The Argument of the Admonition following.

Br. wrote unto Queene Elizabeth, that King Edward the Sixt and her Majeft. fwearing to the Gofpell, fware to this, That to goe to Hades in the Creede, was to goe to Paradife, even by Heathen Greeke: to whom Hades is the World of Soules: in which the holy have Paradise, and the godles, Gebenna. Both be on high before Gods Throne. And Br. commended the Caufe to Q. Elizabeths M. and the King of Scots Majeftie. Against that a Libell was allowed to fcoff the Scottish Mift, penned by fome Belial Bar Lo: and against Salvation Bilfon raged: as this fhort Worke telleth.

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A Lye refumed of D. BILSON.

Octor Bilfon in bis Sermon Booke against Maister Jacob, folio 419. fumeth thus: First then tell your Abettor that all the Realme will take him not onely for a Rayler against all Honeftie, but a Lier against all Duty that voucheth fo Confidentlie: King Edward the fixt and his Subjectes helde that Chrift his Soule never went to Gebenna: and the Realm knoweth the Qu. Oath, and also the Q. adventureth her eternall State. These be no States to come within his uncleane Mouth. He may doe well to remember who they be of whom it is written: They defpife Governement: and fpeake ill of them that be in Authoritie: as raginge Waves of the Sea, foming out their owne Shame. Thus the D. writeth. Marke now the Zurich Confeffion, which K. Edw. and Queene Eliz. allowed. Per inferos intelligimus non locum fupplicii defignatum impiis, fed defunctos fideles, quemadmodum. per fuperos adhuc fuperftites in vitâ. Proinde anima Chrifti defcendit ad inferos, id eft, delata eft in finum Abrahæ: in quo collecti fuerunt omnes defuncti fideles. Ergo cum Latroni fecum crucifixo dixit, hodie mecum eris in Paradifo, promifit ei confortium vitæ, & beatorum fpirituum. Licet enim Dominus defcendiffe dicatur, fit tamen ex more loquendi. Confitemur in hoc articulo animas effe immortales, eafque protinus à morte corporeâ tranfire ad vitam. This is the Zurick Confeffion, allowed by King Edward and Qu. Eliz. So Defcending must be graunted to be Afcending, and Hell* to be Paradife. If our Bishops miffe in Termes, they must blame them felves: and not rage with bereticall Satanean Madnes upon fuch as force them to Faith. Now what grace the D. bath in his Wordes, all may foone judge: confidering what him felfe graunteth: and how in his Efcape afterwardes be differeth from all the Worlde. This was the Question: Whether our Lords Soul went hence to Gehenna: or hence to Paradife: John Cant. and all vexed by him know that, and for one of these two Opinions the Princes Religion was to be efteemed. And if J. C. bad invented a going from Paradife to Gehenna, Geneveans would have renowned

* Let no fimple ever thinke that Hell, as Men commonly fpeak is Heaven. But if a Foole put Hell, by his Tongue where Heaven is indeed: a Foole cannot by

unlearnedship turne Heaven to Hell. The barbarous Tranflation of the Greeke Creede which deceaved. D. Bilfon is blamed: not the true Creede..

him over the World. Now marke how rightly the right reverend Father and Doctor taketh of him felfe the Lye unto him felfe, fol. 219. We have no Warrant in the Word of God fo to faften Chrifts Soule unto Hell for the Time of his Death, that it might not be in Paradife before it defcended into Hell. Now John Cant. will graunt, that be damneth them both: and justifieth the Adverfary, as a Greeke Epiftle printed at Hannawe required Sir John Fortescue once Queene Elizabeths Greek Reader, to determine, whether both Bishops were not condemned moft certeinly by their owne Graunt. The ridiculous feigning of a new Satanean Fable that our Lord went from Paradife to Gehenna: and to Hades, as from Paulls to London, from Winchefter to England, from England to Europe, from Europe to this World, from part to the whole: and againe, the Fable that he went not to Hades, that is, in Trueth, to the World of Soules, till his Body was buried: and again, bis feigning thrife, at Paules, Hades in S. Matthew, cap. 5. twife, with 10. once, where Gehenna is the Text, perverting the Originall with wrefting Scriptures and Fathers to an Opinion that never came into Holy Mindes, this excufeth not his Lye, but augmenteth bis Impiety: that befooleth all Scriptures of God, and all Divines that ever have bene in the World. Curfed be be that maketh the Blinde wander out of the Way, and let all the People fay, Amen.

The Argument and Effect of the Epiftle following.

J. C. was advised in a Worke dedicated to Queene Elizabeth and to the most Noble, our King now, That he fhould not burne for Gehennaes Honour, leaft he burned in Gehennaes Flame for ever and ever: At the first he fkoffed all Trueth of God and the King: but being taught how he was caught in his owne Syllogifme thus: The Place which our Lordes Soule went to hence, telleth what Hades (his HELL) meaneth in the Creede: But Paradife is the Place which our Lord went to hence: Therefore Paradife is the HELL of the Creed, being taught how he was caught, he sent his Chaplayne M. Geffrey King, obteyning the Queenes Hand for his Leave, to agree with his Adverfarie: and he upon Agreement, returned prefently, faying that he fhould be fent againe: but prefently after he came home, hee would write. Conditions were not kept. The Libell was ftill folde: and Machmadifme was in it: and a contumelious Mockage of Christ and all Chriftians and Jewes: when he faid Ruben the Jewe his Ebrew Epistle was forged: whereby he hindred the Defence of Christianitie, and deserved rooting out. Befides that, after the King was ours, Paules fold the Treafon of the Libel. For not standing to his Covenant, three Greeke Orations plaid upon him: and one dedicated to the King and Brettish Nation in Queene Elizabets Days: And after all, this Epiftle. At the first Sight he laid the Blame on Bar Lo, that ufurped his Auctoritie, as being guiltless: yet when at the Court a Duke fhewed what he had done, he fell as dead, and foone died. The Party greeved was much greeved at his Death: because he had protested he never fpake against him. Yet as Ely, fo he by Softnefs paid for others Blame: while he repreffed not bad Soules. And

his Gentleman wifhed Bar Lo unborne: as more Griefe to the Archbishop then all that ever were his Adverfaries: not only for his Libel against the Scottish Mift: full of moft deadly Treason, and full of Blafphemy and Lying against God and Man: But alfo for his Satanean Declamation at Paules against the best Nobilitie, and the best bent for the Good of the State: against whom the Ifcariot railed and raged: whereby the Nobilitie juftly terme him: The vileft that is this Day under the Cope of Heaven: as bent against God, the King, the Nobilitie, and all Humanitie. So Bar Lo will be his Notation.

To the aged Sir, JOHN of Canterb. Archbishop, Grace and Truth.

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Aifter Francis Hall told that your G. deprived M. Pickard and him of their Benefices, and gave both to Bar Lo (whom he described after his Name, a Babe most bad) for defending your Gehenna: which Hærefie of yours was used for a Barr, that you were not fit to confirme others, who so erred your felfe against all the Bible, all Greekes and Hebrewes. That the Children whiche you would have confirmed and you together may be truly firmed herein, behold your owne Graunt in D. Bilfon: to whom in Bar Lo his Booke, your Grace and Wifedome referreth the unlearned for a learned. Defence of your Minde: which held that the Creed telleth whether our Lordes Soule went hence. And this is your Propofition and myne too: and you will adventure your eternall State upon it, and I myne. This it is: The Place into which our Lordes Soule went hence, is Hades or Hell of the Creede. This Pofition is built upon a Rocke: that no Storme, Windes, nor Waves can shake it. And if we agree to what Place our Lord his Soule went hence, we agree what Hades or your Hell is in the Creede. Nowe to your Propofition, this Affumption D. Bilfon layeth downe, folio 219. Paradife is the Place to which our Lord went bence. Therefore by your owne Graunt Hades or Hell in the Creede is Paradife. Seeing then the whole Tenour of Mofes and the Gofpell, cannot moove you: seeing the univerfall Judgement of the Hebrewes for their owne Tongue, can not moove you: feeing 3000 Yeares Heathen Greeke cannot moove you and Eulogines Patriarcha 1200 Yeres old, with all other Christian Greekes which doe place Abrabam in Hades, can not moove you, and feeing the Zurick Confeffion, which fayth, per Inferos intelligimus non locum fupplicii defignatum impiis, fed defunctos fideles, & finum Abrahæ can not move you, let your owne Confeffion moove you and publish it in Print, that the Simple deceaved by you, may know how you led them to deny that our Lorde went through the Vaile of his Flesh into the moft holy. Which they that will denie, may as well denie all Religion and Trueth of God. You have moft highly injured the Majeftie of God: pretendinge that Sheol, Pfal. 16. was the Devils Lodge, which no Ebrew ever thought, neither fuffreth Mofes to thinke: contemning the Gofpell for the Hand of God receaving the Holy Soule of our Lorde: pervertinge Sorowes of Death into the fecond Death, A&t. 2. to befooll all Christianitie, turning Saint Paul to Gebennean Darknes: where he pur

pofelie

pofelie fpeaketh of the Gofpells Brightnes: in these three Injuries you ftaine all the Bible, while you make fome Jarr from all the reft, and befoole the most holy Writers. This your Sinne is haynous. So your defpifing of Ebrew DD. For their owne Tongue, wil be holden of the Scottish Mist and Brettish Nation, and all Nations a brutish Parte, and no leffe the rejecting of Heathen Greeke, for the Creede penned for Heathen: and your reftrayning of Greeke only to Poets: and your teaching as generall that Hades in them is ugly, this your Learning wil be holden Babifh. Alfo where D. Bilfon rejecteth the World of Soules, as checking all fewes in their owne Tongue, his wrangling was Senfeles that he knew no Place where Soules were togeather. Hath he ever feene in this World all Bodyes togeather; other faw them not, yet the Speach, this World is Currant with all Men. And for Hades Macedones call it Heaven. Portus Dictionarie would have taught you fo much, though you fought no deeper Gratians. And in Clemens Alexandrinus, Hades is Juppiter. To your Blame for denying the lxx. in Pfal. 110. a Warrant for the New Teft. Greeke, you fay nothing, as damned. And D. Bilfon faith: the Greeke Fathers understood not Jofephs Haden. Such Owles you bring to Athens: and make your Witgifte a Scoph to all learned. Alfo you anfwer nothing to your Blame for faying, that it were better the Trueth of Daniel were hid, then Antiquitie fhould be difgraced for miffing. Others thought it a gracelesse Speach. So when you condemne Saint Paul for curfing Ananias, which Thing he was bound to doe, by expreffe Lawes, for ftryking treacherouslie, and misleading the Blind, you check Chrift that promised a Mouth that no Adverfarie could refift, and befoole Mofes for making a Defence for an open impudent Judge. The Blind, the Deafe, the Officers may not lightly be curfed: but in open Wilfulnes they be curfed, as Saul of David, and Sedechias of Ezechiel, and the Pharifes, Mat. 23. Herein you ftand at the Mercy of God. Moreover touching Abraham Ruben the Jew, you have injuried Chrift our Lord, and all Chriftians moft wickedly. If he had not bene answered, all Chriftians had bene worse thought of. Now he and all the fewes in the Empire fpeak better of Christianity. And fome by that have bene baptized: and one D. told that he would be baptized and come to Englande he is the Man that prefaced to Aruc. So a rare learned Jew, to whom at Bafil one gave Rubens Epiftie, and fhewed the Apostles Thalmudicall rare Skill, he made Request to the Profeffours, when the Party was gone, to defire him to returne to inftruct him more fully: (but the Party could not) and afore requested his Teacher to tranflate into Ebrew, as he spake to him, the New Teftament. This deserved better then your Language. You fay the Party feigned that whiche is written of his Praife: and Scoph his Skill in Ebrew and Greeke: and terme him an Affe, and offre all Difgrace. For all, Chriftians and Fewes fhould thinke you unworthy to have the Benefit of Christian Policie. And as you know you have the Anathema maran Atha given you. It returneth to the Giver if you deserve it not. If If your defert be doubtles, you are furely miserable: as in your perpetuall Untruthes and mifufing of the Realmes Authoritie to Satans Slavery. So when you fchophed the Hope in the Scottish Mist, and the Brittish Nation, what meant you but

to

to endevor to fet Millions to kill one another. Six Yeres Beza noised a Teftament bent badly, and Geneva meant to kill one for leaning on the Scottish Mift: as three Scottes there then tolde the Party: and Beza wrote much alike to your old Head. Yet the Party boldly printed the Scottish Mift then to be his King. And now with what Face can you looke for any good Subject, who knowes the Bleffing of the Scottish Mift turned to a fhyning Sunne ever to wifh you well: after your fo great Endevour to overthrow your owne Nation; The Brettish Nation would, as Davids 37 Worthies, have layde their Life in their Hands for their lefull Prince, then and now most deare King. And wifheth you, after Pardon, to be an harty Subject. Great Cause you have.

To the READER.

AS Britanie conteyning England with Scotland, a Scott is not born in England because he is borne in Britanie: So Hades conteyning Heaven and HEL, our L. bis holy Soule going to Hades to his holy Foy, can not be fayd to goe to HEL, because bis went to Hades. But the barbarous Tranflation should be lotbed of al wife and fuch as would not defcend to HEL, to their eternall Woe.

The KINGS MAJESTIES Speech, as it was delivered by him in the Upper House of the Parliament to the Lords Spirituall and Temporall, and to the Knights, Citizens and Burgeffes there affembled, on Munday the 19. Day of March 1603. being the first Day of this prefent Parliament, and the first Parliament of his Majefties Raigne.

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T did no fooner please God to lighten his Hand, and relent the Violence of his devouring Angel against the poore People of this Citie, but as foone did I refolve to call this Parliament, and that for three chiefe and principall Reasons: The first whereof is, (and which of it felfe, although there were no more, is not onely á fufficient, but a moft full and neceffarie Ground and Reafon for convening of this Affemblie) This firft Reason I fay is, That you who are heere presently affembled to reprefent the Body of this whole Kingdome, and of all forts of People within the fame, may with your owne Eares heare, and that I out of mine owne Mouth may deliver unto you the Affurance of my due Thankfulnes for your fo joyfull and generall Applause to the declaring and receiving of me in this Seate (which God by my Birthright and lineall Defcent had in the Fulneffe of Time provided for me) and that, immediatly after it pleafed God to call your late Soveraigne of famous VOL. I. Memorie,

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