death The soule as it may spiritually liue so it may spiritually die as the Prophet speaketh both of killing and sauing of soules in the same place He shall neuer bee able to shew out of scripture any such example or place that affirmeth anything to be quickened which is not apt to die in the same sense Christs soule then being not subiect to any spirituall death either by sin in this life or by damnatiō in hell cannot be said to be quickened Fourthly therfore Augustines exposition remaineth sure and sound He was quickned in the spirit because by the working of that spirit in the which hee preached to whom hee came his flesh being quickened did rise again in the which earst he came vnto men This exposition by the flesh to vnderstand Christs humane nature by the spirit his diuine by the which hee was raised agame is strengthened by other places of Scripture as Rom. 1. 3. made of the seede of Dauid after the flesh declared to be the sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Tim. 3. 16. Being iustified in the spirit And Saint Paul giueth the sense of this place in other words 2. Cor. 13. 4. He was crucified of weaknes or infirmitie and liueth of or by the power of God And so Bernard to the same purpose saith well All the workes of Christ doe necessarily belong to one of his natures to his humane his miserie to his diuine his power and Maiestie Wherefore as the mortification of Christs flesh being a work of infirmitie belonged to his humanitie so his viuification and being made aliue againe being a worke of power appertained to his Deitie Argum. 2. Whereas Peter here saith In the which spirit he went and preached this may be expounded by the like place 1. Pet. 1. 11 Of the which saluation the Prophets haue inquired c. searching when or what time the spirit of Christ which was in them should testifie c. The Prophets were endued with and spake by the spirit of Christ so that by them as instruments as here by Noah Christ went and preached in his spirit Obiect 1. Thus you erroneously confound the distinct persons of the Trinitie turning the humane soule of Christ first into his diuinitie and then againe into the Holy Ghost Ans. p. 33. 2. So vpon these or like absurdities our late generall surueyer of the controuersies c. thought it better to forge a new figure Christ went in the spirit c. that is saith he Noe went in the spirit of Christ and preached which what els is it then wilfully to correct or rather to corrupt the text of holy scripture to set the Apostle to schoole as not knowing to speake properly c. pag. 33. Ans. 1. This is an vnlearned cauill for while hee feareth the heresie of Sabellius that cōfounded the persons of the Trinitie and made them all one August haeres 52. hee commeth nearer a Tritheist in diuiding Christ and his spirit When Marke saith It is not yee that speake but the Holy Ghost Mark 13. 11. and Matthew thus rehearseth the same place It is not ye but the spirit of my father that speaketh in you Matth. 10. 20 doth the Euangelist confound the persons of the Trinitie Is not the Holy Ghost as well the spirit of Christ as of his Father doth hee not proceed equally from them both This obiection then either sauoureth of error or bewrayeth ignorance Augustine could haue giuen him a solution of this doubt if he had consulted with him For both the sonne is a spirit in the substance of his Deitie and what doth the sonne without the holy spirit or the father when the workes of the Trinitie are inseparable Either of these answers might haue satisfied him 2. You still misreport him that seemeth to bee a great mote in your eye one may well returne Hieromes words vpon you You are toward others as blinde as a mole toward him as sharpe sighted as a goate you with disdaine call him our late surueyor of the controuersies if his leasure would serue him he might soone suruey more slippes and grosse ouersights in this three penie booke then you shall bee ouer able to finde in that greate worke which you so much carpe at But Hieromes words are here most true They doe bite me with an enuious tooth deprauing publikely what they reade in corners the same men being both accusers and defenders approouing in others that they reprooue in me as though vertue and vice were not in the things themselues but were changed with the authors But hee neither correcteth or corrupteth Scripture but you corrupt his words which are these This phrase is neither strange nor vnusuall to say that Christ went in spirit or the spirit of Christ went seeing Noah went in the spirit of Christ Here is nothing added or altered in the text but onely the meaning explained When our Sauiour saith It is the holy Ghost that speaketh in you Mar. 13. 11 but S. Peter holy men spake as they were moued by the holy Ghost 2. Pet. 1. 21 doth S. Peter corrupt or correct Christs words As then for the Holy Ghost to speake in men and men to speake by y e Holy Ghost in scripture is all one so to say y t Christs spirit preached in Noe or Noe preached in or by Christs spirit I pray you sir what difference If any here corrupt the text it is your self that forge a sense to vse your owne terme that by Scripture cannot be iustified and so you are of those of whom Hierom speaketh Non voluntatem legi sed legem iungunt voluntati They doe not conforme their fansies to the Scripture but the Scripture to their fansies This exposition of ours is not new but approoued long since by Augustine Before Christ came in the flesh to die for vs which he did once often before he came in spirit to whom he would speaking to them in visions as it pleased him Argum. 3. In the which spirit he went and preached Augustine further reasoneth that this cannot be vnderstoode of Christs going to hell for if there were preaching there it will followe there should bee a Church and that some may beleeue that are in hell for Christs preaching was not without fruite And if it were thus that any might bee conuerted in hell men would neglect the hearing of the Gospell while they liue to this purpose Augustine epist. 99. Obiect 1. Bellarmine saith that Christs preaching in hell was not to conuert the infidels but to bring tidings of ioy to the godly soules Cont. S. Peter saith contrarie that the Gospell was preached to the dead that they might be condemned according to men in the flesh but might liue according to God in the spirit 1. Pet. 4. 6. what is this else but to preach vnto them for their conuersion Obiect 2. The word 〈◊〉 〈◊〉 〈◊〉
and the spirit where by the spirit the diuine nature is manifestly expressed Obiect 4. You must then reade thus Christ was mortified in his humanitie and quickened in his diuinitie which is both absurd and impious p. 24. Ans. 1. The answerer much contendeth pag. 25 to haue the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplied which though it bee not in the originall nor vulgar Latin yet we willingly yeeld him but what hath he gained by it 2. Is it impious to say he was quickened in his diuine spirit And doe yee know what you say Doth not S. Paul vse the same phrase hee was iustified in the spirit 1. Tim. 3. 16 that is in and by the power of his diuine spirit for there not his soule but his diuine nature is signified And what difference betweene this phrase of S. Peter quickened in the spirit and that of S. Paul Rom. 1. 3. declared to bee the sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the spirit of sanctification that is by the power thereof Obiect 5. If by flesh you vnderstand the whole humane nature that is his body and soule then it will follow that he was done to death both in body and soule Ans. p. 24. Ans. First there is no more necessitie here by flesh to vnderstand the whole humanitie of Christ his soule and bodie than in that place of S. Paul named before Rom. 1. 3 Christ was made of the seede of Dauid according to the flesh Here the flesh that is Christs humanitie is set against the spirit his diuinitie and yet if the soule should necessarily be comprehended vnder the name of flesh it would follow that Christ receiued his soule from the seed of Dauid and so anima should be ex traduce be deriued from the parents as the flesh is whereas the Scripture saith that God formeth the spirit of man within him Zachar. 12. 1. Secondly yet if the soule be here conceiued no great absurditie will follow for either by being mortified according to the flesh all other suffrings are implied as S. Paul setting down a briefe summe of the Gospell that Christ died for our sins was buried rose again c. 1. Cor. 15. 3. by dying vnderstandeth all other of his suffrings as S. Peter saith he hath suffered for our sinnes 1. Pet. 2. 18 or els such a death of the soule may be vnderstood as Christs soule was subiect vnto neither by sinne nor damnation but in respect of his inward afflictions in which S. Paul saith I die daily 1. Cor. 15. 31. But I rather insist vpon the first point Obiect 6. The word which the Apostle here vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee went and preached cannot properly be applied to the diuinitie but the humanitie of Christ as the Apostle vseth it ver 22 gone into heauen Bellarm. So likewise the Answerer quoteth almost twentie places out of the Gospell much glorying as it seemeth to paint his margin with Greek letters to shew how this word is vsed of Christs going and comming as he was man p. 31. Ans. First as though it were not an vsuall thing in Scripture to applie vnto God such words as signifie motion for our better vnderstanding so it is said that the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried vpon the waters Gen. 1. 1. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascended vp from Abraham Genes 17. 22. The spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaped or came vpon Saul 1. Sam. chap. 10. The word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runneth very swiftly Psal. 148. 15. Secondly yea this very word here giuen in instance is otherwhere so vsed As Matth. 4. 4. Man liueth not by bread onely but by euery word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commeth or goeth foorth of the mouth of God Obiect 7. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits you shall neuer finde where it is giuen to men liuing in the world Bellar Ans. p. 34. and these spirits are said to be in hell how then could they be liuing men in the world and if Noah preached to spirits in hell both the preacher and auditors must be shut vp in hell p. 38. Ans. 1. These are but ridiculous obiections and easily answered for those to whom Noah preached were then liuing in earth but now spirits in hell when Peter thus wrote so that by the figure Prolepsis which is vsuall in Scripture he describeth them by their present state not as they were at the time of the preaching So in the next chapter he saith the Gospell was preached to the dead now dead but then liuing when the Gospel was preached as Augustine well expoundeth It appeareth by the circumstance of the place that he vnderstandeth such as were now dead but in former time heard the Gospell when they were aliue By the same figure Christ is said to bee the iudge of the quicke and dead 1. Pet. 4. 5 which are now dead but shall be aliue at the comming of Christ. Obiect 8. To denie the word spirit in this place as also the word soule in the prophecy of Dauid to signifie the humane soule of Christ iustifieth those wicked heretikes which denied Christ to haue an humane soule and consequently condemneth those good Catholikes which by these testimonies of holy Scripture conuinced them as Athanasius Epiphanius Fulgentius Theodoretus c. Ans. p. 48. Ans. 1. The argument is denied for thus the reason is framed if the spirit here doe not signifie Christs soule then the heretikes are iustified that say Christ had no soule as though there were no other place of Scripture to prooue that Christ had an humane soule 2. But diuers Fathers conuicted the heretikes that so thought by these places They might dispute against them but confute them they could not by a place of Scripture mistaken to ouerthrow one error by another is but to establish error Augustine hath a good saying to this purpose It were lesse danger for the foxes to lie lurking in their holes than that the hunters to take them should fall into the pit of error themselues 3. The Fathers haue found out more pregnant places to prooue that Christ had a soule than this As that scripture was commonly alledged against the Monothelites to shew that Christ had two willes an humane and diuine will by Athanasius Origen Agatho Chrysostome as they are alledged in the sixt generall Councell assembled against the Monothelite heretikes Matth. 26. 39. Not my will but thy will be done Vers. 38. My soule is heauie vnto death Augustine against Felicianus the Arian vrgeth that place Luk. 19. 10. The sonne of man is come to seeke and saue that was lost concluding thus that if Christ came to saue all that was lost and man was lost both in bodie and soule then Christ tooke both bodie and soule to saue both 4. Rather this sense of the place to interprete it of the descending of Christ to hell where the
disobedient persons and vnbeleeuers were giueth way and openeth a wide gap to a most grosse heresie whereof Augustine maketh mention Another heresie there is that thinketh that by Christs descending to hell the incredulous persons beleeued and all were deliuered thence Vnto which error Origen seemeth to incline writing thus Non legunt quid scriptum sit de spe illorum qui in diluuio perempti sunt 1. Pet. 3. Doe they not reade what is written of their hope which perished in the flood 1. Pet. 3. He seemeth to thinke that they were saued and deliuered by Christs preaching after they were dead These heresies may rather be feared by the Answerers exposition of this place than the other which he imagineth for to what purpose rather should Christ bee thought to preach to the spirits in hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immorigerous somtime and disobedient than for their comfort and deliuerance Obiect 9. Lastly for the credit of this exposition a great sort of authors old and new are named as Clemens Athanasius Epiphanius Cyrillus Hilarius with others and of the new Erasmus Bullinger Caluinus Marloratus Aretius Vitus Theodorus all which with one consent haue interpreted these words of Peter of Christs descension into hell Ans. p. 47. Ans. 1. There is none of the ancient Fathers whereof a great sort more are cited by Bellarmine which speaketh of the descension of Christs soule to hell but addeth also that it was to this end to deliuer the soules of the Fathers from thence which if the answerer hold to be the error of that time as hee seemeth to graunt pag. 44. to what purpose then doth he alledge them Is their authoritie good for the descension of Christs soule and is it not as strong for Limbus Patrum Will you receiue them for the one and refuse them in the same place and sentence for the other 2. It shall be euen now shewed that all the Fathers doe not thus expound S. Peter in this place as Augustine Bede 3. Concerning the new writers some are misalledged who told him that Caluin applieth this place to the descension of Christs soule into hel His opinion as Bellarmine reporteth and confuteth it was this that Christ preached to the spirits of dead not that he went thither by the presence of his soule but made them to feele the effect and power of his death and passion and so Caluin himselfe writeth vpon this place Vim spiritus ad mortuos penetrasse That the power and vertue of his spirit did pearce euen vnto the dead As for the rest of the new writers howsoeuer they expound this place wee may oppose as learned and graue writers on the other side and beside the particular iudgement of some wee haue the consent of whole Churches as of Scotland Geneua But we stand not vpon mens opinions for the sense of Scripture which is the best expounder of it selfe therefore as Bernard well saith Ad Euangelium appellasti ad Euangelium ibis You haue appealed to the Gospell and to the Gospell shall ye goe REASONS CONFIRMING THE FIRST exposition that this place of S. Peter proueth not the descension of Christs soule into hell to deliuer the soules of the Fathers ARgum. 1. We can haue no better arguments than Augustine hath pressed before to this purpose who sheweth first that where S. Peter saith was viuified or quickened in the spirit not Christs soule but his diuine spirit must bee vnderstood The soule of Christ saith hee was neither mortified with sinne nor punished with damnation therefore in respect of his soule he cannot be said to be quickened in the spirit His reason standeth thus A thing cannot be quickened except it die Christs soule was not subiect to death either by sinne or damnation therefore it cannot be said to be quickened Obiect 1. Bellarmine here and the Answerer for it seemeth they haue ioyned herein hands of fellowship doe answere that a thing may be said to be viuified though it die not in being preserued or kept aliue and here the answerer heapeth vp many vnnecessarie places to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so vsed as Exod. 2. 17. The midwiues saued the men children aliue and in other such places 2. He seemeth much to insult and triumph vpon that place Ezech. 13. 18. You haue prophaned me before the people to kill the soules that should not die and to giue life to the soules that should not liue Where the Reader may obserue that the soule which can not die is said to bee quickened and therefore it is vntrue that some say that no example can bee produced out of Scripture where this word is applied to the soule p. 26. 29. Ans. 1. What haue we to doe in this place with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first signifieth to bring foorth or saue aliue or to preserue life much-what answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the other word properly signifieth to make aliue that which is dead as S. Paul vseth the word 1. Cor. 15. 36. Thou foole that which thou sowest is not quickened except it die hee should not then haue contended with his own shadow about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other Greeke words but held him to the point that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is takē in such sense as he would beare vs in hand Againe he giueth instance in all those places of such things which are said to bee viuified or kept aliue which are capable of death but so is not the soule of Christ by any meanes and therefore these allegations are altogether impertinent 2. First the word vsed by Ezechiel in the place noted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to preserue and doth our Graeculus let no mā mistake me I do not say Graculus thinke that there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preserue and to make aliue Secondly and was he so blind that he could not see that the Prophet here speaketh in the same sentence as well of killing of soules as preseruing soules aliue how then is he so forgetfull to say that this place prooueth that the soule which cannot die is yet said to be viuified Thirdly he misreporteth his words whom he blazeth in his margin for it any list to see the place the words are these Secondly the examples are not alike for they are said to be reuiued because they might die though they died not but the soule cannot die wherefore vnlesse he can shew out of scripture that some thing is said to bee reuiued or quickened that neither doth nor can die he faith nothing but neither hath he nor can produce any such such example out of scripture Is not the summe of the words euidentlie this that nothing is said in scripture to be quickened but that which also may die either a naturall or a spirituall
prooued before and confessed by the Answerer yet in regard of the manifold inconueniences that would ensue vpon the other sense a figuratiue speech should be admitted First one inconuenience is the contradiction of Scripture because elsewhere Christ saith This day shalt thou be with me in paradise Luk. 23. 43. which must be vnderstood of Christs soule as shall be shewed afterward Secondly seeing Christ commended his soule into the hands of his father it would follow that descending into hell and to be among the infernall and damned spirits should bee a commending of the spirit to God Thirdly this hell that Christ went to hee loosed the sorrowes of Act. 2. 24 which had seased vpon him but could not hold and detaine him but hell sorrowes hee neuer felt in that place of torment Vpon these and other inconuenient and absurd consequents we should be forced to finde out a figure in the vse of these words if their proper signification did not beare that sense 3. The inconuenience that he findeth out that taking Christs soule here for his whole person it would follow that his bodie and soule should be in hell together pag. 6 they neede not to feare that take the soule for the whole person for the one part onely namely the bodie is meant that lieth in the graue though the whole be named as our Sauiour saith Our friend Lazarus sleepeth Ioh. 11. 11 and yet his bodie onely was asleepe But whereas I rather take the other sense that the soule here signifies life this absurditie is further off then before for this phrase is vsuall with the Prophet to take his soule for the life as Psal. 7. 2. Lest he deuoure my soule like a lion Vers. 5. Let the enemie persecute my soule and take it let him tread my life downe vpon the earth and lay mine honour in the dust Likewise Psal. 88. 3. My soule is filled with euils and my life draweth neere to the graue Obiect 2. First the soule ioyned with the bodie may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole man liuing but being separate from the bodie as in this place it is it cannot rightly be so taken Secondly Dauid in other places speaketh personally of himself here he singeth prophetically of Christ onely Thirdly there of himselfe liuing here of Christ dead and buried there of his owne soule ioyned with the bodie here of the soule of Christ separated from the bodie Ans. pag. 7. Ans. 1. We rather affirme that the soule is taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the life the cause for the effect than by a Synecdoche the part for the whole And that the soule is taken for the life separated from the bodie is euident by these places before alledged Exod. 21. 23. He shall giue soule for soule that is life for life his life shall be taken from him So Numb 23. 10. Let my soule die the death of the righteous Here the soule separated from the body is taken for the life for the soule dieth not nor yet the life ceaseth not as long as the soule is in the bodie 2. Though Dauid doth prophesie of Christ yet so as he speaketh in his owne person as a type of Christ so that which historically was to bee performed in Christ was typically true of Dauid as shall be euen now shewed more at large 3. Dauid in this place though specially prophecying of the death and resurrection of Christ yet also sheweth his owne hope that hee had when his flesh should rest in the graue which he groundeth vpon the power and vertue of Christs resurrection neither doth Dauid where he vseth this phrase speake onely of the soule ioyned with the bodie but separated also from it as Psal. 89. 48. What man liueth and shal not see death shall he deliuer his soule from the hand of the graue Here this word nephesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule euen separated from the bodie lying in the graue is taken for the life thereof Obiect 3. First the word sheol is ordinarily taken for the infernall place of soules for the graue seldome or neuer Bellarm. lib. 4. de anim Christ. c. 10. Secondly to the same purpose the Answerer alledgeth two places Psal. 9. 17. and Psal. 31. 17. where sheol is taken for hell Thirdly he telleth vs further howsoeuer some curious Linguists may wrangle with the word sheol in the Old Testament yet most certaine it is that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which S. Luke the Euangelist expresseth it can not in the New Testament properly and truly be otherwise taken than for the place of the damned pag. 12. Ans. 1. Bellarmine in saying that sheol is seldome or neuer taken for the graue doth not shew himselfe answerable to the opinion he would haue conceiued of his great learning for beside these places already cited Genes 37. 35. Genes 42. 38. 2. King 2. 6. Psal. 6. 4 5. Prou. 30. 16. Psal. 89. 48 where sheol cannot be otherwise taken than for the graue whosoeuer list to make search shall finde this word in the Old Testament oftner taken for the graue than for hell 2. The Answerer hath made but bad choise of his two places in both which the best Interpreters simply of this age Pagnin and Arias Montanus and Tremellius doe translate sheol for the graue for thus they reade Psalm 9. 17. The wicked shall be turned into the graue Psal. 31. 17. Let the wicked be put to silence in the graue for in hell where there is weeping and gnashing of tecth there is no great silence But to yeeld him these places what hath hee gained hee fighteth but with his owne shadow none that I know denieth but that sheol is sometime taken for hell Or if hee will bee thought to say somewhat what kind of reasoning is this sheol in two or three places is taken for hell Ergo in all other places it is so taken 3. And are they wranglers that finde sheol taken in the Old Testament for the graue See what a presumptuous censure hee giueth of all the learned Interpreters both old and new and hee maketh himselfe a wrangler also who findeth fault with his Antagonist for reading hell and not the graue in these two places Genes 37. 35 and Psal. 6. 5. But Hades is not taken in the new as Sheol in the old Testament This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this text being cited out of the old Testament must be vnderstood according to the phrase of the old Testament otherwise who knoweth not but that some words borrowed out of the old Testament are in the new vsed in another sense than in the old as the word gehenna is taken in the new to signifie hell Mat. 5. 22. which in the old is called the valley of the sonne of Hinnon Iere. 7. 31. where they tormented their sonnes when they offered them vp in sacrifice to their Idols whence they applied the name to
article of Christs descension being expounded according to the Scriptures and analogie of faith yet it is euident that the ancient Church did not hold any such descension of Christs soule to Limbus Patram as an article of the faith And therefore concerning this matter we may say with Leo What reason haue they to bring in new things that our elders neuer knew Argum. 4. That which Christ performed vpon the crosse he needed not afterward to goe downe to hell to performe but hee triumphed ouer death hell and the diuell vpon the crosse and there wrought our deliuerance Ergo he needed not for these causes descend to hell The assumption or second part is prooued by the Scripture Coloss. 2. 14. 15. Hee hath blotted out the hand-writing of ordinances which was against vs and fastened them to the crosse c. and hauing spoiled principalities and powers hath made a shew of them openly triumphing ouer them in the same So readeth and expoundeth Origen this place of Christs triumph vpon the crosse vpon these words Numb 24. 9. He couched as a young lion He lay downe like a lion when hanging vpon the crosse he put downe principalities and powers and triumphed ouer them in the tree of his crosse Augustine also sheweth that our deliuerance was fully wrought vpon the crosse and the diuell vanquished serm 174. Trophaeo suo diabolus victus est seducendo primum hominem occidit occidendo nouissimum primum de laqueis perdidit exultauit diabolus quando mortuus est Christus ipse morte Christi victus est tanquam in muscipula escam accepit muscipula diaboli crux Domini esca qua caperetur mors Domini The diuell was ouercome by his owne deuice he by seducing slew the first Adam by slaying the last Adam the first escaped out of the snare the diuell reioyced when Christ was dead but by his death he was ouercome he took his baite as in a trap the crosse was the trap the bait that caught the diuell was our Lords death Durand a Popish champion vrgeth this very argument against Christs descension because in the very instant of Christs death the soules of the faithfull were deliuered and made happie and therefore Christ needed not to descend for any such cause Bellarmine is driuen here to this shift to graunt that although the presence of Christs soule were not necessarie in hell yet it was of congruitie it should be there present If the presence of Christs soule in hell be not of necessitie how haue they al this while vrged it as an article of the faith for euery article of the faith is to be held as necessarie Argum. 5. As the Saints dying commend their spirits vnto God so did Christ commend his spirit Luk. 23. 46. vsing the Prophet Dauids words Psal. 31. 4. he keepeth also his sense but the soules of the faithfull commended into Gods hands doe presently goe to heauen as Stephen said Lord Iesus receiue my spirit Act. 7. 59. Can this be called a commending of the spirit into the hands of God to goe downe to hell and to remaine among the infernall spirits Again if they that die in the Lord doe after death rest from their labours Reuel 13. 14. much more the Lord himselfe rested from his labours after his death but if hee had hell to conquer and the Patriarks to deliuer after his death a great part of his labour remained what then is become of that consummatum est all was finished vpon the crosse Ioh. 19. 30. that is whatsoeuer appertained to Christs suffrings trauaile and labour was now accomplished his glorie victorie and triumph onely remained Augustine hereunto giueth some light thus applying these words of Christ My soule is heauie vnto death Tristis vsque ad mortem propter affectum susceptae carnis non post mortem cum beatitudinem spondet societas Deitatis non initium maeroris mors ista sed finis Cont. Felician c. 15. Heauie vnto death because of the affection and infirmitie of the flesh not after death when blessednesse is promised by the societie of the Godhead this death is not the beginning of sorrow and trauaile but the end Argum. 6. Christs soule went immediatly vnto heauen after the departure from his bodie Ergo it did not descend to hell The first part is prooued by the words of our Sauiour Luk. 23. 43. vttered to the conuicted theefe This day shalt thou bee with mee in paradise which words must be vnderstood of the presence of Christ in heauen not in respect of his Godhead onely but of his whole person as hee was the Mediatour And that hee directly speaketh of the presence of his soule in paradize it may euidently appeare by these reasons 1. Christ answereth the theefe according to his request but he desireth to be remembred when hee as the Messiah should enter into his kingdome Lord remember me when thou commest into thy kingdome but Christ as God was neuer out of his kingdome 2. The phrase of speech giueth this sense Christ is said to be with vs in respect of his Godhead Mat. 28. 20. I am with you to the end of the world but we are said to be with him as our Messiah as S. Paul saith I desire to be dissolued and to be with Christ Philip. 1. 23. Bernard noteth this distinction well Christ us nobiscum est c. Christ is with vs at all times to the end of the world but when shall we be with him When we shall be taken vp and meete Christ in the ayre 3. That kingdome whereof Christ promiseth to make the theefe partaker is not that kingdome which belongeth to him as God for that is not cōmunicable to any creature but which is due to him as the Messiah The theefe raigned the same day with Christ in Paradise as Bernard saith That which was promised was done the same day he suffered together with Christ he also raigned together with him Therefore it is an erroneous speech of the answerer the performance of that promised presence with him in paradise was nothing els but the blisfull fruition of his Godhead pag. 19 contrarie to the Apostle whom neuer man saw neither can see 1. Tim. 6. 16. The Godhead is incomprehensible how then can there be a full fruition whereof there can be no comprehension 4. I vrge Augustines reason who propounding this obiection Deitatis hanc non animae Christi vocem credimus We thinke that Christ spake thus to the theefe of his Godhead not of his soule maketh this answere Anima est cui hoc promisit c. But Christ promised this to the soule of the theefe Then he thus inferreth If the soule of the theefe strait after the death of bodie was called into paradise shall wee thinke any to bee so impious that dare say that the soule of our Sauiour was three daies kept in hell by his bodily death He reasoneth from the lesse to the
with the vncircumcised to the nether parts of the earth c. with them that go downe to the pit c. Now although we denie not but that these places may be expounded of hell as Hierom doth yet the circumstances of the place will rather leade vs to take it for the graue First because there are two words added which are properly so taken as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bhor which signifieth a pit and is translated by the 70 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend into the pit or caue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheuer also which properly signifieth a graue is ioyned with the rest whose graues are made in the side of the pit Ezech. 31. 23. Secondly the phrase of speech also giueth this sense Ezech. 31. 18. Thou shalt sleepe in the middest of the circumcised with those that are slaine by the sword and Ezech. 31. 27. They are gone downe to the graue with their weapons of warre Now in hell men sleepe not neither is that a place for the slaine for the soule dieth not neither doe men carrie their weapons thither Thirdly Iunius in these places interpreteth sheol sepulchrum the graue 2. Though we admit that in these places it may be taken for hell yet it is not so alwaies taken as Psal. 63. 9 They that seeke my soule to destroy it shall goe downe into the lowest parts of the earth then it followeth vers 10. They shall be a portion for foxes but they that goe downe to hell are no pray for foxes so likewise the Prophet Dauid saith Psal. 139. 15. Thou hast fashioned me in the lower parts of the earth I trust they will not say hee was borne in hell It is euident therefore that the Answerer more boldly than truly saith that by these words the lowest parts of the earth Hell the place of the damned is alwaies signified for vnlesse hee be able to proue that he doth but trifle Obiect 2. The more vile and loathsome the dungeon is the greater the loue of the Prince who to set at libertie his captiues there inthralled disdaineth not to enter into it in his owne person c. Ans. p. 52. Ans. 1. You haue well reasoned for Limbus Patrum you would dissemble your fansie that waies but you cannot I pray you what captiues were enthralled in hell that Christ by going thither set at libertie Let the indifferent Reader iudge whether these words do not smatter of Limbus Patrum 2. It is denied that Christs descension in soule to hell doth more set foorth his loue and fauour than his crosse and passion Saint Paul noteth this as the lowest point of Christs humiliation He humbled himselfe and became obedient vnto the death euen the death of the crosse Philip. 2. 8. And herein the Scripture doth chiefly set foorth the loue of Christ in dying for vs who loued me and gaue himselfe for me saith S. Paul Galath 2. 20. And in this consisteth the fauour of our Prince because hee hath visited from an high and redeemed his people Luk. 1. 68. What greater fauour can we expect than that our Prince should come from heauen down to earth and vouchsafe to dwell among sinfull men to die the death and goe into the graue for them Bernard telleth vs as much There are degrees in ascending and descending the first degree in descending is to the flesh the second to the crosse the third to death behold how farre he descended could he doe any more might not our King say what ought I doe more which I did not Bernard goeth not beyond Christs death nor findeth any further degree of descension needfull after that Obiect 3. As ascending and descending are opposed one to the other so there must be a manifest antithesis betweene the places to the which the motions tended which cannot bee of heauen and earth as directly opposite one to the other but of heauen and hell which are often found in the Scripture set opposite one against the other as Psal. 139. 8. If I ascend into heauen c. if I lie downe in hell c. Ans. p. 53. Ans. 1. In the place alledged there is neither the opposition betweene ascending and descending neither doe some of the best Interpreters reade hell but the graue for the true reading of the place is and make my bed in the graue not in hell so is it taken Iob. 17. 13 the graue sheol shall bee my house I shall make my bed in the darke 2. The heauen and earth are as often opposed one to the other in Scripture as heauen and hell which are set one against the other not so much in respect of the distance of place as different qualitie Psal. 103. 11. the Prophet saith As high as the heauen is from the earth so great is his mercie toward them that feare him Here the Prophet had occasion to alledge the places of greatest distance to set foorth the greatnes of Gods mercie by way of comparison but he opposeth not hell but the earth against heauen Obiect 4. Christ before his ascension led captiuitie captiue as it is in the Psalme but his conquest ouer his enemies was not obtained by his comming downè from heauen but by his passion on the crosse and his descending to hell therefore that is the descending here spoken of Ans. p. 54. Ans. I will helpe you a little to gather your argument into forme that descending is here vnderstood whereby Christ obtained conquest ouer his enemies but this was done by his descension into hell not by his comming downe from heauen Ergo. 1. The proposition is graunted the assumption is not proued for it doth not follow Christ did not get this victorie by his descending from heauen Ergo by descending to hell for hee obtained it by his death Coloss. 2. 14. He put out the hand-writing of ordinances which was against vs and fastened it to the crosse and hath spoiled principalities and powers c. Which words Origen expoundeth thus Sicut bona quaeque scripta dicuntur non atramēto sed spiritu viui Dei ita mala quaeque scribuntur atramento calamo diaboli propter quod Dominus deleuit chirographum peccatorum nostrorū Hom. 2. in Psal. 38. As all good things are said to bee written not with inke but by the spirit of the liuing God so euill things are written by the inke and penne of the diuell therefore the Lord rased out the hand-writing of our sinnes If the diuel were conquered when the hand-writing of our sinnes was blotted out then hee was subdued vpon the crosse to the which this hand-writing was fastened But yet the Apostle more euidently saith That he might destroy through death him that hath power ouer death that is the diuell Heb. 2. 14. The diuel was then destroyed and perfectly conquered by Christs death the conquest being once obtained hee needed not againe to be conquered Obiect 5. The