1 NOw it séemeth good to discourse of the taking vp of Elias; and what I haue determined to speake of, I will diuide into thrée principall points. 2 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 vnto vs, and to what end he was taken vp. But forsomuch as this lot; namelie, to be taken vp, was common, aswell vnto Henoch, as vnto him (as we read in the fift chapter of Genesis) we will intreate of them both togither. 3 Howbeit, 4 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: 5 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, vnto the which Elias ascended. Yet haue we not héereby anie thing certeine or defined, bicause the name of the word heauen, is manifold, and vnder 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. 6 Héereof 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: 7 where 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 vnto the Antithesis or contrarietie. And vndoubted credit also must be giuen vnto 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, 8 that 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 vnto vs, 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: 9 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 haue 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, 10 that darknesse hath no essence and proper nature, which may be brought foorth by creation; but that séeing it belongeth vnto priuation, it followeth of it owne accord, the firmament being vnder 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, 11 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 is 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: 12 & doo meane, that the innermost darknes was afterward chased awaie by God; when as vnto the firmament he ioined vnto 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 haue a place in heauen after the resurrection. For they thought it not possible, that vnto 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 haue 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 haue answered; We saie not, that the bodies of the saints, after the resurrection, shall haue 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: 13 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.
14 3 But of some perhaps it may be thought a rash inquisition, that we haue 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; Vnto 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 haue taught somewhat of this matter, and no small number are desirous to heare somwhat of these things; therefore haue 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, 15 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. 16 The holie historie also agréeth therevnto, which sheweth, that the children of the prophets foretold Elizaeus, 17 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; 18 The fowles of heauen, while it is manifest inough, that they flie not, but through this lowermost part of the aire. And they, 19 which after the floud builded the most high tower, would haue had the top thereof to haue reached vnto heauen, that is, vnto the high aire. Besides this, the spies, which at the commandement of Moses, 20 went into the land of Chanaan, to the intent they might aduance the hight of the fortresses that were there, declared, that they did reach vnto 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; 21 bicause Manna rained vpon the Israelites: certeinlie, not from the celestiall spheres, but from the region of this our aire. Also it is said, 22 that Elias did shut heauen, and open it: when as vnder 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, 23 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 vnto the Ephesians saith, 24 that 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 haue the men that are so déere and acceptable vnto him, to be interteined in a farre better mansion, than they receiued vpon the earth: which could not haue béene, if they should be retained still in the aire, which is turmoiled with raines, with tempests, with winds, with haile, 25 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 fro~ the east to the west perpetuallie, & [also be carried] with other motions of those spheres: vnlesse 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: 26 for Christ is said to haue 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 vnto them, through the vncleane contagion of their bodies and lusts: and that when they be thoroughlie purified, they shall be lifted vp, euen vnto 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.
27 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. 28 Hervnto moreouer is added, that Christ being raised from the dead, immortalitie was first of all other attributed vnto 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 vpon him: much lesse was he entered with his bodie into heauen. And Irenaeus himselfe, in his treatise against heresies, attributeth so much vnto 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 vnto 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; 29 No 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 vnto 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 vnto mind, as touching the thrée significations of heauen.
30 6 Now let vs come to recite the sundrie opinions of learned men. Dauid 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 vnto it selfe; but that his spirit went into heauen, vnto the societie of angels, and there enioied the high felicitie. Of 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 vnto sinne; and that therefore God fauouring him, would haue him to depart with a sharpe and vntimelie death. And perhaps some would wrest vnto this purpose, that which is written in the booke of Wisdome, the 4. 31 chapter; He was speedilie taken awaie, that wickednes should not alter his hart. But contrariwise, men of our religion doo thinke, that this was appointed vnto 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.
7 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, 32 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 haue béene written by the Schoole-men concerning the seat of paradise of pleasures. But this also séemeth verie absurd, that Elias was caught vp vnto 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 haue 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 vnto the théefe; 33 This daie shalt thou be with me in paradise. Which saieng (as Augustine affirmeth in an epistle vnto Dardanus ) must be referred vnto the diuine nature. For he thinketh, that it might not be applied to his bodie, which laie in the graue; nor yet vnto 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. And the occasion of erring on this wise, was the booke of Ecclesiasticus: where in the 44. chapter we read; 34 Henodi pleased or approoued himselfe vnto 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.
35 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 vnto 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 haue 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, 36 was not at the same time with Ieremie in Iudaea. To be euerie where, is onelie attributed vnto God.
37 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 the harbours in the sea, which be safe from tempests. And vnto 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, 38 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 haue 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, 39 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 haue begun to speake, may beare the name of infernall places; so as Christ should be said to haue descended into the infernall places, bicause in his soule he was there togither with the fathers. 40 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, 41 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. 42 psalme; Thou hast plucked my soule out of the nethermost hell. And he also noted that, 43 which 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 vpon 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 vnto them by God: where they shall abide, vntill the time of the resurrection; and after that they shall come vnto the sight of God.
44 Also Origin in his third booke ⟨…⟩, pag. 804. saith; 45 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 vnto the soules departing hence, a place vpon 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 haue 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, 46 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, 47 lifted 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 haue affirmed, that it was not lawfull to go from them vnto 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; 48 that The soules of the iust be in the hand of God, neither doo the torments touch them, &c. Yea and Christ, when he hoong vpon the crosse, said; Into thy hands, Lord, 49 I 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 vnto Dauid, and the other members of Christ. For the Lord said, 50 that Where he himselfe is, there he would also haue 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 he write vpon the 3. 51 chapter 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, 52 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 vnto 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 vpon the third chapter of Ecclesiastes, interpreting the words of Salomon; 53 That 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. 54 Which 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, 55 which 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. 56 And 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; 57 bicause he by a woman witch was brought vnto Saule.
But he added, that after Christ it dooth not so come to passe: and he allegeth the place of Paul, which he wrote vnto the Philippians; 58 I 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 vpon the crosse; 59 This daie shalt thou be with me in paradise. And this opinion is confirmed by Nazianzen, 60 in a funerall oration which he made for his brother Caesarius, where by a conuersion vnto 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. 61 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 vnto the sight of God. The verie which thing did Cyrillus write, 62 in the ninth booke vpon the gospell of Iohn, the 36. chapter, where he saith; that The soules of them that be dead, dwell not vpon 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 haue alreadie declared out of Irenaeus.
11 Hilarius likewise was of the same mind, 63 whose iudgement I will declare in few words; not alonelie as touching this opinion, but also of the infernall place. First vpon the second psalme he affirmeth; that The spirits of the wicked after death doo not wander vpon 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; 64 bicause he was alreadie tormented in the fire, while his brethren yet liued: vnto 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, 65 that None might open the booke of them which be in heauen, or which be vpon the earth, and which be within the earth. Whereby he noted, that euen the places, which be within the earth, haue their inhabitants. That also might be brought, which is written to the Philippians; 66 that In the name of Iesu euerie knee must bow, of things I saie in heauen, of things vpon the earth, and of things vnder the earth. Moreouer, the same author vpon 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.
67 And Tertullian, as touching either point, séemeth not to haue 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 haue lifted vp his eies in his torments, 68 when 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 vnto heauen, till the resurrection be past: and that the latter writers beléeued, that after departing from the bodie, the blessed soules doo immediatelie atteine vnto God. Verelie the scriptures, which are set foorth by the spirit of God, incline vnto the latter writers. 69 For Paule said; I desire to be loosed from hence, and to be with Christ. The Lord said vnto the théefe; 70 This daie shalt thou be with me in paradise. Vnto which purpose there might also be other diuine testimonies heaped togither. Yet neuerthelesse, 71 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. 72 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, 73 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. 74 [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; 75 Who shall declare thy mercie 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; 76 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: 77 whereof 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; 78 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 vnto 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; vnto whom they sacrificed men, burning their sonnes and their daughters.
This 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, 79 in 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, 80 (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 vnder 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: 81 that is, the chéesest and extreme darknesse. For euen as the spirits of the blessed doo inioie an incredible light, 82 so the soules of the damned doo liue in extreme darknesse. 83 But 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. 84 chapter 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. 85 chapter, calleth it The nether parts of the earth, & the lake. And Christ in the 9. of Marke, described this place verie manifestlie, 86 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.
87 13 But the Rabbins appointing two infernall places, doo alledge these reasons. First, that it is writen in the booke of Genesis, the 15. chapter, 88 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, 89 doth testifie. But it agréeth not with the iustice of God, that he would haue 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 haue gone; & whither he himselfe also should depart, by reason of sorrowe: for he said; 90 Moorning 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) vnto 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, vnto, 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.
The same also doo they gather by the historie of Samuel, who is said to haue risen againe, 91 being raised vp by the witch, who was not likelie to haue 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, 92 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. They procéed yet further, and weigh the words of the most prudent woman Abigal, who thus spake vnto Dauid; 93 Thy 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, vnto diuers kinds of torments. And to this purpose also some drawe a testimonie of Dauid, wherein he saith; Lift vp your heads ô ye gates, 94 and the king of glorie shall enter in: as though that these things were spoken by the angels, when the Lord should enter in vnto the fathers, into the bosome of Abraham, for the spoiling of principalities and powers: as it is taught in the epistle to the Ephesians. 95
By others also is brought the 4. booke of Esdras, albeit it is apocryphall, and is not found in the Hebrue. Yet is it alledged by Ambrose, in his booke De bono mortis: for there, in the seuenth chapter, 96 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, 97 which 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 vnto 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 haue taught, that they went vnto ⟨…⟩, that is, Vnto an inuisible place, prepared for the dead. Whereby it appéereth, that the name [of infernall place] is generall, as well vnto the place of torments, as vnto the place of rest, whereas the name of that hell belongeth onelie vnto 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. Howbeit, they séeme to haue taken hold of certeine places of the scripture, which they did not rightlie vnderstand. For it is said in the Apocalypse, 98 that The soules of the slaine are vnder the altar, and crie vnto God, that he would once at the last reuenge the bloud of them that be slaine. But they should haue 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, 99 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, vnder the protection of Christ. Further, whereas they heard in the holie scriptures, that Those which depart are called sléepers; 100 that also haue they referred vnto the soule, when as it rather belongeth vnto 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 vnto 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.
Neither must we passe it ouer, that whereas it is said of the infernall place; that All men, euen vnto 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 haue 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 vnder 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 haue prooued, that there be two kinds of them: whom I affirme to haue spoken probablie, yet doo I not saie, that they haue rightlie and soundlie vsed the places of the scriptures.
15 But now, 101 if I should be asked vnto what place Henoch & Elias were translated? I will saie, that absolutelie I knowe not; bicause it is not shewed vs 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 resurrectio~ 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, 102 that Corruptible did put on incorruption, and mortall immortalitie. The verie which shall come to passe in our taking vp, 103 whereof 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; 104 that 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, 105 that he first of all other atteined vnto rest with his bodie.
Vnto this may be answered, that this must be 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 vs, 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 fro~ the beginning of the world. Neither must he be heard, 106 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 ⟨…⟩, that is; Whose names be not written in the booke of life of the lambe, which was slaine from the beginning of the world.
107 16 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 vnto the bosome of Abraham. For, so farre as concerneth that highest ascending, we grant, that none attained vnto that before Christ. Wherefore Henoch and Elias went vnto 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 vnto the bosome of the fathers. For, that men may be taken vp, togither with him, Paule sheweth, saieng; 108 that 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 vpon 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, 109 to bring meat vnto 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 vnto places of such distance?
And when as a certeine man that had no great skill, answered, 110 that 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: 111 but 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 haue 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 haue affirmed. The first is, that it is declared by expresse words in the holie historie, 112 that Elias was taken vp into heauen by a whirlewind: therefore it séemeth not that he went vnto 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 vpon the ground. Or else, the scripture speaketh not there of the first going vnto 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. 113 But 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 vs, that they should not be made perfect without vs. Wherein the promise is not generallie to be vnderstood, bicause euen the fathers, while they liued, did obteine diuers things, which God promised them. 114 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 vs. For, according to this sentence, the resurrection shalbe alike, and at one time, both vnto them and vs. Wherfore I thinke that this must rather be referred to the benefit that we haue, 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.
115 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; 116 Henoch pleased God, or he approued himselfe vnto 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 haue pangs, or else are slaine while they liue vpon 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 vnto the soule, which died not with eternall damnation. And they cite that which is written in the 8. 117 chapter 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; 118 He that beleeueth not the sonne, shall not see life. We read also in the 89. psalme; What man is he that liueth, 119 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 giue 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 vnto 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 haue 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, vnto whom it was reuealed, 120 that He should not see death, till he had first seene the Lord Christ. Yea and the sonne of God himselfe saith; 121 There be of them which stand here present, who shall not taste of death, vntill they see the kingdome of God; that is, 122 the preaching of the Gospell spread ouer the face of the earth: or (as others will) vntill they shall sée the transfiguration of Christ vpon 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, 123 that 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 vs, or of others, which shall be found aliue at the last daie? Vndoubtedlie, 124 They shall be caught vp to meet with Christ in the aire. And Paule vnto the Corinthians said; 125 We 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, 126 and 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 vnto 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 vnto the Romans; 127 that Death by one man entred in vpon all men: and that in the first epistle to the Corinthians, the 15. chapter, it is said; 128 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. Vnto 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 vnto 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 Iustinus Martyr in his dialog with Triphon saith, 129 that the world in the last time shall perish, and not perish. 130 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 haue 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, 131 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, 132 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 vnto; it is not likelie, that God translated Henoch for to kill him. 133 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.
134 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 haue 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 vs, 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, 135 who was cast vp aliue out of the bellie of the whale. 136 But Paule to the Romans did plainlie shew the resurrection, after another sort; If ye haue (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; 137 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; 138 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 vs vnto him, saieng; 139 When we were dead in our sinnes, he quickened vs with him, and togither with him raised vs vp from the dead, and made vs 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 vs to the rapting either of Henoch or Elias.
There be some, which saie; These things did therefore happen, to leaue vs an example doubtlesse, not of our resurrection, but of our last taking vp, 140 whereof 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 haue shewed, that by the example of their taking vp, the bodies, which are now a burthen vnto vs, 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: 141 as we read in the second epistle to the Corinthians. Indéed I grant, that in the words of Paule there is mention made of paradise: 142 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 of himselfe; by what meanes they could continue there so long without meat? And in answering he retireth himself to the strength of Gods power, 143 whereby Ionas was also preserued thrée daies in the bellie of the whale: and whereby the companions of Daniel remained safe in the fornace, 144 when it burned vehementlie. We might also adde the fasting of Elias, 145 and of Moses, by the space of 40. daies: but these things are from the purpose. 146 Others 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. 147 Now then in the 44. chapter of Ecclesiasticus, he is said to be translated, for an example of repentance vnto the generations: bicause a forme and example of repentance was giuen vnto the generations, that is, vnto 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 haue béene thought to be beloued of God, or of him to haue béene assisted and sent to preach. But séeing God as it were by his stretched out hand from heauen, caught him vp vnto him, men could not choose but haue in admiration an act or thing so vnvsuall. Others there be, that attribute all this to his owne honestie and righteousnesse: 148 for 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 vnto God. And by faith (as the apostle saith) he pleased or approoued himselfe vnto 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 vnto Elias.
149 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 vpon 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 vnto 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, 150 the eleuenth chapter; that two men with singular praise are extolled, 151 which 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. Vpon 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, 152 that certeine men were to be sent vnto 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, 153 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; 154 Behold I send vnto you the prophet Elias, before that great and terrible daie of Iehoua shall come; and he shall conuert the hart of the fathers vnto their children, and the hart of the children vnto 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. 155 chapters of Matthew. He verelie in the eleuenth chapter, in praising of Iohn, saith; This is that Elias. And in the 17. chapter, after his transforming vpon mount Thabor, when the disciples had said vnto 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: 156 ) but I saie vnto you, that he is alreadie come; howbeit they knew him not, and haue doone vnto him whatsoeuer they would. Then his disciples vnderstood that he spake those things of Iohn Baptist. Séeing therefore that we haue Christ to be the interpretour of the propheticall sentence, we must rest vpon him.
Neither is that, which is spoken by Malachie; to wit, that The fathers harts shalbe conuerted vnto the children, and againe the childrens harts vnto the fathers, to be referred (as manie doo) vnto the conuersion of the Hebrues, in the end of the world: 157 whereof it séemeth that Paule in his epistle to the Romans hath written. But we must rather saie, that these things haue respect vnto Iohn Baptist; séeing the angell did so interpret them. When he had foreshewed vnto Zacharie manie things of Iohn Baptist, as we read in the first chapter of Luke; 158 He shall (saith he) conuert manie of the Israelits vnto the Lord his God, and shall conuert the harts of fathers to the children, and the disobedient vnto the wisdome of the iust, that he maie make readie a perfect people vnto the Lord. Now by these things we vnderstand, after what maner both Christ and the angell haue referred the words of Malachie vnto 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 vnto the other: 159 for of Moses spirit was giuen vnto seuentie elders, 160 and of the spirit of Elias, there befell a double portion vnto 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, 161 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 haue now in the spirit and power of Elias: but in my second comming, I will haue Elias himselfe present in his owne person. These things dooth Iustine wrest out of the words of Christ, and he séemeth to ground vpon that word ⟨…⟩, 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, 162 by the words of Malachie himselfe it is vnderstood, that those things, which be spoken, belong to the first, and not vnto 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; 163 I 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; 164 Behold, I send vnto you my prophet Elias. To this I answer two waies. First, that Iohn had not respect vnto euerie prophet; but vnto that excellent prophet, which was expected of all men, namelie vnto 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 vnto Christ, and to reuiue authoritie vnto him.
23 But that which Malachie said; 165 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 vnto 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: 166 yet 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 vpon him. 167 That daie also was horrible vnto the Iewes, bicause of the blindnesse that was cast vpon them. Vnto 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 vnto their children, 168 and the harts of the children vnto their fathers. By which words there séemeth to be attributed vnto 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 vnto this we answer, that when we happen vpon the like spéeches, 169 we must not vnderstand an outward ministerie apart fro~ 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 vnto the one, should be attributed vnto the other. 170 So Paule saith, that he begat the Corinthians by the Gospell. And Christ said vnto his apostles; 171 Whose sinnes ye forgiue, they shall be forgiuen. Howbeit, these and such like spéeches the ecclesiasticall prelates haue abused, and haue wrested them to confirme and inlarge their owne tyrannie; as though it might for this cause be lawfull vnto them, to challenge vnto themselues armies, prouinces, kingdoms, and empires; when as neuerthelesse they haue their owne outward ministerie speciallie ioined vnto 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 loue of the holie ministerie.
But now, if these things should be seuerallie considered, and set apart by themselues, we be taught far otherwise. 172 For God saith in Esaie; I, euen I it is, that doo forgiue sinnes. And by Iohn it is said of Christ; 173 Behold the lambe of God, behold him that taketh awaie the sinnes of the world. And concerning the ministerie, Paule saith; 174 Neither 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. 175 And when it is said, that The harts of the fathers shall be turned vnto the children, and the childrens harts vnto 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 vnto 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) vnto Christ to be finished.
24 These things haue 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 haue that power, vnlesse that Elias come, who should annoint him and declare him vnto 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 haue hindered the ancient fathers. But the occasio~ of the error (may some saie) that God himselfe hath séemed to giue, who absolutelie said in Malachie; Behold, 176 I send vnto you Elias the prophet: but he said not, I will send a certeine man vnto 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; 177 Strangers shall not haue dominion ouer them, but they shall serue the Lord their God, and Dauid their owne king. 178 Also 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 haue 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, 179 that 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 them; namelie, Elias and Iohn performed with a mightie spirit. Iohn Chrysostome, vpon 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.
180 25 Further, we must not passe it ouer, that Elias came in verie déed; namelie, when Christ was transformed vpon 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, 181 they 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. 182 Our conuersation (as Paule hath taught) ought to be in heauen.
Neither let vs 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, 183 who 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 haue we spoken sufficientlie of the question proposed, whereof I ment to haue 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 haue 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 haue I minded to contend earnestlie about those things which I haue affirmed: and this doo I also persuade and counsell others to doo.
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Footnotes
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In 2. Kin. 2. verse. 11. ↩
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A diuision of this treatise. ↩
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verse. 24. ↩
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A comparison between the taking vp of Elias and Henoch. ↩
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How and whether, Elias was taken vp. ↩
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The place whither Christ ascended. Acts. 1. 11. ↩
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Eph. 4, 10. ↩
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Acts. 3, 21. ↩
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The first heauen, which is next about the seuen spheres. ↩
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Whether darkenesse was made by God. ↩
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A similitude. ↩
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The habitation of the saints. ↩
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Bright regions beyond the starrie circles. ↩
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Whither Elias was caught vp. ↩
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- kin. 2. 1. 3.
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Ibidem. 12. ↩
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Ibidem. 3. ↩
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Psal. 8, 9. ↩
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Gen. 11, 4. ↩
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Deut. 1, 28. ↩
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Psal. 78, 24. ↩
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Eccl. 48, 3. ↩
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Whether Elias remained in the aire. ↩
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Ephe. 2, 2. ↩
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Whether Henoch and Elias were taken vp into the starrie spheres. ↩
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Ephes. 4, 10 ↩
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Whether Henoch and Elias were carried into the high seats of the blessed saints. ↩
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Christ first of all indued with immortalitie. 1. Co. 15, 20 ↩
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Iohn. 3, 13. ↩
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The opinions of certeine learned men concerning the taking vp of Henoch and Elias. ↩
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verse. 11. ↩
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Earthlie paradise. Looke part. 1. pla. 12. Art. 29. ↩
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Luke. 23, 43 ↩
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verse. 16. ↩
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The Vbiquists. ↩
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Apoc. 1, 9. & 5, 2, &c. Dan. 9, 21. ↩
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Of the bosome of Abraham, and what the same is expounded to be. ↩
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Of Christs descending into the internall places. ↩
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Ireneus & Tertullian omitted this article of descension. ↩
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Augustine. ↩
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Two sorts of infernall places. ↩
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Psal. 86, 13. ↩
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Matt. 12. 40 ↩
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Origin. ↩
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Whither the soules departing hence, doo go. ↩
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A purgatorie, and an eruditorie. ↩
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Luke. 16, 23 ↩
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Wisd. 3, 1. ↩
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Luk. 23, 4⟨…⟩. ↩
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Iohn. 17.⟨…⟩ ↩
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Dan. 3, 92. ↩
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The booke De Ecclesiasticis dogmatibus ascribed to Augustine. ↩
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Eccle. 3, 19. ↩
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Gen. 37, 35. ↩
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Iob. 21, 26. ↩
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Eccle. 9, 10. ↩
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- Sa. 28, 1⟨…⟩.
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Phil. 1, 23. ↩
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Luke. 23, 43. ↩
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Nazianzen ↩
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The bosome of Abraham. ↩
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Cyrillus. ↩
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Hilarius. ↩
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Luk. 16, 23. ↩
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Apoc. 5, 3. ↩
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Phil. 2, 10. ↩
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Tertullian. ↩
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Luke. 16, 23 ↩
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Phil. 1, 23. ↩
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Luke. 23, 43. ↩
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The error of pope Iohn the twentie. ↩
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The Diuines of Paris. ↩
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Recantation of a pope. Gerson. ↩
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Hebrue names of the infernall place. verse. 11. ↩
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Psal. 88, 11. ↩
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verse. 24. ↩
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Psa. 107, 10. ↩
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Gehinnon. ↩
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Iere. 19, 2. ↩
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Why the place of punishing the wicked was called Ge-hinnom. ↩
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Matt. 22, 13. ↩
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Matt. 10, 28 ↩
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Matt. 13. 42. ↩
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Esai. 30, 30. ↩
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verse. 18. ↩
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verse. 43. ↩
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The reasons of the Rabbins, by which they prooue two infernall places. ↩
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verse. 15. ↩
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verse. 2. ↩
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Gen 37, 3⟨…⟩, ↩
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- Sa. 28, 14
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Ibidem. 19. ↩
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- Sa. 25, 29.
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Psal. 24, 7. ↩
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Eph. 4, 8, &c Col. 2, 15. ↩
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verse. 32. ↩
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Iohn. 14, 2. ↩
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Apoc. 6, 9. ↩
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verse. 3. ↩
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- The. 4, 13
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Into what place Henoch and Elias are translated. ↩
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- Co. 15, 53
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- The. 4, 15
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- Co. 15.⟨…⟩1
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Christ is the first fruits. ↩
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verse, 8. ↩
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Iohn. 3, 13. ↩
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- Cor. 12, 2.
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Hist of Bel, verse, 32. ↩
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Ezech. 8, 3. ↩
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- Cor. 12, 2.
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- Kin 2, 11.
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verse. 13. 39 ↩
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Ibidem. 33. ↩
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Whether Henoch and Elias be dead. ↩
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verse. 5. ↩
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Iohn. 8, 51. ↩
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Iohn. 3, 36. ↩
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verse. 49. ↩
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Luke. 2, 26. ↩
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Matt. 16, 28. ↩
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Note. ↩
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Heb. 9, 27. ↩
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- Thes. 4, 15
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- Co. 15, 51
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Iohn. 11, ⟨…⟩4 Luk. 7, 15. Matt. 9, 25. Matt. 27, 52 ↩
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Rom. 5, 12. ↩
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verse. 22. ↩
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Iustinus Martyr. ↩
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In what respect the world shall perish. ↩
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Tertullian. ↩
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Candid⟨…⟩tus. ↩
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Irenaeus. ↩
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Thy Henoch and Elias were caught vp. ↩
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Matt. 12, 40. ↩
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Rom. 8, 11. ↩
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vers. 12, &c. ↩
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verse. 20. ↩
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Ephes. 2, 1. ↩
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- Thes. 4, 17
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- Cor. 12, 2.
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Paradise. ↩
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Ionas. 2, 2. ↩
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Dan. 3. 93. ↩
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- kin. 19, 8.
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Exod. 24, 18 ↩
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verse. 16. ↩
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Gen. 5, 22. Eccl. 24, 16. Heb. 11, 5. ↩
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Opinions touching the returne of Henoch and Elias. ↩
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verse. 3, &c. ↩
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Two famous witnesses of the church in the last age ↩
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Henoch and Elias sent in these our daies. ↩
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Of Helias comming. ↩
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Mala. 4, 5. ↩
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Matt. 11, 10 Matt. 17, 11 ↩
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Mal. 4, 6. ↩
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Rom. 11, 25 ↩
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Luke. 1, 16. ↩
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Num. 11, 17 ↩
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- Kings. 2. 9.
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verse. 11. ↩
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A place of Malachie touching the comming of Elias expounded. ↩
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Iohn. 1, 21. ↩
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Mala. 4, 5 ↩
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Ibidem. ↩
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Esaie. 8, 14. ↩
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Mal. 4. 5. ↩
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Luk. 1, 16. ↩
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In what sense the conuerting of harts is attributed vnto prophets. ↩
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- Cor. 4, 15.
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Iohn. 20, 13 ↩
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Esaie. 43, 25 ↩
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Iohn. 1, 29. ↩
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- Cor. 3, 6.
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- Co. 15, 10.
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Mal. 4, 5. ↩
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verse. 8. ↩
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Eze. 34, 23. & 37, 24. ↩
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- Kin. 17. &c Iohn. 10, 41 How Iohn Baptist came in the spirit and vertue of Elias.
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That Helias was present with Christ vpon the mount Thabor. Matt. 17, 3. ↩
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Diuers raptings of men in the new testament. Luke. 24, 51 Acts. 24, 51. Acts. 8, 39. ↩
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Phil. 3. 10, 1. Cor. 5, 6. ↩
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Num. 16, 31 ↩