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. Tis 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 S [...]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 [...]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 [Page 2]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 Sou [...]e, which h [...]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 goeth [...]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 co [...]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 ru [...]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 u [...]eful to be knowne for the confirmation of a Christians faith in the point of Chri [...] [...]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 [Page 3]Christianity, and made by misprision and quarrells about this Article much more to disaffect our Doctrine.

[...] 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 fa [...]red Text, is meant thereby, I propound the two fol­lowing questions and answer thereun [...]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 Hades [...]

FOr the making a distinct & punctuall answer to this question, I will first produce the various significa [...]o [...]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 Ps [...]me 116.3. The paines of Sheol found mee: that is, griefe and paine hastning death. They doe also signifie '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 Matth [...]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 tis 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 [...]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 [Page 7] Ʋsher 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 destr [...]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 cl [...] 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 Hade [...], that is affirmed of the person, which is properly spoke [...] of the Soule.

And thus commonly the condition of body and soule parted is ex­pressed, [...] [Page 6] [...] [Page 7] [Page 6]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 so [...]e was in Hades or apud Inferos, quia consumma­tionem veri hominis non recusavit, to shew that hee was [...]uly man: and the [...]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 special [...], 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 besee [...]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, go [...] 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 blis [...]e together, in Paradise or Heaven together. I goe to my father and of my mercy will receive thee into my kingdome. Th [...] what is spoken of both their persons is to bee understood of their soules. [Page 8]We shall be in Paradise together, is in ffect, our soules shall bee in Paradise together. So in spee [...] of [...]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 tentation [...], as I endured them: or who were as [...]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 li [...]e: S [...] 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 [...]ll things, which hee did, or spake or suffered untill his death; after his death upon Ju [...] 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: [Page 9]now God never worketh in a cou [...]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, Tis 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 [Page 10]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 speeche [...]. 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 [Page 11]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 Ab [...]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 Ps [...]lm belong to Christ and not to 'David by this onely non­conformitie: 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 [Page 12]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 the [...] 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 ness [...] 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 soveraig [...]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. B [...]t might not Christ notwithstanding goe th [...]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 'cis 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.

PReg [...]an [...] evid [...]nces of Scriptures, and next to them sound dedu­ctions the ce are of greatest validity to settle divine Truth: the judgments o [...] pious, learned and long exp [...]rienced divin [...]s, though they bee of much infertour author [...]ty to the forme [...], yet have their use, and are nor to be neglected: [...]spec [...]a [...]ly where their [...] and abili [...]es ser­ved to clear texts obscure, or liable to [...]on rov [...]rsie. Give me leave the fore for the fuller opening o [...] this present poin [...] to produce the jud­gements of some later divines, who since the [...]eviving of sacred know­le [...]ge have attained much skill in the [...], and become di­ligent and se [...]ious Searche [...]s into the [...]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 [...]erment d [...]stinated to the wicked, but the godly departed out of this life: as by Superi wee understand them, who are ye [...] alive. And therefore the soule of Christ descended a [...] Inferos, that is, was carried into Abraha [...]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 [...]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 se­p [...]lt. Domini, Hons.3. shews, Quid quar [...] apud Inferes, quem re [...]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 incompeten [...]) 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 So [...]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.

[Page 16] 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 [Page 17]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, 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 My [...]tes of sac [...]ed and humane learning that he judged Haden and Inferos to denote proper [...]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 sig [...]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 Had [...]s properly and of its own force had sig­nified G [...]h [...]nna, Hel, be words in torment might have bin omitted.

5. Archbishop Ʋsher in his above cited T [...]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 [Page 18]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 Bi [...]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 contro­ve [...]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 grou [...]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 [Page 19]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 soule [...] of the Saints, whilst their bodies lie in the dust, in refriger [...]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. L [...]v 17.14.)cries, as did Abels, for Gods justice on their persecutours. 2. In the old Testament the happ [...]nesle 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 happines [...]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 earnestnesl [...] to avoyd the other. In the new Testament for distinguishing the contrary lots of god­ly or wicked soules after death, God uses the termes O [...]ranos heaven, & Tartar [...] 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 atta [...]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 dive [...] and from the hot [Page 20]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 thras [...] and usuall speech of the tongue, in which the word [...], signi [...]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 'tis said that Sampson and his father Iaredu went down to Timnah, Iudg. 14. yet 'tis 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 tis said, that Sampson dwelt on the top of the rock Etam: and that 3000. men of Indah Iar [...]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 A [...]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 [Page 21]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. Tis 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 [Page 22]hath befallen Hades, Sheol, Inferi: their generall signification of th [...] 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 d [...]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 'tis said. Hade Macedones vocant calum. The Macedonians call Heaven Hade. And Ieronymus Meg [...]serus (a man famous for his skill in many tongs) in his Thesauro Polygl [...]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. [...]. lin. 6. grave were united—rose again from the dead. pag 4.1.38. consequence. p. 6.1 13. distinguished p. 7. l [...] texts p. 8. 1. 25. witnesse with. p. 10.1. [...]. one Hyperb. and 1.33. Christ died. p. 12.1.16. clad with.

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