THat Christ descended into hell , it is an article of our faith , and is to be beléeued as the rest of the articles are : for it is proued by many and manifest Scriptures , as it shal hereafter appeare . The first Scripture that proueth that christ went down into hell is the 16. Psal. 9. 10. & 11. Psal. 16. 9. 10. 11. verses , Wherfore my hart is glad & my tung reioyceth , and my flesh also shall rest in hope ; for why thou shalt not leaue my soule in hell , neither suffer thy holy one to see corruption : thou shalt shew me the path of life , in thy presence is the fulnes of ioye , and at thy right hand are pleasures for euermore . They that deny this place to proue the descending of Christ into hell , say that the woord Nephesh or soule , doth signifie the person of Christ , and Sheol the graue . But the place it selfe doth confute them , for as in the 11. verse he sheweth the resurrection of Christ and his ascension , so the 10. containeth his buriall and descending into hell , from whence he did arise . Some there be that deny that Nephesh the Hebrew word dothsignifie the soule seperated from the body , but they are reproued in the 1. of King , 17 1. King . 17. 21. 22. ver. 21. 22. where Elias thus praieth for his Hostesse childe : O Lord my God I pray thee let this childes soule come vnto him again , then the Lord heard the voice of Elias , and the soule of the childe came into him againe , and he reuiued : wher Npehesh signifieth thesoule seperated from the body . Carleil séeing this place to ouerthrow that which he goeth about busily toproue , saith that this childe was not dead but in a swoune : but the Sonne of Sirach saith otherwise , Sir . 48. 4. 5. O Elias how honourable art thou by thy wonderous deeds , who may make his boast to be like vnto thee ? which hast raised vp the dead from death and by the woord of the most high out of the Heb. 11. 35 graue . and Paul saith Heb. 11. 35. Their women receued their dead raised to life . Both these say the childe was dead therfore it is vntrue that Carleil affirmeth in his booke fol. 144. that the childe was not dead , and as the wise man saith it was a wonderous déed , but it is no wonder to quicken one that is in a swoun , & as Nephesh in this place doth signifie Pro. 23. 14. the soule , so dooth it in many other places . Pro. 23. 14. Thou shalt smite him with the rod , and shalt deliuer his soule from hel . Farther that Nephesh signifieth the Soule it is manifest by this , for the interpreters called Septuaginta haue translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were in times past many Heretiques , that did deny that Christ had a soule , of whom Appollinaris Athanas. de aduentu Christi . was one , against whom Athanasius thus writeth in his book of the wholsome comming of Christ , neither his body was left in the graue , neither his soule was left in hell ; for this the Prophet writeth , Thou shalt not leaue my soule in hell , nor suffer thy holy one to see corruption . And a little after , for if the Godhead had béen seperated from the body , and death had shewed his force on him , how could the body depriued of the immortall God shew forth incorruption , or how could the woord finish his going downe to hell , or arise from hell ? Epiphanius writing against the Epipha●con contra Damaer : haer : 77. Fulgent . ad Thrasym lib. 3. Cap. 6 Heretiques called Damaeritae , vseth the same proofe haer 77. Fulgentius ad Thrasymundum , in his 6. Chapter thus writeth concerning this matter , whose flesh neither the diuinity forsooke in death , neither did it leaue the soule in hell , as the Prophet saith , thou shalt not leaue my soule in Hell . And in his 8. Chapter alleadging the 2. of the Acts , & 16. Psalm he addeth these words , there blessed Peter being lightned indéede by the holy Ghost , and made according to the woord of the Lord the light of the world , did shew by the manifest light of preaching how we should vnderstand this place , least any man in Christ should so vnderstand the true flesh , that he should deny the true soule . In this therfore the diuinity of Christ did shew his impossibilitie , because hée is present alwaies and in all places , and after an vnspeakable manner , and was as concerning his soule in hel without sorrowes , and as concerning his bodye laye in the Sepulchre without corruption : for hee neither was absent from his flesh , when he did not suffer his soule to be gréeued in Hell : neither did he leaue his soule in hell , when he kept his flesh in the graue without corruption . But most plaine of all others Ciril de vera fide , ad Theodosium Imper. cap. 13. To descend into hell is a miraculous thing . is Ciril , who in his book of the true faith to Theodosius the Emperour thus writeth , it is not lawfull to saye that the flesh coupled to the Godhead could be subiect to the corruption at any time , and that diuine soule to be holden within the gates of hell : for he was not left in hell as S. Peter saith . For we may not saye that that nature which cannot be subdued by death , that is the deitye of the onely begotten Sonne should returne from those dennes vnder earth , neither should this thing haue any miracle , vnlesse the Sonne of God by the efficacy and nature of the diuinity had tarried in hell fulfilling all things marueilouslye and aboue the reach of reason , and working in all things ( for God is aboue measure , place , circumscription and magnitude ) he himselfe is comprehended of none . This also is wonderfull that his body rose againe being corruptible by nature , and his soule being vnited to the Godhead by the vertue and power of the Godhead did appeare to the soules that were there . In these places Ciril , Fulgentius , and Athanasius doo proue that Christ had a true body and a true soule , and to proue that he was a true man in respect both of body and soule , they alleadge this text of the 16 Psalm out of S. Peter . If then Nephosh doth not signifie the soule , the reasons of those learned Fathers were of no validitye . And for this cause in the interlineall glosse you shall read this interpretation , animam quam haheo vt verus homo . My soule which I haue as a true man . And thus M. Hutchinson in his most learned woork of the Image of God , vseth this Scripture against the Arrians , to proue that Christ had a true soule . As then Athanasius , Epiphanius , Fulgentius , and Hutchinson with all the rest of the auntient fathers doo vnderstand Nephesh heer to be the Soule , euen so doo I with them , séeing no reason why I should beléeue otherwise . Peter Martyr in the 1. Cor. 15. Petrus Martir in 1. Cor 15. teacheth vs a doubtfull place of Scripture must be interpreted : First saith he , it must be conferred with the like places of Scripture : Secondly we must sée what the Fathers especially of the Gréek Church , which day and night did exercise this book of God in their hands and conferred it with all the books they could , doo write of it . So haue I doone in handling this place : First I haue proued by the woord of God that Nephesh signifieth the soule seperate from the body : Secondly by the Gréeke Fathers , who translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10. 24. which signifieth the soule . Mat. 10. 28. Feare ye not them which kill the body , but are not able to kill the Soule : but feare him that hath power to cast both bodye and soule into hell , As Nephesh signifieth the soule , so Sheol doth in the 16. Psalme signifie Hell : this phrase of Scripture Psal. 86. 13. is in other Psalmes as in the 86. 13. For thy mercye is great towards me , and thou hast deliuered my Soule Psal. 9. 17. from the nethermost hell , and in the 9. Psalme verse . 17. The wicked shal be turned into hell , and al the people that forget God . So in Deut. 32. 22. Iob. 21. 13. Psal. 30. 4. 54. 16 , 138. 8. Esa. 5. 14. Ose. 13. 14. Habac. 2. 5. Mat. 11. 23. In these and many other places of Scripture it can not be denyed but Sheol signifieth hell , and so doth it in this place , as by Gods grace I wil proue . First Sheol comming of Nephesh which is to ask , signifieth such a place as ne uer is satisfied , but alwaies asketh , and this is most properly hel , which albeit it hath receiued infinite soules , yetas it is in the 5. of Esay , His mouth is alwaies open and gapeth for more . Secondly it is translated by the Septuaginta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which woord fignifieth in the Scriptures hell alwaies and neuer the graue , as yon may sée Mat. 11. 23. Luke . 16. 23. Apoc. 1. 18. 6. 8. 20. 13. 14. And therefore to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a graue , which signifieth a place where nothing can be séene , is a forced and false translation , for sith the holye Ghost doth vse it alwaies for hell , I meruaile how any man dareth to translate it graue . Theophilact translateth it Theophilact . in act. ● . thus , Non derelinques animam meam apud orcum , Thou shalt not leaue my soule in hell , vsing the woord orcus , which can not be aptlye applyed to the graue . Draconites thus , Non tu derelinques animam meam apud tartarum , Thou , Draconit in ps. 16. shalt not leaue my Soule in hell , vsing the woord tartarus which is a proper woord for hell , and not for the graue . Pomeranus , Westmerus , Lucas Lossius on the 16. Psalme , and Vrbanus Rhegius in his catechisme , all which were singuler learned Ministers in the Churches of Germany , are of this iudgement also , and therefore it is vntrue that all the reformed Churches doo deny the presentiall descending of Christ into hell , as appeareth by these testimonies , and shall more largely and euidently appear by that which followeth . Aepinus superintendent of Hambrough , being called generally Aepinus in psal. 16. for his incomparable knowledge in holy write the Father of diuinity , writing on the 16. Psalme , thus reproueth them that translate Sheol to be the graue : that the wicked Iewes the enemies of Christ and his religion , might ouerthrowe the article of our faith concerning the resurrection of Christ and his descending into hell , and that they might take away the comfort which the church hath by Christs resurrection and his descending into hell , the Rabbins doo turn for soule , life : and for hel , the graue . Here we learne who first deuised this translation , that is the Rabbins the speciall enemies of Christ and christian religion : why did they it ? to take away the comfort which commeth to vs by Christs descending into hell . Felinus a learned man in the tungs writing Felinus in Psal. 16. on the 16. Psalme vseth these woords , our faith hath that Christ went into hell indéed , and that he dyed and was buried , but neither his soule was left in hell , neither his body was so detained in the graue , that it could corrupt . To confirme this truth when this place of this present Psalme is brought , as Peter and Paul brought it to proue the resurrection , the Iewes mocke vs and say that héer Dauid prayeth that he might be kept of the Lord , whom he had set before him to be worshipped and in whom only he hoped , that he might not goe downe into the sepulchre , By this learned mans iudgement also it appeareth , that the Iewes translate Sheol to be a graue for the ouerthrowe of Christs resurrection . But because the Iewes doo mock vs for this translation of Sheol into hell , we ought not to leaue it , but rather to cleaue more stedfastly vnto it . And for this cause the aforenamed Aepinus thus writeth on the 16. Psalme : some Diuines there are louing ouermuch Iewish fables , doo embrace this translation ( of Sheol into a graue ) and by their own foolishnes confirme the dreames of the Iewes & encrease their error , and doo make the article of descending into hell suspected to the vnskilfull and weaker sort of people . This then is the opinion of this reuerend man , that whosoeuer vseth this translation , as he discourageth the ignorant and weak from beléeuing , so he encreseth the old errour of the hardned Iew . Further as the same Author noteth , it is more safe to translate hell for Sheol then graue . First because a soule can not be laide in a graue but a body : secondly because Peter and Paul haue so translated it , whose authoritye we ought to reckon to be holy and inuiolable , and therfore we ought not easily to shrink away from it : thirdly because two great errors doo follow it , the one that the soule may be buried , the other that we maintain the interpretation of the Rabbins . the enemies of the truth . Those learned men worthy of eternall memory , which compiled the Centuries , proue that Peter and Paul did so translate Sheol Cent. 1. li. 2. cap. 4. De doctrina , de inferno seu loco damnatorum , inferni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellationem Petrus & alij Apostoli vsurpant , allegantes dictum psalmi , non derelinques animam meam in inferno : & postea non derelicta est in inferno : Peter and other the Apostles doo translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell , alleadging the 16. Psalme Thou shalt not leaue my soule in hell , and afterwards he was not left in hell . Becon in the Sick mans salue Fol. 250. vseth these spéeches , Christ after the death of the body went down in his soule to hell , as it cléerely appéereth by the Scriptures Fulgent ad Thrasy : li. 3. cap. 8. quoting the 16. Psalme and other places . Fulgentius in his 8. Chapter to Thrasimund thus witnesseth farther , it remained for the full effecting of our redemption , that man assumpted to God should descend thither , whither man being seperate from God by the desert of sinne had fallen , that is to hell , where the soule of the sinner was wont to be punished , and to the graue where the flesh of the sinner was wonte to be corrupted : and that so notwithstanding , as neither his flesh could corrupt in the graue , neither his Soule could be tormented in the sorrowes of hell : for his soule being free from sinne was not to be subiected to punishment , and his flesh being without sinne , corruption ought not to destroye it . Mark the reason of this learned Father : for because man sinning had deserued to be deuided , because he was willing by the gilt of transgression to be deuided from God ( which can not be denyed ) therfore it came to passe that the death of the sinner did produce sinfull flesh to be corrupted in the graue , and did mancipate the soule to be tormented in hell : but that the sinner might be fréed by a frée gift , it came to passe that the sonne of God did suffer vniustlye of sinners the death of the body , which man being a sinner had suffered iustly of the iust God , and that his flesh should go downe so farre as slesh wrapt in sinne should come , and that the Soule of the Sauiour should descend into hell where the soule of the sinner was to be tormented . Thus the holye Martirs in times past thought of this matter , and if they had liued in these daies to sée so great multitudes which professe the faith , to deny it after a sorte ; no doubt they would haue writen more earnestly against them . But sith their woorkes be extant , I hope they that deny this manner of descending , wil answere their reasons , which in my iudgement were framed and penned by the holye Ghost . Wherefore sith Athanasius , Epiphanius , Ciril , Aepinus , Pomeranus , Vrbanus Rhegius , Lucas Lossius , Beecon , Hutchinson and many others , some Gréek , some Latin , some olde , some new writers , but especiallye Peter and Paul themselues the pillers of the Church , haue thus translated Sheol to be hell , my resolution in this point is with Aepinus , let him that will hold this opinion ( that Sheol signifieth the graue ) I like not of it , it is grounded vpon weak , doubtfull , vncertain & wrested proofes and coniectures : they that subscribe vnto it doo without iust and necessary proofes , rashly disagrée from the translation of our Psalter , from the plain woordes of the Apostles Créede , and from the consent of the olde Church , which alwaies beléeued that the bodye of Christ did thrée daies rest in the graue , and his soule did descend into hell . And this consent in this point of doctrine to be in the olde and pure Church doth M. Caluin on the 16. Psalme himselfe confesse , his woordes Cal. in 16. Psalme . be these : I confesse ( saith Caluin ) that the olde Interpreters both Gréek and Latin haue drawen those woordes to another meaning : that the soule of Christ was brought from hell , but it is better to tarry in the naturall simplicity of the wordes , that we be not mocked of the Iewes . For as much then as Caluin can not deny that all the olde Interpreters both Gréek and Latin haue consented in this pointe of doctrine , I meruaile that M , Caluin would draw it to a Iewish interpretation . In the 10 of the Acts , ver. 43. Luke maketh Act. 10. 43. this a strong argument to proue Christ to be the Sauiour of the world , Because al the Prophets did witnes it . in like manner because all the Prophets and Interpreters in the pure Church haue concluded this doctrine to be true , I doubt not but this knot of vnity in verity was made by the God of peace and spirit of truth . Farther as Sheol signifieth the soule , and Sheol hell , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctum signifieth the body , as it may be proued out of the 1. of Luke . ver. 35. And Luk. 1. 35. that holy thing which shall be borne of thee , shal be called the Sonne of God And thus doth S. Augustine on August . in 16. Psalme the 16. Psalme truelye vnderstand it ; his enterpretation is this , neither shalt thou suffer my soule to be possessed in hell , neither shalt thou suffer my holy body , whereby others are Christs body is called holy one for 2. causes sanctified , to sée corruption . And the body of Christ is called holy for two causes , the one because sinne was neuer committed in it : the other because by it all others are sanctified . And this is made plaine also by the woord corruption , which can not haue relation but only to the body , for as a learned man saith , death is the seperation of the body from the soule , but corruption is a resolution of the members & other partes into the earth . So Iob vseth this woord in his 17. Chapter Iob. 17. 14. ver. 14. I haue saide vnto corruption , thou art my Father . Luther in Gen. ca. 21. Luther in the 2. Chapter of Genesis thus writeth : For this is singuler in Christ thou shalt not leaue my soule in hell , neither shalt thou suffer thy holy one to sée corruption : for neither hell could holde his soule sleeping or resting , neither the graue his bodye , that it might corrupt as Martha said of Lazarus , Lord he stincketh , for he hath béen buried August . in epist. 57. ad Dardan . foure dayes . The like hath S. Augustine in his 57. Epistle ad Dardanum : that was spoken of his soule which came from hell so quickly , this of his body which could not corrupt by reason of his spéedy resurrection . Not vnlike hath Erasm. in 2 Act. Erasmus on the 2. of the Acts , thus his body albeit it was laide in graue and was without life did not corrupt but God which can not lye , brought his soule from hell , and restored it August . in 85. Psalme . to the body . Wherfore thus I end with S. Augustine writing on the 85. Psalme : wherefore this is his voice in the Psalme not by any mans coniecture but by the exposition of the Apostle , thou shalt not leaue my soule in hel neither shalt thou suffer thy holy one to sée corruption . In this discourse by the woord of God and the auntient Fathers , I haue proued Absurdities following the deniing of the descendiug of Christ into hell . Nephesh to signifie the soule seperate from the body , Sheol to signifie hell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctum to signifie the bodye , and why it is so vsed . Therefore they that deny this place to proue the discending of Christ into hell , must néedes fall into these absurdeties . First that life or person must be in a graue , or else a dead mans carkas must be accounted life or a person ; both which are absurd in diuinity and philosophie . Secondly that the soule of man is in a graue and so buried , which proueth the Soule to be mortall . Thirdly that the Gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated a graue which properly signifieth hell , and so occasion is giuen to the Atheists to think there is no hell : For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of the particle α & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because nothing in hell can be séene : and for this cause in the Euangelists Christ calieth hell vtter darknes . Fourthly we strengthen the error of the Iewes by following their interpretation , which was deuised to take away the comfort of this article . Fiftly it maketh voide all the arguments of the Fathers against Arrius Appollinaris , and all other Heretiques , which denied Christ to haue a true soule . Lastlye it is an introduction to the error of the Saduces , which denye that there is any Angell , spirite , or any soule . For if there be any , then as Ciril noteth , it was necessarye that as he was Ciril . de vera fide ad Theodosin Imperatorem . ca. 12. in body and soule with them that then were liuing ; so was it as necessary that his soule should be present among the soules , to shew that he was a true man . The falsehoode of the argument of the aduersaries of this doctrine , is called fallatia compositionis , that is , when those thinges are ioyned together , which ought to be sundered . For they that deny this place of the 16. Psalme to proue the descending of Christ into hell , doo affirme animam & sanctum , soule and holy one , hell and corruption to be one , wheras they are diuers , as in parte I haue proued already , and shal ( by Gods grace ) proue more plainely out of the 2. chapter of the Acts , where Peter interpreteth this place in such wise , that credit must néeds be giuen vnto it of all Gods children . Peters Sermon is thus , Acts. 2. 29. 30. 31. Men and Brethren I may boldlye Act. 2. 29. 30. 31. speake vnto you of the Patriarch Dauid , that he is both dead and buried , and his sepulcher remaineth till this day . Therefore seeing he was a Prophet and knew that God had sworne by an oathe , that of the fruite of his loynes he would raise vp Christ concerning the flesh set him vpon his throne : hee knowing of this before , spake of the resurrection of Christ , that his soule was not left in hel , neither his flesh should see corruption : which August . in Epist 75. ad Dardan . words S. Augustine in his 57. epistle ad Dardanum thus expoundeth : of the flesh of Christ that it was put into the Sepulchre the Gospell is manifest , but that his soule went down into hell , the doctrine of the Apostle proueth it : For blessed Peter doth proue this out of the Psalme where he sheweth it was foretolde of him , for why thou shalt not August in epist. 99. ad Enodi . leaue my Soule in Hell , neither shalt thou suffer thy holye one to sée corruption . And in his 99. Epistle ad Enodium , he hath these woords : quae ne quisquam aliter sapere auderet , in actibus Apostolorum Petrus exponit . Of which woords that any man should not be so bolde to thinke otherwise , Peter himself expoundeth them : that is Nephesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. soule , and Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hell , and holy one , flesh . Rabbi Lebaurish . Which interpretation who so dooth peruerte , no doubt hee peruerteth the meaning of the holy Ghost . Rabbi Lebaurish thus openeth this text : after that Peter declared that this could not be spoken of Dauid himself , for that his graue remained among them , and his body suffereth corruption ; he addeth , for as much as Dauid was a prophet , and did know that God sware vnto him , that Christ should come of the fruit of his loynes touching the flesh ; he spake euidently of the resurrection of Christ , because his soule should not be left in hell , nor his flesh sée corruption : you sée how S. Peter applyeth this sentence of the Prophet to set foorth Christ his resurrection , and in stead of this woord sanctum eius , his holy one , S. Peter hath carnem eius , his flesh , ver. 31. is not resurrection contrary to death ? and what thing is death but the seperation of the body and the soule ? and what other thing then can resurrection be , but a renuing and knitting to gether againe of the bodye and the soule . S. Peter applying this sentence to the resurrection of Christ , doth as it were point out with his finger to the places from whence these two partes seuered must be brought againe , namelye the soule from hel , for hel could not holde it , and the bodye from the graue that it should not corrupt . Here it is opened that death is a seperation of the body and the soule , and that the resurrection is a knitting of both partes together : and because Christ was a true man , and had in him both a very body and a true soule . S. Peter sheweth that these two partes were not onely diuided , but also where they were during the time of their seperation , and that miraculously neither the flesh did corrupt in the graue , as all other mens doo ; nor the soule was left in hell , as the sinners soules were . For albeit he was accounted amongst sinners , yet he was none . Therefore wonderfully he came from the graue & from hell : for as euery article of our faith is an vnsearchable misterie , so is this . It is miraculous that the world was made of nothing , that Christ was conceiued by the holy Ghoste , that hée was borne of a virgin , that hée should suffer and dye for the sinnes of the whole world , and that at his death the sunne should be abashed , the earth tremble , the flints cleue asimder , and the valle of the Temple rent : so in his resurrection the rolling away of the stone , the appearing of the Angell , the arising of many of the dead , and especiallye the rising of Christ himselfe so mightily , naturally , spéedily , and happily , was most wonderfull : so his ascending into Heauen in a cloud was in like manner to be meruailed at , and likewise his comming into indgement shal be most wonderful : in like sorte his buriall and going downe to hell are wonderfull Ciril . de vera fide ad Theod. things as Cirill noteth before , whose woords are these neither should this thing haue had any miracle , vnlesse the sonne of God by the efficacy and nature of the diuinity had tarried in hell , fulfilling all things merueilously & aboue the reach of reason , in his treatise of the right faith to Theodosius ▪ S. Augustine in his book of the essence of the diuinity thus saith , August de essentia diuinitatis . hée came from heauen into the Uirgins wombe , from the virgins wombe , as he was borne , he was laid in a maunger , after he had fulfilled all things , for the which being sent by his father he came , he was fastened vnto the wood of the crosse ; but being taken downe from the crosse , according to the flesh hee was buried , but according to the Soule he descended into hell ; and the third day by the power of his diuinitye he raised his flesh out of the sepulchre , and the 40. daye after his resurrection he ascended into heauen the Apostles beholding him . For my parte therefore I admit the counsaile of Ambrose , who willeth vs in matters of faith to beléeue the poore Fishermen Peter and his fellowes , rather then the subtile Sophisters , because then Peter affirmeth in the 2. chapter of the Acts , that neither his soule was left in hell , neither his flesh did sée corruption ; it is therefore manifest that these two partes flesh and soule are not one , as I saide before . These 3. things then would I craue of the aduersaries of this doctrine : the one where they finde in the woord of God the coniunction nec to be a coniunction that coupleth and interpreteth : secondly where they finde in the woord of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a graue : thirdlye that those thinges which are seperated by nec the coniunction , are one . Lylly in his Latin grammar handling the vse of coniunions , hath thus taught : some are coniunctions copulatiue , as et , ac , que , atque , quoque , etiam , item , itidem , cum , & tum , & tum doubled : hither pertaine they which are contrary to these , nec , neque , neu , neue , now if nec doo not couple : but as Lylly saith is cleare contrary , then it must néeds come to passe , that in the 2. of the Acts , and 16. Psalme , soule and holy one are diuers things , and that héer is a plain demonstration not onely of the seperation of both parts of the humanity , but also of the knitting together of the same . In the 13. of the Acts ver. 27. It is Act. 13. 17. written that they Knew him not , albeit the wordes of the prophet were read euery day . So now albeit we often read these words , yet we doo not vnderstand them , and the reason is giuen after in the 14. verse : Beholde you despisers and wonder & vanish away , for I work a worke in your dayes , a work that ye shal not beleeue , though a man would declare it . So albeit the Apostles proue manifestly the resurrection of the soule and body of Christ , yet will not they beléeue that read the Scriptures very often ; but denye the descending of Christs soule , and so likewise his resurrection : and by this meanes make of none effect those Scriptures , which proue there must be a two folde resurrection in vs , as there was in Christ , a resurrection of the soule and of the Col. 3. 1. body . In the 3. of the Colossians , ver. 1. S. Paul vseth these words : If ye be risen with Christ , seek those things which are aboue , where Christ sitteth at the right hand of the Father . Euen ( as saith the Apostle ) Christ his soule did arise aswel as his body , so must you haue the resurrection of your soule , aswell as the resurrection of your bodye . And thereupon diuers learned men interpreting this parcell of Scripture , haue noted that there is a two folde resurrection in vs , of soule & of body , and that our bodies shall neuer arise to glory , vnles our soules doo first arise from sinne to grace . Hugo Cardinalis in col. 3. And therefore this is a generall distinction in learned writers , when they open this text of Scripture , that there is a double resurrection , of our soules , and bodies : the resurrection of our soules is by the humble comming of Christ : of our bodies by his glorious comming . And this is made manifest also in diuers other such like places of Scripture . In the 6. chapter of the Romans ver. 5. S. Paul thus writeth , For Rom. 6. 5. if we be grafted with him to the similitude of his death , euen so shall we be to the similitude of his resurrection . Where the Apostle thus exhorteth vs , that euen as the death of Christ teacheth vs to seperate our selues both in body and soule from sinne ; so the resurrection of Christ doth teach vs to arise from sinne both in soule and body . By these places of Scripture it is to be considered , that as Christ did arise both in soule and body , so must we : and therfore as Christs resurrection is not a full resurrection , vnlesse both partes did arise ( for otherwise he did but arise in body as we doo ) so these exhortations grounded vpon that doctrine are to no purpose , vnlesse Christs soule did arise from hell , aswell as his bodye from the graue : and last of all there is no more miracle in the buriall of Christ , then in any other godly mans : which as I proued before ought to be in all the personall actions that Christ wrought for our saluation . Thus much of the primitiue place in the 16. Psalme , as also of the deriuatiue place in the 2. of the Acts , wherby I hope I haue sufficiently proued that Christs soule descended into hell . But yet for a farther proofe I thought it not vnfit to adde these that followe : Phil. 2. 5. 6. 7. 8. 9. 13. 1● namelye in the 2. Chapter to the Phillippians , the 5. 6. 7. 8. 9. 10. 11. verses , Let the same minde be in you which was in Christ Iesus , who being in the forme of God , thought it no robberye to be equall with God , but hee made himselfe of no reputation , and tooke on him the forme of a seruant , and was made like vnto men , and was found in shape as a man , hee humbled himself and became obedient vnto the death , euen vnto the death of the crosse : wherefore God hath also highly exalted him , and giuen him a name aboue euery name , that at the name of Iesus euery knee shuld bow , both of things in heauen , things in earth , and things vnder the earth . In which place this I conceiue , that Christs death was manifested in heauen , in earth , and in hell : and that the very damned spirits did confesse to the glory of God the Father , that Iesus Christ was Lord both of heauen and the Angels , of earth and of them that dwell therein , and of hell and the diuels . But some will say , how is it possible that Ob. the spirits which are damned should confesse Christ . To this Sol. I answere , there is the confession of our faith and of our sins , which is proper only to the elect : there is an other confession which is called the confession of experience , which is in the wicked and the damned . In the 5. of Marke the legions Mark . 5-7 . of diuels thus cry in the 7. ver. What haue I to do with thee Iesus the sonne of the most high God ? Where we sée the diuel is constrained to confesse Jesus Christ , and yet dooth rysist him . And in the 8. of Mathew the 29. verse , the diuels Mat. 8. 29. cry , Iesus thou Sonne of God what haue we to do with thee ? art thou come hither to torment vs before the time ? By which scriptures we learne that the diuels by experience of the maiestie and authoritie of the Sonne of God doo confesse him to haue all power , and as ouer these , so ouer all hellish spirits : & therfore did manifest his death by shewing the presence of his soule in hell . So Father Damascene Damas. interpreteth this place of Scripture , the soule of Christ deified , descended into hell ; so that as to them which are in earth , there arose the Sonne of righteousnes : so likewise to them which were vnder earth in darkenes and in the shadowe of death a light did appeare : and as in earth he preached peace , remission to the captiues , sight to the blinde , and was the cause of saluation to them that did beléeue , and did vpbraid and reproue the vnbeléeuers of infidelitye : so did he vpbraide them that are in hell , that euery knée may be bowed vnto Rob. Samu el Martir . him both in heauen , earth , and in hel . Robert Samuel Martir is of this iudgement , who giuing an account of his faith in the 2. volume of the monuments of Martirs , Fol. 1206. hath left this testimony : the same Christ went down to the hels , and truely rose again the third day and ascended into the heauens that he might there still raigne , and haue dominion ouer al creatures : this then is one end of christs going down into hel , that the infernall spirits might be subiected to him , and Col. 2. 14. 15. that they might confesse him to be the Sonne of God to their endles shaine , and euerlasting glory of God the father . The like proofe to this is in the Epistle to the Collossians 2 chapter , 14. and 15. verses , He hath taken away the hand writing of ordinances which was against vs , which was contrary to vs , he euen took it out of the way , and fastened it to the crosse , and hath spoyled the principalityes and the powers , and he hath made a shew of them openly , and hath triumphed ouer them in his own person . I translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himself , so doth Hierome , Erasmus , Stephanus , Pellicanus , Pagninus , Iunius & Tremellius , and M. Foxe with many other learned men so translate it : yet I sée it otherwise translated in some Bibles now a daies , which gréeueth me , for it is a false translation , as euery learned man knoweth . For in the Gréek it is the Masculine gen Muscul. der , and they translate it in Latin in the feminine gender , whom Musculus a very good & learned man thus reproueth : there be some saith he referre it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turne it in Illa , these are perswaded it is an incommodity , if it be saide that Christ did triumph ouer the principalities and powers ; But if all these things be attributed to God the Father , that hée did them with Christ and in Christ , according to the order of all things going before , we may truely read héere , triumphing ouer them in his own person . And for this cause many learned men doo proue the descending of Christ into hell by this Euseb. de re sur . Christi . place . Eusebius writing of the resurrection of our Sauiour , thus saith : we must know that in the selfe same houre wherin our Sauiour bowing his head gaue vp the ghoste , his body being left in the graue , his soule with the dignitye went down to spoyle hell . Mollerus a learned Minister of Germany , Mollet . in psal. 16. in his commentaries on the 16. Psalm , hath the like Christ would shew his victory ouer the diuels in a certaine sorte , and would strike perpetuall terrors into them , and take away from vs the feare of his tiranny . To this agréeeth Musc. in psal. 68. Musculus on the 68. Psalm : This God which was in Christ reconciling the world to himselfe in Christ , First desdescended into the lower partes of the earth , then he led captiuity captiue , and not only we are deliuered from the captiuity of Satan , sinne and damnation : but also Christ triumphing ouer them as tirants , hath ascended aboue all heauens to fulfill all things . Uery aptly likewise doth Hemingius Heming . expound this place : as by his death he conflicted with his enemy on the crosse , so by his glorious descending into hell , resurrection and ascention he triumphed , as it is Ephes. 4. leauing his crosse lift vp as a monument of his victorye . This then is an other end of Christs descending into hell , to triumph ouer the diuell , to strike perpetuall terrors into them , and to deliuer vs from the feare of their tiranny . I end therfore Fulg. ad Thrasim. li. 3. cap. 8. with this worthy saying of Fulgentius to Thrasymunde in his 8. chapter , the true humanity of the sonne of God , neither was wholy in the sepulchre , neither wholy in hell ; but in the Sepulchre he lay dead according to his true flesh , but in his soule he descended into hell . In his soule he returned from hell to the slesh which lay in the sepulchre , but in respect of his diuinity , he neither is holden in place nor lymited by bond : he was wholy in the graue with his flesh , wholy in hell with his soule ; and by this meanes was fully euery where Christ , because God was not seperated from the humanity which he had assumpted , which was both in soule in hell , that from hell his soule might return a conqueresse : and was with his flesh that by reason of his spéedy resurrection it might not be corrupted . Therefore the sonne of God took all man with all his infirmities without sinne for vs , and the same Christ was giuen wholy for vs : in respect of his flesh he was dead , but in respect of his soule he descended into Hell , It is not vnknowne therefore that Eusebius , Fulgentius , Mollerus , Musculus , Hemingius , with many others before by me named , being accompted lightes of the world in their time , haue confirmed this article of our faith , by this Scripture : which thing when we doo likewise , we are reckoned to be deceiuers . But God who knoweth our harts and intent , knoweth that both by praier and study we trauell to know the truth in this controuersie , and we are assured by his holy and eternall woord we stand therein . An other place we haue in Scripture to confirme our position , in the Epistle to the Ephes. 4. verse . 9. 10. Now in that he Eph. 4. 9. 10 ascended , what is it but that he also descended first into the lowest partes of the earth ? he that descended is euen the same that ascended farre aboue all heauens , that he might fulfil all things . For the better vnderstanding of this place , you must note that in the Hebrew tung there are 7. names of Hell , Scheol , Auaddon , Bor Schachath , Bor Scheon , T it Haijáuen , Thalmáueth , Erets Tachtiioth , Erets Tachtiioth then signifying the lowest partes of the earth , sith it is an appellation for hell , this place must néedes proue manifestly the descending of Christ into hell . For as ascend and descend are contrary , so are heauen and the lowest partes of the earth . I will therfore procéede ( by Gods grace ) in the expounding of this place , as I haue doon in the rest . First I wil proue by conference of Scriptures , that the lowest parts Psal. 53. 9. of the earth signifieth hell . In the 63. Psalme and 9. verse , the Prophet thus writeth : Therfore they that seeke my soule to destroye it , shall goe into the lowest partes of Ezek , 31. 14. 15. 16. 17. 18. the earth . And in Ezekiel 31. verse 14. 15. 16. 17. 18. the Prophet prophecying the destruction of the Assirians saith , They shall goe down into hell , which he calleth in the chapter 3. times Ercts tachtiioth , that is the lower partes of the earth . The like manner of spéech is in the praier of Manasses ver. Orat Manas . ver. 12. 12. O Lord condemn me not by reseruing euil for me , neither condemne me into the lower parts of the earth . Ambro , in epist. ad Ephe. cap. 4. And so is this place vnderstood by Ambrose writing on the same place , in his exposition of the 4. chapter of the Ephesians : this man therefore comming downe from heauen into the earth , was borne a man : afterward he died and descended into hell , from whence rising the third day , he ascended into heauen before all mortall men aboue all heauens , that he might shew death to be vanquished to euery creature . So August . in lib. 5. de trinitate . cap. 19. Chrisost. in cap. 4. ad Ephe. Athanasi . ibidem . doth Augustine interpret this place in his 15. booke of the Trinity and 19. chapter ; and Chrisostom on the 4. chapter of the Ephesians . And Athanasius expounding this parcell of Scripture , thus explaineth the Apostles meaning : into what place did he descend ? into hell truely , which he calleth , according to the common opinion of men , the lowest partes of the earte . For as Chrisostome saith , he went to the partes of the earth , beyond which was nothing lower : and from thence he ascended into the heauens , then the which nothing is higher . And in hell as he bound the diuell with the bandes of his iustice and power , that he should not herafter hurt any of his members : so from heauen he giueth his Saints giftes , that they may resist the diuell , and tread him vnder their féet . Those men of worthy memory which com Cent. ia . li 2. ca. 4. Hiero in ca. 4. ad Ephe. posed the centuries doo auouch the in fimae partes terrae , that is , the lowest partes of the earth do signifie hel , and proue it out of this text , Ephes. 4. And for this cause Hierome in this place thus hath concluded , and so doo I with Hierome : that hell is vnder the earth no man doubteth , for he that descended in soule into hell , ascended with body and soule into heanen . For as much then as the learned and godly Rabbins , the Fathers both Gréeke and Latin , haue consented that these woords doo signifie hell , and the circumstances of the text doo proue the same : it must néeds be confessed of all godly men , that this place dooth proue this article of our faith strongly , and no refutation béerof can be made by any deuise of man . For as ascend and descend are contrary , so hell and heauen are contrary , and Christ did begin his triumph in hell , make shew of it in earth , and now hauing all power in heauen , earth and hell , is set down on the right hand of God not only as a valiant conquerour that hath made his enemies his footstoole , but also as a terrible iudge that hath condemned the diuels , and as a glorious King that ruleth all creatures for euer . If any man will not beléeue S. Hierome that hell is beneath , let him consider these 2. Scriptures , the 86. Psal. ver. 13. and Pro. 15. ver. 24. For great is thy Psal. ●6 . 13. Pro. i● . 24. mercy towards me , and thou hast deliuered my soule from the nethermost hell . The Hebrew phrase is Scheol Tachtiioth . The other place is ; The way of life is on high to the prudent , to auoid from hell beneath .