YOVR Graces zeal , hovv you vvill burn in this opinion , that Christ descended to Gehenna , & your vsage of the Q. auctority to haue your conceit accepted , hath caused exceding great harm in the Church of Englād , & is like to cause more vnlesse God giue you grace to acknovvledg openly hovv dangerously you vvere deceaved . You gaue great advantage to the families that refuse your assemblies to make theyr cause seem good : and so far that some aduentured theyr Eternal state , vpon theyr cause . For thus they reasoned . They vvho hold that Christs soule vvent to Hel , Gehenna Hel , make the Gospel to tell a Lye. Where , it is certen , he vvent to heaven : But the Church of England ( say they ) doth that : Therfore , belying the Gospel it ought to be refused . Novv such as dealt vvith them from you denyed the proposition : vvhich religion of trueth vvould not haue denyed : and graunted the assumption : as betraying the Q. religion . For Hell in our Diuinity & translations of the old testament signifieth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol , that vvhich requireth all to come to it : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Haiden , the vvorld vnseen . Generally , Hell is that vvorld vvhich haleth all hence : vvhether Ioy of Paradise ; or Torment of Gehenna , be theyr lot there . Your defenders amazed at the term hell : & not knovving the religion of the realm , missed , as I sayd , to Deny the true proposition , and to graunt the slaunder , in the assumtion : Therupon the adversary familie , thinking that one as your G. should not be ignorant vvhat religion the Q. hath svvorn to defend , vvas hardened in theyr condemnation of the trueth : & some , holding on to theyr death & shortening of theyr dayes , ventured theyr Eternal state on this ; that in the issue , ioyned vpō in disputing , they held the trueth , & that yovv vvere deceaued . So the Q. subiectes by your vvant of divinity came to theyr death , by holding that vvhich the Q. hath svvorn to defend . And many fearing to be of theyr mynd herein , bring an heresy into the Crede & think in deed that Christ descended to Gehenna . That is bred in them by your zeal set on flame for Gehenna . Also your self in speach to a D. that told me , blasphemed one as being of theyr family ( vvhom they held , theyr deadliest enemy ) for that in this syllogism he vvould . graunt theyr proposition . Y ou might better haue ioyned your self for agreeing in the assumtion , to slaunder the Q & all the religion of the realm . Your eyes haue seen by the same D. yf letters in cariage perished not : hovv the Lerned gentry censure , that yf the party blasphemed by you vvould handle to the full of his knovvledge that for the descent of Christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it vvold be as vvell accepted as any thing that mans peynes euer studied . Yet you to hinder all his recompense demaunded in print ( as the Q gouvernement should be thought honorable , & promised most honorably ) take occasion of exception , vvher better desert then the former & of more dayly use , vvas exhihited to the good of the Church : & being in this giddines of gouvernement , you held on beyond all loyalty & Christianity to force the party greued , approved over the vvorld , & by the furthest enemies as the likest to procure the comon good of Christendom , him you compel to shevv his monstrous recompense by you : after vvord vvas sent him by a M. of request that the Lords thought him second to no scholer . The time vvas vvhen you could send him vvord that by your faith he deserved as good a place , as you your self had , & made him likevvise a match in lerning vvith the best . Gehenna marred al that good ( vvhich I hope to banish from your Crede ) In M. Barovves case & Grenevvoods . The terme HEL , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haides in Greek , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol in Ebrevv , Inferi in old Latines , must be expounded as the orginal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Crede , & vvheras our old translations vse HEL for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol still through the prophets , vvhere properly the losse of this vvorld only is meant : ( vvhen further sense cometh , the argument caryeth it , not the vvords force ) HEL must be taken ( as in old Saxon vvhen they knevv no Gehenna ) for the state after this life : vvhether the party is haled . Novv 64. times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in the holy tongue , Hell as often in our old translations & never directly for Gehenna , but as by the argument , & so it may be heaven , in speach of the Godly , nether should HEL in the Crede mean any thing els but the vvorld to come : the vvorld of Soules . We may not be so simple as not to knovv our ovvne language . Likevvise HEL cometh nyne times vpō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nevv Testament . But neuer in all those places doth it signifie Gehenna . As tvvelue times Gehenna is in the Greek : & ther HEL is in your graces meaning . But 73. times in a general meaning of separation from this vvorld , & such lot , as in the matter folovveth , cometh it in both testaments . VVherfore the comon vse of the term should make the Crede not strange to vs. This I delivered as a most constant trueth : and shevved that our L. vvas to sacrifice him self for sin here in this vvorld : vvher vve might see it : & beleue it : and that vvhen he had povvred out his soule to death , a Sinoffring , ther vvas no further suffring : but all suffering vvas fulfilled : and that our Lord vvent presently through the veyl of kis flesh to Paradise ; to heaven , to his hingdom , as the thief beleued : and his ovvn tongue taught : & as he commended his soul to the hand of God. Novv a narration in brief for the prophane vvorld , must speak of al this but generally : HE DESCENDED INTO THE VVORLD OE SOVLES . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descendit ad Inferos : HE Descended to HEL . The force of the Greek maketh the matter plain ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnseen . The vvorld vnseen to vs that be here . Plato bringeth it pleasanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Delight . Holding all true happines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In that vvorld , into vvhich our L in the Crede is sayd to haue gone : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal the Ebrevv cometh to the same effect : TO REQVIRE : as requiring all , simply , to come thither . So the tongues of both testamen●es haue a sure mark in the tërm , that none should be deceaved : vvho had any vvhit aboue bare Latin studies . Seing the story of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the glory , the crovvn , the pearl of all story , and his soules story in the passion the chief in al the Gospell , and such as must be dayly cited ouer all the earth in the Abridgement of our belief , & vvas penned in the Crede so sure for speach that no Ievv nor Gentil , from Babels breeding of tongues , till the Cred vvas penned , can be found to differ from one comon meaning ; it vvas a pitifull thing that Sectaries should pick quarels vvith the Q. vvher all the vvit of men or Angels could not find fault : & vvhere the Q. meant no further them the blamers knevv to be true : That Christ his immortal Humane soul left the body fully , & all this vvorld , & vvent ( as all the holy are sayd to haue gone ) into Sheol , the vvorld of Soules It vvould make a mans hart to bleed that in so plain a case , men should not be told that theyr mynd diffred not from the Q. hovv they vvere senseles vvho blamed that vvhich they allovved , The four Evangelistes , the Man , the Lion , the Oxe , the Egle , all full of Eies , and penning four times the redemtion for the vvorthines of the matter , these all four vvill condemn vs for beasts , blind , skurfy , larne , & vnclean , vvho vvould over-reach them all , to bring from Satans spirit a iourny to Satans Lodging , vvhich should vtterly disanul all the Holy Bible . The Bible , vvhence true religion cometh , & vvher the place is of all divinity . VVhence , from plain rules four times told , & told in the passion story , all that toucheth our Lord for death & till the resurrection , must be fetched . All that Moses and the prophets spake , the old charet , on vvhom Christ sate , that all , all the Evangelists touch : omitting nothing : and he that cannot find a going dovvn to Gehenna for Christ in the passiō story , & vvould find it from the prophetes or the Epistles , he hath litle considered in vvhat place every article should be most fitly taught . Some places troble some , in the Epistles S. Paul vvriteth : Say not in thy hart vvho shal ascend to heauen , to bring Christ dovvn , or vvho shal descend into the deep : to bring vp Christ from the dead : There the term Deep may troble some : bicause it is strange . He meaneth by the DEEP but the graue : forced to that vvord from Moses text alluded vnto . vvhere he hath : vvho shall goe beyond the sea ? For sea & for the graue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegantly serueth . Again S. Paul saith that Christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David gaue him his phrase vvho in the 70. sayth in thanks for preservation from death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ps . 86. 13. For the coniunction that the soul hath vvith the body , to make one person , the terms propre to the body , are spoken of the soul : or of the vvhole person , as in Eph. 4. The Ps . 88. often cleareth the speach vvith other terms of equal force . My life is come nere Sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sheol , Hell , nere death . Again : Thou hast set me in the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In darknes : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. Pauls term , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the 70. Again vvilt thou doe vvonders for the dead : Shal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead rise vp & prayse thee . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be expounded . DEAD by the Hebrevv , & not as Galen vseth the term : and so HEL in the Crede , not as from Papists : but from our ovvn translations , vvher the matter telleth vvhat the term must mean. So I expounded S. Peter 1. 1. Ep-3 . that his Godhead & Eternal Spirit made alive his Humanity : ioyning the soul to his body : vvhich spirit preached , at the begining , to the first spoken too for that by God : to them vvho by Iobs phrase , are novv but spirits , theyr bodies eaten by the vvaters , & ( by sure rules from Es . 42. ) are in prison . The sum of my exposition is in print . And yf your G. cannot see that I cleared Peter more then any before , it is because you neuer knevv the vse of Ebrevves , according to vvhose meaning the Apostles speak plainly : vvhere ignorance bredeth curiosity to troble all religion & all the vvorld , vnder pretence of deep study in the fathers : vvher the cause must be opened by ancienter then the primitive Church , for any Turk or Ievv . Here also serued that comon saieng from Epiphanius : that all the fathers vvere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & that Christ vvent to them : novv they be in heauen : VVhen the resurrection brought a nevv vvorld : and a nevv phrase for theyr place : Yet they nothing altered , theyr place but be yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in paradise , in heauen , in ioy . And an Ebrevv Child vvold soon conceave vvhat Epiphanius autourmeant . After 300. yeres vvhen the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas left as particular to the vvicked , & Christs case knovven : many Credes vvisely & lernedly left out the article : vvhich conteyned but absolute death , in a soul immortal : & vvithout the phrase , the matter vvas graunted . So Eusebius in his apologie medleth not vvith it : as conteyning no matter litigious among Christians : so the Nicene Crede & Athanasius left it out . This vvas the sum of my speach : In this sense I handled the article . For the saluation of your G. desperately bent to burn for Gehenna for Ever . Your G. hath in print my mynd in the Epistle to the Lerned nobility . I requested your G. as you knovv , vvhen you ceazed vpon that Epistle , in 400. copies , to chose out 400. vvhom you vvould , ( yf you mistrusted my choise ) to iudge vvhether the Q. and the nobility vvith Doctors & all sortes vvere not vvel aduised vvhen they meāt to haue mended the breaches of the temple : & might , vvith small change , haue made former paynes , that in the Geneva , glorious for euer . And yf you mistrusted not your opinion , both here , & for the Bible , you could not mislike my petition . Ther your G. may see further my opinion . In further opening of this cause , that you may better see your fault , after I haue touched the Q iudgement ( against vvhich you turned her auctority ) a fuller declaration of the cause shal be afforded . Novv for the Q. iudgement , & the vvhole realms . Let vs consyder vvhether I accused you iustly of turning the Q. auctority against her oth : vvhen you vsed the high commissions gravity to greue me : So that the LL. vvere ashamed , & desyred me not to record it : and yet I did not tell the fourth part of those vnhonorable partes vvhich might iustly place you lovver vvher you should offend lesse . Thus I reason . Edvv. the sixt and his subiects held that Christ ' his soule neuer vvent to Gehenna : The Q. & her subiectes set vp religion in the same sense : as all the first parlement vvil shevv : Therfore the Q & all her good subiects mean to die in this fayth that Christ vvent presently hence to Paradise . For K. Ed. Peter Martyr his chief , & Martin Bucer , Duo fulmina belli Scipiadae , as good divines as the vvorld savv these thousād yeres , vvho held the sterne of religion in the realm , they shevv the kings mynd . They vvere his tongue , and his hart . I mentioned your errour , somvvhat phantastical , among the Lerned of Basil : vvherupon they sought out Bucers mynd and P. M. and shevved Bucers Cathechism : and preached openly vpon the article in my mind : from both those rarely Lerned fathers , vvhō God so honored that theyr bones should not rot in the apostatical Land that so soon shrank from Paradise to descend to Gehenna . Your tutor D. Pern might somvvhat deceaue you : But you should haue tryed the tongues your self . In this Q. time M. Anthony Cevalerius in Cambridge scholes spake afore the vvhole vniversity : that Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer signified Gehenna : being 64. times vsed . D. P. heard him . And I heard of one that left the vniversity a litle before , vvho held this your mynd in ansvvearing for his degree : But vvas generally misliked . And beside him I neuer heard of any myne elder but all graunted that our L. Soule vvent presently to heauen : saying your G. into vvhose head by reason of your bare Latin studies for Infernus , the manifold poincts of this question cannot so soon be beatē . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to Hell in the Crede is to go vp to heaven , maketh you so amazed , that you rage & take against all the realm . But I plainly accuse you . The realm knovveth the Q. oth . Novv let vs search the Scripture fully : both for this phrase , & the vvord Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & for the Prophets maner of speach for the vvorld to come . In the Scripture the lavv is to be loked vnto first : & therein the patriarchs tongue . Iacob sayeth vvhen he thought that Ioseph had ben dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I vvil descend vnto my sonne mourning , into HEL . This one place might geue your grace sufficient vvarning that the heathen maner of speath VVhich the Patriarchs vvere to vse , taketh descending to Hel , for all Leauing of this vvorld , though a man goeth vnto the ioyes of God. You shall haue an other place , of the same Patriarch , speaking vnto his sonnes all , saving Ioseph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You shall cause my old age to descend vvith sorovv into HEL . There your G. hath it the secnd time . You may see a third place spoken amonge all the Patriarchs by Iudah vnto Ioseph for Beniamin , of Iacob : in the former vvords in in Gen. 44. 31. They be in substance the very same syllables . Thus thricevve haue the same : that in the mouth of three vvitnesses the matter may be setled to stand . And the auctorities be the strongest : These be tvvelve precious stones that make the right of iudgement on Aharons brest : VVhose speach for the vvorld of Soules vvhile you folovv : you folovv tvvelve sure foundations to build a Ierusalem from heauen . The Abridger of the tvvelue Apostles doctrin to make gates & vvindovves as clear as pearl , vvould be sure to take theyr phrase in theyr meaning : and as they vvould nothing troble the heathē but vse theyr speach as theyr streates : so the holy congregatiō that penned the Crede vvold as much tender the vveaknes of the vvorld . The later Ievves in Ezekiel 28. be the very same Ievvels that the Patriarchs vvere . Nine of the tvvelue he nameth : the very same stones : VVhere the 70. supply the other three : lest the heathens should maruel vvhy he vvent so far & stayed : & the revelation hath ten the Greek termes of Ex. 28. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chalcedon cometh for Iudas Ievvel to illustrat a speciall scripture : Es . 54. VVhere the Apostles Ierusalem full of light is sent dovvne from heauen : vvith vvindovves of Chalcedon : & gates of pearl . Also the Sardonyx is a nevv name geven to zabulon : as by S. Iohn . and Moses may surely be gathered : though one vvold think Beniamins onyx should haue the sardonyx . But his Ebreu jaspe calleth Iaspis from Zabulon . For Beniamin must be the first foundation : vvhen Ieroboam made Ioseph lose dignity So Chrysoprase is nevv made for Nepthali . Seing then the Apostles the reapers of that vvich others sovved , treade most carefully in theyr steppes , even for the very syllables of the Greke vvordes : and that for stones names : vve may be sure theyr disciples by theyr spirite vvold be as careful for phrases in the height of religion : for vvhich men be the stones of the Sanctuary : and the Garden of Eden : nolesse then Israel , vvhen King Hyram vvas amōgest them in the building of the temple . The knovvledge vvhether the soule commended in the last breath to the hand of God , departeth from the myrie clay that is a precious poinct : and a speach of it sure among Christians for an heavenly meaning , and nothing offensive nor envious in heathē eares , must be held as a treasure deeply hid in a field , neuer to deare : Such is both Iacobs speach and the Speach of the Crede , the first & last vsed fully in the same sense : that , vvhen Ioseph vvas sold by Iudah for sicles : & thought of Iacob to be rent of vvicked beasts : & that of Christ , sould by Iudah sot mo sikles : & rent in hand & foot by vvicked dogs . Yf your G. vvold take leasure to think but vpon this much : you vvould never more think of Gehennaes HEL : to burn in defense , that Christ cōmending his soule vnto the father , had presently that lodging : but that his descēding to Hell vvas in our later lāguage , ( later then Iacob : at the first vse 1600. yeres ) going vp into heavens ioyes vnto the Kingdom of Heauen . Next Genesis , Iob is the most ancient : VVho both lived before Moses , & , as may be gessed , about tvventy yeare after him : Liuing 140. yeares after his affliction : afflicted vvhen Satan most bragged of General conquest . VVhich vvhen it vvas , God vvould most punish Israel . But Israel vvas most punished vvhen Moses vvas born a redresser . VVherfore Satans triumph & Iobs Patience then seem to haue shevved them selves . So Iob shal be found to liue afore & after Moses . He for his father Abraham & mother Ketura fastened in the house of God : & more then his cosyns Eliphas Isakides , & Bildad , though of Ketura : This Iob disputing vvith four Prophets : & being nere the Leaving of this vvorld vvherby the vvorld to come should fitly fall into spech , should be the fittest to shevv the signification of Sheol : specially vvhen God him self cometh moderator of the question & vseth the like term . Iob speaketh of all men thus : That vvhen vve descend to sheol , vve come not euer vp hither : & our place knovveth vs no more . And he vvished that God vvould lay him vp in Sheol : till his change ( in the resurrection ) should come : and he loked that Sheol should be his house : & that all his hopes should descend vvith the Beer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Sheol . He that vvould ouerreach Iobs style should need vvisdome : as high as the heauens , deeper then Sheol , longer then the earth , broader then the sea : & should need his vvisdom : before vvhom Sheol is naked . And in speach of the vvicked : that as heat maketh a riddance of snovv : So doth Sheol of synnets : He meaneth by his open speach , but theyr riddance hence : as vvhen he commendeth theyr outvvard prosperity : for childrē many , & lusty ; & for deliting pleasures , hovv they spend theyr dayes in prosperity : and go dovvn to Sheol in a moment : And thus Iob speaketh , to four Prophets of Terahes diverse families in Arabia . And vvher God moderateth & mentioneth the vvorld to come , he sayth : Haue the gates of death ben revealed to thee ? or canst thou see the gates of the shadovv ? That vvhich Iob vvould haue termed Sheol , the Lord termeth death . And thus by Iobs book the controversy is decided : in Iobs tongue for Sheol a lodging to him self and to all men . Novv ther vvas neuer any book vvritten , since the pen became the tongue of a vvriter , of a more curious style then Iob : in verse of many sorts : & vse of vvords more nyce then any Greek or Latin vvriteth : & for Grammer hath more trickes & difficulty then all the Bible beside : arabizing much : but fuller of Ebrevve depth in language . God savv it needful to honour vvith a style of al ornaments the particular cause of Iob , lest it should be despised or thought a fayned matter , And therfore gaue 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 euer to haue such in the holy tongue . In such a style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvould be consydered in in his exact propriety : vsed in such a company of the best lerned princes for so many ( all hauing the holy Ghost ) that ever vvere in the vvorld : The prince of princes coming moderatour of the disputatiō So again the book of Iob alone might fully satisfie your G. that you should chose a better theme for your martyrdom then to burn for Gehenna from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Hell of our old translations , vvhich by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nere consequent , is often that vvhich vve novv call Heaven . After Iob let vs se vvher to descend to Hell is vsed , next in time . In Num. 15. the rebellious companies descended aliue to Sheol , or Hel : they & all theyr Houses & substance descended to Sheol . Ther the matter telleth , that Gehenna cannot be meant , but a destruction from this vvorld : as in Deut. 32. vvher Moses prophecyeth of the nations destruction & Ieremy tvvice citeth his spech : Hovv an anger kindled burneth vnto Sheol . The next place of descending to Sheol is in Speach of Anna Samuels mother , hovv she greued long & greatly vvas avveary of her life , & at deaths dore : and sayth of the Lord : that he causeth to descend vnto sheol , & yet bringeth vp again . The next descending to sheol is in Davids tongue , in Psal . 55. vvishing Gods enemies a destruction hence . Let them descend to sheol alive . The phrase shevveth that he looked vnto Korah & his company , of vvhom , that they all perished for euer , none vvill soon determin . And that theyr bodies then vvent to Gehenna : that none vvil say . In Davids tongue for tvvo more the cause is clear : in speach to Salomon for Ioab : & in the same terms for Semei . Thou shalt not suffre his old age to descend to Sheol in peace : And , thou shalt cause his old age to descend to Sheol or Hell vvith blood . But nether Ioab nor Semei died out of Gods covenant : nether could Salomon send to Eternal destruction : nether vvished David that to his sisters sonns nor yet to Semei . And these be all the places for 3000. yeares : vvhere descending to Hell is vsed : none signifiyng Gehenna , directly : but oftener by consequent that vvich novv vve call Heaven . And that is most evident in Holy Ezekias : in a speach much like : I shall go into the gates of Hell : & so forth as I haue printed in myne Epistle vvhich you haue . Ther Ezekias hath other Speaches vvhich make this phrase voyd of all doubt . So in Ezekiel of a mighty kingdom , vvher all vvere given to death : vnto the lovvest earth ; vnto the sonns of Adam vvhich descend vnto the pit often cometh the speach of descending to Sheol , for open destruction by the K. of Babylon In Apryes dayes : vvher Eternal destruction vvas dayly on Prophane Egypt : & Ezekiel telling of descent to Sheol once , tvvice , thrice four times could not Prophecy any nevves : but that vvhich they had since the nation vvas . And so again one Chapter of Ezekiel , vvold haue resolued your G. yf you read it , ether in Ebrevv or in Greek , and made you clean of an other mynde . In the Babylonian , soone after the Egyptian fall the like speaches haue theyr euent . He vvas the day star : & exalted vnto Heauen : but he vvas caused to descend , & his pride vvas caused to descend to Sheol , vvher , as heauen signified not the propre heauen , as novv vve speak : nether doth Hel meane the propre HEL , as novv vve speak . And these I trovv be all the places vvhere the Credes phrase : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cometh in the Scripture , saving for Capernaum Matt. 11. nothing to our Question : vvhere Gehenna is neuer in the direct meaning . So that all Scripture refuseth to vvarrant you . And yf you search Scheol alone , thinking to defend a nevv made phrase it vvil help you nothing . In these senses it vvil come : for the lovvest place or case in this life : in Amos : yf they dig Sheol , thence my hand shall take them : as yf they goe vp into Heauen , thence I vvill cause them to descend . In the same tenour of speach David afore spake : Ps . 139 , But that Hyperbole cannot be applyed hither . Like vnto that is the vvhales belly : a Sheol to Ionas : or the graue . But in ful privation hence it vvil signify Death . & in the bodies case the graue , and corruption by the povver of death . In the soule the state of separation from the body : or the vvorld vnseene hence . Dauid doth often take it for death : as in Ps . 18. & 2 Sa. 22. the snares of Sheol , death compassed me about . There the matter telleth vvhat must be signified : euen sorovves neare death . For full death , For all the good it cometh it in Psal . 89. vvhat man liueth that shall not see death ; vvho can deliuer his soule from the Hand of Sheol , or HEL ; as generally cometh it in Osee : Chap. 13. I vvill redeeme them from Sheol : I vvill deliuer them from death . That S. Paul expoundeth to be meant of the resurrection of the faithfull bodies ; deliuered from corruption . And more often by much doth Dauid vse the term for the Godly then for the vvicked . So the term alone vvill help nothing . That in Ps . 16. vvhence our contention began : thou vvilt not leaue my soule to Sheol ; hath but this sense playne and comon : the vvorld of Soules separated from the body . So generally the Ievves agreed in that sense : that they held in S. Peters time , and in the Talmud still : that Dauid died not : thincking that Dauid spake of himself . S. Peter graunteth that spoken of one vvhose soule left not the body to see corruption ; as Dauids did by all graunts ; and shevveth hovv Dauid spake of Christ his resurrection . So 3000 turned to him . Yf he had vvrested the text to Gehenna : he had differed from their meaning touching the vvord . As death in the vvicked is Eternall death : so euery term of their destruction , is Eternall destruction . So Sheol may be by a consequent . But neuer in speach of the Godly : nor in the vvordes force . The seauenty translaters considering vvhat term in Greek vvas fittest to expresse Sheol the Ebrevv , they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas generally takē of Greeks , for all mens comō case after this Life . And for Sheol , vvher they trāslate it , they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek term ▪ comōly . Novv & thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death . & for the Ebrevv term of death they have more then once : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dealing most suerly in the term as all Heathen vvould soone conceave their meaning . So about 60 times your G. vvilbe found ignorant of theyr mind : & oftener of the Ebrevv : of all those textes : of all the matter depending theretvpon : and of all the Septuagintaes iudgment for Greek vvriters betvvixt Homer & Menander , vvho seemed to learne of them principles of Gods vnity : and better manners then he himself practised . Of theyr age he vvas : and then vvere infinite mo Grecians such as Clemens nameth , vvho perished afore our tyme : but endured beyond the birth of the Creed : vvher the Penner vvould Look to the Septuaginta . So , as Esay raiseth vp an infinite company from Sheol to meet the Chaldean , in Like sort the Septuagint vvill raise against you :