together in presence that if we be ignorant of any thing where is neither witnesse nor iudge it may die in a faithfull eare Fourthly Christian policie would haue required that seeing we all hold the foundation The article of Christs descension we should not raise any contention or mooue questions about the manner nor breake the peace of the Church seeing there are most reuerend learned men of both opinions But the Apostles resolution should stay vs Let vs as many as be perfect be thus minded and if yee be otherwise minded God shall reueale it vnto you Philip. 2. 15. They which hold not the locall descent of Christs soule to hell should not condemne the other as Popish or superstitious men that are so perswaded They which affirme it ought not account them as enemies or aduersaries of the truth that dissent from them therein they both holding the foundation What intemperate dealing then is this for the Answerer in his Preface so vncharitablie to charge his brethren irreligiously and vnchristianly to call the maine grounds and principles of our faith into question saying further to plant by writing or water by speaking the cursed roots therof to prepare a way to heathenish Paganisme terming them further prophane Anaxagorists Masters of error aduersaries of the truth This is an hard course thus to censure men of the same profession because they concurre not with him in the interpretation of some places of Scripture With how much greater moderation did the Reuerend Fathers of this Church set down this article of Christs descension in their Synode held anno 1562. that whereas the article was thus framed before in the Synode held anno 1552 in King Edwards raigne As Christ died for vs and was buried so it is to be beleeued that he descended into hell for his bodie lay in the graue vntill the Resurrection his spirit being sent forth from him was with the spirits which were detained in prison or in hell and preached vnto them as testifieth that place of Peter The Reuerend Fathers qualified it thus As Christ died for vs and was buried so also it is to be beleeued that he wēt down to hel Thinking it sufficiēt that we agreed in the substance of the article of Christs descension though all consented not in the manner And I could wish that wee might there hold vs and that men content themselues with their priuate opinions and seeke not one to grieue another with their mutuall inuectiues either in speaking or writing Augustine saith well to Hierome I am not so vnwise to think my selfe hurt by your explanations because neither are you preiudiced if wee hold or expound otherwise As for my part I will not deale of purpose with this question as it is controuersed among our selues nor reuiue any domesticall strife but onely iustifie those places which are vrged by some of our writers against the Popish opinion of Christs descending to Limbus Patrum and are now by the Answerer either by name or by way of consequence excepted against Neither will I take vpon mee to defend others whom hee personally toucheth they are sufficient to speake for themselues And I wish that from hencefoorth these home-bred quarrels may cease and that one bond of faith in the diuersitie of some priuate opinions may containe and keepe vs in peace that same vnum fidei lintheum quod vidit Petrus quatuor Euangelijs alligatum That sheet of faith which Peter saw tied with the foure Gospels in the corners as Origen applieth it Hom. 2. in Genes Now I come to the particular examination of the places CHRIST DESCENDED NOT in soule to Hell to deliuer the soules of the Patriarkes The first place examined Act. 2. 27. Thou wilt not leaue my soule in Hell nor suffer thy holie one to see corruption The obiections answered 1. Ob. FIrst where as our answere is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nephesh which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth not the soule but rather the life which is an effect of the soule and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth in this place the graue rather than hell first Bellarm. saith that these words properly do not signifie any thing but the soule and hell and further it is added by the Answerer that the words of holy writ are alwaies to be taken and vnderstood according to their natiue and proper signification but only when there followeth some manifest absurditie Ans. p. 6. Ans. First these words as they doe properly sometimes signifie the soule and hell so also properly they doe betoken the life and the graue First nephesh is so taken for the life Genes 37. 22. Let vs not smite his life shed not bloud the word is naphesh which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarmine saith it signifieth here the flesh and yet a little before not well remembring himselfe hee findeth great fault with Beza for translating of it cadauer a dead bodie Againe Exod. 22. 23. If death followe hee shall giue soule for soule that is life for life where the same words both in the Hebrue and Greeke are vsed in their proper sense and must needes signifie life But the Answerer here doth ease vs of further labour and ingenuously confesseth that the soule is taken for life in diuers places of the Psalmes because it is the spring of life pag. 7. So like wise the other word sheol is sometime properly taken for the graue as Gen. 37. 35. I will descend mourning to my sonne into the graue or hell Bellarmine saith the graue cannot be here vnderstood and yet their owne marginall note saith it doth not here signifie the place of punishment And hee might haue compared another place Gen. 42. 38. Ye shall bring my gray head with sorrow to the graue or hell and 2. King 2. 6. Let not his hoare head go down to the graue or hell in peace I thinke the gray haires lie with the bodie in the graue they goe not to hell The Answerer foreseeing this confesseth that the word is here to be translated graue and not hell and in another place Psal. 6. 4 5. pag. 10. Then it appeareth by his owne confession that the word properly doth signifie the graue And indeede if wee consider the roote from whence sheol is deriued which signifieth to craue or desire this word will more properly agree to the graue than to hell for that is more crauing and vnsatiable because more goe to the graue both good and bad than to hell the place appointed for the wicked onely and therefore the Wise man nameth sheol the graue as Arias and Tremellius well translate to bee one of those foure things that cannot be satisfied Prou. 30. 16. 2. But if it were admitted that these words properly could not be so taken here for the life and the graue as yet is
were as much to say hee ascended in descending But this were absurd as Origen noteth If wee diligently consider we shall finde that neuer any is said to descend into an holie place or ascend to an vnnoble place Christ then did not begin to be exalted while he was descending But the death and passion of Christ and suffring vpon the crosse and so consequently his graue was the lowest point of his humiliation Philip. 2. 8. He humbled himselfe and became obedient vnto the death euen the death of the crosse Ergo Christ descended no further then to the crosse and his graue Argum. 4. Christ ascended from that place whether he descended but he ascended not in soule from hell Ergo he thither descended not The proposition is grounded vpon the Apostles words now in that he ascended what is it but he descended first vers 9. The assumption is thus proued Of the natiuitie life death resurrection ascension and all other actions performed by our Sauiour the Apostles were witnesses Act. 4. 20. We cannot but speake the things which we haue seene and heard 1. Iohn 1. 1. That which we haue heard seene with our eyes and our hands haue handled of the word of life declare wee vnto you But the Apostles neither sawe nor heard of Christ ascending out of hell but onely from the earth Acts 1. 9. while they beheld he was taken vp Ergo c. Argum. 5. To descend into the deepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to descend into the lower parts of the earth with S. Paul speaking of Christ are all one this is graunted Ans. p. 12. out of Luke 8. 31. But to descend into the deepe is nothing else but to be among the dead which are in the graue and not in hell Rom. 10. 7. Who shall descend into the deepe that is to fetch Christ againe from the dead Thus Origene expoundeth this place If any man in minde and thought descend into the deepe thinking Christ there onely to be conteined as though it were all one and a like to call him from the dead c He saith that it is a like phrase to descend into the deep and to fetch Christ frō the dead Ergo Christs locall descension was but to the graue Argum. 6. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lower parts of the earth and in what sense it is to bee taken that place sheweth Psalme 139. 13. Thou hast fashioned mee in the lowest parts of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint reade in the superlatiue but here the Apostle in the comparatiue if the lowest parts of the earth doe not signifie hell the lower shall much lesse Obiect To vse the comparatiue for the superlatiue is a phrase and forme of speech very vsuall among the Grecians so that here it may very well be taken for the superlatiue to signifie the lowest parts Ans. p. 51. Ans. 1. We doe not much stand vpon this point for the Syrian and Latin translator doe reade here ad inferiora to the lower or inferiour parts Beza ad infimas partes to the lowest parts for whether wee reade lower or lowest the sense is the same for the earth compared with other parts of the world may be said to be the lower or lowest part 2. Yet who can be ignorant but that where the necessitie of the sense vrgeth not to expound the superlatiue by the comparatiue as it doth in all these places by the Answerer alledged Matth. 11. 11. and 23. 11. Mark 4. 31. 32. and in the rest yet where the sense so vrgeth not as in this place it doth not and especially where the common dialect is vsed as in Scripture most an end the comparatiue degree is to be translated properly by it self And whereas the Answerer findeth not fault with the Latin translator for expounding the superlatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek Psal. 139. 13. by the Latin comparatiue inferiora lower how much fitter is it to translate the comparatiue by the comparatiue as the Latin text doth here Argum. 7. I will now lastly adioyne the exposition of some of the Fathers Origen saith Paulus quoniam descensionis Christi mysterium praedicat profundum nominauit quasi de superioribus ad inferiora venientis Homil 2. in Genes Paul because he preacheth the mysterie of Christs descension into hell he named the deepe as of one comming from the higher to the lower parts And againe the same Origen thus writeth Descendere Deus dicitur quando curam humanae fragilitatis habere dignatur quod specialiùs de Domino saeluatore nostro sentiendum est descendit ergo neque enim alius ascendit quà m qui descendit descendit ergo Dominus non solum curare sed portare quae nostra sunt Hom. 4. in Genes God is said to descend when he vouchsaseth to take care of humane frailtie which more specially is to be thought of our Lord and Sauiour he descended therefore for none other ascended but hee that descended the Lord therefore descended not only to care for but to carrie our nature Augustine also thus witnesseth Est quaedam coelestis habitatio Angelorum illae pars rerum superna est haec terrena vita vbi caro sanguis si illi comparatur inferna est cum enim his sunt mortui ne mireris si infernum dicitur In Psalm 85. There is a certaine heauenlie habitation of Angels that is the higher part of things this earthly life where flesh and bloud is if it bee compared to that is the lower part for seeing there are dead here marueile not if it bee called hell Although Augustine in the words following seeme to incline to the opinion of Christs descension to deliuer the Patriarkes thinking notwithstanding that Abraham was not in hell yet in this sentence he sheweth this to be no strange sense to expound the earth in respect of heauen to be the lower parts Theodoret vpon this text thus writeth His descending doth not signifie any passing from place to place but teacheth the greatnes of his dispensation that when hee was most high he abased himselfe so much and endured so great abasement He interpreteth as we doe of Christs humiliation and abasement here in earth Bernards opinion we haue seene before that he maketh three degrees of Christs descension ad carnem ad crucem ad mortem to the flesh to the crosse to death and the graus Now whereas diuers fathers are produced as Irenaeus Athanasius Ciprianus Epiphanius Hierom Augustine Ambrose Chrysostome with others as witnesses of Christs descension in soule to hell p. 56 First all these are alledged by Bellarmine with twētie more to proue that Christ descended into hell in soule to deliuer the Patriarks from thence wherefore vnlesse hee therein concurre with them they are no fit witnesses to speake in his cause Secondly neither did all the Fathers agree in iudgment that Christ descended into hell to redeeme the soules of the Fathers Origen
to haue those articles augmented explaned and enlarged or els that it be lawfull for none to defend or maintaine those doctrines wherein the professors of the Gospell in England consent with other reformed Churches and dissent from that of Rome and which are both by our domesticall and forren writers among the Protestants maintained against the common aduersarie And further that concerning al such points no inuectiues be vsed of one against another in preaching or writing that as the Apostle saith we proceed all by one rule that we may minde one thing And this shall bee true friendship and concord indeede as he well saith which not worldly profit or bodily presence or cunning flatterie but the feare of God and the loue of the Scriptures doth knit together Pardon my boldnesse Honorable Patrons who out of the simplicitie of my desire to the peace of the Church haue presumed thus to moue I know you can consider that champions many times are stronger than their abettors and the weaker doth stirre him vp to fight that is stronger as Hierom well saith I am but a weake man that haue moued this God shall make your Honours strong to performe this and more for the good of his Church and glory of his name to whom bee praise for euer THE PREFACE TO THE TREATISE FOLLOWING THree speciall places are alledged by Bellarmine to proue the descent of Christ into hell where he imagineth the soules of the godly to haue been before his comming for this is his position That the soules before Christs death were not in heauen but in hell vnder the earth and therefore Christ which descended to the place of soules went down to hell vnder the earth These places are the first Act. 2. 27. Thou wilt not leaue my soule in hell the second 1. Pet. 3. 19. 20 In the which spirit hee went and preached to the spirits in prison the third Ephes. 4. 9. He that ascended is hee that descended first into the lower parts of the earth These places by Bellarmine first vrged to prooue the locall descent of Christs soule into hell to deliuer and set at libertie the Patriarks haue been seconded of late in a certaine Pamphlet much of that argument In the which though the author doe pretend onely to reuiue the opinion of Christs souledescent into hell which is the priuate opinion of some learned men of our Church yet in diuers places of the booke he rubbeth vpon Limbus Patrum as may be euident to the reader in these three first pag. 9. S. Peter mentioneth sorrowes which were loosed at Christs resurrection which could not be in the sepulcher where his bodie lay dead and sencelesse Here hee denieth that these sorrowes which Christ loosed are to be referred to the death of his bodie but pag. 12. he directly by his death vnderstandeth hell Hence it followeth that if Christ loosed the sorrowes of hell and I thinke hee is not so absurd to thinke that he loosed them for himselfe who was neuer in the sorrowes of hell after his death then it will follow that he loosed them for others and for whom els but for them which were there detained The second place is pag. 36 where he striueth mightily that the place in S. Peter must not bee read the spirits which are in prison but which were whereupon it followeth that they were in hell but are not to whom Christ preached or els he striueth about words his opinion then seemeth to be this that some soules were in hell at Christs comming thither which now are not The third place which I note is pag. 52 where he hath these words In that Christ personally descended into hell it doth more amplifie and set foorth his goodnes toward mankinde than his only comming downe into the world for so much as the more vile and loathsome the dungeon is the greater is the loue of that Prince who to enfranchise and set at libertie his captiues there enthralled disdaineth not to enter into it in his owne person Now who els can bee imagined to bee set at libertie in hell but the Fathers in Limbo Patrum For out of the nethermost hell of the damned of each side it is confessed none can be deliuered Perceiuing then how cunningly the Answerer doth seeke to winde in an old Popish error setting his face one way and going another and as Hierom saith out of Plautus To hold a stone in one hand and reach bread with the other I thought good to vncase this masking Mummer and to pull off his vizard not preiudicing hereby by this speedie replie the more mature and deliberate answere of those learned men that are by him taxed But before I enter into any particular defence foure things I would premonish this secret Censor of first that if he be a professor of the Gospell of Christ what came in his minde to ioyne with the common aduersarie in disgracing the defence of the Gospell by one vndertaken in his Synopsis may I not say vnto him with the Prophet Wouldest thou helpe the wicked and loue them that hate the Lord I may very fitly applie against him that saying of Hierom You that professe your selfe a Protestant lay aside the weapons of Papists or vncase your selfe that we may know you to bee an aduersarie that you may receiue the wounds of the Papists Secondly it had bin much more commendable if the Answerer had bent his force against the common aduersarie There are lately diuers Popish bookes come ouer which might haue set him on work what profit can it bee to him the field being pitched against the Papists to pick quarrels with his fellow souldiers He might haue thought of Abrahams reason Let there be no strife betweene thee and mee for wee are brethren But this is no straunge thing for a man euen among his brethren companions often to find an aduersarie as Origen well noteth vpon these words of our Sauiour Mat. 26. 23. He that dippeth his hand with me in the dish shall betray mee This is the vse of many that they lie in waite for those with whom they haue eaten bread and salt yea with whom they haue bin together at the same table of the bodie and blood of Christ. Thirdly it is against the rule of charitie to bring mens priuate acts into publike view and to proclame openly what is written secretly Our blessed Sauiours rule is If thy brother trespasse against thee goe and tell him his fault betweene thee and him alone Matth. 18. 15. In my iudgement then the Replier had small cause to confute in print a priuate letter written to a Gentleman It had bin a better course priuately to haue conferred with him than publikely to haue censured him Ecclesiasticus saith If thou hast heard a word let it die with thee for it will not burst thee Hieroms counsel here had bin good Other matters which you desire to know let vs conferre of
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
greater that if the theeues soule went presentlie to Paradise much more Christs For whereas our Sauiour saith Where I am there shall my seruant be Ioh. 12. 26. it must follow that either the soule of the theefe must be in hell with Christs or that Christs soule was in paradise with the theeues for it were a dishonour for the seruant to preuent the Master The seruant is not greater than his Master Ioh. 13. 16. but now should the seruant haue the preeminence if his soule should goe to paradize and his Masters to hell 5. But we are told that these words Ioh. 17. 24. Father I will that they which thou hast giuen me be with me where I am which words with me where I am cannot otherwise be vnderstood than of his Godhead doe fully applicate Christs saying to the theefe Answ. p. 20. Ans. 1. If this venturous expositor had considered what went before and after these words with me where I am he would not haue vented foorth such an vncertaine glosse for first our Sauiour saith I will that they which thou hast giuen me be with me were they giuen vnto him as God I thinke not for who can giue vnto God then they were giuen vnto him as the Messiah he therefore prayeth they may be with him as the Messiah 2. It followeth immediatly that they may behold my glorie which thou hast giuen mee doth hee not speake here also of that glorie which was giuen him as the Messiah for the which he prayeth vers 5. and now glorifie me c I trust as he is God he praieth not for glorie to bee giuen him for hee that prayeth is inferiour in that hee prayeth But Christ as hee is God is not inferiour to his Father Doth hee then pray as God that they may bee with him take heede of Arianisme if you be too rash in this point he prayeth then as the Messiah 3. If Christ saying where I am speake of his Godhead his request was euen then fulfilled for his Apostles were with him then present as God for his Godhead filleth heauen and earth But his request was not then but in his kingdome of glorie fulfilled therefore he speaketh not of his Godhead 4. Though our Sauiour speake in the present tence where I am that is so spoken in respect of the assurance and certaintie of his kingdome purchased for his which was as sure as if alreadie he were in it and so doth our Sauiour with like certaintie pronounce of those which beleeue in him that they haue euerlasting life and are passed from death to life Ioh. 5. 24. 5. Thus Origen expoundeth this place of the glorie due vnto our Lord as the Christ and Messiah which he imparteth to his faithfull seruants Like as notable warriers doe not with other ordinarie souldiers diuide the spoile but they haue the best part so Christ to those that haue laboured more abundantly decreeth the chiefest honors and like to his owne such as hee conferred vpon his Disciples Father I will that where I am they be with me These honours like vnto Christs are not the honours due to his Godhead which no creature is capable of but such which hee receiued as Messiah 6. But wee are further certified that Augustine epistol 57. thus expoundeth these words of our Sauiour spoken to the theefe of his Godhead Ans. p. 20. Ans. 1. I will set Augustine against Augustine whose iudgement in his writings against the aduersaries of the faith is to be preferred before his priuate epistles sent to his friends for these were indited vpon the sudden the other vpon more mature deliberation these were directed to friends that would take euerie thing in the better part those intended against enemies that were readie to catch any aduantage But Augustine in his booke written against Felicianus the Arrian cited before expoundeth Christs words vttred to the theefe vpon the crosse of the soule 2. And why may wee not as well expound Christs descending into hell with Ambrose of the presence of his diuine power as with Augustine his ascending vp to heauen Ambrose saith Abyssum opinione si penetres illic quoque videbis Iesum operari If you in thought will search into the deepe you shall see Iesus also worke there But hee hath yet a more euident testimonie writing vpon these words Psal. 139. 15. Substantia mea in inferioribus terrae My substance was in the lower parts of the earth Christ to deliuer the soules of the dead to hell c. and that the diuine substance is here vnderstood the words following declare Thine eyes saw mine vnwrought substance that is the vnmade and vncreated word 3. Ambrose thinketh also that Christ was present with the theefe in soule the same day Abyssus ergo dixit non est in me sed coelum non dixerat non est in me quem receperat resurgentem paradisus non dixit non est in me quem regnare in se absoluto quoque latrone cognouerat sicut ipse Dominus dixit Hodie mecum eris in paradiso The deepe said not hee is in mee but heauen said not he is not in me whom it receiued rising againe Paradise said not he is not in me whom it knew to raigne there the theefe being also deliuered as the Lord said This day shalt thou be with me in paradise As hell said Christ was not there so Paradise said not hee was not there that is in soule and as Paradise knew Christ that day to raigne so Christ was there but it knew him then first to raigne there as the Messiah for as hee was God he was knowne to the heauenly powers alwaies to raigne in heauen Therefore Christ in his soule was the same day with the theefe in Paradise And thus much of the generall reasons PARTICVLAR REASONS TAKEN out of the place of Scripture it selfe Act. 2. 29. ARgum. 1. That which is called hell vers 27. the Apostle expresseth by the name of death ver 24. God hath loosed the sorrowes of death This cannot be the second death for these sorrowes had no hold of Christ and therefore they needed not be loosed for him And the Syrian Interpreter translateth sorrowes of the graue Christ then was onely now being dead vnder the sorrowes of the first death that is in the graue for so vsually death and the graue are put together in the Psalmes Psal. 6. 5. In death there is no remembrance of thee in the graue who shall praise thee Psal. 88. 10. Shal the dead praise thee or shall thy louing kindnes be shewed in the graue Argum. 2. Christ was vnder the sorrowes of that hell whither he descended as the Apostle saith ver 24. Whom God hath raised vp and loosed the sorrowes of death because it was impossible that he should be holden of it But Christ suffered not the sorrowes of the lower hell the place of torment for al his sorrowes and trauaile was ended vpon the crosse when hee cried
consummatum est it is finished Ioh. 19. 30. To the proposition Bellarmine answereth 1. That the sorrowes of hell as the Latin text readeth and the Answerer approoueth pag. 12 were loosed and dissolued non quibus teneretur not wherewith he was held sed ne teneretur but least he should be held of them Contra. 1. These sorrowes of death had fastened of Christ though they could not still hold him because they remained to the resurrection for this followeth as a reason of Christs raising vp whom God raised vp loosing the sorrowes of death if the sorrowes of the death and graue had not kept Christ a while hee should presently haue been raised vp 2. Againe Christ could not be held or detained of death death then had fastened vpon him but could not hold him One cannot be said to let go their hold or not to be able to hold vnlesse first they lay on hold but hell sorrowes did not so much as assay or assaile Christ after his death 2. He saith that Christ loosed the sorrowes of hell not for himselfe but for others Our answerer also hath the like saying S. Peter mentioneth sorrowes which were loosed at Christs resurrection which could not be in the sepulcher where his body lay dead and senselesse Ans. pag. 9. Contra. 1. The Apostle speaketh directly of Christ the sorrowes were loosed for him that was raised vp but Christ onely was raised vp The sorrowes of death were loosed onely for him that could not be held of them but Christ onely could not be held of them Ergo the sorrowes of death here spoken of were onely loosed for the resurrection of Christ. 2. As for our answerers position it doth manifestlie bewray him to bee a Limbist for if Christ loosed forrowes and not for his bodie which was senselesse then hee must either graunt that the sorrowes of hell were vpon Christ himselfe of the which hee was loosed at his resurrection or that hee loosed them for others and so hee is detected to be also an hell-harrower for the soules of the Fathers deliuered thence 3. What then though Christs bodie were without sense in the graue We say not it felt sorrowes but was vnder the sorrowes or bonds of death for it was a time and state of sorrow while Christs bodie lay in the graue till it was raised vp againe Argum. 3. S. Peter saith vers 31. he spake of the resurrection of Christ that his soule should not be left in hell or the graue c. The Prophet in these words speaketh of Christs resurrection but the descending of Christs soule to hell belongeth no waies to his resurrection but the not leauing of his life in the graue implieth the resurrection Ergo the Prophet meaneth no such being or going of Christs soule to hell Argum. 4. That which Dauid prophecieth of Christ was wholly and fully performed in Christ and not in Dauid But the not being or leauing of the soule in hell was as well performed in Dauid as in Christ for his soule was not at all in hell Ergo Dauid prophesieth not of the not leauing of Christs soule in hell First for the proposition the Answerer telleth vs that the true Antithesis between Christ and Dauid is only in his incorruption resurrection and ascension and not in any thing els pag. 17. Contra. The whole prophecie of Christ Thou shalt not leaue my soule nor suffer thy holy one to see corruption is by the Apostle applied to Christ vers 31 and denied to Dauid ver 29. for the whole is a peculiar prophecie of Christ he spake of the resurrection of Christ vers 31 in this whole sentence not partly of Christ partly of them both This prophesie then was historically onely true of Christ though typically and in some similitude also it agreeth to Dauid who hoped in Christ to rise againe and not for euer to dwell in corruption but literally the whole prophesie is referred to Christ as S. Peter expoundeth THE SECOND PLACE EXAMINED 1. Pet. 3. 18. which was put to death in the flesh but quickened in the spirit in the which spirit he went and preached to the spirits in prison which were in time passed disobedient when once the long suffring of God abode in the daies of Noe. The obiections answered WHereas the most approoued interpretation of these words is this that Christ hauing suffered in his humane nature yet was sustained and raised vp by his diuine spirit in and by the which he preached by y e ministery of Noe to the disobedient of the old world which now are damned spirits in the prison of hell this exposition shall be afterward warranted by the Scriptures hauing also the testimonie of some ancient writers But first a suruey shal be taken of the contrary obiections Obiect 1. If the meaning be that Christ dying in the flesh was raised to liue by his diuine spirit it ascribeth a foule error to the Apostle as placing Christs resurrection befare his descension whereas Peter speaketh not at all here of the resurrection c. Ans. p. 22. Ans. First here is no mention of Christs descension at all thus he beggeth the thing in question and buildeth vpon that which is most doubted of Secondly if the Apostle had treated of Christs descension before his resurrection is this such a foule error in the narration of things not to obserue the order of time Doth not S. Paul as much that first speaketh of Christs ascension Ephe. 4. v. 8. and afterward of his descension vers 10 Thirdly how can he say that in this place hee speaketh not all of the resurrection of Christs bodie when he maketh direct mention thereof vers 21. by the resurrection of Iesus Christ c Obiect 2. Here is no opposition betweene the humanitie and diuinitie of Christ because he speaketh of the death and passion of Christ which touched his humanitie onely Ans. p. 24. Ans. First is not here now a good argument the Apostle speaketh of that which concerneth Christs humanitie onely Ergo he toucheth not his diuinitie To make it a good argument hee should haue said he speaketh onely of the death and passion c. Secondly but then had hee said vntruly for the Apostle maketh expresse mention of his quickning in the spirit which is no part of his death or passion Obiect 3. The two parts of Christs humanitie are here directly set one against the other that is the soule against the bodie Ans. p. 24. Ans. 1. Thus hee still committeth the same fault which is called petitio principij the begging of the question for this is the point controuerted whether by the flesh and spirit Christs bodie and soule are vnderstood 2. Though the Syrian Interpreter reade bodie yet so doth not the originall which we are to follow 3. And though by flesh Christs bodie be vnderstood yet it followeth not that the spirit signifieth the soule for the like opposition is vsed by the Apostle Rom. 1. 3 betweene the flesh
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
cannot be shewed againe in all the scriptures 2. Because this example was most fit for the Apostles purpose who before vers 14. 15. exhorted that we should be content to suffer for righteousnesse and not to be ashamed of the profession of our faith then he strengtheneth his exhortation by certaine reasons as from the effects the confusion of those that speake euill of our conuersation in Christ 16 from the efficient cause the will of God vers 17 then hee doth illustrate his doctrine by two examples first of Christ who suffered as a iust man and was sustained in his suffrings and quickened againe secondly of Noah whom the Lord vpheld in his preaching and profession against all the professors of the old world condemning them and sauing him 3. Because this example of Noahs deliuerance by the Arke did minister iust occasion to the Apostle to speake of Baptisme where of the other was a figure of the which he intended to speake Thus our exposition is found euery way sutable to the Apostles purpose so is not the other and this might serue for another reason of this sense and interpretation giuen of this place Argum. 6. The dead to whom S. Peter saith the Gospell was preached chap. 4. 6 were not then dead but liuing when the Gospel was preached for the Apostle addeth that they might be condemned according to men in the flesh And Augustine inferreth well Quo modo iudicantur in carne quam non habent si apud inferos sunt How shall they be iudged in the flesh which they haue not if they be in hell But the spirits here preached to in prison are the same there called the dead and this Bellarmine confesseth that this place is expounded by the other Ergo the spirits here preached vnto were not then dead Bellarmine answereth thus to the reason of the proposition thus expounding the words that they might be condemned according to men in the flesh that is seeme to bee damned in mens iudgement because their bodies were killed in the water yet their spirits may liue that is may be saued before God Contra. First if the soules of them which died in the flood were saued then they which die in infidelitie and wickednesse may be saued for S. Peter saith that God brought the flood vpon the vngodly 2. Pet. 2. 5. Secondly this condemning in the flesh and liuing in the spirit followeth as an effect and sequel of the preaching going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause was the Gospel preached c but according to his sense the effect must goe before the condemning of the flesh and the preaching followed aboue two thousand yeere after when Christ descended to hell Thirdly the Apostle by being condemned in the flesh and liuing in the spirit vnderstandeth the two parts of regeneration mortification in putting off the old man and renouation in putting on the new as S. Paul speaketh 1. Cor. 5. 5 Let him be deliueuered to Sathan for the destruction of the flesh that the spirit may be saued in the day of the Lord. This was not meant of the death of his bodie for the partie liued after and was reconciled to the Church 2. Cor. 2. Wherefore this mortifying of the flesh and viuification of the spirit must be performed in this life as Augustine well expoundeth That they may be iudged according to men in the flesh that is in diuers tribulations and in the death of the flesh c. but may liue according to God in the spirit because they were mortified and dead therein while they were held in the death of infidelitie and impietie Here Augustine by being condemned in the flesh and liuing in the spirit vnderstandeth the dying vnto infidelitie and impietie Argum. 7. This place serueth not at all to prooue the deliuerance of the fathers out of Limbus by Christs descension thither 1. Those to whom Christ preached are said to bee incredulous persons or disobedient such were not the Fathers Ergo whereas Bellarmine saith that some of them might repent before their death and so their soules might bee saued he speaketh without booke For although I think not that al which perished in the waters were damned as infants and such as heard not of Noe his preaching if any such were so were not disobedient yet such as beleeued not and were disobedient were condemned to hell The Apostle maketh no distinction of them but calleth them disobedient and the world of the wicked how then dare hee say some of them repented before their death and so were not disobedient nor wicked 2. The hell that Christ descended vnto he loosed sorrowes in for so the Latin text readeth Act. 2. 24. hauing loosed the sorrowes of hell and the Answerer approoueth this reading pag. 12. But the Fathers were not in the sorrowes of hell but in Abrahams bosome a place of rest as Augustine calleth it Memorabilis quietis faelicitatis sinus A famous place of rest and felicitie And he further saith How Abraham into whose bosome the poore man was receiued can be vnderstood to haue bin in these sorrowes I cannot see The conclusion is this that the beleeuing Fathers were not deliuered out of hell neither yet were vnbeleeuers for Si omnes inde soluit exinaniuit inferna For if he deliuered all from thence then hell was emptied August It followeth then that if Christ descended in soule to hell to loose the sorrowes thereof and yet they were neither loosed for beleeuing Fathers that were in no sorrowes for Abrahams bosome was a place of comfort Luk. 16. 25 nor yet for vnbeleeuers that cannot come out of hell ibid. 26. They cannot come from thence to vs Then it remaineth that he descended not at all in soule to hell for any such end 3. The Patriarks were not in hell at all therefore were not deliuered thence they were in Abrahams bosome which is no part of hell Augustine prooueth it by three reasons First Ne ipsos quidem inferos vspiam scripturarum locis in bono appellatos reperire potui I can not finde in any place of scripture hell to be taken in any good sense or the better part But Abrahams bosome is taken in the better part Ergo. Secondly Sinus ille Abrahae secretae quietis habitatio pars aliqua inferorum credenda non est A place of rest and comfort can be no part of hell but so is the bosome of Abraham a place of rest Ergo. Thirdly betweene Abrahams bosome and hell is a great gulfe and distance Luk. 16. 26. wherupon he concludeth Apparet non esse quandam partem membrum inferorum tantae faelicitatis sinum It appeareth that a hauen of so great happines can be no part or member of hell Argum. 8. The preaching of Christ to the spirits in prison sometime disobedient in the daies of Noe is a forme and figure of the state of the Church vnder the Gospell for so S. Peter
signifie the place of torment for the wicked And whereas he would prooue that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth hel because the Apostle calleth it death Act. 2. 24 he hath made a good argument against himselfe for if hee make death and hell all one then hee will fasten vpon Christ the death of hell which is the second death Neither will it helpe him that the Syrian translator retaineth the same Hebrue word sheol for wee must follow the authentike origin all which is the Greeke and yet the Syrian Interpreter readeth in the same place sepulchrum which I thinke vnderstood the Syrian tongue somewhat better than this our new Rabbin Is not this also a proper argument S. Luke in another place Luk. 8. 31 taketh the word abyssus for hell Ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifieth hell He that findeth such fault with the priuate writer for loose conclusions should haue remembred himselfe to haue made better arguments Obiect 4. In this place the soule is opposed to the flesh therefore two distinct parts must be vnderstood Bellarm. ibid. To the same purpose the answerer when the Scripture diuideth the kinds as the soule and the body it alwaies notifieth vnto vs two distinct things But here by the holie one the flesh of Christ is vnderstood as S. Peter expoundeth Act. 2. 31. and the Syrian doth expresly call it bodie pag. 14. Ans. 1. Here wee haue another schollerlike argument he would prooue idem per idem the same thing by it selfe the Scripture here diuideth the kindes of soule and bodie Ergo it speaketh of two distinct things of the soule and the bodie 2. Indeede as you translate the soule and the flesh must needes signifie the soule and the flesh but the word nephesh doth not alwaies signifie the soule but the life when it is named with the flesh as Genes 9. 5. the flesh with the nephesh the life thereof shall ye not eate Leuit. 17. 14. the nephesh the life of the flesh is the bloud and so is soule to be taken in this place for the life 3. The Syrian translator readeth thus vers 31. hee saw before and spake of the resurrection of Christ that he was not left in the graue nor his bodie saw corruption If ye will stand to your owne text you are gone for here no mention is made neither of his soule nor of hel The Latin text also readeth for his soule he was not left in graue wherefore these Interpreters by soule vnderstand himselfe his person 4. As the holy one being the whole consisting of bodie and soule is yet taken for a part that is the flesh so by the same figure why may not the soule being but a part be taken for his whole person Obiect 5. Now that they are two distinct seuerall clauses is prooued by the two negatiue disiunctiue particles not and neither carefully retained as may appeare Psal. 16. 5. and 44. 19. c. Ans. p. 13. Ans. 1. His argument is weake these words not and neither in some places doe signifie two distinct things therefore in all In the 89. Psalme vers 22. the Prophet saith the enemie shall not oppresse him nor the wicked hurt him here these two negatiues lo lo are vsed and yet there is no great difference in these two clauses So likewise Psal. 31. 1. Mine heart is not exalted nor mine eyes lifted vp These negatiues iterated shew no great diuersitie of matter 2. But be it admitted that these particles doe inferre a distinction in the sentences doth it follow These are two diuers clauses Ergo one must be referred to the soule the other to the bodie 3. Neither doe wee say that these words containe a superfluous repetition of the same thing for the latter sentence expoundeth the former that although the life of Christ seemed to be raked vp in the graue yet his life should not so leaue him but that his bodie being preserued from corruption should presently be raised vp againe the second clause therefore sheweth how and in what manner Christs life and person was not forsaken in that his bodie by the power of God was defended from corruption And such are the obiections as wee haue heard against the exposition of the first place our arguments follow for the confirmation thereof REASONS APPROVING THE FORmer exposition that this place serueth not to proue the descension of Christ in soule to Limbus Patrum GENERALL REASONS CONCERning the question it selfe ARgum. 1. First I vrge that saying of Augustine In ijs quae apertè in scripturis posita sunt inueniuntur ea omnia quae continent fidem moresque viuendi All those things which containe faith and good manners are found in those places which are plainly set foorth in Scripture But this article that Christ descended in soule to deliuer the Patriarks is not found set foorth in any plaine and euident place of scripture but such as are obscure and doubtfully expounded both of Protestants and Papists Ergo it is no article of faith so to beleeue Argum. 2. S. Luke and so likewise the other Euangelists did write of all things that Christ both did and taught till his ascension Act. 1. 1 But they write nothing of Christs descension in soule to hell to set at libertie the soules of the godly Ergo it may be doubted whether it were any of Christs works And therefore as Master Beza well noteth I say that the Euangelists would not haue passed ouer this historie of the descent of Christs soule into hel Then as Augustine saith in another matter I haue told you that wee haue not read it in the Gospell but let vs seeke it there for if we finde it not there where shall we finde it I may imagine vnto you but then I shall not be a sure dispenser but a foolish fabler In like sort whence should we receiue an histore of any of Christs acts but from the Euangelists that writ the storie of Christs life and death Argum. 3. The rule of faith out of the word of God is certaine Prou. 30. 6. Put nothing to his words least hee reprooue thee and thou be found a liar Thus was it concluded by the Fathers in the Councell of Ferraria sess 10. It is euident that it is not lawfull by any meanes to depart a iot from the symbole of the Apostles But this article of Christs descension was not of ancient time in the Apostles Creede Bellarmine himselfe confesseth that neither Irenaeus nor Origen or Tertullian in the exposition of the Creede make mention of Christs descension but onely of his sepulture Ruffinus saith that neither in the Romane symbole nor in the East Churches it is not added He descended into hell The Nicen Creed hath it not nor the Constantinopolitane the Sirmian nor that of Carthage as elsewhere is shewed that it is omitted in tenne seuerall ancient Creedes Therefore although we doe with reuerence receiue and acknowledge this
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
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 〈◊〉 〈◊〉 〈◊〉
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
saith that where Abrahams bosome was there were Angelorum chori regnum Christi The companies of Angels the kingdom of Christ in 1. cap. Iob. Chrysostome calleth Abrahams bosome Paradise Hom. de diuite Augustine denieth it to be a part or member of hell Epist. 99. In the opinion then of these Fathers if Christ went to Abrahams bosome where the Fathers were and that is not in hell it followeth that the Fathers were not in hell and so not deliuered by Christs descending thither Thirdly whereas he also produceth diuers new writers of his opinion 1. Seeing they are but dumb witnesses they are only named but speake nothing a labour may be well spared in examining such silent testimonies 2. But herein hee can haue no aduantage against vs for beside that wee can oppose against him as many new writers and more that hold not the descension as he doth as Caluin Beza Iunius with others we haue the consent of whole Churches as of Scotland Geneua with other reformed places Fourthly it is not to bee omitted that euen many chiefe pillars and writers in the Popish Church haue misliked such locall descent of Christs soule into hell the place of the damned vnderstanding that place in Peter of the operation of his diuine power in hell this the Answerer himselfe denieth not to bee the opinion of Thomas Aquinas p. 4. confessing that which he goeth about to confute Andradius also agreeth that the place in Peter doth not pertaine to hell and that infernum hell Act. 2. 27 is rather to be taken for death and the graue and that the descension into hell is not expressely taught in Scripture but a tradition of the Church All this also is by the Answerer acknowledgest p. 45. 46. Beside these Durands opinion is Christi animam descendisse ad inferos non secundum substantiam suam sed per effectus quosdam c. That Christs soule descended to hell not in substance but by certaine effects and for this cause Bellarmine taketh paines to confute him Yea Bellarmine himselfe confesseth that Licet non esset necessaria praesentia Christi c. tamen congruum esse videbatur That although Christs presence should not be necessarie in hell yet it is of congruitie c. he doubteth of the necessitie of such local presence of Christ in hel Wherefore seeing neither out of Scripture such locall descent of Christs soule into hell can be prooued neither were the ancient writers of one vniforme iudgement herein and both the professors of the Gospell doe disallow it and Popish writers doubt of it with what face can the Answerer affirme that his opinion concerning Christs descension into hell standeth as mount Sion which cannot be remoued pag. 58. He saith not vntruly that whosoeuer seeke to discredite this article of faith corrupt and depraue the holy Scriptures and fall into diuers absurdities and impieties For who denieth the article of Christs descension We beleeue that Christ euen vpon the crosse suffered the paines of hell as Reuerend D. Fulk thus writeth What may rather be called hell than the anguish of soule which 〈◊〉 suffered when being God he complained that he was forsaken of God Wee also confesse that Christ by his death ouercame hell and shaked the powers thereof that hee humbled himselfe to the ignominious death of the crosse and descended from thence into the graue and there continued in the state of the dead till the third day and whatsoeuer els may be comprehenhed in the article of Christs descension hauing warrant out of the word But to receiue such a sense as an article of our faith which is not grounded vpon the Scriptures wee dare not presume so farre without a warrant nor be so bold where we haue no such commandement To conclude then I wish that from hencefoorth all such domestical contentions may cease that we content our selues to beleeue as the Scripture teacheth vs and that no man obtrude his priuate sense as an article of the faith The common aduersarie will affoord vs worke enough though we one prouoke not another and so I end with that holie saying of S. Paul Let vs follow the truth in loue and to the Christian Reader I will commend that wise sentence of Augustine Quisquis haec legat vbi pariter est certus pergat mecum vbi paeriter haesitat quaerat mecum vbi errorem suum agnoscit redeat ad me vbi meum reuocet me De Trinitat lib. 1. c. 3 whosoeuer readeth this booke where he is resolued let him proceede with me where hee doubteth let him search with me where he seeth his owne error let him returne to me where he seeth mine let him reuoke me FINIS Vereor ne officium putetur ambitio videamur sub occasione sermonis amicitias potentium quaerere ad Saluinam Act. 4. 20. Hosh. 10 9. Iudg. 20. 1. Maior pars vicit meliorem Sciamus eum pessime dixisse cut maxime sit applausum Eras praef in 2. tom Hieron Isai. 6. 1. Reuel 4. 9. 11. Hieron Paulin. tom 3. Meditat in 1. Chron. 15. 2. part Necesse erat vt qui potentior cunctis fuerat deuotior fieret vniuersis Ambrosserm 40. Edward 3. anno 29. Anno 1388. sub Richard 2. Aliud est quaerere quod perdideris aliud possidere quod nunquam amiseris Hier. ad Demetriad Psal. 87. 3. Ambros Ergo paruulos nostros ablactare properemus ablactato Isaak epuluÌ„ magnum sacit Abraham paruulum non ablactatum per temulentiam somnolenta nocte opprimit in Lu 6. 21. 1. Cor. 6. 4. Reprobata est fatui vox anseris tanquam anser inter olores ea tamen docuit senatores vrbem seruare ab incendio Valer. ad Ruffin Philip. 3. 16. Uera illa necessitudo quam non vtilitas rei familiaris noÌ„ praesentia tantùm corporum non subdlo a adulatio sed Dei amor diuinarum studia scripturarum conciliant Hier. Paulin. tom 4. Athletae suis incitatoribus fortiores sunt tamen neonet debilior vt pugnet ille qui fortior est Hieron ad Iulian Animas ante Christi mortem non fuisse in coelo proinde Christum qui ad locum animarum descendit in infernum subterraneum descendisse lib. 4 de Christ. anim cap. 9. The author of 〈…〉 to be a 〈◊〉 Juxta Plautinam sententiaÌ„ altera manu lapidem tenere panem offerre altera Hierom. Russin Qui Christianum te dicis Gentilium arma depone aut si tu de numero hostium es often de te liberè aduersarium vt Ethnicorum suscipias vulnera Haec est consuetudo hominum multorum vt post salem panem insidientur hominibus etiam cum quibus ad eandem meÌ„sam corporis Christi ad eâ—ndem potum sanguinis simal fuerunt Tract 35 in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae de caetero velis praesens percontator praesentem vt si quid forte nescimus
sine teste sine iudice in fida aure moriatur De vest Sacerd. Preface to the Christian reader Nâ—â—â—â—m stulius sum vt diuersitate explanationum in arum melaedi putem quia nec tu laederis si contraria nus senserimus Synops. p. 1050. Bellarm. c. 32. loc 4. Pro ipsa carne proprie accipitur Bellar. ibid. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. lib. 4. cap. 10. Annot. marginal in Gen. 37. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to couet or desire The inconueniences which follow in vnderstanding S. Peter to speake of hell Act. 2. 27. The soule taken for the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint Pro sepulchro rarò velnunquam Of the diuers acceptions of sheol in the Scriptures Tremell Iunius Act. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 3. de doctrin Christian. cap 9. Dico igitur nuÌ„uquam praetermissuros fuisse Euangelistas istiusmodi historiam descensus animae Christi ad inferos Bez. annot in Act. c. 2. ver 27. Diximus quod in Euangelio non legimus ibi tamen quaeramus nam si ibi non inuenimus vbi inueniemus ego vobis fingere potero subito ero non certus dispensator sed ineptus fabulator August in Psal 92. Patet neutiquam licuisse ab Apostolorum symbelo quicquam dimouere Jren. lib. 1. c. 2. Orig. lib. de Princip Tertull. cont Prax. Bellar. de Christi anim lib. 4. cap. 6. Synops. p. 1034 The descent to Limbus no anciét article of the faith Quomodo noua inducuntur quae nunquam nostri sensere maiores Leo epist. 97. c. 3. Requieuit vt leo cum in cruce positus principatus potestates exuit triumphauit eas cum ligno crucis Hom. 17. in Numer Licet non esset necessaria praesentia animae Christi tamen congruum esse videbatur vt illa esset praesens Bellarm. lib. 4. de Christi anim c. 15. Christs words to the theefe must be vnderstood of the presence of his soule in Paradise Bernard ser. 16 in Psal. 91. Ipso die quo compassitâ— corregnauit in solâ—nnit sanctor c. 5. Si mortuo corpore ad paradisum anima mox vocatur quenquamne adhuc tam impium credimus qui dicere audeat quoniam anima saluatoris nostri triduo illo corporeae mortis apud inferos custodiae mancipetur Contr. Felician Arrian lib. cap. 15. Sicut egregij bellatores non cum caeteris militibus in diuisione spoliorum ducuntur ad sortem sed optima quaeque praecipua eis decernuntur siâ— Christus quos sâ—it abundantiùs laborasse praecipuos vt it a dicam sibi similes decernit honores quales discipulis suis conferre videtur Pater volo vt vbi ego sum illi sint mecuÌ„ Hom. 21. Numer Ambros. lib. 2. in Luc. cap. 1. Ambrose referreth Christs descension to his diuine nature Christus vt defunctorum animas liberaret c operatus est in inferno tamen quid obstat quo minus illam diuinam intelligas substantiam cum Deus vbique sit c. dewrought in hell and what letteth but wee may vnderstand his diuine substance seeing God is euery where as it is said If I ascend to heauen thou art there if I descend nique ad substaÌ„tiam diuinam deriuandum esse intellectum sequentibus declarauit inoperatum meum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. inoperatum atque increatum verbum lib. 3. de fide c. 7. Ambros exhor ad virgines Christ loosed not the sorrowes of hell after his death The answerer detected to be a Limbist A bold and dangerous charge and imputation vpon the Apostle What is vnderstood by this word flesh How the diuine nature of Christ is said to goe and come In what sense men liuing are called spirits Ex circumstantia loci apparet eum intelligere eos qui nunc mortuisunt sed olim in vita Euangelium audiuerunt in epist. ad Roman Tolerabilius in suis foueis delitescerent vulpes quaÌ„ propter illas capiendas in erroris foueam inciderent venatores De mendac lib. 2. 9. Cont. Felician Arian c. 13. An heresie to hold that any in hell beleeued in Christ. Alia Christo descendente ad inferos credidisse incredulos omnes inde existimat liberatos August haeres 79. Peri arch lib. 2 cap. 5. Origens error Lib. 4. de Christi anim c. 14. Caluin misalledged Bellar. lib 4. de Christ. anim cap. 13. Augustines obiections that S Peter speaketh not of Christs desceÌ„t into hell in soule Anima Christi nullo mortificata peccato vel damnatione punita est ideo non secundum ipsam dici potuit viuificatus spiritu epist 99. * A. VV. in his Synops. Papis 351. of the last edition Nothing can be said to be quickned that is not apt to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Answerer misreporteth the writer of Synopsis his words Viuificatus spiritu quia illo spiritu operame in quo ad quos veniebat praedieabat etiam ipsa caro viuisicata surrexit in qua modo ad homines venit Epistol 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Singula eius opera ad hanc siue illam necesse est pertinere naturam ad hanc scilicet miseria ad illam pertinet potentia Serm de verb. sapient The Answerer herein be wraieth great ignorance Et ipse quidem filius in substantia Deitatis spiritus est quid facit filius sine spiritu sancto vel sine patre cum inseparabilia sunt opera Trinitatis Epist. 99. Ad caeteros talpae ad illum caprearum ocules possides Canino dente me rodunt in publico detrahentes legentes in angulis ijdem accusatores defensores cum in alijs probâ—â—t quod in me reprobent quasi virtus vitium non in rebus sit sed cum authoribus muletur Praefat in Paralipp Synops. p. 350. How Noe preached in the spirit of Christ. Micron Oceano Priusquam veniret in came pro nobis moritâ—ruâ— quod semel secit sape antea veniebat in tu spiritu ad quos volebat visis eos admonens sicut volebat Epistol 99. Christ said in Scripture to preach in his diuine nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si codices variarent plures paucioribus aut vetustiores recentioribus praeferaÌ„tur cont Faust. lib. 11. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Answerer put to an hard choise to be a Papist an Heretike or a trifler Quo modo ille non praedicauit sed illis tantum qui in diebus Noe increduli erant aut si omnibus praedicauit cur illos solos commemorauit praetermissa multitudine tam innumerabile â—aeterorum Epist. 99. Why S Peter maketh mention onely of the preaching in the time of Noe. Bellar. lib 4. de Christ anim cap 13. resp ad 1. obiect Aug. What it is to be condemned according to men in the Hoe est in diuersis tribulationibus in ipsa morte carnis c. viuant autem secundum Deum spiritu quia in ipso erant mortificati cum morte infidelitatis impietatis tenerentur Epistol 99. He preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the spirits disobedient somtime or incredulous Quonam modo intelligatur Abraham in cuius sinum pauper ille susceptus est in illis suisse doloribus ego quidem non video Epistol 99. The Fathers were not in the sorrowes of hell August epist. 99 Abrahams bosome no part of hell Ii modo qui non credunt Euangelio illis intelliguntur esse similes qui tunc non credideruÌ„t cum fabricaretur arâ—a Epistol 99. Diuers ancieÌ„t Fathers expound not S. Peters words of Christs descending in soule to hell August epist. 99. in fine The lowest parts of the earth not alwaies taken for hell The Answerer detected to be a Limbist Sunt gradus in ascendendo descendendo primus gradus in descendendo à coelo vsque ad carnem secundus ad crucem tertius ad morte ecce quousque descendit nun quid amplius potuit poteratiam certe dicere rexnoster quid vltra â—ebui sacere non feci ser. Paru 18 Iun. Stratum ponerem in se pulchra 〈…〉 zang To lie owne in the graue is not to be in hell Christs conquest vpon the crosse a A. Hume b A. W. Synops. pag. 1056. Lectori expendendum reliaquo Beza in hunc locum Diuers degrees of Christs descension Mark 16. 5. coÌ„pared with Ioh. 20. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. lib. 4. de Christ. anim cap. 13. How Christ filleth all things Si diligenter consideremus inueniemus quia nunquaÌ„ quis in sanctum locum descendisse neque ad vituperabilem conscendisse praedicatur Origen hom 15. Genes Si quis mente cogitatione descendit in abyssum putans ibi tantùm coÌ„tineri Christum quasi simile sit reuocare Christum à mortuis in 10. ad Roman Ser. Paru 18. Bellarm. lib. 4. de Christ. anim cap. 4. * In 1. Pet. 3. 19. * In 1. Pet. 3. 19. * In 1. Pet. 3. 19. Sum. p. 3. 9. 52. ar 2. Andr. lib. 2. defens fid Triden fol. 172. ser. 43. Durand in 3. d. 22. qu. 3. Bellarm. lib. 4. de Christ. anim cap. 15. Bellarm. ibid. In 2. Act. sect 11. Ephes. 4. 15.