OF THE ARTICLE OF OUR CREED: Christ descended to Hades, or ad Inferos.  
Posit. 1. Christ's soul went to Hades, or ad Inferos.  
2. It concerns a Christian to know the right meaning of this Article.  
Quest. 1. What is meant in the Creed by this Article?  
2. Did Christ's Soul go to Heaven or Gehenna?  
With Answers to both of them severally.  
LONDON, Printed in the year 1642.   

To the Christian Reader.  
GOD hath in these later days opened a plentiful fountain of sacred truth to inform our judgements and direct our practice: yet such is humane frailty, that ignorance and curiosity have broached many Controversies, and prejudice and partiality maintained most of them with much vehemency of contention, and disaffection of hearts. Whereby the propagation of the Gospel, and the advancement of God's glory is much retarded. These things it becomes us not only tolament, but to endeavour by all possible means to remedy. Now what better and speedier course can be taken for cure herein, then for the Sons of the God of Peace, Subjects of the Prince of Peace, men renewed by the Spirit of Peace, to take to themselves a calm and peaceable temper, to treat of sacred matters without malice and bitterness; in points of much controversy and difficulty to use a punctual plain and brief discourse;. That Truth be neither lost, nor undiscerned nimium altercando by vastness of debate, nor clouded by extravagant, far fetched, and nice expressions. I have in this present Treatise endeavonred to bring arguments and grounds most perspicuous, brief, and pertinent; that the point here handled might not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a rock of offence amongst us. Some passages herein require not an ordinary skill in tongues. So that men not versed that way are to be entreated not to precipitate their judgements; but many passages are so cleared by Scripture and good deductions thence, that my appeal may be to any indifferent judge. Such as this discourse is, I present it unto your gentle perushall and serious consideration, and humbly desire Gods gracious blessing on both our pains, and the Divine assistance of his Holy Spirit leading us into all Truth.   

Two Positions about the ARTICLE Descendit ad Inferos, to Sheol, or to HADES.  

POSITION I. Christ did Descendere ad Inferos, to Sheol, or Hades.  
THe Old and New Testament, the two excellent witnesses of sacred Truth, affirm with one accord, That Christ's soul was in Sheol, or Hades, and (as in latin these terms be generally by all translate) apud inferos. For Psalm 16.10. 'tis said, Thou wilt not leave my soul in Sheol, or Hades, nor suffer thy holy one to see corruption. And Act. 2. These very words are expressly cited from the Psalm; And there S●nt Peter expounds the latter part of the words thus: Nor suffer thine holy one to see corruption, that is, Christ's Body or Flesh to to turn to dust in the grave. The meaning therefore is, that Christ's So ●e going to Sheol or Hades, or ad Inferos should not there be left to abide or continue longer than the third day. For Christ promised to rise again, and set the time of his Resurrection to be not before the third day. This it pleased him to do, that he might fulfil what was typed in jonas: As also that we might assuredly know, that he was truly dead, From Christ's interring until the third day, Christ's flesh or body did rest in hope: which could not in any wife be frustrate. And therefore on the third day Christ was quickened by the Spirit, 1 Peter 3.8. So that his Sou●e, which h●d been in Sheol, or Hades, or apnd Inferos, and his body which was in the grave united; and that himself role dead. For these passages concerning Christ, David as a Prophet saw before, and spoke concerning Christ's rising from death. Which death to Christ, as to all men, was the parting of the soul and body to be sent each to their due place. Thus it is manifest by facred Scripture that Christ's soul did descendere ad Inferos, or go to Sheol or Hades. For what was not left there, must goeth●ther, be there, and come thence. Seeing Scripture is so express in this point, I shall not need to use any further proof thereof.   

POSIT. 2. It doth much co●cerne us Christians to understand aright, what is meant by Christ's Soul going ad Inferos, to Sheol, or Hades.  
IT behoves us truly to understand, what is meant by the descent of Christ: because,  
1. It is a ru●h affirmed by the Holy Ghost in both Testaments, and an expression of a chief action of CHRIST about his death and Resurrection.  
2. Because Saint Peter doth cite from the Old Testament, words witnessing the same, and expounds them as useful to be known for the confirmation of a Christians faith in the point of Chri●●efurrection, which is a matter of great consequence for our salvation.  
3. Because this clause, 1. Is taken into the common Creed of the Churches in this part of the world. 2. Expounded as part of the Creed by many of the ancient Fathers, and mentioned in divers parts of their works, and generally acknowledged and received by late Writers upon the Creed.  
4. Because the different expositions thereof have in these latter times occasioned much controversy and jars among Christians, and bean a great stumbling block to jews: who are of themselves too averse from Christianity, and made by misprision and quarrels about this Article much more to disaffect our Doctrine.  
● What inconvenience and mischief these have brought to the Church of Christ in these our days is most apparent. In regard of these and other reasons, which might be produced, it very much concerns us Christians to understand aright, and to profess, what according to sacred truth is meant by Christ, Soul going ad Jnferos. That I may clearly set down what I conceive both from Scripture, and the learned and worthy pains of the most judicious Divines and exquisite searchers into the fa●red Text, is meant thereby, I propound the two following questions and answer thereunto.   

QUEST. 1. What is the full meaning and true sense of the word in our CREED. He des ended ad Inferos, to Sheol, or Hadst  
FOr the making a distinct & punctual answer to this question, I will first produce the various significa ●o●s of the words, Sheol, Hades, Inferi. For unless ambiguous words be well and rightly distinguished, neither can I fully and perspicuously express my meaning, nor others without misprision conceive, what they endeavour to understand. If words give not a certain sound, we shall but beat the air, and leave the matter doubtful, and give occasion to further dispute.  
First, Then Sheol, Hades, Inferi signify Death, when they are spoken of a person in danger of his life, As Psalm 18.6. The sorrows of Sheol compassed me, that is, the sorrows of Death or sorrows bringing to the Grave: and Ps●me 116.3. The pains of Sheol found me: that is, grief and pain hastening death. They do also signify ‛ Death, when Soul is put for life. As Psalm 30.3. Lord thou last brought up my soul from Sheol: that is, my life from Death. And Psalm 49.25. God will redeem my soul from the hand of Sheol: that is my life from death. That life is signified by soul is evident by our Translation very often. As Matth●w 2.20. Herod was dead, who taught the young Child's life: where the Original hath Soul. And that Sheol is put for death appeareth, Psalm 88 3. My soul is full of troubles, and my life draweth nigh unto Sheol, that is, Death.  
Secondly, When Sheol, Hades, Inferi are spoken of the body, they signify Grave, as Gen. 42.38. Ye will bring my grey head with sorrow to Sheol: that is, my body to the grave. So I Kings 2.9. David bids Solomon bring Shemei his hoary head with blood to Sheol, to the Grave.  
Thirdly, When they are spoken of the Soul separate from the body, they signify the common state of all souls departed this life: So that their own proper force extends no further, but to express the world unseen, without any distinction of the blessed place, for the faithful, or place of torment for unbelievers. In this sense these words are found, Psalm 89.48. What man liveth that shall not see death? This speech expresses, what becomes of every man's body. It follows, Shall he deliver his soul from the hand of Sheol, or the world unseen? Here 'tis expressled, that the soul of every man dying goes to an other world: which is called Sheol, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it requires all men to come thither; and called Hades, because it is a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unseen unto us a live. Seeing every man hath an immortal soul, the necessity of human condition requireth that when the soul ceaseth to give life to the body, it go to the other world. And this is the common condition of all souls, both of the godly and ungodly; all of them are said indifferently to go to Sheol, or Hades, to the world unseen.  
Now the nature of these words admits the like acception and sense, which other general words have, when they comprehend places of better and worse condition. As namely, when it is said, The Ambassadors were brought from Dover to London, and the Pirates were brought from DOVER to LONDON, London is the place common to both: the condition of the persons distinguishes of their lodging of the honourable entertainment of the former, of the imprisonment of the later. So though Sheol, Hades, Inferi denote the common lodge of all souls separate from their bodies, yet the quality of the persons may and doth intimate and distinguish the estate of their joy or torment. When therefore it is said of a good and faichfull soul, it is gone to Sheol, or Hades, the meaning is according to the bare force of the word, that it is gone to the world unseen, but by consequence it is employed, that it is gone to Heaven: because Heaven is that part of the world unseen, which of God's mercy in Christ is prepared for believers. And when it is said of an unbelievers soul, that it is gone to Hades, or Sheol, the bare force of the words infers no more, but that it is gone to the world unseen: but by consequent it is employed, that it is gone to Geheuna. That both the ancient Fathers and best approved foreign writers use these words, as here I have explained them, the most learned Archbishop Usher hath out of the plentiful treasures of his observations excellently and clearly demonstrated in his answer to the jesuite.  
Fourthly, When the person is put for the soul separated by death, so that the person is said to go to Sheol, Hades, Inferos: those terms in their own force signify no more, but the general place of all souls good and bad, without distinction of their several and different Lot.  
1. That the person is sometimes put for the soul, I prove by these Scriptures, 2 Cor. 5.1. When our earthly house of this Tabernacle shall be destroyed, we have a building of God, an house not made with hands eternal in the heavens. Here by [We] is to be understood [Our Souls] So Saint Augustine using the like kind of expression saith. The blessed poor are received into Abraham's bosom, (as was Lazaru) after this life. That is their souls are received into the same. Quaest in Evang. lib. 2. And of the person of the wicked it is said, 2 Peter 2.4. and 9 The Lord reserves the unjust, that is, the souls of the unjust, unto the day of judgement, (as he doth the Angels, which fell) in chains of darkness. And Apoc. 14.11. It is said. The wicked are tormented evermore before the Lamb: Namely their souls first, and after the Resurrection, their souls and bodies both together endure that torment. Thus it is evident, that the person is sometimes put for the soul separate from the body.  
Secondly, That the word Hades, and so Sheol, and Inferi, of like nature with Hades signify in this kind of use, the place of souls both good and bad, just and unjust, I thus show, Revel. 20.13. In speech of preparation for the great and general judgement of the world, it is said, that death and Hades gave up the dead, which were in them. Here the persons the dead are said to be given up out of death and Hades, namely the dead that is, the bodies of the dead are restored from death: and cl● dead, that is the soul of the dead do come from Hades, the world unseen. Theophylact on 1 Cor. 15. Thus understood death and Hades, where he saith. Jufernus or the world unseen, hath possession of the souls separated, death of the bodies.  
The speech of our Lord's body and soul in the Creed may hence in great part be cleared, and made manifest. For when we say Christ was buried, that is affirmed of the person which is properly spoken of one part of him, namely his body. And when it is said, Christ went to Hade●, that is affirmed of the person, which is properly spoke● of the Soul.  
And thus commonly the condition of body and soul parted is expressed, and to be understood, when the speech mentions the state of both. So that Hades and Inferi express the general place, which receives all souls separated. And in this regard Hilary on Psalm 138. saith; That Christ's so●e was in Hades or apud Inferos, quia consummationem veri hominis non recusavit, to show that he was ●uly man: and the●e he adds this reason: It is the Law of humane necessity, that when the body of any man is dead, the soul should go to Hades, or ad Inferos, to the world unseen. And hence it is that Hades is frequently mentioned, as the common lodge of all men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
All mortal men go to Hades. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epig. Graec. B. 3.6. Hades is the common Haven receiving all men, that is, all men's souls. Hence it is, that there it is said of many persons burnt in one house: That their ashes could not be distinguish to be put in several urns by men: yet Hades could easily distinguish them in their ashes: The meaning is, that notwithstanding their ashes were confounded, yet their souls went to and were distinct in Hades, or the other world. Thus than the persons are sometimes put for the souls: and Hades, Sheol, Inferi, express the general place receiving all souls separate from their bodies.  

My Answer then to the Question is.  
SEeing 1. Some things are spoken properly of the person of Jesus Christ in the Creed, viz. That he suffered under Pontius Pilate and was crucified. 2. Some things spoken of his person, but to be understood of his body, viz. That he was dead and buried. 3. This spoken of his person, which is to be understood of his soul, viz. That he went to Hades, or ad Inferos. 4. Seeing Hades, Sheol, Inferi in their own proper force are put for the place receiving all souls in general; and 5. seeing general words by particular circumstances of the persons, whom they concern, may serve to express something in special more than their own force will extend to in propriety: I Answer: That the Article He descended ad Inferos in the proper force and meaning thereof expresses,  
1. That Christ had an humane immortal soul.  
2. That this soul, when the body was left dead, went to the world unseen, as the souls of all men do. And thus much I hold to be sufficient for Answer to the Question propounded.  
3. I add, that some circumstances concerning Christ's person may extend the force of the words in this Article to express in particular the distinct and special place, whither Christ's soul went.  
Now that all circumstances concerning Christ's person, which conduce to the clearing of the point of Christ's soul going at his death either to Heaven or Hell in speciale, may be well weighed and considered, I propound a second Question.    

QVEST. 2.  
What is the particular place to which Christ's soul went at his death on the Cross, and from whence it came to his body at his Resurrection?  

The 1. Ground for Answer to the Question.  
THat this Question may be fully and clearly resolved I will consider some text of Scripture, upon which a resolution of the doubts incident thereunto may be grounded. And here first let us take notice of that speech of Christ to the believing malefactor on the Cross. Luk. 23.43. This day shalt thou be with me in Paradise. Here what manner of place Paradise is, Paul plainly expressed, 2. Cor. 12, 2.4. where he calls it the third Heaven. So that from these two texts it appears, that both Christ's, and the repentant thief's souls were that day in the third Heaven. If it be here objected, That the meaning may be. Thou shalt this day be with my Godhead in Paradise.  
I Answer, that the very context requires, that the words be understood of Christ's humane soul. For the believing malefactor considering himself in the same condemnation with Christ, and his body to undergo the same death, which Christ should suffer; confessed further, that he himself was justly punished for his offences: but that Christ was a man, who had done nothing amiss: and thereupon besee●heth Christ to remember him, when he came into his kingdom. By this it appears that the malefactor spoke of Christ, as man, and going to his kingdom in the other world; though in this world he was ignominiously entreated & cruclly put to death. And Christ in his Answer saith to this effect. I whom thou acknowledgest to be the Lord, & to die an innocent man, go● hence to my kingdom: and as thy body is here condemned to the same disgraceful death with mine, & shall be crucified: so shall we both this day be in bliske together, in Paradise or Heaven together. I go to my father and of my mercy will receive thee into my kingdom. Th● what is spoken of both their persons is to be understood of their souls. We shall be in Paradise together, is in ffect, our souls shall be in Paradise together. So in spee● of ●ke kind, when Christ saith: Can you not watch with me an hour? the sense is, Can ye not watch 〈◊〉 I do? And so, ye who continued with me in my tentation, is ye who endured tentation●, as I endured them: or who were as●cted with me in my tentations.  
And not only the speech of Christ's coming into his kingdom, but these texts also conclude, that Christ's words of his being in Paradise were spoken of his humane soul. I go to him, who sent me. Ye shall seek me and shall no find me. joh. 7 34. I go to prepare a place for you: I will come again and receive you to myself. John. 14.3. And, I go away; and will come to you again If, you loved me, ye would rejoice, because I go to my father. joh. 15.28. These speeches (of going & coming) so often used can not be understood of Christ's Deity, which is present every where: But necessarily must be understood of Christ's humane soul, which went to his father and came to his body again, and raised it to li●e: S● that after his resurrection he came to them again. Thus it appears, that Christ's speech with me in Paradise implies with my humane soul in Heaven.   

A second Ground from Scripture.  
SEcondly let us observe, that Christ having 12. Disciples, who were witnesses of ●ll things, which he did, or spoke or suffered until his death; after his death upon Ju● as his fall and perishing, Saint Peter Act. 1.22. saith, that another necessarily must be chosen and put in Judas his place, for to be a witness which the other 13. Apostles concerning Christ's resurrection. From this speech of Saint Peter I this argue. If the choice of a new Apostle was necessary that he might be a witness with the other 11. then is was likewise necessary, that there should be some witnesses of the condition and place in which Christ's humane soul was after it was separated from his body and until he risen again. Of this no living man could testify. Therefore it pleased God, that at Christ's resurrection many of the dead bodies of the Saints should rise again. Mat. 27.52. Whose souls coming to their bodies again by virtue of conformity to Christ's soul coming to his body & raising it up to life, were witnesses to Christ concerning the place & state, in which his soul was from the time of his death, until their rising again with him. For other witnesses we find none.  
Their raising from death was an extra ordinary work of God's power: now God never worketh in a cou●se extraordinary, but upon an extraordinary occasion & I know no other extraordinary occasion, which can be alleged for their raising from death with Christ: but their witnessing, whether his humane soul went at his death, and whence it came at his resurrection to his body again. Their very company doth most fitly give testimony thereunto. For they were Holy persons, therefore their souls came from the place, in which before Christ's death the souls of the Saints departed rested from their labours. That place is Abraham's bosom to Lazarus, Luc. 16.22. A better and heavenly country, which the patriarchs, who died in the true faith, sought; even a City prepared by God. Heb. 11.6. That place is called Paradise to the believing thief: and Paradise by Saint Paul 2. Cor. 12.2.4. is the third heaven. It is also the house of God, in which are many mansions, and whither Christ went to prepare or make assured a place for the Disciples, and to come again to them, john. 14.2. and thence he came at his resurrection with the attendance of those Saints rising with him.  
Obj. If it be here objected, That we read not any words recorded, which these Saints spoke concerning Christ, or any testimony given concerning the place, whence he came, or otherwise.  
Ans. I Answer, 'tis most true; yet seeing they appeared to many in the Holy City, as Christ also did, we may conceive that they conversed with and spoke to the Saints then living: as Christ himself did after his rising again. In this as in many other things the servants might be as their master, and conformable to him. So that we may further conceive, that whatsoever they spoke was doubtless holy and heavenly: yet it pleased not the spirit of God to have it recorded: because we have a sufficiency of sacred doctrine in Moses, the Prophets, the Evangelists, and Apostles writings, and aught to hear them. For so the course here shall be consonant to that in the speech made to the richman, Luc. 16.29. concerning his brethren's instruction. They have Moses and the Prophets etc. If they will not believe them, neither will they believe though one rise from the dead. Further suppose they spoke nothing, but in general, as Paul did who was rapt up into the third keaven: VIZ. That they came from Paradise or the third Heaven, and that the words there heard, the glory there appearing, the bliss there enjoyed was exceeding great and unutterable. This was not necessary to be recorded. Because 1. other Scriptures mention and declare for our comfort Gods abundant mercy & goodness towards us, in giving us in this life grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which can not be unfolded, and joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable; and reserveth for us in heaven a treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall nevenfaile: which Saint Paul expounding calleth Such an eternal weight and exceeding riches of Glory, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be reached to by an Hyperbole, & by other the like speeche●. From all which we may by the ordinary ministry of men be taught out of the word written, to conceive so much of Heaven's bliss & the like, as God thinks fit here to acquaint 〈◊〉 with all, and what we are here capable of: If the world make us not backward to listen thereunto and dull rightly to conceive thereof, as the Rich man's speech to Abraham intimats that his brethren were.  
Again the very appearance of the Saints, who risen again was a sufficient witness, that Christ came to that Paradise or Heaven, where their souls had been, and brought them thence, that they might rise from death together with him. This very work of Christ did witness of him: as else where in an other case he said, John. 10.25. & 29. Nor is it unusual to draw conclusions from Christ's works, as well as from his words. Omnis ejus actio est nostrainstructio. And in this present occasion we may do well to believe, both for his work, and for his companies sake.  
Obj. If it be further objected, what need is there of witness in this kind? was not the witness of the 12. Disciples sufficient for all things, which we need to know?  
Ans. I Answer. 1. Of all other passages from Christ's Baptism God provided them to be witnesses: and seeing it was his will, that these Saints should rise again, and in likely hood be witnesses, as I have showed, in that point, to which no living man could give testimony, great reason it is, that we should rest content, and accept of their witness, & not dispute against it. 2. It appears that witness in this point was necessary. For seeing it is necessary to understand a right what is meant by Christ's soul going to Hades or ad Inferos (as is showed in the second Prosition,) and seeing the sacred Scripture assures us that Christ's soul was in Hades or apud Inferos: and much dispute there is and hath been in the world about the condition of the place, whether it be Heaven or Hell: Surely if the Testimony of these Saints was not necessary, yet it cannot be denied to be very expedient and useful. 3. Where as in the Epistle to the Trallians among Ignat. Epist. it is asserted that Christ did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, really and indeed, and not in appearance: and things in Heaven, on earth, and under the earth are brought in as witnesses thereof: the things in Heaven are said to be the incorporeal natures (which must be the Angels, and the souls of these Saints now spoken of:) things on earth were the Jews and Romans, and all present at Christ's death: things under the earth are the bodies of the dead Saints, who risen with him at his resurrection. Thus was their testimony necessary for the truth of Christ's death and rising again. So that the souls and bodies of these dead Saints coming to life again did show and testify. 1. that as their death was un leniable and never questioned. So was his death true, & ought not to be questioned. 2. As their resurrection from death was most certain, so was his. And I will further 3. add (which I conceive I well may) as their soul's continuance in Paradise or Heaven from he time of their death until their resurrection was undeniable, so was Christ's. They were alike in the former, therefore in this point also.   

The third Ground.  
IN the third place from the consideration of Christ, as the Head of the Church, and all true believers his members, let us see what is that Conformity between him and them, which in many passages of Scripture is mentioned. Concerning the point in hand, these conformities following are most considerable.  


In the very same manner as it was with Christ.  
The Saints suffered many calamities in their life time.  
They denied themselves, and took up their crosses.  
They died, their bodies were buried.  
Their souls were commended into the hands of God.  
They enjoyed the Heavenly country, which they sought, & the City prepared by God.    


As Christ their Lord did.  
The souls of some of them came from that Heavenly country, and were united to their bodies again.  
They appeared in soul and body alive in Jerusalem.    
Seeing the Conformity holds in other points we may well conceive and affirm, that it holds also in this, that Christ's soul went to, and continued in Ab●ahams bosom, or the Heavenly country until his resurrection. Besides in Act. 2. where is mention made of one prophesied of, whose soul was not left in Hides or the world unseen, nor his body left to suffer corruption: it is proved that these words in the Psalm belong to Christ and not to ‛ David by this only non-conformity: viz. That Christ's body saw not corruption, as david's did. There is not any dissimilitude mentioned concerning the state of their souls. Whereas if the soul of David had gone to Heaven and Christ to Gehennah, there had been a nonconformity of a vast distance to distinguish them, and an argument of good force to show, that the words in the Psalm nothing at all concerned David.  
Moreover unto Christ all true believers, since his death and Resurrection, must be conformable. They endure many afflictions her in this life, they take up their crosses patiently, they deny themselves, they die, their bodies are buried, their souls go to Paradise: thence at the general resurrection their soul's return, and shall be reunited to their bodies: and being thus raised from death, they both in body and soul shall ascend to Heaven. Thus it was which Christ, and his members, in all these respects they are and must be conformable unto him their head.   

The 4. Ground.  
FOurthly let us throughly weigh the admirable and manifest correspondence of these things following:  
1. Christ's soul went through the vail of his flesh, Heb. 10.20. for his flesh was as a vail, and kept the eyes of men from seeing his glory, because he was clad which the similitude of sinful flesh.  
As the high Priest went through the vail of the Tabernacle, which separated the Holy place from the Holiest, and kept the eyes of men from looking thereunto.  
2. Christ our high Priest having offered in this world his own blood, entered into the Holy place, and thereby obtained eternal redemption for his people. Heb. 9.12. & 24.  
As the high Priest having offered the blood of Sacrifices in the worldly Sanctuary entered alone into the Holiest place once a year for pardon of his sins and the peoples.  
3. Christ's soul going from his body hath made a new and living way for all believers souls to enter into the● Holiest place, that is, Heaven, and not by that old way of beasts slain. Heb. 10.20.  
The renting of the vail shown that the old way unto the Holiest place was taken away: & the way opened for entering into a greater and more perfect Tabernacle not made with hands. Herald 9.11 & 24.  
4. Christ's soul came to his body, which slept in the grave: so that he risen again to life, and became the first fruits of them, who slept and afterward in soul and body ascended into Heaven.  
So the souls of them, whose bodies yet sleep in the dust, shall at Christ's coming again be joined to their bodies: so that then they shall rise from death, and ascend as Christ the first fruits did.  
Now if the Holy place and worldly Sanctuary, and the Priests sacriscing and the performances therein typed, what Christ did for 〈◊〉 in this world: and if the Holy of Holies into which the Priest entered once a year was a type of Heaven, as indeed it is Heb. 9.24. than the fullfilling of this type must be, that Christ's soul (when his blood was shed, and his soul or life made an offering for sin, Es. 53.10.) entered into the Heavens as is expressly said in Heb. 9.24 and as the correspondence of the particular matters above mentioned do imply.   

The 5. Ground.  
IN the fifth place I think it well worthy of our consideration, that seeing Christ was crucified on the day of preparation to the Sabbath, and that his body was put into the grave in the Evening afterward: and seeing that he risen not again until the first day of the week in the morning; it is manifest that his body rested in the grave, and perfectly kept the whole Jewish Sabbath; So that neither the wicked Jews and Romans his enemies, nor the pious women, who out of their love minded with sweet odours to embalm him, did interrupt the rest of his body all that time.  
This being the condition of Christ's body, and the Sabbath thus observed and kept by it: what shall we think became of his soul, where kept it the Sabbath, that it might observe a correspondence therein with the body? Shall we not grant that it went to Paradise, to Heaven the lodge of the Saints? where we expect to enjoy an everlasting Sabbath, Shall we not think, that as the body of Christ in the grave, and as the souls of God's servants departed, in Heaven rest from their labours, Revel. 14. So Christ's soul in this place of bliss rested from its labours. He was freed from conceiving grief at the hard hearted nesse of wicked men on earth: and now after his death should his soul come to a place, where wretched and ungracious souls were tormented irremediably for dying impenitent? Where Christ found people on earth obstinately unfaithful and ungodly, he abode not among them, but departed out of their coasts: and shall we conceive that his soul after his death did go to, and abide in the darksome lodgings of souls given up to disobedience and rebellion, where he could do them no good. The Scripture hath not revealed any such thing, not a word of any promise tending that way.  
Obj. Christ in his life time shunned no place, no people. He went to the Publicans house, dined with him: he went to Samaria a wicked people, and often conversed with sinners.  
Ans. He did so indeed: and well might he so do: because he was an extraordinary Physician, who could not be infected with the contagiousness of any sinner. 2. Because he brought to them such precious balms, so soveraigue medicines, that there with he often cured some of them. And be it so, that the sins of them in Gehenna, damnable to themselves could in no wise touch or affect him: Sure it is, that his most excellent medicines were not prepared for any in their condition. For we read not that any actually in Gehenna were redeemed thence by Christ.  
Obj. B●t might not Christ notwithstanding go th●ther to triumph over the damned spirits in Gehenna?  
Ans. Had it been Christ's pleasure to have triumphed over them: Surely as the Lord from Heaven could laugh them to Scorn. Ps. 2. so might he show himself from Heaven after a triumphing manner over them. And I conceive that his laughing at the destruction of them who obstinately despised his counsel, and would not be bettered by correction. Prov. 1.25.26. is a kind of triumphing over them, if we may use the word [triumph] speaking of God after the manner of men, as it pleaseth the Holy Ghost to use the phrase of [laughing to Scorn from Heaven.] Seeing the Richman in Gehennas torment may be conceived by us to see Abraham and Lazarus in bliss: for the text relates it, Luc. 16. much more may we conceive, how the damned spirits in their miserable condition may to their horror see the glorious state of Christ triumphing in Heaven. So that 'tis no more necessary for Christ to go to Gehenna to triumph over the damned souls there: then for a King who hath vanquished rebels and imprisoned them to come and abide some days triumphantly in the prison: which commonly is a place too loathsome for him to come near.  
Obj. But some will farther say. Where ever Christ's soul was, though in Gehenna, it might and would observe an Holy Sabbath: no external matter could molest or disquiet it: no hellish representation of torture or hideous noise of the damned, no anguish of theirs could break off or interrupt its Sabbath and rest.  
Ans. Be it so. Yet we must know that the jews for the observation of their Sabbath did not only every man in himself enjoy a sacred retirement from outward and worldly affairs, and contemplated in his private thoughts on Heavenly matters: but did join also with many others, a public congregation in their Synagogues called houses of God: where with one accord they praised God. Now whether something answerable to this, was to be done by Christ's soul in Gehenna, or amidst the Choir of Saints and Angels in Heaven, let any man judge.   

The judgement of some worthy and learned writers about these points.  
PReg●an● evidences of Scriptures, and next to them sound deductions the ce are of greatest validity to settle divine Truth: the judgement's o● pious, learned and long experienced divines, though they be of much infertour authority to the forme●, yet have their use, and are nor to be neglected: especially where their 〈◊〉 and abilities served to clear texts obscure, or liable to●on rov●rsie. Give me leave the fore for the fuller opening o● this present poin● to produce the judgements of some later divines, who since the reviving of sacred knowledge have attained much skill in the 〈◊〉, and become diligent and se●ious Searchers into the ●xt indicted by the holy Ghost, and by their 〈…〉 afforded much light to the discussion of the business now 〈◊〉 hand.  
1. Henry Bullinger in his Decades, where he wries on this Article, saith to this estect. By Infers in the Creed we understand not the place of ●erment destinated to the wicked, but the godly departed out of this life: as by Superi we understand them, who are ye● alive. And therefore the soul of Christ descended a● Inferos, that is, was carried into Abraha●s besom, in which were gathered together all believers deceased. Therefore when Christ said to the malefactor, the believing thief crucified with him: This day shalt thou be with ●ee in Paradise, he promised him society with himself, and the blessed spirits in life eternal. And where as Christ is said to descend, that is only from the custom of that tongue or speech. We further confess in this Article, that souls are immortal, & presently pass to life, when the body dies. This I have read cited for the judgement of the Zurich divines. If they concur herein: than it is of so much the more weight, as a whole Churches consent out weigheth the determination of one particular Treacher. That Juferi are taken for the dead, Superi for the living the speech of Maxim. Taurinus De sepult. Domini, Hons. 3. shows, Quid quar● apud Inferes, quem re●iisse jam constat ad Superes? why seekest thou him among the dead (this with reference to the body, which the soul left and went unto the world unseen) who is well known to be now among the living. And Macrobius (a judge for Latin words not incompetent) speaks to the same purpose. Nos defunctis Superi habemur: we here living are called Superi in regard of them, who are gone to another world. In So●n. Scip. 1.3. And they by the opposition of the words are called Jnferi. This is the custom of speech which H. Bullinger mentions.  
2. Bishop Bilson a very learned man and much versed in this point was overcome by the force of truth, and in some sort yielded the cause against himself. For though he held that Christ's soul did descend ad locum damnatorum, yet he expressy saith, We have no warrant in the word of God so to fasten Christ's soul to Hell (that is to Gehenna) that it might not be in Paradise, before it descended to Hell: and he first show himself to the Saints to their unspeakable comfort, before he went to subject the powers of darkness under his yoke. Serm. pag. 219. Upon this his grant, I infer. Seeing he yields that according to the Scripture, Christ's soul went at his death to Heaven. 1. the Scripture never mentions, nay hath not one title to prove, that his soul went from Heaven to Gehenna. 2. If it were first in Paradise, and came with the souls of the Saints thence at his resurrection (as there is little reason to hold the contrary) why should we not think, that it continued in Paradise from its access thither, until its coming thence with the souls of the Saints, who risen with Christ. 3. If Christ's soul went first to Paradise; and there shown itself to the Saints great comfort: it might in Heaven also show itself to the spirits in torment to their utter confusion. So Abraham (as I said before) appeared in the place of happiness to Lazarus his comfort: and yet was seen by the Rich man to his utter despair of remedy. And indeed Christ's appearance in Heaven in the sight of the damned spirits in Hell might, though himself uttered no words at all, intimate to them, somewhat like to that in the parable expressed, as spoken by Abraham. Remember that ye in your life time received pleasures, and on the contrary the Godly, as did Lazarus, evil things: but now they are comforted and ye are tormented.  
3. Master H. Broughton a man very skilful of the sacred Original, and an earnest and studious searcher into passages of Scripture and other writers making for the clearing of this point, saith. Hades is the general word expressing the place of all kind of souls, and by different circumstances is sometimes Heaven, sometimes Hel. Reply pag. 37. Andagain, Sheol comes 64 times in the Holy tongue; Hell as often in our old Translation, and never directly for Gehenna, but as by the Argument may be concluded: and so it may be Heaven in speech of the Godly. Neither should Hell in the Creed [expressing Haden and Inferos] mean any thing else but the world to come, the world of souls. Likewise, Hell cometh 9 times for Hades in the New Testament, but never in all these places, doth it signify Gehenna. Thus 73. times in a gener all meaning of separation from the world, and such lot, as the matter (where you find it) followeth, it cometh in both Testaments. Explic. of the Article, pag. 3. That he might show his judgement to be sound and orthodox in this point, he, in the book last quoted, hath diligently expounded most of the Scriptures, where these terms are found: and brought many speeches of foreign writers, that the true acceptation of the word Hades might the better be understood.  
4. Master J. Casaubon on Greg. Nyssen. Epist. ad Eustat. etc. Not. 116. saith, They who think Hades is properly the seat of the damned, be no less deceived, than they who when they read Inferos in Latin writers, do interpret it of the same place, namely Gehenna. Here is plainly intimated by this worthy Mysts of sac●ed and humane learning that he judged Haden and Inferos to denote proper●y the common state of all dead, and improperly only and by consequence the place of the damned. In which regard a so they may sig●e the lodge of the blessed. And hence I conceive it is, that Luk. 16 22. the Rich man is said to be in Hade or apud Inferos in Hell in torment. If Had●s properly and of its own force had signified G●h●nna, Hell, be words in torment might have been omitted.  
5. Archbishop Usher in his above cited Treatise full fraught with diligent reading and judicious observations out of all kind of good literature, so that it contains, what soever in the Treasury of learned Antiquity may conduce to the right understanding of the terms here questioned, concludes. 1. That Christ's dead body, though free from corruption, yet did descend into (the grave) the place of corruption. 2. That Christ's soul being separated from his body departed hence to the other world or world unseen, as all other men's souls in that case use to do. So that hereby is asserted, that Hades signifies the other would or world unseen, whither other men's souls go, without any distinction in the word itself of their joy or misery. 3. That Christ went to the dead and remained for a time in the state of death, as other dead men aoe.  
These assertions in the fornamed book pag. 37.goe as far as is necessary for the point in controversy between my Lord and the lesuit. Elsewhere (pag. 353) it is further averred: That it had been sufficiently declared out of good Authors, that Hades signifies the place of souls departed in gener all: and so is of extent large enough to comprehend under it, as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that part of Hades (or the world unseen) which is in Heaven, as that, which is by josephus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darker Hades, and in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer darkness. And pag. 376. it is on very good ground concluded, that seeing the Rule of faith, common to great and small ones in the Church (as is fit) should contain such verities only as are generally agreed upon by common consent of all true Christians, Christ descending to Hades may have this meaning in gener all; that he went to the dead, and continued in the state of death, until the time of his resurrection: and further that the particular determination of the place of bliss or of torment, or of both may be left, as a number of other Theological points are, unto further disputation. Thus this most learned Bishop in a right Christian moderation, and pious study of the Church's peace gives his judgement concerning the article, and permits further disquisition concerning the particular part of Hades, whither Christ's soul went. 〈◊〉 any passages out of learned Authors are in that Treatise cited money judiciously: and may serve very pertinently to show their opinion to be, that Christ's soul went at his death to Paradise, to Heaven, to the place, where the souls of the Saints were. So that not myself only, but even all who are studious to find the truth in this controversy shall stand highly engaged to this most reverend & learned Bishop (as for many other) to for that his most learned and exact producement.  
Now than I might call in hither the authorities of some, of those learned writers, and much in large this Treatise but having taken in hand (as may well be permitted) to make further disquisition into the point, my course hath been, though I have thought good to cite the learned pains of the judicious late writers above, a few of many; yet especially to stand upon, and maintain the point from sacred Scriptures, and deductions grounded thereupon. These I shall still hold unto and rest upon, because they have fully satisfied myself: and having clearly and briefly propounded them, they may, I hope, prevail with others, who read without prejudice, and judge without partiality. So I proceed from these grounds of my answer to a punctual and distinct answer to the second Question.   

The second Question answered, and some Objections against the Answer resolved.  
IT hath been showed above that Hades, Sheol, Inferi of their own force express no more, but in general that Christ's soul went to the other world, or world unseen: and further that if general terms serve to express something more particular (as general terms very often do) circumstances considerable about Christ's person, and places of Scripture touching thereupon must enforce the same. Now I having declared the circumstances of chief weight and moment in this point, and in the several chapters above having cosidered the Scriptures on which the knowledge of those circumstances depend, I thus answer the 2d. Question.  
1. That Christ's soul at his death commended into the hands of his father, went to Paradise or Heaven, typed by the Sanctum Sanctorum: into which Paradise or Heaven the believing malefactors soul, and the souls of all the then dead Saints were carried, and into which all believers souls now and hereafter go at their deaths.  
2. That Christ's soul going from the cross to Heaven, did in Heaven amidst the blessed and holy assembly of the Saints keep an holy Sabbath is his body did rest in his grave until his resurrection, and that his soul came from Heaven to his body on the third day, as the souls of the dead Saints, which risen with him at his resurrection, did to their bodies, and as all believers souls shall at the general resurrection.  
Obj. Against this Answer some man will perhaps object. Be it granted that Christ's soul went to Paradise: yet some passages of the ancient Fathers make Paradise a different place from Heaven & shut up the soule● of the Saints, whilst their bodies lie in the dust, in refriger●o, in a place of refreshing, and not of perfect blisle. Whence some conceive it to be said, that they are under the Altar, and cry. How long Lord holy and true! dost thou not avenge our blood on them that dwell on the earth?  
Ans. I Answer, 1. The souls of the Godly enjoy the blessedness, which they are capable of during the time of their separation from their bodies. The want which any one hath conceived so to diminish their bliss, that is is not full and perfect, can be no other, then that which proceeds from their bodies still lying in the dust. Whence their blood spilt (in which once was the life & soul. L●v 17.14.) cries, as did Abel's, for God's justice on their persecutors. 2. In the old Testament the happ●nesle of the godly is expressed by God's countenance shining on them; the misery of the wicked by Gods setting his face against them, ps. 67.1 ps. 34.15.16. Numb. 6.25. Leu. 20.3. The one of these is cause of all happiness, the other of all misery both in this life and that to come. They under the Law rejoiced in the one with great content, & strove with all earnestnesl● to avoid the other. In the new Testament for distinguishing the contrary lots of godly or wicked souls after death, God uses the terms O●ranos heaven, & Tartar● hell, well known to heathens: and Paradise and Gehenna the usual terms of the jews, and best fitting their vein. By these terms are the 2. opposite estates of all souls let forth whether godly or wicked: nor is there any third distinct lot mentioned: and in this plain evidence of Scripture we rest. 3. The time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refrigerij of cooling or refreshing is before the face of the Lord, Act. 3.19. So that the soul enjoys the light of God's countenance, and God's face shines upon it, as this matter was phrased in the old Testament. And where atta●neth the soul separated this bliss but in heaven often mentioned in the New Testament? And as the soul in heaven, so the body laid down in the dust is freed both from the fiery darts of the dive● and from the hot persecutions of the wicked. 4. Seeing the godly in regard of their regenerate part are said to have their conversation in heaven, whilst here they live: much more are their souls fitted for heaven, and there have their conversation with Christ, which Paul held to be best of all for himself, Phil. 1.23. when their bodies lie in the earth expecting their purging and rehning, and raising up to glory.  
Ob. It is said that Christ did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Hades, that is, go down ad Inferos: for so the word signifies. Therefore by his going down is rather expressed, that his soul went to Hell, then to Heaven, which is upward.  
Ans. The Divines of Zurick tell us (as above) that this is but the thras● and usual speech of the tongue, in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signi●es a going from one place to another, without any respect to upward or downward. This is clearly to be seen by the often use of the word in the Acts of the Apostles: So that the exposition of the word may be, that Christ (went) and not (descended) to Hades. Besides though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and descendo and so jarad the Hebrew word in speech of going from an hill, do signify to go down, as Exod. 19.14. & 25. yet often they signify a passage from one country to another as from Canaan to Egypt. Gen. 42.2.3. & 44.23.26. Deut. 10.22. Or a going to war, whether upward or downward. jud. 1.9.1. Sam. 26.10. Hence it is that Jarad is sometimes translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend. As namely jonas is said by the 70 jon. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go up into the ship, or to take ship: which action Ps. 107.23. is termed a going down to the Sea in ships. Again whereas Ruth is said by the 70 to go up to the floor of Boaz Ruth 3.3. she is said in vers. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go down to the same floor. Again 'tis said that Samson and his father jaredu went down to Timnah, judg. 14. yet 'tis said that the Philistines came up to Timnah to Sampsons' father in Laws house judg. 15.6. Thus it is manifest, that the word signifies any passage from one place to another. This is further cleared by Judg. 15. where 'tis said, that Samson dwelled on the top of the rock Etam: and that 3000. men of Indah Iar●du 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went up (it must be so by consequence) to him on the top of the Rock, vers. 11. and in the next verse laradnu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are come up (for he was on the hill) to bind thee. Thus jarad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. by consequence signify to ascend. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Creed may truly and without violence to the words be expounded, he went, and may be consequence import, that the soul of Christ ascended: because the Gospel saith, that his soul went from the Cross to Paradise or Heaven.  
Obj If the Article, He descended into Hell express no more but Christ's going to the world unseen, and if that part of the world unseen be Heaven according to the New Testament. How could the Creed possibly be Englished, He went to Hell and an opinion be so long held by many, that he went to Gehenna?  
Ans. 1. The English term (Hell) comes from the words to Hil, or to Hell, and these words anciently, and at this day in some countries in England signify to Cover. For to Hell or Hell the head is to cover it. Thus Hell according to its old and original signification rightly expresles Hades, and imports the world unseen, hid, and covered to us. 2. Our ancientest translations of the Bible did usually put Hell for Sheol & Hades. Now seeing translations are to be examined & judged of by the tongue original, the word Hell must have the same signification, that Sheol and Hades have, and so express the world unseen: and may be consequence (as do the original words) signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades which is in Heaven, as Damascius called it. 3. If the word Hell come from Sheol by losing S. which as easily it may do, as Cachinnus of Shekok laughter, and a Bat and Baton from Shebet a staff, and a Boat lose C. and its vowel, and yet come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: then much the rather may Hell have the signification of Sheol and Hades. See further my Lord Primats judicious answer to this point: pag. 287. of his B. And 4. because Hades in the Creed was in Latin translated by the word Inferi, and Inferi conceived properly to express Hell or Gehenna by some, who were not masters of that tongue, or were misled by the darkness of their times: though indeed it doth not so, as the learned I Casaubon above: Hence in some part grew the misprision.  
Obj. But is it possible that words should be so misconceived and the largeness of their signification restrained by misprision?  
Ans. 'tis not unusual, nor hath it only happened to Hades and Inferi, but to many other words; that from a general signification, 1. custom of speech hath made them (like the conclusion following the worse part) to be commonly taken in the worse sense: and then 2. ignorance of the rarer signification of words in their primitive and remote sense, hath sealed up and confirmed the error. So Host of old signified any stranger, afterward when some strangers proved enemies, it came to signify an enemy. And had not Tully and some ancient writers reserved notice for us, that once it signified a stranger: from the custom of its use in later writers, it would be concluded to signify only an enemy. The word (knave) of old signified any man servant or attendant good or bad: I. Stowe, & R. Versteg. Now the custom of our speech hath attributed it only to an ill conditioned Rascal. So that the old general signification of the word is wholly unknownto our common people. The like hath befallen Hades, Sheol, Inferi: their general signification of th● world unseen, hath by ignorance overspreading former times, and by neglect of knowledge of tongs, been much forgot, and suffered them to be usually understood in the worse part, as if they always denoted the place of the damned. But now these mists and fogs of error are by God's goodness dispelled, and the right meaning and sense of these words cleared and justified by the attestation of Scripture, and the ancient Fathers both the Greek and Latin.  
Thus have I answered the Objections against the going of Christ's soul from his body on the cross to Heaven.  
Now further it will be more easily granted that his soul went to the mansions of bliss; if it be well considered that Hades in the Macedonian Dialect d●th signify usually Heaven. For seeing the Macedonian victories made the Greek tongue well known through a large circuit of the world, their acceptation of this word, which God pleased to make use of in the New Testament, must doubtless be of good esteem, and weight with the judicious. Now in what sense they used the term Hades appears in the King of Spain's great Bible published by Arias Montanus a learned and judicious linguist. In the Greek and Latin Dictionary belonging to this Bible 'tis said. Hade Macedones vocant calum. The Macedonians call Heaven Hade. And jeronymus Meg●serus (a man famous for his skill in many tongs) in his Thesauro Polygl●sto puts Hade for Heaven in the Macedonian tongue. And in his book of the Lords prayer in 50. languages in the Macedonian tongue it runs thus. Our Father, which are in Hade. Thus as the use of Hades in the common Greek Dialect makes not against nor disproves, so in the Macedonian Dialect it makes for and confirms my Answer to the second Question.  
And now having endeavoured as briefly and perspicuously, as I could, to discover the truth of the chief points, which concern the subject undertaken, I humbly submit, all that I have said to the judgement of the learned and judicious: who for their skill are able, and for their study of the Truth will be ready to try and scan each particular here delivered, and approve and hold all that is sound and warrantable. In which disquisition and trial, I beseech the God of Truth to direct them for his own glory, the honour of Christ our Saviour, the prevention of offence to the jews, and the settling of peace in the Christian Church about these points.  
FINIS.     

ERRATA, Pag. ●. lin. 6. grave were united— rose again from the dead. pag 4.1.38. consequence. p. 6.1 13. distinguished p. 7. l ●… texts p. 8. 1. 25. witness with. p. 10.1. ●. one Hyperb. and 1.33. Christ died. p. 12.1.16. clad with.