Answer to a Popish Pamphlet of Christs Descent to Hell, Part 2
THE POPISH CONFESSION, OF Christs Descense to Hell.
FOR wee belieue, that CHRIST descended into Hell, not according to His Bodie, (because, in-deede, it was in a new Monument buried by Ioseph of Arimathea, Luke 23.53.as the Scripture witnesseth:) therefore, according to His Soule, which went downe, to Abrahams Bosome, to deliver the Patriarchs, and the Iust, which were there detayned captiue, &c.
THE PROTESTANT REPLY.
CHAP. IV. Whether Hell and Abraham Bosome, bee all one thing.
IN the Examination of this Popi… Confession, we sh… first inquire, Whether Hell & Abraham's Bosome, be all one? as the Iesuit would hauehave i… Secondlie, Whether the Patriarch… and just men, were in Hell, befor… CHRIST'S suffering? And last, Whether CHRIST'S Soul… went to Hell, for their liberation, and was there locallie, till His resurrection? As to the first.
I may shortlie replye in Augustine's wordes, I hauehave not, hitherto, found, and yet I inquire; Aug. l. 12. de Genesi. ad literam.neyther doe I remember, (sayeth hee) that the Canonicall Scripture doeth anie way put Hell in the good parte. Now, that the Bosome of Abraham, and that Rest, vntounto which the Godly poore man was carried, by the Angels, should not bee taken in the good parte, I know not, whether anie good man can endure to heare? and, there-fore, how wee may belieue, that it is in Hell, I doe not see, (sayeth this holie Father.)
The trueth heere-of, lyke-wyse, will more clearlie appeare, if wee consider these poyntes following: 1. Why it is so called: 2. Where it is: and 3. What it is.
If wee consult, then, with CHRIST'S owne Mouth, in the first, opened in holie Scripture, wee shall finde, that in the Gospell to bee in Abraham's Bosome, (as is sayde of Lazarus) and to sit downe with Abraham,Matt. 8.11. in the Kingdome of Heaven, (as CHRIST prophesieth of believing Gentiles) are both Metaphoricall speaches, taken from Banquetting; and where-by is signified, the fruition of those Coelestiall joyes, where-with the LORD'S Elect shall bee satiate in that Heavenlie Kingdome: There-fore, it is sayd in Saynct LVKE, Blessed is he, who shall eate Bread in the Kingdome of GOD. Luke 14.15.And agayne, I appoynt to you a Kingdome, (sayeth our Saviour) as My Father hath appoynted vntounto Mee; Luke 22.29.that yee may eate and drinke at My Table, in My Kingdome. Now, in banquetting wee see, (as in the example of IOHN, who leaned in CHRIST'S Bosome) that,Iohn 13.23. amongst the Iewes, to rest, or leane in the Bosome, was a signe of moste speciall louelove, Advauncement, and nearest conjunction of familiaritie; and, therefore, did denotate in Lazarus, not onelie his happie Admission, and Assumption, vntounto that Heavenlie Estate; but also his high Advancement there-in, and nearest Association, with the moste excellent and rarest Saynctes of GOD, (such as ABRAHAM was) in the joyfull participation with them of the satietie of Blisse, in that Heavenlie Kingdome: So that, for this cause, the happie estate of Lazarus Soule in Glorie, is so compared in Scripture, and called, Abraham's Bosome.
There-fore doeth the Iesuit, Maldonat, comment thus, on this place, saying, I belieue, Maldon. in Luc. 16.that the metaphore (sayeth hee) is taken from those, who sit downe at Banquet, whose order was this; That to whom-so-ever one sate nearest, hee did leane in his Bosome; even as Saynct Iohn is sayde to hauehave leaned in CHRIST'S Bosome, at the last Supper. There-fore, because that which is in our Bosome, is as it were moste neare and deare vntounto vsus; and hee who loveth anie, taketh then most pleasure, when hee leaneth in their Bosome, whome hee loveth: as Iohn doeth show the same; who, when hee had sayde, There was a certayne Disciple, who leaned in IESUS Bosome; as it were for explications sake, hee addeth, whom IESUS loved. Hence, there-fore, it is, (sayeth hee) that the Bosome is taken for the place of greatest pleasure, and of nearest conjunction, with the person beloved.
Seeing, there-fore, this Metaphore is taken from banquetting, (as both Scripture showeth, and their owne Iesuit confesseth) howe fitlie the hilaritie of Royall feasting, agreeth with a darke place, or a hellish Limbus, or sorteth with the want, and with-drawing of his presence, who hath assembled his Guests, let the judicious consider: Or, in such chearfull banquetting, if an afflicting expecctation onelie, or longing for future Good delayed, hath corespondence with a joyfull, and present saturation of good thinges bestowed. And if ABRAHAM him-selfe, in opposing the estates of these two after death, cleareth not vntounto vsus, That as the ritch Glutton had alreadie, before, received his good thinges, in his lyfe; so had LAZARVS, even then, received his good thinges, after his death, saying, Now hee is comforted, and thou tormented. Which speach coulde not hauehave beene true, if LAZARVS, in anie hellish Limbus, had beene depryved of the Vision of GOD; for, so, LAZARVS had beene afflicted, and not comforted; seeing (as sayeth SALOMON) that hope,Prov. 13.12 which is differred, afflicteth the Soule: and Dives alone, also, had not beene in torment; because (as their owne Adrian Florentinus affirmeth) this punishment of losse,Adrian. Flor. in 4. sent. agens de indulg. is the greatest torment, saying, The want of the sight of GOD, according to the esteeme of all the Saynts of GOD, is reputed, of all tormentes, or paynes, to bee the verie greatest.
Having, then, set downe the reason, why the bliss-full estate of the Godlie, after death, is called Abraham's Bosome, which over-turneth Limbus; wee hauehave next to consider, where it is: vvhere-anent, if wee consult Ambrose and Beda, Mald. in Luc. 16.Maldonat will tell vsus, that Ambrose and Beda, (sayeth hee) seemeth to place it in Heaven: And Gregorie Nazianzen, Greg. Nazian. ora. 10 in laudem mortui fraetris Caesarij.also, will declare vntounto vsus, That it is, where the Angels, and glorified Spirites, are nowe; saying of his Brother Caesarius, I wish, that thou mayest pierce the Heavens, (sayeth hee) and mayest rest in Abraham's Bosome; where thou mayest beholde the companie of Angels, and the glorious shyning of the blessed Sayncts. For which cause, also, it is sayde in LVKE, that Lazarus was carried, by the Angels, into Abraham's Bosome.
ANTIQVITIE, also, last of all, beeing inquired what it is, they will showe, not onelie, that it is in Heaven, and where the Angels, and glorified Spirites are; but, also, that it is Heaven it selfe; and, so, no parte of Hell: Chrysost. hom. 27. in Matth.There-fore (sayeth Chrysostome) hee called that Heavenlie Kingdome not by its owne name, (sayeth hee) but by the name of Abraham's Bosome. Fulgentius, Fulgen. ad Venantiam.lyke-wyse, calleth it a place, (not temporarie) but of aeternall Rest. Dionysius Areopagita, in lyke manner,Dion. Areo. Hierar. Eccl. c. 2. & 7. defyneth the same, to bee those divine, and blessed Mansions, which receiveth all those, (sayeth hee) who are to see GOD; and where-in is never-fading, and moste blessed Perfection. And, that great Doctor of the Church, AVGVSTINE,Aug. quaest. Evang. l. 2. c. 38. hee sayeth, that Abraham's Bosome, is the Rest of the blessed Poore, whose is the Kingdome of Heaven; and into which, after this lyfe, (sayeth hee) they are received.
And, to conclude this poynt: VntoUnto this trueth, the Romish Doctors them-selues, are forced to subscribe; CARTHVSIAN saying, By Abraham's Bosome,Carthus. in Luc. 16. is meaned (sayeth hee) the Rest of the Sayncts, which they hauehave in their natiue Countrey. Whence Saynct Martin did saye, The Bosome of Abraham shall receiue mee. Sadoletus, also (who was the Pope's Legate, to the French King, at the Councell of Trent) declareth vntounto vsus, saying,Sadol. l. 3. Ep. 5. Histor. concil. trid. l. 1. pag. 103. If anie place bee sought out, to bee signified heereby, the Bosome of Abraham is the Kingdome of Heaven (sayth he.) And, in lyke manner; I greatlie suspect, Mald. in Luc. 16.(sayeth Maldonat) that the highest HEAVEN is signified there-by.
Then, to retort vponupon themselues: Those who immediatelie are received into Abraham's Bosome, are received into Heaven, and into Coelestiall joye. But the Patriarches, and Godlie vnderunder the Lawe, were received into Abraham's Bosome: There-fore, into Heaven, and into Coelestiall joye. The Major is proven, by the Fathers, and the Romish Doctors their owne Exposition: The Minor is also, by their owne confession: there-fore, the Conclusion inevitablie followed.
So that wee may safelie now… cloze, vvith AVGVSINES wordes, saying, It appeareth sufficientlie, Aug. Ep. 99. ad Evodiū.that the Bosome of so great Happinesse, is n… parte, or member, of Hell, (sayeth hee.) And, so, the Iesuit hath, heere-in, shot wyde of his Marke.
CHAP. V. Whether the Patriarches, and just Men, were in Hell, before CHRIST'S suffering?
FOR Resolution heere-of, Whether the Patriarches, and just Men, were in Hell, detayned captiue, before the suffring of CHRIST? If wee first consult with the Mouth of GOD, opened in holie Scripture, and heere-in addresse our selues, to the Lawe and Testimonie, the holie Psalmist will, even in his owne person, showe vsus that comfortable Assurance, which the Godlie had, of a glorious Estate in Heaven, after the finishing of their Course, where-in they were conducted, by the Spirite of GOD, on earth, saying,Psal. 73.24. Thou wilt guyde mee, with Thy counsell, and after, receiue mee into Glorie: Where Glorie in Heaven, after Grace on earth, showeth the onlie two-folde Estate of the Saynctes and Patriarches, vnderunder the Lawe, without anie mention of a Popish Limbus.
Neyther was ever, according to Scripture *,Coloss. 1.20 or Orthodoxe Beliefe, any other distinction knowne, of the CHVRCH of the ELECT, from the beginning, but Militant on earth, and triumphant in Heaven: and, consequentlie, no middle estate, in anie infernall place of Hellish Captivitie, Whence it is, that, (as Saynct AVGVSTINE showeth,Bell. l. 3. de Eccles. c. 9. §. addit. and BELLARMINE citeth him) this was the Replye of the sound Catholickes, agaynst the Donatistes; who sayde they made two Churches: aunswering, that there was but one Church of CHRIST; but they distinguished onelie the two estates there-of; The one militant, and mixed with the Wicked on earth; and the other triumphant, free of that mixture, in the Heavens: No mention beeing made of a third condition, in Limbo, before the comming of CHRIST; nor in Purgatorie now: For, so, the Donatistes had vp-brayded the sound Catholickes, That they had made three Churches; and their Replye had beene, That they distinguished onelie the three estates there-of.
For farther resolution of which poynt, AVGVSTINE'S wordes may suffice, in his 99. Epistle, to Evodius; where hee sayeth, That hee found not what profite could redound, by CHRIST'S Descense vntounto Hell, to the just Men, which were in ABRAHAM'S Bosome; from whome hee could never see, that the LORD departed, according to the blessed presence of His DEITIE. Whence wee argue.
If the PATRIARCHES, and just Men, were al-readie happie in their Soules, before CHRIST'S suffering, and in ABRAHAM'S Bosome, (which is Heaven, as is formerly proven) and there injoyed the blessed Vision of GOD continuallie, without getting anie newe benefit or profit, by CHRISTS Descense to Hell: then it will folow, that they were not in anie infernall Prison of Hell, captivated, and wanting that blessed Presence, or Vision, till by CHRIST'S Descense into Hell, they were liberate, and, so, received that Benefite, or profite, there-by.
But, according to AVGVSTINE his Testimonie, they were al-readie happie in their Soules, both for Place, (beeing in Heaven) and for Presence, (enjoying the Vision of GOD.)
There-fore, they were not in anie Prison of Hell, wanting that blessed Vision, till by CHRIST'S Descense, they were liberate, and received that great Benefite.
Besides, if wee consider the Prayses, which GOD'S Mouth giveth to those His oddest Servants; and the rare Testimonies,Gen. 6.19. 2. Pet. 2.7. Iohn 8.56. Hebr. 3.2. 1. King. 14.8 of their match-lesse, and singular holinesse, as the Margine cleareth: And, if with these Testimonies, wee consider what is sayde to hauehave beene by GOD layde vp for them, and which they, even in a firme hope, after death, expected, (as Hebr. 11.Hebr. 11.4.5.7.10.16.17.24.35. showeth;) to wit, A solide Citie, A glorious Recompense, and, An Heavenlie Countrey: which, as they sought for it in their lyfe; so they arryved at the same, as well as wee doe, at their death*Hab. 2.4., living by Fayth, as well as wee, and*1. Thess. 4.16. dying in CHRIST, as well as wee. If wee consider, then, (I saye) all these former duelie, wee will finde it a groundlesse, and vncharitable conceit, agaynst Scripturall evidence, and Reason, to incarcerate such heavenlie livers on earth, so long after death, in an hellish Prison.
What a store, also, of constant and glorious Martyres, hauehave beene amongst them? Of whome it is witnessed, That the Worlde was not worthie to hauehave such into it, for the short tyme of their lyfe. And shall wee not thinke, then, that Hell was much lesse worthie to hauehave had their noblest parte, which is their Soules, so manie thousands, or hundreths of yeares, after their death, detayned there-in captiue?
What should the drye Braunch, then, of the best now looke for, if this should hauehave beene done vntounto such greene Trees? Or, what injustice should it bee counted, in the moste just GOD, who is as readie to rewarde the Good with Glorie, as the Wicked with Torment, (sayeth their owne BELLARMINE) not onelie so long to hauehave delayed His rarest Saynctes, and Servantes, of their due Rewarde promised; (who forbiddeth vsus, to delaye but one night, to giuegive our Hyrelinges their Wages:) but, also, to hauehave imprisoned their holiest Soules, in so infernall a Prison, vnderunder so long Captivitie: and to hauehave inflicted vponupon them, so great a part of the punishment even of the Wicked, which is Poena Damni; depryving them, after death, of the blessed Vision of HIS Face, which some of them, even in their lyfetyme, were so earnest to hauehave had a glaunce of?
CHAP. VI. Whither CHRIST'S Soule went, after His suffering on the Crosse.
HAving thus fred the Soules of the PATRIARCHES, and just Men, before the suffering of CHRIST, of anie infernall Prison, wee are to make our next search, Whither CHRIST'S Soule went, after His paynfull Passion: Which, by His owne aunswere to the Thiefe, is cleare, To hauehave beene to PARADISE, saying, This day thou shall bee with Mee in Paradise. Which Entrie into PARADISE, was not according to His DEITIE; because, so, Hee was ever There: and, there-fore, this, as a fond Errour in Euthymius, Bell. l. 1. de sanct. c. 3. §. Euthymius.Bellarmine refuteth. Neyther was it in that parte of His Humanitie, which was corporall, and cōmitted to the Graue; but in His Soule, or spirituall parte, as all doe confesse.
There resteth onelie, then, to finde out, what is meaned by PARADISE; where-by wee may more clearlie vnderstand, whither the Soule of CHRIST went, after His paynefull Suffering: Where-in, first, wee shall showe, out of the Apostle, That PARADISE spoken of in the GOSPELL, is the thirde Heaven, and Mansion-place of aeternall Blessednesse. And, this wee shall confirme, lyke-wyse, out of Romanists them-selues.
Secondlie, That this PARADISE, which is the thirde Heaven, is that same thing, which was promised vntounto the Thiefe vponupon the Crosse.
Thirdlie, that this which was promised to the Thiefe, is not onelie a blessed estate of Soule, but, also, in that same Place of Blessednesse, where the Soules of the Godlie, with GOD, and His Angels, hauehave their perpetuall Abode. All which shall bee proven out of Fathers, and the Romanists owne Doctors.
First, then, the Apostle speaking of the aboundance of Revelations, which were given vntounto him, hee telleth vsus,2. Cor. 12.2.4. That hee was caught vp, into PARADISE. Which thing expressing agayne, in other wordes, hee sayeth, That hee was caught vp, into the third HEAVEN. Showing, here-by, both these, to bee one. There-fore, sayeth Aquinas, wryting vponupon that place, Non oportet nos aliud intelligere per Coelum, & aliud per Paradisum; sed unum & idem per utrumque: that is, Wee must not vnderstand another thing by Heaven, and another thing by Paradise; but one, and the same thing, by both. This same, also, doeth Carthusian, and Catharinus, affirme, with sundrie other Authors: So that wee see PARADISE, and the Supreamest, or thirde Heaven, to bee all one.
Next, that this same Paradise, or Third Heaven, where-of the Apostle speaketh, is that same thing, which was promised, by CHRIST, vntounto the Thiefe, let these ensuing testifie. Ambrose, on that place of the Apostle, sayeth, That the Apostle was caught vp, in Paradisum coelestem, (sayeth hee) in quo latroni dixit DOMINVS, quod futurus esset cum eo: that is, In that heavenlie Paradise, where-in our LORD sayde vntounto the Thiefe, that hee should bee with Him. In lyke manner sayeth THEOPHYLACT, Raptus est in eundem, quem DOMINVS Latroni promisit… that is, The Apostle (sayeth hee) was caught vp int… that same Paradise, which ou… LORD promised to the Thiefe. The lyke doeth Arboreus, also, and Cajetane, clearlie affirme.
Thirdlie, that this which was promised to the Thiefe, as Part-taker with CHRIST, was not onelie a blessed Estate of Soule, in anie place, (as the Romanistes would hauehave it:) but, also, in that same Place of Blessednesse, in particular, where the Soules of the Godlie, with GOD, and His Angels, hauehave their perpetuall Abode, these places ensuing justifie. Saynct Ambrose calleth it,Amb. in 2. Cor. 12. & sic caeteri. That Heavenlie HIERVSALEM, and those Coelestiall Places, where-vntounto our Bodies, (sayeth hee) at the Resurrection, shall bee lifted vp: which shall bee not onelie to an Estate of Glorie, but (as the locall vp-lifting testifieth) to the place of Glorie. Sedulius, also, calleth it, That Place, ubi Angelicae virtutes continentur: that is, where the Angelicall Powers doe inhabite. Haymo, in lyke manner, calleth it, That Place, ubi Angeli, & animae Sanctorum, in contemplatione DEI sunt positae▪ that is, where the Angels, and Soules of the Saynctes, are placed, to contemplate GOD. Cajetane, also, calleth it, Supremum Coelum, & locum illum summum, in quo DEVS, & Beati, babitare dicuntur: that is, The highest Heaven, and that Place, (sayeth hee) which is aboue all, where-in GOD, and the Blessed, are sayde to inhabite. Carthusian, lykewyse, calleth it, Locum Beatorum, The Place where the Blessed remayne. Where-of it is spoken, Revel. 2.7. saying, To him that over-commeth, will I giuegive to eate of the Tree of Lyfe, which is in the midst of the PARADISE of GOD.
BELLARMINE, lyke-wyse establishing a conformitie, betwee… CHRIST, and His Members, i… their estate, betweene their death and resurrection, hath these words CHRIST, immediatelie after death, was not (sayeth hee) blessed in Bodie, Bell. l. 1. de sanct. c. 4. §. tertio.but rested thre… dayes in the Graue: not-withstanding, in the meane tyme, Hee was blessed in His Soule, and in Paradise; for so Him-self… sayde, This day thou shalt bee with Mee in Paradise. Therefore, lyke-wyse, the Saynctes t… bee conforme with CHRIST, (sayeth hee) whyle they rest i… their Graues, according to their Bodies: yet, in their Soules, they are happie, and blessed, i… Paradise.
Whence wee inferre: If th… Members of CHRIST bee heere-in conforme to their Head▪ That, Where His Soule was, during the tyme of His Bodies lying in the Graue, till His Resurrection; so should theirs bee, till their resurrection: Then, it will follow, That, as His Soule was in PARADISE, till His Resurrection, which was not onelie a bliss-full Estate, (saye wee) but in the proper place of Blisse also, as hath beene proven: Even so shoulde their Souls bee, who are His Members, in that Estate, and Place of Blisse, lyke-wyse, till their resurrection. All which holdeth well, and orthodoxe, and militateth stronglie agaynst the Graecian Errour, which BELLARMINE impugneth. But, on the contrarie, if these two bee separated, (as the Romanistes would hauehave them) to wit, that CHRIST'S Soule, betweene His Death and Resurrection, was in the Estate of Blisse; but not in the proper place of Blisse, which is HEAVEN; but rather, in the contrarie, and opposite place there-to, which is Hell: Then, the conformitie will no wyse holde, betweene CHRIST, and His glorified Members, except they make the Soules of the Godlie, after death, during the tyme of the abode of their Bodies in the Graue, to their resurrection, to bee blessed, onelie in Estate; but, yet, locallie, to remayne in Hell, (as they saye CHRIST'S did:) quyte opposite to HEAVEN: And so, there-by, they shall jumpe, yea, fall, into a farre lurder Errour, than the Grecian heresie, vvho holde, That the blessed Soules of the Saynctes, remayne in hid Receptacles, to the Daye of Iudgement.