AN EXPLICATION OF THE ARTICLE κατῇλθεν ἐισ ἁιδου, of our lords souls going from his body to Paradise; touched by the Greek generally ἁιδου, The world of Souls; termed Hell by the old Saxon, & by all our translations: with a defence of the Q. of England's religion: To, & against the Archb. of Canterbury: who is blamed for turning the QUEEN'S authority against her own faith.  
Sundry Epistles are prefixed & affixed. by H. Br.  
The second edition, wherein the typographical faults of the former are amended.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 james, 2, 1. 
1605.   

TO THE MIGHTY PRINCE ELISABETH BY THE GRACE OF GOD QUEEN of England, France & Ireland, defender of the faith, etc.  
YOUR M. gave intelligence unto a gentleman of Middelburgh, of a prelate's disgrace of my poor self: which thing caused him some sadness; & myself more. He demanded of your highness no censure touching me: but thinking that he learned more substance of divinity in a short conference, them in 64. years afore (as it pleased him to say,) procured me before I was ware a great stipend to profess if I would: & also written to know whether you would employ me in England or like that elsewhere others should: & knew that it was against all Christianity & the peace of life, to censure any that seek no preferment: whereby if they requited like grief, much disgrace would be spread, where amity should bear the sway. In his grief he replied upon the prelate: as upon one not knowing the seasoning of his tongue in honesty: &, by hindrance of the best pains for man's good, bend unto the ruin of the Kingdom. Your M. best knoweth his whole heart, by his Letters. The Letter of the prelate's tongue whetted too sharp, he gave me: to reply for myself, as I thought meetest. The party I knew by the speech: & showed him the very syllabes: I think your M. looketh that I should awnswer: & not suffer you to be led amiss by him. Therefore I will first show what man I hold most assured to be the reporter: next, what I awnswer to his particular speech: By these arguments I gathered that the Archb. of Cant. was the man. By a man of his, the very same speech was uttered among some that spoke in great thankfulness for my pains; & was counted to be il affected unto the knowledge of salvation: & he & his family alone are awonder to the learned; noted the only that could not afford me good words; whose pen & tongue (as they say) hath caused the whole nation, to be better spoken of. Your M. may remember what he said of the little book that drawn all the Scripture unto Christ. & showed the use of every parcel, from the beginning to the End: & called thither all kinds of Fastern & western opening still where they erred, even by themselves: carrying half a score of several most hard & needful studies thither, & examining all auctors not only in their own tongues but by their own vain & course of study. The praelat said to your highness that it contained but the curious quirks of an young head. where as if he had studied 31. y▪ ever since he was Doctor, how in one speech to show himself extremely void of all grounds of Learning, & of all conscience for the truth: and of all care whose ears to infect with Atheism, the Tempter could hardly carry him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into parts more iniurions to all holy writers, & to men, for the marrow of their wisdom: which hold the dignity, though a young head with old study call them to build in England, far from their own country: to our glory, & theirs.  
This old speech might soon tell, if any prelate misused your M. ears extremely, who the party should be. for hardly will one nation bring two of his mind and heart: confident to condemn what he knoweth by his bare Latin studies no more than a babe: & extremely bend to hinder the good of his own religion. The same prelate written unto the stationer's to hinder a commentary of mine upon Daniel: & caused many of them to blaspheme the truth. Unto whom I showed by D. Saravia that he used more authority than your M. had to lend him. The good of your own Kingdom might not be hindered by any authority. If he could tell me where I miss I would thank him: otherwise, if he hindered, the work should be printed elsewhere, & himself blamed for hindering your common good. By D. Saravia he 〈◊〉 me his answer: that it was better the truth of Daniel were hid, than antiquity should be disgraced for missing as in my Epistle. Whether I be to learn mild writing of him, his works pestered with disgraces compared with my Epistle to the LL. will show sufficiently. This Spirit, & that, uttered to your M. will argue one & the same soul: that I may well know what prelate your M. meaned. Daniel cometh forth by the prelate's better advise, & auctorising: & my pains is dedicated to the LL. of your M. most honourable privy cousel, to be regarded according to the sage honour of your M. government. They all saving he sent me several word of special favour: & some of them believed that I had made the Bible as clear as any other book: & said that what soever I would it should be done for me: whereupon I written a request by a M. of that faculty, that their Lordships would move your M. either to recompense my long pains after great old promises, or, to give me leave to go to the King of Scotland. Thence I had sure promise of great recompense upon bare copies not dedications of my pains: & singular help offered to put forth the Bible in such plainness, that a whole nation might soon understand it: & see the glory & certainty of it. Thither I returned awnswer: that I would no longerserve your M. if I were not recompensed by five months end, by the beginning of Lent. The LL. sent me by D. Cesar this answer: that they thought my studies not inferior for judgement in Divinity to any in England: & they bade me tell D. Cesar what I would have, that he might move your M. & they further advertise your highness. I returned my mind: that your M. should be my chooser: & that I would like best of that which you appointed for me. Thus a man would have thought that a conclusion from their LL. should not find contradiction from any whose voice, faith, & honour must be in the message sent from them to me by D. Cesar. Yet they were persuaded that the Archb. would never suffer your M, to see the clear certainty of Divinity, because you would so little regard his bare Latin studies. This their mind was showed me: And whereas they meant to have moved your M. to bestow on me the charge of London (which he meant for D. Bancroft) & this was noised by the clarks of the counsel; it was more talked that the Archb. would work himself any disgrace to hinder my being so near occasion to open the Bible to yourself: thus it pleased them to say, & think: In so much that a Bachelor of Divinity of Ripon, who knew the Lord's purpose for me: & his, against me; & my resolution upon his next injury to leave your government, went to Lambeth for good will to advise him better: But he could not have fit talk with him; by reason that he was moved by some other, to some heat, and afore he could go again to him, he brak out as it was expected. This showeth most certainly who the prelate should be. For as this dealing is stranger than lightly should befala man of natural reason, though all honesty were set aside: So the same man should be the likest to embreath into your M. the speech so deadly condemned by the Gentleman whom you made judge of that which you bade S. john St. write unto him. That your M. may better mark the strange contemt of truth in the Archb. & his boldness in other matters, as that, which the speech mentioned, was censured: I must briefly tell against what dealings he broke out openly.  
As I waited, upon the LL. leisure, to move your M. for me, in sad weather of winter, I was vehemently requested by learned & Zealous Christians to assemble the People, by my preaching, to pray for better weather. Which we & others prayed for, & obtained: & many marked the means, & the event. In those sermons I chose Scriptures to open, which Latin oryet Greek studies never opened; being so very familiar to all Hebrews, that none of the Apostles age & nation would stagger in them. S. Stephen's oration Act. 7. is of this tenor: speaking in the prophets skill usual in repetitions, flowing with matter which maketh England, & all universities blame the text, or breed unsavery expositions: & that where the speech is fullest of heavenly wisdom. Him I expounded to the hearers comfort: that they might better like of your government, for that in your days Scripture was more cleared then 1500. years afore. And those points I had printed afore to your M. & found great thanks then, from Zurick, the French, Dutch, Denmark, Scotland, & others. And if it please your highness to try your Archb. learning, I dare assure you that all his latin studies will never expound S. Stephen: to tell upon what law of Moses he was called into judgement: by what relation to Scripture the miracle of his face was to be like an Angels: how he frameth calling of Abraham from VR. how Jacob's family can have 75. souls, & but 70. in Moses: how the Speech of the burial in Abraham's purchase can be true: by what ground he affirmeth that the patriarchs bones were carried out of Egypt, & buried in Sychem: & how our enemies grant this true▪ Likewise for Moses age of 40. years in Pharaoh's court: what warrant he had: what authors allowable to all jews we have for that: How Rempham can stand in Amos, a proper name: where the text is Chiun: & Babylon for Damascus, by the like warrant: & to what point of his accusation his oration belongeth: & why he endeth in Solomon's temple: & who but he said that VR was in Mesopotamia: or who but Philo the Greek said that Abraham was called after his father's death. A Doctor that faileth in any of these points will disgrace the first Martyr's Apology: And amongst his defenders in Latin & Greek studies it is almost all disgraced. Strangers thank your M. for clearing S. St. by my pen.  
And herein your M. may satisfy yourself; whether your high preferred Archb. with his accusations unlawful, though they were true; or the defender of your faith, on his own charges, by showing the agreement of all the Bible; in writ, uncorrupt: in meaning, sure, by enemies grant, deserveth better acceptation for ground of study, far from fantasies. Although my travel in this kind might have moved the Archb. to favour my pains so much as the temporal Lords did for clearing Daniel by heathen for story: for his chief Question, by Nathan the Prophet 2. Sam. 7. Which none of his Latins or yet Greeks, I trow, have done: for his two tongues, by plain reasons, but never marked, as I judge, by any, saving one lieu: although my diligence might have stirred his Love, it stirred only his envy: and daily it was noised how he meant to defeat the LL. purpose: so that two gentlemen conferred touching his course: & the one said: Shall I tell the Bishop that he taketh an unhonourable course. The other awnswered: No. The Bishop will but mock. This will not be strange to the Archb. for I wrote it unto himself: that he might consider what a goodly third he had spun that having received 50000. pounds of the Church is counted but a skopher in the greatest matters. For myself, he knoweth that I afforded him good language: & laboured to countenance him: but still ready if he would neverend his injuries to call him to account for all at once. After I had expounded S. Stephen as plain to jew, unexplicable without them: I took a text: 1. Pet. 3. Speaking to jew, how the Spirit of Christ preached in the days of Noah: to them which are now Spirits in Prison: which very phrases they themselves have: yet of us the Greek is badly translated: & the divinity worse expounded: Saving of Maximus Monachus & his auctors, & M. Beza: with Zegedin, & his followers But none without jew authority can satisfy the doubting, who will be taught how the phrase was usual.  
This text was commonly cited to prove that our L. descended to Gehenna by such who think that Hell in the Crede signifieth the state of the damned. I handled both: That S. Peter had no such meaning: nor the Greek Crede. This meaning I made of the Greek Credet: that since Greek was first spoken until the Crede was to be penned: as we must iudg by that which we have in record: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but to go from this world: without distinction of joy or torment, leaving that to further consideration: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the old testament, the world of Souls: and Hell in our translations, of force the same; & so in our Crede, & so taken by K. Ed. & by your M. that unjustly they that leave our Church quarrel herein, as though we denied our L. to go presently to heaven. My opinion herein I printed to the learned nobility, & inferior gentry: Who, some of them written to Basil that no human pains would overmatch a full treatise in the same tenor. Against this the Archb. broke out to open rage: with his bare commentary Latin, the plague of Divinity: & not worth one years study of twenty, that the Bible will require. First, he gave out word that I should be stayed from preaching. Many were sad. but I was glad. For I knew that God called our long difference for Divinity into the open judgement of the world, & in this matter he had said to one M. Samford attendant upon a noble earl, upon occasion of translating the Ps. 16. That he would burn in this opinion that Christ descended to Gehenna. And to join in some special article with him, I chose this text, knowing how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hell was, true of a soul gone up to heaven, would catch the bare Latinist. But I slayed in the realm till he would break out into some open action: that he could not afterwards deny his proceeding. He bore the high commissioners in hand, as D. Cesar & D. Lewyn, that he Sent for me to answer for my Doctrine: & if he had by request, I would gladly: if he had used commandment for the article known; it had been Atheism, to turn your authority against your oath, & faith. He was bound to know your religion confirmed by act of Parliament. But how far his messenger differed in his carriage from all civility & law, I am ashamed to print: the LL. have read it, & requested me to lay the blame upon his man: but others said that the high shirif must answer for the undershirfs' faults. Here upon I resolved to leave the realm: & showed the LL. his monstrous dealing: how the bare Latinist would be teaching me in Greek & Ebrew general points: & I showed how a D. his friend lamented that he could not beat into his head the bare Conceit of my studies, & many other extreme unlearned parts, some printed against him, as denying the Greek style, all from the LXX, in all the new Testament. And I sent unto himself a copy: & further matter how his unlernednes brought your M. authority unto manifest Atheism & most senseless, against your own good. Then he yielded: with great promises, if I would but acknowledge them that would be my friends. Also he said that he sent for me but to answer D. Andrew's for the descent to Hell. He might have requested me, & I would have satisfied him: But to betray your M. authority to be a slave to Heresy: that would not be good, nor seemly for me. As he sent me this word: I written from Leyden in Holland that I would defend mine opinion in Cambridge: if he would hazard his fame upon any that should reply. At that he raged with terms that the messenger loathed to report: Lest I should pay his unlernednes with as good. Thereupon I written an Epistle to the learned nobility showing how through all the Bible (wherein one error staineth all) he suffered bad notes: to bring errors a thousand at once: To make all the Credit of Moses & the Prophets nothing worth: & there in I answer his heat: Wherein he will burn in this opinion that Christ descended to Gehenna. Now my L. treasurer S. William Cecil asked him what further matter he had to hinder their purpose. Then this he invented: that I written untruly that he determined betwixt D. R. and my controversy, to your M. For that, I printed him a full awnswer. Then came that new speech, uttered to your M. which I am sure came from him. And this much for, who the party should be. Now for answer. Though his speech might be held a back biting: yet I will suppose that he dealt better to mean but our open contention: for the descent to hell. Whereof I have written here, unto himself, a full treatise. And whereas he ought to prove that the Greek Crede is of his mind by the General tenor of the tongue: and that all the Bible's ages believed that Christ should go to Gehenna, & that your M. is of his mind: I resist, that never any Greek, heathen or jew took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sense: but all uniform in mine: that all the Bible utterly refuseth that his sense: & all jew & Gentiles would take mine in one meaning, profitable for faith & past all colour of wrangling: as Articles of religion ought to be plain: & that K. Ed. the 6. the rare noble prince your M. brother, once the only hope of our nation, so understood the Article: and that your M. oath is to defend that meaning. To your M. to the most noble King of Scotland, whose M. offered me mine own desire for divinity, to the Archb. his own heart, to all learned nobles, & other christians I commend the truth: to be tendered as ye look to find the favour of God: & to God himself I commend his own cause: & the passage of his son from hence whether he went for the redemption of our souls: that his holy wisdom may shine in this word of Salvation, from the holy directly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Your M. most careful defender of your faith. HUGH BROUGHTON.   

AN EXPLICATION OF THE CREDE, FOR THE ARTICLE, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How that speech hath been used, of east & west since tongues were, unto Plutarch's age beyond the Apostles, uniform 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 uncertain, 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.  
YOUR Grace's 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 Hell, Gehenna Hell, make the Gospel to tell a lie. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol, that which requireth all to come to it: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Haiden, the world unseen. Generally, Hell is that world which haileth 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, miss, as I said, to Deny the true proposition, and to grant the slander, in the assumption: Thereupon 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 upon in disputing, they held the truth, & that you 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 learned gentry censure, that if the party blasphemed by you would handle to the full of his knowledge that for the descent of Christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would be as well accepted as any thing that man's pains ever studied. Yet you to hinder all his recompense demanded in print (as the Q government should be thought honourable, & promised most honourably) take occasion of exception, where better desert than the former & of more daily use, was exhihited to the good of the Church: & being in this giddiness of government, 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 Lords 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. Barrows case & Grenewoods. The term HELL, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haides in Greek, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol in Ebrew, Inferi in old Latins, must be expounded as the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Crede, & whereas our old translations use HELL for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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) HELL must be taken (as in old Saxon when they knew no Gehenna) for the state after this life: whether the party is haled. Now 64. times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in the holy tongue, Hell as often in our old translations & never directly for Gehenna, but as by the argument, & so it may be heaven, in speech of the Godly, neither should HELL in the Crede mean any thing else but the world to come: the world of Souls. We may not be so simple as not to know our own language. Likewise HELL cometh nine times upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament. But never in all those places doth it signify Gehenna. As twelve times Gehenna is in the Greek: & there HELL is in your grace's 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 showed 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 powered out his soul to death, a Sinoffring, there was no further suffering: but all suffering was fulfilled: and that our Lord went presently through the veil of his 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descendit ad Inferos: HE Descended to HELL. The force of the Greek maketh the matter plain; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unseen. The world unseen to us that be here. Plato bringeth it pleasanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Delight. Holding all true happiness to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In that world, into which our L in the Crede is said to have gone: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal the Ebrew cometh to the same effect: TO REQVIRE: as requiring all, simply, to come thither. So the tongues of both testaments 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the glory, the crown, the pearl of all story, and his soul's 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 Babel's 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 Eagle, all full of Eyes, and penning four times the redemption for the worthiness of the matter, these all four will condemn us for beasts, blind, skurfy, learn, & 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 spoke, the old chariot, 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 passion 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegantly serveth. Again S. Paul saith that Christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David gave him his phrase who in the 70. saith in thanks for preservation from death: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ps. 86. 13. For the conjunction that the soul hath with the body, to make one person, the terms propre 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 near Sheol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sheol, Hell, near death. Again: Thou hast set me in the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In darkness: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. Paul's term, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the 70. Again wilt thou do wonders for the dead: Shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead rise up & praise thee. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be expounded. DEAD by the Hebrew, & not as Galen useth the term: and so HELL 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 jobs 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 than any before, it is because you never knew the use of Ebrewes, according to whose meaning the Apostles speak plainly: where ignorance breedeth curiosity to trouble all religion & all the world, under pretence of deep study in the fathers: where the cause must be opened by ancienter than the primitive Church, for any Turk or jew. Here also served that common saying from Epiphanius: that all the fathers were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 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 paradise, in heaven, in joy. And an Ebrew Child would soon conceive what Epiphanius autourmeant. After 300. years when the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was left as particular to the wicked, & Christ's case known: many Credes wisely & learnedly 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 bend to burn for Gehenna for Ever. Your G. hath in print my mind in the Epistle to the learned nobility. I requested your G. as you know, when you ceased upon that Epistle, in 400. copies, to choose out 400. whom you would, (if you mistrusted my choice) to judge whether the Q. and the nobility with Doctors & all sorts 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 for ever. And if you mistrusted not your opinion, both here, & for the Bible, you could not mislike my petition. There 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 QUEEN'S judgement (against which you turned her authority) a fuller declaration of the cause shallbe afforded. Now for the Q. judgement, & the whole realms. Let us consider whether I accused you justly of turning the Q. authority against her oath: 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 unhonourable parts 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 parliament 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 king's mind. They were his tongue, and his heart. I mentioned your error, somewhat fantastical, among the learned of Basil: whereupon they sought out Bucers' mind and P. M. and showed Bucers' Cathechism: and preached openly upon the article in my mind: from both those rarely learned fathers, whon God so honoured 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 spoke afore the whole university: that Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signified Gehenna: being 64. times used. D. P. heard him. And I heard of one that left the university 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 beaten. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. oath. Now let us search the Scripture fully: both for this phrase, & the word Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & for the Prophet's manner of speech for the world to come. In the Scripture the law is to be looked unto first: & therein the patriarches tongue. jacob sayeth when he thought that joseph had been dead: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will descend unto my son mourning, into HELL. This one place might give your grace sufficient warning that the heathen manner of speath Which the Patriarches were to use, taketh descending to Hell, for all Leaving of this world, though a man goeth unto the joys of God. You shall have an other place, of the same Patriarch, speaking unto his sons all, saving joseph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You shall cause my old age to descend with sorrow into HELL. There your G. hath it the secnd time. You may see a third place spoken among all the Patriarches 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 authorities be the strongest: These be twelve precious stones that make the right of judgement 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 heathen but use their speech as their streets: so the holy congregation that penned the Crede would as much tender the weakness of the world. The later jew in Ezekiel 28. be the very same jewels that the Patriarches 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chalcedon cometh for judas jewel to illustrat 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 given to zabulon: as by S. john. and Moses may surely be gathered: though one would think Benjamins' onyx should have the sardonyx. But his Ebreu jaspe calleth jaspis from Zabulon. For Benjamin must be the first foundation: when jeroboam made joseph lose dignity So Chrysoprase is new made for Nepthali. Seeing then the Apostles the reapers of that which others sowed, tread most carefully in their steps, even for the very syllables of the Greek 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: noless 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 heathen ears, must be held as a treasure deeply hid in a field, never to dear: Such is both Jacob's speech and the Speech of the Crede, the first & last used fully in the same sense: that, when joseph was sold by judah for sickles: & thought of jacob to be rend of wicked beasts: & that of Christ, sold by judah sot more sikles: & rend in hand & foot by wicked dogs. If your G. would take leisure to think but upon this much: you would never more think of gehenna's HELL: to burn in defence, that Christ commending his soul unto the father, had presently that lodging: but that his descending to Hell was in our later language, (later than jacob: at the first use 1600. years) going up into heaven's joys unto the Kingdom of Heaven. Next Genesis, job is the most ancient: Who both lived before Moses, &, as may be guessed, 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 & jobs Patience then seem to have showed themselves. So job shallbe found to live afore & after Moses. He for his father Abraham & mother Ketura fastened in the house of God: & more than his cousins Eliphas Isakides, & Bildad, though of Ketura: This job disputing with four Prophets: & being near 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Sheol. He that would overreach jobs style should need wisdom: as high as the heavens, deeper than Sheol, longer than the earth, broader than 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 children many, & lusty; & for delighting 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 divers 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 jobs book the controversy is decided: in jobs 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 than job: in verse of many sorts: & use of words more nice than 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 honour 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 moderator of the disputation So again the book of job alone might fully satisfy your G. that you should choose a better theme for your martyrdom then to burn for Gehenna from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Hell of our old translations, which by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & near consequent, is often that which we now call Heaven. After job let us see where to descend to Hell is used, next in time. In Num. 15. the rebellious companies descended alive to Sheol, or Hell: they & all their Houses & substance descended to Sheol. There 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 & jeremy twice citeth his speech: How an anger kindled burneth unto Sheol. The next place of descending to Sheol is in Speech of Anna samuel's mother, how she grieved long & greatly was weary of her life, & at death's 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 Gods 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 for ever, 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: neither could Solomon send to Eternal destruction: nether wished David that to his sister's 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 which now we call Heaven. And that is most evident in Holy Ezekias: 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. There Ezekias hath other Speeches 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, either in Ebrew or in Greek, and made you clean of an other 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 Hell mean the proper HELL, as now we speak. And these I trow be all the places where the Credes phrase: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 spoke: Ps. 139, But that Hyperbole cannot be applied hither. Like unto that is the whale's belly: a Sheol to jonas: or the grave. But in full privation hence it will signify Death. & in the body's 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 HELL; 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. Peter's time, and in the Talmud still: that David died not: thinking that David spoke 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 spoke 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 translator considering what term in Greek was fittest to express Sheol the Ebrew, they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was generally taken of Greeks, for all men's common case after this Life. And for Sheol, where they translate it, they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek term▪ commonly. Now & then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death. & for the Ebrew term of death they have more than once: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Ebrew: of all those texts: of all the matter depending theretupon: and of all the septuaginta's judgement for Greek writers betwixt Homer & Menander, who seemed to learn of them principles of God's unity: and better manners than he himself practised. Of their age he was: and then were infinite more 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 Esay 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 HELL: 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 Darkness 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 Ezechias kingdom or Achilles' soldiers understand the speech. Achilles shall speak anon in the Greeks army. Ezechias shall not die while Esay's 38. liveth: though he is now in Hades: with all the Patriarches: Abraham, and Lazarus, with Lazarus Martha's brother. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 famine: the pale Death brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In plenty: But Hell 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 haps 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 grieve 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 mother's son: as by records we may well judge of the unrecorded seeing all recorded be uniform. 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, than terms would in man's speech. In Leviticus cap. 26. where he telleth what recompense shallbe for Keeping the Law: & what punishment for breaking of it: there life Eternal & heaven: their death Eternal, & Hell of late language were to be named, if at all, in the Law. But their 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 fruits: peace and victories, increase of Children with all plenty is the reward. Lastly cometh the sound reward: That God's tabernacle shallbe amongst his people: and his soul will not Loath them but he will be their God: & they shallbe his people, Here is life everlasting, in that they, being surely in the favour of God, are for ever in the favour of God. On the contrary side: for breach of the Law: open punishments upon punishments: and Loathing 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 die: & that the redeemer shallbe pereed in his footstep, by the Serpent: & shall bruise to powder the Serpent's head. Where we see that he shows how matter opened here shall fully carry a victory, when the piercing of the foot is gone so far as it could grieve. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated Ps. 89. sweetly 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 jew concluded sound that all who died holding the covenant, still they dwelled in God's tabernacle: and who so died in contempt or ignorance of it (as all who despised to Go into the ark) all they perished for ever: & 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 jeremy, 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 Gods full favour 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 ordre for us: that the work of our redemption should not have the last act in gehenna's darkness: such as could never have been penned to Adam's sons. Here I may record a woeful matter of a Learned Ebrew: 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. Isaak 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 Ebrew 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 showed: 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 jeremy, 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 Gehenna 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 Isaak and jacob and Moses should not be with God. Thus Isaak 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 & Ebrew: and by new Ebrew 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Inferi is heaven to the faithful, brought a cancer upon all our faith, and such roots of bitterness▪ that the commonalty 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 sin findeth just recompense: and to thrust into faith an heresy that is a great sin: wherefore all that you deceive must feel the hand of God. We have been plagued enough already, in that, after more payments for defence of the Gospel, then have been gathered in five hundred years (as my L. treasurer was told) yet at the spittle as I showed your G. twelve in a company said that we were never in such pitiful days for uncertainty in religion. I dare charge you that if you had Learning & favour of the truth that had been common over England which is famous in Constantinople, that the Q▪ scholars for clearing the Bible more than it hath been 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 soon make the Bible as clear as any other book. Though your bare Latin studies unable while you live to go through the first chapter of the new Testa meant, would but deride such a confidence. You that could look upon the little book of Scripture consent, & see in the preface Noah's families from heathen & 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 heathen were 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 miss you maimed all the cause. And full many an hundredth thousand opposition which you know not must be viewed 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 jew of Prage to be one of the lernedst Ebrewes in the world. A copy of his Epistle printed was sent from 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 than build. Wherefore I must first draw you from your Gehenna: & show M. Livelies unsettledness before I can do any thing 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 through quite, for the redemption & the world to come: how the Prophets spoke 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 Adam's trespass subject to vanity: that the whole mass traveleth 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 bruising his feet sole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adam knew that Satan's seed would as well pierce 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 lose 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: heaviness that Adam's sons so despised the king of glory: heaviness to see that they would perish for ever: heaviness that in this world they would have his blood for ever upon them: heaviness in highest measure that, (as Es. 53. telleth) God casted on him the sin of us all: that the soul's case not the bodies, and thought, & account, & 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 Esay the most eloquent orator in Ch. 49. where Christ sadly lamenteth how, to many his labour 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 than all the women in the world loved their own children, must needs have infinite pangs for their destruction. All these Prophecies contained not more than Adam might see: nor other many: & special, Isaiah 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 judgement for bliss & curse, to the children of God the bliss, & to the Serpent's brood the curse in the world to come. Thus I trow, your opinion than Christ was to go to Gehenna, will be out of Adam's Divinity: and be found to flow from the Serpent the father of Lies & the murderer. Adam knew the Eternal love of God: begonn here: & continued for ever: & 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 Satan, that jarreth from all Adam's 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 Isaak in a similitude received from death: nor the Scapegoat or birds loosed, nor any thing 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 vigour. The tabernacle of this world, & of the Angel's 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. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be ignorant of these grounds for Divinity. Now let us behold the Prophets, the Historique, & the other, the commenters upon Law & story. For josua, judges, Samuel, & the Kings, Abigail's speech to David, that his soul should be in the band of the Living, & Eliahs' taking up: the one for phrase, the other for action are holden the plainest for Heaven. Yet some turn Abigail's words to a safety in Life, through great Dangers: Where Saul & his should shorten their days. And it is sure that she spoke 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 jew 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 spoke that the wrangling heathen should not stumble at their paths. In 2. Sam. 7. The kingdom of Christ altogether taught of Life Eternal: though the Speech to this day is taken of jew 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 for ever: And when he showeth that Antiochus Epiphanes shall beeeave the jew of Earthly comfort, then most fitly he comforteth them in the better resurrection, such as resisted him: & so S. Paul to the Ebrewes 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 soul's distinction gone hence: & he showeth that Christ being killed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 spoke 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 Darkness among spirits, which journey no pen could ever 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 soul's 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 written but thus much the cause were fully concluded against your G. Yet for all plenty of store, I will join writers not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but allowed for so much as I bring & much more by the Eternal spirit: and therefore may go under the former Title, of Searching 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Hell. Thus the cause will be so handled that further kinds of study can not be required. For all the new Testament is either from the old, or from the Rabbins, or from the profane Greeks. And when it is made up from the old Testament, either when the Apostles translate of themselves, as they do full often, by profane Greeks Language, or cite the Septuaginta, which borrowed their words from Heathen, 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 Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to end Moses Laws, that is cited which is far of in Ebrew: & this could have no authority but as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holden Prophets scholars. And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be thought the best for the use of the term. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 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 Chaldy paraphrastes. None but the senseless will despise such. For the Rabbins the most Learned Ebrew Doctors, this much is famous; that against Sadduces, that denied the resurrection, and relied in pretence upon Moses words, they from Moses matter & assurance of Doctrine invented very profitably these terms. The world to come: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The day of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehinnom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the valley of Hinnon. The judgement of Geenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these usual in Zohar. The second death. Onkelos Deut. 33. Ap. 20. The Garden of Paradise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The tree of Life: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And a feast in the world to come, in the Chaldy of job. And in the Law & Prophet's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol containeth all these states being unfolded. And because the Sadduces admitted but the Law; as the Doctor's common 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 die not, but pass from death to Life, they called dying a deliverance or setting free. as in Zeror upon Ex. 17. josuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of his deliverance hence, etc. Phil. So S. Paul spaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Syriac hath the Rabbique term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very learnedly. And all this was bred for distinction 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 than Heaven, will be ignorant of all this, & in a world or Cimmerian darkness, or Egyptian palpable myrknes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. and Infernus or Hell, for it will as well catch a D. in Babish infancy for Divinity. And this much for the Hebrew Doctors from whom the Apostles have full many an hundredth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or member of speah plain by conference with them, otherwise unexplicable. 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. year 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 Ebrew, ancient with the Eldest bred at Babel, & largest in use, such consent and consent will be holden of force unvincible: against which if the Creed had been penned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perverting of an usual term had more hindered than 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 brainless folly. Amongst Greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as I counted) & for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 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 than honey for this matter, for he hath the very phrase of our Greek Creed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus he speaketh before the nobles of Graecia for the common passage of the world, in soldiers slain: Iliad. etam:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   War shed their blood: But their souls be gone down to Hell. 
Old Nestor speaketh as jacob, job, Anna, David, Ezekias, the common terms of death. And if the Church of Pylos had used his phrase in any other meaning, young men & maids, old men and Babes, would continually have stumbled to more danger than 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 Heedtaking for souls, that no Pachadh, ●or Pachath as Esay and jeremy speak: no grin nor spring be ●ayd in soul's way: nor any thing spoken in corners of speech where the simple would trip and be entrapped. I commend not our doubtful usage of Hell: but seeing a thing done 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 Learning, 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 singe any more for Love of Gehenna to be a Lodging after a soul is commended to the faithful Creator, than Ananias, Azarias & Misael, lost of their hair for the Idol of Chaldy religion, against which not for which they gave their bodies to the fire. And thus if you will try Learning 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 & solemn meaning. Now that one swallow make not a summer: you shall have more not swallows, but souls swallowed of death in this phrase. Andromache Hector's wife & S. Paul's country of Cilicia, she speaking of her seven brethren killed in one day by Achilles saith:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
As Tarsus spoke Greek so did the rest of Cilicia, 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 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 Livels' Lodging: we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 than 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 unpossible to be proved: and never disputed in Scripture. Now for Trow 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 Hell in the Creed term. And Maeonides himself, he spoke in the same sort of Hector's soul: when Achilles killeth him:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  His soul fleeing out of the body went to Hell. 
And this cometh in Homer's own phrase: wherein he containeth the manner of the Dialect of Smyrna, Rhodos, Colophon, Salamis, Chios, Argos, Athenae, which all Challenge him to be their countryman. Now the Revelation had made Smyrna astonished, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been in any other senses than Homer and their countrymen spoke: as the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 later, showeth also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth not a more grievous state, but the later term expoundeth the former: and in your G. Greek Smyrna had been at the wits end. But in Homer's Language and the Apocalyps style they would assure themselves 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 plainness, who hated a man Like the Gates of Hell, who would have one thing ready on his tongue, and an other closed in his breast: thus he speaketh, as for S. Matthew and Ezekias. 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Adam's sons, it hath been a cursed work. And thus Homer telleth us of a great part of he world: what they would say aught to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Aethiopians meaning I showed from their translation that they put Death for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 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 Syriac they take Sheol still as the Ebrew, & in their tongue our L. spoke, & it is the tongue only which the new Testament calleth Ebrew. Though Academiques call the Prophet's tongue by that term. So our Lord's example, using Syriac as the world than did use it, showeth that his Apostles would use Greek as the world than 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 hearts 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 from 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 Losing & Binding, in the making of a D. absolute by the Sanedrin, with Imposition of Hands. So the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their ordinary for the Bishops of every congregation, infinitely used. As the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Paul is just as in the 70. in Moses, the Kings, the Prophets and Nehemias', 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' jaylourship make themselves slaves of Satan, Pharaohs over Israel: and not the Horses and Charets, in Eliahs' sense; so also the Ebrewes 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 Rabath, In like sort D. Kimchi upon 1 Chron. 24. showeth that David might not appoint one of the Sacrificers above an other: 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 Sanedrin for his office, unless further learning did commend him. And as S. Peter commandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there is an expressed Law for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Seniors in these words, in Maymony Tom. 4. Haleca Sanedrin Per. 15 fol. 247. of the later edition & Lesser vol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
So if your Grace would know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and with conscience have handled the matter, you might best have known if you had framed your study at the first to the Ebrewes 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 bend 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified not a tyranny but a most Lawful & synles government: and again, the Ps. 110. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof are cited above 20. times of the holy Ghost in the new Testament, useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ. The Greek tongue would have kept you aright for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. Mat. 25. that they are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 22. 25. in the greatest benefactors and enrichers of the kingdoms called for their desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the People, rejoicing in their government: and the Rule or Canon that Sanedrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as S. Paul 1. Tim. 2. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 shallbe 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 jew will grant & require for the words) & for matter may in no case bring any new article: but as Paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9 most exactly translated, in his article of difference having the exact propriety on his side: so still articles of the Creed must have such exact plains that all wicked may know what they mean no less than 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 than 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. Then he told you that you ought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than you replied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a tyrannical government: them 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Ebrewes to draw all unto Christ, & in the Gospel in parcels & times above 20. at the least? Besides my L. many an hundredth thousand times doth the Apostles style express Ebrew 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence will you expound the new Testament. Thus your Grace befooled the very rock of our salvation, and were accused to the Lords 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Gehenna is meant by it: not knowing the Sepwagint: and less Heathen Greek? It is no marvel that you accused my studies to the Q. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing you have no fancy to any Greek in the world: that for Greek or Ebrew can not speak to one word of either Testament, by former Greeks, & auctors authentical to jew, what may constantly be affirmed These four words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lord whence would you expound them. The general Greek by Peculiarity of matter maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper tenor of meaning, so that general Greek must be known, and if in Heathen sense it can not stand, than the 70. and imitation of the Ebrew phrase must be considered. And the Grace of a witty writer handling matters of divers kinds, standeth, (in plain matrers) in Equivocation of a term serving all his purposes. So in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Mathewes purpose but he showeth from what old promise from God to Abraham to give him Canaan David was a King there, and Salomon's House: and the Inheritance came to Christ; whom Herod therein feared: and therefore sought to kill him. And to that end he showed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 skill for applying heathen Greek first to Ebrew 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And here I appeal unto all the realm how fit you were to repressmine Epistle for translating the Bible; who yourself know not so much as one word of the Greek Testament, from what auctors 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 die as horses: but to have an other world: how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creeds phrase was infinitely in speech among Heathen in the septuaginta's sense, & the rulers of divinity: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but the world of the dead, where immortal souls continued. In Homer's Odysseâ in Lambda we have a whole book for the world of Souls untormented, but continuing together. In the fable the substance of truth must be embraced, that japetionidae rightly taught the soul's immortality in an other world called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & termed death, to the Soul immortal: a Descending to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell. Thus of Tiresias Ulysses who went thither speaketh;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  His soul went into a Chamber within Hell. 
And the mother of Laertiades giveth him a general rule that when bodies die, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
And of Oedipus mother he saith, how when she died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
So Agamemnon complaineth that Clytaemnestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had gone, it hath been a skoph to helas, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nazianzen answered that thence he brought souls to the body: but they were just souls: therefore by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the common lodgement of all souls, unjust and just. And so Eustathius Bishop of Thessalonice expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Lot of all that dy, admitting Homer's 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 lives shortness and vanity telleth among other sundry vanities what riddance war maketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And as in Melanippide God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bishop of the immortal soul: so Ibycus of the soul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Love of painful virtue Achilles and Ajax went to Hell. Little of Sapph and Ibycus, as of the Last cited, came to our age: a few Lines: yet both make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their end: both worst and least fearing punishment. Tragiques' are infinite in this: and Euripides beginneth here: defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his very first words:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
And Lycophron that of purpose studied for hard Language, yet here in he could fain none, but must take for the world to come, the common: and in one Tragedy ten times runneth on Hades how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Athenaeans commonly, their Epigram of 4000 slain will serve, for Isaeus, Aesch. Dem. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They made Hell their common game. By Hippocrat. Cous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And for the septuaginta's age Menander telleth how Greek went then: who thus speaketh of the dead to comfort one mourning.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one sense Plutarch fitly joineth Aeschylus with an other. Aeschylus saith:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Men are not well advised that hate death:  
which is the best medicine of all evils.   
In Plutarch one answereth:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
that is,  

O Death D of Physic come.  
For Hell is the only haven of the earth.  
Having Haiden my helper I fear not shadows.   
For further authors extant in Plutarch's time all of one mind, Plutarch comforting his friend upon a Godly sons 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 pythagoras' Golden verses conclude that:  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
And the same was their General opinion, and not proper to the Samian Philosopher our old Cantabrigian. Sophocles who saith in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He is better at case that is in Hell, then sick past help. 
The same elswher telleth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are dead. And so spoke 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the jayl. Homer is wonderful herein: & teacheth that our old father japetus very carefully delivered to his posterity the true religion, of the creation and of Angels fall & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin deceiving Man. And it is no Less marvel that the Holy Ghost by S. Peter calleth Homer's words from the fable unto japhets' truth. Thus jupiter threateneth his Angels disobeying, to cast each into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the commentary & prose term, Black Tartarus,  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

I will the disobedient into black Tartarus cast  
where there is a black Dungeon under the earth.  
where be steel gates: and a floor of Brass.   
As far beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades as heaven is from the earth.  
So the Prison is Tartarus: The rest of all escaping prison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chain that can hold all nature fast, is in Homer, in the same speech. When S. Peter telleth how God condemned the Angel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 judgement. None may say that the H. Gh. knew not Homer's 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 Plutarch: Fables touch the truth. So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin: she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  Sin, the Eldest Daughter of the Spirit, maketh all men sin. 
And in this speech Agamemnon confessing his sin to Achilles, saith that not he but sin wrought Achilles' injury. In Lydia the Poet learned Ebrewish Greek: and much matter harping upon truth. The heathen would soon believe that it passeth man's capacity to know where souls be tormented: but that God keepeth them in Chains of Darkness 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 Darkness was upon the deep, call the Place of Torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 jew so spoke, the devils used the same term Luc. 8. 31. who desired the Lord that he would not command them to go into the pit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Syriac following the Rabbique 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a speech allowed by God from the common manner. Where 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 jew 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 shallbe tormented in fire & Brimston before the Holy Angels & the Lamb. Now whosoever will burn in defence 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 for ever & ever. Where torment shallbe, 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. seethe how God speaketh, as Greeks & Ebrew schoolmen, that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 & counsellors that they be but fancies, & curious quirks, it is no marvel if such turn authority against the faith undertaken to be defended. And now I will make an End. I have showed how for your G. good, that you should not burn for Gehenna, lest you burn in Gehenna, I handled this cause: being certified 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 than 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 defender of the truth, though your Learning saw nothing what you defended. D. R. & I chose you umpire: I showed you arguments whereupon a Child would determine aright. M. Mulcaster, the best learned 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 more 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 Merchants how your G. written to D. R. that you would tell my narrand to the Q. that you were not of my mind: and that I die belly you. All this was told me, my L. yet to do you good, & to keep your G. from Topheth, (Es. 30. which speech spoken of wicked perishing devotels for ever, the Rabbins learnedly turn to Eternal flames name, though outward destruction was only then in the prophet's argument) to keep your G. from Topherh, from Gehenna, from the Keys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 drawn 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 commenting 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 chooser: I Leave the choice to the Q. she by your grace chooseth me never a penny: and adventureth 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 showed in few sheets the whole frame of Scripture, with heathen and twelve the hardest kind of studies: & again particularly opened Daniel, showed, for his tongue's east Dialects the hardest and for his Prophecies heathen plainly recording most proper events of his words. When I pleaded with my old L. treasurer, why the LL. would stay me from going to the King of Scotland & not perform promises at home: he sent answer, that he was sorry: and said that your G. hindered: for that I written 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 Lords 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 jeninges 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 meddle 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 any more to defend your G. who are convicted 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 endeavoured to save our Archb. from drawing the Realm after him to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I knew how: Inuitum qui servat idem facit occidenti. Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best counsel is still to defend the Church. Now your G. turneth the Q. authority against her own oath: in the most savage sort that ever I heard of. What man of common modesty would stir against a scholar bidden to choose 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 Diego lemma 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 any thing for me, if I would but acknowledge those that would be my friends. And will you rush to Gehenna 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 Lived next you all my life: & never begin injury: yielding honour in reverence, that you could have no cause to complain. The meanest should never have said, that in stead 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 Ebrew 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 showed themselves singular honourably affected. Yet your G. durst resist the decree of the Sanedrin, 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 Pursuivant; 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 Masters hide 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 Lords G. should be ashamed to misuse M. Br. thus: he is better Learned than he. Thus it pleased the poor servingman to speak: He heard a D. in my Lady of Warwick's chamber report D. R. Censure thus. There 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 Language, giving them a patron and M. Hutton your Can. Ta● man wondered what one william: And: meant to have my commentations upon Daniel, seeing they contained nothing but Rabbinical Toys: 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 oath to tell where I was? Will you have the Q. to be a dog in her government? Can she swear any for any but in some offence? Are you all together sold into sin? is it an offence to clear an article by 20. years study, more than you have taken, in writer's currant among all men? Is the enforcing of an unlawful oath 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 bend to oppress the light, whose knowledge I hoped to have made flown over the nation, I commend the ending of our strife: & as he dallieth not so I assure myself that the world shall see you or me pay the price of misusing the Majesty of the whole Kingdom.  
Finis.  
Anno 1605.   

TO ALL THE LEARNED nobility of England.  
This contention (R. H.) which I have with the Metropolitan toucheth all the realm: as the Creed is used in all houses: wherein I labour 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 entertainment. Only from your honours & the plain hearted I look for approbation. I believe that I have handled the matter more clearly than 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 pass he hath brought the Q. honour▪ and how he began this coil to defeat my recompense for comentations upon Daniel, that willbe made known by some of your honours 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 shallbe more to mine own comfort, than those which I have spent under the Q. of whom I had great promises twenty years together: to hinder me from using other kingdom's 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 commodities 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 showed to your Honours. Therein he may soon win a victory: Seing 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 testaments, & besides the help of all the Learned of a Kingdom: all being directed to grounds manifest; Here a Metropolitan 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 found many in the world that sensibly defend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Margin readings had been worth thanks: how they note exactness not corruptions. So the showing how this: Adam Lived 230. & begot Seth: Wherein Moses omitted 100 y. this note being admitted, disannulleth all Moses authority 36. several hundreds. And any one marreth all: this also had been worth thanks. His G. never read two that yielded a plain reason whence that difference from the Ebrew sprang: Whence Graecia, Aethiopia, Arabia, Moscovia utterly despise the Hebrew text: and some Papists too. Also our Bishops missing for 600000, years 215. make Moses Mother 257. years old at the Lest when she bore him: and infinitely corrupt all the Bible. This should be amended and not concealed. These amendments and other full rare points deserved some thanks. But I commend them to your honour's care. My poor good will was ready: to have wrought so much that the Bibles in English should have been 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 honours and the whole nation I commend to God: not minding ever to meddle where strengthening of the present religion is an heinous Crime, and saving from Gehenna, is persecuted as an heresy. As your honours will be sorry that this hath fallen out: so in the next Parliament 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. Lest further harm proceed from such: I wish prevention for the nations good: though I look for Little to myself.  
Your honours most willing to have been employed for the Churches good: HUGH BROUGHTON.   

Errata, in some Copies.  

In the preface.  
Page 2. a. line 20 read. speech. Ibiden line 23 read first. pag. 3. a line 2 read this. Ibid. line 4. read. which. so else where. page 4. a. line 13 read. a calling.   

In the treatise,  
Page 2. line 1. read haileth. page 4 line 1 read his. and kingdom. Ibid. line 25 read. then. page 5. line 23 and 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. line 30. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 8 line 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 9 line 29 read. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. L. 33 after (Clay) add that is here, & from this earthly tabernacle, page 10. line 18 read a going. page 11 line 2 read Bear. Ibid. line 16 read shadow of death? page 12. line 8 read 16. page 14 line 32 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 15 line 33. after (as) add that Apoc. 20, the common to all dead, page 17 line 11 read redeemer. page 20 line 2 after (truth) add, to abandon your errors. Ibid. line 10 read proposition. Ibid. line 19 after (jew) add and that answer was returned. Ibid. line 21 after (meaning) add or daniel's 490 years in M Livelies meaning. page 21 line 4 read. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 24 line 10 read is seen. Ibid. line 18 read further. page 25 line 28 read philip. 1. page 26 line 1. read of Cim-▪ ibid. line 2 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 5 read speech ibid. line 31 read contend. page 29 line 12 read later, showeth Ibid. line 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 32 line 33 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 33 line 8 read his page 35 line 15 read to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 31 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 37 line 6 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. line 11 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. line 16 read having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 38 line 11 read commentary page 39 line 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 40 line 7. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 43 line 22 read life.