Limbo-mastix: that is, A canuise of Limbus Patrum shewing by euident places of Scripture, inuincible reasons, and pregnant testimonies of some ancient writers, that Christ descended not in soule to Hell, to deliuer the Fathers from thence. Containing also a briefe replie to so much of a pamphlet lately published, intituled, An answere to certaine obiections against the descension &c. as lookes that way, and is personally directed against some writers of our Church.

CHRIST DESCENDED NOT in soule to Hell to deliuer the soules of the Patriarkes .

The first place examined , Act. 2. 27. Thou wilt not leaue my soule in Hell , nor suffer thy holie one to see corruption .

The obiections answered .

1. Ob. FIrst , where as our answere is , that the word ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) nephesh , which the Septuagint translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here signifieth not the soule , but rather the life , which is an effect of the soule : and the other word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sheol , translated by the Synops. p. 1050. Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , betokeneth in this place the graue rather than hell : first Bellarm. saith , that these words properly Bellarm. c. 32. loc. 4. do not signifie any thing but the soule , and hell : and further it is added by the Answerer ; that the words of holy writ are alwaies to be taken and vnderstood according to their natiue and proper signification , but only when there followeth some manifest absurditie . Ans. p. 6.

Ans. First , these words , as they doe properly sometimes signifie the soule and hell , so also properly they doe betoken the life , and the graue . First ( nephesh ▪ ) is so taken for the life : Genes. 37. 22. Let vs not smite his life , shed not bloud : the word is naphesh , which the Septuagint translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Bellarmine saith it signifieth here Pro ipsa carne proprie accipitur . Bellar. ibid. the flesh : and yet a little before , not well remembring himselfe , hee findeth great fault with Beza for translating of it , cadauer , a dead bodie . Againe , Exod. 22. 23. If death followe , hee shall giue soule for soule , that is , life for life : where the same words both in the Hebrue and Greeke are vsed in their proper sense , and must needes signifie life . But the Answerer here doth ease vs of further labour , and ingenuously confesseth , that the soule is taken for life in diuers places of the Psalmes , because it is the spring of life , pag. 7.

So like wise the other word ( sheol ) is sometime properly taken for the graue : as Gen. 37. 35. I will descend H. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mourning to my sonne into the graue or hell . Bellarmine saith , the graue cannot be here vnderstood : and yet their owne marginall note saith , it doth not here signifie Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bellarm. lib. 4. cap. 10. Annot. marginal . in Gen. 37. 35. the place of punishment . And hee might haue compared another place : Gen. 42. 38. Ye shall bring my gray head with sorrow to the graue ( or hell ) : and 2. King . 2. 6. Let not his hoare head go down to the graue ( or hell ) in peace . I thinke the gray haires lie with the bodie in the graue , they goe not to hell . The Answerer foreseeing this , confesseth that the word is here to be translated graue , and not hell ; and in another place Psal. 6. 4 , 5. pag. 10. Then it appeareth , by his owne confession , that the word properly doth signifie the graue . And indeede , if wee consider the roote from whence sheol is deriued , which signifieth to craue or desire , this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to couet or desire . word will more properly agree to the graue than to hell : for that is more crauing and vnsatiable , because more goe to the graue , both good and bad , than to hell , the place appointed for the wicked onely : and therefore the Wise man nameth sheol , the graue , as Arias and Tremellius well translate , to bee one of those foure things that cannot be satisfied . Prou. 30. 16.

2. But if it were admitted , that these words properly could not be so taken here for the life and the graue , as yet is prooued before , and confessed by the Answerer : yet in regard of the manifold inconueniences , that would ensue vpon the other sense , a figuratiue speech should be admitted . First , one inconuenience The inconueniences which follow in vnderstanding S. Peter to speake of hell , Act. 2. 27. is the contradiction of Scripture ; because elsewhere Christ saith , This day shalt thou be with me in paradise , Luk. 23. 43. which must be vnderstood of Christs soule , as shall be shewed afterward . Secondly , seeing Christ commended his soule into the hands of his father , it would follow , that descending into hell , and to be among the infernall and damned spirits , should bee a commending of the spirit to God . Thirdly , this hell that Christ went to , hee loosed the sorrowes of , Act. 2. 24 , which had seased vpon him , but could not hold and detaine him : but hell sorrowes hee neuer felt in that place of torment . Vpon these and other inconuenient and absurd consequents , we should be forced to finde out a figure in the vse of these words , if their proper signification did not beare that sense .

3. The inconuenience that he findeth out , that taking Christs soule here for his whole person , it would follow that his bodie and soule should be in hell together , pag. 6 , they neede not to feare that take the soule for the whole person ; for the one part onely , namely the bodie is meant , that lieth in the graue , though the whole be named : as our Sauiour saith , Our friend Lazarus sleepeth , Ioh. 11. 11 , and yet his bodie onely was asleepe . But whereas I rather take the other sense , that the soule here signifies life ; this absurditie is further off then before : for this phrase is vsuall with the Prophet , to take his soule for the life ; as Psal. 7. 2. Lest he deuoure my soule like a lion . Vers. 5. Let the enemie persecute my soule and take it , let him tread my life downe vpon the earth , and lay mine honour in the dust . Likewise Psal. 88. 3. My soule is filled with euils , and my life draweth neere to the graue .

Obiect . 2. First , the soule ioyned with the bodie may be taken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the whole man liuing , but being separate from the bodie , as in this place it is , it cannot rightly be so taken . Secondly , Dauid in other places speaketh personally of himself , here he singeth prophetically of Christ onely . Thirdly , there of himselfe liuing , here of Christ dead and buried ; there of his owne soule ioyned with the bodie , here of the soule of Christ separated from the bodie . Ans. pag. 7.

Ans. 1. We rather affirme that the soule is taken here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the life , the cause for the effect , than by a Synecdoche the part for the whole . And that the soule is taken for the life separated from the bodie , is euident by these places before alledged : Exod. 21. 23. The soule taken for the life . He shall giue soule for soule , that is , life for life : his life shall be taken from him . So Numb. 23. 10. Let my soule die the death of the righteous . Here the soule separated from the body is taken for the life : for the soule dieth not , nor yet the life ceaseth not , as long as the soule is in the bodie .

2. Though Dauid doth prophesie of Christ , yet so , as he speaketh in his owne person , as a type of Christ : so , that which historically was to bee performed in Christ , was typically true of Dauid , as shall be euen now shewed more at large .

3. Dauid in this place , though specially prophecying of the death and resurrection of Christ , yet also sheweth his owne hope that hee had , when his flesh should rest in the graue , which he groundeth vpon the power and vertue of Christs resurrection : neither doth Dauid , where he vseth this phrase , speake onely of the soule ioyned with the bodie , but separated also from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Septuagint . it : as Psal. 89. 48. What man liueth and shal not see death ; shall he deliuer his soule from the hand of the graue ? Here this word nephesh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , soule , euen separated from the bodie lying in the graue , is taken for the life thereof .

Obiect . 3. First , the word sheol , is ordinarily taken for the infernall place of soules ; for the graue seldome or neuer : Bellarm. lib. 4. de anim . Christ . c. 10. Secondly , to the same purpose the Answerer alledgeth two places : Psal. 9. 17. and Psal. 31. 17. where sheol is taken for hell . Pro sepulchro rarò velnunquam . Thirdly , he telleth vs further , howsoeuer some curious Linguists may wrangle with the word sheol in the Old Testament , yet most certaine it is , that the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the which S. Luke the Euangelist expresseth it , can not in the New Testament properly and truly be otherwise taken , than for the place of the damned . pag. 12.

Ans. 1. Bellarmine in saying , that sheol is seldome or neuer taken for the graue , doth not shew himselfe answerable to the opinion he would haue conceiued of his great learning : for beside these places already cited ; Genes. 37. 35. Genes. 42. 38. 2. King . 2. 6. Psal. 6. 4 , 5. Prou. 30. 16. Psal. 89. 48 , where sheol cannot be otherwise taken than for the graue : whosoeuer list to make search , shall finde this word in the Old Testament oftner taken for the graue , than for hell .

2. The Answerer hath made but bad choise of his two places : in both which the best Interpreters simply of this age , Pagnin , and Arias Montanus , and Tremellius doe translate sheol for the graue : for thus they reade ; Psalm . 9. 17. The wicked shall be turned into the Of the diuers acceptions of sheol in the Scriptures . graue : Psal. 31. 17. Let the wicked be put to silence in the graue : for in hell , where there is weeping and gnashing of tecth , there is no great silence . But to yeeld him these places : what hath hee gained ? hee fighteth but with his owne shadow : none that I know denieth , but that sheol is sometime taken for hell . Or if hee will bee thought to say somewhat ; what kind of reasoning is this , sheol in two or three places is taken for hell , Ergo in all other places it is so taken ?

3. And are they wranglers , that finde sheol taken in the Old Testament for the graue ? See what a presumptuous censure hee giueth of all the learned Interpreters both old and new : and hee maketh himselfe a wrangler also , who findeth fault with his Antagonist for reading hell , and not the graue , in these two places Genes. 37. 35 , and Psal. 6. 5. But Hades is not taken in the new , as Sheol in the old Testament . This word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in this text , being cited out of the old Testament , must be vnderstood according to the phrase of the old Testament : otherwise who knoweth not , but that some words borrowed out of the old Testament , are in the new vsed in another sense , than in the old ? as the word gehenna is taken in the new to signifie hell , Mat. 5. 22. which in the old is called the valley of the sonne of Hinnon , Iere. 7. 31. where they tormented their sonnes , when they offered them vp in sacrifice to their Idols : whence they applied the name to signifie the place of torment for the wicked .

And whereas he would prooue , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here signifieth hel , because the Apostle calleth it death , Act. 2. 24 , he hath made a good argument against himselfe : for if hee make death and hell all one , then hee will fasten vpon Christ the death of hell , which is the second death . Neither will it helpe him , that the Syrian translator retaineth the same Hebrue word sheol : for wee must follow the authentike origin all , which is the Greeke : and yet the Syrian Interpreter readeth in the same place , sepulchrum , which I thinke vnderstood the Tremell . & Iunius , Act. 2. 24. Syrian tongue somewhat better than this our new Rabbin .

Is not this also a proper argument , S. Luke in another place , Luk. 8. 31 , taketh the word abyssus for hell , Ergo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this place signifieth hell ? He that findeth such fault with the priuate writer for loose conclusions , should haue remembred himselfe to haue made better arguments .

Obiect , 4. In this place , the soule is opposed to the flesh , therefore two distinct parts must be vnderstood : Bellarm. ibid. To the same purpose the answerer , when the Scripture diuideth the kinds , as the soule and the body , it alwaies notifieth vnto vs two distinct things . But here , by the holie one , the flesh of Christ is vnderstood , as S. Peter expoundeth Act. 2. 31. and the Syrian doth expresly call it bodie . pag. 14.

Ans. 1. Here wee haue another schollerlike argument : he would prooue idem per idem , the same thing by it selfe : the Scripture here diuideth the kindes of soule and bodie : Ergo , it speaketh of two distinct things of the soule and the bodie .

2. Indeede as you translate , the soule and the flesh must needes signifie the soule and the flesh : but the word nephesh doth not alwaies signifie the soule but the life , when it is named with the flesh : as Genes. 9. 5. the flesh with the nephesh , the life thereof , shall ye not eate : Leuit. 17. 14. the nephesh , the life of the flesh , is the bloud : and so is soule to be taken in this place for the life .

3. The Syrian translator readeth thus : vers. 31. hee saw before and spake of the resurrection of Christ , that he was not left in the graue , nor his bodie saw corruption . If ye will stand to your owne text , you are gone : for here no mention is made neither of his soule , nor of hel . The Latin text also readeth , for his soule , he , was not left in graue : wherefore these Interpreters by soule vnderstand himselfe , his person .

4. As the holy one , being the whole consisting of bodie and soule , is yet taken for a part , that is the flesh ; so by the same figure , why may not the soule being but a part , be taken for his whole person ?

Obiect . 5. Now that they are two distinct seuerall clauses , is prooued by the two negatiue disiunctiue particles , not and neither carefully retained : as may 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appeare Psal. 16. 5. and 44. 19. &c. Ans. p. 13.

Ans. 1. His argument is weake , these words not and neither , in some places doe signifie two distinct things , therefore in all . In the 89. Psalme vers. 22. the Prophet saith , the enemie shall not oppresse him , nor the wicked hurt him : here these two negatiues , lo , lo , are vsed , and yet there is no great difference in these two clauses . So likewise Psal. 31. 1. Mine heart is not exalted , nor mine eyes lifted vp . These negatiues iterated , shew no great diuersitie of matter .

2. But be it admitted that these particles doe inferre a distinction in the sentences , doth it follow , These are two diuers clauses , Ergo , one must be referred to the soule , the other to the bodie ?

3. Neither doe wee say , that these words containe a superfluous repetition of the same thing : for the latter sentence expoundeth the former : that although the life of Christ seemed to be raked vp in the graue , yet his life should not so leaue him , but that his bodie being preserued from corruption , should presently be raised vp againe : the second clause therefore sheweth , how and in what manner , Christs life and person was not forsaken , in that his bodie by the power of God was defended from corruption . And such are the obiections , as wee haue heard , against the exposition of the first place : our arguments follow for the confirmation thereof .

REASONS APPROVING THE FORmer exposition : that this place serueth not to proue the descension of Christ in soule to Limbus Patrum . GENERALL REASONS CONCERning the question it selfe .

ARgum. 1. First I vrge that saying of Augustine : In ijs quae apertè in scripturis posita sunt , inueniuntur Lib. 3. de doctrin . Christian. cap 9. ea omnia , quae continent fidem , moresque viuendi : All those things which containe faith and good manners , are found in those places which are plainly set foorth in Scripture . But this article , that Christ descended in soule to deliuer the Patriarks , is not found set foorth in any plaine and euident place of scripture , but such as are obscure , and doubtfully expounded , both of Protestants and Papists : Ergo , it is no article of faith so to beleeue .

Argum. 2. S. Luke , and so likewise the other Euangelists , did write of all things that Christ both did and taught till his ascension , Act. 1. 1 : But they write nothing of Christs descension in soule to hell , to set at libertie the soules of the godly : Ergo , it may be doubted whether it were any of Christs works . And therefore as Master Beza well noteth : I say that

Dico igitur nūuquam 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.

the Euangelists would not haue passed ouer this historie of the descent of Christs soule into hel . Then as Augustine saith in another matter : I haue told you , that wee haue not read it in the Gospell , but let vs seeke it there , for if we finde it not there , where shall we finde it ? I may imagine vnto you , but then I shall not be a sure dispenser , but a foolish fabler . In like sort , whence should we receiue an histore of any of Christs acts , but from the Euangelists , that writ the storie of Christs life and death ?

Argum. 3. The rule of faith out of the word of God is certaine : Prou. 30. 6. Put nothing to his words , least hee reprooue thee , and thou be found a liar . Thus was it concluded by the Fathers in the Councell of Ferraria , sess. 10. It is euident that it is not lawfull by Patet , neutiquam licuisse ab Apostolorum symbelo quicquam dimouere . any meanes to depart a iot from the symbole of the Apostles . But this article of Christs descension was not of ancient time in the Apostles Creede . Bellarmine himselfe confesseth , that neither Irenaeus , nor Origen , or Tertullian , in the exposition of Jren. lib. 1. c. 2. Orig. lib. de Princip. Tertull. cont. Prax. Bellar. de Christi . anim . lib. 4. cap. 6. the Creede , make mention of Christs descension , but onely of his sepulture . Ruffinus saith , that neither in the Romane symbole , nor in the East Churches it is not added , He descended into hell . The Nicen Creed hath it not , nor the Constantinopolitane , the Sirmian , nor that of Carthage , as elsewhere is shewed , that it is omitted in Synops. p. 1034 tenne seuerall ancient Creedes . Therefore although we doe with reuerence receiue and acknowledge this The descent to Limbus no anciét article of the faith . 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 Quomodo noua inducuntur , quae nunquam nostri sensere maiores . Leo epist. 97. c. 3. 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 Requieuit vt leo , cum in cruce positus , principatus & potestates exuit , & triumphauit eas cum ligno crucis . Hom. 17. in . Numer . 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 Licet non esset necessaria praesentia animae Christi , tamen congruum esse videbatur vt illa esset praesens . Bellarm. lib. 4. de Christi . anim . c. 15. 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 Christs words to the theefe must be vnderstood of the presence of his soule in Paradise . 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 : Christus nobiscum est , &c. Bernard . ser. 16 in Psal. 91. 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 communicable 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 Ipso die quo compassit● & corregnauit . in sol●nnit . sanctor. c. 5. 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 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. 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 greater , that if the theeues soule went presentlie to Paradise , much more Christs . For whereas our Sauiour saith ; Where I am , there shall my seruant be , Ioh. 12. 26. it must follow , that either the soule of the theefe must be in hell with Christs , or that Christs soule was in paradise with the theeues : for it were a dishonour , for the seruant to preuent the Master : The seruant is not greater than his Master , Ioh. 13. 16. but now should the seruant haue the preeminence , if his soule should goe to paradize , and his Masters to hell .

5. But we are told , that these words , Ioh. 17. 24. Father I will that they which thou hast giuen me be with me , where I am : which words , with me , where I am , cannot otherwise be vnderstood than of his Godhead , doe fully applicate Christs saying to the theefe . Answ. p. 20.

Ans. 1. If this venturous expositor had considered , what went before and after these words , with me , where I am , he would not haue vented foorth such an vncertaine glosse : for first our Sauiour saith , I will , that they which thou hast giuen me be with me : were they giuen vnto him as God ? I thinke not , for who can giue vnto God ? then they were giuen vnto him as the Messiah : he therefore prayeth , they may be with him , as the Messiah .

2. It followeth immediatly , that they may behold my glorie , which thou hast giuen mee : doth hee not speake here also of that glorie , which was giuen him as the Messiah , for the which he prayeth vers. 5. and now glorifie me , & c ? I trust , as he is God , he praieth not for glorie to bee giuen him : for hee that prayeth , is inferiour in that hee prayeth : But Christ as hee is God is not inferiour to his Father . Doth hee then pray as God , that they may bee with him ? take heede of Arianisme , if you be too rash in this point : he prayeth then as the Messiah .

3. If Christ ▪ saying where I am , speake of his Godhead , his request was euen then fulfilled : for his Apostles were with him then present as God : for his Godhead filleth heauen and earth : But his request was , not then , but in his kingdome of glorie fulfilled : therefore he speaketh not of his Godhead .

4. Though our Sauiour speake in the present tence , where I am ; that is so spoken , in respect of the assurance and certaintie of his kingdome purchased for his : which was as sure , as if alreadie he were in it : and so doth our Sauiour with like certaintie pronounce of those which beleeue in him , that they haue euerlasting life , and are passed from death to life . Ioh. 5. 24.

5. Thus Origen expoundeth this place of the glorie due vnto our Lord as the Christ and Messiah : which he imparteth to his faithfull seruants : Like Sicut egregij bellatores non cum caeteris militibus in diuisione spoliorum ducuntur ad sortem , sed optima quaeque & praecipua eis decernuntur : si● Christus , quos s●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 mecum . Hom. 21. Numer . as notable warriers doe not with other ordinarie souldiers diuide the spoile , but they haue the best part : so Christ , to those that haue laboured more abundantly decreeth the chiefest honors , and like to his owne : such as hee conferred vpon his Disciples ; Father I will , that where I am , they be with me . These honours like vnto Christs , are not the honours due to his Godhead , which no creature is capable of , but such which hee receiued as Messiah .

6. But wee are further certified : that Augustine epistol. 57. thus expoundeth these words of our Sauiour spoken to the theefe of his Godhead . Ans. p. 20.

Ans. 1. I will set Augustine against Augustine : whose iudgement in his writings against the aduersaries of the faith , is to be preferred before his priuate epistles sent to his friends : for these were indited vpon the sudden , the other vpon more mature deliberation ; these were directed to friends , that would take euerie thing in the better part , those intended against enemies , that were readie to catch any aduantage . But Augustine in his booke written against Felicianus the Arrian , cited before , expoundeth Christs words vttred to the theefe vpon the crosse , of the soule .

2. And why may wee not as well expound Christs descending into hell with Ambrose of the presence of his diuine power , as with Augustine his ascending vp to heauen ? Ambrose saith ; Abyssum opinione si penetres , Ambros. lib. 2. in Luc. cap. 1. Ambrose referreth Christs descension to his diuine nature . illic quoque videbis Iesum operari : If you in thought will search into the deepe , you shall see Iesus also worke there . But hee hath yet a more euident testimonie , writing vpon these words , Psal. 139. 15. Substantia mea in inferioribus terrae : My substance was in the lower parts of the earth . Christ to deliuer the soules of the dead , 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 substantiam diuinam deriuandum esse intellectum , sequentibus declarauit : inoperatum meum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. inoperatum atque increatum verbum . lib. 3. de fide c. 7. to hell , &c. and that the diuine substance is here vnderstood , the words following declare , Thine eyes saw mine vnwrought substance , that is , the vnmade and vncreated word .

3. Ambrose thinketh also , that Christ was present with the theefe in soule the same day : Abyssus ergo dixit non est in me , sed coelum non dixerat non est in me , quem receperat resurgentem ; paradisus non dixit non est in me , quem regnare in se absoluto quoque latrone cognouerat , sicut ipse Dominus dixit , Hodie mecum eris in paradiso : The deepe said not , hee is in mee , but heauen said not he is not in me , whom it receiued rising againe ; Ambros exhor. ad virgines . Paradise said not , he is not in me , whom it knew to raigne there , the theefe being also deliuered , as the Lord said , This day shalt thou be with me in paradise . As hell said , Christ was not there , so Paradise said not , hee was not there , that is in soule : and as Paradise knew Christ that day to raigne , so Christ was there , but it knew him then first to raigne there as the Messiah : for as hee was God he was knowne to the heauenly powers alwaies to raigne in heauen . Therefore Christ in his soule was the same day with the theefe in Paradise . And thus much of the generall reasons .

PARTICVLAR REASONS TAKEN out of the place of Scripture it selfe , Act. 2. 29.

ARgum. 1. That which is called hell , vers. 27. the Apostle expresseth by the name of death , ver. 24. God hath loosed the sorrowes of death . This cannot be the second death : for these sorrowes had no hold of Christ , and therefore they needed not be loosed for him . And the Syrian Interpreter translateth , sorrowes of the graue : Christ then was onely now being dead vnder the sorrowes of the first death ; that is , in the graue : for so vsually death and the graue are put together in the Psalmes : Psal. 6. 5. In death there is no remembrance of thee : in the graue who shall praise thee ? Psal. 88. 10. Shal the dead praise thee , or shall thy louing kindnes be shewed in the graue ?

Argum. 2. Christ was vnder the sorrowes of that hell , whither he descended , as the Apostle saith , ver. 24. Whom God hath raised vp , and loosed the sorrowes of death , because it was impossible that he should be holden of it . But Christ suffered not the sorrowes of the lower hell , the place of torment , for al his sorrowes and trauaile was ended vpon the crosse , when hee cried 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 Christ loosed not the sorrowes of hell after his death . 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 The answerer detected to be a Limbist . 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 the 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 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 A bold and dangerous charge and imputation vpon the Apostle . 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 What is vnderstood by this word 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 How the diuine nature of Christ is said to goe and come . 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 In what sense men liuing are called spirits . 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 Ex circumstantia loci apparet eum intelligere eos , qui nunc mortuisunt , sed olim in vita Euangelium audiuerunt . in epist. ad Roman . 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 Tolerabilius in suis foueis delitescerent vulpes , quam propter illas capiendas in erroris foueam inciderent venatores . De mendac . lib. 2. 9. 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 Cont. Felician . Arian . c. 13. 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 An heresie to hold that any in hell beleeued in Christ . place , to interprete it of the descending of Christ to hell , where 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 Alia Christo descendente ad inferos credidisse incredulos , & omnes inde existimat liberatos . August . haeres 79. 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 Peri arch . lib. 2 cap. 5. 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 Origens error . 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 Lib. 4. de Christi . anim . c. 14. 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 Caluin misalledged . 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 Bellar. lib 4. de Christ . anim . cap. 13. 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 : Augustines obiections , that S Peter speaketh not of Christs descent into hell in soule . 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 Anima Christi nullo mortificata peccato , vel damnatione punita est , ideo non secundum ipsam dici potuit viuificatus spiritu . epist 99. 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 * * A. W. in his Synops. Papis . 351. of the last edition . Nothing can be said to be quickned , that is not apt to die . 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 taken 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 man 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 The Answerer misreporteth the writer of Synopsis his words . 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 damnation in hell , cannot be said to be quickened . Fourthly , therfore Augustines exposition remaineth sure and sound : He 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. 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 Singula eius opera ad hanc siue illam necesse est pertinere naturam , ad hanc scilicet miseria , ad illam pertinet potentia . Serm de verb. sapient . 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 confounded 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 : The Answerer herein be wraieth great ignorance . 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 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. 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 Ad caeteros talpae , ad illum caprearum ocules possides . 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 Canino dente me rodunt , in publico detrahentes , legentes in angulis , ijdem & accusatores & defensores , cum in alijs prob●●t , quod in me reprobent : quasi virtus & vitium non in rebus sit sed cum authoribus muletur : Praefat in Paralipp . 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 Synops. p. 350. 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 , How Noe preached in the spirit of Christ . 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 the Holy Ghost in scripture is all one : so to say that 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 Micron . Oceano . 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 Priusquam veniret in came pro nobis morit●ru● , quod semel secit , sape antea veniebat in tu spiritu , ad quos volebat , visis eos admonens sicut volebat . Epistol. 99. 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 Christ said in Scripture to preach in his diuine nature . 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Pet. 2. 5. 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 : Si codices variarent , plures paucioribus aut vetustiores recentioribus praeferantur . cont. Faust. lib. 11. c. 2. 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 The Answerer put to an hard choise to be a Papist , an Heretike , or a trifler . 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 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 ●aeterorum Epist. 99. 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 , Why S Peter maketh mention onely of the preaching in the time of Noe. 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 , Bellar. lib 4. de Christ anim . cap 13. resp. ad 1. obiect . Aug. 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 What it is to be condemned according to men in the 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 deliuered 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 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. 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 He preached 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : to the spirits disobedient somtime or incredulous . 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 , Quonam modo intelligatur Abraham , in cuius sinum pauper ille susceptus est , in illis suisse doloribus , ego quidem non video . Epistol. 99. 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 The Fathers were not in the sorrowes of hell . 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 August . epist. 99 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 Abrahams bosome no part of hell . 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 Ii modo qui non credunt Euangelio , illis intelliguntur esse similes , qui tunc non crediderunt cum fabricaretur ar●a . Epistol. 99. 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 Diuers ancient Fathers expound not S. Peters words of Christs descending in soule to hell . 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 August epist. 99. in fine . 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 The lowest parts of the earth not alwaies taken for hell . 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 The Answerer detected to be a Limbist . 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 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 ●ebui sacere & non feci . ser. Paru 18 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 Iun. Stratum ponerem in se pulchra 〈…〉 zang . 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 To lie owne in the graue is not to be in hell . 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 atramento sed spiritu viui Dei , ita mala quaeque scribuntur atramento & calamo diaboli ; propter quod Dominus deleuit chirographum peccatorum nostrorum : 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 Christs conquest vpon the crosse . 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 Apostle speaketh of that descension , which was next before his ascension ; but that was not his descending into the world , being so many yeeres before : Ergo , he meaneth not that descension . Ans. p. 54.

Ans. 1. Doth it follow , he meaneth not Christs first descending to the earth , Ergo , he speaketh of his descension to hell ? what loose conclusions are these ? 2. Why may not the Apostle ioyne that first descension , and his ascension together ; as our Sauiour doth , Ioh. 3. 13. No man ascended vp to heauen , but he that descended from heauen , the sonne of man which is in heauen ? 3. But there came another descension betweene , which went immediatly before his descending to death and the graue .

Obiect . Then yee will make many descensions : as some of you expound his descension of his base and meane estate in a earth , as to bee borne in a stable , &c. liuing a A. Hume . b A. W. Synops. pag. 1056. in poore estate , &c. Some b of his humiliation to the last and lowest point , that is to say , to death and the graue : some of his descending into the wombe of the Virgin : but as his ascending was but one exaltation , so his descending was but one humiliation . Ans. p. 55.

Contra. 1. Concerning the descending of Christ into the Virgins wombe , I know none that doth now much vrge it . Reuerent Beza doth demurre vpon it , saying , I leaue it to the Reader to consider . 2. The other Lectori expendendum reliaquo . Beza in hunc locum . two expositions may well agree and stand together , and he that affirmeth the one , denieth not the other . Further , in making but one degree of Christs humiliation , you crosse S. Paul , who maketh two degrees as Diuers degrees of Christs descension . wee doe , his taking vpon him the forme of a seruant , and obedience to the death of the crosse , Phil. 2. 7. 8. Bernard also maketh the same degrees of Christs descension which we doe , as he is cited a little before : his descending to the flesh , to the crosse , to the graue . 3. As erroneous is your other assertion to make but one degree of Christs exaltation : for he was exalted , first by his resurrection out of the graue , then exalted by his ascension into heauen . 4. You and your cosine germanes doe make many descents of Christ : first , into the graue : secondly , into Limbus , in the brimme of hell : thirdly , then into hell in the lower parts of the earth .

Obiect . Christ was not interred properly in any part of the earth , but in a tombe of stone : and the article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , added here to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth particularize and distinguish the parts of the earth in generall , from those notorious infernall parts . Ans. p. 55.

Ans. 1. It is an absurd and preposterous speech ( to vse his owne words ) and a ridiculous cauill , to say that Christ was not properly buried in the earth , but in a rock : as though rocks are not to bee counted part of the earth . Our Sauiour saith , he should be three daies and three nights in the hart of the earth , Matth. 12. 40. then surely he was properly in the earth : for it was his bodie not his soule that was so long in the earth : his soule I hope they will not shut vp in hell three daies and three nights , seeing the Scripture saith in their sense , his soule should not be left there : and to say that Christs soule did not enioy his fathers presence in heauen all the while it was absent from the bodie , is contrarie to the Scripture : Thou wilt shew mee the waies of life , and shalt make me full of ioy with thy countenance , Act. 2. 28. Origen maketh Christs soule but one day in hell vpon these words : Hee shall raise vs after two daies ; prima dies &c. the first day to vs is the passion of our Sauiour ; secunda qua descendit &c. the second wherein he descended to hell ; the third of the resurrection . Hom. 5. in Exod.

2. Further , the graue that Christ was laid in , was wide and deepe : for at once three women went down Mark . 16. 5. compared with Ioh. 20. 12. into it , and two Angels were seene at once in it ; with what sense then can yee exclude it , from being part of the earth .

3. Your article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , will not helpe you a rush : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . both Psal. 63. 9 , and Psal. 139. 15 , the article is added : and yet neither of these places are vnderstood of hell : as is shewed before , Ans. to obiect . 1. The parts then of the earth are not compared with it selfe , but considered as parts of the world , in respect whereof they may be called , lower or lowest parts .

Obiect . 6. Bellarmine to prooue this place to be vnderstood of the descension of Christs soule into hell , vrgeth these words that follow , that hee might fill all things , vers. 10. and so visite all parts of his kingdome Bellarm. lib. 4. de Christ . anim . cap. 13. in earth hell and heauen .

Contra. 1. If you will haue Christ to fill all places with his locall presence , what differeth this opinion from the Vbiquitaries , that make an omnipresence of Christs flesh ? 2. Christ filleth all places with his gifts How Christ filleth all things . and benefits , as the Apostle sheweth afterward : Hee hath giuen some to be Apostles , &c. 3. Augustine sheweth how Christ not by any locall presence , but by his diuine power filleth all things : Nec tamen Dei localem fingimus praesentiam , non mundum dimittens ad coelos ascendit , nec coelum deserens ad terram venit , sed vno eodemque tempore totus totum impleuit . Act. cum Felic . c. 17. Neither doe we imagine a locall presence of God , hee left not the world to ascend to heauen , neither for sooke heauen and came to the earth , but at one and the same time filled all in all . And such are their obiections .

REASONS CONFIRMING THE right exposition of this text .

ARgum. 1. First , our Sauiour saith , Ioh. 3. 13. No man ascendeth to heauen , but hee that descended from heauen , the sonne of man which is in heauen : and S. Paul saith , in that he ascended , what is it , but that he had descended first into the lower parts of the earth , Ephes. 4. 9 ? one of these places expoundeth the other : to descend then into the lower parts of the earth , is to descend from heauen to the earth : for our Sauiour and Paul speake of the same descension , not of diuers .

Argum. 2. Where Christ visited , thither he descended : but he did not visit hell , therefore he descended not thither . The proposition cannot be doubted of : the assumption is thus proued . Where Christ visited , he visited to redeeme ; Luke 1. 68. Blessed be the Lord God of Israel , because he hath visited and redeemed his people ; he visited them , to the end to redeeme them : but hee redeemed none in hell : Ergo , he visited not hell : therefore the Apostle speaketh of no descension thether .

Argum. 3. The lowest poynt of Christs humiliation , was the lowest poynt of his descension : this is confessed : His ascension being but one exaltation , proueth that his descending likewise was but one humiliation : Ans. p. 55. So long then as he descended , he was in his humiliation : if Christ should be exalted in his descension , it were as much to say , hee ascended in descending . But this were absurd , as Origen noteth : Si diligenter consideremus , inueniemus quia nunquam quis in sanctum locum descendisse , neque ad vituperabilem conscendisse praedicatur . Origen hom. 15. Genes. If wee diligently consider , we shall finde , that neuer any is said to descend into an holie place , or ascend to an vnnoble place . Christ then did not begin to be exalted , while he was descending : But the death and passion of Christ and suffring vpon the crosse , and so consequently his graue , was the lowest point of his humiliation : Philip. 2. 8. He humbled himselfe and became obedient vnto the death , euen the death of the crosse . Ergo , Christ descended no further , then to the crosse and his graue .

Argum. 4. Christ ascended from that place whether he descended , but he ascended not in soule from hell : Ergo , he thither descended not .

The proposition is grounded vpon the Apostles words : now in that he ascended , what is it , but he descended first , vers. 9.

The assumption is thus proued : Of the natiuitie , life , death , resurrection , ascension and all other actions performed by our Sauiour , the Apostles were witnesses . Act. 4. 20. We cannot but speake the things which we haue seene and heard . 1. Iohn 1. 1. That which we haue heard , seene with our eyes , and our hands haue handled of the word of life , declare wee vnto you : But the Apostles neither sawe nor heard of Christ ascending out of hell , but onely from the earth , Acts 1. 9. while they beheld he was taken vp , Ergo , &c.

Argum. 5. To descend into the deepe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and to descend into the lower parts of the earth , with S. Paul speaking of Christ are all one : this is graunted , Ans. p. 12. out of Luke 8. 31.

But to descend into the deepe , is nothing else but to be among the dead , which are in the graue , and not in hell . Rom. 10. 7. Who shall descend into the deepe , that is , to fetch Christ againe from the dead . Thus Origene expoundeth this place : If any man in minde Si quis mente & cogitatione descendit in abyssum , putans ibi tantùm contineri Christum , quasi simile sit reuocare Christum à mortuis : in 10. ad Roman . and thought descend into the deepe , thinking Christ there onely to be conteined , as though it were all one and a like to call him from the dead , &c: He saith , that it is a like phrase , to descend into the deep , and to fetch Christ from the dead : Ergo , Christs locall descension was but to the graue .

Argum. 6. How 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the lower parts of the earth and in what sense it is to bee taken , that place sheweth , Psalme 139. 13. Thou hast fashioned mee in the lowest parts of the earth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the Septuagint reade in the superlatiue : but here the Apostle in the comparatiue : if the lowest parts of the earth doe not signifie hell , the lower shall much lesse .

Obiect . To vse the comparatiue for the superlatiue , is a phrase and forme of speech very vsuall among the Grecians : so that here it may very well be taken for the superlatiue , to signifie the lowest parts . Ans. p. 51.

Ans. 1. We doe not much stand vpon this point : for the Syrian and Latin translator , doe reade here , ad inferiora , to the lower or inferiour parts : Beza , ad infimas partes , to the lowest parts : for whether wee reade lower or lowest , the sense is the same : for the earth compared with other parts of the world , may be said to be the lower , or lowest part . 2. Yet who can be ignorant , but that , where the necessitie of the sense vrgeth not to expound the superlatiue by the comparatiue , as it doth in all these places by the Answerer alledged , Matth. 11. 11. and 23. 11. Mark . 4. 31. 32. and in the rest : yet where the sense so vrgeth not , as in this place it doth not , and especially where the common dialect is vsed , as in Scripture most an end , the comparatiue degree is to be translated properly by it self ? And whereas the Answerer findeth not fault with the Latin translator for expounding the superlatiue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Greek Psal. 139. 13. by the Latin comparatiue inferiora , lower : how much fitter is it , to translate the comparatiue by the comparatiue , as the Latin text doth here ?

Argum. 7. I will now lastly adioyne the exposition of some of the Fathers . Origen saith : Paulus quoniam descensionis Christi mysterium praedicat profundum nominauit , quasi de superioribus ad inferiora venientis . Homil. 2. in Genes. Paul because he preacheth the mysterie of Christs descension into hell , he named the deepe , as of one comming from the higher to the lower parts . And againe the same Origen thus writeth : Descendere Deus dicitur quando curam humanae fragilitatis habere dignatur : quod specialiùs de Domino & saeluatore nostro sentiendum est ; descendit ergo , neque enim alius ascendit , quàm qui descendit : descendit ergo Dominus non solum curare , sed & portare , quae nostra sunt . Hom. 4. in Genes. God is said to descend , when he vouchsafeth to take care of humane frailtie , which more specially is to be thought of our Lord and Sauiour : he descended therefore , for none other ascended but hee that descended : the Lord therefore descended , not only to care for , but to carrie our nature .

Augustine also thus witnesseth : Est quaedam coelestis habitatio Angelorum , illae pars rerum superna est , haec terrena vita vbi caro & sanguis si illi comparatur inferna est , cum enim & his sunt mortui , ne mireris si infernum dicitur . In Psalm . 85. There is a certaine heauenlie habitation of Angels , that is the higher part of things ; this earthly life , where flesh and bloud is , if it bee compared to that , is the lower part : for seeing there are dead here , marueile not if it bee called hell . Although Augustine in the words following seeme to incline to the opinion of Christs descension to deliuer the Patriarkes , thinking notwithstanding that Abraham was not in hell : yet in this sentence he sheweth this to be no strange sense , to expound the earth in respect of heauen to be the lower parts .

Theodoret vpon this text thus writeth : His descending doth not signifie any passing from place to place , but teacheth the greatnes of his dispensation , that when hee was most high , he abased himselfe so much , and endured so great abasement : He interpreteth as we doe of Christs humiliation and abasement here in earth .

Bernards opinion we haue seene before that he maketh three degrees of Christs descension : ad carnem , ad crucem , ad mortem : to the flesh , to the crosse , to death Ser. Paru . 18. and the graus .

Now whereas diuers fathers are produced , as Irenaeus , Athanasius , Ciprianus , Epiphanius , Hierom , Augustine , Ambrose , Chrysostome with others , as witnesses of Christs descension in soule to hell , p. 56 : First , all these are alledged by Bellarmine with twentie more , to proue that Christ descended into hell in soule to deliuer the Bellarm. lib. 4. de Christ . anim . cap. 4. Patriarks from thence : wherefore vnlesse hee therein concurre with them , they are no fit witnesses to speake in his cause .

Secondly , neither did all the Fathers agree in iudgment , that Christ descended into hell to redeeme the soules of the Fathers . Origen saith , that where Abrahams bosome was , there were Angelorum chori ; regnum Christi : The companies of Angels , the kingdom of Christ : in 1. cap. Iob. Chrysostome calleth Abrahams bosome Paradise : Hom. de diuite . Augustine denieth it to be a part or member of hell : Epist. 99. In the opinion then of these Fathers , if Christ went to Abrahams bosome , where the Fathers were , and that is not in hell : it followeth that the Fathers were not in hell , and so not deliuered by Christs descending thither .

Thirdly , whereas he also produceth diuers new writers of his opinion : 1. Seeing they are but dumb witnesses , ( they are only named , but speake nothing ) a labour may be well spared in examining such silent testimonies . 2. But herein hee can haue no aduantage against vs : for beside that wee can oppose against him as many new writers and more , that hold not the descension as he doth , as * * In 1. Pet. 3. 19. Caluin , * * In 1. Pet. 3. 19. Beza , * * In 1. Pet. 3. 19. Iunius , with others ; we haue the consent of whole Churches , as of Scotland , Geneua , with other reformed places .

Fourthly , it is not to bee omitted , that euen many chiefe pillars and writers in the Popish Church , haue misliked such locall descent of Christs soule into hell , the place of the damned ; vnderstanding that place in Peter of the operation of his diuine power in hell : this the Answerer himselfe denieth not to bee the opinion of Thomas Aquinas , p. 4. confessing that , which he goeth Sum. p. 3. 9. 52. ar. 2. about to confute . Andradius also agreeth , that the place in Peter doth not pertaine to hell : and that , infernum , Andr. lib. 2. defens fid. Triden . fol. 172. ser. 43. hell , Act. 2. 27 , is rather to be taken for death and the graue : and that the descension into hell , is not expressely taught in Scripture , but a tradition of the Church . All this also is by the Answerer acknowledgest , p. 45. 46. Beside these , Durands opinion is , Christi Durand . in 3. d. 22. qu. 3. animam descendisse ad inferos non secundum substantiam suam , sed per effectus quosdam , &c. That Christs soule descended to hell not in substance , but by certaine effects ▪ and for this cause Bellarmine taketh paines to confute him . Yea Bellarmine himselfe confesseth , that , Licet non Bellarm. lib. 4. de Christ . anim . cap. 15. esset necessaria praesentia Christi , &c. tamen congruum esse videbatur : That although Christs presence should not be necessarie in hell , yet it is of congruitie &c. he doubteth Bellarm. ibid. of the necessitie of such local presence of Christ in hel . Wherefore seeing neither out of Scripture , such locall descent of Christs soule into hell can be prooued , neither were the ancient writers of one vniforme iudgement herein , and both the professors of the Gospell doe disallow it , and Popish writers doubt of it : with what face can the Answerer affirme that his opinion , concerning Christs descension into hell , standeth as mount Sion , which cannot be remoued ? pag. 58.

He saith not vntruly , that whosoeuer seeke to discredite this article of faith , corrupt and depraue the holy Scriptures , and fall into diuers absurdities and impieties . For who denieth the article of Christs descension ? We beleeue that Christ euen vpon the crosse suffered the paines of hell : as Reuerend D. Fulk thus writeth ; What may rather be called hell , than the anguish of soule , which 〈◊〉 suffered , when being God he complained , that he was In 2. Act. sect 11. forsaken of God ? Wee also confesse , that Christ by his death ouercame hell , and shaked the powers thereof : that hee humbled himselfe to the ignominious death of the crosse , and descended from thence into the graue , and there continued in the state of the dead till the third day , and whatsoeuer els may be comprehenhed in the article of Christs descension , hauing warrant out of the word . But to receiue such a sense as an article of our faith , which is not grounded vpon the Scriptures , wee dare not presume so farre without a warrant , nor be so bold where we haue no such commandement .

To conclude then , I wish that from hencefoorth all such domestical contentions may cease : that we content our selues to beleeue as the Scripture teacheth vs : and that no man obtrude his priuate sense as an article of the faith . The common aduersarie will affoord vs worke enough , though we one prouoke not another : and so I end with that holie saying of S. Paul : Let vs follow the truth in loue : and to the Christian Reader I will commend that wise sentence of Augustine : Quisquis Ephes. 4. 15. haec legat , vbi pariter est certus , pergat mecum ; vbi paeriter haesitat , quaerat mecum ; vbi errorem suum agnoscit redeat ad me ; vbi meum , reuocet me . De Trinitat . lib. 1. c. 3 whosoeuer readeth this booke , where he is resolued , let him proceede with me ; where hee doubteth , let him search with me ; where he seeth his owne error , let him returne to me ; where he seeth mine , let him reuoke me .

FINIS .