Common Places, Part 3 · Chapter 16

Common Places · Part 3 · Chapter 16

p. 370The xvj. Chapter. Of the taking vp of Elias, and Henoch.

In 2. Kin. 2. verſe. 11.2 Kgs 2:11NOw it ſéemeth good to diſcourſe of the taking vp of Elias; and what I hauehave determined to ſpeake of, I will diuide into thrée principall points. A diuiſion of this treatiſe.Firſt, I thinke it méete to be vnderſtood, whither Elias aſcended, that is, what place he hath occupied by his aſcending; ſecondlie, whether he be dead, and whether he inioie his bodie, or hath put off the ſame; thirdlie, if he liueth, whether he ſhall returne vntounto vsus, and to what end he was taken vp. But forſomuch as this lot; namelie, to be taken vp, was common, aſwell vntounto Henoch, as vntounto him (as we read in the fift chapter of Geneſis) we will intreate of them both togither. verſe. 24.Howbeit, A compariſon between the taking vp of Elias and Henoch.this teſtimonie of Henoch differeth from the hiſtorie of Elias; bicauſe therein is no mention of the place, wherevnto Henoch was tranſlated. But in verie déed it is written of Elias; that he was taken vp through a whirlewind, into heauen: How and whether, Elias was taken vp.albeit ſome man may ſuppoſe that word Schamaijm, to be of the genetiue caſe, as though it were ſaid, In a whirlewind of heauen; that is to ſaie, that Elias was taken vp in a heauenlie whirlewind. But the interpretation that is receiued in a maner of all the expounders, is that that word ſhould be vnderſtood, as put in the accuſatiue caſe: and noteth the place, vntounto the which Elias aſcended. Yet hauehave we not héereby anie thing certeine or defined, bicauſe the name of the word heauen, is manifold, and vnderunder that name manie things are ſignified.

Heauen (among the Hebricians) is this aire, wherewith the earth and water was compaſſed. And ſometimes it ſignifieth thoſe vpper ſpheres, which are garniſhed with ſundrie and manifold ſtarres. Alſo, thoſe high ſeats of the bleſſed, which are manifeſt far and wide aboue thoſe viſible ſpheres, are called heauen. Albeit manie in this our time account heauen to be a certeine ſpirituall and bodileſſe place of the bleſſed, which is wholie euerie where. But this is nothing elſe but to mingle togither the higheſt with the loweſt, and the loweſt with the higheſt. We leauing this vbiquarie and fained heauen, ſaie not that the ſeats of the bleſſed are bodileſſe; but are wide and largelie ſpred, beyond the compaſſes of the ſtarres, and beyond the firmament it ſelfe. The place whither Chriſt aſcended. Acts. 1. 11.Acts 1:11Héereof alſo we thinke it commeth, that it is ſaid that Chriſt aſcended aboue all heauens; as the apoſtolicall hiſtorie teacheth, and as it is written in the epiſtle to the Epheſians: Eph. 4, 10.Eph 4:10where it is properlie vnderſtood, that he came to the lower moſt parts of the earth, (for he was conuerſant among men in this world:) ſo muſt the heauen, whither he aſcended, be properlie vnderſtood to be the higheſt, if reſpect be had vntounto the Antitheſis or contrarietie. And vndoubted credit alſo muſt be giuen vntounto the teſtimonie of the angel, wherein it was ſaid; that He ſhould come to iudge from thence, whither he by aſcending went. And Peter in expreſſe words affirmeth, Acts. 3, 21.Acts 3:21that Heauen muſt conteine him, vntill the reſtitution of all things. In which words the aduerbe [Vntill] hath great force: for it is euen as if it were ſaid; He ſhall not come out of heauen vntounto vsus, before all things ſhall be reſtored by the laſt iudgement.

2 Neither onelie be the latter fathers (as Beda and Strabus) of our ſide, whoſe teſtimonies be recited by Peter Lombard: The firſt heauen, which is next about the ſeuen ſpheres.that they affirmed heauen to be Empyreum: not ſo called, as though anie thing were burned in them with … but bicauſe of the firie light, with which kind the place is perpetuallie lightned: & they will hauehave it, that the angels were there placed, immediatlie after their creation. Yea and Ambroſe and Baſil, being men of great authoritie among the eccleſiaſticall fathers, were of the ſame mind: for they, expounding the works of the ſix daies, demanded whether the darkneſſe was created by God? And they anſwered, Whether darkeneſſe was made by God.that darkneſſe hath no eſſence and proper nature, which may be brought foorth by creation; but that ſéeing it belongeth vntounto priuation, it followeth of it owne accord, the firmament being vnderunder put as an arch or vault to an vnſhapen matter. For they ſaie, that before the world was made, God himſelfe liued in a moſt ſplendent light, which being ſhut forth, remained, when the firmament had béene compaſſed about with inferiour things. So as the light being hindered, darkeneſſe did reſult within the world.

And of this coniecture of theirs, A ſimilitude.they bring an example of a man, who being placed in the middle-earth region, which is cléere with light on euerie ſide, maketh and pitcheth himſelfe a tent, either of courſe cloth, or of verie thicke lether. This when he hath well cloſed vp, the light p. 371is excluded, and darkneſſe therewithin ariſeth of it ſelfe. By theſe things it plainlie appéereth, that theſe fathers doo affirme the outwardmoſt part of the firmament to be moſt bright, which is the moſt happie habitation of the ſaints: The habitation of the ſaints.& doo meane, that the innermoſt darknes was afterward chaſed awaie by God; when as vntounto the firmament he ioined vntounto the celeſtiall ſpheres, the ſunne, the planets, and the fixed ſtarres. Alſo Auguſtine in his booke De ciuitate Dei, againſt the philoſophers, which thought chriſtians to dote, bicauſe they confeſſed that humane bodies hauehave a place in heauen after the reſurrection. For they thought it not poſſible, that vntounto earth, and other portions of the elements, ſeats ſhould be granted in ſo high parts of the world. Againſt theſe (I ſaie) dooth Auguſtine earneſtlie contend: which he ought not to hauehave doone, if he had affirmed the heauen of the bleſſed, to be altogither without a bodie, and to be found in euerie place. For he might eaſilie hauehave anſwered; We ſaie not, that the bodies of the ſaints, after the reſurrection, ſhall hauehave place in the high regions of the world; but in the ſpirituall heauen, that is, euerie where. But of this matter there hath béene inough ſpoken alreadie; for it is in an other place treated of more at large: Bright regions beyond the ſtarrie circles.and I now call it to remembrance, to confirme the third ſignification of heauen, which noteth, that there be moſt bright regions beyond the ſtarrie circles, which are ſéene of our eies.

Whither Elias was caught vp.3 But of ſome perhaps it may be thought a raſh inquiſition, that we hauehave propounded: for the holie ſcriptures doo not define anie certeintie of the thrée ſignifications. This onelie they teſtifie, that Elias was taken vp, and that Elizaeus ſawe him a little while, and that he afterward beheld him no more. Yea and Chryſoſtome, in an oration which he made of Elias, wrote; that It is a point of wiſedome, to ſtaie our ſelues within thoſe termes that the ſcriptures teach: otherwiſe, it is not ſafe to wander out of them in our owne diſcourſes. And Cyprian ſaith; VntoUnto what place he was taken vp, God knoweth: as if he ſhould ſaie, that it extended not to the knowledge of man. But bicauſe manie of the ancient and latter writers hauehave taught ſomewhat of this matter, and no ſmall number are deſirous to heare ſomwhat of theſe things; therefore hauehave I entred into this treatiſe: in diſputing whereof, I will not incline my ſelfe to coniectures and inuentions of men; but will onelie make relation of thoſe things, which are brought by writers of moſt authoritie; and as touching thoſe things, I will declare what may ſéeme to be iudged probable.

Firſt of all we are not to doubt, but that Elias, 1. kin. 2. 1. 3.while he was taken vp, paſſed through the middeſt of this aire, for euen from thence fell his cloke. Furthermore, thither had Elizaeus looked, when he cried; My father, my father, &c. Ibidem. 12.The holie hiſtorie alſo agréeth therevnto, which ſheweth, that the children of the prophets foretold Elizaeus, Ibidem. 3.that his maſter ſhould be taken awaie from his head: that is, Aboue his head, and through the regions of the aire. Which out of manie places of the ſcripture may be prooued, to be called by the name of heauen: for there, in diuerſe places we read; Pſal. 8, 9.Ps 8:9The fowles of heauen, while it is manifeſt inough, that they flie not, but through this lowermoſt part of the aire. And they, Gen. 11, 4.Gen 11:4which after the floud builded the moſt high tower, would hauehave had the top thereof to hauehave reached vntounto heauen, that is, vntounto the high aire. Beſides this, the ſpies, which at the commandement of Moſes, Deut. 1, 28.Deut 1:28went into the land of Chanaan, to the intent they might aduance the hight of the fortreſſes that were there, declared, that they did reach vntounto heauen; that is to ſaie, they were built ſo high into the aire, as they were inuincible. It is ſaid in like maner, that Moſes gaue bread from heauen; Pſal. 78, 24.Ps 78:24bicauſe Manna rained vponupon the Iſraelites: certeinlie, not from the celeſtiall ſpheres, but from the region of this our aire. Alſo it is ſaid, Eccl. 48, 3.Sir 48:3that Elias did ſhut heauen, and open it: when as vnderunder the name of heauen was ſignified the clouds, whereby, at the praiers of Elias, the raine was before prohibited, and afterward diſtilled.

4 But if thou ſhalt demand, Whether Elias remained in the aire.whether the bodie of Elias remained in this airie heauen: that dooth Chryſoſtome in the place now alledged denie, ſpeciallie by this argument; For bicauſe that in this aire, is the ſeat, not of ſaints, but of ſatan. For Paule vntounto the Epheſians ſaith, Ephe. 2, 2.Eph 2:2that the diuell is the prince of the aire: yea, and he rather thinketh, that ſatan did maruell excéedinglie, when he perceiued Elias to be ſo carried vp through his regions in a chariot, and with fierie horſes. Further, what ſhould Henoch and Elias there doo in that wilderneſſe, ſeuered from the ſocietie of the holie ſpirits, which liued quietlie and happilie in the boſome of Abraham? Moreouer, it is verie likelie, that God would hauehave the men that are ſo déere and acceptable vntounto him, to be interteined in a farre better manſion, than they receiued vponupon the earth: which could not hauehave béene, if they ſhould be retained ſtill in the aire, which is turmoiled with raines, with tempeſts, with winds, with haile, Whether Henoch and Elias were taken vp into the ſtarrie ſpheres.and with ſundrie diſcommodities. But what ſhall we affirme, as concerning the ſtarrie ſpheres? Shall we thinke, that Henoch and Elias were receiued thither? No verelie. What ſhould they doo there with their bodies? Vndoutedlie they ſhould be caught with the dailie motion frō the eaſt to the weſt perpetuallie, & [alſo be carried] with other motions of thoſe ſpheres: p. 372vnleſſe a man perhaps will imagine, that they abide in the poles themſelues; which would be altogither ridiculous. Neither are the ſeats of the bleſſed appointed to be in thoſe viſible heauens: Epheſ. 4, 10Eph 4:10for Chriſt is ſaid to hauehave aſcended aboue all heauens. And he himſelfe teſtified, that where he is, there he would that his miniſters alſo ſhould be. Wherefore, euen they alſo are carried vp aboue all heauens.

I knowe indéed, that the Stoike philoſophers iudged, that the ſoules of all men remaine aliue after the bodies, for a great ſpace of time (forſooth) but not for euer: and that they did thinke (as Seneca teſtifieth in his treatiſe De conſolatione ad Martiam) that they doo hoouer, and be conuerſant for a time in the aire, where they ſhould be thoroughlie cleanſed and conſumed; whatſoeuer fowle and vnpure thing they had drawne vntounto them, through the vncleane contagion of their bodies and luſts: and that when they be thoroughlie purified, they ſhall be lifted vp, euen vntounto thoſe ſpheres, which are garniſhed with ſtars; that they may thereby receiue moſt honeſt pleaſure, thorough beholding of celeſtiall things: but yet, that at the laſt they ſhall be diſſolued and extinguiſhed. Againe, I am not ignorant that Cicero, in his booke De ſomno Scipionis, affirmed, that The ſoule of that excellent man Scipio was among the ſtars; from whence he ſhould not onelie behold celeſtiall things, but alſo ſhuld ſée the earth like a verie little point in the centre of the world; & ſhould ſée, that men doo ſo greatlie buſie themſelues to amplifie their poſſeſſion or empire, in a part that is both leaſt and loweſt of all the world. But theſe be fables and fond deuiſes of Ethniks. And yet doo I not affirme this, as though I were of the opinion, that God cannot preſerue human bodies, either in the aire, or within theſe viſible circles of the heauens. Howbeit, of that which God is able to doo, cannot be concluded, that it is doone: for he is able to doo manie things, which neuertheleſſe he hath decréed not to doo.

Whether Henoch and Elias were carried into the high ſeats of the bleſſed ſaints.5 Now reſteth the third ſignification of heauen: and there remaineth to be conſidered, whether theſe two men, when they were taken awaie from hence, were carried to the high ſeats of the bleſſed ſaints. Which ſéemeth not to be, bicauſe bodies enter not in thither, before they be glorified: which thing the ſcripture hath attributed to neither of theſe two. Chriſt firſt of all indued with immortalitie. 1. Co. 15, 201 Cor 15:20Hervnto moreouer is added, that Chriſt being raiſed from the dead, immortalitie was firſt of all other attributed vntounto him: for he is the firſt fruits of the dead. But when as theſe things were doone, the ſonne of GOD had not as yet taken humane fleſh vponupon him: much leſſe was he entered with his bodie into heauen. And Irenaeus himſelfe, in his treatiſe againſt hereſies, attributeth ſo much vntounto Chriſt in this matter, as he thinketh, that the ſoules of the chriſtians departed, doo not enter into thoſe bleſſed ſeats, before the reſurrection; when they ſhall put on their bodies anew, bicauſe Chriſt alſo was not lifted vp thither, till after the reſurrection. How true his iudgement was, hereof I ſtand not to diſpute: but I eaſilie gather, that it is no fit thing, that theſe two were carried vntounto the bleſſed places, before that Chriſt (who is the firſt fruits of all men) had gone thither.

The words alſo of the Lord ſéeme to perſuade this, who in the Goſpell of Iohn ſaith; Iohn. 3, 13.John 3:13No man aſcendeth vp to heauen, but he that hath deſcended from heauen, euen the ſonne of man, which is in heauen. Whereby he denieth, that anie aſcended into heauen before himſelfe: for by the verbe of aſcending in that place, he hath reſpect vntounto the preterperfect tenſe. For if it ſhould be vnderſtood in the future tenſe, or time to come; that ſaieng would not be true: for we, which beléeue in him, ſhall aſcend into heauen. Neither dooth it weaken the teſtimonie alreadie brought, if anie ſhall ſaie, that Chriſt aſcended into heauen by his owne power and ſtrength; but that Henoch and Elias were lifted vp into heauen by the power of God, and not by their owne ſtrength; bicauſe alſo the bodie of Chriſt had not this power, that he might aſcend vp of himſelfe, that is, of the nature of fleſh, but of the diuine nature. Theſe arguments came now vntounto mind, as touching the thrée ſignifications of heauen.

The opinions of certeine learned men concerning the taking vp of Henoch and Elias.6 Now let vsus come to recite the ſundrie opinions of learned men. 1Dauid Kimhi, not the meaneſt interpretor of the Hebrues, thinketh; that In the taking vp of Elias, his garments were conſumed with fire, except his mantle, which fell from him: yea and that himſelfe was extinguiſhed, ſo that euerie one of the elements of his bodie was diſſolued, and returned to the element like vntounto it ſelfe; but that his ſpirit went into heauen, vntounto the ſocietie of angels, and there enioied the high felicitie. 2Of the verie ſame mind Oecolampadius (a man ſingularlie well learned) ſéemeth to be, when he expoundeth the end of the prophet Malachie. And as concerning Henoch, the Hebrues thinke, that he died, But where it is ſaid, that he was taken vp, or receiued by God: that commeth to paſſe, by reaſon he departed before the time of nature had appointed. For he liued onelie thrée hundred and thrée ſcore yéeres; when as his forefathers, before the floud, liued vntill eight hundred and nine hundred yéeres. And they adde, that he, although he were well accepted with God; yet that he was prone vntounto ſinne; and that therefore God fauouring him, would hauehave him to depart with a ſharpe and vntimelie death. And p. 373perhaps ſome would wreſt vntounto this purpoſe, that which is written in the booke of Wiſdome, the 4. verſe. 11.chapter; He was ſpeedilie taken awaie, that wickednes ſhould not alter his hart. 3But contrariwiſe, men of our religion doo thinke, that this was appointed vntounto Henoch: bicauſe he was an excellent man, and that God would therefore make his end to be famous, by a wonderfull taking of him awaie. But if the ſoule ſo ſeparated from the bodie aſcended to the ſeats of the bleſſed, doubtles it muſt néeds be, that the bodies did penetrate the celeſtiall ſpheres; ſéeing we affirme thoſe ſeats to be aboue all the heauens. But we muſt vnderſtand, that the maſſe and greatnes of bodies do indéed hinder bodies, that they cannot paſſe through: but ſpirits which be without a bodie, are not hindered by them.

47 Others doo ſaie, that they were brought into a verie quiet ſtate, and to a bleſſed condition. But if thou vrge them to define the place, their mind is, Earthlie paradiſe. Looke part. 1. pla. 12. Art. 29.that they be in earthlie paradiſe; where Adam and his wife Eue were placed at the beginning. This opinion ſéemeth but little to be allowed of; bicauſe that ſame paradiſe was deſtroied by the floud, neither is it anie more extant at this daie. For the waters of the floud paſſed manie cubites aboue the tops of the higheſt hils. Albeit ſome of the Schoole-diuines thinke, that by a certeine priuiledge, the waters were forbidden, that they ſhould not touch the garden of pleaſures. And they bring a reaſon, that the waters of the flud were ſent for the puniſhment of ſinners; but at that time there liued none in paradiſe, but Henoch, togither perhaps with ſome angels. Wherfore they conclude, that that place was not deſtroied by the waters. And among others, Scotus defendeth this opinion. And it is a wonder to be ſaid, how diuers and ſundrie opinions hauehave béene written by the Schoole-men concerning the ſeat of paradiſe of pleaſures. But this alſo ſéemeth verie abſurd, that Elias was caught vp vntounto the higheſt places, and afterward was depoſed into the terreſtriall garden. Further, this muſt be granted, that in the holie ſcriptures cannot eaſilie be found, where Guen-Eden, that is, The garden of pleaſures, is called heauen. Surelie, I hauehave not found the ſame anie where.

Séeing then it is ſaid, that Elias was taken vp into heauen; that muſt not be vnderſtood of terreſtriall paradiſe. True it is, that heauen it ſelfe ſéemeth ſometimes to be called paradiſe: for the Lord ſaid vntounto the théefe; Luke. 23, 43Luke 23:43This daie ſhalt thou be with me in paradiſe. Which ſaieng (as Auguſtine affirmeth in an epiſtle vntounto Dardanus) muſt be referred vntounto the diuine nature. For he thinketh, that it might not be applied to his bodie, which laie in the graue; nor yet vntounto his ſoule, being in the infernall places: vnleſſe by the infernall places, a man will vnderſtand the boſome of Abraham, where it is beléeued, that the ſoule of Chriſt was togither with the fathers. Howbeit, Auguſtine in his treatiſe De peccatorum meritis & remiſſione, the firſt booke and 3. chapter, ſéemeth to be of this mind, where he ſaith; that Perhaps Elias is fed in paradiſe, as the firſt Adam was before he was caſt out from thence for ſinne. 5And the occaſion of erring on this wiſe, was the booke of Eccleſiaſticus: where in the 44. chapter we read; verſe. 16.Henodi pleaſed or approoued himſelfe vntounto God, and therefore he tranſlated him into paradiſe. But herevnto we anſwer; firſt, that that booke is not canonicall. Further, that the Latine interpretor hath not faithfullie tranſlated that place, bicauſe in the Gréeke there is no mention made of paradiſe, but onelie ſaith; He was tranſlated.

The Vbiquiſts.But perhaps the Vbiquiſts of our times would ſaie, that Theſe men were taken vp into their heauen, [which they affirme] to be in euerie place. Howbeit, this would be nothing elſe, but to ſend them into Vtopia, which is in no place. And certeinlie, if they reteine their bodies ſtill, they muſt of neceſſitie be compaſſed with ſome bodie. For that is moſt true, which Auguſtine told vntounto Dardanus; Take awaie places from bodies, and they ſhall be no where; and bicauſe they ſhall be no where, they ſhall not be at all. Neither doth he ſpeake theſe things (as ſome thinke) after the maner of a naturall philoſopher; ſéeing he expounded a queſtion of diuinitie. For Dardanus had demanded of him, whether the humane nature of Chriſt, by reaſon of the Godhed ioined therwith, were euerie where: and therefore might alſo be both in hell, and togither with the théefe in paradiſe. So then we muſt aſſure our ſelues, that all things created be defined and diſtinguiſhed by certeine places, but yet after their owne maner: for bodies are corporallie in a place. But ſpirits be therein (as the Schoole-men ſaie) definitiuelie; bicauſe they hauehave a ſubſtance and nature limited. Wherfore, the angell that was with Iohn in the Ille of Pathmos, was not at the ſame time in Epheſus; and the ſame that was with Daniel in Babylon, Apoc. 1, 9. & 5, 2, &c. Dan. 9, 21.Rev 1:9Rev 5:2Dan 9:21was not at the ſame time with Ieremie in Iudaea. To be euerie where, is onelie attributed vntounto God.

6Of the boſome of Abraham, and what the ſame is expounded to be.8 Another opinion alſo is of them, which doo thinke, that they were caried into the boſome of Abraham; which they doo vnderſtand to be a place of reſt, wherein the ſpirits of the faithfull are in happie ſtate. And they ſaie, that it is called the boſom; either bicauſe they are there brought togither by the father Abraham, euen as yoong children are caried in the boſome by their parents; or elſe, for that it may be thought to be a certeine hauen of ſaluation. For ſo are called p. 374the harbours in the ſea, which be ſafe from tempeſts. And vntounto Abraham it is ſaid, that he was the father of faith; not that the bleſſed fathers before Abrahams time are thereby excluded: but therefore dooth this boſome beare the name of Abraham, bicauſe, in the holie ſcriptures, his faith is more manifeſtlie and offener publiſhed. But this place, if it be aloft, and that it be in highth aboue the earth, Of Chriſts deſcending into the internall places.how is it ſaid, that Chriſt deſcended into the infernall places? It ſhould be ſaid rather, that he aſcended. Some perhaps would anſwer, that by reaſon of his buriall it is ſaid that he deſcended; and that the thing which concerned his bodie, by the figure Synecdoche, was tranſlated to his ſoule. But there be others, which ſaie, that this article is not diſtinguiſhed from that which went before; but is rather put in for expounding thereof: ſo as the ſenſe ſhould be; He was buried, and therefore he is ſaid to hauehave deſcended into hell. And indéed the ſynods of Nice and Conſtantinople, and ſome ſynods of Toledo, and ſome that are mentioned by Hilarius in his booke of ſynods, left out that particle. And Ruffinus teſtifieth, that it is not had in the Romane ſynod. Yea moreouer, Ireneus & Tertullian omitted this article of deſcenſion.Irenaeus and Tertullian, being verie ancient writers, when they recited the rules of faith, omitted this deſcending. Howbeit manie of the other fathers made euident mention of the ſame: and eſpeciallie Athanaſius in his Symbole or Créed.

9 But ſome man will doubt, whether the boſome of Abraham, whereof we hauehave begun to ſpeake, may beare the name of infernall places; ſo as Chriſt ſhould be ſaid to hauehave deſcended into the infernall places, bicauſe in his ſoule he was there togither with the fathers. Auguſtine.Auguſtine in his 59. epiſtle to Euodius, writeth, that he neuer read in the holie books, the name of infernall places to be written on the good part. But that the matter may the more plainlie be opened, Two ſorts of infernall places.we muſt vnderſtand, that the fathers appointed two ſorts of infernall places; that is to wit, the vppermoſt, and the lowermoſt. Which Irenaeus teſtifieth, in the end of his booke againſt he…eſies: where he bringeth thoſe words which are written in the 86. Pſal. 86, 13.Ps 86:13pſalme; Thou haſt plucked my ſoule out of the nethermoſt hell. And he alſo noted that, Matt. 12. 40Matt 12:40which is ſpoken of the Lord; that The ſonne of man ſhould be in the hart of the earth three daies. The which in verie déed cannot be ſpoken of the ſepulchre, ſéeing it was vponupon the vpper face of the earth, that is, hewen out of maine ſtone: but it is euident, that the hart ſignifieth the verie middle it ſelfe. And thus much ſpake he of the nethermoſt hell. But of the vppermoſt he ſaith, that doubtles the ſoules of the ſaints doo go into an inuiſible place, appointed vntounto them by God: where they ſhall abide, vntill the time of the reſurrection; and after that they ſhall come vntounto the ſight of God.

Origin.Alſo Origin in his third booke foreign, pag. 804. ſaith; Whither the ſoules departing hence, doo go.that The ſoules departing from hence, are diuided either into the infernall place, or into the boſome of Abraham. And ſtraitwaie after; The infernall place is called the vppermoſt earth, the lowermoſt is called Tartarus, that is, the déepe botome. But the name of Tartarus ſéemeth to be taken out of Plato, which vſeth the ſame in his tenth booke De Republica. And Origin, in the foreſaid booke, pag. 802. attributeth vntounto the ſoules departing hence, a place vponupon the earth; where they may learne thoſe things, which they knew not, while they liued here; leaſt (forſooth) they, which be departed out of this life, ſhould hauehave an excuſe, when they had not yet heard the preaching of the Goſpell: for it would ſéeme, that ſuch may pretend ignorance. Wherefore, euen as the Papiſts framed a purgatorie, ſo hath this man, A purgatorie, and an eruditorie.with certeine latter men, framed an eruditorie. But all theſe things are without ſcriptures. Auguſtine, interpreting the 85. pſalme, procéeded in this diſtinction of the higher infernall place & the lower, and he confirmeth the ſame, not onelie by the words of that pſalme; but alſo by the euangeliall ſtorie: bicauſe it is ſaid, that the rich man, when he was in torments, Luke. 16, 23Luke 16:23lifted vp his eies, and ſawe Lazarus and Abraham. So as it muſt néeds be, that thoſe bleſſed ſoules were in the higher place. Yea and Abraham is brought in, to hauehave affirmed, that it was not lawfull to go from them vntounto the other; but that there was betwéene them a great chaos, that is, an excéeding great gulfe.

Moreouer, this difference there is betwéene them, that in the lowermoſt there are puniſhments and torments, which are not in the vppermoſt. Wherevpon it is written in the booke of Wiſedome; Wiſd. 3, 1.Wis 3:1that The ſoules of the iuſt be in the hand of God, neither doo the torments touch them, &c. Yea and Chriſt, when he hoong vponupon the croſſe, ſaid; Into thy hands, Lord, Luk. 23, 4….Luke 23:4I commend my ſpirit. And ſtraitwaie alſo he added; Thou haſt redeemed me, ô Lord thou God of truth. Whereby it is concluded, that the ſoules of the godlie are in the hands of God; and are redéemed or plucked awaie from the puniſhments and torments of the wicked. And albeit that this be chéeflie ſpoken of Chriſt, yet dooth it alſo belong vntounto Dauid, and the other members of Chriſt. For the Lord ſaid, Iohn. 17.…John 17that Where he himſelfe is, there he would alſo hauehave his miniſters to be. It ſéemeth that Irenaeus meaning was, that the ſoule of Chriſt was not onelie among the fathers in the boſome of Abraham, but that it was alſo in the lower hell; but yet without puniſhment and offenſe. And this dooth p. 375he write vponupon the 3. Dan. 3, 92.Dan 3:92chapter of Daniel, in ſetting foorth the hiſtorie of the thrée children, which were throwen into the fierie ouen: for there did a fourth appéere with them, which was called the ſonne of GOD. Therein (as Ierom thinketh) Chriſt was ſhadowed, who deſcended into the fornace of the wicked, without anie fault of his, or paine to him.

10 Auguſtine wrote more of this matter in his 59. epiſtle to Euodius, but verie ambiguouſlie and obſcurelie. For he ſaith indéed that Chriſt deſcended into the infernall places; but he ſaith, that what he did there, he was in a maner ignorant. But he affirmeth, that it was beléeued of the vniuerſall church, that the firſt father Adam, was deliuered from thence by him. But he demandeth, that if ſo be the fathers in the boſome of Abraham, were not troubled with anie ſorrowe or torment; what did Chriſt for them by his comming? Theſe things dooth he there handle in that place, and diſputeth at large. But in his booke De haereſibus, ad quod vult Deum, hereſie the 79. he maketh mention of them, which dare affirme, that Chriſt in the infernall places tooke out thoſe infidels, which then beléeued in him. And in his booke De eccleſiasticis dogmatibus, The booke De Eccleſiasticis dogmatibus aſcribed to Auguſtine.in the definition 78. 79. he declareth the matter more plainelie and manifeſtlie. Firſt he ſaith, that before the comming of Chriſt, all the ſoules of the godlie deſcended into the boſome of Abraham: but that after his aſcenſion, all the faithfull ſoules doo go vntounto God. By which ſaieng no dout but purgatorie is ouerthrowne. Howbeit, we muſt not paſſe it ouer, that this booke is not accounted for the lawfull writings of Auguſtine. I know indéed that it is not reckoned among the lawfull writings of Auguſtine: but whoſe ſoeuer it was, it is an ancient worke, and conteineth good inſtruction.

And certeinlie, as touching either part of the definition, Ierom aſſenteth, who vponupon the third chapter of Eccleſiaſtes, interpreting the words of Salomon; Eccle. 3, 19.Eccl 3:19That the end of man and beaſts is all one; ſaith; Theſe things are not ſpoken, as though Salomon thought, that the ſoule of man was diſſolued in ſuch ſort as is the life of a beaſt: nor yet as though it ſhould go to the ſelfe-ſame place: but that before the comming of Chriſt all men were carried into the lower places. Gen. 37, 35.Gen 37:35Which he prooueth by the words of Iacob, who ſaid; He would go downe moorning for his ſonne. [Ioſeph] euen to the infernall place. Alſo he bringeth the teſtimonie of Iob, Iob. 21, 26.Job 21:26which ſaith in the 21. chapter, that As well the iuſt as vniuſt are detained in the infernall place. And albeit (as he ſaith) it is not all one to be diſſolued and preſerued; yet is there but ſmall difference betwéen the being diſſolued as the life of a beaſt, and to be kept ſtill in darkneſſe. Eccle. 9, 10.Eccl 9:10And in the ninth chapter of the ſame worke, the ſame author interpreting theſe woords; In hell, whither thou goeſt, there is neither worke, nor cogitation, nor knowledge, nor wiſdome: All the ſpirits of godlie men, yea and Samuel himſelfe, before the comming of the Lord, were in the infernall place. Howbeit, I thinke that there was particular mention made of Samuel; 1. Sa. 28, 1….1 Sam 28:1bicauſe he by a woman witch was brought vntounto Saule.

But he added, that after Chriſt it dooth not ſo come to paſſe: and he allegeth the place of Paul, which he wrote vntounto the Philippians; Phil. 1, 23.Phil 1:23I deſire to be looſed from hence, and to be with Chriſt. But they (ſaith he) which be with Chriſt, liue not in the infernall place. We may alſo adde, that to the théefe it was ſaid by Chriſt, when he was vponupon the croſſe; Luke. 23, 43.Luke 23:43This daie ſhalt thou be with me in paradiſe. And this opinion is confirmed by Nazianzen, Nazianzenin a funerall oration which he made for his brother Caeſarius, where by a conuerſion vntounto him he ſaith; Thou haſt aſcended into heauen, and there thou art at reſt in the boſome of Abraham, if anie ſuch place be now extant. The boſome of Abraham.Where he ſéemeth to doubt, whether the boſome of Abraham be yet remaining after the aſcenſion of Chriſt. And in the ſame oration he ſaith, that it is the ſaieng of the wiſe; that The ſoules of the godlie, when they be looſed from the bodie, are brought vntounto the ſight of God. The verie which thing did Cyrillus write, Cyrillus.in the ninth booke vponupon the goſpell of Iohn, the 36. chapter, where he ſaith; that The ſoules of them that be dead, dwell not vponupon the earth, neither yet are thruſt foorth to torments, as are the ſoules of ſinners: but doo eſcape into the hands of the heauenlie father, the beginning being made by Chriſt. Howbeit, the more ancient fathers thought, that the ſoules of the godlie ſhould be detained in the boſome of Abraham, vntill the bleſſed reſurrection; as we hauehave alreadie declared out of Irenaeus.

11 Hilarius likewiſe was of the ſame mind, Hilarius.whoſe iudgement I will declare in few words; not alonelie as touching this opinion, but alſo of the infernall place. Firſt vponupon the ſecond pſalme he affirmeth; that The ſpirits of the wicked after death doo not wander vponupon the earth; but that they come either to paine or reward immediatlie after. And this he prooueth by the hiſtorie of Lazarus, and the rich man; Luk. 16, 23.Luke 16:23bicauſe he was alreadie tormented in the fire, while his brethren yet liued: vntounto whom he deſired that Lazarus might be ſent. Further, he maketh mention of the place of rewards, the which he calleth The boſome of Abraham: and alſo of the place of puniſhments, the which he affirmeth to be in the earth; inclining to the place in the Apocalypſe, where it is written, Apoc. 5, 3.Rev 5:3that None might open the booke of them which be in heauen, or which be vponupon the earth, and which be within the p. 376earth. Whereby he noted, that euen the places, which be within the earth, hauehave their inhabitants. That alſo might be brought, which is written to the Philippians; Phil. 2, 10.Phil 2:10that In the name of Ieſu euerie knee muſt bow, of things I ſaie in heauen, of things vponupon the earth, and of things vnderunder the earth. Moreouer, the ſame author vponupon the 120. pſalme; God kéepeth the ſpirits of the godlie in the boſome of Abraham, euen from the time of departing out of their bodies, vntill the time that the kingdome of heauen be come.

Tertullian.And Tertullian, as touching either point, ſéemeth not to hauehave diſagréed. For againſt Marcion, in the fourth booke, & 274. page writeth, that he dooth thinke, that the infernall places are one thing, and the boſome of Abraham another: bicauſe the boſome of Abraham is higher than the infernall place. Which he confirmeth by this, that the rich man is ſaid to hauehave lifted vp his eies in his torments, Luke. 16, 23Luke 16:23when he ſawe Abraham and Lazarus. Whereby it appéereth, that Auguſtine borrowed his argument out of Tertullian. Furthermore, in the 275. page he writeth of the boſome of Abraham; The ſame I ſaie is a region, although not heauenlie, yet higher than the infernall place. And he addeth, that the ſame ſhall be giuen for a place of ſolace, for the ſoules of the iuſt, vntill the reſurrection. Afterward he defineth the boſome of Abraham, that it is a temporall place, to receiue the ſoules of the faithfull, wherein is deſcribed the image of that, which is to come. Which (as I ſuppoſe) he therefore ſpeaketh; bicauſe the perfect and abſolute bleſſednes (which ſhall happen in our countrie after the the reſurrection) is there begun. But in his booke De anima, page 685. he ſaith, that The infernall place and the boſome of Abraham are vnderneath the earth. So as he ſéemeth not to agrée well with himſelfe; vnleſſe a man will ſaie, that his booke De anima, togither with other bookes laſt found out, are none of his works; albeit they may ſéeme in the ſtile to imitate him. Finallie, he concludeth, that The kingdome of heauen ſhall be opened, togither with the finiſhing of the world: that is to ſaie; The entrance into heauen ſhall not be opened, vntill the world be at an end.

By theſe things it appéereth, that the moſt ancient fathers did not iudge, that the ſoules of the godlie doo aſcend vntounto heauen, till the reſurrection be paſt: and that the latter writers beléeued, that after departing from the bodie, the bleſſed ſoules doo immediatelie atteine vntounto God. Verelie the ſcriptures, which are ſet foorth by the ſpirit of God, incline vntounto the latter writers. Phil. 1, 23.Phil 1:23For Paule ſaid; I deſire to be looſed from hence, and to be with Chriſt. The Lord ſaid vntounto the théefe; Luke. 23, 43.Luke 23:43This daie ſhalt thou be with me in paradiſe. VntoUnto which purpoſe there might alſo be other diuine teſtimonies heaped togither. Yet neuertheleſſe, The error of pope Iohn the twentie.Iohn the twentieth Biſhop of Rome, followed the opinion of the elder fathers; and thought, that the ſoules of the bleſſed doo not behold the preſence of God, vntill the laſt daie of reſurrection: and he was ſo obſtinate in his opinion, as he would not change the ſame, vntill he was compelled. The Diuines of Paris.For the Diuines of Paris (vſing the helpe of Philip the king, ſurnamed Pulcher) made him to recant. For this king withdrew himſelfe, with his whole kingdome, from his obedience: wherevpon the Pope recanted, perhaps not from his hart, Recantation of a pope. Gerſon.but through feare; leaſt his popedome ſhould be pulled from him. Wherefore he openlie recanted, and that not without ſound of trumpet; as Gerſon teſtified in his ſermon of the paſſeouer. But the boſome of Abraham, I meane the ſeats of the bleſſed ſoules, and the infernall place of the wicked ſpirits, come to the knowledge euen of the poets. For they deſcribed Orcus, or hell, to be that, wherein the wicked are tormented. And they alſo made mention of féelds of pleaſure, wherein they placed the ſoules of iuſt men, who ſhould delight themſelues therein, with ſongs, with doctrines, and with philoſophicall contemplations.

12 Now it ſéemeth alſo good to examine, what opinion the Hebrues be of. In the holie ſcriptures, there be manie names of infernall places, whereof I will recite ſome that be the more notable. Hebrue names of the infernall place. verſe. 11.[It is called in the Hebrue] Scheol, of the verbe Schaal, which is, To ſeeke, or To aske; bicauſe hell ſéemeth euermore to craue, and neuer to be ſatiſfied. In the 16. pſalme it is written; Thou ſhalt not leaue my ſoule Liſcheol, In hell. It is alſo called Abaddon, which is, Perdition. In the eightie eight pſalme we read; Pſal. 88, 11.Ps 88:11Who ſhall declare thy merciemercy and thy faith, or thy truth, Baabaddon, that is to ſaie, In perdition? [Further, it is named] Beer Schachath: of the which we read in the 55. pſalme; verſe. 24.Thou haſt made them to go downe into the pit, or into the place of conſuming. Alſo hell is called Tſalmaueth, that is, The ſhadowe of death: Pſa. 107, 10.Ps 107:10whereof it is ſoong in the 107. pſalme; They that dwell or ſit in darknes, and in the ſhadowe of death. Alſo there is another name, wherby it is called, which is much more frequented by the latter Iewes; Gehinnon.to wit, Gehinnon. But why the ſame is ſo called, it ſhall be good to vnderſtand. It is compounded of thrée words; Gue, that is, A vallie; Ben, A ſonne; and Hinnon, The proper name of a man. So as it was a vallie poſſeſſed in old time by the ſonne of Hinnon, néere vntounto the citie of Ieruſalem: there the Hebrues in ancient time had builded a notable high place, for the worſhipping of Moloch, whom they thinke was Saturne; vntounto whom they ſacrificed men, burning their ſonnes and their daughters.

p. 377This place was alſo called Topheth, that is, A timbrell, or bell: bicauſe in thoſe horrible ceremonies they roong their bels excéeding lowd; leaſt the crieng and lamentation of their infants, which were burned, ſhould be heard of them that ſtood by, and of their parents. Againſt this high place did the prophet Ieremie, Iere. 19, 2.Jer 19:2in the 19. chapter propheſie, that it would one daie come to paſſe, that it ſhould be cut downe, and that the place ſhould become ſhamefull and deteſtable: ſo that there the dead bodies ſhould be buried. Which ſéeing it came afterward to paſſe, the place of puniſhment of wicked men, Why the place of puniſhing the wicked was called Ge-hinnom.(by a fit metaphor) was called Ge-hinnom. Firſt, bicauſe a vallie (I meane a lowe & vile place) doth repreſent hell, which is thought to be vnderunder the earth. Secondlie, bicauſe of the fire wherewith the wicked are tormented, as in that place children were burned. Laſtlie, bicauſe the place was vncleane and deteſtable, wherein were caſt not onlie dead carcaſes, but alſo all the filth and vncleanlineſſe which was throwen out of the citie of Ieruſalem; euen as vnpure and wicked ſoules are thruſt foorth of the kingdom of heauen into hell. Alſo, our Sauiour called hell, The vttermoſt darknes: Matt. 22, 13.Matt 22:13that is, the chéeſeſt and extreme darkneſſe. For euen as the ſpirits of the bleſſed doo inioie an incredible light, Matt. 10, 28Matt 10:28ſo the ſoules of the damned doo liue in extreme darkneſſe. Matt. 13. 42.Matt 13:42But he often vſed the word Gehenna, and ſaid, that Gehenna, is a fire; to the intent he might exaggerate the vehemencie of the griefe and forment. Eſaie in the 30. Eſai. 30, 30.Isa 30:30chapter called that place Topheth, An vnquenchable fire, whoſe fewell ſhould be much wood and brimſtone. He alſo ſaith there, that it is a breath, wherewith the fire is blowen, that it may be a great deale the more kindled. But Ezechiel in the 32. verſe. 18.chapter, calleth it The nether parts of the earth, & the lake. And Chriſt in the 9. of Marke, deſcribed this place verie manifeſtlie, verſe. 43.ſaieng; It is better for thee to enter into the kingdome of heauen, lame, and with one eie, than hauing two eies, or two feet, to be ſent into hell. And by expoſition he addeth; Into fire vnquenchable: for their worme dooth not die, & the fire neuer goeth out. And thus much of the name of hell.

The reaſons of the Rabbins, by which they prooue two infernall places.13 But the Rabbins appointing two infernall places, doo alledge theſe reaſons. 1Firſt, that it is writen in the booke of Geneſis, the 15. chapter, verſe. 15.how it was ſaid to Abraham; Thou ſhalt be put to thy fathers. What (ſaie they) were not his parents and forefathers idolaters? Yes trulie, they were, as the booke of Ioſuah, the 24. chapter, verſe. 2.doth teſtifie. But it agréeth not with the iuſtice of God, that he would hauehave Abraham to be in a place of paines, wherein idolaters were puniſhed. Wherefore they conclude, that there were two infernall places, in the one whereof Abraham was placed, and in the other his anceſtors. Into which place alſo they thinke that Iacob ſuppoſed his ſonne Ioſeph to hauehave gone; & whither he himſelfe alſo ſhould depart, by reaſon of ſorrowe: for he ſaid; Gen 37, 3…,Gen 37:3Moorning will I deſcend into the infernall place to my ſonne. But we are not to beléeue, that he thought togither with his ſonne, to be caſt into hell. Albeit Rabbi Selomoh, minding to infringe this place, ſaith; that The particle [Al] ſignifieth not To, but For: as though it ſtood in the place of Aal: that is; For this miſfortune of my ſonne I will go downe to the infernall place: that is, (as this man thinketh) vntounto the graue. As though there were here no mention made of the infernall places, or of the ſpirit of Ioſeph now placed there. But the Chaldaean paraphraſis is againſt him, wherein is written, Luth-bari. And the particle Luth, ſignifieth, To, Neere, or Toward: wherefore he ſaith; I will go to, neere, vntounto, or toward my ſonne. Nor can this be vnderſtood of the graue; bicauſe Iacob did not thinke, that Ioſeph was buried in a graue; ſéeing he thought him to be torne in péeces, and deuoured by a cruell wild beaſt.

2The ſame alſo doo they gather by the hiſtorie of Samuel, who is ſaid to hauehave riſen againe, 1. Sa. 28, 141 Sam 28:14being raiſed vp by the witch, who was not likelie to hauehave béene in torments with the wicked. And they indeuor to prooue much more plainlie this diſtinction of the infernall places, by his words, wherein he foretold, that the daie after, Saule ſhuld be with him, that is, in the infernall place: and yet not in the ſame part, bicauſe Saule, Ibidem. 19.who would aſke counſell of a witch, and killed himſelfe, is thought to be ſent among the damned ſpirits. But Samuel is reckoned to be among the number of the godlie and bleſſed. 3They procéed yet further, and weigh the words of the moſt prudent woman Abigal, who thus ſpake vntounto Dauid; 1. Sa. 25, 29.1 Sam 25:29Thy ſoule ſhall be bound in the bundle of life: where, by The bundle of life, or of the liuing, they vnderſtand the congregation of ſaints, reſting with Abraham. After that, ſhe added; But the ſoules of thine enimies [ſhall God caſt out,] euen as out of the middle of a ſling: bicauſe the vngodlie are caſt one from an other, among the lower infernall places, that is, vntounto diuers kinds of torments. 4And to this purpoſe alſo ſome drawe a teſtimonie of Dauid, wherein he ſaith; Lift vp your heads ô ye gates, Pſal. 24, 7.Ps 24:7and the king of glorie ſhall enter in: as though that theſe things were ſpoken by the angels, when the Lord ſhould enter in vntounto the fathers, into the boſome of Abraham, for the ſpoiling of principalities and powers: as it is taught in the epiſtle to the Epheſians.Eph. 4, 8, &c Col. 2, 15.Eph 4:8Col 2:15

5By others alſo is brought the 4. booke of Eſdras, albeit it is apocryphall, and is not found in p. 378the Hebrue. Yet is it alledged by Ambroſe, in his booke De bono mortis: for there, in the ſeuenth chapter, verſe. 32.it is ſaid, that It ſhall come to paſſe at the laſt daie of iudgement, that the duſt and the graues ſhall reſtore the bodies of the dead, and that the ſtore-houſes or receptacles of ſoules ſhall render them vp: and ſo the reſurrection ſhall be made. But thoſe ſtore-houſes or receptacles, wherein ſoules are kept, Ambroſe dooth interpret to be the manie manſions, Iohn. 14, 2.John 14:2which be in the houſe of the father, according to the ſaieng of Chriſt: and alſo to be thoſe places, which Chriſt ſaid that he went to prepare for his apoſtles, when he aſcended vp out of this world vntounto the father. And when as Ambroſe had there diſputed againſt the philoſophers, which affirmed, that the ſoules of iuſt and wiſe men, when they depart from hence, doo paſſe into the bodies, either of bées, or of nightingales; that there they might delight themſelues, either with ſwéet exerciſe, or pleaſant muſicke: he ſaith, that they ſhould rather hauehave taught, that they went vntounto foreign, that is, VntoUnto an inuiſible place, prepared for the dead. Whereby it appéereth, that the name [of infernall place] is generall, as well vntounto the place of torments, as vntounto the place of reſt, whereas the name of that hell belongeth onelie vntounto the wicked.

14 But what is the cauſe that led the ancient fathers into error, (to thinke that the ſoules of the faithfull doo abide in the boſome of Abraham, vntill the laſt reſurrection) it is vncerteine. 1Howbeit, they ſéeme to hauehave taken hold of certeine places of the ſcripture, which they did not rightlie vnderſtand. For it is ſaid in the Apocalypſe, Apoc. 6, 9.Rev 6:9that The ſoules of the ſlaine are vnderunder the altar, and crie vntounto God, that he would once at the laſt reuenge the bloud of them that be ſlaine. But they ſhould hauehave conſidered, that the altar is not the infernall place; ſéeing in the eight chapter of the ſame booke it is ſaid to be in heauen, verſe. 3.and in the ſight of God: neither dooth the altar betoken anie other thing, but Chriſt himſelfe. And we are taught by that viſion, that the ſpirits of the godlie, euen after this life, doo remaine in the kingdome of God, vnderunder the protection of Chriſt. 2Further, whereas they heard in the holie ſcriptures, that Thoſe which depart are called ſléepers; 1. The. 4, 13that alſo hauehave they referred vntounto the ſoule, when as it rather belongeth vntounto the bodie. For that reſteth like them that be aſléepe: neither can it trulie and properlie be ſaid to be dead, ſéeing it ſhall returne vntounto life, and that there is no waie to returne from verie death indéed. So as it is rightlie compared to ſléepers, who being deteined with heauie ſléepe, yet are woont at the length to be wakened againe.

3Neither muſt we paſſe it ouer, that whereas it is ſaid of the infernall place; that All men, euen vntounto the comming of Chriſt, ſhould bée brought thither; and that afterward the ſpirits, at the leaſt-wiſe of the damned, ſhall there be kept ſtill. Some there be, which denie, that there can be anie ſpace found ſo large, as may hold ſo manie ſpirits or ſoules. And they ſéeme, that euen as they appoint heauen to be in euerie place, ſo they would appoint the infernall places to be euerie-where. Neither doo they conſider, that mens ſoules be ſpirits, and therefore doo not occupie a place as bodies doo. Indéed they be in a place, but yet definitelie (as I hauehave alreadie ſaid before:) not that they fill a place with their greatnes or quantities of meaſure; but after the reſurrection, when they ſhall be indued with bodies, God will not want places, wherein they ſhall be puniſhed for their ill déeds, either vnderunder the earth, or aboue the earth, or in the waters, or in the aire. Theſe things had I to ſaie, as touching the diuers opinions of infernall places. And by the teſtimonie of the moſt ancient fathers, and alſo of the latter poets, and likewiſe of the Hebrues, I hauehave prooued, that there be two kinds of them: whom I affirme to hauehave ſpoken probablie, yet doo I not ſaie, that they hauehave rightlie and ſoundlie vſed the places of the ſcriptures.

15 But now, Into what place Henoch and Elias are tranſlated.if I ſhould be aſked vntounto what place Henoch & Elias were tranſlated? I will ſaie, that abſolutelie I knowe not; bicauſe it is not ſhewed vsus in the holie ſcripture. Yet, to followe the reaſon moſt likelie to be true, I would ſaie, that they were brought to the place of the fathers, or boſome of Abraham: that there waiting for the reſurrectiō of Chriſt, they might liue togither with the bleſſed fathers; ſo that afterward, with him being riſen againe, they might be lifted vp aboue the heauens. Howbeit, it may be ſaid, that this priuiledge they had before others; to wit, that wheras the ſoules of the faithfull were in the boſome of Abraham without bodies, they being yet aliue, had place there. But as for their bodies, whether they were glorified, that is a thing hard to be determined: yet may it be ſaid, that in the verie taking vp, they were changed; with that kind of changing I meane, which is deſcribed in the firſt epiſtle to the Corinthians; namelie, 1. Co. 15, 531 Cor 15:53that Corruptible did put on incorruption, and mortall immortalitie. The verie which ſhall come to paſſe in our taking vp, 1. The. 4, 15whereof it is written to the Theſſalonians, euen that we ſhall go to méet with Chriſt in the aire: for it is written to the Corinthians; 1. Co. 15.…11 Cor 15:1that Indeed we ſhall not all die, but we ſhall be all changed. But we ſaid, that Chriſt is the firſt fruits, and therefore it ought to be affirmed, Chriſt is the firſt fruits.that he firſt of all other atteined vntounto reſt with his bodie.

VntoUnto this may be anſwered, that this muſt p. 379be vnderſtood of the higheſt ſeate of the bleſſed, wherevnto he being raiſed from the dead, was the firſt that came: but we ſpeake here of the boſome of Abraham, & not of the higheſt region of the liuing. Further we might ſaie, that the holie fathers in the boſome of Abraham, in that they were at reſt, that they were well, that they reioiſed, that they were exempted from the puniſhments of the damned; they had all this by Chriſt. For the vertue of his death was not onelie profitable to vsus, but alſo to the fathers, which were before his comming. Wherefore in the Apocalypſe the 13. chapter it is rightlie ſaid; The lambe was ſlaine frō the beginning of the world. Neither muſt he be heard, verſe, 8.which in our age hath not interpreted, but peruerted that place. For he tranſlated; That they were fallen, that they worſhipped the beaſt, whoſe names were not written in the beginning of the world, in the booke of life of the lambe which is ſlaine. To what end hath he inuerted the particles of this ſpeach? What neceſſitie conſtrained him? Séeing the words in the Gréeke are foreign, that is; Whoſe names be not written in the booke of life of the lambe, which was ſlaine from the beginning of the world.

Iohn. 3, 13.John 3:1316 Neither dooth that let, which is written in the goſpell of Iohn; No man aſcended into heauen, but he which deſcended from heauen, euen the ſonne of man which is in heauen. For here is no ſpeach of aſcending vp aboue all heauens, whither Chriſt was firſt of all carried; but of the taking vp vntounto the boſome of Abraham. For, ſo farre as concerneth that higheſt aſcending, we grant, that none attained vntounto that before Chriſt. Wherefore Henoch and Elias went vntounto the fathers: and there, togither with them, attended for Chriſt; who being come, they accompanied him into heauen, togither with the reſt. Neither did the bodie hinder their taking vp vntounto the boſome of the fathers. For, that men may be taken vp, togither with him, Paule ſheweth, ſaieng; 2. Cor. 12, 2.2 Cor 12:2that He was rapt into paradiſe, and whither (ſaith he) in the bodie, or out of the bodie, I knowe not. By which words is gathered, that both might be doone. Albeit a certeine Hebrue, the ſchoolemaiſter of Ierom, vnderſtood it farre otherwiſe: who (as the ſame father in the prolog vponupon Daniel reporteth) when he mocked the apocryphall hiſtories, which are not found in the Hebrue; yet are they fained to be of that prophets writing, and eſpeciallie the tranſlating of Abacuk out of Iudaea into Babylon, Hiſt of Bel, verſe, 32.to bring meat vntounto Daniel, that was in the den of lions, ſaid: Where is there anie to be found in the ancient hiſtories, that was tranſlated with the bodie vntounto places of ſuch diſtance?

And when as a certeine man that had no great ſkill, anſwered, Ezech. 8, 3.Ezek 8:3that Ezechiel was carried out of Babylon into Iurie: the Hebrue confuted him, and ſhewed, out of the words of the prophet, that that tranſlation was doone in ſpirit, not in bodie. And he ſaith; Euen Paule, that apoſtle of yours, being exerciſed in the lawe, durſt not ſaie that he was rapted into heauen with the bodie: 2. Cor. 12, 2.2 Cor 12:2but he warilie ſaith; Whether in the bodie, or out of the bodie, I knowe not. But he, in ſpeaking after this maner, did not rightlie wreſt the words of the apoſtle, according to his owne meaning. For if Paule had thought, that rapting with the bodie had béene vnpoſſible, certeinelie he would not hauehave vſed a diſiunctiue propoſition, but a ſimple propoſition. Howbeit, thus he wrote, bicauſe he thought that both might be. But this I maruell at, that that Hebrue remembred not the taking vp of Henoch & Elias: vnleſſe perhaps he thought, as manie other did, that they died in the taking vp. But there be two things, that ſéeme to withſtand the ſaieng, which I hauehave affirmed. The firſt is, that it is declared by expreſſe words in the holie hiſtorie, 2. Kin 2, 11.2 Kgs 2:11that Elias was taken vp into heauen by a whirlewind: therefore it ſéemeth not that he went vntounto the boſome of Abraham. It may be ſaid; Perhaps by heauen in that place is ment the aire, through which there is no doubt but he paſſed: for ſo did Elias ſée him paſſe awaie, and from thence did his mantle fall vponupon the ground. Or elſe, the ſcripture ſpeaketh not there of the firſt going vntounto the fathers, but of the latter, wherein he aſcended togither with Chriſt aboue all the heauens. But the firſt expoſition is more probable.

That moreouer, which ſéemeth to let, is this; namelie, that if now theſe two men be conuerſant with their bodies in heauen, now are they perfect, neither doo they expect anie other thing, as touching felicitie. verſe. 13. 39But in the epiſtle to the Hebrues, the 11. chapter it is written; that the fathers, whom the apoſtle reckoned vp, although they had the teſtimonie of faith, Yet attained they not the promiſe, God prouiding ſomething better for vsus, that they ſhould not be made perfect without vsus. Wherein the promiſe is not generallie to be vnderſtood, bicauſe euen the fathers, while they liued, did obteine diuers things, which God promiſed them. Ibidem. 33.Wherfore the ſaid apoſtle ſomewhat before ſaith; that They ouercame kingdomes, and atteined the promiſe. Wherefore, in the place now alledged, he ſpeaketh of a certeine and ſpeciall kind of promiſe, which ſome refer to the reſurrection of the dead: bicauſe they ſhall not be raiſed from the dead, before that we be riſen againe. But this ſéemeth to diſagrée with the words of the apoſtle, bicauſe then God had prouided nothing better for vsus. For, according to this ſentence, the reſurrection p. 380ſhalbe alike, and at one time, both vntounto them and vsus. Wherfore I thinke that this muſt rather be referred to the benefit that we hauehave, in compariſon of them. For we are borne after the comming of Chriſt, when the promiſe is fulfilled, concerning his incarnation, death, calling of the Gentils, & preaching of the Goſpell; and we liue in a farre greater light than they liued. Wherefore it is méet, that we ſhould be alſo indued with a greater faith than they had. And thus much ſhall ſuffice touching the firſt part of the queſtion; which things I hauing expounded ſomewhat at large, it may be eaſilie knowen by them, what anſwer muſt be made to the other two parts.

Whether Henoch and Elias be dead.17 Moreouer, it was demanded, whether thoſe two men were dead? Howbeit, it appéereth alreadie, that I doo not thinke them to be dead. For confirmation whereof are brought the words of Paule, which he wrote in the eleuenth chapter to the Hebrues; verſe. 5.Henoch pleaſed God, or he approued himſelfe vntounto him, and he was tranſlated, that he ſhould not ſee death. But they which be of the contrarie mind, ſaie, that he did not ſée death after a vſuall waie and maner, as other men doo, which being at the point of death are perceiued to hauehave pangs, or elſe are ſlaine while they liue vponupon the earth. But theſe men were taken awaie being aliue, and euen in the verie taking vp were extinct by a new kind of death. Neither doo there want ſuch as affirme, that the tranſlation of them belongeth vntounto the ſoule, which died not with eternall damnation. And they cite that which is written in the 8. Iohn. 8, 51.John 8:51chapter of Iohn; If anie man ſhall keepe my ſaieng, he ſhall not ſee death. And on the other ſide, in the third chapter of Iohn it is ſaid; Iohn. 3, 36.John 3:36He that beleeueth not the ſonne, ſhall not ſee life. We read alſo in the 89. pſalme; What man is he that liueth, verſe. 49.and ſhall not ſee death? But certeine it is, that they which be iuſtified, doo beléeue in the ſonne of God, and doo kéepe his ſaiengs, ſo far foorth as the ſtate of this life will giuegive leaue; who neuertheleſſe, as we all ſée, doo die a bodilie death. But if we ſhould vnderſtand tranſlating and death after this manner, what preeminence had Henoch and Elias aboue other men? All the elect and faithfull of Chriſt, as touching the ſoule, are tranſlated from hence vntounto God; and are not condemned with euerlaſting death.

Indéed I am not ignorant, that ſometimes; Not to ſee death, is referred to the ſoule, euen as the teſtimonies, which we hauehave alreadie brought, doo declare: but ſometimes on the other ſide, it is referred to the death of the bodie, as it is manifeſt by Simeon, vntounto whom it was reuealed, Luke. 2, 26.Luke 2:26that He ſhould not ſee death, till he had firſt ſeene the Lord Chriſt. Yea and the ſonne of God himſelfe ſaith; Matt. 16, 28.Matt 16:28There be of them which ſtand here preſent, who ſhall not taſte of death, vntill they ſee the kingdome of God; that is, Note.the preaching of the Goſpell ſpread ouer the face of the earth: or (as others will) vntill they ſhall ſée the tranſfiguration of Chriſt vponupon mount Thabor. Neither is there anie doubt, but that the death of the bodie is betokened in both theſe places. Further, thoſe words of Paule to the Hebrues alledged a little aboue, are ſo ſignificant, as they ſéeme wholie to teſtifie, that Henoch is not dead. But they that be of an other mind, doo vrge that which is written in the ſame epiſtle of the Hebrues; namelie, Heb. 9, 27.Heb 9:27that It is decreed, that all men ſhall once die. But we anſwer, that theſe generall propoſitions muſt not alwaies be vnderſtood without anie exception. True indéed it is, which is now affirmed as touching the ordinarie and common maner: but yet it is not brought to paſſe thereby, but that GOD, by his ſpeciall prerogatiue, and certeine peculiar will, may exempt ſome from the lawe of death. For what ſhall become, either of vsus, or of others, which ſhall be found aliue at the laſt daie? Vndoubtedlie, 1. Theſ. 4, 151 Thess 4:15They ſhall be caught vp to meet with Chriſt in the aire. And Paule vntounto the Corinthians ſaid; 1. Co. 15, 511 Cor 15:51We ſhall not all die, but we ſhall be all changed. Beſides this, if the words of that ſaieng be vrged with extremitie; how will it be true, that men once die, ſéeing Lazarus the ſonne of the widowe, Iohn. 11, …4 Luk. 7, 15. Matt. 9, 25. Matt. 27, 52John 11:4Luke 7:15Matt 9:25Matt 27:52and alſo the daughter of the ruler of the ſynagog, whom the Lord raiſed vp from the dead, died not once, but twiſe? And it is thought by Auguſtine, and diuerſe others, that thoſe manie bodies of the ſaints, which roſe after the death of Chriſt, and appéered vntounto manie in the citie of Ieruſalem, when they had performed that which they were appointed to do, ſetled in their graues as they did before.

18 They alſo ſaie, that it is written vntounto the Romans; Rom. 5, 12.Rom 5:12that Death by one man entred in vponupon all men: and that in the firſt epiſtle to the Corinthians, the 15. chapter, it is ſaid; verſe. 22.As in Adam all men are dead, ſo in Chriſt all ſhall be made aliue: that it may be taught, that the life loſt in Adam, is recouered againe in Chriſt. VntoUnto theſe ſaiengs we anſwer manie waies. Firſt (euen as I ſaid before) that theſe generall propoſitions muſt not be vnderſtood without priuiledge and exception. Secondlie, I will confeſſe, that Henoch and Elias, in their owne nature, were ſubiect vntounto death: and in that they are not dead, but doo inioie eternall life, that they obteine by Chriſt. Howbeit, an other anſwer there is, much more perfect; namelie, to ſaie, that the ſame changing, wherby we affirme that the bodies of thoſe ſaints were glorified in taking vp, was a certeine kind of death. Wherfore p. 281Iuſtinus Martyr in his dialog with Triphon ſaith, Iuſtinus Martyr.that the world in the laſt time ſhall periſh, and not periſh. In what reſpect the world ſhall periſh.It ſhall not periſh, ſéeing it ſhall not be reduced to nothing. But it ſhall periſh, bicauſe it ſhall be changed to better: for the light of the ſunne and moone ſhall both be purer and greater than now it is. For we ſhall hauehave a new heauen, and a new earth; for bicauſe all things ſhall then be made new.

Others ſaie, that the death of Henoch and Elias is not altogither taken awaie, but rather deferred: bicauſe they ſhall come in the laſt time, & ſhall die in fighting againſt Antichriſt: of which opinion was Tertullian, Tertullian.who in his book De anima, page 682. ſaith; Elias and Henoch were tranſlated, and their death is deferred. For they are reſerued to die hereafter, that with their bloud they may extinguiſh Antichriſt. Againe, in the ſame booke, in the 672. page; Elias ſhall come, not from the departure of life, but from the tranſlation [thereof:] he ſhall not be reſtored to his bodie, from which he was not exempted; but he ſhall be reſtored to the world. The ſame father againſt the Iewes called Henoch an Inceptor, Candid…tus.or one readie apparelled for eternitie. And in his booke De trinitate, 603. he ſaith, that God tranſlated Henoch into the ſocietie of his owne fréendſhip. And ſéeing a fréend dooth benefit him, whom he loueth, and wiſheth well vntounto; it is not likelie, that God tranſlated Henoch for to kill him. Irenaeus.But Irenaeus, in his fourth booke, & thirtie chapter, is of the opinion, that Henoch hath exerciſed a meſſage againſt the angels, who were thought in old time to be fallen, through a naughtie deſire towards women: and he ſaith, that he is euen as yet preſerued aliue, for a teſtimonie of Gods iudgement. And theſe things may ſuffice, as touching the ſecond point, whereby is prooued, by probable reaſon, that they ſéeme not to be dead.

Thy Henoch and Elias were caught vp.19 It remaineth, that we ſéeke to what end they were ſo taken vp. Some ſaie, that it was doone, to the intent we might hauehave before our eies a certeine figure and ſhew of our reſurrection: as if ſo be that the taking vp of theſe, were a liuelie example thereof; to teach vsus, that we are not to meaſure our felicitie by or with the terme of this life. But (in my iudgement) examples ought to be cléere and manifeſt, for that otherwiſe they are but weake proofes. Certeinlie, in this place there is no mention made of reſurrection, either ours or theirs. The ſigne of Ionas the prophet dooth manifeſtlie ſhadowe the reſurrection, Matt. 12, 40.Matt 12:40who was caſt vp aliue out of the bellie of the whale. Rom. 8, 11.Rom 8:11But Paule to the Romans did plainlie ſhew the reſurrection, after another ſort; If ye hauehave (ſaith he) his ſpirit, which raiſed vp Ieſus Chriſt from the dead, the ſame ſhall quicken your mortall bodies. As if he had ſaid; Séeing the ſpirit is one, it will bring foorth the ſame effects. And in the firſt epiſtle to the Corinthians, the 15. chapter he ſaith; verſ. 12, &c.If Chriſt be riſen from the dead, we alſo ſhall riſe againe. Which he therefore ſpeaketh, bicauſe it is not méet that Chriſt, which is the head, ſhould liue; and we that be his members ſhould remaine in death. And in the firſt chapter to the Epheſians he writeth; verſe. 20.According to the greatneſſe of his power, and according to the ſtrength of his mightie power, which he wrought, by raiſing vp of Chriſt from the dead. Againe, in the ſecond chapter, he ioineth vsus vntounto him, ſaieng; Epheſ. 2, 1.Eph 2:1When we were dead in our ſinnes, he quickened vsus with him, and togither with him raiſed vsus vp from the dead, and made vsus to ſit at the right hand in heauenlie places. Theſe be the arguments, wherby the apoſtle of the Lord dooth confirme reſurrection: neither did he ſend vsus to the rapting either of Henoch or Elias.

There be ſome, which ſaie; Theſe things did therefore happen, to leaue vsus an example doubtleſſe, not of our reſurrection, but of our laſt taking vp, 1. Theſ. 4, 171 Thess 4:17whereof there is mention made in the Theſſalonians. Of this opinion was Tertullian, in his booke De reſurrectione carnis, 87. page; They are not yet dead, but they be documents of our perfectnes to come. And Irenaeus in his fift booke writeth, that they be an example of our aſſumption to come. And I hauehave ſhewed, that by the example of their taking vp, the bodies, which are now a burthen vntounto vsus, ſhall be no hinderance to the aſſumption. For that hand of GOD, which faſhioned man of the ſlime of the earth, put him afterward into paradiſe. And he addeth, that a certeine elder, which was after the apoſtles, taught; that not onelie Henoch and Elias were rapted into that place, but alſo Paule the apoſtle: 2. Cor. 12, 2.2 Cor 12:2as we read in the ſecond epiſtle to the Corinthians. Indéed I grant, that in the words of Paule there is mention made of paradiſe: Paradiſe.but that the ſame was in the garden of Eden, wherein Adam firſt was, it is not prooued thereby. For the apoſtle added, that he was taken vp to the third heauen; that is, to the higheſt and moſt perfect.

And indéed Iohannes Damaſcenus affirmeth, that there be thrée heauens; namelie, the aire, wherein the birds doo flie; the ſecond heauen he accounteth to be the region of the celeſtiall ſpheres; and the third to be the higheſt ſeats of the bleſſed ſaints, which by a certeine elegant metaphor is called paradiſe. The ſimilitude whereof is deriued from the garden of pleaſures, wherein Adam was placed: euen as the region of torments by a metaphor before declared, is called Gebenna. For theſe places are more fitlie expreſſed by metaphors, than by proper names. Alſo, that ſame elder aſketh the queſtion p. 382of himſelfe; by what meanes they could continue there ſo long without meat? And in anſwering he retireth himſelf to the ſtrength of Gods power, Ionas. 2, 2.Jonah 2:2whereby Ionas was alſo preſerued thrée daies in the bellie of the whale: and whereby the companions of Daniel remained ſafe in the fornace, Dan. 3. 93.Dan 3:93when it burned vehementlie. We might alſo adde the faſting of Elias, 1. kin. 19, 8.and of Moſes, by the ſpace of 40. daies: but theſe things are from the purpoſe. Exod. 24, 18Exod 24:18Others ſaie, that Henoch was therfore taken vp, that his preaching by that means might become the more fruitfull.

The world in that age was degenerate, and the Cainits preuailed in number & power aboue the children of God. Their idolatrie did Henoch, either by his preaching, or propheſieng reproue. Wherefore, by a verie euident ſeale of taking him vp, God would ſeale his ſound and profitable doctrine. verſe. 16.Now then in the 44. chapter of Eccleſiaſticus, he is ſaid to be tranſlated, for an example of repentance vntounto the generations: bicauſe a forme and example of repentance was giuen vntounto the generations, that is, vntounto men. Neither are theſe ment to be the laſt generations, but rather the generations of thoſe men, which liued at that time. For if he had died after the maner of other men, he ſhuld not hauehave béene thought to be beloued of God, or of him to hauehave béene aſſiſted and ſent to preach. But ſéeing God as it were by his ſtretched out hand from heauen, caught him vp vntounto him, men could not chooſe but hauehave in admiration an act or thing ſo vnvſuall. Others there be, that attribute all this to his owne honeſtie and righteouſneſſe: Gen. 5, 22. Eccl. 24, 16. Heb. 11, 5.Gen 5:22Sir 24:16Heb 11:5for it is ſaid in Geneſis, that he walked before God. And in the booke of Eccleſiaſticus, and alſo in the Epiſtle to the Hebrues, we read, that he pleaſed God, or he approoued him ſelfe vntounto God. And by faith (as the apoſtle ſaith) he pleaſed or approoued himſelfe vntounto him: which vndoubtedlie was no vaine faith, but was adorned with good woorks. Bréeflie, he was taken vp, for bicauſe of edifieng. And what is ſpoken concerning him, muſt alſo be tranſferred vntounto Elias.

Opinions touching the returne of Henoch and Elias.20 Now there reſteth, that we examine the opinions of them, which thinke, that theſe men were taken vp, to the intent that about the latter time they ſhould returne, and ſhould take vponupon them a dangerous fight againſt antichriſt. And albeit that this were the opinion of moſt ancient fathers; yet it is imbraced, without teſtimonie of the holie ſcriptures. And indéed as touching the returne of Henoch, there is no word extant in the diuine oracles. And thoſe things, which are ſpoken in the 44. chapter of Eccleſiaſticus, that he was an example of repentance vntounto the generations, muſt rather be vnderſtood of the men of his owne time, than of them which ſhall liue in the laſt time. But I ſée, that the occaſion of error came, bicauſe it is written in the booke of the Apocalypſe, verſe. 3, &c.the eleuenth chapter; that two men with ſingular praiſe are extolled, Two famous witneſſes of the church in the laſt agewhich in the laſt age of the world ſhall fight againſt antichriſt. And we are taught, that they ſhall be the witneſſes of God againſt the beaſt; and they ſhall preach 1260. daies. Of theſe is deſcribed the maner of their apparell; namelie, that they ſhall be couered with ſackcloth. And they are commended as two oliue trées, and two candleſticks in the ſight of God: and it is ſaid, that there is power giuen them to cloſe heauen, that it ſhall not raine: which perhaps dooth ſomewhat ſéeme to prooue for Elias.

And they ſhall be able (as it is there ſaid) to turne water into bloud. It is alſo added, that they ſhall be ſlaine of the beaſt, but that after thrée daies they ſhall be raiſed vp by the ſpirit of God. VponUpon this occaſion were the ancient fathers led to thinke, that Henoch and Elias ſhall returne againe at the laſt. But theſe are the imaginations of men, neither are they taught by the holie ſcriptures; ſéeing in that place is no mention either of Henoch or of Elias. We muſt grant indéed, Henoch and Elias ſent in theſe our daies.that certeine men were to be ſent vntounto the church in theſe laſt times, being indued with the ſpirit of Henoch and Elias, who ſhould ſharplie fight againſt the Romane antichriſt, and idolatrie of the beaſt, and with diuerſe torments be ſlaine: but the returne of theſe men is not there in verie déed ſet foorth. But they are ſaid to be two, bicauſe they ſhall be manie, and not one onelie; and yet of no large number, if they be compared with the wicked and idolaters. Neither is it anie rare thing in the ſcriptures, that a number certeine is put for an indefinit number. The verie which thing is doone there alſo, ſéeing the certeine and definite number of daies of their preaching is appointed.

21 But there is a place obiected as touching Elias, Of Helias comming.hauing in outward ſhew ſome likeneſſe of truth. For on this wiſe it is written in the booke of Malachie, in the end of the laſt chapter; Mala. 4, 5.Mal 4:5Behold I ſend vntounto you the prophet Elias, before that great and terrible daie of Iehoua ſhall come; and he ſhall conuert the hart of the fathers vntounto their children, and the hart of the children vntounto their fathers, leaſt perhaps I ſhould come and ſmite the earth with a curſſe. Theſe words perſuaded the Hebrues, that Elias ſhould come, before that Meſſias ſhould be giuen. But we interpret this Elias to be Iohn Baptiſt; hauing learned the ſame of Chriſt, who made mention of this thing in the 11. and 17. Matt. 11, 10 Matt. 17, 11Matt 11:10Matt 17:11chapters of Matthew. He verelie in the eleuenth chapter, in praiſing of Iohn, ſaith; This is that Elias. And p. 383in the 17. chapter, after his tranſforming vponupon mount Thabor, when the diſciples had ſaid vntounto him; Whie doo the Scribes and Phariſies ſaie, Elias muſt firſt come? As if they ſhould ſaie; For this cauſe they receiue not thée as Meſſias ſent from God, bicauſe Elias is not yet come. Chriſt anſwered them; Elias indéed ſhall come (according as they iudge by the words of the prophet Malachie: Mal. 4, 6.Mal 4:6) but I ſaie vntounto you, that he is alreadie come; howbeit they knew him not, and hauehave doone vntounto him whatſoeuer they would. Then his diſciples vnderſtood that he ſpake thoſe things of Iohn Baptiſt. Séeing therefore that we hauehave Chriſt to be the interpretour of the propheticall ſentence, we muſt reſt vponupon him.

Neither is that, which is ſpoken by Malachie; to wit, that The fathers harts ſhalbe conuerted vntounto the children, and againe the childrens harts vntounto the fathers, to be referred (as manie doo) vntounto the conuerſion of the Hebrues, in the end of the world: Rom. 11, 25Rom 11:25whereof it ſéemeth that Paule in his epiſtle to the Romans hath written. But we muſt rather ſaie, that theſe things hauehave reſpect vntounto Iohn Baptiſt; ſéeing the angell did ſo interpret them. When he had foreſhewed vntounto Zacharie manie things of Iohn Baptiſt, as we read in the firſt chapter of Luke; Luke. 1, 16.Luke 1:16He ſhall (ſaith he) conuert manie of the Iſraelits vntounto the Lord his God, and ſhall conuert the harts of fathers to the children, and the diſobedient vntounto the wiſdome of the iuſt, that he maie make readie a perfect people vntounto the Lord. Now by theſe things we vnderſtand, after what maner both Chriſt and the angell hauehave referred the words of Malachie vntounto Iohn. Yea and Tertullian, in his treatiſe of the reſurrection of the fleſh, ſaith; This vndoubtedlie is doone in ſuch ſort, as the ſpirit and vertue of the one is communicated vntounto the other: Num. 11, 17Num 11:17for of Moſes ſpirit was giuen vntounto ſeuentie elders, 2. Kings. 2. 9.2 Kgs 2:9and of the ſpirit of Elias, there befell a double portion vntounto Elizaeus. Howbeit, it commeth not to paſſe, that the perſon, ſubſtance, and fleſh of one ſhould be communicated with an other, and be powred through into him.

But yet not to diſſemble anie thing, I will ſhew how Iuſtine Martyr hath interpreted the words of Chriſt. In his dialog with Triphon, he ſaith, verſe. 11.that Chriſt in the 17. chap. of Matthew anſwered the apoſtles, that Elias indéed ſhall come, as the Scribes and Phariſies ſaie, at the laſt time; that is, at my latter comming. But in the meane time, ſo ſoone as I was now come, I am not without mine Elias; for euen Iohn is Elias, whom I hauehave now in the ſpirit and power of Elias: but in my ſecond comming, I will hauehave Elias himſelfe preſent in his owne perſon. Theſe things dooth Iuſtine wreſt out of the words of Chriſt, and he ſéemeth to ground vponupon that word foreign, that is, He ſhall come; as though Chriſt by his ſaieng affirmed, that Elias ſhall yet come, ſéeing he ſaid; He will come, in the ſame maner of ſpéech, which the Scribes and Phariſies vſed.

22 Alſo, A place of Malachie touching the comming of Elias expounded.by the words of Malachie himſelfe it is vnderſtood, that thoſe things, which be ſpoken, belong to the firſt, and not vntounto the latter comming: for it is ſaid; Leaſt perhaps I ſtrike the earth with a curſſe. For at the laſt time, albeit that the Iewes be conuerted, yet ſhall the earth be ſmitten with a curſſe; ſéeing all things ſhalbe burned. But it ſéemeth to be ſomwhat againſt the interpretation of Chriſt, and the angell, in that Iohn being demanded whether he were Elias, he in plaine words denied it, ſaieng; Iohn. 1, 21.John 1:21I am not: as we read in the firſt chapter of the Goſpell of Iohn. But it muſt be conſidered, that he anſwered according to the mind of them which demanded of him: for they inquired as touching the perſon and ſubſtance of Elias, as they which thought that his ſoule ſhould returne into an other bodie. This dotage of theirs, Iohn confuted: yet did he not denie, but that he came in the ſpirit and power of Elias. This alſo ſéemeth to be a let, bicauſe he denied himſelfe to be a prophet, when as yet the Lord ſaid in Malachie; Mala. 4, 5Mal 4:5Behold, I ſend vntounto you my prophet Elias. To this I anſwer two waies. Firſt, that Iohn had not reſpect vntounto euerie prophet; but vntounto that excellent prophet, which was expected of all men, namelie vntounto Meſſias: that prophet he denied himſelfe to be. Alſo we maie ſaie; that he did not denie the verie thing indéed, but onelie tooke from him ſelfe the name of being called ſo; and was content with the title of a forerunner, and of a voice of a crier in the wilderneſſe. And this he did, that the people ſhould not followe him as the prophet of God, but ſhould followe Chriſt the true and onelie Meſſias. He auoided ſchiſme, or drawing the people [into ſundrie opinions:] he indeuored to ſet forward all men vntounto Chriſt, and to reuiue authoritie vntounto him.

23 But that which Malachie ſaid; Ibidem.Before that great and terrible daie of Iehoua ſhall come: it ſéemeth not to agrée with the firſt comming of Chriſt, for then he came altogither mercifull, peaceable, and benigne. It is true indéed, that Chriſt came benigne and mercifull: but bicauſe thoſe words are ſpoken vntounto the obſtinate and hard-harted; therefore are they ſeuerelie and ſharpelie vttered. We might alſo ſaie, that although it were ſaid of Chriſt, that he ſhould not breake a ſhaken réed, nor yet put out a ſmoking log; bicauſe he came to ſaue, and not to deſtroie: Eſaie. 8, 14.Isa 8:14yet doubtles is euen he called a ſtone to ſtumble at, and a rocke to be offended at for their ſakes, which with blind and damnable furie ranne vponupon him. Mal. 4. 5.Mal 4:5That daie alſo was horrible vntounto the p. 384Iewes, bicauſe of the blindneſſe that was caſt vponupon them. VntoUnto which thou maiſt adde, that the land was ſmitten with a curſſe; I meane the land of the Iewes, the which (by reaſon of their incredulitie) was deſtroied & laid waſte by Titus and Veſpaſian. It is ſaid, that Elias, that is, Iohn ſhould turne the harts of the fathers vntounto their children, Luk. 1, 16.Luke 1:16and the harts of the children vntounto their fathers. By which words there ſéemeth to be attributed vntounto a prophet or miniſter, more than is fit. For it is the part of God, and not of a prophet, or of anie man, to change the mind & harts.

But vntounto this we anſwer, that when we happen vponupon the like ſpéeches, In what ſenſe the conuerting of harts is attributed vntounto prophets.we muſt not vnderſtand an outward miniſterie apart frō the ſpirit, ſtrength and power of God: but that ſome one certeine miniſterie muſt be (as I may ſaie) conglutinated & wrought togither of them. Which if it be vnderſtood by the figure Synecdoche, there is nothing to let, but that the ſame which is proper vntounto the one, ſhould be attributed vntounto the other. 1. Cor. 4, 15.1 Cor 4:15So Paule ſaith, that he begat the Corinthians by the Goſpell. And Chriſt ſaid vntounto his apoſtles; Iohn. 20, 13John 20:13Whoſe ſinnes ye forgiue, they ſhall be forgiuen. Howbeit, theſe and ſuch like ſpéeches the eccleſiaſticall prelates hauehave abuſed, and hauehave wreſted them to confirme and inlarge their owne tyrannie; as though it might for this cauſe be lawfull vntounto them, to challenge vntounto themſelues armies, prouinces, kingdoms, and empires; when as neuertheleſſe they hauehave their owne outward miniſterie ſpeciallie ioined vntounto them by the ſpirit. The holie ſcripture vſeth theſe formes of ſpeaking, to ſtir vp and inflame men the more to the ſtudie of the word of God, and to the louelove of the holie miniſterie.

But now, if theſe things ſhould be ſeuerallie conſidered, and ſet apart by themſelues, we be taught far otherwiſe. Eſaie. 43, 25Isa 43:25For God ſaith in Eſaie; I, euen I it is, that doo forgiue ſinnes. And by Iohn it is ſaid of Chriſt; Iohn. 1, 29.John 1:29Behold the lambe of God, behold him that taketh awaie the ſinnes of the world. And concerning the miniſterie, Paule ſaith; 1. Cor. 3, 6.1 Cor 3:6Neither he that planteth, neither he that watereth is anie thing, but it is God that giueth the increaſe. And againe, when the ſame apoſtle had ſaid, that he laboured more than the reſt; Yet not I (ſaith he) but the grace of God that is in me. 1. Co. 15, 10.1 Cor 15:10And when it is ſaid, that The harts of the fathers ſhall be turned vntounto the children, and the childrens harts vntounto the fathers: it muſt be thus vnderſtood; namelie, that it ſhould come to paſſe, by the preaching and miniſterie of Iohn, that the faith and charitie of the firſt fathers, that is, of Abraham, Iſaac, and Iacob, ſhall be deriued vntounto their children. So as the children ſhall be like to thoſe parents, which in times paſt were beloued of God, and were habitations of the holie Ghoſt. Wherefore, betwéene them ſhall be renewed the vnitie, which by reaſon of the ſinne of the poſteritie had béene diſcontinued. Yet neuertheleſſe, Iohn by his miniſterie, did not wholie performe it, but deliuered it (as it were by hands) vntounto Chriſt to be finiſhed.

24 Theſe things hauehave I argued concerning the place of Malachie, according to the interpretation of Chriſt and the angell: from which interpretation the Iewes doo verie much varie. Triphon diſputing with Iuſtin Martyr, is bold to ſaie, that he knoweth not whether Meſſias be borne, or not borne. But this he affirmeth, that he ſhall not hauehave that power, vnleſſe that Elias come, who ſhould annoint him and declare him vntounto the people. And this he not onlie once ſpeaketh, but he alſo repeateth it twiſe: whereby it appéereth, that this opinion of the returne of Elias, ſprang not vp firſt among the fathers of our church, but that it was deriued from the Iewes, whoſe fables and imaginations ſhould not ſo much hauehave hindered the ancient fathers. But the occaſiō of the error (may ſome ſaie) that God himſelfe hath ſéemed to giuegive, who abſolutelie ſaid in Malachie; Behold, Mal. 4, 5.Mal 4:5I ſend vntounto you Elias the prophet: but he ſaid not, I will ſend a certeine man vntounto you in the ſpirit and power of Elias. As who ſhould ſaie that God doth not vſe ſuch kind of ſpéeches in other places. In the 30. chapter of Ieremie, it is written of the Iſraelits; verſe. 8.Strangers ſhall not hauehave dominion ouer them, but they ſhall ſerue the Lord their God, and Dauid their owne king. Eze. 34, 23. & 37, 24.Ezek 34:23Ezek 37:24Alſo in the prophet Ezechiel the 34. chapter, and elſe-where, ſuch promiſe is oftentimes repeated, namelie, that Dauid himſelfe ſhould gouerne the people of God.

And if ſo be that by Dauid are vnderſtood the godlie and holie princes, or rather Meſſias himſelfe, that was the principall paterne of all theſe, and that the returne of Dauid as touching his perſon and ſubſtance [of his bodie] was not looked for: euen in like maner ſhould they, and eſpeciallie the Scribes and Phariſies hauehave vnderſtood thoſe words which were ſpoken by Malachie concerning Elias. But they not onelie vſed not a iuſt indeuor in the interpreting of the ſcriptures, but rather for the hatred againſt Ieſus our Lord did peruerſlie abuſe that teſtimonie. But yet there reſteth a doubt; by what reaſon it is ſaid, 1. Kin. 17. &c Iohn. 10, 41 How Iohn Baptiſt came in the ſpirit and vertue of Elias.1 Kgs 17John 10:41that Iohn came in the ſpirit & power of Elias, ſéeing Elias ſhewed manie ſignes, but Iohn ſhewed no miracle? We muſt ſaie, that the likenes betwéene Iohn and Elias is vnderſtood of ſome, to be as touching the zeale, boldneſſe of rebuking, conflict with kings, and ſuch other like: or that there was a knot of true coniunction in the miniſterie; bicauſe either of them hauing found right religion fallen awaie and conſumed, was therevnto ordeined, that he ſhould reſtore the ſame. Which thing both of p. 385them; namelie, Elias and Iohn performed with a mightie ſpirit. Iohn Chryſoſtome, vponupon the latter epiſtle to the Theſſalonians, intreating of Antichriſt; ſaith; that both of them were alike in office: for Iohn was the forerunner of the firſt comming, and Elias of the latter.

That Helias was preſent with Chriſt vponupon the mount Thabor. Matt. 17, 3.Matt 17:325 Further, we muſt not paſſe it ouer, that Elias came in verie déed; namelie, when Chriſt was tranſformed vponupon the mount Thabor. He was preſent togither with Moſes, euen as it ſhould ſéeme in his owne proper bodie. He ſhall come againe at the laſt time, howbeit to iudgement, with other ſaints which ſhall be raiſed from the dead, but not to fight or to be ſlaine of Antichriſt. Some man perhaps will ſaie, it is a wonder that theſe raptings did happen in the old teſtament, & are not written of in the new. Yes verelie, Diuers raptings of men in the new teſtament. Luke. 24, 51 Acts. 24, 51. Acts. 8, 39.Luke 24:51Acts 24:51Acts 8:39they are had alſo in the new. For Chriſt (of whom the old raptings were ſhadowes) was taken vp into heauen in the ſight of his apoſtles. And Paule ſaid, that he was rapted into the third heauen, whether it were in the bodie, or out of the bodie, &c. And Philip the Deacon (as we read in the Acts) when he had baptiſed the Eunuch of Quéene Candaces; he was caught awaie by the angell out of his ſight: and found himſelfe to be at Azotus. Wherefore there be notable examples extant, as well in the old teſtament, as in the new; whereby we are warned, that we ſhould at the leaſt wiſe aſcend into heauen with our mind, and there be conuerſant before God and Chriſt Ieſus. Phil. 3. 10, 1. Cor. 5, 6.Phil 3:101 Cor 5:6Our conuerſation (as Paule hath taught) ought to be in heauen.

Neither let vsus be forgetfull that wée, ſo long as we liue héere, doo wander and ſtraie from the Lord: happie no doubt are ſuch raptings. Damnable on the other ſide are the raptings of Dathan and Abiram, Num. 16, 31Num 16:31who were caught quicke into hell. And fowle and ſhamefull were thoſe which the Poets extoll; namelie, of Ganimedes, Proſerpina, and of others; whoſe examples muſt euen as much be auoided of all men, as the former examples muſt be expreſſed with as much imitation as we can. And thus hauehave we ſpoken ſufficientlie of the queſtion propoſed, whereof I ment to hauehave ſaid but a little. But in trauelling therein, I met with a number of by-turnings and points, which I might not paſſe ouer, that I was conſtrained to ſpeake or write more at large, than I was determined. And as touching thoſe things which I hauehave defined, my mind was not to teach them as things firme and certeine, or as perfectlie tried out by the holie ſcriptures; but as likelihoods of truth, the which we may geſſe of without breach of faith. And if anie man can alledge better proofes, I am readie to heare him. Neither hauehave I minded to contend earneſtlie about thoſe things which I hauehave affirmed: and this doo I alſo perſuade and counſell others to doo.