death The soule as it may spiritually liue so it may spiritually die as the Prophet speaketh both of killing and sauing of soules in the same place He shall neuer bee able to shew out of scripture any such example or place that affirmeth anything to be quickened which is not apt to die in the same sense Christs soule then being not subiect to any spirituall death either by sin in this life or by damnatiō in hell cannot be said to be quickened Fourthly therfore Augustines exposition remaineth sure and sound He was quickned in the spirit because by the working of that spirit in the which hee preached to whom hee came his flesh being quickened did rise again in the which earst he came vnto men This exposition by the flesh to vnderstand Christs humane nature by the spirit his diuine by the which hee was raised agame is strengthened by other places of Scripture as Rom. 1. 3. made of the seede of Dauid after the flesh declared to be the sonne of God according to the spirit of sanctification by the resurrection from the dead 1. Tim. 3. 16. Being iustified in the spirit And Saint Paul giueth the sense of this place in other words 2. Cor. 13. 4. He was crucified of weaknes or infirmitie and liueth of or by the power of God And so Bernard to the same purpose saith well All the workes of Christ doe necessarily belong to one of his natures to his humane his miserie to his diuine his power and Maiestie Wherefore as the mortification of Christs flesh being a work of infirmitie belonged to his humanitie so his viuification and being made aliue againe being a worke of power appertained to his Deitie Argum. 2. Whereas Peter here saith In the which spirit he went and preached this may be expounded by the like place 1. Pet. 1. 11 Of the which saluation the Prophets haue inquired c. searching when or what time the spirit of Christ which was in them should testifie c. The Prophets were endued with and spake by the spirit of Christ so that by them as instruments as here by Noah Christ went and preached in his spirit Obiect 1. Thus you erroneously confound the distinct persons of the Trinitie turning the humane soule of Christ first into his diuinitie and then againe into the Holy Ghost Ans. p. 33. 2. So vpon these or like absurdities our late generall surueyer of the controuersies c. thought it better to forge a new figure Christ went in the spirit c. that is saith he Noe went in the spirit of Christ and preached which what els is it then wilfully to correct or rather to corrupt the text of holy scripture to set the Apostle to schoole as not knowing to speake properly c. pag. 33. Ans. 1. This is an vnlearned cauill for while hee feareth the heresie of Sabellius that cōfounded the persons of the Trinitie and made them all one August haeres 52. hee commeth nearer a Tritheist in diuiding Christ and his spirit When Marke saith It is not yee that speake but the Holy Ghost Mark 13. 11. and Matthew thus rehearseth the same place It is not ye but the spirit of my father that speaketh in you Matth. 10. 20 doth the Euangelist confound the persons of the Trinitie Is not the Holy Ghost as well the spirit of Christ as of his Father doth hee not proceed equally from them both This obiection then either sauoureth of error or bewrayeth ignorance Augustine could haue giuen him a solution of this doubt if he had consulted with him For both the sonne is a spirit in the substance of his Deitie and what doth the sonne without the holy spirit or the father when the workes of the Trinitie are inseparable Either of these answers might haue satisfied him 2. You still misreport him that seemeth to bee a great mote in your eye one may well returne Hieromes words vpon you You are toward others as blinde as a mole toward him as sharpe sighted as a goate you with disdaine call him our late surueyor of the controuersies if his leasure would serue him he might soone suruey more slippes and grosse ouersights in this three penie booke then you shall bee ouer able to finde in that greate worke which you so much carpe at But Hieromes words are here most true They doe bite me with an enuious tooth deprauing publikely what they reade in corners the same men being both accusers and defenders approouing in others that they reprooue in me as though vertue and vice were not in the things themselues but were changed with the authors But hee neither correcteth or corrupteth Scripture but you corrupt his words which are these This phrase is neither strange nor vnusuall to say that Christ went in spirit or the spirit of Christ went seeing Noah went in the spirit of Christ Here is nothing added or altered in the text but onely the meaning explained When our Sauiour saith It is the holy Ghost that speaketh in you Mar. 13. 11 but S. Peter holy men spake as they were moued by the holy Ghost 2. Pet. 1. 21 doth S. Peter corrupt or correct Christs words As then for the Holy Ghost to speake in men and men to speake by y e Holy Ghost in scripture is all one so to say y t Christs spirit preached in Noe or Noe preached in or by Christs spirit I pray you sir what difference If any here corrupt the text it is your self that forge a sense to vse your owne terme that by Scripture cannot be iustified and so you are of those of whom Hierom speaketh Non voluntatem legi sed legem iungunt voluntati They doe not conforme their fansies to the Scripture but the Scripture to their fansies This exposition of ours is not new but approoued long since by Augustine Before Christ came in the flesh to die for vs which he did once often before he came in spirit to whom he would speaking to them in visions as it pleased him Argum. 3. In the which spirit he went and preached Augustine further reasoneth that this cannot be vnderstoode of Christs going to hell for if there were preaching there it will followe there should bee a Church and that some may beleeue that are in hell for Christs preaching was not without fruite And if it were thus that any might bee conuerted in hell men would neglect the hearing of the Gospell while they liue to this purpose Augustine epist. 99. Obiect 1. Bellarmine saith that Christs preaching in hell was not to conuert the infidels but to bring tidings of ioy to the godly soules Cont. S. Peter saith contrarie that the Gospell was preached to the dead that they might be condemned according to men in the flesh but might liue according to God in the spirit 1. Pet. 4. 6. what is this else but to preach vnto them for their conuersion Obiect 2. The word 〈◊〉 〈◊〉 〈◊〉
and the spirit where by the spirit the diuine nature is manifestly expressed Obiect 4. You must then reade thus Christ was mortified in his humanitie and quickened in his diuinitie which is both absurd and impious p. 24. Ans. 1. The answerer much contendeth pag. 25 to haue the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplied which though it bee not in the originall nor vulgar Latin yet we willingly yeeld him but what hath he gained by it 2. Is it impious to say he was quickened in his diuine spirit And doe yee know what you say Doth not S. Paul vse the same phrase hee was iustified in the spirit 1. Tim. 3. 16 that is in and by the power of his diuine spirit for there not his soule but his diuine nature is signified And what difference betweene this phrase of S. Peter quickened in the spirit and that of S. Paul Rom. 1. 3. declared to bee the sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the spirit of sanctification that is by the power thereof Obiect 5. If by flesh you vnderstand the whole humane nature that is his body and soule then it will follow that he was done to death both in body and soule Ans. p. 24. Ans. First there is no more necessitie here by flesh to vnderstand the whole humanitie of Christ his soule and bodie than in that place of S. Paul named before Rom. 1. 3 Christ was made of the seede of Dauid according to the flesh Here the flesh that is Christs humanitie is set against the spirit his diuinitie and yet if the soule should necessarily be comprehended vnder the name of flesh it would follow that Christ receiued his soule from the seed of Dauid and so anima should be ex traduce be deriued from the parents as the flesh is whereas the Scripture saith that God formeth the spirit of man within him Zachar. 12. 1. Secondly yet if the soule be here conceiued no great absurditie will follow for either by being mortified according to the flesh all other suffrings are implied as S. Paul setting down a briefe summe of the Gospell that Christ died for our sins was buried rose again c. 1. Cor. 15. 3. by dying vnderstandeth all other of his suffrings as S. Peter saith he hath suffered for our sinnes 1. Pet. 2. 18 or els such a death of the soule may be vnderstood as Christs soule was subiect vnto neither by sinne nor damnation but in respect of his inward afflictions in which S. Paul saith I die daily 1. Cor. 15. 31. But I rather insist vpon the first point Obiect 6. The word which the Apostle here vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee went and preached cannot properly be applied to the diuinitie but the humanitie of Christ as the Apostle vseth it ver 22 gone into heauen Bellarm. So likewise the Answerer quoteth almost twentie places out of the Gospell much glorying as it seemeth to paint his margin with Greek letters to shew how this word is vsed of Christs going and comming as he was man p. 31. Ans. First as though it were not an vsuall thing in Scripture to applie vnto God such words as signifie motion for our better vnderstanding so it is said that the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried vpon the waters Gen. 1. 1. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascended vp from Abraham Genes 17. 22. The spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaped or came vpon Saul 1. Sam. chap. 10. The word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runneth very swiftly Psal. 148. 15. Secondly yea this very word here giuen in instance is otherwhere so vsed As Matth. 4. 4. Man liueth not by bread onely but by euery word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commeth or goeth foorth of the mouth of God Obiect 7. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits you shall neuer finde where it is giuen to men liuing in the world Bellar Ans. p. 34. and these spirits are said to be in hell how then could they be liuing men in the world and if Noah preached to spirits in hell both the preacher and auditors must be shut vp in hell p. 38. Ans. 1. These are but ridiculous obiections and easily answered for those to whom Noah preached were then liuing in earth but now spirits in hell when Peter thus wrote so that by the figure Prolepsis which is vsuall in Scripture he describeth them by their present state not as they were at the time of the preaching So in the next chapter he saith the Gospell was preached to the dead now dead but then liuing when the Gospel was preached as Augustine well expoundeth It appeareth by the circumstance of the place that he vnderstandeth such as were now dead but in former time heard the Gospell when they were aliue By the same figure Christ is said to bee the iudge of the quicke and dead 1. Pet. 4. 5 which are now dead but shall be aliue at the comming of Christ. Obiect 8. To denie the word spirit in this place as also the word soule in the prophecy of Dauid to signifie the humane soule of Christ iustifieth those wicked heretikes which denied Christ to haue an humane soule and consequently condemneth those good Catholikes which by these testimonies of holy Scripture conuinced them as Athanasius Epiphanius Fulgentius Theodoretus c. Ans. p. 48. Ans. 1. The argument is denied for thus the reason is framed if the spirit here doe not signifie Christs soule then the heretikes are iustified that say Christ had no soule as though there were no other place of Scripture to prooue that Christ had an humane soule 2. But diuers Fathers conuicted the heretikes that so thought by these places They might dispute against them but confute them they could not by a place of Scripture mistaken to ouerthrow one error by another is but to establish error Augustine hath a good saying to this purpose It were lesse danger for the foxes to lie lurking in their holes than that the hunters to take them should fall into the pit of error themselues 3. The Fathers haue found out more pregnant places to prooue that Christ had a soule than this As that scripture was commonly alledged against the Monothelites to shew that Christ had two willes an humane and diuine will by Athanasius Origen Agatho Chrysostome as they are alledged in the sixt generall Councell assembled against the Monothelite heretikes Matth. 26. 39. Not my will but thy will be done Vers. 38. My soule is heauie vnto death Augustine against Felicianus the Arian vrgeth that place Luk. 19. 10. The sonne of man is come to seeke and saue that was lost concluding thus that if Christ came to saue all that was lost and man was lost both in bodie and soule then Christ tooke both bodie and soule to saue both 4. Rather this sense of the place to interprete it of the descending of Christ to hell where the
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
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
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