disobedient persons and vnbeleeuers were giueth way and openeth a wide gap to a most grosse heresie whereof Augustine maketh mention Another heresie there is that thinketh that by Christs descending to hell the incredulous persons beleeued and all were deliuered thence Vnto which error Origen seemeth to incline writing thus Non legunt quid scriptum sit de spe illorum qui in diluuio perempti sunt 1. Pet. 3. Doe they not reade what is written of their hope which perished in the flood 1. Pet. 3. He seemeth to thinke that they were saued and deliuered by Christs preaching after they were dead These heresies may rather be feared by the Answerers exposition of this place than the other which he imagineth for to what purpose rather should Christ bee thought to preach to the spirits in hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immorigerous somtime and disobedient than for their comfort and deliuerance Obiect 9. Lastly for the credit of this exposition a great sort of authors old and new are named as Clemens Athanasius Epiphanius Cyrillus Hilarius with others and of the new Erasmus Bullinger Caluinus Marloratus Aretius Vitus Theodorus all which with one consent haue interpreted these words of Peter of Christs descension into hell Ans. p. 47. Ans. 1. There is none of the ancient Fathers whereof a great sort more are cited by Bellarmine which speaketh of the descension of Christs soule to hell but addeth also that it was to this end to deliuer the soules of the Fathers from thence which if the answerer hold to be the error of that time as hee seemeth to graunt pag. 44. to what purpose then doth he alledge them Is their authoritie good for the descension of Christs soule and is it not as strong for Limbus Patrum Will you receiue them for the one and refuse them in the same place and sentence for the other 2. It shall be euen now shewed that all the Fathers doe not thus expound S. Peter in this place as Augustine Bede 3. Concerning the new writers some are misalledged who told him that Caluin applieth this place to the descension of Christs soule into hel His opinion as Bellarmine reporteth and confuteth it was this that Christ preached to the spirits of dead not that he went thither by the presence of his soule but made them to feele the effect and power of his death and passion and so Caluin himselfe writeth vpon this place Vim spiritus ad mortuos penetrasse That the power and vertue of his spirit did pearce euen vnto the dead As for the rest of the new writers howsoeuer they expound this place wee may oppose as learned and graue writers on the other side and beside the particular iudgement of some wee haue the consent of whole Churches as of Scotland Geneua But we stand not vpon mens opinions for the sense of Scripture which is the best expounder of it selfe therefore as Bernard well saith Ad Euangelium appellasti ad Euangelium ibis You haue appealed to the Gospell and to the Gospell shall ye goe REASONS CONFIRMING THE FIRST exposition that this place of S. Peter proueth not the descension of Christs soule into hell to deliuer the soules of the Fathers ARgum. 1. We can haue no better arguments than Augustine hath pressed before to this purpose who sheweth first that where S. Peter saith was viuified or quickened in the spirit not Christs soule but his diuine spirit must bee vnderstood The soule of Christ saith hee was neither mortified with sinne nor punished with damnation therefore in respect of his soule he cannot be said to be quickened in the spirit His reason standeth thus A thing cannot be quickened except it die Christs soule was not subiect to death either by sinne or damnation therefore it cannot be said to be quickened Obiect 1. Bellarmine here and the Answerer for it seemeth they haue ioyned herein hands of fellowship doe answere that a thing may be said to be viuified though it die not in being preserued or kept aliue and here the answerer heapeth vp many vnnecessarie places to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so vsed as Exod. 2. 17. The midwiues saued the men children aliue and in other such places 2. He seemeth much to insult and triumph vpon that place Ezech. 13. 18. You haue prophaned me before the people to kill the soules that should not die and to giue life to the soules that should not liue Where the Reader may obserue that the soule which can not die is said to bee quickened and therefore it is vntrue that some say that no example can bee produced out of Scripture where this word is applied to the soule p. 26. 29. Ans. 1. What haue we to doe in this place with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first signifieth to bring foorth or saue aliue or to preserue life much-what answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the other word properly signifieth to make aliue that which is dead as S. Paul vseth the word 1. Cor. 15. 36. Thou foole that which thou sowest is not quickened except it die hee should not then haue contended with his own shadow about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other Greeke words but held him to the point that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is takē in such sense as he would beare vs in hand Againe he giueth instance in all those places of such things which are said to bee viuified or kept aliue which are capable of death but so is not the soule of Christ by any meanes and therefore these allegations are altogether impertinent 2. First the word vsed by Ezechiel in the place noted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to preserue and doth our Graeculus let no mā mistake me I do not say Graculus thinke that there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preserue and to make aliue Secondly and was he so blind that he could not see that the Prophet here speaketh in the same sentence as well of killing of soules as preseruing soules aliue how then is he so forgetfull to say that this place prooueth that the soule which cannot die is yet said to be viuified Thirdly he misreporteth his words whom he blazeth in his margin for it any list to see the place the words are these Secondly the examples are not alike for they are said to be reuiued because they might die though they died not but the soule cannot die wherefore vnlesse he can shew out of scripture that some thing is said to bee reuiued or quickened that neither doth nor can die he faith nothing but neither hath he nor can produce any such such example out of scripture Is not the summe of the words euidentlie this that nothing is said in scripture to be quickened but that which also may die either a naturall or a spirituall
prooued before and confessed by the Answerer yet in regard of the manifold inconueniences that would ensue vpon the other sense a figuratiue speech should be admitted First one inconuenience is the contradiction of Scripture because elsewhere Christ saith This day shalt thou be with me in paradise Luk. 23. 43. which must be vnderstood of Christs soule as shall be shewed afterward Secondly seeing Christ commended his soule into the hands of his father it would follow that descending into hell and to be among the infernall and damned spirits should bee a commending of the spirit to God Thirdly this hell that Christ went to hee loosed the sorrowes of Act. 2. 24 which had seased vpon him but could not hold and detaine him but hell sorrowes hee neuer felt in that place of torment Vpon these and other inconuenient and absurd consequents we should be forced to finde out a figure in the vse of these words if their proper signification did not beare that sense 3. The inconuenience that he findeth out that taking Christs soule here for his whole person it would follow that his bodie and soule should be in hell together pag. 6 they neede not to feare that take the soule for the whole person for the one part onely namely the bodie is meant that lieth in the graue though the whole be named as our Sauiour saith Our friend Lazarus sleepeth Ioh. 11. 11 and yet his bodie onely was asleepe But whereas I rather take the other sense that the soule here signifies life this absurditie is further off then before for this phrase is vsuall with the Prophet to take his soule for the life as Psal. 7. 2. Lest he deuoure my soule like a lion Vers. 5. Let the enemie persecute my soule and take it let him tread my life downe vpon the earth and lay mine honour in the dust Likewise Psal. 88. 3. My soule is filled with euils and my life draweth neere to the graue Obiect 2. First the soule ioyned with the bodie may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole man liuing but being separate from the bodie as in this place it is it cannot rightly be so taken Secondly Dauid in other places speaketh personally of himself here he singeth prophetically of Christ onely Thirdly there of himselfe liuing here of Christ dead and buried there of his owne soule ioyned with the bodie here of the soule of Christ separated from the bodie Ans. pag. 7. Ans. 1. We rather affirme that the soule is taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the life the cause for the effect than by a Synecdoche the part for the whole And that the soule is taken for the life separated from the bodie is euident by these places before alledged Exod. 21. 23. He shall giue soule for soule that is life for life his life shall be taken from him So Numb 23. 10. Let my soule die the death of the righteous Here the soule separated from the body is taken for the life for the soule dieth not nor yet the life ceaseth not as long as the soule is in the bodie 2. Though Dauid doth prophesie of Christ yet so as he speaketh in his owne person as a type of Christ so that which historically was to bee performed in Christ was typically true of Dauid as shall be euen now shewed more at large 3. Dauid in this place though specially prophecying of the death and resurrection of Christ yet also sheweth his owne hope that hee had when his flesh should rest in the graue which he groundeth vpon the power and vertue of Christs resurrection neither doth Dauid where he vseth this phrase speake onely of the soule ioyned with the bodie but separated also from it as Psal. 89. 48. What man liueth and shal not see death shall he deliuer his soule from the hand of the graue Here this word nephesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule euen separated from the bodie lying in the graue is taken for the life thereof Obiect 3. First the word sheol is ordinarily taken for the infernall place of soules for the graue seldome or neuer Bellarm. lib. 4. de anim Christ. c. 10. Secondly to the same purpose the Answerer alledgeth two places Psal. 9. 17. and Psal. 31. 17. where sheol is taken for hell Thirdly he telleth vs further howsoeuer some curious Linguists may wrangle with the word sheol in the Old Testament yet most certaine it is that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which S. Luke the Euangelist expresseth it can not in the New Testament properly and truly be otherwise taken than for the place of the damned pag. 12. Ans. 1. Bellarmine in saying that sheol is seldome or neuer taken for the graue doth not shew himselfe answerable to the opinion he would haue conceiued of his great learning for beside these places already cited Genes 37. 35. Genes 42. 38. 2. King 2. 6. Psal. 6. 4 5. Prou. 30. 16. Psal. 89. 48 where sheol cannot be otherwise taken than for the graue whosoeuer list to make search shall finde this word in the Old Testament oftner taken for the graue than for hell 2. The Answerer hath made but bad choise of his two places in both which the best Interpreters simply of this age Pagnin and Arias Montanus and Tremellius doe translate sheol for the graue for thus they reade Psalm 9. 17. The wicked shall be turned into the graue Psal. 31. 17. Let the wicked be put to silence in the graue for in hell where there is weeping and gnashing of tecth there is no great silence But to yeeld him these places what hath hee gained hee fighteth but with his owne shadow none that I know denieth but that sheol is sometime taken for hell Or if hee will bee thought to say somewhat what kind of reasoning is this sheol in two or three places is taken for hell Ergo in all other places it is so taken 3. And are they wranglers that finde sheol taken in the Old Testament for the graue See what a presumptuous censure hee giueth of all the learned Interpreters both old and new and hee maketh himselfe a wrangler also who findeth fault with his Antagonist for reading hell and not the graue in these two places Genes 37. 35 and Psal. 6. 5. But Hades is not taken in the new as Sheol in the old Testament This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this text being cited out of the old Testament must be vnderstood according to the phrase of the old Testament otherwise who knoweth not but that some words borrowed out of the old Testament are in the new vsed in another sense than in the old as the word gehenna is taken in the new to signifie hell Mat. 5. 22. which in the old is called the valley of the sonne of Hinnon Iere. 7. 31. where they tormented their sonnes when they offered them vp in sacrifice to their Idols whence they applied the name to
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 〈◊〉 〈◊〉 〈◊〉
seemeth not onely to make the Arke a figure but the whole storie for the word that signifieth the Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the feminine gender but the article following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the neuter so that the meaning is to the which not Arke but to the which thing Baptisme agreeth c. So Augustine Illa quippe res gesta fuit forma futurorum c. That thing done was a figure of things to come ad hanc formae similitudinem caetera de incredulis coaptemus According to the similitude of this figure let vs make that of the incredulous persons agree But Christs descending in soule to hel hath no figure or forme of things to come for Christ is the bodie not the shadow Coloss. 2. 17 yet the preaching of Christ by Noah to the disobedient world and the sauing of him and the rest in the Arke is a liuely forme and patterne of the state of the Church now as Augustine expoundeth They which now beleeue not the Gospel are vnderstood to be like them which then beleeued not when the Arke was in preparing They which beleeue and are saued by Baptisme are compared to them which were saued in the Ark by water Ergo this place concerneth not Christs descending in soule to hell to any such end Argum. 9. Lastly it shall appeare that this exposition which wee vrge of this place wanteth not the approbation of some of the graue ancient Fathers First whereas the Prophet Esay thus prophesieth of Christ I haue giuen thee for a light to the Gentiles c. that thou maist bring out the prisoners from the prison and those that sit in darknes from the prison house Esai 42 vers 7 which words haue some agreement with this of Peter Hierom vpon this place and Cyrill both lib. 4. or 2 vnderstand this prison of the bonds of sinnes and errors Chrysostome saith The bosome of Abraham was the poore mans paradise Hom. de diuit Tertullian against Marcion saith Hell is one thing Abrahams bosome an other lib. 4. cont Marcion In their opinion then Christ went not into hell but into Paradise a place of rest Athanas. apud Epiphan haeres 77. saith That the word himselfe went and preached to the spirits It was his diuine nature not humane soule But Beda as hee is cited by reuerend D. Fulke is among other a most pregnant witnesse for thus he expoundeth this place He which in our times comming in the flesh preached the way of life to the world euen he himself also came before the flood and preached to them which were then vnbeleeuers and liued carnally for euen by his holy spirit hee was in Noe and the rest of the holy men which were at that time and by their good conuersation preached to the wicked men of that age that they might be conuerted to better manners It is euident then that this exposition is not newly deuised but such as many hundred yeeres agoe was approoued and receiued by that reuerend Father Beda and others Lastly Augustine as we haue seene before will by no meanes haue this place expounded of Christs going in soule to hell Obiect 1. Augustine in one maine point dissenteth from you for by hell he vnderstandeth not the place hell but the mortall bodie and darkesome ignorance Ans. pag. 43. Ans. It is sufficient for vs that Augustine ouerthroweth the proofe out of this place for the descending of Christs soule to hell Considera ne totum illud c. Consider lest all that which is said of the spirits shut vp in prison omnino ad inferos non pertineat doe not any thing at all belong vnto hell but vnto those times rather c. Though Augustine dissent from our exposition in one point he in all the rest agreeth with vs and dissenteth wholy from you he vnderstandeth the spirit of Christ for his diuine nature his going in spirit and preaching he applieth vnto his diuine inspiration and preaching by Noe by the spirits hee implieth liuing men in Noahs time what if wee lose one point and gaine all the rest and you lose all If he speake for vs in many points and against you in all what are you helped Obiect 2. Augustine noteth him for an Infidel that denieth Christs descension into hell Ans. ibid. Ans. Augustines words are these Quis nisi infidelis negauerit fuisse apud inferos Christum Who but an infidell will denie that Christ was in hell And who I pray you denieth this article Wee hold him no lesse that beleeueth not that Christ descended but how and in what manner that is the question Neither doth Augustine call him an insidell that denieth the descension of Christs soule into hell to deliuer the Patriarks for he reasoneth against it himselfe as wee haue seene before Obiect 3. Augustine determineth no certaintie touching this matter but leaueth it doubtfull to the consideration and iudgement of others pag. 42. Ans. Augustine concludeth his epistle thus Haec expositio c. This exposition of the words of Peter if it dislike any or if it dislike not but satisfieth not let him seek to vnderstand them of hell qui si valuerit illa quibus me moueri supra commemoraui it a soluere vt eorum auferat dubitationem impertiat mihi c. who if hee be able so to dissolue all these obiections that mooue me so that no doubt remaine let him impart it vnto mee this being done those words may be vnderstood both waies Augustine is contented when all his reasons and obiections are fully answered to hearken to another exposition and so are we but vntill such time which will neuer be as it appeareth not that Augustine chaunged his minde concerning the sense of this place so till we be satisfied in all our reasons which wee thinke no man can vndertake to performe we must remaine of Augustines minde and iudgement for this matter THE EXAMINATION OF THE THIRD place of Scripture Ephes. 4. 9. Now in that he ascended what is it but that he descended first into the lower parts of the earth Obiections answered WHereas reuerend Beza expoundeth this place of Christs comming downe and descending into the earth which compared to the world is pars mundi infima the lowest part and learned D. Fulk doth apply it to the extreamest and lowest degree of Christs humiliation and abasement annot in hunc loc which was to the death and graue This exposition is thus obiected against Obiect 1. The word vsed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest parts of the earth in Hebrue tachtijoth arets signifieth the place appointed for the damned as Ezech. 31. 14. and 32. 24. Ans. p. 50. Ans. 1. The words of the Prophet in the first place are these They are deliuered to death in the nether parts of the earth in the middest of the children of men among them that goe downe to the pit And in the other thus They are gone down
Apostle speaketh of that descension which was next before his ascension but that was not his descending into the world being so many yeeres before Ergo he meaneth not that descensiō Ans. p. 54. Ans. 1. Doth it follow he meaneth not Christs first descending to the earth Ergo he speaketh of his descension to hell what loose conclusions are these 2. Why may not the Apostle ioyne that first descension and his ascension together as our Sauiour doth Ioh. 3. 13. No man ascended vp to heauen but he that descended from heauen the sonne of man which is in heauen 3. But there came another descension betweene which went immediatly before his descending to death and the graue Obiect Then yee will make many descensions as some of you expound his descension of his base and meane estate in a earth as to bee borne in a stable c. liuing in poore estate c. Some b of his humiliation to the last and lowest point that is to say to death and the graue some of his descending into the wombe of the Virgin but as his ascending was but one exaltation so his descending was but one humiliation Ans. p. 55. Contra. 1. Concerning the descending of Christ into the Virgins wombe I know none that doth now much vrge it Reuerent Beza doth demurre vpon it saying I leaue it to the Reader to consider 2. The other two expositions may well agree and stand together and he that affirmeth the one denieth not the other Further in making but one degree of Christs humiliation you crosse S. Paul who maketh two degrees as wee doe his taking vpon him the forme of a seruant and obedience to the death of the crosse Phil. 2. 7. 8. Bernard also maketh the same degrees of Christs descension which we doe as he is cited a little before his descending to the flesh to the crosse to the graue 3. As erroneous is your other assertion to make but one degree of Christs exaltation for he was exalted first by his resurrection out of the graue then exalted by his ascension into heauen 4. You and your cosine germanes doe make many descents of Christ first into the graue secondly into Limbus in the brimme of hell thirdly then into hell in the lower parts of the earth Obiect Christ was not interred properly in any part of the earth but in a tombe of stone and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth particularize and distinguish the parts of the earth in generall from those notorious infernall parts Ans. p. 55. Ans. 1. It is an absurd and preposterous speech to vse his owne words and a ridiculous cauill to say that Christ was not properly buried in the earth but in a rock as though rocks are not to bee counted part of the earth Our Sauiour saith he should be three daies and three nights in the hart of the earth Matth. 12. 40. then surely he was properly in the earth for it was his bodie not his soule that was so long in the earth his soule I hope they will not shut vp in hell three daies and three nights seeing the Scripture saith in their sense his soule should not be left there and to say that Christs soule did not enioy his fathers presence in heauen all the while it was absent from the bodie is contrarie to the Scripture Thou wilt shew mee the waies of life and shalt make me full of ioy with thy countenance Act. 2. 28. Origen maketh Christs soule but one day in hell vpon these words Hee shall raise vs after two daies prima dies c. the first day to vs is the passion of our Sauiour secunda qua descendit c. the second wherein he descended to hell the third of the resurrection Hom. 5. in Exod. 2. Further the graue that Christ was laid in was wide and deepe for at once three women went down into it and two Angels were seene at once in it with what sense then can yee exclude it from being part of the earth 3. Your article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not helpe you a rush for both Psal. 63. 9 and Psal. 139. 15 the article is added and yet neither of these places are vnderstood of hell as is shewed before Ans. to obiect 1. The parts then of the earth are not compared with it selfe but considered as parts of the world in respect whereof they may be called lower or lowest parts Obiect 6. Bellarmine to prooue this place to be vnderstood of the descension of Christs soule into hell vrgeth these words that follow that hee might fill all things vers 10. and so visite all parts of his kingdome in earth hell and heauen Contra. 1. If you will haue Christ to fill all places with his locall presence what differeth this opinion from the Vbiquitaries that make an omnipresence of Christs flesh 2. Christ filleth all places with his gifts and benefits as the Apostle sheweth afterward Hee hath giuen some to be Apostles c. 3. Augustine sheweth how Christ not by any locall presence but by his diuine power filleth all things Nec tamen Dei localem fingimus praesentiam non mundum dimittens ad coelos ascendit nec coelum deserens ad terram venit sed vno eodemque tempore totus totum impleuit Act. cum Felic c. 17. Neither doe we imagine a locall presence of God hee left not the world to ascend to heauen neither for sooke heauen and came to the earth but at one and the same time filled all in all And such are their obiections REASONS CONFIRMING THE right exposition of this text ARgum. 1. First our Sauiour saith Ioh. 3. 13. No man ascendeth to heauen but hee that descended from heauen the sonne of man which is in heauen and S. Paul saith in that he ascended what is it but that he had descended first into the lower parts of the earth Ephes. 4. 9 one of these places expoundeth the other to descend then into the lower parts of the earth is to descend from heauen to the earth for our Sauiour and Paul speake of the same descension not of diuers Argum. 2. Where Christ visited thither he descended but he did not visit hell therefore he descended not thither The proposition cannot be doubted of the assumption is thus proued Where Christ visited he visited to redeeme Luke 1. 68. Blessed be the Lord God of Israel because he hath visited and redeemed his people he visited them to the end to redeeme them but hee redeemed none in hell Ergo he visited not hell therefore the Apostle speaketh of no descension thether Argum. 3. The lowest poynt of Christs humiliation was the lowest poynt of his descension this is confessed His ascension being but one exaltation proueth that his descending likewise was but one humiliation Ans. p. 55. So long then as he descended he was in his humiliation if Christ should be exalted in his descension it
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
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