The reasons why this first exposition seemes not to be true are these .

All the Evangelistes and among the rest S. Luke intending to make an exact Narration of the life and death of Christ , Luke . 1. 3. haue set downe at large his Passion , death , buriall , resurrection , and ascension , and withall they make rehearsal of small circumstances ; therefore no doubte they woulde not haue omitted Christs Locall descension to the place of the damned , if there had bin any such thing . And the ende why they penned this historie , Iam. 20. 31. was that we might beleeue that Iesus is Christ the Sonne of God , and that in beleeuing wee might haue life everlasting .

Now there could not haue bin a greater matter for the confirmation of our faith then this , that Iesus Christ the son of Mary , who went downe to the place of the damned , returned thence to liue in happines for ever .

The Reasons why this first exposition is true are these .

The Evangelists and especially St. Matthew , Mat. 12 , 40. report that CHRIST who is the truth it selfe , Math. 16. 4. prophetically spake twice therof in the signe of Ionas . And St. Luke saith , that the same truth told after his Resurrection , Luk. 23. 43. howe all must bee fulfilled which were prophesied of him . Acts. 2. 31. St. Luke also reportes howe the holie Ghost expoundeth the prophecy of David , Ephes. 4. 9. 10. and againe St. Paule and St. Peter spake thereof in their Epistles . 1. Pet. 3. 18. 19. Assure your selfe then there was such a thing , as in places fitte ( God willing ) shall plainely appeare ere we end with this our worke .

We must not then confute , but beleeue this great matter for the confirmation of our faith , as the scriptures do teach vs , Considering that if he had not in Soule descended , the Devil and the damned might haue bragged of the force of that their kingdome . But as the 3. Dan. 3. 21. young men in the hoate Oven , Daniel in the den of the Lions , Dan. 14. 30. and Ionas in the belly of the Whale , Ioh. 2. 1. 2. 3. beeing the signes and figures of CHRISTS Descension , came forth without hurte : so Christ from that furnace , from that denne of the Lyon , from that belly of hel , victoriously , as he descended , came forth with valour , with freedome , with triumph .

The second reason why this first exposition seemeth not to be true is this . If Christ did goe to the place of the damned , then either in soule , or in body , or in his godhead : but the godhead could not descend because it was every where , and his body was in the graue ; And as for his soule , it went not to hel , but presently after his death it went to Paradise , that is , the third heaven , a place of ioie and happinesse . Luk. 23. 43. Luk. 23 ▪ 43. This day thou shalt be with me in Paradise .

Which words of Christ must be vnderstood of his manhoode or soule , and not of his godhead : for they are an answere to a demande , and therefore vnto it they must be sutable .

Nowe the theefe seeing that Christ was first of al crucified , and therefore in all likelyhoode shoulde first of all die ; maketh his request to this effect : Lord thou shalt shortly enter into thy kingdome , remember me then . Luk. 23. 42. 43. To which Christs answere ( as the very words importe ) is thus much : I shall enter into Paradise this day , and there shalt thou bee with mee .

Now there is no entrance but in regard of his soule , or manhood . For the godhead , which is at all times in al places , cannot be said properly to enter into a place .

Your second reason standes on this place : to day thou shalt bee with mee in Paradise . Luk. 23. 43. Christ spake this as God , who only hath power to giue Paradise , Aug. lib. 11. confess . ca. 13. in fine . and whose to daie as Augustine saith is eternity : and hee speaketh it as man to that happy man , who after that evening never since saw night nor darknes . For they blessed departing hence , haue their evening at their death , and being dead presently see in soule the day spring visiring them from an high , Luk ▪ 1. 78. of that to day which after is nightlesse . Then hee that lookes for a sublimary day of light and darcknesse , amongst the blessed soules in Paradise , is darkely deceived . For if the theefes soule went that same night to Paradise , as wee beleeue it did , yet went it the same to day of Christes eterne nature , and was in Paradise the same to day of Christs glorious humane natures ascension , which with the theefe was yet the same to day & lasteth nightlesse till now and for ever .

Christ was not bounde by necessitie of must , nor did in custome suite everie demaunde or petition with aunswere . For sometimes hee questioned againe , and sometimes hee did not answere at all . But to this petition he answered as God and Man , and therefore your two musts , assigning the same to the manhoode , and cutting it of from the godheade , are more then the scriptures allowe .

This supposition with the fiction of two Enters , interferres it selfe . For the text is not so , but thus : Luk. 23. 42 ▪ 43. Lorde remember me when thou commest into they kingdom . And Iesus saide vnto him : to day thou shalt be with me in Paradise . He spake ( saith Euthymius ) as God which filleth al , Euthymius super hunc locum . and was togither every where ; in the Sepulcher , in hell , in Paradise , and in heauen . Also if the soule of Christ was in Paradise before his resurrection , them it was not in the graue ; if not in the graue , then that translation is false , thou wilte not leaue my soule in graue .

Now your concluding no entrance with the fiction of two enters , interres nothing . The texte of S. Luke is true , yours is not so .

Againe when Christ saith , thou shalt bee with mee to day in Paradise , Gen. 3. 7. hee doeth intimate a resemblaunce , which is betweene the first Adam , and the second Adam . The first Adam sinned and was presently cast out of Paradise .

Christ the seconde Adam , having made the satisfaction for sin , must immediatly enter into Paradise .

Now to say that Christ in soule descended locally into hell , is to abolish this Analogie , betweene the first , and the second Adam .

The ende of the second reason .

The third reason why the first exposition seemes not to be true . Auncient Councels in their confessions & Creeds omitting this clause , shew that they did not acknowledge any real descent ; And the true meaning of these wordes ( hee descended into hell ) was sufficiently included in some of the former , and that may appeare , because when they set downe it , they omitte some of the former .

As Athanasius in his Creed , setting downe these wordes ( he descended into hel ) omittes the buriall ; Athana . lib● de incarn ▪ Chrysost. hom ▪ 2. in Symb. putting them both for one , as hee expoundeth himselfe els where .

Nowe let vs see the reasons which may be alleadged to the contrary . Ob. 1 : Mat. 12. 40. Mat. 12. 40 . The sonne of man must bee three daies and three nightes in the hart of the earth , that is , in hell .

Answer . 1. This exposition is directly against the scope of the place .

For the Pharises desired to see a signe , that is , some sensible and manifest miracle . And heereunto Christ answered , that hee woulde giue them the signe of the prophet Jonas , which cannot bee the descent of his soule into the place of the damned , because it was insensible , but rather of his buriall , and after it his glorious ascension .

The second Answere . The hart of the earth may as well signifie the graue , as the center of the earth .

The heart of the earth may as well signifie hell , Ionas 2. 1. 2. as it may signifie the midle or center of the earth . Act. 2. 27.

For Tyrus being an Iland foure furlongs , or seaven hundred pases from the land , Ezec 27. 4. was therfore saide of God to haue her limites in the heart , or middle of the seas Again the proud king therof said , Ezec. 28. 2. I am God , I sit in the throne of God , in the hart or middle of the seas .

These words of Christ : for as Ionas was 3. daies &c. Mat. 12. 40. so shall the Son of man be 3. daies & 3. nights in the hart of the earth : giue vs to vnderstand where hell is sited , they reveale the place in question . But if hel & the graue , & the hart of the earth be alone , they which site hell so shallow , & the graue so deepe , confound the he●l of the Damned , and the graues of the blessed togither .

This prophecy : thou wilt not leaue my soule in hell , Psal. 16. 10. neither suffer thine holy one to see corruption : was one of al those things of which Christ said , Luk. 24. 44. it behooved all things to be fulfilled which are written of me in the Lawe of Moses , and in the Prophets , and in the Psalmes .

And if this Prophesie proue not the Local discension of Christs soule by reason , it confirms it in faith , because Christ saide : it behooved all things to bee fulfilled &c.

Peter is plaine , he saith , David foreseing spake of the resurrection of Christ , Act. 2. 31. for why , his soule was not left in hel , neither saw his flesh corruption .

If your translation or exposition bee true , Act. 2. 27. thou wilt not leaue my soul in graue , then the person or the soule of Christ is risen , or els Christ is not risen . And for your fall , I aske first , whether it may be said , that christs body fel into the graue secondly whether if it fel not , but was buried therein , it may not yet be said to haue risen ; thirdly , whether Christ rose without a soule , because it fell not into the graue . Mat. 27. 52. For many bodies of Saintes arose which fell not ; neither did they arise without soules , which soules yet fell not into the granes ▪ So I say , if none arise at the last day , but the bodies of them which fell , there wil be a very small resurrection in respect of the whole number of the departed .

It will be replied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) soule , cannot signifie the body .

And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) hell , cannot signifie the graue .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. soule in these places alleadged Act. 2. 27. 31. cannot signifie the body of Christ , as shal appeare in this page .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue . Againe it wil be said that in this text there be two distinct partes ; the first of the soules comming foorth of hell in these words : thou wilt not leaue my soule in hell . And the second of the body rising out of the graue , in the next words following : Neither wilt thou suffer my flesh to see corruption . It is not so .

For the flesh in this place signifieth not the body alone , but the humane nature of Christ : Act. 2. 30. 31 as appeareth Act. 2. verse . 30. vnlesse wee shall say that one & the same worde in the same sentence is taken two waies , flesh ( you meane ) in the 30. and in the 31. verses .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . Here in the Psalm . 16. 10. Thou wilt not leaue my soule in hell , Psal. 16. 10. neither wilt thou suffer thy holy one to see corruption , the two parts & places of Christs humanity are plainly distinguished a sunder . So also Peter interpreteth , Fulgen. lib. 3. ad Thrasimund . Act. 2. 31. and so Fulgentius bringeth these places distinguished against the Ar●ians , expounding them of the soule and flesh apart .

In the first , 30. verse , Peter explaines a Prophecy of the regall humane generation of Christ thus : Act. 2. 30. he then , that is , David , sith he was a Prophet , and knewe that God had sworn vnto him by an othe , of the fruit of his loines , according to the flesh , to raise vp the Christ , that he might place him on his seate . Psal. 3. 32. 11. Here the Apostle addeth ( according to the flesh , ) to distinguish and to tell vs , that the soule is not ex traduce ; but that the flesh & it be of different natures , which immediatly after ( expounding the other prophecy ) he clearely explaines thus . 31. vers. David foreseeing spake of the resurrection of Christ , Act. 2. 31. that his soule was not le●t in hell , neither did his flesh see corruption . Psal. 16. 10. There in the 30. vers . Peter spake of the flesh ( not of the soule ) generated : and here in the 31. of the flesh & of the soul seperated by death . In both yet by flesh , meaning one & the same flesh of christ .

S. Peters words are of credit enough : a rather carriage of sense , comes to late .

1. Pet. 3. 18. 19. Gen. 6. 3. Obiect . 3. Christ was quickned in the spirit , 1. Pet. 3. 18. 19. by the which spirit he went & preached vnto the spirits which are in prison .

1. Pet. 3. 18. Genes. 6. 3. We must not alledge , nor take the text lamely . It is thus : for Christ once suffered for sins , the iust for the vniust , that he might bring vs to God , 1. Pet. 3. 18. 19. hee was mortified in the flesh , but was quickened in the spirite , in which spirite hee went and preached vnto the spirites which are in prison . Heere is the suffering of Christ , his death , immortality of soule , with the descension therof , and ( as Ruffinus saith ) what worke it did in hell . Ruffinus in Symbol .

And therfore this place is pregnant for the descension . For by the spirite is ment the soule of Christ , & not his godhead ( as you say . ) For then your texte should be thus : Christ was quickened in the godhead , by which godhead hee went and preached to the spirites which are in prison , which you said in Noe preached to the old world . But this cannot be ; it was after Christes mortification in the flesh , not in the olde world but in that which is nowe .

That which is saide in Genesis 6. 3. Genes. 6. 3. my spirit shall not alwaies contend with man , because he is but flesh , and his daies shall be an hundred & twenty yeares was fiftie generations before Christ , this in Peter was after Christs death ; that was in spirit divine , this was in the soule humane ; that was on earth with men in the flesh ; this was in hel with the spirits of the dead ; Peter therfore in this place alludes not to that in Genesis .

Of Christs quickening in the spirite shal be more saide in the next page .

1 Pet. 3. 19. 1. Pet. 4. 6. For the first , it cannot be saide , that Christ was quickened by his soule , because it did not ioyne it selfe vnto the body ; but the Godhead ioyned them both .

Neither was he quickened in soule . For the soule died not . It could not die the first death , which belongeth to the body ; & it did not die the second death , which is a total seperation from God . Onely it suffered the sorrowes of the second death , which is the apprehension of the wrath of God , as a man may feele the panges of the first death , & yet not die the first death , but liue .

1. Pet. 3 , 19. 1. Pet. 4. 6. To say that Christ was quickened by his soule , is to reason vpon no text , and so we leaue it . So was the descension of Christ also .

Christ was mortified in the flesh , but he was quickened in the spirite , that is , in soule ; not that it died , but that in anguish it suffered the sorrowes of death which compast his body . Psal. 18. 5. And therfore he said : Mat. 26. 38. my soule is very sad even to the death . But when that death was past , the sorrow , anguish , & sadnes were ended ; and the ioy , the comforte and solace which his soule immediately after receiued , may very fitlie be named , a reviving or quickening . And of this reviving or quickning al the blessed souls departed haue presently after this life , a ioyful & most happy feeling .

There is an end why Christ went & preached in hell , and why Peter wrote that he preached there . We must beleeue the word , though wee knowe not the ende .

Considering it was ever hearde of , since Christs time , that the soule of Abraham had a speech with the soule of the rich man in hell , Luk. 16. 25. and tolde him his owne , and besides how that his brethren had Moses and the Prophets , &c. And the borne blind said : It was neuer heard of , Io. 9. 32. that any man opened the eies of one that was borne blinde . But yet the cure was to some end , & so was the descension of Christ also .

Hee descended into the graue . Lastly there is no reason why Christ should rather preach & shew himselfe in hel to them that were disobedient in the daies of Noe ; then to the rest of the damned .

And this is the first exposition The second followeth .