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
said of many persons burnt in one house That their ashes could not be distinguish to be put in several urnes by men yet Hades could easily distinguish them in their ashes The meaning is that notwithstanding their ashes were confounded yet their soules went to and were distinct in Hades or the other world Thus then the persons are sometimes put for the soules and Hades Sheol Inferi expresse the generall place receiving all soules separate from their bodies My Answer then to the Question is SEeing 1. Some things are spoken properly of the person of Jesus Christ in the Creed viz. That he suffered under Pontius Pilate and was crucified 2. Some things spoken of his person but to be understood of his bodie viz. That he was dead and buried 3. This spoken of his person which is to be understood of his soule viz. That he went to Hades or ad Inferos 4. Seeing Hades Sheol Inferi in their own proper force are put for the place receiving all soules in generall and 5. seeing generall words by particular circumstances of the persons whom they concern may serve to expresse something in speciall more then their own force will extend to in propriety I Answer That the Article He descended ad Inferos in the proper force and meaning thereof expresses 1. That Christ had an humane immortall soule 2. That this soule when the body was left dead went to the world unseen as the soules of all men doe And thus much I hold to bee sufficient for Answer to the Question propounded 3. I adde that some circumstances concerning Christs person may extend the force of the words in this Article to expresse in particular the distinct and speciall place whither Christs soule went Now that all circumstances concerning Christs person which conduce to the clearing of the point of Christs soule going at his death either to Heaven or Hel in specialâ— may be well weighed and considered I propound a second Question QVEST. 2. What is the particular place to which Christs soule went at his death on the Crosse and from whence it came to his body at his Resurrection The 1. Ground for Answer to the Question THat this Question may bee fully and clearely resolved I will consider som text of Scripture upon which a resolution of the doubts incident thereunto may be grounded And here first let us take notice of that speech of Christ to the believing malefactour on the Crosse Luk. 23.43 This day shale thou bee with me in Paradise Here what manner of place Paradise is Paul plainly expressed 2. Cor. 12 2.4 where hee cals it the third Heaven So that from these two texts it appears that both Christs and the repentant theifes soules were that day in the third Heaven If it bee here objected That the meaning may bee Thou shalt this day bee with my God-head in Paradise I Answer that the very context requires that the words bee understood of Christs humane soule For the believing malefactour considering himselfe in the same condemnation with Christ and his body to undergoe the same death which Christ should suffer confessed further that hee himselfe was justly punished for his offences but that Christ was a man who had done nothing amisse and thereupon beseeâ—heth Christ to remember him when hee came into his kingdome By this it appears that the malefactour spake of Christ as man and going to his kingdome in the other world though in this world hee was ignominiously intreated cruclly put to death And Christ in his Answer saith to this effect I whom thou acknowledgest to bee the Lord to die an innocent man goâ— hence to my kingdome and as thy body is here condemned to the same disgracefull death with mine shall be crucified so shall wee both this day bee in blisâ—e together in Paradise or Heaven together I goe to my father and of my mercy will receive thee into my kingdome Thâ— what is spoken of both their persons is to bee understood of their soules We shall be in Paradise together is in ffect our soules shall bee in Paradise together So in speeâ— of â—ke kind when Christ saith Could you not watch with mee an bour the sence is Could ye not watch 〈◊〉 I doe And so yee who continued with mee in my tentation is yee who endured tentationâ— as I endured them or who were asâ—cted with mee in my tentations And not onely the speech of Christs comming into his kingdom but these texts also conclude that Christs words of his being in Paradise were spoken of his humane soule I goe to him who sent mee Ye shall seek mee and shall no find mee Ioh. 7 34. I goe to prepare a place for you I will come again and receive you to my self John 14.3 And I go away and will come to you again If you loved mee yee would rejoyce because I goe to my father Ioh. 15.28 These speeches of going coming so often used can not be understood of Christs Deity which is present every where But necessarily must bee understood of Christs humane soule which went to his father and came to his body again and raised it to liâ—e Sâ— that after his resurrection hee came to them again Thus it appears that Christs speech with mee in Paradise implies with my humane soule in Heaven A second Ground from Scripture SEcondly let us observe that Christ having 12. Disciples who were witnesses of â—ll things which hee did or spake or suffered untill his death after his death upon Juâ— as his fall and perishing Saint Peter Act. 1.22 saith that another necessarily must be chosen and put in Judas his place for to bee a witnesse which the other 13. Apostles concerning Christs resurrection From this speech of Saint Peter I this argue If the choise of a new Apostle was necessary that hee might bee a witnesse with the other 11. then is was likewise necessary that there should bee some witnesses of the condition and place in which Christs humane soule was after it was separated from his body and untill he rose again Of this no living man could testify Therefore it pleased God that at Christs resurrection many of the dead bodies of the Saints should rise again Mat. 27.52 Whose soules comming to their bodies again by vertue of conformity to Christs soule comming to his body raising it up to life were witnesses to Christ concerning the place state in which his soule was from the time of his death untill their rising again with him For other witnesses wee finde none Their raising from death was an extra ordinary work of Gods power now God never worketh in a couâ—se extraordinary but upon an extraordinary occasion I know no other extraordinary occasion which can bee alledged for their raising from death with Christ but their witnessing whether his humane soule went at his death and whence it came at his resurrection to his body again Their very company doth most fitlie give testimony thereunto For they
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
Heavenly country untill his resurrection Besids in Act. 2. where is mention made of one prophecied of whose soule was not left in Hides or the world unseen nor his body left to suffer corruption it is prooved that these words in the Psâ—lm belong to Christ and not to ' David by this onely non-conformitie viz. That Christs body saw not corruption as Davids did There is not any dissimilitude mentioned concerning the state of their soules Whereas if the soule of David had gone to Heaven and Christ to Gehennah there had bin a non-conformity of a vast distance to distinguish them and an argument of good force to shew that the words in the Psalm nothing at all concerned David Moreover unto Christ all true believers since his death and Resurrection must bee conformable They endure many afflictions her in this life they take up their crosses patiently they deny themselves they die their bodies are buried their soules goe to Paradise thence at the generall resurrection their soules returne and shall bee reunited to their bodies and being thus raised from death they both in body and soule shall ascend to Heaven Thus it was which Christ and his members in all these respects they are and must be conformable unto him their head The 4. Ground FOurthly let us throughly waigh the admirable and manifest correspondence of these things following 1. Christs soule went through the vail of his flesh Heb. 10.20 for his flesh was as a vail and kept the eyes of men from seeing his glory because he was clad which the similitude of sinfull flesh As the high Priest went through the vail of the Tabernacle which separated the Holy place from the Holiest and kept the eyes of men from looking thereunto 2. Christ our high Priest having offered in this world his own bloud entred into the Holy place and thereby obtained eternall redemption for his people Heb. 9.12 24. As the high Priest having offered the bloud of Sacrifices in the worldly Sanctuary entred alone into the Holiest place once a yeare for pardon of his sins and the peoples 3. Christs soule going from his body hath made a new and living way for all believers soules to enter into theâ— Holiest place that is Heaven and not by that old way of beasts slain Heb. 10.20 The renting of the vail shewed that the old way unto the Holiest place was taken away the way opened for entring into a greater and more perfect Tabernacle not made with hands He. 9.11 24. 4. Christs soule came to his body which slept in the grave so that hee rose again to life and became the first fruits of them who slept and afterward in soule and body ascended into Heaven So the soules of them whose bodies yet sleep in the dust shall at Christs comming again bee joyned to their bodies so that then they shall rise from death and ascend as Christ the first fruits did Now if the Holy place and wordly Sanctuary and the Priests sacriscing and the performances therein typed what Christ did for 〈◊〉 in this world and if the Holy of Holies into which the Priest entred once a yeare was a type of Heaven as indeed it is Heb. 9.24 then the fullfilling of this type must bee that Christs soule when his bloud was shed and his soule or life made an offering for sin Es 53.10 entred into the Heavens as is expresly said in Heb. 9.24 and as the correspondence of the particular matters above mentioned doe imply The 5. Ground IN the fifth place I think it well worthy of our consideration that seeing Christ was crucified on the day of preparation to the Sabbath and that his body was put into the grave in the Evening afterward and seeing that hee rose not again untill the first day of the week in the morning it is manifest that his body rested in the grave and perfectly kept the whole Jewish Sabbath So that neither the wicked Jewes and Romans his enemies nor the pious women who out of their love minded with sweet odours to embalme him did interrupt the rest of his body all that time This being the condition of Christs body and the Sabbath thus observed and kept by it what shall wee think became of his soule where kept it the Sabbath that it might observe a correspondence therein with the body Shall wee not grant that it went to Paradise to Heaven the lodge of the Saints where wee expect to enjoy an everlasting Sabbath Shall wee not think that as the body of Christ in the grave and as the soules of Gods servants departed in Heaven rest from their labours Revel 14. So Christs soule in this place of blisse rested from its labours Hee was freed from conceiving greif at the hard hearted nessâ— of wicked men on earth and now after his death should his soule come to a place where wretched and ungracious soules were tormented irremediably for dying impenitent Where Christ found people on earth obstinatly unfaithfull and ungodly he abode not among them but departed out of their coasts and shall we conceive that his soule after his death did goe to and abide in the darksome lodgings of soules given up to disobedience and rebellion where hee could doe them no good The Scripture hath not revealed any such thing not a word of any promise tending that way Obj. Christ in his life time shunned no place no people Hee went to the Publicans house dined with him he went to Samaria a wicked people and often conversed with sinners Ans Hee did so indeed and well might hee so doe because hee was an extraordinary Physitian who could not bee infected with the contagiousnesse of any sinner 2. Because he brought to them such pretious balmes so soveraigâ—e medicines that there with he often cured some of them And bee it so that the sins of them in Gehenna damnable to themselves could in no wise touch or affect him Sure it is that his most excellent medicines were not prepared for any in their condition For wee read not that any actually in Gehenna were redeemed thence by Christ Obj. Bâ—t might not Christ notwithstanding goe thâ—ther to triumph over the damned spirits in Gehenna Ans Had it bin Christs pleasure to have triumphed over them Surely as the Lord from Heaven could laugh them to Scorn Ps 2. so might hee shew himselfe from Heaven after a triumphing manner over them And I conceive that his laughing at the destruction of them who obstinately despised his counsell and would not be bettered by correction Prov. 1.25.26 is a kind of triumphing over them if wee may use the word triumph speaking of God after the manner of men as it pleaseth the Holy Ghost to use the phrase of laughing to Scorn from Heaven Seeing the Richman in Gehennas torment may bee conceived by us to see Abraham and Lazarus in blisse for the text relates it Luc. 16. much more may wee conceive how the damned spirits in their miserable condition
may to their horrour see the glorious state of Christ triumphing in Heaven So that 'c is no more necessary for Christ to goe to Gehenna to triumph over the damned soules there then for a King who hath vanquished rebells and imprisoned them to come and abide some dayes triumphantly in the prison which commonly is a place too loathsome for him to come neer Obj. But some will farther say Where ever Christs soule was though in Gehenna it might and would observe an Holy Sabbath no externall matter could molest or disquiet it no hellish representation of torture or hideous noyse of the damned no anguish of theirs could break off or interrupt its Sabbath and rest Ans Bee it so Yet wee must know that the Iewes for the observation of their Sabbath did not onely every man in himselfe enjoy a sacred retirement from outward and wordly affaires and contemplated in his private thoughts on Heavenly matters but did joyn also with many others a publick congregation in their Synagogues cald houses of God where with one accord they praised God Now whether something answerable to this was to be done by Christs soule in Gehenna or amidst the Quire of Saints and Angels in Heaven let any man judg The Iudgment of some worthy and learned writers about these points PRegâ—anâ— evidâ—nces of Scriptures and next to them sound deductions the ce are of greatest validity to settle divine Truth the judgments oâ— pious learned and long expâ—rienced divinâ—s though they bee of much infertour authorâ—ty to the formeâ— yet have their use and are nor to be neglected â—specâ—aâ—ly where their 〈◊〉 and abiliâ—es served to clear texts obscure or liable toâ—on rovâ—rsie Give me leave the fore for the fuller opening oâ— this present poinâ— to produce the judgements of some later divines who since the â—eviving of sacred knowleâ—ge have attained much skill in the 〈◊〉 and become diligent and seâ—ious Searcheâ—s into the â—xt indited by the holy Ghost and by their 〈…〉 afforded much light to the discussion of the business now 〈◊〉 hand 1. Henry Bullinger in his Decads where hee wries on this Article saith to this estect By Infers in the Creed we understand not the place of â—erment dâ—stinated to the wicked but the godly departed out of this life as by Superi wee understand them who are yeâ— alive And therefore the soule of Christ descended aâ— Inferos that is was carried into Abrahaâ—s besom in which were gathered together all believers deceased Therefore when Christ said to the malefactour the believing thief crucified with him This day shalt thou bee with â—ee in Paradise hee promised him society with himselfe and the blessed spirits in life eternall And where as Christ is said to descend that is onely from the custome of that tongue or speech We further confesse in this Article that soules are immortall presently passe to life when the body dies This I have read cited for the judgment of the Zurich divines If they concur herein then it is of so much the more weight as a whole Churches consent out weigheth the determination of one particular Treacher That Juferi are taken for the dead Superi for the living the speech of Maxim Taurinus De sepâ—lt Domini Hons 3 shews Quid quarâ— apud Inferes quem reâ—iisse jam constat ad Superes why seekest thou him among the dead this with reference to the body which the soule left and went unto the world unseen who is well known to bee now among the living And Macrobius a judg for Latine words not incompetenâ— speakes to the same purpose Nos defunctis Superi habemur we here living are called Superi in regard of them who are gone to another world In Soâ—n Scip. 1.3 And they by the opposition of the words are called Jnferi This is the custome of speech which H. Bullinger mentions 2. Bishop Bilson a very learned man and much versed in this point was overcome by the force of truth and in some sort yeelded the cause against himselfe For though hee held that Christs soule did descend ad locum damnatorum yet he expressy saith Wee have no warrant in the word of God so to fasten Christs soule to Hel that is to Gehenna that it might not bee in Paradise before it descended to Hell and hee first shew himselfe to the Saints to their unspeakable comfort before hee went to subject the powers of darknesse under his yoak Serm. pag. 219 Vpon this his grant I infer Seeing hee yeelds that according to the Scripture Christs soule went at his death to Heaven 1. the Scripture never mentions nay hath not one title to prove that his soule went from Heaven to Gehenna 2. If it were first in Paradise and came with the soules of the Saints thence at his resurrection as there is little reason to hold the contrary why should wee not think that it continued in Paradise from its accesse thither untill its comming thence with the soules of the Saints who rose with Christ 3. If Christs soule went first to Paradise and there shewed it self to the Saints great comfort it might in Heaven also shew it self to the spirits in torment to their utter confusion So Abraham as I said before appeared in the place of happinesse to Lazarus his comfort and yet was seen by the Rich man to his utter despair of remedie And indeed Christs appearance in Heaven in the sight of the damned spirits in Hell might though himselfe uttered no words at all intimate to them somewhat like to that in the parable expressed as spoken by Abraham Remember that yee in your life time received pleasures and on the contrary the Godly as did Lazarus evill things but now they are comforted and yee are tormented 3. Master H. Broughton a man very skilfull of the sacred Originall and an earnest and studious searcher into passages of Scripture and other writers making for the clearing of this point saith Hades is the generall word expressing the place of all kind of soules and by different circumstances is sometimes Heaven sometimes Hel. Reply pag. 37 Andagain Sheol comes 64 times in the Holy tongue Hel as often in our old Translation and never directly for Gehenna but as by the Argument may be concluded and so it may bee Heaven in speech of the Godly Neither should Hel in the Creed expressing Haden and Inferos mean any thing else but the world to come the world of soules Likewise Hel cometh 9. times for Hades in the New Testament but never in all these places doth it signifie Gehenna Thus 73. times in a gener all meaning of separation from the world and such lot as the matter where you find it followeth it cometh in both Testaments Explic. of the Article pag. 3. That hee might shew his Iudgment to bee sound and orthodox in this point hee in the book last quoted hath diligently expounded most of the Scriptures where these termes are found and brought many speeches of forraign writers
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
OF THE ARTICLE OF OVR CREED Christ descended to Hades or ad Inferos Posit 1. Christs soule went to Hades or ad Inferos 2. It concerns a Christian to know the right meaning of this Article Quest 1. What is meant in the Creed by this Article 2. Did Christs Soule goe to Heaven or Gehenna With Answers to both of them severally LONDON Printed in the yeare 1642. To the Christian Reader GOD hath in these later dayes opened a plentifull fountain of sacred truth to informe our judgements and direct our practise yet such is humane frailty that ignorance and curiosity have broached many Controversies and prejudice and partiality maintained most of them with much vehemency of contention and disaffection of hearts Whereby the propagation of the Gospel and the advancement of Gods glory is much retarded These things it becomes us not onely tolament but to endeavour by all possible meanes to remedy Now what better and speedier course can be taken for cure herein then for the Sons of the God of Peace Subjects of the Prince of Peace men renewed by the Spirit of Peace to take to themselves a calm and peaceable temper to treat of sacred matters without malice and bitternesse in points of much controversie and difficulty to use a punctuall plain and breif discourse That Truth bee neither lost nor undiscerned nimium altercando by vastnesse of debate nor clouded by extravagant far fetcht and nice expressions I have in this present Treatise endeavonred to bring arguments and grounds most perspicuous breif and pertinent that the point here handled might not bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a rock of offence amongst us Some passages herein require not an ordinary skill in tongues So that men not versed that way are to bee intreated not to precipitate their judgments but many passages are so cleared by Scripture and good deductions thence that my appeale may be to any indifferent judge Such as this discourse is I present it unto your gentle perushall and serious consideration and humbly desire Gods gracious blessing on both our paines and the Divine assistance of his Holy Spirit leading us into all Trueth Two Positions about the ARTICLE Descendit ad Inferos to Sheol or to HADES POSITION I. Christ did Descendere ad Inferos to Sheol or Hades THe Old and New Testament the two excellent witnesses of sacred Truth affirme with one accord That Christs soule was in Sheol or Hades and as in latine these termes be generally by all translate apud inferos For Psalme 16.10 T is said Thou wilt not leave my soule in Sheol or Hades nor suffer thy holy one to see corruption And Act. 2. These very words are expresly cited from the Psalm And there Sâ—nt Peter expounds the latter part of the words thus Nor suffer thine holy one to see corruption that is Christs Body or Flesh to to turne to dust in the grave The meaning therefore is that Christs So â—e going to Sheol or Hades or ad Inferos should not there bee left to abide or continue longer then the third day For Christ promised to rise againe and set the time of his Resurrection to bee not before the third day This it pleased him to doe that he might fulfill what was typed in Ionas As also that wee might assuredly know that he was truly dead From Christs interring untill the third day Christs flesh or body did rest in hope which could not in any wife bee frustrate And therefore on the third day Christ was quickned by the Spirit 1 Peter 3.8 So that his Souâ—e which hâ—d beene in Sheol or Hades or apnd Inferos and his body which was in the grave united and that himselfe role dead For these passages concerning Christ David as a Prophet saw before and spake concerning Christs rising from death Which death to Christ as to all men was the parting of the soule and bodie to bee sent each to their due place Thus it is manifest by facred Scripture that Christs soule did descendere ad Inferos or goe to Sheol or Hades For what was not left there must goethâ—ther be there and come thence Seeing Scripture is so expresse in this point I shall not need to use any further proofe thereof POSIT 2. It doth much coâ—cerne us Christians to understand aright what is meant by Christs Soule going ad Inferos to Sheol or Hades IT behooves us truely to understand what is meant by the descent of Christ because 1. It is a ruâ—h affirmed by the Holy Ghost in both Testaments and an expression of a chiefe action of CHRIST about his death and Resurrection 2. Because Saint Peter doth cite from the Old Testament words witnessing the same and expounds them as uâ—eful to be knowne for the confirmation of a Christians faith in the point of Chriâ—â—efurrection which is a matter of great consequence for our salvation 3. Because this clause 1. Is taken into the common Creed of the Churches in this part of the world 2. Expounded as part of the Creed by many of the ancient Fathers and mentioned in diverse parts of their workes and generally acknowledged and received by late Writers upon the Creed 4. Because the different expositions thereof have in these latter times occasioned much controversie and jarres among Christians and beane a great stumbling blocke to Iewes who are of themselves too averse from Christianity and made by misprision and quarrells about this Article much more to disaffect our Doctrine â— What inconvenience and mischiefe these have brought to the Church of Christ in these our days is most apparent In regard of these and other reasons which might bee produced it very much concernes us Christians to understand aright and to professe what according to sacred truth is meant by Christ Soule going ad Jnferos That I may clearely set downe what I conceive both from Scripture and the learned and worthy paines of the most judicious Divines and exquisite searchers into the faâ—red Text is meant thereby I propound the two following questions and answer thereunâ—o QUEST 1. What is the full meaning and true sense of the word in our CREED Hee des ended ad Inferos to Sheol or Hadesâ— FOr the making a distinct punctuall answer to this question I will first produce the various significa â—oâ—s of the words Sheol Hades Inferi For unlesse ambiguous words bee well and rightly distinguished neither can I fully and perspicuously expresse my meaning nor others without misprision conceive what they endeavour to understand If words give not a certaine sound wee shall but beate the ayre and leave the matter doubtfull and give occasion to further dispute First Then Sheol Hades Inferi signifie Death when they are spoken of a person in danger of his life As Psalme 18.6 The sorrowes of Sheol compassed mee that is the sorrowes of Death or sorrowes bringing to the Grave and Psâ—me 116.3 The paines of Sheol found mee that is griefe and paine hastning death They doe also signifie