise such. For the Rabbins the most Learned Hebrew Doctors, this much is famous; that against Sadducees, that denied the resurrection, and relied in pretense upon Moses words, they from Moses matter & assurance of Doctrine invented very profitably these terms. The world to come: 〈 in non-Latin alphabet 〉 : The day of judgment 〈 in non-Latin alphabet 〉 Gehinnom, 〈 in non-Latin alphabet 〉 , the valley of Hinnō. The judgment of Geenna 〈 in non-Latin alphabet 〉 all these usual in Zohar. The second death. Onkelos Deut. 33. Ap. 20. The Garden of Paradise. 〈 in non-Latin alphabet 〉 . The tree of Life: 〈 in non-Latin alphabet 〉 . And a feast in the world to come, in the Chaldee of Job. And in the Law & Prophets 〈 in non-Latin alphabet 〉 Sheol containeth all these states being unfolded. And because the Sadducees admitted but the Law; as the Doctors comō places also reduced all unto the Law: The godly Doctors termed all the holy books the Law: Saned. fol. 92. And so the the term Law is used in S. John. 10. & Rom. 3. And for the comfort of the Godly, that they dy not, but pas from death to Life, they called dying a deliverance or setting free. as in Zeror upon Ex. 17. Joshua 〈 in non-Latin alphabet 〉 at the time of his deliverance hence, &c. Phil. So S. Paul spaketh 〈 in non-Latin alphabet 〉 . And so 〈 in non-Latin alphabet 〉 . The Syria{que} hath the Rabbi{que} term 〈 in non-Latin alphabet 〉 very Lernedly. And all this was bred for distinctiō of matter about Sheol: because the Prophets commonly used common terms of the world; that the wicked, as all be at the first, should not be troubled above their reach. Now he that thinketh that Sheol signifieth Gehenna more then Heaven, will be ignorant of all this, & in a world or Cimmerian darkness, or Egyptian palpable myrknes. 〈 in non-Latin alphabet 〉 in the 70. and Infernus or Hell, for it will as well catch a D. in Babish infācy for Divinity. And this much for the Hebrew Doctors from whom the Apostles have full many an hundredth 〈 in non-Latin alphabet 〉 or member of speah plain by conference with them, otherwise vnexplicable. Now let us consider the heathen Greeks, as the heathen lend the Apostles their words to teach them Life: and as the providence of God was wonderful gracious in giving to Macedonians 300. yere reign over 72. kingdoms in the North, & in all the South; that from the west, Greek should go over all the world by the Apostles times. And before great Alexander God gave Grecians such sweetness & whiteness and wittines of speech, that to this day, they bear sway over the world: &. were still specially studied at the first over the west. Such as know not their use for the tabernacle of the New Testament, will build in quirks of Latin distinctions, being as silk worms thread unlawful, as from unclean worms. The universal consent of a tongue spread over many nations, & the Chiefest and most ancient next the Hebrew, ancient with the Eldest bred at Babel, & largest in use, such consent and consent will be holden of force invincible: against which if the Creed had ben penned for 〈 in non-Latin alphabet 〉 the perverting of an usual term had more hindered then any difficulty in the Mystery of redemption shake away the careless & contemtuous. As to speak in a language otherwise then any that ever used the language for an hourly matter, that must needs argue the full extremity of all badness and brainles folly. Amongst Greeks for 〈 in non-Latin alphabet 〉 as for all Greek popular Maeonides that best knew the old Greek of all countries of Cittim, & Elisa, & hath been followed unto the Apostles age, and of them for 〈 in non-Latin alphabet 〉 (as I counted) & for 〈 in non-Latin alphabet 〉 doubtless 〈 in non-Latin alphabet 〉 , & infinitely, this old poet is worthiest to come first. And in him old Nestor 90 y. old, who would, setting curiosity aside, speak in simple antiquity. From his mouth floweth an oration sweeter then honey for this matter, for he hath the very phrase of our Greek Creed: 〈 in non-Latin alphabet 〉 . Thus he speaketh before the nobles of Greece for the common passage of the world, in soldiers slain:
Iliad. Eta:

Old Nestor speaketh as Jacob, Job, Anna, David, Hezekiah, the common terms of death. And if the Church of Pylos had used his phrase in any other meaning, young mē & mayds, old men and Babes, would continually have stumbled to more danger then want of Battlements to the rooff of an house, & want of covering to a well would have caused in Judea. And he that commanded plain matters of common discretion under then requireth greater Heed-taking for souls, that no Pachadh, • or Pachath as Isaiah and Jeremiah speak: no grin nor spring be • aid in souls way: nor anything spokē in corners of speech where the simple would trip and be entrapped. I commend not our doubtful usage of Hell: but seeing a thing don cannot be undone, I show that the trap must be looked unto. Your G. who say the Q. will not have the translation amended, as though the Realm had given her authority for Atheism, your G. must answer, who yourself being entrapped will burn to Entrap others, you must answer for the continuance of the stumbling block. And but that you hold back from the learned nobility 400 Epistles, as though your bare Latin were comparable to all their Lerning, or your care for the Realm comparable to theirs, so many nobles had removed the blocks much away by this time: & they all with all their attendants would have persuaded or suaded at the least not to sindge anymore for Love of Gehenna to be a Lodging after a soul is commended to the faithful Creator, then Ananias, Azarias & Misael, lost of their hair for the Idol of Chaldee religion, against which not for which they gave their bodies to the fire. And thus if you will try Lerning by Antiquity Old Nestor will tell in what Sense Argiui would understand the Creed even at the first sight: & befool the penner if by any other sense he laid a snare under terms of a known & solenne meaning. Now that one swallow make not a summer: you shall have more not swallows, but souls swallowed of death in this phrase. Andromache Hectors wife & S. Paul's cuntrey—woman of Silicia, she speaking of her seven brethren killed in one day by Achilles saith:

As Tarsus spake Greek so did the rest of Silicia, or at the least Fomer knowing all their manners of tongues would bring for a Q. the chief Dialect: & if S. Paul had sent thither 〈 in non-Latin alphabet 〉 in any other sense, the university of Tarsus (great Lernd thence arose) would have said: Athens had not so great occasion to say that for the resurrection you brought strange things into their ears: as we have for your article of Going to Liuels Lodging: we speak 〈 in non-Latin alphabet 〉 of all that dy. Are you appointed to teach us new Greek; and to build a new Babylon. Our minds may admit new Laws; but not new Languages. To this absurdity your G. should bring the Holy Apostle; who yet knew tongues better then all Corinth, & Greek, excellent well of a Child. And he that knew how milk is for Babes, would never give an article of plain words for a meaning never heard, and impossible to be proved: and never disputed in Scripture. Now for Tro as or Tiras, Hector to his wife speaketh of the phrase more fully, when she desired him not to hazard his Life:

Here Tiras nation speak, that all once come to the world, must be sent or go to Hel in the Creed term. And Maeonides himself, he spake in the same sort of Hectors soul: when Achilles killeth him:

And this cometh in Homers own phrase: wherein he cōteyneth the manner of the Dialect of Smyrna, Rhodos, Colophon, Salamis, Chios, Argos, Athenae, which all Chalenge him to be their countreyman. Now the Revelation had made Smyrna astonished, if 〈 in non-Latin alphabet 〉 had ben in any other senses then Homer and their countrymen spake: as the placing of 〈 in non-Latin alphabet 〉 later, showeth also that 〈 in non-Latin alphabet 〉 containeth not a more grievous state, but the later term expoundeth the former: and in your G. Greek Smyrna had ben at the wits end. But in Homers Language and the Apocalypse style they would assure them selves of a fixed sense, for a souls leaving of this Life, and having a continuance in the other world: even as Orpheus hath it:

And Archilles in Phthia speaks in the same tenor, a patron of playnness, who hated a man Like the Gates of Hell, who would have one thing ready on his tongue, and another closed in his breast: thus he speaketh, as for S. Matthew and Hezekiah. I did glance at the matter before. Thus Tethys son uttereth his plain heart:

In comparing Homer with the Bible, we may see that to be most true which the Talmud and Talmudists cite infinitely, thus: 〈 in non-Latin alphabet 〉 The Law speaketh according to the tongue of the sons of Adam. Now if the penner of the Creed had gone from the manner of all the Bible and of Adams sons, it hath ben a cursed work. And thus Homer telleth us of a great part of he world: what they would say ought to be meant by 〈 in non-Latin alphabet 〉 if the teachers meant plainly: as they must do if they came from God. We may here a little digress to other nations, and the ground of Divinity, & after come fresh again to Homer, & his followers. The Ethiopians meaning I shown from their translation that they put Death for 〈 in non-Latin alphabet 〉 & Sheol for death. And so did the 70. in Es. 28. So all the South about the Apostles age (of such great antiquity they hold their translation, and part to be the APOstles own work) all the South, all of the old will be against you. As for the Syriaque they take Sheol still as the Hebrew, & in their tongue our L. spake, & it is the tongue only which the New Testament calleth Hebrew. Though Academiques call the Prophets tongue by that term. So our Lord's example, using Syriaque as the world then did use it, showeth that his Apostles would use Greek as the world then did use it. As we see not only for words but also for matter that they never give any Law for manners but agreeable to the Heathens native light planted in their harts at their coming to the world: kindling that which corruption had quenched; & so their terms for virtues and vices they take them from Euripides, Plato, Aristotle, Demosthenes & such, & not a little from Homer. And for faith, S. Paul telleth touching his difference from his nation that it stood then only in this, that Christ was to suffer: and being the first that riseth frō the dead, should show light unto the world. This he maketh his difference from the nation. All other points of Divinity and the Ecclesiastical Discipline terms, I dare undertake to show from Maymony & the two Talmudes: even the phrase of Loosing & Binding, in the making of a D. absolute by the Sanhedrin, with Imposition of Hands. So the term 〈 in non-Latin alphabet 〉 is their ordinary for the Bishops of every congregation, infinitely used. As the term 〈 in non-Latin alphabet 〉 in S. Paul is just as in the 70. in Moses, the Kings, the Prophets and Nehemiah's, and in Ester in some editions: whence your G. should have fetched the signification of it. And as our L. repressing the sons of Zebedy, deeming that his kingdom should be worldly, telleth the difference, that Kings of the world command with absolute authority: dealing in plain matters known to the natural man for common profit: but they his scholars to teach divinity should be servants: dealing in matters beyond common affection or the natural man's reach, & hardly taught without infinite service and patience: wherein as Moses and Paul compare themselves to nurses cherishing the children, so all Divines must be servants carrying by Doctrine unto Christ, and not by Cerberus Iaylourship make themselves slaves of Satan, Pharaohs over Israel: and not the Horses and Charets, in Elijah's sense; so also the Hebrews have the same very phrase of service, in all that governed in Divinity; and namely of Moses: how he spent 40. years in Pharaohs court: 40. years in sheepheardy; & was a servant to Israel 40. years: Shemoth Rabba, In like sort D. Kimchi upon 1 Chron. 24. showeth that David might not appoint one of the Sacrificers above another: not so much as to appoint who should be first; but committed the Lots to God. And the high Sacrificer had no authority over others by his place: not so much as to be of the Sanhedrin for his office, unless further learning did commend him. And as S. Peter commandeth 〈 in non-Latin alphabet 〉 so there is an expressed Law for the 〈 in non-Latin alphabet 〉 , the Seniors in these words, in Maymony Tom. 4. Haleca Sanhedrin Per. 15 fol. 247. of the later editiō & Lesser vol. 〈 in non-Latin alphabet 〉

So if your Grace would know what 〈 in non-Latin alphabet 〉 signified and with conscience have handled the matter, you might best have known if you had framed your study at the first to the Hebrews manner: to have known Moses languages, and the Hebrew Doctors calling of him to common places: and how all the New Testament is framed to those common places: & will be never otherwise so clearly understood as by that course: being bent to allow the former good & to dash the traditions Popelike of the Pharisees. The Greek tongue would have told you, even in the first Chapter of Genesis in Adam before his fall, that 〈 in non-Latin alphabet 〉 signified not a tyranny but a most Lawfull & synles government: and again, the Ps. 110. the 〈 in non-Latin alphabet 〉 whereof are cited above 20. times of the holy Ghost in the New Testament, useth 〈 in non-Latin alphabet 〉 of Christ. The Greek tongue would have kept you aright for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 20. Mat. 25. that they are all one with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Luk 22. 25. in the greatest benefactors and enrichers of the kingdoms called for their desert 〈 in non-Latin alphabet 〉 , of the People, rejoicing in their government: and the Rule or Canon that Sanhedrin or 〈 in non-Latin alphabet 〉 might not 〈 in non-Latin alphabet 〉 (as S. Paul 1. Tim. 2. translateth 〈 in non-Latin alphabet 〉 from Ester) this would have kept you from perverting the tongue, and marring all Divinity & discipline. You feign that our L. condemned heathen Rulers. Mark whither you rush. So the Zebedeans should have no represment: but all might hold the Judaism of Rambam Tom. 1. fol. 50. that Messias Kingdom shall be pompous in Israel: So our L. might by Heathen Laws have been blamed fully: which God forbid. So the Judaism that Israel might obey no King but of Israel, had been confirmed by the Gospel, against Rom. 13. So all Kings should need a Pope to overrule them: So our L. should have made a Law against common experience: which hath God's authority. See then how you run: missing of the ground: not knowing the Greek tongue by which the New Testament must be expounded: (as all Jews will grant & require for the words) & for matter may in no case bring any new article: but as Paul hath 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 Dan. 9. most exactly translated, in his article of difference having the exact propriety on his side: so still articles of the Creed must have such exact playnes that all wicked may know what they mean no less then the godly: and all godly children seven years old, may clearly take them in the right meaning. Your G. is blamed in print, as I wrote unto you, in this case which I will show briefly. A certain learned man, better learned then yourself, as it seemeth by his overreaching of you, was greatly grieved, that you played the Rex in taunting of him, and yet not the Rex properly: fatherly mildness should be in a King, and all modesty: you were to sharp with him without reason in checks as he thought from your own authority. Thē he told you that you ought not 〈 in non-Latin alphabet 〉 , then you replied that 〈 in non-Latin alphabet 〉 signified a tyrannical government: thē he rejoined that of Christ it was spoken in the Ps. 110. and he hoped that you held him to be no Tyrant. Your Rebutter was 〈 in non-Latin alphabet 〉 , thus. And do you allow the 70. Greek? Good my L. dare you dissalow that Psalm for Greek, whose very syllables the holy Ghost citeth to the Hebrews to draw all unto Christ, & in the Gospel in parcels & times above 20. at the least? Besides my L. many an hundredth thousand times doeth the Apostles style express Hebrew in the 70. peculiar manner: that you can hardly find five words together whereof four be not in the 70. And if the 70. Greek be not 〈 in non-Latin alphabet 〉 , whence will you expound the New Testament. Thus your Grace befooled the very rock of our salvation, and were accused to the Lord's for working the Eternal shame of our nation. If the Papists charge us that the Chiefest preferred scholar in England knoweth not one line of the New Testament, nor one word from what authority to warrant a translation, we may be thought the most brutish & senseless of any nation under the cope of Heaven. And dare you burn for 〈 in non-Latin alphabet 〉 , that Gehenna is meant by it: not knowing the Sepuuagint: and less Heathen Greek? It is no marvayl that you accused my studies to the Q. of 〈 in non-Latin alphabet 〉 , seeing you have no fancy to any Greek in the world: that for Greek or Hebrew cannot speak to one word of either Testament, by former Greeks, & auctours authentical to Jews, what may constantly be affirmed These four words 〈 in non-Latin alphabet 〉 my Lord whence would you expound them. The general Greek by Peculiarity of matter maketh 〈 in non-Latin alphabet 〉 a proper tenor of meaning, so that general Greek must be known, and if in Heathen sense it cannot stand, then the 70. and imitation of the Hebrew phrase must be considered. And the Grace of a witty writer handling matters of diverse kinds, standeth, (in plain matrers) in Equivocation of a term serving all his purposes. So in 〈 in non-Latin alphabet 〉 whether Generation, or Kindred, or story ought to be meant, the matter will tell. Neither the house of Solomon nor the house of Abiud belongeth to the generation of Christ. Neither was that S. Matthews purpose but he showeth frō what old promise from God to Abraham to give him Canaan David was a King there, and Solomon's House: and the Enheritance came to Christ; whom Herod therein feared: and therefore sought to kill him. And to that end he shown the roll of the kindred, not of the Generation of Jesus Christ. The speech serveth most wittily also as a proposition to all the Gospel, as 〈 in non-Latin alphabet 〉 Gen. 25. 〈 in non-Latin alphabet 〉 signifieth story. Without the 70. these four first words could never be understood. So your G. would make our nation a wonder of the world, despising the 70. whose skil for applying heathen Greek first to Hebrew true divinity all the world admired: & the holy Ghost through the New Testament continually celebrateth: that we have a threefold thread, the New Testament, the 70. & the heathen. And he that cannot handle all these three is not fit to be 〈 in non-Latin alphabet 〉 . And here I appeal unto all the realm how fit you wer to repressmine Epistle for translating the Bible; who yourself know not so much as one word of the Greek Testament, frō what auctours it hath certainty & less in the old. But I will now leave both Testaments, & regress to the Creed, penned for the simple Heathen in the very phrase wherein they nourished the immortality of souls in mention of death, that men should not be thought to dy as horses: but to have another world: how 〈 in non-Latin alphabet 〉 the Creeds phrase was infinitely in speech among Heathen in the Septuagintaes sense, & the rulers of divinity: & 〈 in non-Latin alphabet 〉 signifieth but the world of the dead, where immortal souls continued. In Homers Odysseâ in Lambda we have a whole book for the world of Souls vntormēted, but continuing together. In the fable the substance of truth must be embraced, that Iapetionidae rightly taught the souls immortality in another world called 〈 in non-Latin alphabet 〉 , & termed death, to the Soul immortal: a Descending to 〈 in non-Latin alphabet 〉 Hell. Thus of Tiresias Vlisses who went thither speaketh;

And the mother of Laertiades geveth him a general rule that when bodies dy, then 〈 in non-Latin alphabet 〉

And of Oedipus mother he saith, how when she died 〈 in non-Latin alphabet 〉

So Agamemnon complaineth that Clytemnestra 〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉 , would not so much as shut his eyes when he went to Hell, to the world of souls. In the same sort Aeacides spirit asketh Vlissen how he durst come to the world of souls, to Hel.

This distichon standeth as a Dictionary for Hades, what place it is, against which if the 〈 in non-Latin alphabet 〉 had gone, it hath been a skoph to Hellas, and had hindered all the proceeding of the Gospel. But the Creed was penned with all circumspection: that when some Arian objected baseness that Christ went to 〈 in non-Latin alphabet 〉 Gregory Nazianzen answered that thence he brought souls to the body: but they wer just souls: therefore by him 〈 in non-Latin alphabet 〉 is the common lodgment of all souls, unjust and just. And so Eustathius Bishop of Thessalonice expoundeth 〈 in non-Latin alphabet 〉 to be the Lot of all that dy, admitting Homers phrase; on whom he commenteth how all Greeks after him speak in his kind. And this much for Homer: of others the rarer may be cited: the common are in all Hands. Anacreon hath not much, yet he hath in common ra • e:

Simonides the wittiest despising life's shortness and vanity telleth among other sundry vanityes what riddance war maketh, 〈 in non-Latin alphabet 〉 . And as in Melanippide God is 〈 in non-Latin alphabet 〉 , the Bishop of the immortal soul: so Ibycus of the soul saith 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 . For Love of painful virtue Achilles and Aiax went to Hell. Little of Sappho and Ibycus, as of the Last cited, came to our age: a few Lines: yet both make 〈 in non-Latin alphabet 〉 their end: both worst and least fearing punishment. Tragiques are infinite in this: and Euripides beginneth here: defining 〈 in non-Latin alphabet 〉 , in his very first words:

And Lycophron that of purpose studied for hard Langage, yet here in he could fain non, but must take for the world to come, the common: and in one Tragedy ten times runneth on Hades how 〈 in non-Latin alphabet 〉 . For Athenaeans commonly, their Epigram of 4000 slain will serve, for Isaeus, Aesch. Dem. &c. 〈 in non-Latin alphabet 〉 , They made Hel their common game. By Hippocrat. Cous 〈 in non-Latin alphabet 〉 . And for the Septuagintaes age Menander telleth how Greek went then: who thus speaketh of the dead to comfort one mourning.

〈 in non-Latin alphabet 〉 . And for 〈 in non-Latin alphabet 〉 in one sense Plutarch fitly joineth Aeschylus with another. Aeschylus saith:

In Plutarch one answereth:

that is,

For further auctors extant in Plutarch’s time all of one mind, Plutarch comforting his friend upon a Godly sonnes death, that he was in Hell, & therefore in good case, and citing Pindarus, Plato, & others many, and as to one of his mind, for the term Hades he may be as an whole Library. And for plain sayings that they meant joys of high degree to be in death Pythagoraes Golden verses conclude that:

And the same was their General opinion, and not proper to the Samian Philosopher our old Cantabrigiā. Sophocles who saith in 〈 in non-Latin alphabet 〉

The same elsewhere telleth that they be 〈 in non-Latin alphabet 〉 that are dead. And so spake Latins. Scipio went by Tully, as all, to Inferos: Yet had his place in Heaven. Leonidas in Herodotus harting 300. against Xerxes Army, told that they should sup 〈 in non-Latin alphabet 〉 apud Inferos, by Tully. The argument aimed at a better case. Now how did the heathen term the place of Torment? For that, Plutarch citeth Plato: & He, Homer. 〈 in non-Latin alphabet 〉 is the Iayl. Homer is wonderful herein: & teacheth that our old father Iapetus very carefully delivered to his posterity the true religion, of the creation and of Angels fall & 〈 in non-Latin alphabet 〉 Sin deceauing Man. And it is no Less marueyl that the Holy Ghost by S. Peter calleth Homers words from the fable unto Iaphets truth. Thus Jupiter threateneth his Angels disobeying, to cast ech into 〈 in non-Latin alphabet 〉 , by the comment ry & prose term, Black Tartarus,

As far beneath 〈 in non-Latin alphabet 〉 Hades as heaven is from the earth.

So the Prison is Tartarus: The rest of all escaping prison is 〈 in non-Latin alphabet 〉 . Moreover 〈 in non-Latin alphabet 〉 the Chain that can hold all nature fast, is in Homer, in the same speech. When S. Peter telleth how God condemned the Angels 〈 in non-Latin alphabet 〉 , he taketh all the words from Homer and his prose commentary, calling the fable to an old truth. And seeing the highest so cometh down to the capacity of Greeks drawing them even by their fables phrases unto the truth: we may be sure he would never thrust into the Creed, a speech against their universal judgment. None may say that the H. Gh. knew not Homers phrase: and reason telleth that profitably his place is touched, and nothing falleth out by chance. Therefore S. Peter was directed by God's wisdom to temper his style to the Heathen capacities even in their fable: as, 〈 in non-Latin alphabet 〉 , in Plutarch: Fables touch the truth. So for 〈 in non-Latin alphabet 〉 Syn: she is 〈 in non-Latin alphabet 〉 :

And in this speech Agamemnon confessing his sin to Achilles, saith that not he but sin wrought Achilles injury. In Lydia the Poët learned Ebrewish Greek: and much matter harping vpō truth. The heathen would soon believe that it passeth man's capacity to know where souls be tormented: but that God keepeth them in Chaynes of Darknes by his power, their own speech would soon make them understand that. The Rabbins from the creation-story speeches before all ornaments came to be made, when yet Darknes was upon the deep, call the Place of Torment 〈 in non-Latin alphabet 〉 . The grave is also called by that, once in Paul. But in speech of the damned & of souls, it signifieth the place of torment. As in Zohar. Gen. 1. v. 2. the Jews so spake, the Deuels used the same term Luc. 8. 31. who desired the Lord that he would not command them to go into the pit, 〈 in non-Latin alphabet 〉 by the Syria{que} following the Rabbi{que} term. And in Papistry drawing to the Lake burning with fire and Brimston, as David Ps. 11. closely noted from Gen. 19. Eternal destruction, the KEYS of 〈 in non-Latin alphabet 〉 is a speech allowed by God from the common manner. Wher this Abyssos or deep Pit lieth, (that they Lie in a deep dark fiery dungeon, and yet are seen of the holy) wisdom forbiddeth to search. The Jews from Esays last verse, place it in the High, in Cether Malcuth, Page 11. with astonishment at God's counsel, that joy & Torment should be so near in Place. The phrases of Abraham's bosom & the Epicures flames are in the same tenor: Luk. 16. And so in Ap. 14. All that have the mark of the beast that pretendeth the horns & authority of Christ they shall be tormented in fire & Brimston before the Holy Angels & the Lamb. Now whosoever will burn in defense of this position. The human soul of Christ went to Gehenna, he therein hath the mark of Papistry: therefore, if he burn for Gehenna he shall burn in Gehenna, and before the throne of the Lamb forever & ever. Where torment shall be, I determine not, nor your G. I trow. And that is no part of our difference. But I now dispute only of the speech. Your G. seeth how God speaketh, as Greeks & Hebrew schoolmen, that no 〈 in non-Latin alphabet 〉 could ever have taken place: if none might deal with ruling for Divinity but such as had spent their age in the tongues of both testaments: whose pains when bare Latin can persuade Princes & counselors that they be but fancies, & curious quirks, it is no marueyle if such turn authority against the faith undertaken to be defended. And now I will make an End. I have shown how for your G. good, that you should not burn for Gehenna, lest you burn in Gehenna, I handled this cause: being certefied that your tongue, which could say, (as you know how I accused you to the LL.) that if I were so highly preferred as you all the Kings of Christendom could not rule me, this tongue would embreath matter into the Q. ears that the LL. promess to stay me from going to the King of Scotland should be no better then if it had been written in the water. This I did know full well: & was nothing amazed at your most monstrous injuries. Such good experience I had of your G. I defended your opinion for the certainty of Daniel's 490. years, the common opinions which you daily allow in your Bibles. The matter was most needful to be taught every Child. And your authority was a defendour of the truth, though your Lerning saw nothing what you defended. D. R. & I chose you vmpier: I shown you arguments whereupon a Child wovld determine aright. M. Mulcaster, the best Lerned in the world in his own conceit, reasonably in Heathen Greeks in deed, he instructed you, & returneth after IX. monethsa full discourse of your determination: And most high speeches in commendation of my poor self. Two good scholars moe from your g. told that you had determined. Yet you could condemn yourself, the Q. and all the realm to work the hindrance of my employment. M. Kuph skophing me, you the Q. and himself if he be of any religion, the Merchant told certain Merchāts how your G. wrote to D. R. that you would tell my narrand to the Q. that you were not of my mind: and that I die bely you. All this was told me, my L. yet to do you good, & to keep your G. frō Topheth, (Es. 30. which speech spoken of wicked perishing deuotels forever, the Rabbins Lernedly turn to Eternal flames name, though outward destruction was only then in the prophets argument) to keep your G. from Topherh, from Gehenna, frō the Keys 〈 in non-Latin alphabet 〉 , to do you good after M. Kuph played the koph with you and the Q. to condemn the allowed religion true, 40. y. currant now, in the Geneva Bible, & thence draw̄ to your Bible which the Q. useth in her Chapel, I undertook in London the opening of the Q. religion for our L. his soul going down to Hell, by heathen phrase to the world of souls; by Hebrew schools to paradise; by their distinct speech, up to Heaven; Nostri sic rure loquuntur. Yet you in speech to the old L. Treasurer made this a bar, to hinder the high counsel of the realm to cause any one farthing of recompense for clearing Daniel for both his tongues, & for Heathen comm enting on him whom they never saw, to make the hardest book in the world as clear as any in the world. Word was sent me to be mine own choser: I Leave the choice to the Q. she by your grace choseth me never a penny: and aduentureth her Eternal state on this that she who gave full many an hundred thousand pounds for court service that required no great art, ought not to give one farthing to him that shown in few sheets the whole frame of Scripture, with heathen and twelve the hardest kind of studies: & again particularly opened Daniel, shown, for his tongues east Dialects the hardest and for his Prophecies heathen plainly recording most proper events of his words. When I pleaded with my old L. treasorer, why the LL. would stay me from going to the King of Scotland & not perform promises at home: he sent answer, that he was sory: and said that your G. hindered: for that I wrote that you had determined, as I taught, that the time when Christ's should die & end Mosehs policy was certain in Daniel in words past reply, That is because I defended the Q. religion, and words sold to the People in copies infinite & daily open in the Church, the most reverend father the Archb. of Canterbury for defending the Q M & his G. hindereth all the Temporal Lord's to procure any farthing recompense to one to whom they sent word, that they held him inferior in Divinity to none, upon expounding Daniel to their contentment. And who would ever believe that an Archb. should ever be caught in such dealings known over an whole kingdom: that you cannot deny one whit of all this. M. Lively now confuteth me: As one Ieninges of Vlissing a bad Linguist bragged: Whom I am sure yourself will condemn of extreem badness for a Doeg: & a slanderer most impudent. To spare him I will write what I blame in his dealings, that you may reprove him openly: that I need not to work him Eternal disgrace. And for M. Lively, determine now whether he confuteth the Q. and you, or me. By the G. of God he shall find my pen the tongue of a swift writer, if he medle with me in any main point where the Q. and ye most RR. FF. be disseu oured from my opinion. But no wit will suffer me anymore to defend your G. who are cōvicted past all denial, to turn against yourself to do me mischief. Yet, though such dealings were foretold, after M. Samford told me that you told him you would burn in this opinion that Christ descended to Gehenna, I endeavored to save our Archb. from drawing the Realm after him to 〈 in non-Latin alphabet 〉 though I knew how:

Now your G. turneth the Q. authority against her own oth: in the most savage sort that ever I heard of. What man of common modesty would stir against a scholar bidden to chose his own preferment, before his full answer, when he demanded either Leave to leave the Q. or employment? Leave was denied. Employment was promised. When of a Di lēma a Trilemma is made, the maker useth not reason. I am sure you never read of such monstrous dealings. And in all this when I charged your G. in a private Letter that you manyfoldly turned the Q. authority to Atheism: and Left it unto your choice whit her you would rest or stir: you sent me word that you would do anything for me, if I would but acknowledge those that would be my friends. And will you rush to Gehēna because I will not rely upon you? & will you use the Q. authority to Atheism to force me to rely upon you? B. Elmer told you that some thought your Title and revenues might be used to singular good use for the Church: without authority of ambition to be relied upon. I could have Liued next you all my life: & never begin injury: yielding honor in reverence, that you could have no cause to complain. The meanest should never have said, that instead of Learning I pressed him with authority: for a square cap to a round head: or for not wearing white Linen afore God and his Angels where black cloth by custom is more sage▪ nor for not crossing in Baptism most heavenly in plainnest sort. D. Abraham Rubens case telleth that the Church needeth great revenues: as now to put forth in Hebrew an Abridgement of all the Bible: which thing the B. of London might have done, but for you, bent I cannot tell how. Who but you would have resisted the LL. promise upon a point of no sense: that I sought not to you? I sought to none of them all. All saving you shown them selves singular honorably affected. Yet your G. durst resist the decree of the Sanhedrin, as not knowing Deut 17. And you resist in the strangest sort that ever I heard: sending one to counterfeit his name, as to catch a Jesuit, then to rush into other men's houses: then a Constable and a Pursiuant; and to offer forty marks to tell where I was: and all this to come to keep your cold Empedoclean G. from Leaping into burning Aetna. How did you use Rich Codder Mastres Hiddes man: to make the Q. authority as a dotage? You cite him before the high commissioners: and when he appeareth you have nothing to say to him. Then at your hall fire he saith: My Lord's G. should be ashamed to misvse M. Br. thus: he is better Learned then he. Thus it pleased the poor servingman to speak: He heard a D. in my Lady of Warwicks chamber report D. R. Censure thus. Ther is so much in N. as can be in a man. That made him so speak. I report not this as glad that men so speak of me. For as none of your house can afford me a good word, & yourself exceed against me even to the Q. in badness of Lāguage, geving them a patron and M. Hutton your Can. Ta • man wondered what one williā: And: meant to have my commentations upon Daniel, seeing they contained nothing but Rabbinical Toyes: as your gracious tongue & others make me not shrink: so neither doth the contrary stir any desire to deal any further in Divinity where you reign. But by what divinity did your G. put R. Codder to his oth to tell where I was? Will you have the Q. to be a dog in her government? Cā she swear any for any but in some offense? Are you all together sold into syn? is it an offense to clear an article by 20. years study, more then you have taken, in writers currant among all men? Ys the enforcing of an unlawful oth a small matter with your G? To him whose most holy and sacred name you so profanely contemned, who seeth how in your whole course you are bent to oppress the light, whose knowledge I hoped to have made flown over the nation, I commend the ending of our strife: & as he dallyeth not so I assure myself that the world shall see you or me pay the price of misvsing the Majesty of the whole Kingdom.

TO ALL THE LEARNED nobility of England.

T his contention (R. H.) which I have with the Metropolitan toucheth all the realm: as the Creed is used in all houses: wherein I labor to show the right meaning of our Lord's soul passing hence. As my pains, all that I have bestowed in England hath been recompensed with extremity of badness, by the Archb. his causing: so I look that this pains shall find no better interteynement. Only frō your honors & the plain hearted I look for approbation. I believe that I have handled the matter more clearly then any who before me wrote of it. All may well here consider a question in Aggei, whether holy flesh if it touch unclean sanctifieth it, or polluteth itself: & whether one heresy in the Creed be tolerable for the goodness of the rest, or rather corrupteth the dignity of the whole: as one dead fly marreth an whole box of precious oinctment. How far the Metropolitans dealing hath been from Learning, faith and common humanity that will appear in my Epistle to himself: & to what pas he hath brought the Q. honor▪ and how he began this coyle to defeat my recompense for comentations upon Daniel, that will be made known by some of your honors to the rest, without my declaration. I seek no further revenge but this that I may have the Q. quiet Leave to forsake her kingdom: to take a course among strangers for passage of my years few & sorrowful that are to come: which I hope shall be more to mine own comfort, then those which I have spent under the Q. of whom I had great promises twenty years together: to hinder me from using other kingdoms benefit: But the strangest recompense (when I was bid be mine own chooser, & referred the choice again to her highness) that ever hath been heard of. I will make no pleading: but refer all to him whom she took to witness as she Looked to be saved, that she would bestow all the commodityes of Divinity to best desert. She relied upon the Metropolitan: but regardeth not how God will regard such a post. How I accuse him you may read: & more for hindering the good of the Bible according to the tenor shown to your Honors. Therin he may soon win a victory: Seeing the matter is of so great difficulty that it requireth as great study as any hath undertaken this 1000 years for the text of both testamēts, & besides the help of all the Learned of a Kingdom: all being directed to grounds manifest; Here a Metropolitā may soon hinder: but I am afraid while the nation beareth souls to be saved the like offer will not be again. His G. will not fīd many in the world that sēsibly defend 〈 in non-Latin alphabet 〉 of the Hebrew text. While some of his advanced teach that the text is corrupted, the Pope is sure of the other part of the Dilemma: That the Church not the word must rule. A sensible reason of 848 Margent readings had been worth thankes: how they note exactness not corruptions. So the showing how this: Adam Liued 230. & begot Seth: Wherein Moses omitted 100. y. this note being admitted, disanulleth all Moses authority 36. several hūdreths. And any one marreth all: this also had been worth thanks. His G. never read two that yielded a plain reason whence that difference frō the Hebrew sprang: Whēce Greece, Ethiopia, Arabia, Moscouia utterly de spise the Hebrew text: and some Papists too. Also our Bishops missing for 600000, years 215. make Moses Mother 257. years old at the Least when she bare him: and infinitely corrupt all the Bible. This should be amended and not concealed. These amendements and other full rare points deserved some thanks. But I comēd thē to your honors care. My poor good will was ready: to have wrought so much that the Bibles in English should have ben the glory of all Divinity of the west. Now I deem I shall never deal that way: but for some small parcel: as time fleeth and cannot be revoked. Your honors and the whole nation I commend to God: not minding ever to medle where strēgthening of the present religion is an heinous Crime, and saving from Gehenna, is persecuted as an heresy. As your honors will be sory that this hath fallen out: so in the next Parlement ye may take order: that no Bishop shall have authority but for receiving of his revenues: unless he can read and translate both Testaments. How great hindrance his G. hath wrought it would make any heart sick to bethink: & it is better to be buried then to be told. Least further harm proceed from such: I wish preuētion for the nations good: though I look for Little to myself.

Errata, in some Copies.