that the true acceptation of the word Hades might the better bee understood 4. Master J. Casaubon on Greg. Nyssen Epist ad Eustat c. Not. 116. saith They who think Hades is properly the seat of the damned bee no lesse deceived then they who when they read Inferos in Latine writers doe interpret it of the same place namely Gehenna Here is plainly intimated by this worthie Myâ—tes of sacâ—ed and humane learning that he judged Haden and Inferos to denote properâ—y the common state of all dead and improperly onely and oy consequence the place of the damned In which regard a so they may sigâ—e the lodg of the blessed And hence I conceive it is that Luk. 16 22. the Rich man is said to be in Hade or apud Inferos in Hel in torment If Hadâ—s properly and of its own force had signified Gâ—hâ—nna Hel be words in torment might have bin omitted 5. Archbishop Vsher in his above cited Tâ—eatise full fraught with diligent reading and judicious observations out of all kind of good litterature so that it containes what soever in the Treasury of learned Antiquity may conduce to the right understanding of the termes here questioned concludes 1. That Christs dead body though free from corruption yet did descend into the grave the place of corruption 2. That Christs soule being separated from his body departed hence to the other world or world unseen as all other mens soules in that case use to doe So that hereby is asserted that Hades signifies the other would or world unseen whither other mens soules go without any distinction in the word it selfe of their joy or misery 3. That Christ went to the dead and remained for a time in the state of death as other dead men aoe These assertions in the fornamed book pag. 37.goe as far as is necessary for the point in controversy between my Lord and the lesuit Elswhere pag. 353 it is further averred That it had bin sufficiently declared out of good Authours that Hades signifies the place of soules departed in gener all and so is of extent large enough to comprehend under it as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that part of Hades or the world unseen which is in Heaven as that which is by Iosephus cald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darker Hades and in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer darknesse And pag. 376. it is on very good ground concluded that seeing the Rule of faith common to great and small ones in the Church as is fit should containe such verities onely as are generally agreed upon by common consent of all true Christians Christ descending to Hades may have this meaning in gener all that hee went to the dead and continued in the state of death untill the time of his resurrection and further that the particular determination of the place of blisse or of torment or of both may bee left as a number of other Theologicall points are unto further disputation Thus this most learned Biâ—hop in a right Christian moderation and pious study of the Churches peace gives his judgment concerning the article and permits further disquisition concerning the particular part of Hades whither Christs soule went 〈◊〉 any passages out of learned Authours are in that Treatise cited mon judiciously and may serve very pertinently to shew their opinion to bee that Christs soule went at his death to Paradise to Heaven to the place where the soules of the Saints were So that not my self onely but even all who are studious to find the truth in this controveâ—sy shall stand highly ingaged to this most reverend learned Bishop as for many other to for that his most learned and exact producement Now then I might call in hither the authorities of some of those learned writers and much in large this Treatise but having taken in hand as may well be permitted to make further disquisition into the point my course hath bin though I have thought good to cite the learned paines of the Iudicious late writers above a few of many yet especially to stand upon and maintain the point from sacred Scriptures and deductions grouâ—ded thereupon These I shall stil hold unto and rest upon because they have fully satisfied my self and having clearly and briefly propounded them they may I hope prevaile with others who read without prejudice and judg without partiality So I proceed from these grounds of my answer to a punctuall and distinct answer to the second Question The second Question answered and some Objections against the Answer resolved IT hath bin shewed above that Hades Sheol Inferi of their own force expresse no more but in generall that Christs soule went to the other world or world unseen and further that if generall termes serve to expresse something more particular as generall termes very often doe circumstances considerable about Christs person and places of Scripture touching thereupon must inforce the same Now I having declared the circumstances of cheif weight and moment in this point and in the severall chapters above having cosidered the Scriptures on which the knowledge of those circumstances depend I thus answer the 2d Question 1. That Christs soule at his death commended into the hands of his father went to Paradise or Heaven typed by the Sanctum Sanctorum into which Paradise or Heaven the believing malefactours soule and the soules of all the then dead Saints were carried and into which all believers soules now and hereafter goe at their deathes 2. That Christs soule going from the crosse to Heaven did in Heaven amidst the blessed and holy assembly of the Saints keep an holy Sabbath is his body did rest in his grave untill his resurrection and that his soule came from Heaven to his body on the third day as the soules of the dead Saints which rose with him at his resurrection did to their bodies and as all believers soules shall at the generall resurrection Obj. Against this Answer some man will perhaps object Bee it granted that Christs soule went to Paradise yet some passages of the ancient Fathers make Paradise a different place from Heaven shut up the souleâ— of the Saints whilst their bodies lie in the dust in refrigerâ—o in a place of refreshing and not of perfect blisle Whence some conceive it to bee said that they are under the Altar and cry How long Lord holy and true dost thou not avenge our bloud on them that dwel on the earth Ans I Answer 1. The soules of the Godly enjoy the blessednesse which they are capable of during the time of their separation from their bodies The want which any one hath conceived so to diminish their blisse that is is not full and perfect can bee no other then that which proceeds from their bodies still lying in the dust Whence their bloud spilt in which once was the life soule Lâ—v 17.14 cries as did Abels for Gods justice on their persecutours 2. In the old Testament the happâ—nesle
' Death when Soule is put for life As Psalme 30.3 Lord thou last brought up my soule from Sheol that is my life from Death And Psalme 49.25 God will redeeme my soule from the hand of Sheol that is my life from death That life is signified by soule is evident by our Translation very often As Matthâ—w 2.20 Herod was dead who tought the young Childs life where the Original hath Soule And that Sheol is put for death appeareth Psalme 88 3. My soule is full of troubles and my life draweth nigh unto Sheol that is Death Secondly When Sheol Hades Inferi are spoken of the body they signifie Grave as Gen. 42.38 Yee will bring my gray head with sorrow to Sheol that is my body to the grave So I Kings 2.9 David bids Salomon bring Shemei his hoary head with bloud to Sheol to the Grave Thirdly When they are spoken of the Soule separate from the body they signifie the common state of all soules departed this life So that their owne proper force extends no further but to expresse the world unseene without any distinction of the blessed place for the faithfull or place of torment for unbeleevers In this sence these words are found Psalme 89.48 What man liveth that shall not see death This speech expresses what becomes of every mans body It followes Shall hee deliver his soule from the hand of Sheol or the world unseene Here t is expressled that the soule of every man dying goes to an other world which is called Sheol because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it requires all men to come thither and cal'd Hades because it is a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseene unto us a live Seeing every man hath an immortall soule the necessity of human condition requireth that when the soule ceaseth to give life to the body it go to the other world And this is the common condition of all soules both of the godly and ungodly all of them are said indifferently to go to Sheol or Hades to the world unseene Now the nature of these words admits the like acception and sence which other generall words have when they comprehend places of better and worse condition As namely when it is said The Embassadours were brought from Dover to London and the Pirates were brought from DOVER to LONDON London is the place common to both the condition of the persons distinguishes of their lodging of the honourable entertainement of the former of the imprisonment of the later So though Sheol Hades Inferi denote the common lodge of all soules separate from their bodies yet the quality of the persons may and doth intimate and distinguish the estate of their joy or torment When therefore it is said of a good and faichfull soule it is gone to Sheol or Hades the meaning is according to the bare force of the word that it is gone to the world unseene but by consequence it is implyed that it is gone to Heaven because Heaven is that part of the world unseene which of Gods mercy in Christ is prepared for beleevers And when it is said of an unbeleevers soule that it is gone to Hades or Sheol the bare force of the words â—nferres no more but that it is gone to the world unseene but by consequent it is implyed that it is gone to Geheuna That both the ancient Fathers and best approved forraigne writers use these words as here I have explained them the most learned Arch-Bishop Vsher hath out of the plentifull treasures of his observations excellently and clearely demonstrated in his answer to the Iesuite Fourthly When the person is put for the soule separated by death so that the person is said to goe to Sheol Hades Inferos those tearmes in their owne force signifie no more but the generall place of all soules good and badde without distinction of their severall and different Lot 1. That the person is sometimes put for the soule I prove by these Scriptures 2 Cor. 5.1 When our earthly house of this Tabernacle shall be destrâ—yed wee have a building of God an house not made with hands eternall in the heavens Here by Wee is to bee understood Our Soules So Saint Augustine using the like kinde of expression saith The blessed poore are received into Abrahams bosome as was Lazaru after this life That is their soules are received into the same Quaest. in Evang. lib. 2. And of the person of the wicked it is said 2 Peter 2.4 and 9. The Lord reserves the unjust that is the soules of the unjust unto the day of judgement as he doth the Angels which fell in chaines of darkenesse And Apoc. 14.11 It is said The wicked are tormented evermore before the Lambe Namely their soules first and after the Resurrection their soules and bodies both together endure that torment Thus it is evident that the person is sometimes put for the soule seperate from the body Secondly That the word Hades and so Sheol and Inferi of like nature with Hades signifie in this kinde of use the place of soules both good and bad just and unjust I thus shew Revel 20.13 In speech of preparation for the great and generall judgement of the world it is said that death and Hades gave up the dead which were in them Here the persons the dead are said to be given up out of death and Hades namely the dead that is the bodies of the dead are restored from death and clâ— dead that is the soule of the dead doe come from Hades the world unseene Theophylact on 1 Cor. 15. Thus understood death and Hades where he saith Jufernus or the world unseene hath possession of the soules separated death of the bodies The speech of our Lords body and soule in the Creed may hence in great part bee cleared and made manifest For when we say Christ was buried that is affirmed of the person which is properly spoken of one part of him namely his body And when it is said Christ went to Hadeâ— that is affirmed of the person which is properly spokeâ— of the Soule And thus commonly the condition of body and soule parted is expressed and to bee understood when the speech mentions the state of both So that Hades and Inferi expresse the generall place which receives all soules separated And in this regard Hilary on Psalme 138. saith That Christs soâ—e was in Hades or apud Inferos quia consummationem veri hominis non recusavit to shew that hee was â—uly man and theâ—e he addes this reason It is the Law of humane necessity that when the body of any man is dead the soule should go to Hades or ad Inferos to the world unseene And hence it is that Hades is frequently mentioned as the common lodge of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All mortall men goe to Hades And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epig. Graec. B. 3.6 Hades is the common Haven receiving all men that is all mens soules Hence it is that there it is
were Holy persons therefore their soules came from the place in which before Christs death the soules of the Saints departed rested from their labours That place is Abrahams bosome to Lazarus Luc. 16.22 A better and heavenly country which the Patriarches who died in the true faith sought even a Citie prepared by God Heb. 11.6 That place is called Paradise to the beleiving theif and Paradise by Saint Paul 2. Cor. 12.2.4 is the third heaven It is also the house of God in which are many mansions and whither Christ went to prepare or make assured a place for the Disciples and to come again to them Iohn 14.2 and thence he came at his resurrection with the attendance of those Saints rising with him Obj. If it bee here objected That we read not any words recorded which these Saints spake concerning Christ or any testimony given concerning the place whence he came or otherwise Ans I Answer T is most true yet seeing they appeared to many in the Holy City as Christ also did wee may conceive that they conversed with and spake to the Saints then living as Christ himselfe did after his rising again In this as in many other things the servants might be as their master and conformable to him So that wee may further conceive that whatsoever they spake was doubtlesse holy and heavenly yet it pleased not the spirit of God to have it recorded because we have a sufficiency of sacred doctrine in Moses the Prophets the Evangelists and Apostles writings and ought to heare them For so the course here shall be consonant to that in the speech made to the richman Luc. 16.29 concerning his brethrens instruction They have Moses and the Prophets c. If they will not beleive them neither will they beleive though one rise from the dead Further suppose they spake nothing but in generall as Paul did who was rapt up into the third keaven VIZ. That they came from Paradise or the third Heaven and that the words there heard the glory there appearing the blisse there enjoyed was exceeding great and unutterable This was not necessary to be recorded Because 1. other Scriptures mention and declare for our comfort Gods abundant mercy goodnesse towards us in giving us in this life grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which can not be unfolded and joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable and reserveth for us in heaven a treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall nevenfaile which Saint Paul expounding calleth Such an eternall weight and exceeding riches of Glory that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to bee reached to by an Hyperbole by other the like speecheâ— From all which wee may by the ordinary ministry of men bee taught out of the word written to conceive so much of Heavens blisse the like as God thinks fit here to acquaint 〈◊〉 with all and what wee are here capable of If the world make us not backward to listen thereunto and dull rightly to conceive thereof as the Rich mans speech to Abraham intimats that his brethren were Again the very appearance of the Saints who rose again was a sufficient witnesse that Christ came to that Paradise or Heaven where their soules had bin and brought them thence that they might rise from death together with him This very work of Christ did witnesse of him as els where in an other case hee said John 10.25 29. Nor is it unusuall to draw conclusions from Christs works as well as from his words Omnis ejus actio est nostrainstructio And in this present occasion wee may doe well to believe both for his work and for his companies sake Obj. If it be further objected what need is there of witnesse in this kind was not the witnesse of the 12. Disciples sufficient for all things which wee need to know Ans I Answer 1. Of all other passages from Christs Baptism God provided them to be witnesses and seeing it was his will that these Saints should rise again and in likely hood be witnesses as I have shewed in that point to which no living man could give testimony great reason it is that wee should rest content and accept of their witnesse not dispute against it 2. It appears that witnesse in this point was necessary For seeing it is necessary to understand a right what is meant by Christs soule going to Hades or ad Inferos as is shewed in the second Prosition and seeing the sacred Scripture assures us that Christs soule was in Hades or apud Inferos and much dispute there is and hath bin in the world about the condition of the place whether it bee Heaven or Hel Surely if the Testimony of these Saints was not necessary yet it cannot be denyed to be very expedient and usefull 3. Where as in the Epistle to the Trallians among Ignat. Epist it is asserted that Christ did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really and indeed and not in appearance and things in Heaven on earth and under the earth are brought in as witnesses thereof the things in Heaven are said to bee the incorporeall natures which must bee the Angels and the soules of these Saints now spoken of things on earth were the Jewes and Romans and all present at Christs death things under the earth are the bodies of the dead Saints who rose with him at his resurrection Thus was their testimony necessary for the truth of Christs death and rising again So that the soules and bodies of these dead Saints coming to life again did shew and testify 1. that as their death was un leniable and never questioned So was his death true ought not to be questioned 2. As their resurrection from death was most certain so was his And I will further 3. adde which I conceive I well may as their soules continuance in Paradise or Heaven from he time of their death untill their resurrection was undeniable so was Christs They were alike in the former therefore in this point also The third Ground IN the third place from the consideration of Christ as the Head of the Church and all true believers his members let us see what is that Conformity between him and them which in many passages of Scripture is mentioned Concerning the point in hand these conformities following are most considerable In the very same manner as it was with Christ The Saints suffered many calamities in their life time They denyed themselves and took up their crosses They died their bodies were buried Their soules were commended into the hands of God They enjoyed the Heavenly country which they sought the City prepared by God As Christ their Lord did The soules of some of them came from that Heavenly country and were united to their bodies again They appeared in soule and body alive in Jerusalem Seeing the Conformity holds in other points we may well conceive and affirm that it holdes also in this that Christs soule went to and continued in Abâ—ahams bosom or the
of the godly is expressed by Gods countenance shining on them the misery of the wicked by Gods setting his face against them ps 67.1 ps 34.15.16 Numb 6.25 Lev. 20.3 The one of these is cause of all happinesâ—e the other of all misery both in this life and that to come They under the Law rejoyced in the one with great content strove with all earnestneslâ— to avoyd the other In the new Testament for distinguishing the contrary lots of godly or wicked soules after death God uses the termes Oâ—ranos heaven Tartarâ— hel well known to heathens and Paradise and Gehenna the usuall termes of the Iewes and best fitting their veine By these termes are the 2. opposit estates of all soules let forth whether godly or wicked nor is there any third distinct lot mentioned and in this plain evidence of Scripture wee rest 3. The time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refrigerij of cooling or refreshing is before the face of the Lord Act. 3.19 So that the soule enjoyes the light of Gods countenance and Gods face shines upon it as this matter was phrased in the old Testament And where attaâ—neth the soule separated this blisse but in heaven often mentioned in the New Testament And as the soule in heaven so the body layd down in the dust is freed both from the fiery darts of the diveâ— and from the hot persecutions of the wicked 4. Seeing the godly in regard of their regenerate part are said to have their conversation in heaven whilst here they live much more are their soules fitted for heaven and there have their conversation with Christ which Paul held to be best of all for himselfe Phil. 1.23 when their bodies lie in the earth expecting their purging and rehning and raising up to glory Ob. It is said that Christ did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hades that is goe down ad Inferos for so the word signifies Therefore by his going down is rather expressed that his soule went to Hel then to Heaven which is upward Ans The Divines of Zurick tell us as above that this is but the thrasâ— and usuall speech of the tongue in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiâ—es a going from one place to another without any respect to upward or downward This is clearly to be seen by the often use of the word in the Acts of the Apostles So that the exposition of the word may bee that Christ went and not descended to Hades Besides though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and descendo and so Iarad the Hebrew word in speech of going from an hil doe signify to goe down as Exod. 19.14 25. yet often they signify a passage from one country to another as from Canaan to Egypt Gen. 42.2.3 44.23.26 Deut. 10.22 Or a going to war whether upward or downward Iud. 1.9.1 Sam. 26.10 Hence it is that Jarad is sometimes translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend As namely Ionas is said by the 70 Ion. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe up into the ship or to take ship which action Ps 107.23 is termed a going down to the Sea in ships Again whereas Ruth is said by the 70 to goe up to the floor of Boaz Ruth 3.3 shee is said in vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe down to the same floor Again 't is said that Sampson and his father Iaredu went down to Timnah Iudg. 14. yet 't is said that the Philistines came up to Timnah to Sampsons father in Laws house Iudg. 15.6 Thus it is manifest that the word signifies any passage from one place to another This is further cleared by Judg. 15. where t is said that Sampson dwelt on the top of the rock Etam and that 3000. men of Indah Iarâ—du 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went up it must be so by consequence to him on the top of the Rock vers 11. and in the next verse laradnu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee are come up for he was on the hil to binde thee Thus Iarad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. by consequence signifie to ascend Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Creed may truly and without violence to the words be expounded he went and may be consequence import that the soule of Christ ascended because the Gospel saith that his soule went from the Crosse to Paradise or Heaven Obj If the Aâ—ticle He descended into Hel expresse no more but Christs going to the world unseen and if that part of the world unseen be Heaven according to the New Testament How could the Creed possibly bee Englished Hee went to Hel and an opinion be so long held by many that he went to Gehenna Ans 1. The English term Hel comes from the words to Hil or to Hel and these words anciently and at this day in some countries in England signify to Cover For to Hel or Hel the head is to cover it Thus Hel according to its old and originall signification rightly expresles Hades and imports the world unseen hid and covered to us 2. Our ancientest translations of the Bible did usually put Hel for Sheol Hades Now seeing translations are to be examined judged of by the tongue originall the word Hel must have the same signification that Sheol and Hades have and so expresse the world unseen and may be consequence as doe the originall words signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades which is in Heaven as Damascius cald it 3. If the word Hel come from Sheol by losing S. which as easily it may doe as Cachinnus of Shekok laughter and a Bat and Battoun from Shebet a staffe and a Boat lose C. and its vowel and yet come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then much the rather may Hel have the signification of Sheol and Hades See further my Lord Primats judicious answer to this point pag. 287. of his B. And 4. because Hades in the Creed was in Latine translated by the word Inferi and Inferi conceived properly to expresse Hel or Gehenna by some who were not masters of that tong or were misled by the darknesse of their times though indeed it doth not so as the learned I Casaubon above Hence in some part grew the misprision Obj. But is it possible that words should be so misconceived and the largnesse of their signification restrained by misprision Ans T is not unusuall nor hath it onely happened to Hades and Inferi but to many other words that from a generall signification 1. custome of speech hath made them like the conclusion following the worse part to be commonly taken in the worse sense and then 2. ignorance of the rarer signification of words in their primitive and remote sense hath sealed up and confirmed the errour So Hostis of old signified any stranger afterward when some strangers proved enemies it came to signify an enemie And had not Tully and some ancient writers reserved notice for us that once it signified a stranger from the custome of its use in later writers it would be concluded to signify onely an enemie The word knave of old signified any man servant or attendant good or bad I. Stowe R. Versteg Now the custome of our speach hath attributed it onely to an ill conditioned Rascal So that the old generall signification of the word is wholly unknownto our common people The like hath befallen Hades Sheol Inferi their generall signification of thâ— world unseen hath by ignorance overspreading former times and by neglect of knowledge of tongs bin much forgot and suffered them to be usually understood in the worse part as if they alwayes denoted the place of the damned But now these mists and fogges of errour are by Gods goodnesse dispelled and the right meaning and sense of these words cleared and justified by the attestation of Scripture and the ancient Fathers both the Greek and Latine Thus have I answered the Objections against the going of Christs soule from his body on the crosse to Heaven Now further it will bee more easily granted that his soule went to the mansions of blisse if it bee well considered that Hades in the Macedonian Dialect dâ—th signify usually Heaven For seeing the Macedonian victories made the Greek tong well known through a larg circuit of the world their acceptation of this word which God pleased to make use of in the New Testament must doubtlesse bee of good esteem and weight with the judicious Now in what sence they used the term Hades appears in the King of Spaines great Bible published by Arias Montanus a learned and judicious linguist In the Greek and Latine Dictionary belonging to this Bible 't is said Hade Macedones vocant calum The Macedonians call Heaven Hade And Ieronymus Megâ—serus a man famous for his skill in many tongs in his Thesauro Polyglâ—sto puts Hade for Heaven in the Macedonian tong And in his book of the Lords prayer in 50. languages in the Macedonian tong it runs thus Our Father which are in Hade Thus as the use of Hades in the common Greek Dialect maks not against nor disproves so in the Macedonian Dialect it makes for and confirmes my Answer to the second Question And now having endevoured as breifly and perspicuously as I could to discover the truth of the cheif points which concern the subject undertaken I humbly submit all that I have said to the judgment of the learned and judicious who for their skill are able and for their study of the Truth will be ready to try and scan each particular here delivered and approve and hold all that is sound and warrantable In which disquisition and trial I beseech the God of Truth to direct them for his own glory the honour of Christ our Saviour the prevention of offence to the Iewes and the settling of peace in the Christian Church about these points FINIS ERRATA Pag. â— lin 6. grave were united rose again from the dead pag 4.1.38 consequence p. 6.1 13. distinguished p. 7. l â—… texts p. 8. 1. 25. witnesse with p. 10.1 â— one Hyperb. and 1.33 Christ died p. 12.1.16 clad with