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
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
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
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
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 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 he preached doth properly import in Scripture an action of the ministerie of the word performed alwaies by Christ in his humane nature but when the operation of the godhead is intimated the common phrase of Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake by the mouth of the holy Prophets Luk. 1. 70. Ans. p. 31. Answ. 1. And is there not now great difference betweene he preached and he spake by the Prophets Is the diuinitie of Christ said to speake and not to preach as though preaching were not an excellent kinde of speaking and so more proper to the diuine spirit of Christ. 2. But what aileth this man to be so confident to say that the scripture alwaies referreth preaching to Christs humane nature It seemeth hee neuer read the first of the Prouerbs vers 21. Wisdome preacheth in the high waies or streetes of the citie Who else is this wisdome but Christ as he is God 3. And that the Apostle meaneth that Christ preached in his spirit by Noah S. Peter else where sheweth where he calleth Noah the preacher of righteousnesse and so Augustine saith Arcae fabricatio quaedam praedicatio fuit The making of the Arke was a kinde of preaching Argum. 4. The text is not to be read to the spirits which were in prison but the words are the spirits in prison where the greeke participle to be supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the present tence is rather to be translated are than were It cannot then be vnderstood of any which were in the prison of hell and are not and so maketh nothing for the harrowing of Hell Obiect 1. The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the Latine and Syrian interpreters by the time past which were 2. And it oftentimes doth implie the time past as Ioh. 13. 1. which were in the world Luk. 6. 4. he gaue to them that were with him where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplied 3. The Greeke participle here to be supplied as appeareth by some auncient Greeke copies is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enclosed or shut vp which is a participle of the time past Answ. p. 36. 37. Ans. 1. How Translators doe interpret we are not so much to respect as how the originall reedeth therefore because in the autentike Greeke there is no word to expresse were we are not bound to receiue it 2. The places are cited without cause where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed which often serueth for a participle of the pretertense because the verbe is defectiue and hath no other participle to expresse the time past but where it is to bee supplied and not expressed it is seldome or neuer taken for the time past but where the necessitie of the sense enforceth it as in those two places giuen in instance wee must of necessitie reade hee had loued his that were in the worlde and so Luke 6. 4. he speaketh of Dauid that entred into the house of God and gaue to those that were with him otherwise this participle to be supplied betokeneth the time present as Matth. 4. 6. 9. Our father which art in Heauen Matth. 24. 18. He that is in the field Iohn 5. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They which are in the graue So then this article of the present tense being here to be supplied and the sense not enforcing a change of the time doth rather giue to bee translated are than were 3. What though some coppies haue that participle enclosed or shut vp we must followe Augustines rule If the coppies differ the more bookes must be preferred before the fewer and the older before the newer and so hath reuerend Beza done in translating this place and yet if this participle of the preter tense bee yeelded as to say the spirits shut vp in prison will it follow they were shut vp but are not I thinke not as Iohn 20. 19. when the doores shut vp though the doores were shut vp before Christ came yet they were so shut vp in the very instant of his entrance Hebr. 12. 23 the Apostle saith Ye are come c. to the company of the first borne which are written in Heauen yet the participle is of the time past and so in this place the word would well enough beare to be translated which are shut vp in prison c. 4. But what meaneth the Answerer so mightely to striue for this word were doth hee thinke that these disobedient spirits were in hell and are not if he doe not he trifleth for the word were will nothing helpe him if he doe he either must thinke with the Papists that Christ descended to emptie Limbus Patrum or if he thinke that this place is vnderstoode onely of the damned as he seemeth therein to approue the opinion of Thomas Aquinas then holding that these spirits were there and are not hee falleth into a worse error that they which are damned may bee deliuered out of hell contrarie to the Scripture Luke 16. 21. They that would goe from hence to you cannot neither can they come from thence to vs and this opinion by Augustine is counted an heresie to beleeue that any can bee deliuered out of hell Haeres 79. Now let him make his choise whether hee will bee thought a Papist an Heretike or a trifler one of these hee cannot auoide Argum. 5. Augustine againe maketh this obiection If Christ preached to the spirits in hell how commeth it to passe that he preached not to all that were there but onely to those which were incredulous in the daies of Noe or if he preached to all why doth Peter only make mention of those omitting such an innumerable multitude of others The argument may bee framed thus If Christ preached to the spirits in hell he preached to all for they being all in the same place and in the same state of damnation could not be seuered But Christ preached onely to those spirits in hell which had been sometime disobedient in the dayes of Noe whereas there were many there beside for Saint Peter maketh mention of no other preached vnto Ergo he preached not c. Bellarmine here shuffleth vp an answere by retorting Augustines obiection Neither saith hee doth the reason appeare why Christ should bee saide rather to preach in the dayes of Noe rather than of Abraham and other Patriarkes Contra. 1. Then hee graunteth thus much that hee cannot yeelde vs a reason why S. Peter maketh mention onely of those spirits which were disobedient in the time of Noe why then doth he obtrude a senselesse exposition whereof he can giue no reason 2. We can giue him many reasons why Christ is said to haue preached in the daies of Noe rather than in any other time 1. Because he onely was in those dayes in all the world the preacher of righteousnesse 2. Pet. 2. 5. and the like example
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
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
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
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.