The Sacred Philosophy of the Holy Scripture, Article 4 · Chapter 28

The Sacred Philosophy of the Holy Scripture · Article 4 · Chapter 28

p. 36CHAP. XXVIII. ❧ Hee deſcended into Hell.

Sect. 1 § 1. I Have ſaid before, That every difference in opinion, though in an Article of Faith, is not immediately an hereſie: And therefore, though divers expoſitions have beene made of this Article, yet ſo long as the ſubſtance of it is granted, and no obſtinate nor malicious, or condemning of others is; there is no hereſie or ſchiſme towards, eſpecially, ſeeing that divers expoſitions may ſometimes ſtand with the trueth of the Scripture, the authority of Fathers, and the cleare meaning of this Article. The different interpretations doe ariſe eſpecially from the meaning of the words foreign Sheol, and foreign Hades, Sheol of foreign Shaal which ſignifies to crave or aske, becauſe Hell is never full. Proverb. 30. Hades hath the derivation of α and foreign, not to ſee, becauſe of the darkeneſſe which is ſuppoſed to be there, or not to be ſeene, becauſe the ſtate of death is not knowne, to the living, or elſe (as others will have it) of the Hebrew foreign Adamah, earth, by the authority of Sibyl lib. 1. paulo poſt initium.

p. 37foreign

foreign.

foreign

foreign,**foreign foreign **foreignforeign.

Aden they call, becauſe the firſt Adam

When hee was dead and buried, thither cam.

Therefore all men that on this earth are borne,

Into th' houſe of Ades, are ſaid to turne.

This interpretation may ſeeme to have ground on that of Gene. 3.19. Duſt thou art and unto duſt thou ſhalt returne. And therefore 1. The word ſignifies ſometimes as foreign Kever, the grave wherein they Kuver the corps of the dead, as in 1. Kings 2.6. Let not His hoary head goe downe to the grave, Hebrew Sheol, Greeke, Hades, in peace. 2. Sometime they ſignifie the power of death, the place or ſtate of the dead, either wretched or happy, appointed for all men, as it is ſaid, Pſalm. 89.48. What man is he that ſhall deliver his ſoule from the hand of Sheol, Hebr: foreign Greeke: To this place Iacob, Geneſ. 37.35. to this Sheol, Iob. [14.13.] deſired to come, as to the reſt from all their labours, as to that place whereto all muſt returne, as the verſes cited affirme. 3. They ſignifie the place of torment, as Pſalm. 9.17. The wicked ſhall bee turned to Sheol, Hebr: Greeke, to Hades. In this ſence alſo the words, Tophet, Eſay 30.33. Gehenna, Mark. 9.43. and Tartarus, 2 Pet. 2.4. are uſed. Hades alſo in Matth. 16.18. by a Metonymia, ſignifies the devills, as, The gates of hell ſhall not prevaile againſt it; that is, All the devills which goe in and out at the gates of hell, ſhall not prevaile againſt that Rocke Chriſt, whom thou haſt confeſſed. But in Luke 16.23. it is taken properly for the place, as foreign and being in hell, lifting up his eyes, &c. as contrarywiſe, with other Authors, it ſometime ſignifies the place of bleſſedneſſe, as Plato uſes it, in Phaed. concerning Socrates, foreign If ever any man came to happineſſe, but in this ſence, it belongs to Numb. 2.

4. They ſignifie ſuch ſorrowes or paines as may bee ſuppoſed are ſuffered in hell, as in 1 Samuel 2.6. The Lord caſteth downe to hell, and bringeth up againe, and in Pſalm. 18.5. The ſorrowes of hell compaſſed me: So Pſalm. 86.13. Thou haſt deliuered my ſoule out of the loweſt hell. In all which places, Sheol, by the Septuagint, tranſlated Hades (except by way of prophecy concerning Chriſt) cannot ſignifie the place of the damned, from whence there is no returning; but onelyonly extreame dangers, griefe, or helliſh ſorrowes of mind: or ſuch ſickneſſes as brought the body in danger of the grave. To theſe words eſpecially in the three laſt ſignifications, 2. Of the ſtate of the Dead. 3 Of the Place, and 4. Paines of the damned; the words, Inferi and Infernus, in Latin doe anſwere. But hell with us is proper to the place of torment, and doth p. 38not ſignifie any thing elſe, but by a trope, and is not of Heal (as I thinke) which ſometime ſignifies to cover, much leſſe of Helle, the Dutch word, as much as bright or ſhining; but of foreign Hel, a deepe ditch, or trench, as the word is uſed 2 Sam. 20.15. They caſt up a banke againſt the City, and it ſtood foreign Bahel in the trench. And hee that thinkes not that the Saxon, our true language, hath many things common with the Hebrew, knowes neither the one nor the other as hee might.

Sect. 2 § 2. Now according to theſe takings of the words, different interpretations have beene made of this Article of which, becauſe ſo much hath already beene written among our ſelues, I may, and purpoſe to be more briefe. But becauſe ſome formes of confeſſion have left this Article out, therefore it hath growne queſtionable, whether it was alwayes in this Creed of the Apoſtles, or not. Of the Apoſtles, I ſay, or Apoſtolicall men, their hearers, gathered as the ſumme of the Apoſtles doctrine, concerning the Faith. And true it is, that as it cannot be ſaid, by whom, where, or when, this Creed was firſt compoſed, as being the moſt ancient in this kind; the reſt being onelyonly explications of ſome points herein, made upon occaſions of hereſies, or doubts thereabout: So doe ſome men certainely affirme, that all the other Articles were not put together at once. Yet is it without doubt, that this Article is as ancient as the reſt that are found in the Creed; ſeeing the moſt ancient among the Fathers, Athanaſius, Origen, Tertullian, Irenaeus and others, have ſo received and declared it. And therefore that fancy of Eraſmus, who ſuſpected that Thomas Aquinas might foy'ſt it in, was farre below both the one and the other, ſeeing it is confeſt by Ruffinus, who lived within the firſt 400. yeeres after Chriſt, to have beene in the Creed uſed in the Church of Aquileia, and ſo by him interpreted with the reſt. But although the Councell at Nice in Bithinia, left it out of their Creed, becauſe their ſpeciall buſineſſe was againſt Arius concerning the Deitie of our Saviour; and although the Arians in their Councell at Nice in Thracia, put it in their Creed; nay although Aquinas had firſt put it in, were it therefore fit to leave it out, or not to count it an Article of Faith, as ſome would doe? I thinke not, ſeeing the holy Scripture gives authority to it. Pſalm. 16.10. referred to Chriſt by the expoſition of Saint Peter, Actes 2.27. ſeeing all the Chriſtian Churches have receiued it, and ſeeing that according to the true and neceſſary meaning thereof, there is no Article of the Creed, which doth more clearely and directly overthrow the hereſies of Arius, and the Dimaeritae, concerning the humane ſoule of Chriſt, of which you read, Chapter 26. Note (a) § 2.

1. Now concerning the different interpretations; Some according to the firſt meaning of Sheol and Hades, for the Grave, thinke that Chriſt was truely buried, and kept in the Grave three dayes, and that this Article had no other meaning, but a further declaration p. 39of Dead and Buried, againſt the opinion of Marcion, Valentin, and ſuch other heretickes as denyed the trueth of Chriſts being, and His ſuffering, as you heard before, Note (a) on Chap. 27.

2. Others would, that beyond the death and buriall, it ſhould impart a diſpoſing of His body to corruption. But if their meaning therein be this, That the body of our Lord was laid in the grave where corruption doth ſeaze on the bodies of other men, then this blind deſcent can looke no further then His buriall; or if it muſt needs meane any thing more, then would they force us, by this Article, to beleeve and confeſſe that which by the Scripture we know to be falſe. For it was impoſſible that the holy One of God ſhould either ſee corruption, or be brought to any degree or diſpoſition thereunto, beyond the death and buriall of His body. See Acts 2.24, 27.

3. Some other, by this deſcent of Chriſt, will underſtand the uttermoſt degree of His humiliation, that could come unto Him while His Soule was parted from the Body, His honour laid in the duſt, the devill and his inſtruments triumphing over Him. But the Creed was not framed to teach us the triumph and ioy of His enemies, but His victory and their confuſion. And concerning our Lord Himſelfe, this goes no further then either of the former interpretations, except in that ſence which you ſhall heare anon. Therefore none of theſe can be the meaning of this Article. For in the abridgement or ſumme of our Faith, interpretations are not fit, eſpecially ſuch as are more darke than that to which they ſhould give light. Therefore this Article Hee deſcended into hell, cannot in any of the former meanings, be a declaration of that Hee was dead and buryed.

4. A fourth interpretation is, of them who thinke the deſcent of Christ meanes thus much onelyonly. That His ſoule being departed out of His body, went unto the ſoules of the faithfull which were in Paradiſe, which they interpret heaven. But ſeeing heaven being taken not metaphorically, for Ioy and happineſſe, but properly for a place; muſt in all ſence ſignifie that which is upward from the earth: It muſt needes bee a very aukward interpretation of He deſcended into hell, to ſay, He aſcended or went upward into heaven: yet becauſe this interpretation brings both reaſon and authoritie, it ſhall bee examined by and by.

5. A fift interpretation is, of them who will have this deſcent to ſignifie nothing elſe but the endurance of thoſe unſpeakable ſorrowes, and torments which He ſuffered in ſoule, being in His agony, and on the croſſe.

6. A ſixt ſence is, of them who hold that Hee did locally goe downe to hell; ſo that according to the eſſence or being of His ſoule, He was truely preſent there. And as the former of theſe denie not, but that Christ by His death did utterly ſpoile the powers of darkneſſe, and ſo may be ſaid virtually, and by the effects of His p. 40ſuffering, to have gone downe into hell, becauſe that by the eternall offering of Himſelfe a ranſome for the ſinnes of the world, and the performance thereof in the time appointed, He did utterly free all His beleevers from Hell, which was their due, and ſetled them in the inheritance of eternall life: ſo theſe latter (for the moſt part) denie not but that all this which is ſaid, is agreeable to the trueth of the Scripture, and the analogie of Faith: onelyonly they cannot yeeld that it is the true and native meaning of this Article. And betweene theſe two parties, all thoſe texts of Scripture which are brought for the locall deſcent of Christ, are hammered ſo thinne, that may ſeeme plyable every way: But let the ſtrength of the Holy Text for ever ſtand ſure, and let us ſee the reaſons a little on all ſides, with their anſweres and exceptions. And firſt of them that interpret this Article by the ſufferings of Chriſts ſoule.

Sect. 3 Object. 1. As the ſufferings of Christ, even from the firſt minute of His Incarnation, were meritorious for us; yet our ranſome from the torments of hell, was wrought eſpecially by the ſuffering of His humane ſoule, which torments of His ſoule Hee endured, not onelyonly by the torture or fellow-feeling of His naturall body, not by compaſsion onelyonly on the ſins and ſorrowes of His body myſticall, but alſo He might be ſaid even to feele the ſorrowes of eternall death, when He ſaw Himſelfe to be now ſet to ſuffer the wrath of God due to the ſinnes of the whole world. And if this bee not the proper and native ſence of this Article, how are wee taught by our Creed, to beleeve more concerning Christ, than wee confeſſe to be true of the theeves; of whom wee may ſay, they ſuffered under Pontius Pilate, that they were crucified, dead, and buryed: Al. Hume. Rejoynd. to Doctor Hil. I anſwere, Firſt the holy Scripture is profitable for doctrine, for inſtruction, for reproofe, &c. But the object of our faith is onelyonly the Holy Trinity in Vnity, and the ſatisfaction of Christ, for our Redemption, and the benefits which wee receive thereby. And therefore although I beleeve and know by the Scriptures, that Samſon was the Sonne of Manoa, yet I neither beleeve in Samſon, nor Manoa: And though I know by the Scriptures that the penitent thiefe ſuffered under Pontius Pilate, was crucifyed, and dyed, yet I beleeve not in him. But concerning Christ, as I beleeve that all His merits redound to us; ſo I beleeve that all His ſufferings were according to the Scripture, a ſatisfaction to the juſtice of God, for the ſinnes of the world: which they could not be, but by the ſuffering both of His ſoule and body, as it is ſaid, Eſay. 53. Hee ſhall ſee the travaile of His ſoule, and bee ſatisfied. If then wee know that whatſoever befell unto our Lord, was that the Scripture might be fulfilled, Matth. 26.54.56. and if wee beleeve and confeſſe in our Creed, that He ſuffered according to the Scriptures, and dyed, and roſe againe according to the Scriptures: and that the Scriptures doe plainely teſtifie, that by His ſufferings and death, the wrath of p. 41God againſt mans ſinne, is fully ſatisfied; which (as I ſaid) could not be, but by His ſufferings in His ſoule, as well as in His body: After theſe ſufferings under Pontius Pilate, what needes a ſecond remembrance of His ſuffrings in ſoule, under a title of a deſcent into hell? Therefore, when as I am bound to beleeve and confeſſe, that the ſufferings of Chriſt under Pontius Pilate were according to the Scriptures, that is, in ſoule and body, I am bound to deny, that the ſuffering of Chriſt in His ſoule, is the native meaning of this Article, He deſcended into hell.

2. Beſide the doctrine of Faith, being a catechiſme doctrine. Heb. 6.1. and the ſum thereof being for the uſe of children and novices, it is not likely that the Church would have ſo generally received a creed, wherin the thing to be beleeved ſhould be laid down inwords, that were tropicall and obſcure, when plaine and proper termes were neceſſary, and at hand. But hell cannot ſignifie the torments of hell, but by a metonymia of the place for the adjunct of the place: neither yet could it properly be ſaid, That our Saviour went down into hell, when He was lifted up upon the Croſſe, where the eſpeciall endurance and expreſſion of His helliſh torments were both in ſoule and body. 2. Neither can it truely be ſaid, He deſcended into hell, that is, He ſuffered in ſoule the torments of hell, but by a Synecdoche of the whole man for one part. Neither were theſe torments of His ſoule, more properly or truely, called torments of hel, then thoſe torments of His body, which we confeſſe, He ſuffered under Pontius Pilate.

3. Moreover, after He was dead and buried, it comes in unduly, againe to make mention of His ſufferings in ſoule, a great part of which were endured in the garden, before He came to the hands, either of Pilate, or of the Prieſts.

4. And yet beyond all theſe reaſons, there is another argument, that the Church did not interpret this Article by the ſufferings of Chriſts Soule, becauſe as Gerrardus Voſsius puts it, De ſtatu animae ſeparatae Qu: 1. It was the received opinion of the ancient Fathers, even to this our time, That the ſoules of the faithfull, before Chriſt entred not into Paradiſe, till Chriſt by His death had ſet it open, and entred thereinto, according to His promiſe to the thiefe on the Croſſe. And if all the ſoules of the faithfull were in hell, (taken in the ſecond ſence before mentioned) though in a place of reſt (as Theophilus ſpeakes) and that by the comming of Chriſt thither, they were brought to Paradiſe, or a place of further joy; then certainely this Article muſt in their iudgement, be interpreted by the deſcent of Chriſt into hell after his death, rather then by the ſorrowes of His ſoule before it. And to this purpoſe the learned Voſsius brings ſome 20. Fathers from Tacianus the ſchollar of Iuſtin Martyr, about the yeere of Chriſt 180. before whom He might have put His maſter Iuſtin as it is plaine in his Triphon. Among thoſe Fathers are Irenaeus, Tertullian, Origen, Euſebius, Athanaſius, Ambroſe, Ierom, Epiphanius, Chryſoſtom, Auguſtin, Cyril, and p. 42beſide them whom he reckons up, he ads [innumerable others] and with them the ſentence of the Councill of Toledo in the yeere 633. He deſcended into Hell, that He might free them which were there detained. Aug. Ep: 99. writes thus; If the reaſon be asked, why our Saviour would come into hell, where thoſe ſorrowes are, of which He could not be held it was, Becauſe He was free among the dead. Pſal. 88.5. Moreover, concerning the firſt Father of mankind, almoſt the whole Church agrees, that He freed him there, which may not be thought that the Church beleeved without cauſe, although the expreſſe authority of the Canonicall Scripture be not alleadged. He ſaith, almoſt the whole Church, becauſe the heretickes, called Tacians, denyed that Adam was ſaved, De Haereſ. Cap. 25. Voſsius, beſide all theſe, brings the conſent of the Africane, and of the Eaſterne Churches, both of the Greekes and of the Neſtorians, with divers later writers, as Zuinglius, P. Martyr and others.

Sect. 4 Obiect. 1. But the Fathers agreed not all in one judgement. Anſwer. True: Neither yet they of later times. For concerning the end of His going to hell, ſome thought, that He delivered all that He found there, both good and bad indifferently. 2. Others becauſe they thought that the whole puniſhment for mans ſinne could not otherwiſe be diſcharged, ſaid that He went to hell, that He might there ſuffer, for the ſoules of men, as on His Croſſe He had ſuffered for their bodies. Nay, as Poſtel. de nat. Med. relates, the Abiſsine Church holds, that He went thither for His owne ſoule. This laſt is hereticall; the other, againſt the direct authority of the Scripture. For our Lord Himſelfe, when He gave up the Ghoſt, profeſſed, That whatſoever was neceſſary for His ſuffering, and our redemption, was then finiſhed. And therefore both Saint Peter 1 Epiſt. 2.24. ſaith, That He bare our ſinnes in His body on the tree; and Saint Paul, Coloſ. 1.20. That Hee wrought our peace, through the blood of His Croſſe, And Chapter 2. 15. Hee ſpoyled the principalities and powers, & triumphed over them openly in His Croſſe. Beſide, His promiſe to the thiefe, This day to bee with Him in paradiſe, doth directly croſſe this opinion. 3. Others, upon that text of 1 Pet. 3.19. He went and preached unto the Spirits in priſon, which were diſobedient in the dayes of Noah, thinke that He went to hell to upbraid to them their infidelity. But this was not according to the end of His comming, which was to ſeeke and to ſave that which was loſt, Luke 19.10. Therefore others, and with them Martinus Cellarius, de operibus Dei, thinke that He preached repentance unto them, and that ſuch as beleeved Him to be God, were redeemed from hell, and ſaved by Him. But becauſe our Church hath rejected this opinion; compare the Synod Edw. 6. with the Synod Eliz. therefore I refuſe it. And that text of Peter may be interpreted, of the preaching of Noah, while the Arke was preparing. 5. Some againe, on better ground then the former, thinke, that p. 43that deſcent of His into Hell, was for manifeſtation or inveſting of Himſelfe in that Lordſhip which He, as the Sonne of man, had over all the creature, and conſequently over the powers of hell, That at His Name every knee ſhould bow, both of things in Heaven, and of things in earth, and of things under the earth. Phil. 2.10. Thus, He that liveth and was dead, is alive for evermore; and hath the keyes of hell and of death. Thus He that deſcended firſt into the lower parts of the earth, did aſcend farre above all heavens, that Hee might fulfill all things. Epheſ. 4.9, 10. That fluttering diſtinction, That He, as God, dwelt in the man hood on the earth, the lower part of the world, and then He as man aſcended, will not helpe. For firſt, eueryevery globe of the Moone, the Sun, or any ſtar, as it hath a centre to which every thing thereon inclines, for otherwiſe it could not hold together in one body: ſo is it a centre to the univerſe that is about it. And ſo is likewiſe the loweſt, in compariſon of thoſe globes that have different centres. Beſide, He which deſcended, is even the ſame that aſcended: But God and man are not the ſame. Thirdly, He deſcended and aſcended, that He might fill all things, which God did for ever, neither aſcending, nor deſcending. And therefore Auguſtine ſaid well, Totus Filius ſuit apud Patrem, &c. The Sonne was whole with the Father, whole in the Virgins wombe, whole in Heauen, who…e in Earth, whole on the Croſſe, whole in Hell. 6. But howſoever private opinions might fall in by the way, yet by that which was ſaid before, it is manifeſt that the ancient Church did beleeve that Chriſt did therefore deſcend into hell, that the faithfull by Him might be brought into Paradiſe; which if it were the meaning of them that did compoſe, and of them that did generally receive the Creed, then cannot that Article of Chriſts deſcent into hell, be interpreted according to their meaning, which ſay, That it muſt ſignifie no other thing, but that He ſuffered the paines of hell in His ſoule. Concerning them that received the Creed, and interpreted it, you have heard, § 3.4. and ſhall further heare their meaning. The Authors meaning you ſhall heare anone.

Obiect. 2 Obiect. 2. But the ſame Fathers are cited on both ſides. Anſw. Every man that writes or ſpeakes may be taken ſhort, and h…s words wrong to a ſence contrary to his meaning. But in this queſtion it is not much ſtood upon, even by favourers of this new opinion, but that the current of the Fathers beares all the other away, inſomuch that the learned Bucanus. Instit. Theol: Loc. 25. though he ſeeme to allow this later expoſition better; yet he profeſſes that he dares not condemne the judgement of the Fathers; ſeeing it is neither contrary to the Scripture, nor hath any inconvenience in it. So others, yeelding that the opinion of the Fathers is (for the moſt part) for the locall deſcent of Chriſt into hell, would yet be excuſed to follow it: See Synopſ: Pap: Contr. 9. qu. 1. edit. 4. pag. 403. which demand truely may ſeeme to be very juſt, that being put which Auguſtine ſaid a little before, that it is not by the expreſſe p. 44authority of the Canonicall Scriptures, which ought to be the ground and rule of our Faith. But that clauſe of Auguſtine, concerning the want of the authority of the Canonicall Scripture, is ill referred to Chriſts deſcent into Hell, which belongs onelyonly to the freeing of Adam there. But if their miſtaking were indeed Auguſtines meaning, That the deſcent of Chriſt into hell had no authority of the Canonicall Scripture; yet remembring that it may not be thought that the Church, yea, the whole Church beleeved it without cauſe, ſeeing it hath no inconvenience in it, ſeeing it is not contrary to the Scripture, and that the holy Scriptures, by Anſelmes judgement [cited in the Preface] confirmes all that which it doeth no way contradict, being lawfully gathered from manifeſt reaſon; Let us be bold to looke upon the Reaſons which may ſeeme to have drawne the ancient Church unto this opinion.

Sect. 5 And becauſe it is neceſſary firſt to agree vponupon ſome principles; let it be put, that theſe words He deſcended into Hell, are not ſpoken either of the God-head of Christ, of which it is confeſſed, that it is everywhere, nor yet of His dead body, of which it is ſaid in the Article before, that it was buryed; but that the enquiry is heere, what became of the ſoule of our Saviour, after it was departed from His body. Secondly, That ſeeing the ſoule neither came to nothing, nor was an infinite being, to bee every where, it muſt of neceſſitie be in ſome definite ubi, ſome place, where while it was, it was not in another. Thirdly, Seeing the ſoule of Christ was a true humane ſoule as one of ours, and that it became Him in all things to bee like His brethren, except their ſinne: His ſoule alſo being ſeparate from the body, went unto that place where the ſoules of the faithfull were before His comming. This I thinke none will denie; the Doctors old and new, come all hereto. The Reverend P. Martyr, in Symb. ſaith thus, Deſcendit anima Chriſti ad inferos, &c. The ſoule of Christ deſcended into hell, meanes no other thing, but that it did undergoe the ſame eſtate, which other ſoules being ſeparate from the body, had experience of. So Muſculus in Eph. 4.9. Deſ endit ad nos in hunc mundum, &c. He deſcended to us in this world, unto the grave, and unto hell. He deſcended to them whom He came to redeeme: and as farre as they either living or dying, had deſcended; ſo farre alſo did He Himſelfe deſcend, that He might lift them up from below, unto thoſe places above, from which He had deſcended. Irenaeus ſaid as much long agoe. Lib 5. Cap. ult. The Lord kept the law of the dead, that He might bee the firſt-begotten from the dead. Hitherto it ſeemes, all parties are agreed: But the aſſumptions ſet them at oddes againe, as farre as heaven and hell. For the old Interpreters inferre that the faithfull before Christ, were in Abrahams boſome, or in hell, taken in the ſecond ſence: But the new Interpreters inferre thus. But the faithfull which were before Chriſt, were in Abrahams boſome, p. 45that is, aſcended into heaven, properly ſo called. For ſo the word Paradiſe doth ſignifie, by the expreſſe authority of the Scripture, 2. Cor. 12. verſe 2. and 4. where the third heaven by Saint Paul, is called Paradiſe. For the firſt heaven is this of the Ayre to the Moone. The ſecond heaven is, that of the Planets and Starres; and the third heaven is Paradiſe, the place of the bleſſed ſoules. And this is one of the Arguments of them that reject the Iudgement of the Fathers, and the ancient Church, and holde the tropicall interpretation of hell, for helliſh torments of the mind. And becauſe I am here fallen into theſe bryars, I will firſt put fire to them, and afterward goe forward to the concluſion. Therefore I anſwere. The firſt heaven is, this of the ſoules of heaven, Gen. 1.20. The ſecond is, that of the cloudes of heaven. Revel. 1.7. So the third heaven for Paradiſe, is in the Moone. But this concluſion you laugh at. Therefore you ſee on how weake and ungrounded principles they diſpute. 2. Beſide, is there no difference between a thing really performed, and a viſion, as that of Paul, which is not by things actually being, but repreſented onelyonly for inſtruction to the Prophet that fees it. 3. But to grant all, that the third heaven is Paradiſe, and that the third heaven muſt ſignifie that which is above all the ſtarres; is there no Paradiſe beſide, when every place of pleaſure is a Paradiſe? Therefore though Saint Paul were in the third heaven, yet the faithfull ſoules might bee in anothe… Paradiſe, before they came thither, as Adam was.

1. Obje…tion. This is contrary to the firſt concluſion of Voſsius; That the faithfull before Chriſt were not in Paradiſe, till Christ opened it by His comming thither with the thiefe.

Anſwere. It croſſes not the opinion of the Fathers. For though they put all the ſoules of the Saints in hell; whither they alſo ſent the ſoule of Christ: yet they put them there, into a place of reſt and refreſhing, into a higher place; in death free from torments, and the tyranny of the devill, and that by the authority of that hiſtoricall parable in Luke 16. where Lazarus on the one ſide of the gulph was in Abrahams boſome comforted; the rich man in flames on the other ſide tormented. So that firſt place or Paradiſe, was that ſtate of quiet, where in the faithfull ſoules reſted from their labours of this life, Iob 3. from verſe 13. to 20. in Ioy and hope of Him that was to come. But that Paradiſe which the Fathers meant, was a more free ſtate, and the enjoying of a fuller happineſſe by the preſence of Christ, the worke of their redemption being accompliſhed they having their Redeemer with them, a ſure pledge of their e…rance into heaven, after their reſurrection; as He ſhould fo…thwith bee raiſed, and aſcend to heaven; whither till that time they had no hope to come.

2. O…jection. The ſame Faith hath the ſame fruits, the ſame effects. But the Fathers before Christ, had the ſame Faith; Therefore they went to Heaven, as they that have beene ſince Christ.

p. 46Anſwere. The ſame faith hath the ſame fruits, the ſame effects, concerning the uttermoſt end of faith, which is the ſalvation of the ſoule, and the conſummation of that bliſſe which is to be in eternall life: but not concerning all the degrees and circumſtances betweene. For many Prophets and Kings deſired to ſee the day of Christ, yet ſaw it not, but as they ſaluted the promiſſes afarre off, by their Faith. The bodies alſo of divers Saints were raiſed at the reſurrection of Christ, and appeared to ſuch as had knowne them alive, for proofe of all that benefit, whereof all the faithfull ſhall bee partakers. Which bleſſing, neither Daniel, Dan. 12.13. nor Paul, are yet partakers of. And this anſwere may ſerve for divers texts of Scripture, which are unfitly brought to this purpoſe, as that of Iohn 5.24. Heb. 13.14. and ſuch others. And therefore though it bee moſt certaine and true, according to the Scriptures, that the Goſpel of Christ was an eternall Goſpel, and that His death was available to eternall life, to all that beleeved in Him ſince the beginning of the world: So that their ſoules, after they were delivered from the burden of the fleſh, were in Ioy and felicitie: yet is it as true, which the trueth ſaith, Iohn 14.2. In my Fathers houſe are many Manſions. So that although the ſoules of the faithfull departed before Christ, were in Paradiſe in Abrahams boſome, in the Kingdome of God, in Everlaſting life, yet were they not in heaven properly ſo called, neither could they have the preſence of their Redeemer, when Hee was not yet incarnate, by whom they might enioy the viſion of God, as now they doe.

Obiect. 3 3. Objection. By this anſwere, you grant then, that they ſuffered the penaltie of loſſe, as they call it though not of ſence: of loſſe (I ſay) becauſe they were not in heaven, in full happineſſe, as after their aſcenſion with Christ; which could not bee, but either the merit of Christs ſacrifice was not of force enough, becauſe it was not yet accompliſhed: or elſe becauſe their faith was not accepted. I Anſwer. Neither for the one reaſon, nor for the other, but becauſe of that diſpoſition and order which God had appointed to His creature, into the reaſon of which no man may preſume to enquire. Then concerning the loſſe which you ſpeake of, it is denyed to be a penalty, if it be not found. Can the pint pot ſay, I am not full, becauſe I cannot hold a gallon? or ſhall the gallon ſay, I am not full, becauſe I hold not a tun? Doth not one ſtarre differ from another ſtarre in glory? So is the reſurrection, and ſo are the degrees in the bleſſedneſſe of the Saints. And if every man that conſiders the diſpoſition of God toward himſelfe in this life, doe looke thereon with a thankefull eye, he may confeſſe with Saint Auguſtine, That it hath been ſuch, as if God had neglected His other creatures, to thinke in mercy on him alone. Beſide, to ſay nothing of the merit of our Saviour, confeſſed to be infinite, and all-ſufficient for us; I ſay, That the force of this reaſon, ſtands p. 47on two falſe foundations: One of the propoſition: for if the ſame faith muſt have the ſame effects in every quality and degree, Why are not we that have the ſame faith, tranſlated hence as Henoch was? The other, of the ſuppoſition; That in the kingdom of glory (which we on both ſides account to begin actually, immediately after this life) there is not a progreſſe from one degree of happineſſe unto another; which as it is contrary to reaſon, ſo is it to the holy Scripture. For is it not meet, that as there hath beene a going forward in …ertue and godlineſſe in this life, ſo there ſhould be of the reward thereof in the next▪ Shall not the ioy of the ſoule he increaſed, when both body and ſoule doe joy together? which cannot be till the reſurre…tion, till when, we muſt endure that penalty o… loſſe, as you are pleaſed to call it. Beſide, the holy Text is plaine, 2 Cor. 3.18. That we beholding the glory of the Lord, are changed into the ſame image, f…om glory to glory. And how farre, or how long ſhall this be? Euen till God be all in all. 1 Corin. 15.28. You may read to this purpoſe. Revel. 6.1….

Obiect. 4 4. Objection. Enoch was taken unto God, and Elias was carried up to heaven in a whirle-wind, 2. Reg. 12. Therefore the faithfull before Christ, were in heaven.

Anſwere. Elias was taken up into heaven, that is the Ayre, and tranſlated into Paradiſe, whither Enoch had beene tranſlated that he ſhould …ot ſee death: but into the higheſt heavens they came not yet, … it will appeare by Iohn 3.13.

Obiect. 5 5. Objection. But wee are come to the Citie of God, the heavenly Ieruſalem, to an innumerable companie of Angels, to the ſpirits of Iuſt men, &c. Heb. 12.22, 23, 24. And the Angels are the Inhabitants of heaven, not of any terreſtriall, or infernall Paradiſe, Ergo.

Anſwere. Wherever the favourable acceptance of God, and His holy comforts are, there is heaven: where not, hell. But to the place alleaged, I ſay. 1. Wee are come in faith, and hope to heaven, not to the actuall poſſeſſion thereof. 2. It is one thing to ſpeake of the ſtate of the ſoule ſince Christ; For from His aſcenſion, it is not denied, but that the ſoules of the faithfull goe immediately to heaven, as Cyprian, Ambroſe, and ſome few other of the Fathers doe thinke, whom you ſhall find cited by Ioh Voſsius, pag. 104. 105. But the queſtion is, of them that died before, who, if they were in heaven already, then the prayer of our Lord, Iohn 17.24. had beene in vaine; which were wicked blaſphemy for any one to ſay, or thinke. 3. It is denied, that heaven is ſo the proper place of the Angels, but that they are every where, whither they are ſent. And doe they not in every place pitch their tents about them that feare God, to deliver them? Pſal. 34.7. and 91.11. Are they not all miniſtring ſpirits, ſent forth for their ſakes that ſhall bee heires of ſalvation? Heb. 1.14. And this is, and ſhall bee their imployment, till God by their miniſtery, have gathered all His children p. 48into one. So this text of Hebr. 12. prooves not either that the Angels are perpetuall inhabitants of Heaven; or that the faithfull ſoules went thither before Chriſt.

Obiect. 6 Obiect. 6. Chriſt dying, commended His ſpirit into the hands of God. Therefore that went into Heaven; and therefore the ſoules of the faithfull were in Heaven. Anſw. This is worſe and worſe. The faithfull were in Heaven, ergo Chriſt: Chriſt, ergo the faithfull. ô Circl…! But to the text. The hand of God ſhall find out them that hate Him. Pſal. 21.8. Are they therefore in Heaven? In His hands are all the …orners of the earth. Pſalm. 95.4. What is your concluſion? But if the hand of God in this place muſt ſignifie that fulneſſe of joy, which is at His right hand for ever: that doth alwayes accompany the faithfull ſoule, and is not tyed, either to time or place: or whether it ſignifie the protection of God, which might ſeeme to be moſt needfull in the horrours of death and paſſage unto that place which, as man, He knew not: it doeth not follow thereupon, that the ſoule of Chriſt aſcended into Heaven, much leſſe, that the ſoules of the faithfull were in Heaven before.

And that the trueth of this poſition may more plainely appeare, that the ſoules of the faithfull, before Chriſt, had not aſcended into Heaven, and conſequently that the ſoule of Chriſt, who was free among the dead. Pſalm. 88.5. Who was made in all things like to His brethren, except their ſinne, did not aſcend from the Croſſe into Heaven, you may, if you pleaſe, examine theſe Reaſons.

Sect. 6 1. The Lord is righteous, and His Iudgements are upright. Pſalm. 119. verſe 137. And all His workes are done in trueth and equity. Pſalm. 111.8. But it might ſeeme a breach of an infinite juſtice, to give the full accompliſhment of happineſſe in Heaven, to the ſoules for whoſe ſinnes the ſatisfaction was not yet made. And therefore, although the Elect which were dead, were juſtified from their ſinnes, By the blood of the everlaſting Covenant. Rom. 6.7. were freed from the puniſhment thereof, and ſet in aſſured hope and expectation of thoſe benefits, whereof they ſhould be made further partakers by the death of Chriſt, and ſo rejoyced under the hope of the glory of God that ſhould be revealed in them; and in the meane time were filled with all the comforts of a preſent joy: yet they received not the fulneſſe of the promiſed joyes in Heaven, God providing better for us, that without us they ſhould not bee perfected. Hebr. 11.39, 40. Neither doth this any way abate from the all-ſufficiency of Chriſts merit, no more then that we aſſoone as wee have received the full aſſuredneſſe of faith, are not carried up to heavenly glory; or that the Saints that are dead in Chriſt, are not yet raiſed up to immortality. For ſeeing the word is to be fulfilled betweene us and the reprobate Angels, that the firſt ſhall bee laſt, and the laſt ſhall be firſt; that no creature may glory in it p. 49ſelfe, it is neceſſary that wee paſſe by all the degrees of perfection, from this low eſtate of mortality, wherein wee are, till ſuch time as wee come to bee equall with the Angels, Luke 20.36. For the law of Grace doth not take away the law of Nature: That from one extremity to another, there is no paſſage but by all the meanes.

2. Doth reaſon onelyonly dictate this? Doth not the Scripture ſay alſo the ſame? For if Chriſt bee therefore the firſt-borne from the dead, 1. Cor. 15.20. that Hee may bee foreign firſting, or having the firſt place or preheminence in all things, Col. 1.18. Is not the argument alſo good? Christ is aſcended, that Hee in all things may have the preheminence: And if the dead bee therefore raiſed againe by the vertue of Christs reſurrection, who was therefore raiſed up by the glory of the Father. Rom. 6.4. Iohn 5.21. doe they not alſo aſcend by the vertue of His aſcenſion? So that before the Aſcenſion of Chriſt our head, there was no aſcenſion for any of the members. It was the word of our Lord Himſelfe, Iohn 3.13. No man hath aſcended up to heaven.

But I heare one whiſper againſt this, that the ſoule is not ſaid to aſcend without the body, and therefore the ſoules might bee in heaven, though they aſcend not. So the cavill is onelyonly about the word Aſcend. But the reaſon? For it is ſaid, Actes 2.34. David is not aſcended up into heaven. And this was ſpoken by Peter, after Christs aſcenſion. So that although Davids ſoule was not in heaven before, but went with Christ at his aſcenſion yet David is then ſaid, not to have aſcended. Al. Hume. Rei. to Doctor Hil. But had this man well conſidered the circumſtances of this text, in the 25. verſe, David ſpeaketh concerning Christ, and ſo as it followeth in the 29.30.31. he would have taken this text from David, as S. Luke doth, when he ſaith, David is not aſcended, that is, this Scripture doth not at all belong to David, concerning any aſcending or deſcending of his; but to Him alone of whom David ſpeaketh, Pſal. 100. The Lord ſaid unto my Lord▪ ſit at my right hand: The like ſpeech to this, is that of our Lord. Luke 22.42. Not my will, but thy will be done. And yet it is ſaid of Him, Pſal. 40.8. I delight to doe thy will O my God. Thy law is written in my heart. So the will of God was done as the firſt moving cauſe of our ſalvation; the wil of Chriſt was done as ſubordinate, not as the firſt cauſe, See Heb. 10.9. So 1. Cor. 15.10. Not I laboured, but the grace of God which was within mee. And yet who knowes not the labours of Paul to have beene above all the reſt of the Apoſtles? 2. Cor. 11.23. ad finem, yet he of his owne motion, laboured not for the Church, but perſecuted it. So David aſcended not as the firſt fruits of them that ſlept, but Christ aſcended ſo; by vertue of whoſe aſcenſion, David, and all the reſt of the faithfull ſhall aſcend. But not to fight with the ſhadow; I take the word at the manifeſt meaning, that David is not aſcended: and from thence conclude againſt themſelues; That if p. 50David had not aſcended before Chriſt, nor yet aſcended with Him, much leſſe were the faithfull ſoules in heaven before Christ; but that the ſoule of David dwells, and muſt ſtill dwell in Paradiſe with Daniel, and the reſt of the faithfull, till the end bee. Dan. 12.13. But if they will needes have the ſoule of David in heaven, not formaliter, as all the faithfull ſoules are, in reſpect of the heavenly joyes which they have in Paradiſe; but locally; then (I ſay) it muſt needes have aſcended. For if the ſoule being in one place, is not in another, and if heaven be upward in reſpect of the earth: then when Dauids ſoule went into heauen, it muſt needes be ſaid to aſcend, or goe upward, as Luke 2.15. ſpeakes of the Angels; and Solomon, Eccleſ. 3.21. ſpeaketh of the ſpirit or ſoule. There…ore this is but a poore ſhift, ſuch as they muſt needes bee driven unto, that oppoſe the trueth. Yet thus he holds it ſufficient to mocke at the direct word of our Lord, which is, Iohn 20.17. I have not yet aſcended to my Father. For if He had, then muſt there be two aſcenſions, as they beleeve; one of the ſoule alone, and another of the body and ſoule together.

3. Yet it is ſaid, Iohn 14.2. I goe to prepare a place for you; And if I goe to prepare a place, I will come againe, and receive you to my ſelfe. By which it is plaine, that none could goe to heaven before Christ our Lord, had gone and prepared a place for them, which was not done before His death and aſcenſion.

4. Moreover, it is ſaid, Heb. 9.8. the way into the holyeſt of all was not yet open, while the firſt Tabernacle was yet ſtanding. Whereto, if you take that which is verſe 24. Christ is not entered into the holy places made with hands, which are figures of the true, but into heaven it ſelfe, it will bee manifeſt that there was no entrance; as not into the holy of holies, ſo much leſſe into heaven, before that Christ by His death had opened it; as our Church confeſſeth in the hymne of Ambroſe; When thou haddest overcome the ſharpeneſſe of death, thou didst open the Kingdome of Heaven to all beleevers. Whereupon, it muſt neceſſarily follow, that the ſoules of the faithfull were not in heaven properly ſo called, before the death and reſurrection of Chriſt.

5. To this purpoſe you may alſo bring that which is, Ephe. 4.8. When Hee aſcended up on high, He led Captivitie captive. Now what was this captivitie, or multitude of captives? Were they reprobate? You will not ſay it. If the Elect, then it followes neceſſarily that they were not in heaven before the aſcenſion of Christ, except you will bring them downe from thence to fetch up Christ in triumph; but then had they not beene captives; if already triumphing in heaven, then had not the conqueſt of Christ over death, and him that had the power of death, beene ſo glorious, if hee had had no captives to lead in triumph. And therefore, Eſay. 53.12. after the ſuffering of Christ, deſcribes His conqueſt thus; I will divide Him a portion with the great, and He ſhall divide the ſpoyle with p. 51the ſtrong. The faithfull ſoules therefore being held under the power of death, though free from His tyranny and torment, as it is ſaid, Sap. 3.1. The ſoules of the righteous are in the hand of God, and no torments ſhall touch them, whereby Chriſt having bought them of God, and payd their ranſome, brought out of all power of their ſtrong enemie, out of the ſhadow of death, into the everlaſting light of Paradiſe, in all the libertie and ioy of the underſtanding, to view the Wiſedome of God in His moſt glorious workes, as you may read further a little below, Sect. 8. Numb. 3.

Sect. 7 Sect. 7. Now having ſhewed the different interpretations of this Article, and (as I thinke) fully proved, that the ſoule of Chriſt went not to heaven, properly ſo called, before His reſurrection, but that it was glorious and bleſſed among His Saints in happineſſe, and ſo in heaven formaliter, as they ſpeake: It is fit that wee draw toward a concluſion; which before wee can come unto, it muſt firſt appeare what Abrahams boſome, what Paradiſe is, and where it was. Then, why the word of deſcending into hell, is heere uſed, with the ſolution of ſuch doubts as fall in the way. The word foreign a boſome, ſometime ſignifies a baye of the ſea, wherein harbour and ſafety is, from waves and tempeſts, and thus the word is uſed, Act. 27.39. Thus Lazarus, Luke 16. might be ſaid to be in Abrahams boſome, that is, to have arived and caſt anker in that ſafe and quiet haven of happineſſe, where Abraham the father of all the faithfull, becauſe he againſt hope beleeved in hope, Rom. 4.18. was now in bliſſe: or elſe it may ſignifie a boſome properly, as it is uſed in Luke 6.38. and thus alſo Lazarus might bee ſaid to bee foreign in cheare, and joy, in Abrahams boſome, as Saint Iohn: Ioh. 13.23. lay leaning in the boſome of Ieſus his uncle at ſupper, as the manner of that countrey was ſometime, to eate their meate lying on the ground.

The word Paradiſe, whether it be native greeke of foreign and foreign becauſe it is ſuppoſed to be plentifully watered; or a Perſian word, as good Authors affirme, and that of foreign Pardes uſed in Eccleſ. 2.5. and Cant. 4.13. ſignifies a place of pleaſure incloſed, or a parke, and ſo it is uſed in Xenophon Cyrop: lib. 1. or a garden, as the Greekes tranſlated the word foreign Gan, in Geneſ. Chap. 2. and 3. or an orchard, as in the texts of Solomon before. And hither was our Lord firſt ſaid to have come after His death, becauſe as Adam by his ſin had loſt his happy eſtate in the earthly paradiſe: So Chriſt by His death did recover the hope of our returne into the heavenly, For the gift is not as the offence. Rom. 5.15. By theſe two words the bleſſed eſtate of the faithfull is ſignified, though with ſome difference, not of place, but degree of happineſſe, as I ſhewed. For although the children of the kingdome were all, and at all times, heires of the ſame hopes; yet they that were in Abrahams boſome before Chriſt, had not that fulneſſe of joy which they had, after their redemption was fully wrought; and He not now in Abrahams p. 52boſome with them; but Abraham and all his faithfull children with him in Paradiſe. To the ſame ſence concerning the ſtate of happineſſe is the Kingdome of Heaven uſed. Luke 13.28, 29. though that word expreſſe alſo the joyes after the reſurrection; And becauſe it was ever thought, even among naturall men, as the Heathen Philoſophers, that the ſoule was immortall, and that after death it was better to them that had lived well, then to the wicked; therefore were they perſwaded that their ſoules went to a place of reſt and happineſſe, which they called, as they pleaſed, foreign, or the houſe of Pluto by the common name; and that of pleaſure, the Elyſian fields; of torment a place incloſed by Acheron a river without joy. And ſith the body, went downe to the earth from whence it was, and that they perſwaded themſelves, that every creature might be abundantly happy in that region whereof it was an inhabitant, as being the onelyonly region that was fit for it; therefore they thought that the place of the ſoules reſt, was not farre from the body; and ſo went downe into the earth. And becauſe the ancient Church could not teach the heathen conuerted to God, but by ſuch words and language as they underſtood, and differed not much in meaning, from that which they themſelues beleeued; therefore were they content to uſe this manner of ſpeech of deſcending to Hades, the houſe of Pluto, or hell, which the vulgar had been taught by their guides the Philoſophers and Poets. In ſtead of all the reſt, ſee Plato in Phaedone, and Virgil. Aeneidos lib. 6. yet they meant by this deſcent of Chriſt into hell, no other thing, but that His ſoule being ſeparate from His body, went into that place where the faithfull ſoules were then at reſt, and in aſſured hope of further joy; But becauſe our Church uſes not the terme deſcending, but teaches her owne children in their owne tongue to confeſſe that Chriſt went downe to hell, Artic. 2. Let us not forſake the law of our mother. Prouerb. 6.20. but rather endeavour to know, what this going downe to hell may meane. And certainely it muſt needes bee thought a thing either of great obſcurity, or of little neceſſity, wherein our Church (as moſt other) hath not held it fit to make any further declaration. Therefore, though I take liberty to enquire what the poſſible or moſt likely meaning of the words may be; yet I preſume not to affirme any thing, but with ſubmiſſion to the Churches judgement, when God ſhall vouchſafe further light thereto, to determine according to the Scripture, what is the certaine trueth in this, or any other queſtion of the like doubtfulneſſe.

1. To deſcend, to goe or come downe is uſed diverſly; But that I may deſcend to every underſtanding, I will make it of two kinds; one of place, and that is of three kinds, The other of ſtate or condition: 1. Of place higher, and lower, as it is ſaid Luke 9.37. They came downe from the hill, and Act. 11.27. There came Prophets downe from Ieruſalem to Antioch, or from a place of more fame, to p. 53a meaner, as Act. 13.4. From Antioch foreign they came downe to Seleucia. Now if the earth and water made one flat ſurface, which ſtretched from one ſide of heaven to the other, as the old fancy was; then could this deſcent of Chriſt, meane no other going downe, but under that ſurface. And although ſome of the Fathers were no better Coſmographers, then to thinke thus; yet for the moſt part they were better thewed. But becauſe our faith ſuffers not to put any untrueth in nature, therefore this going down muſt be refuſed.

2. But if this globe of the earth bee hollow; then this going downe may be meant (as moſt of the Fathers tooke it) into that hollowneſſe of the earth.

1. And that the earth is hollow, both reaſon and authority ſhew it. Authority you have, 4. Eſdr. 4.7. where to the queſtion that might be made, How many ſprings are in the beginning of the deepe? the anſwere by the Angel is ſuppoſed to be, I have not as yet gone downe into hell; whereby you ſee that hell, or the place of the dead, was below this earth on which we tread; and that they that died from hence, did all goe thither. This was the opinion of the ancients, both Heathen and Chriſtians, which held the locall deſcent of Chriſt, and knew the Syſtem of the world.

2. Had they not reaſon? For neither God, nor Nature His ſeruant, doe ought in vaine, which yet muſt needs be heere, if from the upper face of the earth, to the centre, a diſtance of ſome 3500. miles on every ſide, ſhould be onelyonly an idle loade of earth and water. Moreover, the generation of all the Mineralls, which is onelyonly from water ſteamed up in vapour, and congealed by the ſpirits of ſulphur in the metalls; of ſalts in all manner of ſtones; or of the earth it ſelfe, as vitriols and ſuch like; argue both emptineſſe and heat; neither of which can be in a maſſie lumpe of earth and water: See to this purpoſe, Novum lumen Chemicum.

3. Beſide this, the huge quantity of vapour ſent out of the earth, and waters for raine and ſnow in the winter time, argues not onelyonly that there is a hollowneſſe of the earth; but likewiſe that there is ſome powerfull principle, for ſending up ſuch waters which naturally doe flee from heat, as this macrocoſmicall Sun is for drawing of them upward. For in the Summertime, when our Sun hath moſt ſtrength to exhale thoſe vapours from the earth, and ſea, wee have leaſt raine, and that becauſe that centrall Principle hath then his greateſt declination to the South; whereas in the Winter, when his declination is to us in the North, then is it moſt powerfull to ſend out thoſe vapours on this ſide of the earth, and to cauſe ſo much raine, except ſome violent froſt doe cloſe up the face of the earth, that they cannot get out; which thing is yet further manifeſt, by thoſe boyſterous ſtormes of raine and winde, which happen in thoſe Countreys that are neere to that girdle of the earth, which they call the Equinoctiall line, where the influences doe meete in direct oppoſition.

p. 544. If no ſuch centrall Principle bee, by whoſe heate and warme vapours the earth is opened; it were impoſſible that any trees, or rootes could continue in life; eſpecially in Countreys that are removed above 20. degrees from the Tropicks toward the Poles. For as thoſe vegetables doe live wit… … meete temper of cold and heate: So where the cold exceeds, there is no poſſibility of their growth, as it appeares in the places of our Whale-fiſhing, and others within 20. degrees of the Pole. Now what heate hath the Sun here with us in a hard froſt, continuing 3. or 4. moneths (yet is not our winter ſo cold as the Continent of the ſame Latitude) for enliving our trees, who are not 52. degrees from the very Equinoctiall; but that they are ſtill kept in life by the warmth and moiſture which is ſent to them from below.

Obiect. 1 Object. 1. But is not every heavy thing carried naturally to the centre? which if it be, then cannot that centre be in a place of emptineſſe, as this opinion would make it. I Anſwere. The centre is either of magnitude, as the imagined centre of this globe of the earth: or elſe of waight. The centre of magnitude ſuffers nothing to ſtay in it, but drives it to the centre of waight, as the South pole of the Load-ſtone, drives away that end of the needle which is touched for the North: So that if the firmament of this globe of earth and water be 50. 100. or 200. miles thicke, which ſeemes a great deale too much, not onelyonly becauſe ſuch a thickneſſe were to no uſe, but rather an utter impediment to the paſſage of the Sunnes heate for the generation of the mineralls, winds, and vapours, as I ſpake before: Yet there is left an hollowneſſe, whoſe diameter is about 7000. miles, wherein if ſuch a principle of heat be, (as I ſhewed) I ſee no reaſon why that opinion of the Poets and Philoſophers concerning their Elizium, or of the Fathers concerning their lower Paradiſe, ſhould be ſo ſlighted as it is. This then being either prooved or ſuppoſed; that centre of waight which I ſpeake of, cannot be the ſame with the centre of this globe of the earth, but rather an imagined ſurface, in the midſt of the firmament of this globe, in proportion of the convex and concave ſurfaces, ſomewhat further from this convex ſurface, then from that hollow which is within.

Obiect. 2 2. But you object that of 4. Eſdras 5.44. That the world cannot hold them at once that ſhould bee created in it: And if this outward ſurface cannot, much leſſe that hollow one which is within, which muſt needs be leſſe then it. And yet if all that die goe thither, it muſt containe at leaſt 20. times as many ſince Christ, as are now alive in this world. Anſwer. Doe you thinke, that if any man had in him, the ſpirit of luſt, of wrath, of pride, and all thoſe ſeven devills which were in Mary Magdalene, that his heart would be any bigger then any other mans? or was that man bigger then all the ſonnes of Adam, in whom the Legion was? Mark. 5.9. For a full Legion or regiment was 6000. Foot, and 726. Horſemen. p. 55Veg: de remil: lib. 2. c. p. 6. Now the ſtate of the ſoule ſeparate; becauſe it is a ſpirituall being, muſt bee ſuch as that of Spirits is, which doe not occupy a place bodily, though they bee in a place definitively. So that feare of thronging, which is ſuch a blocke in the way of thoſe new interpreters, is like that feare of the Satyre that winded his horne, and ranne away from the ſound.

Sect. 8 Sect. 8. 3. The third way of locall deſcent is beſt underſtood by that ſuppoſition of Almicantrahs, and Azimuths from the Zenith. For every man in what poſition of the earth or ſea ſoever he is, ſuppoſes himſelfe to be in the higheſt part of his hemiſphere, and ſo is. So that if circles of any ſenſible diſtance, ſuppoſe of 60. Italian, or 55. Engliſh miles, which anſwere on earth to one degree in heaven, were drawen about him; then they that are in that circle, ſhould be one degree or ſtep lower then hee, and ſo to the horizon, and ſo to the Nadie or point directly oppoſite unto him on the other ſide of the earth. But you will ſay; If the dead before Christ did thus deſcend, and our Lord likewiſe to them; then muſt it follow, that the whole ſurface of the earth is Paradiſe, and that there is no difference betweene the ſtate of the godly, and the wicked, which is directly againſt the word of Chriſt himſelfe, in that parable of Lazarus and the rich glutton, in Luke 16. I Anſwere. That before the earth was curſed for mans ſinne, there was no cauſe why it might not be wholly Paradiſe. The deſcription of the foure rivers of Paradiſe, Geneſ. 2. doe not obſcurely ſhew it, howſoever Beroaldus would bring them all within the compaſſe of**See Gen 2.13, 14. Dan. 10.4.Gen 2:13Gen 2:14Dan 10:4 Canaan; other, by as ſtrange Geography, to the ſprings and falls of Tigris, and Euphrates. But I hold, That that Paradiſe of Eden, wherein Adam was put after his creation, was not in the Moone, nor in the Aire, as ſome have thought; but ſome ſpeciall place of the earth, of plenty and pleaſure above the reſt, as we ſee there are great differences unto this day. And though many places are growne barren and fruitleſſe for want of husbandry, and eſpecially to proove the juſt indignation of God againſt ſinne, and to manifeſt the trueth of that word, Curſed is the earth for thy ſake: Yet to the ſoule being ſeparate, and ſo without the helpe of the ſences and imagination, by the light which God hath given to it, able by it ſelfe to ſee what the poſſibilities of the whole creature are, every place is a Paradiſe; while it conſiders the infinite goodneſſe and power of God in the creature, as well in that which is deprived of the effects thereof, as in that wherein His goodneſſe is ſtill effectuall. For as there be three eſtates of mans being; This of the Warriour, in this life; That after death, of the Conquerour; And the third, after the reſurrection, of the Triumpher: So likewiſe are there three meanes and degrees of His knowledge; One in this life, wherein wee know nothing but by our ſences from whence the imagination or fantaſie, that Hevah the mother of all living, carries unto reaſon p. 56her Adam, all the ſpecies or formes of things which ſhee gathers from the ſences. For nothing lives in the underſtanding but by the power of the fantaſie, which becauſe it is falſe, fickle, and will of it ſelfe without reaſon be working upon every object, as the appetite is mooved thereby; therefore the reaſon following the fantaſie, is deceived, and not conſtant, and ſo it comes to paſſe, that wee know few things according to the trueth which is in them. But in that ſecond eſtate of man, when the body returnes to the earth, and his ſences, and conſequently his fantaſie doth utterly periſh. Pſalm. 146.4. Then the ſoule looking on the creature with its owne eyes, ſees the wonderfull bleſſing and goodneſſe whereof man had beene made partaker in the right uſe of the creature, if he had not loſt the knowledge thereof by his ſinne, and returnes to the Author thereof, that praiſe that is due to Him therefore; and acknowledges that ſtate wherein hee lives out of the proper habitation, to bee the reward of ſinne; yet becauſe it doth evermore enjoy the comforts of God, in a certaine knowledge, and ſome preſent feeling of thoſe joyes whereof it ſhall be fully partaker hereafter, in the perfection of the whole man, and ſees that this ſeparation is but a preparation for a further perfection in that immortall being which is to come; it hath thereby, as it were, a ſeiſure and delivery of thoſe heavenly joyes, which it had here onelyonly in aſſurance of hope, though till the third ſtate it hath not the full poſſeſſion. And although the ſoule of the wicked man views indeed the creature, and knowes now the loſſe of that bleſſing which it might have had in the right uſe thereof; yet becauſe it hath no hope in the life to come, all that knowledge which it hath, is but to ſee further the wretchedneſſe of it ſelfe, and for a foretaſte of that bitter cup of wrath which it muſt drinke, even to the dregs. And this foretaſte is able to make all the creature hell, unto the miſerable ſoule; as the joyes and aſſurance of heaven make all places Paradiſe to the faithfull: For the devill was not therefore happy, becauſe hee was in heaven. Iob 1.6. and 1 Kings 22.22. nor therefore miſerable, becauſe hee was thruſt out. Reuel. 12.9. for not the place, but the holy Spirit of comfort onelyonly, which never leaves the faithfull ſoule. Iohn 14.16. gives heauenly happineſſe; as that ſoule which is deſtitute thereof, hath hell in it ſelfe, and muſt needs be in hell, whereſoever it is.

Now as it is moſt certaine, that there is ſuch a meane ſtate betweene this of mortality and that of glory; ſo is it moſt reaſonable to thinke, that this is the imployment of the ſoule, at leaſt for a time, before it bee raiſed up with the body in glory. For ſeeing man was therefore ſet in the creature, and therefore indued with a reaſonable ſoule, that he might in the creature behold the Wiſedome and goodneſſe of God, and to His praiſe, bee happy in the right uſe thereof; It was neceſſary that He ſhould know the creature, and the poſſibilities thereof: which knowledge, having by p. 57his ſinne debarred himſelfe of, he could not uſe the creature aright, and ſo became mortall. Yet ſeeing it is impoſſible that the ſinne of man ſhould fruſtrate the end of God, but that He ſhould be glorified by man, whom He hath purpoſed ſo exceedingly to glorifie; therefore in that ſecond eſtate, wherein the ſoule is better fitted to know, as the Angels, by intuition, or view of the creature, onelyonly ſhall that be effected. Moreover, ſeeing our Lord aſcended not to heaven, before His ſoule was joyned againe to the body; and that it may not reaſonably bee thought, that the ſeruant in his greateſt baſeneſſe, and loweſt eſtate, ſhould have preeminence before his Lord; nor yet, that the ſoule, that moſt active part of man, ſhould be idle: what can the ſoule and underſtanding bee buſied about, but onelyonly in the enquirie of that trueth and wiſedome which God hath manifeſted in the creature? But whether this inqueſt ſhall be immediately after the ſoules departure from the body, or at the time of reſtitution, of which Saint Peter ſpeakes, Act. 3.20. I cannot define. But although for the trueth, and quietneſſe ſake with them that would inſtantly be in heaven; I denied not an immediate paſſage into heaven for the faithfull ſince Chriſt, yet ſeeing moſt of the ſonnes of Adam muſt come into this middle ſtate, I ſee not why any man ſhould withdraw himſelfe from that taske, whereby he ought to give honour unto his Creator.

Obiect. 1 Objection. 1. But by this you put a poſſibilitie of thoſe illuſiſions of the devill, appearing as the ghoſts of the dead, and juſtifie that poeticall fiction of Heſiod, foreign lib. 1. that they of the golden-age became all Angels, and in ayrie bodies, lived every where on the earth, ſeeing all the good and ill deedes of men. I anſwere. All things are not therefore falſe, becauſe A Poet affirms them, but that which he ſpeakes out of the light of nature, is certainely true, and this (what waight ſoever it hath) ſwayes on my ſide. But for the upholding of thoſe old-wives fables, of the walking of the ſpirits of the dead, there is no feare. For being dead, they muſt keep the law of the dead, and not live to us, that are dead to them; for when they are gone from hence, they are no more ſeene, Pſal. 39.13.

Thus much it was neceſſary to ſpeake concerning the meanes of the ſoules knowledge, while it is in the ſtate, of ſeparation from the body. The third manner and degree of the ſoules knowledge by comprehenſion in the morning viſion, is, when the whole man glorified, ſhall ſee the true being of all things in Him that is the cauſe of all; For then ſhall it know as it is knowne, as you may ſee, 1. Cor. 13.12. But this kind of knowledge belongs nothing to the queſtion that is in hand.

4. The other kind of deſcent which is in ſtate or manner of being is, when any thing is changed from any eſtate either proper thereto, or elſe appropriate to an eſtate or condition, that is, or ſeemes to be lower, or worſe. Thus our Lord was ſaid to deſcend p. 58or come downe from heaven, when He clouded His Deitie in our humanitie, as I have ſhewed heretofore. Thus alſo He, and all man-kind may be ſaid to deſcend, to be abaſed, or brought low, when the ſoule is parted from the body. For ſeeing both the parts are for the perfection of the whole; the whole muſt needs be more excellent than either of the parts, ſo that the whole being diſſolved, both the parts doe ſuffer hurt or loſſe thereby, eſpecially the ſoule which ſees the loſſe, and findes it ſelfe in a ſtate of being, beſide the end of the creation of it ſelfe, which was to give life unto the body; and this is the cauſe why the ſoule would not bee unclothed, but rather that this mortalitie might bee ſwallowed up of life. And this is the loweſt ſtate of humiliation, whereto the ſoule of our Lord could come naturally, and by this ſtate, ſome will interpret the deſcent into hell, as I ſhewed in the beginning, Nu. 2. But if this humiliation muſt meane alſo the ſeparation of the ſoule from the body, while the body was laid in the duſt; it reaches no further than to his death: For a man is not ſaid to bee dead, till his ſoule be departed from his body. But if this ſtate of humiliation be taken in that ſence, as ſome doe very fitly interpret it, by that phraſe uſed often in the Scripture, of a mans being gathered unto his people, or cōming unto that congregation of the ſaints, which had died in the faith of Him that was to come; then taking alſo foreign or hell according to the interpretation of the word Vnſeen, it will eaſily be admitted of all, that when our Saviour was dead, His body was buryed, and his ſoule went unto the aſſembly of them that were unſeene. And becauſe this is true, ſafe, and unqueſtionable, it may on all parts be agreed unto (as I ſaid before) and yet the word of deſcending or going downe reſerved to the right meaning, by the abatement or loſſe of that eſtate which the ſoule had with the body, in the being of the whole and perfect man. So alſo the queſtion about the place of hell, and Paradiſe, which hath moved moſt doubt herein, by this interpretation is avoyded. But becauſe all this will reach no further than to be perfectly dead, and becauſe the Latine interpretation, Deſcendit ad inferos, rendered by our Church, Hee went downe into hell, ſuffers us not to ſtay here; and becauſe the moſt voices amongſt the Fathers have ſwayed the meaning to a locall deſcent, and that (as it ſeemes) in the third ſence ſpoken of before, and moſt of all becauſe the holy Scripture binds us thereto; let us follow our beſt and ſureſt guides, and confeſſe with the Prophets and Apoſtles, that the ſoule of our Lord, after His death on the Croſſe, went downe into hell, or the place of the dead, and there continued three dayes and three nights in the heart of the earth, as it was propheſied in the ſigne of Ionas the Prophet. Matth. 12.40. And let us beleeve that the fleſh of Christ did therefore reſt in hope, becauſe His ſoule was not left in hell, nor His body was ſuffered to ſee corruption. Pſal. 16.9, 10. Actes 2.31.

p. 59Obiect. 1 Objection. 1. They object that the ſoule may ſignifie the whole man, as in Gen. 46.27. All the ſoules of the houſe of Iacob were 70. But how doth that helpe to prove that this Article muſt bee interpreted onelyonly of the torments of Christs ſoule, while Hee was yet alive? For it is manifeſt that Saint Peter bringing that text to prove His reſurrection, ſpeakes not of Christs ſoule while it was yet in his body, when He was not ſubject to a ſtate of reſurrection, but of His ſoule after His death. But if they will hope by that text of Gen. or the like, to interpret it, as Al. Hume. loc. cit. Thou ſhalt not leave mee in the grave; let them anſwere mee, what they meane by this word Mee, whether the body, or the ſoule, or both together. If they ſay the ſoule, it was not in the graue: they will bee aſhamed to ſay both together, for ſo they ſhould make Him not yet to be dead, as the word Mee doth truely ſignifie the whole Perſon yet alive: jf they ſay the body, let them ſee what an unfit tautologie it will make with that which followeth, Nor ſuffer thy Holy one, that is, the body of Thy Holy one to ſee corruption. But in this place the ſoule and the body are made direct diſparates; ſo hell, and the place of corruption, ſo that we may argue, the body was in the place of corruption. Ergo, not in hell; the ſoule was in hell, Ergo, not in the grave, or place of corruption.

Obiect. 2 Object. 2. The purpoſe of Saint Peter was to prove the reſurrection of Chriſt, and that belonged to the body, which had died, not to the ſoule, which died not.

Anſwere. If this be given, what will you conclude thereon? But I ſay, the reſurrection is of the whole man returned againe to life, after the parting of the ſoule, and the body. So it is neither of the body onelyonly, nor of the ſoule onelyonly; but of the whole man, which Saint Peter prooves heere to have beene done in Christ, becauſe His ſoule was not left in hell, where it was, but was againe joyned to the body, to cauſe it to live, that it might not ſee corruption. And becauſe all the glorious doings and ſufferings of our Saviour were for our uttermoſt benefit, and comfort; therefore is this going downe of His into hell, alſo to give us aſſurance of our full and perfect deliverance from all the powers of death and hell, and reſtoring of all His beleevers unto an immortall life and glory. And becauſe the doctrine of our Church, into which I was baptized, bindes me to beleeve that our Lord Ieſus after His death, went downe into hell locally, and that by the authorities of the Scripture: and becauſe I have before ſhewed that the ſoule of Chriſt did not aſcend to heaven before His reſurrection, and have denied alſo that I thinke with them that ſay, that He went downe to ſuffer for our ſinne; And having (as I thinke) ſaid enough to all contrary opinions: the trueth by the Holy Scripture, and the reaſons grounded thereon, muſt be made to appeare. But firſt of all, it is plaine, that the meaning of our Church is ſuch; for in the 8. Article it is ſaid, that the Creed of Athanaſius ought thorowly to bee p. 60received, and beleeved, and that becauſe it may be prooved by moſt certaine warrants of Holy Scripture. And in the 7. Article, the Church of Ireland agreeth hereto in theſe words; All and every the Articles conteined in the Nicene Creed, the Creed of Athanaſius, and that which is commonly called the Apoſtles Creed, ought firmly to be obſerved and beleeved. For they may bee prooved by moſt certaine warrant of Holy Scripture. And becauſe it may not bee ſuppoſed that our Church cites the authority of Athanaſius, but according to his owne meaning, as he himſelfe hath explained it; if it were the meaning of Athanaſius, that Chriſt after His ſuffering deſcended locally into the hell of the damned, it muſt needes bee that our Church accorded to his meaning. And what the meaning of this Article in the Creed of Athanaſius is, we need not to doubt, who have Athanaſius himſelfe to declare it in his Epiſtle of the incarnation of our Lord Ieſus Christ, againſt Apollinarius: where hee prooves againſt his Hereſie, that there bee onelyonly two parts of the humane nature in Christ, a body which the grave received; and a ſoule, which went downe into hell: the grave received that which was bodily, hell that which was not bodily: And by his reaſon you may yet underſtand his meaning better. When the Creator (ſaith he) call'd man into queſtion for his diſobedience, Hee decreed againſt him a double puniſhment; For to the body He ſaid, Thou art earth, and unto earth thou ſhalt returne: But to the ſoule He ſaid, Thou ſhalt die the death: And for this cauſe, man being dead, is condemned to depart to two places; And therefore it was alſo neceſſary, that the Iudge Himſelfe that made this decree ſhould alſo undergoe it, that in the eſtate of man condemned, ſhewing Himſelfe free from ſin, & uncondemned, He might reconcile man unto God, and reſtore him to perfect libertie. In the ſame Epiſtle, hee had ſaid a little before, that in hell He condemned death, that Hee might every way perfect the ſalvation of man in our image, which He had put on; and in his fourth oration againſt the Arians, hee ſaith, that the powers of hell withdrew themſelues, being afraid at the ſight of Christ. So the meaning of Athanaſius is plaine, that the ſoule of Christ did locally goe downe to hell: and withall the meaning of our Church. Now among theſe texts of Scripture, by which this doctrine of Athanaſius may bee warranted that text of the 1. Pet. 3.18.19. is moſt plaine, eſpecially as it ſtands in the Greeke. Christ ſuffered for our ſinnes, that He might bring us unto God. foreign. being put to death in the fleſh, but quickened in the Spirit, by which He went and preached to the Spirits in priſon. Which Scripture muſt be applied onelyonly to the manly being of Chriſt, who Himſelfe had ſet an example to His followers, to ſuffer ill patiently, which could be onelyonly in His manly being. For as God He could not ſuffer ill. Beſide, His God-head p. 61mooves not by any locall motion, as the word foreign doeth ſignifie. And moreover, His divine ſpirit was no way quickned nor could be, but He went and preached in that Spirit in which He was quickned, which could bee onelyonly in His humane ſpirit or ſoule, in which having once ſuffered death, He manifeſted His power to the diſobedient ſpirits, by taking to Himſelfe the keyes or power over hell and death, to ſhut in and keepe out whom Hee will. Reuel. 1.18. And although I deny not that the ſence is true and good, He was quickned by the Spirit, that holy Spirit which Hee received not by meaſure; yet I hold that this is not the native meaning of this place, and the beſt printed copies of Stephan Plantin and others, are with me: Neither will the words naturally beare that change of In and By; Neither did the reverend Noel, Deane of Pauls, and other like Him, accord with them. Neither is this the onelyonly place of Scripture that prooves the locall deſcent of Chriſts ſoule into hell; For that argument of Saint Peter, Act. 2.31. whereby hee prooves the reſurrection of Chriſt out of Pſalm. 16. becauſe His ſoule was not left in Hell, ſtrangles theſe interpreters, harder then Achelous was ſtrangled in the hand of Hercules. So that which Ionah, the figure, ſaid of himſelfe, being by Chriſt, the ſubſtance, applied to Himſelfe, To be three dayes in the heart of the earth, muſt bee as true in the ſubſtance, as it was figuratively true in Ionah. This is the confeſſion of him that was holy as no man was. Pſalm. 68.2. Thou haſt delivered my ſoule from the loweſt hell. verſ. 13. as the Apoſtle ſpeakes, Epheſ. 4.9, 10. He deſcended firſt into the lower parts of the earth, and aſcended above all heavens, that Hee might fill all things. So then, the Scriptures not being of any private interpretation, that is, to ſet out the ſtories of private men. 2. Peter 1.20. muſt have their higheſt and uttermoſt interpretation in Chriſt.

Now that this is the native interpretation of this Article, and conſequently the right meaning of the Compoſer or Compoſers of the Creed, beſide the texts of Scripture on which the Article is grounded, it will bee further manifeſt by the Reaſons.

1. In a Catechiſme, the uſe of Tropes or borrowed ſpeeches are not fit, for the uſe of children and novices; and ſuch is the Creed or forme of the confeſſion of our Faith, as it is manifeſt, Hebr. 6.1. And the ſuffering of Chriſt, His Death, Buriall, &c. is taken properly; therefore His going downe alſo into hell.

Object. Object. If Chriſt went to the faithfull that were dead, whoſe ſoules were in Paradiſe, why doe you ſay to hell, whereby is ſpecially meant the place of the damned? Anſwer. Hee firſt went to the dead in Paradiſe, as His promiſe was, That the Thiefe ſhould there bee with Him in Paradiſe: Then to hell, to take to Himſelfe all rule, all authority and power. For God had put all things in ſubjection under His feet.

p. 622. If this Article, He went downe to hell, be not to bee referred to the ſoule of Chriſt, after His death, then have we no direction by the Creed, to know what became of His ſoule; neither are wee taught hereby, whether He had a humane and immortall ſoule, or no. So we are ſtill left in doubt, whether this Chriſt be the Saviour of the world. But if this Article be referred to the ſtate of Chriſts ſoule after His death, then are we truely taught and informed againſt theſe doubts. But that adulterate interpretation of His ſufferings is excluded.

3. And ſeeing our Lord Christ is appointed of God to bee the Iudge of the world, and that as He is the Sonne of man, it was neceſſary that our Lord ſhould goe downe to hell, both in regard of the juſtice, and of the mercy which ought to appeare in His judgement; of His juſtice, that the enemies of mankind, the devills, may not torment them according to their cruelty and hatred of man, but onelyonly in juſtice afflict them, according to the ſentence paſſed on them, according to the meaſure of their ſinne, and not beyond, as it is ſaid, Luk. 12.47, and 48. The ſervant which knew his masters will and prepared not himſelfe, ſhall be beaten with many ſtripes, but hee that knew it not, ſhall be beaten with fewer.

4. And becauſe our Lord Christ was by the Father appointed to be the Saviour of mankind, it was neceſſary that His compaſſion toward mankind, ſhould by all meanes be inflamed, and therefore that His ſoule ſhould goe downe to hell; that as by the bodily feeling of our miſeries in this life, He was made a mercifull and faithfull high-Prieſt for us. Heb. 2.7. ſo by the actuall and preſent ſight of thoſe unſufferable torments, He might have the uttermoſt mercy and compaſſion which can ſtand with juſtice, on thoſe whom Hee ſhould judge.

5. It is neceſſary for our Redeemer to paſſe thorow fire and water, that is, to have experience of all tentations and all manner of afflictions, of death and hell, that for us He might overcome them all. But He that was the paterne of all Heroicall and excellent vertues, that knew Himſelfe to have come into the world, that He ſhould die that ſhamefull death of the Croſſe, Iohn 3.14. and 12.33. was not ſo affrighted at the bodily death, but His ſtrong crying and teares, were, That the pit of hell ſhould not ſwallow Him up, nor that deepe ſhould ſhut her mouth upon Him. Pſalm. 69.15. And Hee was heard in that which He feared, by Him that was able to ſave Him from death. Heb. 5.7. But He was not delivered from the bodily death: Therefore His prayer was, That He might be delivered from the power of hell. Pſal. 22.20, 21. For hereupon depended the life of the whole world, not onelyonly that He might ſuffer, but much more on this, That He might overcome death, and him that had the power of death. And for this great deliverance would Hee magnifie the Name of God with a ſong, and ſet foorth His praiſe among His brethren. And becauſe the benefit of this redounds to us; let p. 63us alſo offer the ſacrifice of praiſe, the fruit of our lips, confeſſing His Name.

Sect. 9 Sect. 9. Now having thus declared the meaning of this Article, It remaines that I ſhew for what reaſons I hold this interpretation of this Article rather to bee followed, then that of them, who ſay, That it ſignifieth onelyonly thoſe helliſh torments which Chriſt endured in His ſoule while He was yet alive: which although it be the drift of the whole Chapter before, as you may ſee particularly in §. 3. Yet to make up the garland, take theſe flowers which have not yet beene bound up with the reſt. And firſt I put this as granted, That as the Articles themſelves, ſo their interpretation muſt bee ſuch as muſt ſtand in the greateſt evidence and declaration of the trueth; in greateſt oppoſition to falſhood, and hereſie, and for the higheſt hope and comfort of the faithfull.

1. Now if you follow the interpretation of the Fathers, that the ſoule of Chriſt, after death, aſcended locally or really to hell, or the place of them that had died in the hope of the deliverer that was to come, then it followes neceſſarily, that the ſoule of Chriſt had a being, ſeparate and apart from the body, and that it was therefore an immortall ſoule, that died not with the body, being able to ſubſiſt of it ſelfe without the body. Whereby the hereſie of the Sadduces, which deny the being of ſpirits and ſoules ſeparate, and conſequently the immortality of the ſoule, and thereupon the reſurrection alſo Mark. 12.18. Act. 23.7. is plainely refuted. And ſo that lie of the Thnatopſychitae, which thought that the ſoule of man came to nought, as the ſoules of the beaſts; and no leſſe, that opinion of Apollinarius, That Chriſt tooke of His mother, a vegetable, but not a reaſonable ſoule; all which you ſee make the death of Christ, and our faith in Him, of none effect. But if that interpretation be onelyonly true, That Chriſt being yet alive, ſuffered helliſh torments in His ſoule; are any of theſe falſhoods refuted thereby? doth it from thence follow againſt the Sadduces, ergo, the ſoule of Christ is immortall? he will deny the conſequence, he will yeeld, it might ſuffer in His body; but that it died with His body, or againſt the Apollinarists, therefore Christ had a perfect humane ſoule; hee will deny it: For although he yeeld that the ſoule of Christ ſuffered ſuch torments; yet he will ſay, That it was onelyonly by a vegetable or animall ſoule, which ſuffered by compaſſion with the body.

2. But becauſe the hereſie of Arius did trouble the Church, more then any ancient hereſie beſide; Let us ſee what force our battery hath againſt his fortifications. The ſoule of Christ went downe to hell locally, to the ſoules of other men; therefore Christ had a ſoule like other men. They will anſwere here, That His created Deity, which they falſly imagined, went downe to the places under the earth. (For ſo they explaine it out of Iob 38.17 as you may ſee, Anſwer: to the Ieſ: Chal: pag. 282. But that anſwere will not ſerue. For though it were a created Deity, yet being a Deity, it p. 64muſt have thoſe conditions of omnipotencie in the creature, of ubiquitie, wiſedome, &c. without which it could not be a Deitie. So then that created Deitie of Christ muſt bee in hell before the death of Christ, as well as after, and thoſe helliſh torments of the new interpreters, which ſay nothing of the ſtate of Christs humane ſoule, after His death, availe nothing to the contrary of this hereſie.

3. Neither doth this new interpretation onelyonly diſmount our artillery againſt thoſe ancient hereſies, but alſo diſmantles our fort of that refuge and ſuccour which the diſtreſſed ſoule may have in the agonies of death. For bee it put that our Saviour tooke our ſinnes upon Him, and felt in Himſelfe the fierce wrath of God againſt Him, ſo as if He had committed the ſinnes of all men; I finde therefore that God doth not deale with me according to my ſinnes, nor reward me according to mine iniquities. And bee it, that being dead, His body was buryed in the grave; I will therefore ſay unto my grave, O ſweete bed of reſt, that waſt ſo perfumed with the odours of His moſt pretious Merits! But when I ſee my ſoule all over leprous with originall ſinne, and ſpotted like a Panther with actuall tranſgreſſions, now going to a place that it doth not know, and of which I have no aſſurance that He hath beene there, to deſtroy the power thereof; then death, which was hoped to bee the reſt from the ſorrowes and troubles of this life, becomes the beginning of feare and doubt. For though I know my debt was payed upon His Croſſe; yet the Priſoner is not ſet at libertie, till ſatiſfaction be acknowledged, and the diſcharge entered in the Booke. But being fully perſwaded that my Redeemer hath broken thoſe brazen gates, and hewed the barres of Iron aſunder, and hath there ſet up the Trophie of His conqueſt on high, then the life, cheerefulneſſe, and vigor of faith is ſtrong, becauſe I know that as hell had no power to hold Him; ſo hath it no power of any of His; becauſe His promiſe is, that the gates of Hell ſhall not prevaile againſt his Church, and that the Prince of this World hath nothing in Him, Iohn 14.30. He ſpeaketh not of His naturall, but of His myſticall body: ſo that every member thereof may ſay with David, Pſal. 13.8. Though I make my bed in hell, Thou art there; there ſhall the wings of thy protection cover mee, and I ſhall be ſafe under thy feathers. For as thou haſt died for me; ſo haſt thou gone downe to hell, for me, to ſpoile the powers therof, that Thy Euridice may follow thee from thence, without any feare of turning back againe.

4. Moreover, if it were neceſſary in the Articles of our Faith, to bind us to beleeve that His body was buryed, is it not much more neceſſary to know what became of His ſoule, eſpecially ſeeing the redemption of our ſoules, and the freedome of them from hell, doth much more concerne us, and hath much more comfort therein, then to be aſſured that our bodies ſhall reſt in hope? Skin for Skin, and all that a man hath, will he give for his life, and ten bodyes would he forſake, that his ſoule might bee partaker of eternall life. But p. 65when the ſumme of our faith helpes us to give no reckoning what became of the ſoule of our Saviour, more than this, that it was afflicted with helliſh torments while He was alive, wee cannot ſay of our owne ſoules, whether they die or ſleepe, (as ſome have dreamed) till the reſurrection; Therefore having confeſſed Him to bee dead, that is, His ſoule to have departed from His body; His body to have beene laid in the grave; let us alſo beleeve as we confeſſe, that His ſoule went down into hel, which none but an Infidell will deny.

5. For the greateſt benefit and deliverance, the greateſt glory and thankes are due to God, which the creature is able to give. But the greatneſſe of the deliverance is not knowne to man, but by the danger which hee hath eſcaped. Therefore that man may bee truely humbled, and truely thankfull to God therefore; it is neceſſary that hee doe know what that vengeance and wrath of God againſt ſin is, and what that puniſhment which is due thereunto, which he cannot doe but by the true ſight and knowledge of that puniſhment; which cannot be poſſibly in this life, wherein we know nothing but by the ſence. Therefore as it is neceſſary; that man doe know in the ſtate after this life, what the torments and paines of hell are, by the true ſight, and perfect knowledge thereof, that is, in his ſpirit and underſtanding, which with the acknowledgment of hell as his due, is that actuall deſcent unto hell, whereto every man is bound; ſo for the aſſurance of our hope, is it alwayes neceſſary to know, that our ranſome from thence was wrought and manifeſted by the moſt certain proofe and declaration that might be, which could not bee by any meſſenger, or tidings, but by the preſence alone of Him that wrought it. For as it had bin of no availe for our Lord to have gone to hell, before the ſatisfaction for ſinne was made, ſo being made and manifeſted unto the powers of hell, it was not poſſible, but that it ſhould bee available for all them for whom it was made. And thus was that fulfilled, which in Hoſea 13.14. O death, I will be thy plagues, O [ſheol] hell, I will be thy destruction: repentance is hid from mine eyes.

6. As it is impoſſible that the end of all the ſufferings of our Lord ſhould not follow, when all thoſe things were performed which were for the effecting of the end; which was the delivery of the beleevers from the power of death: ſo was it impoſſible that the end ſhould follow, till all things were performed that were for the end. For ſo ſome of the meanes had bin ordained in vaine. But that is impoſſible, for His worke is before Him, ſo that He leaveth nothing without the perfect accompliſhment. Therefore it was neceſſary that as our Lord had redeemed us by His death, ſo He ſhould alſo goe downe to hell for the delivery of His captives,**Not that they were there bu… that hell was their due. as it was ſpoken of Cyrus the type, concerning the temporall captivitie: but the higheſt trueth was verefied in our Lord concerning the eternall delivery. He ſhall let goe my captiues, not for price nor reward, Eſay 45.13. and as it followes more cleerely in the 14. verſe, compared with p. 66hiſtories, and moſt plainely by verſe 15. Thou art God that hideſt thy ſelfe, &c.

7. It was proved before, §. 5. and 6. That the ſoules of the faithfull before Christ, had not aſcended into heaven. From whence it followes, that they were in ſome other definite place, which by the common conſent of men, heathen and Chriſtians, and the Holy Scripture it ſelfe, is called foreign hell, as it was ſhewed before, § 1. nu. 2. to which place the ſoules of all men could not come, but by the decree of God upon all mankind. Now if the ſoule of our Saviour had not gone downe to them, then had He not beene made like to His brethren in all things except their ſinne…: Then had He not bin ſubject to the decree of God upon all mankind. Then had not His love to man-kind bin perfected, that having payd their ranſome, would not ſee them ſet at libertie, without which the merit of His ſatisfaction had bin in vaine. But all theſe things are impoſſible. And therefore our Redeemer did really and actually goe downe to hell, or the place of the beleevers being dead; that Hee might free them from the power of death, as by the vertue of the eternall offering of Himſelfe, He had preſerved them from the hell of the damned.

Thus according to the meaning of the Church of England (as far as I underſtand it) have I faithfully declared, and proved the meaning of this Article. That our Lord after his death, as concerning His ſoule, went downe into hell; and that not onelyonly, becauſe I was baptized into this faith, as this Church doth hold and profeſſe it: But alſo becauſe I know that this Church, holy, and beloved of her Lord, is faithfull unto Him, and to Him alone: For though ſhe hold other Churches her ſiſters, called, faithfull, and beloved; and eſteemes of their true Paſtors and Doctors as beautifull and ſhining lights: yet followes ſhee nothing of any mans, becauſe it is his; whether Luther, or Calvin, or any other: but Christ her Lord alone doth ſhe follow, according to his owne rule, My ſheepe heare my voice, a ſtranger will they not follow, for they know not the voice of ſtrangers. But therfore as I ſaid before, ſo doe I ſtill profeſſe that if this Church upon any light from God, ſhall hereafter declare the meaning of this Article otherwayes than I have done; I forſake my ſelfe to follow her, ſo far as ſhe ſhall follow Chriſt. And if any faithfull man be otherwiſe minded concerning the meaning of this Article, then I have ſhewed: yet doe not I therefore hold him of another Church or faith, ſo long as he doth hold faſt the foundation; one God, and one Mediator betweene God and man, the man Ieſus Chriſt. For the Kingdome of God is not in the excellency of knowledge; much leſſe in wilfulneſſe of opinion in matier of doubt: but in joy, and peace, and comfort of the Holy-Ghoſt, while a man doth thoſe things which he knowes in himſelfe, he is bound to performe.