A replie vpon the R.R.P.Th. VVinton. for heads of his divinity in his sermon and survey Hovv he taught a perfect truth, that our Lord vvent he[n]ce to Paradise: but adding that he vvent thence to Hades, & striving to prove that, he iniureth all learning & christianitie. To the most honorable henry prince of Great Britany. Broughton, Hugh, 1549-1612. 1605 Approx. 37 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A16999 STC 3881 ESTC S113850 99849079 99849079 14211

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Early English books online. (EEBO-TCP ; phase 1, no. A16999) Transcribed from: (Early English Books Online ; image set 14211) Images scanned from microfilm: (Early English books, 1475-1640 ; 631:05) A replie vpon the R.R.P.Th. VVinton. for heads of his divinity in his sermon and survey Hovv he taught a perfect truth, that our Lord vvent he[n]ce to Paradise: but adding that he vvent thence to Hades, & striving to prove that, he iniureth all learning & christianitie. To the most honorable henry prince of Great Britany. Broughton, Hugh, 1549-1612. 48 p. s.n.], [Amsterdam? : 1605. Signed: Hugh Broughton. Place of publication conjectured by STC. R.R.P.Th = Bilson, Bp. of Winchester. An answer to STC 3064 and 3070. Leaves stained. Reproduction of the original in Cambridge University Library.

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eng Bilson, Thomas, 1546 or 7-1616. -- Survey of Christs sufferings -- Early works to 1800. 2005-08 Assigned for keying and markup 2005-10 Keyed and coded from ProQuest page images 2006-05 Sampled and proofread 2006-05 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

A REPLIE VPON THER. R. F. TH. VVINTON FOR HEADS OF HIS DIVINITY IN HIS SERMON AND SVRVEY: Hovv he taught a perfect truth, that our Lord vvent hēce to Paradiſe But adding that he vvent thence to Hades, & ſtriving to prove that, he injurieth all learning & Chriſtianitie

TO THE MOST NOBLE HENRY PRINCE OF GREAT BRITANY.

1605.

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

IN handling the LORds prayer (moſt noble Prince) at O landes Auguſt 13. 1603. VVhen I came to ſpeake of the Kingdome to come, the matter called me to handle theſe vvordes: Lord remember thou me when thou comeſt to thy Kingdome: & theſe: This day ſhalt thou be with me in Paradiſe, From vvhich both I affirmed that the thefe beleved rightly, as all the Scribes & Phariſees, that the ſoules of the juſt, of Abel, and all that died ſince, vvent hence to that place vvich Diuines call Heauē. And I affirmed from Eccleſ. 3. & from the 12. & 2. Cor. 10. that the ſoules of all men aſcend vnto God: vnto judgement: to receaue according to the actions done by the body good or euell. And this I added from Apoc. 14 That the wicked are tormented afore the throne of God & the Lambe. This belonging directly to the doctrine of the Kingdome, I vvas to ſhevv hovv the Crede ſtroue not vvith this: yf the Engliſh had rightly expreſſed the Greke: he went vnto the ſoules departed: as this, he aroſe from the dead, or from Hades, makes the former vvordes plain. About this doctrine D. Bilſon B. of Vv. hath dealt not vvell. A ſurvey of vvhoſe dealings your G. ſhall ſee: that knovving hovv he is damned of himſelfe, you may vviſh him to recant. Firſt he agreeth vvith the truth in moſt ſtronge ſort: that, we have no warrant by ſcripture to deny that our Lord went hence to Paradiſe. His vvordes are printed in Copies about ten thouſand: that all may knovv hovv D. Bilſon in his further paynes confuteth the Biſhop of vvincheſter. He that vvill do any thing in Diuinity vvithout vvarrant of Scripture ſhall anger God. Therfor D. Bilſon is vnexcuſable vvhen he goeth againſt that. An other article the right reverend father hath for Chriſtianity, & the ground of our redemptiō: more ridiculous then any thing in Machmads Alkoran: vvorthy to be vvritten in great letters, that any rūning by may ſee to vvhat ſtrange cōceites he vvold dravv the holy Prophetes, Apoſtles, & Fathers, & all Britanie. In his Sermon thus the right reverend father vvritteth: fol. 154. The ſence of the Crede may & muſt be ſ at Chri H f er his body was buried, in ſoule deſcended into that place, which the Scripture proprely calleth Hades hell, This fevv vvordes are enough to ſhame all our nation for euer: touching judgment in Diuinitie: ſince Publiq auctoritie hath commended his vvorke. Homer that expreſſeth all the Heathen vanities durſt neuer bring this Diuinitie but only in a dreame. In him and in Iliade or ſtory of Ilion, called alſo Troy: book 23. v. 71. the ſoule of Patrocles killed ſayth to Achilles his Prince in a dreame, requeſting to to be buried, becauſe the ſoules in Hades vvold not ſuffre his ſoule till then to come to Hades:

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

They vvho ſvveat to make the Goſpell of ſaluation in ſadnes more ridiculous then Heathen fables, ſhould look for the extraordinary hand of God to ſend them to Hades quickly. What man that vvere not brainſik vvold think that the Cred ſhould tell hovv our Lord in body crucified, dead & buryed, ſhould in ſoule be vnrecorded, vvhither the ſoule vvent, or vvher it ſhould be till the body vvas buried. A Defender in title, a betrayer in truth, of our religion in Britanie, ſhould b told that better lerning vvold beſeme a man, a D. in D. a R. R. F.

All Ievves vvold by this, & vvel might hold vs the vileſt that euer vvere ſince Cains birth, yf they could convict vs to be of ſuch a religion: & all Chriſtendome vvold hate vs, as traytours to the Chriſtian faith. He that taketh vpon him to defend the cōmon opiniō: & once graunteth all that the diſputation required: & inventeth of his ovvne braine that vvhich none hold, injurieth all the ſtate: and giving a Patroclean dreame for the marravv of ſalvatiō, ſhould have vpon ſtuburne continuance in errour the heavy Anathema maran Atha. The curſe: Our Lord himſelf cometh to revenge him, pronounced againſt him. God commaundeth that 1 Cor. 16. And every commā dement of God ſhould be of as great reverence as his vvord in ſayng: Let light be: & it vvas.

An other condemnation of himſelf the right reverēd father hath in his ſurvey fol. 543. Thus he ſayth: That Christ after death went to the place where the faithfull were, the fa h rs affirme. Thē, yf Abrahams Boſom be the place vvhere the faithfull vvere, & they vveare in Hades, by the Grek fathers infinitely vſing the phraſe of the Crede: The Hades of the Crede & Abrahams boſom is all one. It is ſtrange that a reaſonable creature ſhould make a book againſt himſelf. A further condemnatiō of himſelf he findeth from Luc. 16. The holy Evangeliſt moſt eloquent in the Greek tongue, & vvriting to an heathen Prince Theophilus Aſiarches one of the Lords of Aſia bringeth Abraham talking vvith the Epicure in Hades.

Novv heathen place all ſoules in Hades, and Theophilus vvould ſo vnderſtand S. Luke: that Abraham ſhould be there. And diſputers together be allvvayes holden to be in the ſame vvorld. The right re erend father vvold prove that Hades is Hell, from this place: vvhich moſt mightily proueth the cleane contrary; that the faithfull Abraham vvho vvent hence to heaven, Eb. 11. & there abideth till the reſurrection, vvas in Hades. So the terme is generall for the vvorld of Soules. And auctours vvhom he citeth vvould haue taught him ſo much: Chriſoſtome in a Greke Homilie, not yet printed: of Lazarus & the Epicure.In Photij io. otheca. Theophylact citing manie Diuines: vpon Luc. 16. Tertullian Ambroſe, Chriſologus cited by him ſelf, on that place: & Ioſephus cited alſo by himſelf, expreſly placeth Abrahams boſom in Hades. And that vvork is ſo agreable to the common judgement of Graecia, that the vvork is fathered vpon Irenaeus the ancient Biſhop nere the Apoſtles,, and vpon ſundry others of fame. And vvheras the Doctour vvold haue Hell lovv in the earth: and muſt graunt that Abraham is in Heauen: ſo the ſpech ſhould be ridiculous: that in a Dialoge one ſhould talke vvith one aboue his head of ſuch infinite millions of miles diſtā ce. And the ſpech of lifting vp the eyes argueth equall height: So Lot lifted vp his eyes & ſaw the Land about fayre, Gen. 13.10. So God ſayd to Abraham lift vp thy e ey s & behold the place wher thou art. Gen. 13.14. The third day Abraham lifted vp his eies & beho d the p a e f whi h God ſpake to him &c. So Abraham l fted vp h s eyes & ſaw three men, Gen. 18. So Abraham l fted vp his eies: & behold a ram was in a thicket fast b the hornes. So Iſaak did l ft vp his e es: and behold Camel were coming Gen. 24.63. And in the next verſ. Rebecca lifted vp her eyes, & ſaw Iſaak. And in Iacobs ſtory ſix times that phraſe cometh. This ſpech being ſo vſuall, no D. ſhould bring ſtrangenes vpon it: But D. Bilſon doth and trobleth the ſimple: & diſputeth againſt himſelfe. For the vſe of the phraſe ſtill argueth vevving in equal ſoyle. An other terme chaſma trobleth the right reuerēd father. A deepe gulfe he doth expound it: from his ovvne auctoritie. Hiatus, or gaping, vvere fit vvhen a man gapeth, men conſider not hovv deepe the mouth s: but hovv vvide. In Zach. 14. n the lxx. mount olevet ſhalbe parted into a great chaſma: half aſtvvard, & half vveſtvvard. Ther the blind may ſee, that no he depth, but the vvidenes cometh to be conſidered. So Babiſh he D. is in all his vvritting. And is vnſpeakable blindnes appea eth in this: He reiecteth heathē Greke vvith odious termes: and reameth that the Apoſtles had peculiar Greke of their ovvne; et euery vvhit of the N. Teſtament is penned in Greke as heathē or Ievves before vnderſtood the phraſes: & the heathen had held the Apoſtles vvicked Sophiſters, yf heathen termes had not bene in heathen ſenſe: or in ſchole poinctes, ſuch as Phariſees vvold graunt plain. All trades haue peculiarity in generall vvordes, dravving them to particular vnderſtanding. But then all of the faculty take them alike. Four Grekes are in the Nevv teſtamēt: Theſe fovvr Grekes the Apoſtles haue. The heathen, vſed as heathen meant in ſpeach to them: or, heathen termes vſed as the Greek tranſlaters of the old teſtament vſed them: or heathen termes applyed in nevv ſort to Ebrevv, plain by it ſelf: or heathen Greke applyed vnto Thalmudik or Ievves Doctors phraſes. Further cometh none by the Apoſtles. The Diuels language goeth further in Abiſſos: to the vvicked Cabaliſtes maner in Zohar vpon Gen. 1. Darkenes vvas vpon the face of the Pit. Ther they ſay that reſembled Gehenna: & call the depe Gehenna. For all theſe poinctes D. Bilſon ſhevveth himſelf a Babe: & ſometimes goeth beyond all. Hades nether by heathen, nor lxx., nor Apoſtles, nor Thalmud is euer Hel. yet his headſtrōg vnlerned head vvill have it ſo: Halting afore Creples: & hoping by much babling to be heard. The lxx. take Abiſsus for the graue Pſ. 71.22. Thou diddeſt make me aliue againe & diddeſt bring me again from the Abiſsos of the earth. S. Paul. Rom. 10. folovveth the very ſame phraſe for the reſurrection of the Lord ſaie not in thine hart: who can go vp into heauen? I meane, to bring Chriſt downe: or who can go downe to the pit; I meane to bring Chriſt from the dead? But yf thou confeſſe vvith thy mouth: that Ieſus is the ETERNALL: & beleue in thine hart that God hath brought him frō the dead: thou ſhalt be ſaved. S. Paul alluding to Moſes Dauid & Ionas ſpak to Ievves hovv in tvvo poinctes Diuinity ſtood & telleth vvhat Moſes & all the Prophetes taught: even the incarnation & reſurrection: and expoundeth him ſelf: ſpeaking of Ievves reiected ſhevveth their ſtubburneſſe: that having but tvvo poincts of difference, the incarnation & the reſurrection, both proved moſt ſtrongly, rebell againſt the light. And here D. Bilſō leauing all heathen, the lxx. all the Prophetes Ebrevv, all Thalmudiques can run to the Diuels Luc. 8. for a phraſe.

VVheras vvhen S. Paul vvrote to the Romanes, none in the vvorld had vſed Abiſsus for Hell: ſauing the Deuels in S. Lukes Goſpell vvritten The 〈…〉 . in Euang. but ſeauen yeares afore: & Ievves of vvhom he ſpake neuer cared for S. Luke: and denying both the incarnation & reſurrection, vvold not heare of further matter neuer taught in Iuda: and that, ſpoken in termes meaning to all Ievves clean an other matter. Hence all that haue eyes to ſee may behold hovv blind D. Bilſon is: vvhich hath nether Grammer nor Diuinity: nor loue to the truth. He citeth Oecumenius there: and omitteth his vvordes that make this plain: and diſſembleth the beſt lerned Chriſoſtome. This cauterized conſciēce ſhould be reproued ſharply.

Novv the third kind of Grek, the Apoſtles folovving the Ebrevv, Deut. 30. D. Bilſon litle conſidered, hovv the going vp to heauen, and going dovvne to Abiſsus is of our myndes, not of our Lordes actions. The chaldy expoſition, of heard termes in Moſes, maketh that plain. The vvork is called Thargum Ieruſalemi. And thus it ſpeabeth. The law is not in the heauens to cauſe ſpech oh that we had one like Moſes the Prophet, that might goe vp into the heauens, & bring it vnto vs, & preach vnto vs the commaundements, that we might doe them: & the Law is not beyond the great ſea, to cauſe ſpeach: oh that we had one Like Ionas the Prophet that might goe downe into the great ſea & bring it vs, & preach the commaundementes that we might doe them. Thus the Chaldy ſhevveth that for our action of the mynd this vvas ſpoken: as forbidding blame of hardenes in the Lavv. And the Rabbins vvhich haue in fragmentes yet the floures of all the N. Teſt. they ſeme to haue turned theſe vvordes of old, vnto the Goſpell: by this ſpech of Ionas in the vvalles belly. The later Rabines compiled moſt auncient. And for this cauſe S. Paul might take Abiſſus both for the graue, as Oecumenius doth, & allude vnto the ſea: as Chriſoſtome taketh the vvord. So it may be eaſily ſeene hovv for the Apoſtles trāſlation of Ebrevv, D. Bilſon ſeeth nothing. So had the ſorovves of death, act. 2. are from Pſ. 18.5. & Pſ. 116.3. a ſpeach knovven to all Ievves: for the naturall ſorovves, that alvvayes cometh vvhē the body is vvounded, that the ſoule cannot tary in it. And vvheras S. Peter act. 2. vvas to ſhevv that the diſciples did not ſteale the body of Ieſus our ſauiour, but God omnipotent raiſed it vp: diſannulling the ſores that vvere done by nailes & ſpeare: D. Bilſō vvold have the terme death here to be the ſecond death: and that S. Peter ſhould by terme of death in a iuſt ſoule meane the ſecond death: to make the holy Apoſtle the fooliſheſt & the vvickeddeſt that euer ſpak vvith tongue. He had the reſurrection of the body to ſpeak of, and vvher the gouernours vvere Sadducees & beleeued not that ſoules vvere immortall, vviſdome vvold that his tongue ſhould giue no cauſe of further pleading, till the reſurrection of the body vvas graū ted. And though the Phariſees held ſoules to be immortall, yet they beleued not that Meſſias ſhould ariſe from death: & yf S. Peter ſhould haue gone to further matter neuer heard, that a iuſt ſoule ſhould goe to hell, vvherof no cauſe of ſpech vvas euer afore moued he had bē held not a teacher but a betrayer of Chriſtianity. Moreouer the terme of Second Death, vvhich D. Bilſon vvold haue meant by Peters terme of death, is nether Ethnice, nor in the lxx. nor hath any Ebrevv in the Bible for it. Therfore it ſhould not vvel be vſed before Sadducees, & the comon multitude of the vvorld. & never any vſed Death for the ſecōd death in ſpech of the Godly. And to ſay that our Lords ſoules taſted the ſecond death, that is the higheſt degree of blaſphemy againſt our Lord. The fourth vſe of heathen Grek cometh in this king: Rabini que , & ſchole ſpech in vſe, though the tetmes come from heathen. Chalcedon Apoc. 21. for Nophec, the Carbuncle, Ex. 28. is Greke in ſound: but not as Pliny taketh the Chalcedon, but as Thargum Ieruſalemy doth vpon Ex. 28. So, Take the beame out of thyne eye: Barbmel vpon Hoſeas. and Mat. 7.80. for a Camel or Elephant to goe through the ey of a neddle: that is a Ievviſh proverb. for promiſing a thing vnpoſſible as in this: Are you from Phumbadita, (a tovvne of Ievves vpon Euphrates called alſo aelgaber), vvher an Elephāt is truſt thtough the vvole of a nedle. And the Goſpell hath that for the impoſſibility for a rich man to goe into the kingdome of heaven. So theſe ſpeches the vvorld to come, Paradiſe, Gehenna, eating & drinking in the kingdome of of heauen, the kingdome of the Meſſias: theſe be Thalmudiqs in meaning: & vſed in the N T. So, S. Paul. 2. Theſ. citeth Eſa. 11. in the Rabbines meaning vpon Eſ. ther, extant yet in Ionathan Ben Vziel That the ſpirit of Chriſt his mouth ſhall kill the vvicked Romulus or Romane. The Greek fathers as Chriſoſtome vpon 2. Theſ. 2. and Oecumenius vpon Apoc. 18. ſavv that from Rome the povver ſhould ariſe that by learning ſhould be over hrovven. Arias ſavv the blovv and left out RomuIus. So vvhē by S. Paul Abraham is in heaven: Heb. 11. vvith the people of God and in eternall ioy, and equall to Angels: by the Greek Philo. in Abels offring fol. 88. & by Rabbi Azarias tranſlating him to Ebrevv in Maor Einaim fol. 34. to ſhevv the Perpetuall iudgement of the Ievves: & the ſame in Paradiſe as all the iuſt: by all Rabbines; and in Hades by S. Luke Ch. 16. Theſe three, Heaven, Paradiſe, and Hades in the Godly differ not one vvhit. Iuſtine Martyr is cited by D. Bilſon: Queſtion 75. to make Paradiſe out of Hades: but Iuſtine in Monarchia ſhevveth fol: 167. in Steph. edition, that he is ſophiſtically cited. And ſo any, not partiall, vvold iudge from the vvordes cited. In the ſame kind is the terme of the Second death, vſed: & only by Thalmudiques as I touched: and by them it muſt be expounded. Onkelos hath it: Deut. 33. and Ionathan, Eſ. 22. & Rabbines infinitly: & vſed in Ap. tvviſe, and in theyr ſenſe: for a miſerie to the ſoule in the perpetuall hatred of God. And by Rabbinnes this phraſe ſhould be expounded: and a reaſon rendred vvhy the Rabbines invēted nevv termes for the place of ſoules. In all theſe kindes D. Bilſon ſhevveth him ſelf moſt vnlearned. Heathen Greeke he caſteth of: Becauſe the Poetes vvere vvicked: as though onely they vſed Hades & not all ſortes of Greekes: and as though all the vvorld vvas not Godleſſe vvhen the Apoſtles firſt called them vvith ſpeaches from Homer, Heſiode, Epimerides, Aratus, Menander, Aeſchylus, Pindarus, Sophocles, Euripides, Ariſtophanes, Hypocrates, Plato, Demoſthenes, Ariſtotle, and all noble Greekes, in ſome noble vvord. Of this I have compiled a Dictionary for all the vvordes of the N. Teſtamēt, for your G. vvhich I left at Francfurt: & goe to print it: yf I can find any Printer: of Characters pleaſant in Ebrvv & Greeke, and at leaſure for this vvorke. And as he deſpiſed heathen Greeke, ſo the Greeke tongue gaue him ſuch a blovv as vvill make him ridiculous to all Greekes vvhile the vvorld ſtandeth: in ſayng that our Lord vvent from Paradis to Hades: as from England or Scotland to great Britany, frō VVincheſter, to England, from Paules to London. vvhile there be men in the vvorld that knovv Greek & his vvordes they vvill think him a ſimple Graecian. And vvher he forgeth nevv Greeke for the Apoſtles, he doth them litle honour. They vvere ſent to teach the vvicked vvorld, & of neceſſity muſt ſpeak in termes, meaning as others before ſpake: and the heathen vvold haue othervviſe held them vvicked ſophiſters and not holy teachers. So Doctor Bilſons Doctrine beſeemeth not a Biſhop, and a Chriſtian. The deſpiſing of Rabbines becauſe they be vvicked is no vvittier. The vvicked enemies teſtimonie is the ſtrongeſt of all humane. And for many partes of the nevv Teſtament, in ſpeeches & ſtories plain to them, but ſtrongue to heathen, they are our beſt aſſiſtance. As for this Remember thou me vvhen thou comeſt to they kingdome & this day ſhalt thou be with me in Paradiſe: The Rabines vvould all ſvveare that theſe vvordes vvere plain: that they held the ſoules of the iuſt, to goe hence to Gods ioy & Paradiſe to be the name of it, and not then firſt opened: but opened firſt to Abel the iuſt, they vvold never turne our Lords vvordes to Sophiſtrie: that the ſad thief ſeeking, grace vvhen the humane ſoule of Chriſt ſhould be in his kingdome & our Lord ſhould ſay nothing to that: but preach of his Godhead vpon the croſse, vvher he moſt hid it: and ſhould leaue the thief, and his mother & S. Iohn & all the troupes vncerten, vvhat ſhould become of his moſt holy ſoule: ſpecially vvhen the night before he told them, I DOE GOE VNTO THE FATHER. The deadlieſt enemy & moſt impudent vvold be aſhamed ſo to vvreſt vvordes. Though ſhifters vvho knevv not Paradiſe to haue receaued all the iuſt hence, tooke ſtrange licence, a Doctour & a Biſhop borne in the light of all learning ſhould bluſh to follovv them. VVhoſoeuer vttereth a diueliſh fanſy, though he can cite an auctour, ſhould pay for it, as the principall auctour. God forbiddeth errours. And in the truth, the enemies teſtimony, as Epimenides, Aratus, & Menander haue Gods vvarrant. All the Scribes & Phariſees beleeved, that every iuſt ſoule vvent hence to Paradiſe: as vvas touched: & the ſage Doctours euen in the firſt chapter of the Elder Thalmud, begin the kingdome of Meſſias in the vvorld to come: as S. Paul Fb. 2. ſpeaketh of it: after the comon agreement of the Doctours thē aliue. And if Chriſt his ovvne ſoule ſhould not be the nobleſt in that iourney: all the Nevv Teſtament ſpeaches vvere diſturbed. And many moſt ſure rules for the iuſt are in the Lavv that they goe hence into Gods ioy or heavenly city. Enoch vvas taken vp. Gen. 6. into Paradiſe Eb, 11. in the Arabiq trāſlation. Sem, Abraham, Moſes, Ioſuah, David, Daniel, vvere of equall piety: therfore theyr ſoules vvere taken vp hence to glory. And this ſtandeth ſure for all that keepe Gods covenant: I vvill vvalke amōgeſt you: Leu. 26. vvherof a Rabbin or Ebrevv Doctour R. B chay vvritteth thus: you muſt not vnderſtand that of promiſes corporall, but of the promiſes touching the ſoule in the vvorld to come. And our Doctours gather this hēce, THE BLESSED GOD VVIL CARY THE IVST PEOPLE INTO PARADISE AND HIS GLORY SHALL BE AMONGEST THEM. This diuinity is oftē confirmed in the Nevv Teſtament, as in Iohn 17. I vvill that they be vvher I am 8. 2. Cor. 5. VVe knovv that if this earhtly tabernacle of ours be diſſolved, vve have a building from God, an houſe not made vvith handes, eternall in the heauens. Thus the Nevv Teſtament ſpeaketh moſt agreably to the Rabbines ſpeach: as it hath but tvvo poinctes differing from them, the incarnation & reſurrection. yf the Ievves can be perſuaded of thoſe tvvo, they vvill admire all the reſt as eloquently agreing vvith the pure and the beſt of their doctrine. A Rabbin at Baſil 1598. made this knovven to the Scholers there: vvho being taught in longue ſpeach, hovv the Apoſtles excelled in all Thalmud ſkill, vvhen the party vvas gone to Zurick deſired the Profeſſors to vvrite to them of Zurick, to requeſt him to returne. But the party could not: yet left in print that vvhich might move him: & moved one Ievv that novv is in Cambridge, as Merchants of Stode ſay he confeſſed there, to be a Chriſtian: by the CNOſtantinopolitans Ievves petition of inſtruction from England, and by anſvver to him. And all vvould admire the Nevv Teſtament: being expounded according to theyr ſpeach to vvhō the bookes vvere vvritten. But vvhen Latines vvhich vvere rude in the Greek and Hebrevv of the Apoſtles age, muſt be cited, by Doctours as rude, darkenes & confuſion vvill take all. D. Bilſon ignorance thus appeareth. He tooke in hand to defend Ar. VVhitgift: that our Lord his ſoule vvent hence to Hel: and not hence to heauen. All ſides agree that no further iourney vvas taken out of the body but the returne from Hades to it. So he took in hand to defend D. VVhitgift. But he betrayed him to his eternall ſhame: in that he impriſonned many, perſecuted more, and vrged ſome to death vpon conſequentes for denying that our Lord vvent hence to Hell. D. Bilſon yet betrayeth him: to ſmart for his hereticall diſturbā ce of the Church: and ioineth againſt VVhitgift vvith the aduerſarie: that our Lord vvent hence to Paradiſe. This matter is paſt all deniall: that D. Bilſon betrayeth Canterburies cauſe: to ſhevv it to haue bene hereticall and Sathanean: that the Prince might call him to heauy iudgement.

And vvhile D. Bilſon is of any auctority, D. Bancroft folovving D. VVh. muſt needes be holden an heretique. But this only is not D. Bilſons vviſdome. more he hath. VVheras he bringeth ſcripture for himſelf and his adverſary, & muſt plead that King Edvvard the ſixt vvas of his mynd, and Q. E. and the King your graces father; ſeing he ſayth as doth his aduerſarie, and, by D. Bilſon, God & the Princes ſay the ſame, it is euidēt that yf he rage againſt any one for ſaying that our Lord vvent hence to Paradiſe, by ſcripture, by our Princes faith, by D. Bilſons faith, he rageth againſt God, againſt the Princes and his ovvne ſoule. But all this doth D. Bilſon. His vvordes ſhallbe commended plentifully to all poſterity. Thus they ſtande in his ſermon book fol. 419. ſpeaking to M. Iacob. Tell then your abettour that all the realme vvill take him not only for a rayler againſt all honeſty, but a lyer againſt all duty that voucheth ſo confidently: King Edvvard the ſixt and his ſubiects held that Chriſt his ſoule never vvent to Gehenna: and the realme knovveth the Qu. oath, as alſo the Qu. aduentureth her eternall ſtate. Theſe be not ſtates to come vvithin his vncleane mouth. He may doe vvell to remēber vvho they be of vvhom it is vvritten They deſpiſe gouernement: and ſpeake ill of them that be in authority, as raging vvaues of the ſea, foaming out theyr ovvne ſhame. Thus the vviſe Doctour, & right reuerend father blaſphemeth God & the King: rauing againſt that vvhich he himſelf proueth true, by all ſtrength that ſcripture and God hath. But the right reuerend father is not con ent vvith all this madnes, to betray D. VVh. and D. Bancroft and to proue his aduerſaries cauſe, by ſcripture and Princes conſent, and to raue againſt all: but he vvill haue all Graecianes that euer haue bene to hold him vvitleſſe. That our Lord ſhould goe from Paradiſe to Hades. So he hath gone from vvincheſter to England. Graecians vvould tel him he might as vvel ſay the one as the other. VVher Hades is generall: and by circumſtances of difference is ſometime heauē, ſometime Hell. And yf he care not for prophane Graecians oratours and Philoſophers, from vvhom a Greeke oration vvas printed at Francfurt againſt him, and an other at Hannavv, Greeke Diuines ſhall as generally damne him: as voyd of faith herein, none of them euer beleeved that any ſoule vvent from Paradiſe to Hades, or yet to Gehenna.

But the extremity of his errour for vvhich all Chriſtēdome ſhould reproue him ſtandeth in theſe vvordes, for the meaning of the Creede. They ſhalbe vvritten in gteat letters that one rū ning by may read vvhat fabulous Diuinity D. Bilſon bringeth, for the chief ſentence of all our ſaluation, and rebelling againſt the moſt clear light of our hope, Fol. 154. of his Sermon book thus he dreameth. THE SENSE OF THE CREDE MAY AND MVST BE THAT CHRIST AFTER HIS BODY VVAS BVRIED IN SOVLE DESCENDED TO THAT PLACE VVHICH THE SCRIPTVRE PROPERLY CALLETH HADES HEL. Theſe vvodes are paſt deniall: vvhyle his copies continue: and I meane to help him vvith ſome thouſādes moo: that if he vvill needes vvin the ſpurres the rovvelles may ſtick in his ſide. Yf Paganes, Machmadiſtes, and Ievves ſhould heare D. Bilſō make a ſermon vvith theſe vvordes before D. Bancrofts G. vvith his approbation, they vvould & vvell might ſay, that the fooliſheſt of all Homers fables had as good Chriſtianity, as his G. that ſuffred this to be printed, and the others Lp. that no more honored the Lord, that (as vve ſay) bought him vvith his moſt precious blood. No Chriſtian euer thought that a mans ſoule vvent not to Hades till his body vvas buryed, nor any in Homers Fables being avvaked: only Achilles in a dreame of his knight Patrocles kild by Hector, thus hard Patrocles ſoule complaine, that the body being vnburied it could not goe to Hades. Iliad 23.

Slepeſt Achilles; thou haſt forgotten me: thou neuer diddeſt ſo while I liued: only ſince I died. Bury me quicly, that I may paſse the gates of Hades. The ſoules the formes of the dead keepe me alouff: and ſuffer me not to paſseouer the Ocean: but I wander fondly by the ſoule of broadga ed Hades.

Thus the right reuerend father may ſee, that his Lp. hath no fellovv for Diuinity but his abettours, and Achilles dreames. The burgeſſes of the Parlement are very patient that lent him the title and revenues of a Lord after this Patroclean Divinity. He that ſpake and the vvorld vvas made, vvill ſend him to Hell for ever & euer: or teach him to reuerence better theſe vvordes Eb. 9. vvhen Chriſt came an high ſacrificer of the good to come, by a greater & more perfect tabernacle not made vvith handes, I meane, not of this building, nor by the blood of goatbuckes and oxen, but by his ovvne blood he vvent once for all into the ſanctuarie, having found eternall redemptiō. Theſe vvordes ſhall make him cōfeſſe, not only ſo far as he hath cōfeſſion made, that our Lord his moſt holy ſoule vvent hence to Paradiſe to the hand of God, to the ſanctuarie, to the third heaven: but alſo, that our redemption vvas then founde: and no addition muſt be ioyned thervnto. And this tendeth to the ſame purpoſe, folovving ther: that Chriſt by his eternall ſpirit offred him ſelf in his blood vvithout blemiſh vnto God: that death being performed the called may inioy the promese of eternall redemption. As Aharons ſonnes adding to theyr office vvere kild for ſtrange fyre: ſo D. Bilſon for his dreame, that our Lord vvent not to God till the body vvas buried, (by all Greekes to Cateltheineis Hadou is to goe hence to God, for 3000. yeres vſe) ſhould think that he muſt goe into a fyre vvhich he hath kindled. Theſe vvordes tell the ſame that S. Paul afore told. For aboliſhing of ſin by ſacrificing of himſelf he appeared before God. All ſage knovv that from the body immediatly vpon theſe vvordes the ſoule vvas to appeare before God: and to reſt in that payment. And I think neuer any that toke Hades in the Creede for the place that receaved our Lords ſoule, tooke it for anie other then that vvhich receaued it leauing this vvorld. And D. Bilſon vvilbe the firſt and the laſt of all not follovving Homerique and Ievves fables, and heathen in Plato and Phlegon and ſuch that ſayd, the ſoule vvent not to Hades till the Body vvas buryed. This alſo might break the hart of D. Bilſon, yf he regarded the only reverend father, the Lord, the great, and the fearfull: Eb. 10. By Gods vvill vve are ſanctified: vvhich ſtay vpon the offring of the body of Ieſus Chriſt, once for all. And again: cap. 10. Having therfore brethren confidence for entrance into the ſanctuary by the blood of Ieſus, the vvay vvhich he dedicated holy and liuely by the veile, that is his fleſh, & an high ſacrificer ouer the houſe of God, let vs come vvith a right hart and fulnes of faith. &c. S . Paul & the Ievves to vvhom he vvrot knevv that as the high ſacrificer might not goe from the inner tabernacle to Gehenna, before he returned to the tabernacle of this vvorld: So our Lord might not goe from heauen to Gehenna: nor at all any more to Gehenna, then the high ſacrificer might cary the holy blood thither. But D. Bilſon vvilbe vviſer then Moſes and the Prophets: and of further reach then the Evangeliſtes: and more practique then all the Apoſtles: and Greeker then Prince Theophilus and all the Aſiarchae, for vvhom S. Luke vvrote: and as good a dreamer, vvhen he ſhould not ſlepe, as Homers Achilles. And thus all his actes may be ſet in one vievv. He tooke in hand to defēd D D. VVh. and B. G G. That our Lord vvent hence to Hell. Then he betrayeth: and bringeth all the auctority of Scripture againſt them: only vvith ſvvelling Titanean fables vvhat he can chalenge, and verbis ſeſquipedalibus he maketh the vviſemen fond. Secondly, he fleeth to his adverſary and carieth the victory to him from God, from K. E. and from Qu. E. and from K. I. and from the right honorable the B. of. W. that is from his ovvne ſoule and from all the Phalanx of theyr army. After this, to make ſtationers beleve he had not betrayd Cant: and London: he rageth againſt him ſelf: and againſt God and the Princes and theyr faithfull, pretending to rage only againſt one of that conſort: hoping fooles vvould not ſee, hovv raving againſt one he blaſphemeth all that be of that mynd. Yet all that have their eies in theyr head muſt ſee and ſay: that D. Bilſon blaſphemeth God, the Princes, and the B. of VVincheſter. Though the King ſee him not, he that hath his eyes like a flame of fyer vvill teach him as Alexand. the copperſmith, not to blaſpheme.

Then he betrayeth alſo all that euer ſpake Greeke: that our Lord ſhould goe from Paradiſe to Hades. So all Diuines of euery vving, Gentils and Ievves vvill marveyl at going from Paradiſe to Gehenna. So he betrayeth all Philoſophers, vvho thought all ſoules vvent preſently hence to Hades, to God: to a ſtate vnchangeable. Plat. Leg. 12. after all this he paſſeth all vvaking fablers, that a ſoule ſhould not goe to Hades till the body vvas buryed: that all men ſhould preſētly bury their dead. Thus he dreameth that all men & God him ſelf ſhould be mocked. And his headſtrong dulnes vvill nedes have Hades to be Hell, thouh his ovvne auctour Andreas in Ap. 20. ſay: Hades is the place that receaveth our ſoules. And Suidas ſay: To deſcēd is to leave this vvorld. So the Bible for Divinity, the Thalmudiques for Ebrevv, Greeke oratours Philoſophers and Divines for Greeke: his ovvne ſide betrayd the other ſide made victours by him, and confirmed, all loguiques that ever vvrote, all comon vvit for ſoules paſſages all theſe are nothing vvith D. Bilſon: as though he vvere a Samſon vnpolled & all againſt him had but Palaſtean bandes neither doeth he ſee vvhat houſe he vvould pull dovvne to daſh out all his vvittes. And this much for the right reuerend fathers croſſing of my doctrine for the Kingdome of heaven, & his paſſage hence to Heavens: by Eb. 9. to Hades, by the Crede.

Alſo for Chriſt his kingdome on eart I ſhevved hovv of Nathan Dauids ſonne Ioſeph vvas King of the Ievves by right: and Mary Nathans daughter. And that Salomons houſe vvas vtterly extinct in Iechonias. This D. Bilſon croſſeth, vvhom to reproue I printed in Ebrvv & engliſh Dauids familie. So I hope all i defended: and I feare no blamer.

Your graces moſt humble Hugh Broughton.