16. CHAP. XVI. Of the taking up of Elias, and Enoch.

16. CHAP. XVI. Of the taking up of Elias, and Enoch.

CHAP. XVI. Of the taking up of Elias, and Enoch.

N ow it seemeth good to discourse of the taking up of Elias; and what I have determined to speak of, I will divide into three principal points.

First, I think it meet to be understood, whither Elias ascended, that is, what place he hath occupied by his ascending; secondly, whether he be dead, and whether he enjoy his body, or hath put off the same; thirdly, if he liveth, whether he shall return unto us, and to what end he was taken up. But forsomuch as this lot; namely, to be taken up, was common, as well unto

Enoch, as unto him (as we read in the fifth chapter of Genesis) we will entreat of them both together. Howbeit, this testimony of Enoch differeth from the history of Elias; because therein is no mention of the place, whereunto Enoch was translated. But in very deed it is written of Elias; that he was taken up through a whirlwind, into heaven: albeit some man may suppose that word Schamaijm, to be of the genitive case, as though it were said, In a whirlwind of heaven; that is to say, that Elias was taken up in a heavenly whirlwind. But the interpretation that is received in a manner of all the expounders, is that that word should be understood, as put in the

accusative case: and noteth the place, unto the which Elias ascended. Yet have we not hereby anything certain or defined, because the name of the word heaven, is manifold, and under that name many things are signified.

Heaven (among the Hebricians) is this air, wherewith the earth and water was compassed. And sometimes it signifieth those upper spheres, which are garnished with sundry and manifold stars. Also, those high seats of the blessed, which are manifest far and wide above those visible spheres, are called heaven. Albeit many in this our time account heaven to be a certain spiritual and bodiless place of the blessed, which is wholly everywhere. But this is nothing else but to mingle together the highest with the lowest, and the lowest with the highest. We leaving this ubiquary and feigned heaven, say not that the seats of the blessed are bodiless; but are wide and largely spread, beyond the compasses of the stars, and beyond the firmament itself.

Hereof also we think it cometh, that it is said that Christ ascended above all heavens; as the apostolical history teacheth, and as it is written in the epistle to the Ephesians: where it is properly understood, that he came to the lower most parts of the earth, (for he was conversant among men in this world:) so must the heaven, whither he ascended, be properly understood to be the highest, if respect be had unto the Antithesis or contrariety. And undoubted credit also must be given unto the testimony of the angel, wherein it was said; that He should come to judge from thence, whither he by ascending went. And Peter in express words affirmeth, that Heaven must contain him, until the restitution of all things. In which words the adverb [Until] hath great force: for it is even as if it were said; He shall not come out of heaven unto us, before all things shall be restored by the last judgment.

2. Neither only be the latter fathers (as Beda and Strabus) of our side, whose testimonies be recited by Peter Lombard: that they affirmed heaven

to be Empyreum: not so called, as though anything were burned in them with fire, but because of the fiery light, with which kind the place is perpetually lightened: and they will have it, that the angels were there placed, immediately after their creation. Yea and Ambrose and Basil, being men of great authority among the ecclesiastical fathers, were of the same mind: for they, expounding the works of the six days, demanded whether the darkness was created by God? And they answered, that darkness hath no essence and proper nature, which may be brought forth by creation; but that seeing it belongeth unto privation, it followeth of its own accord, the firmament being under put as an arch or vault to an unshapen matter. For they say, that before the world was made, God himself lived in a most splendent light, which being shut forth, remained, when the firmament had been compassed about with inferior things. So as the light being hindered, darkness did result within the world.

And of this conjecture of theirs, they bring an example of a man, who being placed in the middle-earth region, which is clear with light on every side, maketh and pitcheth himself a tent, either of course cloth, or of very thick leather. This when he hath well closed up, the light is excluded, and darkness therewithin ariseth of itself. By these things it plainly appeareth, that these fathers do affirm the outward most part of the firmament to be most bright, which is the most happy habitation of the saints: and do mean, that the innermost darkness was afterward chased away by God; when as unto the firmament he joined unto the celestial spheres, the sun, the planets, and the fixed stars. Also Augustine in his book De civitate Dei, against the philosophers, which thought Christians to dote, because they confessed that human bodies have a place in heaven after the resurrection. For they thought it not possible, that unto earth, and other portions of the elements,

seats should be granted in so high parts of the world. Against these (I say) doth Augustine earnestly contend: which he ought not to have done, if he had affirmed the heaven of the blessed, to be altogether without a body, and to be found in every place. For he might easily have answered; We say not, that the bodies of the saints, after the resurrection, shall have place in the high regions of the world; but in the spiritual heaven, that is, everywhere.

But of this matter there hath been enough spoken already; for it is in another place treated of more at large: and I now call it to remembrance, to confirm the third signification of heaven, which noteth, that there be most bright regions beyond the starry circles, which are seen of our eyes.

3. But of some perhaps it may be thought a rash inquisition, that we have propounded: for the holy scriptures do not define any certainty of the three significations. This only they testify, that Elias was taken up, and that Elisha saw him a little while, and that he afterward beheld him no more. Yea and Chrysostom, in an oration which he made of Elias, wrote; that It is a point of wisdom, to stay ourselves within those terms that the scriptures teach: otherwise, it is not safe to wander out of them in our own discourses. And Cyprian saith; Unto what place he was taken up, God knoweth: as if he should say, that it extended not to the knowledge of man. But because many of the ancient and latter writers have taught somewhat of this matter, and no small number are desirous to hear somewhat of these things; therefore have

I entered into this treatise: in disputing whereof, I will not incline myself to conjectures and inventions of men; but will only make relation of those things, which are brought by writers of most authority; and as touching those things, I will declare what may seem to be judged probable.

First of all we are not to doubt, but that Elias, while he was taken up, passed through the midst of this air, for even from thence fell his cloak.

Furthermore, thither had Elisha looked, when he cried; My father, my father, &c. The holy history also agreeth thereunto, which showeth, that the children of the prophets foretold Elisha, that his master should be taken away from his head: that is, Above his head, and through the regions of the air. Which out of many places of the scripture may be proved, to be called by the name of heaven: for there, in diverse places we read; The fowls of heaven, while it is manifest enough, that they fly not, but through this lowermost part of the air. And they, which after the flood built the most high tower, would have had the top thereof to have reached unto heaven, that is, unto the high air. Besides this, the spies, which at the commandment of Moses, went into the land of Canaan, to the intent they might advance the height of the fortresses that were there, declared, that they did reach unto heaven; that is to say, they were built so high into the air, as they were invincible. It is said in like manner, that Moses gave bread from heaven; because Manna rained upon the Israelites: certainly, not from the celestial spheres, but from the region of this our air. Also it is said, that Elias did shut heaven, and open it: when as under the name of heaven was signified the clouds, whereby, at the prayers of Elias, the rain was before prohibited, and afterward distilled.

4. But if thou shalt demand, whether the body of Elias remained in this airy heaven: that doth Chrysostom in the place now alleged deny, specially by this argument; For because that in this air, is the seat, not of saints, but of Satan. For Paul unto the Ephesians saith, that the devil is the prince of the air: yea, and he rather thinketh, that Satan did marvel exceedingly, when he perceived Elias to be so carried up through his regions in a chariot, and with fiery horses. Further, what should Enoch and Elias there do in that wilderness, severed from the society of the holy spirits, which lived quietly

and happily in the bosom of Abraham? Moreover, it is very likely, that God would have the men that are so dear and acceptable unto him, to be entertained in a far better mansion, than they received upon the earth: which could not have been, if they should be retained still in the air, which is turmoiled with rains, with tempests, with winds, with hail, and with sundry discommodities. But what shall we affirm, as concerning the starry spheres?

Shall we think, that Enoch and Elias were received thither? No verily. What should they do there with their bodies? Undoubtedly they should be caught with the daily motion from the east to the west perpetually, and [also be carried] with other motions of those spheres: unless a man perhaps will imagine, that they abide in the poles themselves; which would be altogether ridiculous. Neither are the seats of the blessed appointed to be in those visible heavens: for Christ is said to have ascended above all heavens. And he himself testified, that where he is, there he would that his ministers also should be. Wherefore, even they also are carried up above all heavens.

I know indeed, that the Stoic philosophers judged, that the souls of all men remain alive after the bodies, for a great space of time (forsooth) but not forever: and that they did think (as Seneca testifieth in his treatise De consolatione ad Martiam) that they do hover, and be conversant for a time in the air, where they should be thoroughly cleansed and consumed; whatsoever fowl and impure thing they had drawn unto them, through the unclean contagion of their bodies and lusts: and that when they be thoroughly purified, they shall be lifted up, even unto those spheres, which are garnished with stars; that they may thereby receive most honest pleasure, thorough beholding of celestial things: but yet, that at the last they shall be dissolved and extinguished. Again, I am not ignorant that Cicero, in his book De somno Scipionis, affirmed, that The soul of that excellent man

Scipio was among the stars; from whence he should not only behold celestial things, but also should see the earth like a very little point in the center of the world; and should see, that men do so greatly busy themselves to amplify their possession or empire, in a part that is both least and lowest of all the world. But these be fables and fond devises of Ethnics. And yet do

I not affirm this, as though I were of the opinion, that God cannot preserve human bodies, either in the air, or within these visible circles of the heavens. Howbeit, of that which God is able to do, cannot be concluded, that it is done: for he is able to do many things, which nevertheless he hath decreed not to do.

5. Now resteth the third signification of heaven: and there remaineth to be considered, whether these two men, when they were taken away from hence, were carried to the high seats of the blessed saints. Which seemeth not to be, because bodies enter not in thither, before they be glorified: which thing the scripture hath attributed to neither of these two. Hereunto moreover is added, that Christ being raised from the dead, immortality was first of all other attributed unto him: for he is the first fruits of the dead. But when as these things were done, the son of God had not as yet taken human flesh upon him: much less was he entered with his body into heaven. And Irenaeus himself, in his treatise against heresies, attributeth so much unto

Christ in this matter, as he thinketh, that the souls of the Christians departed, do not enter into those blessed seats, before the resurrection; when they shall put on their bodies anew, because Christ also was not lifted up thither, till after the resurrection. How true his judgment was, hereof I stand not to dispute: but I easily gather, that it is no fit thing, that these two were carried unto the blessed places, before that Christ (who is the first fruits of all men) had gone thither.

The words also of the Lord seem to persuade this, who in the Gospel of John saith; No man ascendeth up to heaven, but he that hath descended from heaven, even the son of man, which is in heaven. Whereby he denieth, that any ascended into heaven before himself: for by the verb of ascending in that place, he hath respect unto the preter-perfect tense. For if it should be understood in the future tense, or time to come; that saying would not be true: for we, which believe in him, shall ascend into heaven. Neither doth it weaken the testimony already brought, if any shall say, that Christ ascended into heaven by his own power and strength; but that Enoch and Elias were lifted up into heaven by the power of God, and not by their own strength; because also the body of Christ had not this power, that he might ascend up of himself, that is, of the nature of flesh, but of the divine nature. These arguments came now unto mind, as touching the three significations of heaven.

6. Now let us come to recite the sundry opinions of learned men. David Kimhi, not the meanest interpreter of the Hebrews, thinketh; that In the taking up of Elias, his garments were consumed with fire, except his mantle, which fell from him: yea and that himself was extinguished, so that everyone of the elements of his body was dissolved, and returned to the element like unto itself; but that his spirit went into heaven, unto the society of angels, and there enjoyed the high felicity. Of the very same mind

Oecolampadius (a man singularly well learned) seemeth to be, when he expoundeth the end of the prophet Malachi. And as concerning Enoch, the Hebrews think, that he died, But where it is said, that he was taken up, or received by God: that cometh to pass, by reason he departed before the time of nature had appointed. For he lived only three hundred and three score years; when as his forefathers, before the flood, lived until eight hundred

and nine hundred years. And they add, that he, although he were well accepted with God; yet that he was prone unto sin; and that therefore God favoring him, would have him to depart with a sharp and untimely death.

And perhaps some would wrest unto this purpose, that which is written in the book of Wisdom, the 4th chapter; He was speedily taken away, that wickedness should not alter his heart. But contrariwise, men of our religion do think, that this was appointed unto Enoch: because he was an excellent man, and that God would therefore make his end to be famous, by a wonderful taking of him away. But if the soul so separated from the body ascended to the seats of the blessed, doubtless it must needs be, that the bodies did penetrate the celestial spheres; seeing we affirm those seats to be above all the heavens. But we must understand, that the mass and greatness of bodies do indeed hinder bodies, that they cannot pass through: but spirits which be without a body, are not hindered by them.

7. Others do say, that they were brought into a very quiet state, and to a blessed condition. But if thou urge them to define the place, their mind is, that they be in earthly paradise; where Adam and his wife Eve were placed at the beginning. This opinion seemeth but little to be allowed of; because that same paradise was destroyed by the flood, neither is it anymore extant at this day. For the waters of the flood passed many cubits above the tops of the highest hills. Albeit some of the School-divines think, that by a certain privilege, the waters were forbidden, that they should not touch the garden of pleasures. And they bring a reason, that the waters of the flood were sent for the punishment of sinners; but at that time there lived none in paradise, but Enoch, together perhaps with some angels. Wherefore they conclude, that that place was not destroyed by the waters. And among others, Scotus defendeth this opinion. And it is a wonder to be said, how diverse and

sundry opinions have been written by the School-men concerning the seat of paradise of pleasures. But this also seemeth very absurd, that Elias was caught up unto the highest places, and afterward was deposed into the terrestrial garden. Further, this must be granted, that in the holy scriptures cannot easily be found, where Guen-Eden, that is, The garden of pleasures, is called heaven. Surely, I have not found the same anywhere.

Seeing then it is said, that Elias was taken up into heaven; that must not be understood of terrestrial paradise. True it is, that heaven itself seemeth sometimes to be called paradise: for the Lord said unto the thief; This day shalt thou be with me in paradise. Which saying (as Augustine affirmeth in an epistle unto Dardanus) must be referred unto the divine nature. For he thinketh, that it might not be applied to his body, which lay in the grave; nor yet unto his soul, being in the infernal places: unless by the infernal places, a man will understand the bosom of Abraham, where it is believed, that the soul of Christ was together with the fathers. Howbeit, Augustine in his treatise De peccatorum meritis & remissione, the first book and 3rd chapter, seemeth 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 sin.

And the occasion of erring on this wise, was the book of Ecclesiasticus: where in the 44th chapter we read; Henodi pleased or approved himself unto God, and therefore he translated him into paradise. But hereunto we answer; first, that that book is not canonical. Further, that the Latin interpreter hath not faithfully translated that place, because in the Greek there is no mention made of paradise, but only saith; He was translated.

But perhaps the Ubiquists of our times would say, that These men were taken up into their heaven, [which they affirm] to be in every place.

Howbeit, this would be nothing else, but to send them into Utopia, which is

in no place. And certainly, if they retain their bodies still, they must of necessity be compassed with somebody. For that is most true, which Augustine told unto Dardanus; Take away places from bodies, and they shall be nowhere; and because they shall be nowhere, they shall not be at all. Neither doth he speak these things (as some think) after the manner of a natural philosopher; seeing he expounded a question of divinity. For Dardanus had demanded of him, whether the human nature of Christ, by reason of the Godhead joined therewith, were everywhere: and therefore might also be both in hell, and together with the thief in paradise. So then we must assure ourselves, that all things created be defined and distinguished by certain places, but yet after their own manner: for bodies are corporally in a place. But spirits be therein (as the School-men say) definitively; because they have a substance and nature limited. Wherefore, the angel that was with John in the Ille of Patmos, was not at the same time in Ephesus; and the same that was with Daniel in Babylon, was not at the same time with Jeremiah in Judea. To be everywhere, is only attributed unto

God.

8. Another opinion also is of them, which do think, that they were carried into the bosom of Abraham; which they do understand to be a place of rest, wherein the spirits of the faithful are in happy state. And they say, that it is called the bosom; either because they are there brought together by the father Abraham, even as young children are carried in the bosom by their parents; or else, for that it may be thought to be a certain haven of salvation.

For so are called the harbors in the sea, which be safe from tempests. And unto Abraham it is said, that he was the father of faith; not that the blessed fathers before Abraham's time are thereby excluded: but therefore doth this bosom bear the name of Abraham, because, in the holy scriptures, his faith

is more manifestly and oftener published. But this place, if it be aloft, and that it be in height above the earth, how is it said, that Christ descended into the infernal places? It should be said rather, that he ascended. Some perhaps would answer, that by reason of his burial it is said that he descended; and that the thing which concerned his body, by the figure Synecdoche, was translated to his soul. But there be others, which say, 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 have descended into hell. And indeed the synods of Nice and Constantinople, and some synods of Toledo, and some that are mentioned by Hilarius in his book of synods, left out that particle. And Ruffinus testifieth, that it is not had in the Roman synod. Yea moreover, Irenaeus and Tertullian, being very ancient writers, when they recited the rules of faith, omitted this descending. Howbeit many of the other fathers made evident mention of the same: and especially Athanasius in his Symbol or Creed.

9. But some man will doubt, whether the bosom of Abraham, whereof we have begun to speak, may bear the name of infernal places; so as Christ should be said to have descended into the infernal places, because in his soul he was there together with the fathers. Augustine in his 59th epistle to Euodius, writeth, that he never read in the holy books, the name of infernal places to be written on the good part. But that the matter may the more plainly be opened, we must understand, that the fathers appointed two sorts of infernal places; that is to wit, the uppermost, and the lowermost. Which Irenaeus testifieth, in the end of his book against heresies: where he bringeth those words which are written in the 86th Psalm; Thou hast plucked my soul out of the nethermost hell. And he also noted that, which is spoken of the Lord; that The son of man should be in the heart of the earth

three days. The which in very deed cannot be spoken of the sepulcher, seeing it was upon the upper face of the earth, that is, hewn out of main stone: but it is evident, that the heart signifieth the very middle itself. And thus much spake he of the nethermost hell. But of the uppermost he saith, that doubtless the souls of the saints do go into an invisible place, appointed unto them by God: where they shall abide, until the time of the resurrection; and after that they shall come unto the sight of God.

Also Origin in his third book περί ἀρχῶν, pg. 804 saith; that The souls departing from hence, are divided either into the infernal place, or into the bosom of Abraham. And straightway after; The infernal place is called the uppermost earth, the lowermost is called Tartarus, that is, the deep bottom.

But the name of Tartarus seemeth to be taken out of Plato, which useth the same in his tenth book De Republica. And Origin, in the foresaid book, pg.

802 attributeth unto the souls departing hence, a place upon the earth; where they may learn those things, which they knew not, while they lived here; least (forsooth) they, which be departed out of this life, should have an excuse, when they had not yet heard the preaching of the Gospel: for it would seem, that such may pretend ignorance. Wherefore, even as the Papists framed a purgatory, so hath this man, with certain latter men, framed an eruditory. But all these things are without scriptures. Augustine, interpreting the 85th Psalm, proceeded in this distinction of the higher infernal place and the lower, and he confirmeth the same, not only by the words of that psalm; but also by the evangelial story: because it is said, that the rich man, when he was in torments, lifted up his eyes, and saw Lazarus and Abraham. So as it must needs be, that those blessed souls were in the higher place. Yea and Abraham is brought in, to have affirmed, that it was

not lawful to go from them unto the other; but that there was between them a great chaos, that is, an exceeding great gulf.

Moreover, this difference there is between them, that in the lowermost there are punishments and torments, which are not in the uppermost.

Whereupon it is written in the book of Wisdom; that The souls of the just be in the hand of God, neither do the torments touch them, &c. Yea and Christ, when he hung upon the cross, said; Into thy hands, Lord, I commend my spirit. And straightway also he added; Thou hast redeemed me, O Lord thou

God of truth. Whereby it is concluded, that the souls of the godly are in the hands of God; and are redeemed or plucked away from the punishments and torments of the wicked. And albeit that this be chiefly spoken of Christ, yet doth it also belong unto David, and the other members of Christ. For the Lord said, that Where he himself is, there he would also have his ministers to be. It seemeth that Irenaeus meaning was, that the soul of Christ was not only among the fathers in the bosom of Abraham, but that it was also in the lower hell; but yet without punishment and offense. And this doth he write upon the 3rd chapter of Daniel, in setting forth the history of the three children, which were thrown into the fiery oven: for there did a fourth appear with them, which was called the son of God. Therein (as Jerome thinketh) Christ was shadowed, who descended into the furnace of the wicked, without any fault of his, or pain to him.

10. Augustine wrote more of this matter in his 59th epistle to Euodius, but very ambiguously and obscurely. For he saith indeed that Christ descended into the infernal places; but he saith, that what he did there, he was in a manner ignorant. But he affirmeth, that it was believed of the universal church, that the first father Adam, was delivered from thence by him. But he demandeth, that if so be the fathers in the bosom of Abraham, were not

troubled with any sorrow or torment; what did Christ for them by his coming? These things doth he there handle in that place, and disputeth at large. But in his book De haeresibus, ad quod vult Deum, heresy the 79th he maketh mention of them, which dare affirm, that Christ in the infernal places took out those infidels, which then believed in him. And in his book

De ecclesiasticis dogmatibus, in the definition 78 & 79, he declareth the matter more plainly and manifestly. First he saith, that before the coming of Christ, all the souls of the godly descended into the bosom of Abraham: but that after his ascension, all the faithful souls do go unto God. By which saying no doubt but purgatory is overthrown. Howbeit, we must not pass it over, that this book is not accounted for the lawful writings of Augustine. I know indeed that it is not reckoned among the lawful writings of Augustine: but whose soever it was, it is an ancient work, and containeth good instruction.

And certainly, as touching either part of the definition, Jerome assenteth, who upon the third chapter of Ecclesiastes, interpreting the words of Solomon; That the end of man and beasts is all one; saith; These things are not spoken, as though Solomon thought, that the soul of man was dissolved in such sort as is the life of a beast: nor yet as though it should go to the self-same place: but that before the coming of Christ all men were carried into the lower places. Which he proveth by the words of Jacob, who said;

He would go down morning for his son. [Joseph] even to the infernal place.

Also he bringeth the testimony of Job, which saith in the 21st chapter, that As well the just as unjust are detained in the infernal place. And albeit (as he saith) it is not all one to be dissolved and preserved; yet is there but small difference between the being dissolved as the life of a beast, and to be kept still in darkness. And in the ninth chapter of the same work, the same

author interpreting these words; In hell, whither thou goest, there is neither work, nor cogitation, nor knowledge, nor wisdom: All the spirits of godly men, yea and Samuel himself, before the coming of the Lord, were in the infernal place. Howbeit, I think that there was particular mention made of Samuel; because he by a woman-witch was brought unto Saul.

But he added, that after Christ it doth not so come to pass: and he allegeth the place of Paul, which he wrote unto the Philippians; I desire to be loosed from hence, and to be with Christ. But they (saith he) which be with Christ, live not in the infernal place. We may also add, that to the thief it was said by Christ, when he was upon the cross; This day shalt thou be with me in paradise. And this opinion is confirmed by Nazianzen, in a funeral oration which he made for his brother Caesarius, where by a conversion unto him he saith; Thou hast ascended into heaven, and there thou art at rest in the bosom of Abraham, if any such place be now extant. Where he seemeth to doubt, whether the bosom of Abraham be yet remaining after the ascension of Christ. And in the same oration he saith, that it is the saying of the wise; that The souls of the godly, when they be loosed from the body, are brought unto the sight of God. The very which thing did Cyrillus write, in the ninth book upon the gospel of John, the 36th chapter, where he saith; that The souls of them that be dead, dwell not upon the earth, neither yet are thrust forth to torments, as are the souls of sinners: but do escape into the hands of the heavenly father, the beginning being made by Christ. Howbeit, the more ancient fathers thought, that the souls of the godly should be detained in the bosom of Abraham, until the blessed resurrection; as we have already declared out of Irenaeus.

11. Hilarius likewise was of the same mind, whose judgment I will declare in few words; not alonely as touching this opinion, but also of the

infernal place. First upon the second psalm he affirmeth; that The spirits of the wicked after death do not wander upon the earth; but that they come either to pain or reward immediately after. And this he proveth by the history of Lazarus, and the rich man; because he was already tormented in the fire, while his brethren yet lived: unto whom he desired that Lazarus might be sent. Further, he maketh mention of the place of rewards, the which he calleth The bosom 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, that None might open the book of them which be in heaven, or which be upon the earth, and which be within the earth. Whereby he noted, that even the places, which be within the earth, have their inhabitants. That also might be brought, which is written to the Philippians; that In the name of Jesus every knee must bow, of things I say in heaven, of things upon the earth, and of things under the earth.

Moreover, the same author upon the 120th Psalm; God keepeth the spirits of the godly in the bosom of Abraham, even from the time of departing out of their bodies, until the time that the kingdom of heaven be come.

And Tertullian, as touching either point, seemeth not to have disagreed.

For against Marcion, in the fourth book, and 274th pg. writeth, that he doth think, that the infernal places are one thing, and the bosom of Abraham another: because the bosom of Abraham is higher than the infernal place.

Which he confirmeth by this, that the rich man is said to have lifted up his eyes in his torments, when he saw Abraham and Lazarus. Whereby it appeareth, that Augustine borrowed his argument out of Tertullian.

Furthermore, in the 275th pg. he writeth of the bosom of Abraham; The same I say is a region, although not heavenly, yet higher than the infernal place. And he addeth, that the same shall be given for a place of solace, for

the souls of the just, until the resurrection. Afterward he defineth the bosom of Abraham, that it is a temporal place, to receive the souls of the faithful, wherein is described the image of that, which is to come. Which (as I suppose) he therefore speaketh; because the perfect and absolute blessedness (which shall happen in our country after the resurrection) is there begun. But in his book De anima, pg. 685 he saith, that The infernal place and the bosom of Abraham are underneath the earth. So as he seemeth not to agree well with himself; unless a man will say, that his book De anima, together with other books last found out, are none of his works; albeit they may seem in the style to imitate him. Finally, he concludeth, that The kingdom of heaven shall be opened, together with the finishing of the world: that is to say; The entrance into heaven shall not be opened, until the world be at an end.

By these things it appeareth, that the most ancient fathers did not judge, that the souls of the godly do ascend unto heaven, till the resurrection be past: and that the latter writers believed, that after departing from the body, the blessed souls do immediately attain unto God. Verily the scriptures, which are set forth by the spirit of God, incline unto the latter writers. For Paul said; I desire to be loosed from hence, and to be with Christ. The Lord said unto the thief; This day shalt thou be with me in paradise. Unto which purpose there might also be other divine testimonies heaped together. Yet nevertheless, John the twentieth Bishop of Rome, followed the opinion of the elder fathers; and thought, that the souls of the blessed do not behold the presence of God, until the last day of resurrection: and he was so obstinate in his opinion, as he would not change the same, until he was compelled.

For the Divines of Paris (using the help of Philip the king, surnamed Pulcher) made him to recant. For this king withdrew himself, with his

whole kingdom, from his obedience: whereupon the Pope recanted, perhaps not from his heart, but through fear; least his popedom should be pulled from him. Wherefore he openly recanted, and that not without sound of trumpet; as Gerson testified in his sermon of the Passover. But the bosom of Abraham, I mean the seats of the blessed souls, and the infernal place of the wicked spirits, come to the knowledge even of the poets. For they described

Orcus, or hell, to be that, wherein the wicked are tormented. And they also made mention of fields of pleasure, wherein they placed the souls of just men, who should delight themselves therein, with songs, with doctrines, and with philosophical contemplations.

12. Now it seemeth also good to examine, what opinion the Hebrews be of. In the holy scriptures, there be many names of infernal places, whereof I will recite some that be the more notable. [It is called in the Hebrew]

Scheol, of the verb Schaal, which is, To seek, or To ask; because hell seemeth evermore to crave, and never to be satisfied. In the 16th Psalm it is written; Thou shalt not leave my soul in Scheol, In hell. It is also called

Abaddon, which is, Perdition. In the eighty-eight Psalm we read; Who shall declare thy mercy and thy faith, or thy truth, Baabaddon, that is to say, In perdition? [Further, it is named] Beer Schachath: of the which we read in the 55th Psalm; Thou hast made them to go down into the pit, or into the place of consuming. Also hell is called Tsalmaueth, that is, The shadow of death: whereof it is son in the 107th Psalm; They that dwell or sit in darkness, and in the shadow of death. Also there is another name, whereby it is called, which is much more frequented by the latter Jews; to wit,

Gehinnon. But why the same is so called, it shall be good to understand. It is compounded of three words; Gue, that is, A valley; Ben, A son; and Hinnon, The proper name of a man. So as it was a valley possessed in old

time by the son of Hinnon, near unto the city of Jerusalem: there the Hebrews in ancient time had built a notable high place, for the worshipping of Moloch, whom they think was Saturn; unto whom they sacrificed men, burning their sons and their daughters.

This place was also called Topheth, that is, A timbrel, or bell: because in those horrible ceremonies they rung their bells exceeding loud; least the crying 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 Jeremiah, in the 19th chapter prophesy, that it would one day come to pass, that it should be cut down, and that the place should become shameful and detestable: so that there the dead bodies should be buried.

Which seeing it came afterward to pass, the place of punishment of wicked men, (by a fit metaphor) was called Gehinnom. First, because a valley (I mean a low and vile place) doth represent hell, which is thought to be under the earth. Secondly, because of the fire wherewith the wicked are tormented, as in that place children were burned. Lastly, because the place was unclean and detestable, wherein were cast not only dead carcasses, but also all the filth and uncleanliness which was thrown out of the city of Jerusalem; even as impure and wicked souls are thrust forth of the kingdom of heaven into hell. Also, our Savior called hell, The uttermost darkness: that is, the chiefest and extreme darkness. For even as the spirits of the blessed do enjoy an incredible light, so the souls of the damned do live in extreme darkness. But he often used the word Gehenna, and said, that Gehenna, is a fire; to the intent he might exaggerate the vehemency of the grief and torment. Isaiah in the 30th chapter called that place Topheth, An unquenchable fire, whose fuel should be much wood and brimstone. He also saith there, that it is a breath, wherewith the fire is blown, that it may

be a great deal the more kindled. But Ezekiel in the 32nd chapter, calleth it The nether parts of the earth, and the lake. And Christ in the 9th of Mark, described this place very manifestly, saying; It is better for thee to enter into the kingdom of heaven, lame, and with one eye, than having two eyes, or two feet, to be sent into hell. And by exposition he addeth; Into fire unquenchable: for their worm doth not die, and the fire never goeth out.

And thus much of the name of hell.

13. But the Rabbins appointing two infernal places, do allege these reasons. First, that it is written in the book of Genesis, the 15th chapter, how it was said to Abraham; Thou shalt be put to thy fathers. What (say they) were not his parents and forefather's idolaters? Yes truly, they were, as the book of Joshua, the 24th chapter, doth testify. But it agreeth not with the justice of God, that he would have Abraham to be in a place of pains, wherein idolaters were punished. Wherefore they conclude, that there were two infernal places, in the one whereof Abraham was placed, and in the other his ancestors. Into which place also they think that Jacob supposed his son Joseph to have gone; and whither he himself also should depart, by reason of sorrow: for he said; Mourning will I descend into the infernal place to my son. But we are not to believe, that he thought together with his son, 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 son I will go down to the infernal place: that is, (as this man thinketh) unto the grave. As though there were here no mention made of the infernal places, or of the spirit of Joseph now placed there. But the Chaldean paraphrasis is against him, wherein is written, Luth-bari. And the particle Luth, signifieth, To,

Near, or Toward: wherefore he saith; I will go to, near, unto, or toward my

son. Nor can this be understood of the grave; because Jacob did not think, that Joseph was buried in a grave; seeing he thought him to be torn in pieces, and devoured by a cruel wild beast.

The same also do they gather by the history of Samuel, who is said to have risen again, being raised up by the witch, who was not likely to have been in torments with the wicked. And they endeavor to prove much more plainly this distinction of the infernal places, by his words, wherein he foretold, that the day after, Saul should be with him, that is, in the infernal place: and yet not in the same part, because Saul, who would ask counsel of a witch, and killed himself, is thought to be sent among the damned spirits.

But Samuel is reckoned to be among the number of the godly and blessed.

They proceed yet further, and weigh the words of the most prudent woman Abigail, who thus spake unto David; Thy soul shall be bound in the bundle of life: where, by The bundle of life, or of the living, they understand the congregation of saints, resting with Abraham. After that, she added; But the souls of thine enemies [shall God cast out,] even as out of the middle of a sling: because the ungodly are cast one from another, among the lower infernal places, that is, unto diverse kinds of torments. And to this purpose also some draw a testimony of David, wherein he saith; Lift up your heads

O ye gates, and the king of glory shall enter in: as though that these things were spoken by the angels, when the Lord should enter in unto the fathers, into the bosom of Abraham, for the spoiling of principalities and powers: as it is taught in the epistle to the Ephesians.

By others also is brought the 4th book of Esdras, albeit it is apocryphal, and is not found in the Hebrew. Yet is it alleged by Ambrose, in his book De bono mortis: for there, in the seventh chapter, it is said, that It shall come to pass at the last day of judgment, that the dust and the graves shall restore

the bodies of the dead, and that the store-houses or receptacles of souls shall render them up: and so the resurrection shall be made. But those storehouses or receptacles, wherein souls are kept, Ambrose doth interpret to be the many mansions, which be in the house of the father, according to the saying of Christ: and also to be those places, which Christ said that he went to prepare for his apostles, when he ascended up out of this world unto the father. And when as Ambrose had there disputed against the philosophers, which affirmed, that the souls of just and wise men, when they depart from hence, do pass into the bodies, either of bees, or of nightingales; that there they might delight themselves, either with sweet exercise, or pleasant music: he saith, that they should rather have taught, that they went unto ἀδίκην, that is, Unto an invisible place, prepared for the dead. Whereby it appeareth, that the name [of infernal place] is general, as well unto the place of torments, as unto the place of rest, whereas the name of that hell belongeth only unto the wicked.

14. But what is the cause that led the ancient fathers into error, (to think that the souls of the faithful do abide in the bosom of Abraham, until the last resurrection) it is uncertain. Howbeit, they seem to have taken hold of certain places of the scripture, which they did not rightly understand. For it is said in the Apocalypse, that The souls of the slain are under the altar, and cry unto God, that he would once at the last revenge the blood of them that be slain. But they should have considered, that the altar is not the infernal place; seeing in the eighth chapter of the same book it is said to be in heaven, and in the sight of God: neither doth the altar betoken any other thing, but Christ himself. And we are taught by that vision, that the spirits of the godly, even after this life, do remain in the kingdom of God, under the protection of Christ. Further, whereas they heard in the holy scriptures, that

Those which depart are called sleepers; that also have they referred unto the soul, when as it rather belongeth unto the body. For that resteth like them that be asleep: neither can it truly and properly be said to be dead, seeing it shall return unto life, and that there is no way to return from very death indeed. So as it is rightly compared to sleepers, who being detained with heavy sleep, yet are wont at the length to be wakened again.

Neither must we pass it over, that whereas it is said of the infernal place; that All men, even unto the coming of Christ, should be brought thither; and that afterward the spirits, at the least-wise of the damned, shall there be kept still. Some there be, which deny, that there can be any space found so large, as may hold so many spirits or souls. And they seem, that even as they appoint heaven to be in every place, so they would appoint the infernal places to be everywhere. Neither do they consider, that men's souls be spirits, and therefore do not occupy a place as bodies do. Indeed they be in a place, but yet definitely (as I have already said before:) not that they fill a place with their greatness or quantities of measure; but after the resurrection, when they shall be endued with bodies, God will not want places, wherein they shall be punished for their ill deeds, either under the earth, or above the earth, or in the waters, or in the air. These things had I to say, as touching the diverse opinions of infernal places. And by the testimony of the most ancient fathers, and also of the latter poets, and likewise of the Hebrews, I have proved, that there be two kinds of them: whom I affirm to have spoken probably, yet do I not say, that they have rightly and soundly used the places of the scriptures.

15. But now, if I should be asked unto what place Enoch and Elias were translated? I will say, that absolutely I know not; because it is not showed us in the holy scripture. Yet, to follow the reason most likely to be true, I

would say, that they were brought to the place of the fathers, or bosom of Abraham: that there waiting for the resurrection of Christ, they might live together with the blessed fathers; so that afterward, with him being risen again, they might be lifted up above the heavens. Howbeit, it may be said, that this privilege they had before others; to wit, that whereas the souls of the faithful were in the bosom of Abraham without bodies, they being yet alive, 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 very taking up, they were changed; with that kind of changing I mean, which is described in the first epistle to the Corinthians; namely, that Corruptible did put on incorruption, and mortal immortality. The very which shall come to pass in our taking up, whereof it is written to the Thessalonians, even that we shall go to meet with Christ in the air: for it is written to the Corinthians; 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, that he first of all other attained unto rest with his body.

Unto this may be answered, that this must be understood of the highest seat of the blessed, whereunto he being raised from the dead, was the first that came: but we speak here of the bosom of Abraham, and not of the highest region of the living. Further we might say, that the holy fathers in the bosom of Abraham, in that they were at rest, that they were well, that they rejoiced, that they were exempted from the punishments of the damned; they had all this by Christ. For the virtue of his death was not only profitable to us, but also to the fathers, which were before his coming.

Wherefore in the Apocalypse the 13th chapter it is rightly said; The lamb was slain from the beginning of the world. Neither must he be heard, which in our age hath not interpreted, but perverted 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 book of life of the lamb which is slain. To what end hath he inverted the particles of this speech?

What necessity constrained him? Seeing the words in the Greek are "ὧν οὐ γέγραπται τά ὀνόματα ἐν τῇ βίβλῳ τῆς ζωῆς τοῦ ἀρνίου ἐσφαγμένου ἀπὸ καταβολῆς κόσμου", that is; Whose names be not written in the book of life of the lamb, which was slain from the beginning of the world.

16. Neither doth that let, which is written in the gospel of John; No man ascended into heaven, but he which descended from heaven, even the son of man which is in heaven. For here is no speech of ascending up above all heavens, whither Christ was first of all carried; but of the taking up unto the bosom of Abraham. For, so far as concerneth that highest ascending, we grant, that none attained unto that before Christ. Wherefore Enoch and Elias went unto the fathers: and there, together with them, attended for Christ; who being come, they accompanied him into heaven, together with the rest.

Neither did the body hinder their taking up unto the bosom of the fathers.

For, that men may be taken up, together with him, Paul showeth, saying; that He was wrapped into paradise, and whither (saith he) in the body, or out of the body, I know not. By which words is gathered, that both might be done. Albeit a certain Hebrew, the schoolmaster of Jerome, understood it far otherwise: who (as the same father in the prologue upon Daniel reporteth) when he mocked the apocryphal histories, which are not found in the Hebrew; yet are they feigned to be of that prophets writing, and especially the translating of Habakkuk out of Judea into Babylon, to bring meat unto

Daniel, that was in the den of lions, said: Where is there any to be found in the ancient histories, that was translated with the body unto places of such distance?

And when as a certain man that had no great skill, answered, that Ezekiel was carried out of Babylon into Jury: the Hebrew confuted him, and showed, out of the words of the prophet, that that translation was done in spirit, not in body. And he saith; Even Paul, that apostle of yours, being exercised in the law, durst not say that he was rapted into heaven with the body: but he warily saith; Whether in the body, or out of the body, I know not. But he, in speaking after this manner, did not rightly wrest the words of the apostle, according to his own meaning. For if Paul had thought, that rapting with the body had been impossible, certainly he would not have used a disjunctive proposition, but a simple proposition. Howbeit, thus he wrote, because he thought that both might be. But this I marvel at, that that Hebrew remembered not the taking up of Enoch and Elias: unless perhaps he thought, as many other did, that they died in the taking up. But there be two things, that seem to withstand the saying, which I have affirmed. The first is, that it is declared by express words in the holy history, that Elias was taken up into heaven by a whirlwind: therefore it seemeth not that he went unto the bosom of Abraham. It may be said; Perhaps by heaven in that place is meant the air, through which there is no doubt but he passed: for so did Elias see him pass away, and from thence did his mantle fall upon the ground. Or else, the scripture speaketh not there of the first going unto the fathers, but of the latter, wherein he ascended together with Christ above all the heavens. But the first exposition is more probable.

That moreover, which seemeth to let, is this; namely, that if now these two men be conversant with their bodies in heaven, now are they perfect, neither do they expect any other thing, as touching felicity. But in the epistle to the Hebrews, the 11th chapter it is written; that the fathers, whom the apostle reckoned up, although they had the testimony of faith, Yet

attained they not the promise, God providing something better for us, that they should not be made perfect without us. Wherein the promise is not generally to be understood, because even the fathers, while they lived, did obtain diverse things, which God promised them. Wherefore the said apostle somewhat before saith; that They overcame kingdoms, and attained the promise. Wherefore, in the place now alleged, he speaketh of a certain and special kind of promise, which some refer to the resurrection of the dead: because they shall not be raised from the dead, before that we be risen again. But this seemeth to disagree with the words of the apostle, because then God had provided nothing better for us. For, according to this sentence, the resurrection shall be alike, and at one time, both unto them and us. Wherefore I think that this must rather be referred to the benefit that we have, in comparison of them. For we are born after the coming of Christ, when the promise is fulfilled, concerning his incarnation, death, calling of the Gentiles, and preaching of the Gospel; and we live in a far greater light than they lived. Wherefore it is meet, that we should be also endued with a greater faith than they had. And thus much shall suffice touching the first part of the question; which things I having expounded somewhat at large, it may be easily known by them, what answer must be made to the other two parts.

17. Moreover, it was demanded, whether those two men were dead?

Howbeit, it appeareth already, that I do not think them to be dead. For confirmation whereof are brought the words of Paul, which he wrote in the eleventh chapter to the Hebrews; Enoch pleased God, or he approved himself unto him, and he was translated, that he should not see death. But they which be of the contrary mind, say, that he did not see death after a usual way and manner, as other men do, which being at the point of death

are perceived to have pangs, or else are slain while they live upon the earth.

But these men were taken away being alive, and even in the very taking up were extinct by a new kind of death. Neither do there want such as affirm, that the translation of them belongeth unto the soul, which died not with eternal damnation. And they cite that which is written in the 8th chapter of John; If any man shall keep my saying, he shall not see death. And on the other side, in the third chapter of John it is said; He that believeth not the son, shall not see life. We read also in the 89th Psalm; What man is he that liveth, and shall not see death? But certain it is, that they which be justified, do believe in the son of God, and do keep his sayings, so far forth as the state of this life will give leave; who nevertheless, as we all see, do die a bodily death. But if we should understand translating and death after this manner, what preeminence had Enoch and Elias above other men? All the elect and faithful of Christ, as touching the soul, are translated from hence unto God; and are not condemned with everlasting death.

Indeed I am not ignorant, that sometimes; Not to see death, is referred to the soul, even as the testimonies, which we have already brought, do declare: but sometimes on the other side, it is referred to the death of the body, as it is manifest by Simeon, unto whom it was revealed, that He should not see death, till he had first seen the Lord Christ. Yea and the son of God himself saith; There be of them which stand here present, who shall not taste of death, until they see the kingdom of God; that is, the preaching of the Gospel spread over the face of the earth: or (as others will) until they shall see the transfiguration of Christ upon mount Thabor. Neither is there any doubt, but that the death of the body is betokened in both these places.

Further, those words of Paul to the Hebrews alleged a little above, are so significant, as they seem wholly to testify, that Enoch is not dead. But they

that be of another mind, do urge that which is written in the same epistle of the Hebrews; namely, that It is decreed, that all men shall once die. But we answer, that these general propositions must not always be understood without any exception. True indeed it is, which is now affirmed as touching the ordinary and common manner: but yet it is not brought to pass thereby, but that God, by his special prerogative, and certain peculiar will, may exempt some from the law of death. For what shall become, either of us, or of others, which shall be found alive at the last day? Undoubtedly, They shall be caught up to meet with Christ in the air. And Paul unto the Corinthians said; We shall not all die, but we shall be all changed. Besides this, if the words of that saying be urged with extremity; how will it be true, that men once die, seeing Lazarus the son of the widow, and also the daughter of the ruler of the synagogue, whom the Lord raised up from the dead, died not once, but twice? And it is thought by Augustine, and diverse others, that those many bodies of the saints, which rose after the death of Christ, and appeared unto many in the city of Jerusalem, when they had performed that which they were appointed to do, settled in their graves as they did before.

18. They also say, that it is written unto the Romans; that Death by one man entered in upon all men: and that in the first epistle to the Corinthians, the 15th chapter, it is said; As in Adam all men are dead, so in Christ all shall be made alive: that it may be taught, that the life lost in Adam, is recovered again in Christ. Unto these sayings we answer many ways. First

(even as I said before) that these general propositions must not be understood without privilege and exception. Secondly, I will confess, that Enoch and Elias, in their own nature, were subject unto death: and in that they are not dead, but do enjoy eternal life, that they obtain by Christ.

Howbeit, another answer there is, much more perfect; namely, to say, that the same changing, whereby we affirm that the bodies of those saints were glorified in taking up, was a certain kind of death. Wherefore Justinus

Martyr in his dialogue with Triphon saith, that the world in the last time shall perish, and not perish. It shall not perish, seeing it shall not be reduced to nothing. But it shall perish, because it shall be changed to better: for the light of the sun and moon shall both be purer and greater than now it is. For we shall have a new heaven, and a new earth; for because all things shall then be made new.

Others say, that the death of Enoch and Elias is not altogether taken away, but rather deferred: because they shall come in the last time, and shall die in fighting against Antichrist: of which opinion was Tertullian, who in his book De anima, pg. 682 saith; Elias and Enoch were translated, and their death is deferred. For they are reserved to die hereafter, that with their blood they may extinguish Antichrist. Again, in the same book, in the 672th pg.;

Elias shall come, not from the departure of life, but from the translation [thereof:] he shall not be restored to his body, from which he was not exempted; but he shall be restored to the world. The same father against the Jews called Enoch an Inceptor, or one ready appareled for eternity. And in his book De trinitate, pg. 603 he saith, that God translated Enoch into the society of his own friendship. And seeing a friend doth benefit him, whom he loveth, and wisheth well unto; it is not likely, that God translated Enoch for to kill him. But Irenaeus, in his fourth book, and thirty chapter, is of the opinion, that Enoch hath exercised a message against the angels, who were thought in old time to be fallen, through a naughty desire towards women: and he saith, that he is even as yet preserved alive, for a testimony of God's

judgment. And these things may suffice, as touching the second point, whereby is proved, by probable reason, that they seem not to be dead.

19. It remaineth, that we seek to what end they were so taken up. Some say, that it was done, to the intent we might have before our eyes a certain figure and show of our resurrection: as if so be that the taking up of these, were a lively example thereof; to teach us, that we are not to measure our felicity by or with the term of this life. But (in my judgment) examples ought to be clear and manifest, for that otherwise they are but weak proofs.

Certainly, in this place there is no mention made of resurrection, either ours or theirs. The sign of Jonah the prophet doth manifestly shadow the resurrection, who was cast up alive out of the belly of the whale. But Paul to the Romans did plainly show the resurrection, after another sort; If ye have (saith he) his spirit, which raised up Jesus Christ from the dead, the same shall quicken your mortal bodies. As if he had said; Seeing the spirit is one, it will bring forth the same effects. And in the first epistle to the Corinthians, the 15th chapter he saith; If Christ be risen from the dead, we also shall rise again. Which he therefore speaketh, because it is not meet that Christ, which is the head, should live; and we that be his members should remain in death. And in the first chapter to the Ephesians he writeth;

According to the greatness of his power, and according to the strength of his mighty power, which he wrought, by raising up of Christ from the dead.

Again, in the second chapter, he joineth us unto him, saying; When we were dead in our sins, he quickened us with him, and together with him raised us up from the dead, and made us to sit at the right hand in heavenly places.

These be the arguments, whereby the apostle of the Lord doth confirm resurrection: neither did he send us to the rapting either of Enoch or Elias.

There be some, which say; These things did therefore happen, to leave us an example doubtless, not of our resurrection, but of our last taking up, whereof there is mention made in the Thessalonians. Of this opinion was

Tertullian, in his book De resurrection carnis, 87th pg.; They are not yet dead, but they be documents of our perfectness to come. And Irenaeus in his fifth book writeth, that they be an example of our assumption to come. And I have showed, that by the example of their taking up, the bodies, which are now a burden unto us, shall be no hindrance 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 certain elder, which was after the apostles, taught; that not only Enoch and Elias were rapted into that place, but also Paul the apostle: as we read in the second epistle to the Corinthians. Indeed I grant, that in the words of Paul there is mention made of paradise: but that the same was in the garden of Eden, wherein Adam first was, it is not proved thereby. For the apostle added, that he was taken up to the third heaven; that is, to the highest and most perfect.

And indeed Johannes Damascenus affirmeth, that there be three heavens; namely, the air, wherein the birds do fly; the second heaven he accounteth to be the region of the celestial spheres; and the third to be the highest seats of the blessed saints, which by a certain elegant metaphor is called paradise.

The similitude whereof is derived from the garden of pleasures, wherein Adam was placed: even as the region of torments by a metaphor before declared, is called Gebenna. For these places are more fitly expressed by metaphors, than by proper names. Also, that same elder asketh the question of himself; by what means they could continue there so long without meat?

And in answering he retireth himself to the strength of God's power, whereby Jonah was also preserved three days in the belly of the whale: and

whereby the companions of Daniel remained safe in the furnace, when it burned vehemently. We might also add the fasting of Elias, and of Moses, by the space of 40 days: but these things are from the purpose. Others say, that Enoch was therefore taken up, that his preaching by that means might become the more fruitful.

The world in that age was degenerate, and the Cainites prevailed in number and power above the children of God. Their idolatry did Enoch, either by his preaching, or prophesying reprove. Wherefore, by a very evident seal of taking him up, God would seal his sound and profitable doctrine. Now then in the 44th chapter of Ecclesiasticus, he is said to be translated, for an example of repentance unto the generations: because a form and example of repentance was given unto the generations, that is, unto men. Neither are these meant to be the last generations, but rather the generations of those men, which lived at that time. For if he had died after the manner of other men, he should not have been thought to be beloved of God, or of him to have been assisted and sent to preach. But seeing God as it were by his stretched-out hand from heaven, caught him up unto him, men could not choose but have in admiration an act or thing so unusual.

Others there be, that attribute all this to his own honesty and righteousness: for it is said in Genesis, that he walked before God. And in the book of Ecclesiasticus, and also in the Epistle to the Hebrews, we read, that he pleased God, or he approved himself unto God. And by faith (as the apostle saith) he pleased or approved himself unto him: which undoubtedly was no vain faith, but was adorned with good works. Briefly, he was taken up, for because of edifying. And what is spoken concerning him, must also be transferred unto Elias.

20. Now there resteth, that we examine the opinions of them, which think, that these men were taken up, to the intent that about the latter time they should return, and should take upon them a dangerous fight against antichrist. And albeit that this were the opinion of most ancient fathers; yet it is embraced, without testimony of the holy scriptures. And indeed as touching the return of Enoch, there is no word extant in the divine oracles.

And those things, which are spoken in the 44th chapter of Ecclesiasticus, that he was an example of repentance unto the generations, must rather be understood of the men of his own time, than of them which shall live in the last time. But I see, that the occasion of error came, because it is written in the book of the Apocalypse, the eleventh chapter; that two men with singular praise are extolled, 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 1,260 days. Of these is described the manner of their apparel; namely, that they shall be covered with sackcloth.

And they are commended as two olive trees, and two candlesticks in the sight of God: and it is said, that there is power given them to close heaven, that it shall not rain: which perhaps doth somewhat seem to prove for Elias.

And they shall be able (as it is there said) to turn water into blood. It is also added, that they shall be slain of the beast, but that after three days they shall be raised up by the spirit of God. Upon this occasion were the ancient fathers led to think, that Enoch and Elias shall return again at the last. But these are the imaginations of men, neither are they taught by the holy scriptures; seeing in that place is no mention either of Enoch or of Elias. We must grant indeed, that certain men were to be sent unto the church in these last times, being endued with the spirit of Enoch and Elias, who should sharply fight against the Roman antichrist, and idolatry of the beast, and

with diverse torments be slain: but the return of these men is not there in very deed set forth. But they are said to be two, because they shall be many, and not one only; and yet of no large number, if they be compared with the wicked and idolaters. Neither is it any rare thing in the scriptures, that a number certain is put for an indefinite number. The very which thing is done there also, seeing the certain and definite number of days of their preaching is appointed.

21. But there is a place objected as touching Elias, having in outward show some likeness of truth. For on this wise it is written in the book of Malachi, in the end of the last chapter; Behold I send unto you the prophet

Elias, before that great and terrible day of Jehovah shall come; and he shall convert the heart of the fathers unto their children, and the heart of the children unto their fathers, least perhaps I should come and smite the earth with a curse. These words persuaded the Hebrews, that Elias should come, before that Messias should be given. But we interpret this Elias to be John

Baptist; having learned the same of Christ, who made mention of this thing in the 11th and 17th chapters of Matthew. He verily in the eleventh chapter, in praising of John, saith; This is that Elias. And in the 17th chapter, after his transforming upon mount Thabor, when the disciples had said unto him;

Whie do the Scribes and Pharisees say, Elias must first come? As if they should say; For this cause they receive not thee as Messias sent from God, because Elias is not yet come. Christ answered them; Elias indeed shall come (according as they judge by the words of the prophet Malachi:) but I say unto you, that he is already come; howbeit they knew him not, and have done unto him whatsoever they would. Then his disciples understood that he spake those things of John Baptist. Seeing therefore that we have Christ to be the interpreter of the prophetical sentence, we must rest upon him.

Neither is that, which is spoken by Malachi; to wit, that The father's hearts shall be converted unto the children, and again the children's hearts unto the fathers, to be referred (as many do) unto the conversion of the Hebrews, in the end of the world: whereof it seemeth that Paul in his epistle to the Romans hath written. But we must rather say, that these things have respect unto John Baptist; seeing the angel did so interpret them. When he had foreshowed unto Zechariah many things of John Baptist, as we read in the first chapter of Luke; He shall (saith he) convert many of the Israelites unto the Lord his God, and shall convert the hearts of fathers to the children, and the disobedient unto the wisdom of the just, that he may make ready a perfect people unto the Lord. Now by these things we understand, after what manner both Christ and the angel have referred the words of Malachi unto John. Yea and Tertullian, in his treatise of the resurrection of the flesh, saith; This undoubtedly is done in such sort, as the spirit and virtue of the one is communicated unto the other: for of Moses spirit was given unto seventy elders, and of the spirit of Elias, there befell a double portion unto Elisha. Howbeit, it cometh not to pass, that the person, substance, and flesh of one should be communicated with another, and be poured through into him.

But yet not to dissemble anything, I will show how Justin Martyr hath interpreted the words of Christ. In his dialogue with Triphon, he saith, that Christ in the 17th chapter of Matthew answered the apostles, that Elias indeed shall come, as the Scribes and Pharisees say, at the last time; that is, at my latter coming. But in the meantime, so soon as I was now come, I am not without mine Elias; for even John is Elias, whom I have now in the spirit and power of Elias: but in my second coming, I will have Elias himself present in his own person. These things doth Justin wrest out of the

words of Christ, and he seemeth to ground upon that word ἐλεύσεται, that is, He shall come; as though Christ by his saying affirmed, that Elias shall yet come, seeing he said; He will come, in the same manner of speech, which the Scribes and Pharisees used.

22. Also, by the words of Malachi himself it is understood, that those things, which be spoken, belong to the first, and not unto the latter coming: for it is said; Least perhaps I strike the earth with a curse. For at the last time, albeit that the Jews be converted, yet shall the earth be smitten with a curse; seeing all things shall be burned. But it seemeth to be somewhat against the interpretation of Christ, and the angel, in that John being demanded whether he were Elias, he in plain words denied it, saying; I am not: as we read in the first chapter of the Gospel of John. 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 soul should return into another body.

This dotage of theirs, John confuted: yet did he not deny, but that he came in the spirit and power of Elias. This also seemeth to be a let, because he denied himself to be a prophet, when as yet the Lord said in Malachi;

Behold, I send unto you my prophet Elias. To this I answer two ways. First, that John had not respect unto every prophet; but unto that excellent prophet, which was expected of all men, namely unto Messias: that prophet he denied himself to be. Also we may say; that he did not deny the very thing indeed, but only took from himself the name of being called so; and was content with the title of a forerunner, and of a voice of a crier in the wilderness. And this he did, that the people should not follow him as the prophet of God, but should follow Christ the true and only Messias. He avoided schism, or drawing the people [into sundry opinions:] he

endeavored to set forward all men unto Christ, and to revive authority unto him.

23. But that which Malachi said; Before that great and terrible day of Jehovah shall come: it seemeth not to agree with the first coming of Christ, for then he came altogether merciful, peaceable, and benign. It is true indeed, that Christ came benign and merciful: but because those words are spoken unto the obstinate and hard-hearted; therefore are they severely and sharply uttered. We might also say, that although it were said of Christ, that he should not break a shaken reed, nor yet put out a smoking log; because he came to save, and not to destroy: yet doubtless is even he called a stone to stumble at, and a rock to be offended at for their sakes, which with blind and damnable fury ran upon him. That day also was horrible unto the Jews, because of the blindness that was cast upon them. Unto which thou mayest add, that the land was smitten with a curse; I mean the land of the Jews, the which (by reason of their incredulity) was destroyed and laid waste by Titus and Vespasian. It is said, that Elias, that is, John should turn the hearts of the fathers unto their children, and the hearts of the children unto their fathers. By which words there seemeth to be attributed unto a prophet or minister, more than is fit. For it is the part of God, and not of a prophet, or of any man, to change the mind and hearts.

But unto this we answer, that when we happen upon the like speeches, we must not understand an outward ministry apart from the spirit, strength and power of God: but that someone certain ministry must be (as I may say) conglutinated and wrought together of them. Which if it be understood by the figure Synecdoche, there is nothing to let, but that the same which is proper unto the one, should be attributed unto the other. So Paul saith, that he begat the Corinthians by the Gospel. And Christ said unto his apostles;

Whose sins ye forgive, they shall be forgiven. Howbeit, these and such like speeches the ecclesiastical prelates have abused, and have wrested them to confirm and enlarge their own tyranny; as though it might for this cause be lawful unto them, to challenge unto themselves armies, provinces, kingdoms, and empires; when as nevertheless they have their own outward ministry specially joined unto them by the spirit. The holy scripture useth these forms of speaking, to stir up and inflame men the more to the study of the word of God, and to the love of the holy ministry.

But now, if these things should be severally considered, and set apart by themselves, we be taught far otherwise. For God saith in Isaiah; I, even I it is, that do forgive sins. And by John it is said of Christ; Behold the lamb of God, behold him that taketh away the sins of the world. And concerning the ministry, Paul saith; Neither he that planteth, neither he that watereth is anything, but it is God that giveth the increase. And again, when the same apostle had said, that he labored more than the rest; Yet not I (saith he) but the grace of God that is in me. And when it is said, that The hearts of the fathers shall be turned unto the children, and the children's hearts unto the fathers: it must be thus understood; namely, that it should come to pass, by the preaching and ministry of John, that the faith and charity of the first fathers, that is, of Abraham, Isaac, and Jacob, shall be derived unto their children. So as the children shall be like to those parents, which in times past were beloved of God, and were habitations of the holy Ghost.

Wherefore, between them shall be renewed the unity, which by reason of the sin of the posterity had been discontinued. Yet nevertheless, John by his ministry, did not wholly perform it, but delivered it (as it were by hands) unto Christ to be finished.

24. These things have I argued concerning the place of Malachi, according to the interpretation of Christ and the angel: from which interpretation the Jews do very much vary. Triphon disputing with Justin Martyr, is bold to say, that he knoweth not whether Messias be born, or not born. But this he affirmeth, that he shall not have that power, unless that Elias come, who should anoint him and declare him unto the people. And this he not only once speaketh, but he also repeateth it twice: whereby it appeareth, that this opinion of the return of Elias, sprang not up first among the fathers of our church, but that it was derived from the Jews, whose fables and imaginations should not so much have hindered the ancient fathers. But the occasion of the error (may some say) that God himself hath seemed to give, who absolutely said in Malachi; Behold, I send unto you Elias the prophet: but he said not, I will send a certain man unto you in the spirit and power of Elias. As who should say that God doth not use such kind of speeches in other places. In the 30th chapter of Jeremiah, it is written of the Israelites;

Strangers shall not have dominion over them, but they shall serve the Lord their God, and David their own king. Also in the prophet Ezekiel the 34th chapter, and else-where, such promise is oftentimes repeated, namely, that David himself should govern the people of God.

And if so be that by David are understood the godly and holy princes, or rather Messias himself, that was the principal pattern of all these, and that the return of David as touching his person and substance [of his body] was not looked for: even in like manner should they, and especially the Scribes and Pharisees have understood those words which were spoken by Malachi concerning Elias. But they not only used not a just endeavor in the interpreting of the scriptures, but rather for the hatred against Jesus our

Lord did perversely abuse that testimony. But yet there resteth a doubt; by

what reason it is said, that John came in the spirit and power of Elias, seeing Elias showed many signs, but John showed no miracle? We must say, that the likeness between John and Elias is understood of some, to be as touching the zeal, boldness of rebuking, conflict with kings, and such other like: or that there was a knot of true conjunction in the ministry; because either of them having found right religion fallen away and consumed, was thereunto ordained, that he should restore the same. Which thing both of them; namely, Elias and John performed with a mighty spirit. John

Chrysostom, upon the latter epistle to the Thessalonians, entreating of Antichrist; saith; that both of them were alike in office: for John was the forerunner of the first coming, and Elias of the latter.

25. Further, we must not pass it over, that Elias came in very deed; namely, when Christ was transformed upon the mount Thabor. He was present together with Moses, even as it should seem in his own proper body.

He shall come again at the last time, howbeit to judgment, with other saints which shall be raised from the dead, but not to fight or to be slain of Antichrist. Some man perhaps will say, it is a wonder that these raptings did happen in the Old Testament, and are not written of in the New. Yes verily, they are had also in the new. For Christ (of whom the old raptings were shadows) was taken up into heaven in the sight of his apostles. And Paul said, that he was rapted into the third heaven, whether it were in the body, or out of the body, &c. And Philip the Deacon (as we read in the Acts) when he had baptized the Eunuch of Queen Candaces; he was caught away by the angel out of his sight: and found himself 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 heaven

with our mind, and there be conversant before God and Christ Jesus. Our conversation (as Paul hath taught) ought to be in heaven.

Neither let us be forgetful that we, so long as we live here, do wander and stray from the Lord: happy no doubt are such raptings. Damnable on the other side are the raptings of Dathan and Abiram, who were caught quick into hell. And fowl and shameful were those which the Poets extol; namely, of Ganimedes, Proserpina, and of others; whose examples must even as much be avoided of all men, as the former examples must be expressed with as much imitation as we can. And thus have we spoken sufficiently of the question proposed, whereof I meant to have said but a little. But in traveling therein, I met with a number of by-turnings and points, which I might not pass over, that I was constrained to speak or write more at large, than I was determined. And as touching those things which I have defined, my mind was not to teach them as things firm and certain, or as perfectly tried out by the holy scriptures; but as likelihoods of truth, the which we may guess of without breach of faith. And if any man can allege better proofs, I am ready to hear him. Neither have I minded to contend earnestly about those things which I have affirmed: and this do I also persuade and counsel others to do.

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