Answer to a Popish Pamphlet of Christs Descent to Hell, Part 5
THE IESVITS IMPVGNING OF CALVINES EXPOSITION, OF THE Article of Christs Descending into Hell.
FArther: This descending of CHRIST into Hell, can not bee vnderstood of the suffering of the Paynes of Hell in His Soule, speciallie vponupon the Crosse,Calvin. instet. c. 16. §. 10. according to Iohn Calvines blasphemous doctrine; because in all the Scripture there is no mention made of such suffering: and Saynct Iohn sayth,1. Iohn 1.7. that the Blood of CHRIST cleanseth vsus from all sinne: and Saynct Paul, to the Ephesians, sayeth, We hauehave redemption,Ephes. 1.7. through His Blood; even the forgiuenesse of sinnes, according to His rich Grace: and, therefore, I demaund, Whether suffered CHRIST vponupon the Crosse in His Soule, Poenam damni, or sensus, or both?
Hee suffered not the first, because His Soule was ever blessed: Hee suffered not the second, because Hee suffered not vponupon the Crosse the payne of Fyre, nor vtter Darknesse, in aeternall Bands: neyther suffered Hee the Worme which dieth not; nor Hee was not in Hell, in companie with the wicked spirits, where is weeping, and gnashing of Teeth: for these are the paynes of Hell, where-of mention is in Scripture.
Thirdlie: If He suffered both poenam damni, and sensus, I desire Scripture for the same: for, according to Theologues, all the paynes of Hell are comprehended vnderunder these two tearmes, Poena damni, & sensus?
AN ANSWERE TO THE IESVIT, IN DEFENCE OF CALVINE.
CHAP. XIII. That CHRIST suffered in Soule, as well as in Bodie, proven out of Scripture.
FIRST, then, we mayntayne, with CALVINE, That CHRIST suffered in Soule, as well as in Bodie; and, That foreign, & proprio sensu, and not per assistentiam, or by Sympathie, with the Bodie onlie, that so as perfect Man, consisting of both, perfectlie Hee might redeeme Man-kynde, who had sinned in both; and consequentlie who, according to justice, in both, should hauehave beene punished respectiuelie. Seeing, there-fore, Hee was not onlie our Redeemer, by power to deliver, but our Cautioner, also, in justice, to satisfie, it became Him to satisfie for what-so-ever wee should hauehave suffered, and fulfill our obliedgement: wherefore (sayeth Isidore) DEI verbum, Isidor. Pelusiotae Epist. 189.ut verè humanitatem induit, ita verè omnia, quae in hominem cadunt, explevit: that is, The incarnate Word of GOD, as Hee truelie put on our Humanitie, so truelie did Hee fulfill all things, which should befall Man. It beeing, also, requisite, that as that double Death over-came the first Adam; so the same, by suffering, should bee vanquished by the Second. So that who-so-ever they be, that deny His Soules sufferings, (as the Iesuit doeth, referring all to His corporall Blood-shed) they deny His speciall suffering; which may bee called, The verie Soule of His suffering; and will bee forced to grant one of these two: eyther, that in His suffering, something more grievous, than anie corporall death, did distresse Him; or else, (which were open blasphemie) that of all Men, Hee had least cowrage, and was most dismayed for Death. And if the first (which must of necessitie) bee granted, then, beyonde corporall and ordinarie death, what can bee vnderstood, but such spirituall and Soules-suffering, which from an angrie GOD doeth proceede agaynst Sinne, and which was that bitter Cup, where-of the Sonne of GOD'S LoueLove dranke, for the sinnes of the World?
The veritie where-of is farther confirmed, first, by Scripture: secondlie, by Fathers: and thirdlie, by the Confession of Romanistes them-selues.
In Scripture, wee hauehave prefiguring things, fore-shadowing; Typicall speaches, fore-signifying; Evident Prophecies, fore-telling; CHRIST'S owne words, declaring; Evangelicall Harmonie, witnessing; and Apostolicall Epistles, proclayming the same.
First, then, what else was foreshadowed, by the roasting of that Paschall Lambe,Exod. 12. but that tormenting Agonie, which CHRIST, our Passe-over, suffered in Soule, when His sympathizing Bodie, rayned downe that bloodie Sweat in the Garden of Gethsemanie? because,Greg. 11.3. Moralium. (as Pope Gregorie sayth) Rubigo peccati purgari non potuit, nisi igne tormenti: that is, The rust of Sinne, could not bee purged away, but by the fire of torment. What else, lyke-wyse, did all other Sacrifices for Sinne, prefigure in their Denomination, Immolation, and Exclusion from the holiest Place, beeing called Sinnes, and Sacrifices for Sinne, and, next, beeing whollie burnt with Fyre, and no part of them ever brought within the Holiest of all? Lyke-wyse, that brasen Serpent, erected on a Tree, did not onlie prefigure the death of CHRIST; but also the cursed death of the Crosse, and, consequentlie, that CHRIST should bee (as Hee is called, GALAT. Chapter 3. Verse 13.) made a Curse for vsus; and where-by, emphaticklie, all that is comprehended, which GOD vseth, as a revenge of Sinne. For which cause, it is sayde,Deut. 21.23. Cursed is hee (of GOD) that is hanged on a Tree.
Next, for Typicall speaches,Psal. 22.1.14. fore-signifying: Doeth not DAVID typicallie expresse our SAVIOVR'S distresse, and spirituall desertion, when hee cryeth out in that PSALME, as CHRIST did on the Crosse, My GOD, my GOD, why hast Thou forsaken Mee? And agayne, Myne Heart is lyke Waxe, it is melted, in the midst of my Bowels; and Thou hast brought Mee into the dust of Death.
IEREMIE, lyke-wyse, in that Threnodicall Song,Lam. 1.12. expresseth hee not that matchlesse Sorrow, vvhere-vvith the sadde Soule of CHRIST was afflicted, immediatelie by GOD, when it was heavie to the verie death? whyle as hee sayeth, Beholde, and see, if there bee anie sorrow, lyke to My sorrow, which is done to Mee, where-with the LORD hath afflicted mee, in the day of His fierce wrath. And subjoyning of his Agonie,Lam. 2.11. and bloodie Sweate, From aboue (sayeth hee) Hee hath sent Fyre, into My Bones: Myne Eyes doe faile, with Tears: My Bowels are troubled, and My Liver is powred vponupon the Earth. (and for the word foreign, vsed by the Evangelistes,) Hee hath compassed mee (sayeth the Prophet) with Gall, Lam. 3.5.13.15.and Travell: Hee hath caused the Arrowes of His Quiver to enter into My Reynes: Hee hath filled Mee with Bitternesse, and made mee drunke with Wormewood.
Thirdlie, for evident Prophesies, fore-telling:Isai. 53.3.10.6. Doeth not that Evangelicall Prophet Isaias declare, That Hee should bee a Man of Sorrowes, (which ceazeth on the Soule) and acquaynted with Griefes, even accounted as smitten of GOD, and afflicted by Him: and, That Hee should make His Soule an offering for Sinne: for the LORD hath layde on Him the Iniquitie of vsus all?
Fourthlie: Doth not CHRIST'S owne wordes clearlie declare, That Hee suffered in His Soule, when Hee sayde, My Soule is heavie, vntounto the verie death? Also, Father, let this Cup passe from Mee? And when rucfullie Hee cryed out vponupon the Crosse, My GOD, My GOD, why hast Thou forsaken Mee?
Fyftlie; for Evangelicall witnessing:Matt. 26.37. Luke 22.44 Mark 14.33 doe they not, in full consent, and Harmonie, showe, That Hee was not only exceeding sorrowfull, but, (as the word foreign hath) Girt about, or compassed, everie where, with sorrow? and not onlie so; but with feare astonished: and not onlie astonished; but so deeplie distressed, (as Franciscus Lucas expoundeth foreign) Vt quasi exanimis, & extra se fuerit: and not onlie so, but in a fearfull, amazing, and agonizing Perplexitie.
Last of all, for Apostolicall proclayming of this Trueth, in their Epistolicke wrytings:Gal. 3.13. Saynct Paul telleth vsus, That CHRIST redeemed vsus from the Curse of the Lawe; beeing made a Curse for vsus. Where-by, (as is sayde before) all is comprehended, whatso-ever GOD inflicteth on Soule or Bodie, as a full Revenge of sinne.Heb. 5.7. As also, That in the dayes of His Flesh, Hee offered vp Prayers, and Supplications, with strong crying, and teares, vntounto Him that was able to saue Him from death; and was heard, in that which Hee feared.
CHAP. XIV. That CHRIST suffered in Soule, as well as in Bodie: proven out of the Fathers.
AS SCRIPTVRE, so manie vvayes Authorizeth the Trueth; so doeth the verdict of Fathers homolate here-in, with vsus.
Amb. l. 2. de fide ad Gratian. c. 3.Therefore, sayeth Saynct Ambrose, Quia suscepit animam, suscepit & animae Passiones: that is, Because Hee assumed, or vnderunder-tooke a Soule for vsus, therefore, also, Hee vnderunder-tooke the sufferings of the Soule.
Iren. l. 5. c. 2.Agayne, sayeth Ireneus, (as hee is cyted by Theodoret, in his third Dialogue) Proprio sanguine redemit nos DOMINVS, & dedit animam pro animabus nostris, & carnem suam pro carnibus nostris: that is, With His owne Blood, hath our LORD redeemed vsus, and hath given His Soule, for our soules, and His Flesh, for our flesh.
Lyke-wyse, sayeth Saynct Ierome, Sicut corpus flagellatum ac laceratum,Hieron. in Isai. 53. signa injuriae in vibicibus ac livore portabat, ita & animam verè doluisse pro nobis perspicuum est: that is, As His Bodie, which was scourged, and torne, did beare the tokens of wrong, in His strypes and wounding; so it is evident, that His Soule was truelie sorrowfull for vsus.
In lyke manner, sayeth Cyrill,Cyril. lib. de recta fide ad Theodosium. Nemine cogente à seipso propriam animam posuit pro nobis, ut tam viventibus quam mortuis dominaretur, carnem quidem suam pretiam plane sufficiens pro omnium carne solvens, & animam pro redemptione animae quorumcunque: that is, No man compelling Him, Hee layde downe His owne lyfe for vsus, that so Hee might bee LORD over both living and dead; making His Flesh a sufficient Pryce for the Redemption of all our flesh; and His Soule, for the Redemption of all our soules.
Ambros. in Luc. l. 10.Yea, Saynct Ambrose goeth farther, and sayeth, That Hee could not hauehave beene so perfect a Saviour, except Hee had thus suffered in His Soule: Minus enim contulerat mihi, (sayth hee) nisi meum suscepisset affectum; ergo pro me doluit, qui pro se nihil habuit quod doleret, & sequestrata delectatione divinitatis aeternae, taedio meae infirmitatis afficitur; suscepit enim tristitiam meam ut mihi suam laetitiam largiretur, & vestigiis nostris descendit usque ad mortis aerumnam, at nos suis vestigiis revocaret ad vitam: that is, Hee had bestowed the lesse vponupon mee, or avayled mee lesse, except Hee had vnderunder-taken myne affections; therefore, Hee was sorrowfull for mee, who had nothing to bee sorrowfull for Him-selfe; and laying aside the pleasure of His eternall Deitie, Hee was affected with the griefe of myne infirmitie; for Hee did vnderunder-goe the sorrow that was due to mee, that Hee might bestow His joye vponupon mee: and by our foot-steps hee descended to the verie sorrowes of Death, that by His foot-steps Hee might bring vsus backe agayne to lyfe.
Last of all: if they will eyther reverence the Sentence of a great and canonized Pope, or feare his Curse and Thunder-bolt, let them heare what Damasus decreeth; Damasus ut citatur à Theodoreto Dial. 3.Si quis dixerit (sayeth hee) quia in passione crucis dolorem pertulit Filius DEI DEVS, & non caro cum anima, quam induit servi farinam, quam sibimet assumpsit; sicut Scriptura dicit, anathema sit: that is, If anie man will say, that in His suffering on the Crosse, the Sonne of GOD, beeing GOD, suffered the dolour of the Crosse, and that His Flesh, and His Soule suffered not together, in that shape of a Servant, which Hee put on, and assumed, as the Scripture telleth vsus; Let him bee accursed.
CHAP. XV. That CHRIST suffered in Soule, as well as in Bodie; proven out of the Romanists themselues.
AS the FATHERS hauehave here-in borne Witnesse to the TRVETH, so doe the Romanists owne Doctors pleade the TRVETH for vsus.
Their canonized Aquinas, then, out of the words of the 87 Psalme, first proveth, that CHRIST'S Soule was passible, or subject to suffering, saying, Dicit ex persona CHRISTI, repleta est malis anima mea, non quidem peccatis, sed humanis malis: id est, doloribus, ut glossa ibi exponit; sic ergo anima CHRISTI fuit passibilis: that is, The Psalmist sayth in the person of CHRIST, My Soule is filled with evill; which were not sinnes, but humane evils: that is, As the Glosse expoundeth with Dolours, or Griefes, therefore, by beeing so, the Soule of CHRIST (sayeth hee) was subject to suffering.
Agayne, actuallie, that it did suffer, Aquin. part. 3. q. 46. art. 7.in the whole essence there-of, hee sayeth, Si intelligamus totam animam ratione suae essentiae, sic manifestum est totam animam CHRISTI passam esse: that is, If wee vnderstand (sayeth hee) the whole Soule, in respect of the essence there-of, it is manifest, that the whole Soule of CHRIST did suffer.
Lyke-wyse, that it suffered in all the powers and faculties thereof, hee sayeth, Idem p. 3. q. 15. art. 4.Secundum illum modum passionis qua potentia aliqua dicitur pati ex parte sui subjecti, sic omnes potentiae animae CHRISTI patiebantur: that is, According to that manner of suffering, (sayeth hee) where-by anie facultie of the soule is sayde to suffer, by reason of its subject; so all the powers or faculties of CHRIST'S Soule did suffer.
Last of all, hee showeth vsus, Idem p. 3. q. 46. art. 6.what it did suffer, saying, In anima per tristitiam, tedium & timorem, ut in corpore per vulnera & flagella passus est: that is, Hee suffered in His Soule, (sayeth hee) by Sorrow, Griefe, and Feare; even as Hee suffered in His Bodie, wounding and whipping.
Pererius, lyke-wyse, Perer. in Exod. 12. disp. 7.speaking of CHRIST'S desertion on the Crosse, sayeth, CHRISTVS nullam tunc habuit in parte inferiori consolationem, neque à parte superiori animae, nec adeo, quod significavit ipse dicens, DEUS Meus, DEUS Meus, ut quid dereliquisti Me? that is, CHRIST, at that time, had no comfort in the inferiour part of His Soule, neyther from the superiour part there-of, neyther from GOD; which Himselfe signified, saying, My GOD, My GOD, why hast Thou forsaken Mee? Therefore, wee see, that this sorrow without comfort, this perturbation inward, and distresse-full Agonie, was not His corporall, but His Soules suffering.
Lyke-wyse, Bellarmine him-selfe, speaketh to the same purpose,Bellarminus saying, CHRISTVS non tantum non permisit ut redundaret ex parte superiore gaudium in partem inferiorem, sed etiam non avertit cogitationem a morte imminente, defixit mentem in omnia tormenta impendentia: that is, CHRIST not onlie permitted not, that j…y should proceed from the superiour part of His Soule, to the inferiour; but, also, Hee turned not away His thoughts from death, which was imminent, but stedfastlie fixt His mynde, vponupon all the Tormentes that were hanging aboue His head.
And last of all, Carthusian sayth, Carth. in Matth. 27.That His soule was so vehementlie vexed, Vt nulla fieret pro tunc redundantia consolationis & alleviationis à superiore parte, in partem ejus inferiorem: that is, That at that tyme, (sayeth hee) there was no supplie of comfort and reliefe, from the superiour part of His soule, to the inferiour part there-of.
CHAP. XVI. What Paynes they were, which CHRIST suffered in His Soule, for Mankynde.
NEXT, to this Conclusion, thus established, to wit, That CHRIST suffered in Soule, as well as in Bodie, wee must consider, (to satisfie the Iesuits Demand) what sort of paynes Hee suffered there-in for vsus.
Aquinas, therefore, telleth vsus, That they farre exceeded all the paynes that men can suffer in this lyfe; Aquin. part. 3. q. 46. art. 6.not onlie for the sharpnesse, and vniversalitie of the same; but, also, in respect of the quicknesse of the sense, and the strong and true apprehension of the Sufferer; as, also, the requisite measure of the payne, made proportionable to the greatnesse of the Fruit, which vntounto all aboundantlie, was ever to redound. The reason of which acrimonie, and matchlesse excesse of Soules payne, was (as Saynct Basill giveth the reason, saying) CHRISTVS cum Angore crucem suscipit, passionem{que} pavor anticipat. Quare? Nimirum quia CHRISTVS contra viventem adhuc mortem armatur, cumq́ue nondum soluta tyrannide manus conserit, etenim imperium quod in homines jam inde ab Adamo obtinebat, etiamnum ostentabat: that is, CHRIST vnderunder-goeth the Crosse, with such distresse-full Griefe and such feare fore-goes His suffering. Wherefore? Because (sayeth hee) CHRIST was armed agaynst Death, as yet living, and in full vigour; and Hee encountereth with his tyrannie, as yet no-wayes over-come; for as yet Death was showing his dominiring power, which hither-to from Adams tyme, it had obtayned over Man-kynde.
As wee see, then, what those paynes were, and how great in the Generall; so let vsus consider, how they are called, or descrybed, in particular.
Acts 2.The Apostle calleth them, The Dolours of Death: which the Vulgare Translation tearmeth, Dolores Inferni; or, The Dolours, and Paynes of Hell: and, (as Cardinall Cajetan affirmeth) the Paynes of Hell, truelie.
Salm. in acta tract. 13.Salmeron, also, the Iesuit, calleth them, expresselie, The Paynes of Hell, with which the Soule of our Saviour was so mightilie distressed, saying, Superest ut intelligamus de doloribus acerbissimis passionis, quos ob id metaphorice inferni vocat, qui tamen finiti sunt in morte: that is, It resteth, (sayeth hee) that we vnderstand heere-by, the most bitter paynes of His Passion; which for that cause, are by way of similitude, called, The Paynes of Hell; which, not-with-standing, were finished at His Death.
Saynct Gregorie, lyke-wyse, a Pope, alluding to Hell, Greg. 11.3. Moralium.calleth those paynes of CHRIST'S Passion, The Paynes of fierie Torment, saying, Iuxta semetipsum, frustra afflictus est, juxta vero acta nostra, non frustra, rubigo quippe peccati purgari non potuit, nisi igne tormenti: that is, Considering His owne deserving, Hee was causeleslie afflicted; but not so, considering it was for our deedes: therefore it was, that the rust of Sinne, could not bee purged away, but by a fierie torment.
A strange thing, then, it is, that in a Pope, a Cardinall, and a Iesuit, it shall bee thought no Blasphemie, to affirme, That CHRIST suffered the paynes of Hell, in His painfull Passion: but for Calvine, or anie Protestant, to affirme, That by His Descense to Hell, His Soules sufferings are vnderstood, it is grossest blasphemie.
But, wee must consider, that the paynes due to Man for Sinne, beeing divyded in these two, to wit, the paynes of the Bodie, and paynes of the Soule, and that CHRIST IESVS, our LORD, is not onlie a Redeemer to vsus, but, also, a Cautioner for vsus; and (as Aquinas showeth) in our place; for which cause,Aquin. loco quo supra. He ascrybeth to Himselfe, our sinnes, saying, in that 21 Psalme; Verba elictorum meorum: therefore, it was just, and requisite, that what man's sinnes deserved,Isidor. Pelus. Ep. 189. who was principall, (as Isidore sayeth) that the incarnate Word, and Sonne of GOD, who hath truelie put on our humanitie, as our Cautioner, should fulfill, and satisfie plenarlie: or,Calvin. l. 2. instit. c. 16. §. 10. as Calvine suteablie sayeth, Vt dependeret ille omnes quae ab illis expetendae erant poenas, hoc unico excepto, quod doloribus mortis non poterat detineri: that is, That He should vnderunder-goe all the punishment, which man should hauehave vnderunder-gone, this onlye one thing beeing excepted, that He could not be holden, by the dolours of Death. And, therefore, it is no marvell, if Hee suffered such a death, as by an angrie GOD is inflicted on sinners, subject to a sense of wrath, and rigour of divine revenge; which, indeede, to a dejected Soule, suffering for its owne sinnes, is an Hell vponupon Earth.
Next, that wee affirme, that GOD was wroth with the Sonne of His LoueLove, but that His Welbeloved indured such punishment, at His Fathers hands, for vsus, as they doe for their sins, who find an angrie GOD dealing agaynst them: for which cause, Hee is, therefore, sayde, to bee counted as smitten of GOD, and sore afflicted; beeing stricken so, as our Cautioner, and yet by the hand of a loving Father.
And that this apprehension, and sense of wrath agaynst Sinne, is called, in Scripture, a verie Hell to the Soule, (as is sayde) and, a descending, or humiliation there-to, is manifest, by playne proofe of Scripture; where David, in the 88 Psalme, after hee hath sayde, in the sixt verse, Thou hast layde mee into the lowest Pit, in Darknesse, and in the Deepe: in the very next verse, hee subjoyneth, what he meaneth by the former words, in similitude, saying, Thy wrath lyeth hard vponupon mee, and Thou hast afflicted mee, with all Thy waues. So that the laying of him into the lowest Pit, or making him to descend into Hell, and the laying of His wrath hard vponupon him, is both there put for one.
CHAP. XVII. That CHRIST suffered the punishment both of damni and sensus.
AFter that the Iesuite hath denyed in CHRIST, anie Soules sufferings, and counted it blasphemie, to say, that hee suffered the paynes of Hell in anie manner; hee there-after demandeth, if Hee suffered anie such, Whether it was poena damni, or poena sensus? for vnderunder these two all Theologues (sayeth hee) comprehend the whole paynes of Hell.
To whom, punctuallie, to answere, we affirme, That our Saviour in His Soule suffered, in a manner, and by analogie, both: the one manifested by His Agonie, and bloodie Sweat, in Gethsemanie, and the other expressed by His ruefull Complaynt, and Cry, vponupon Mount Calvarie, the payne of sense being so sensible to Him, that Hee telleth His Disciples, that His Soule was compast about with Sorrow, and exceeding dolorous, to the verie death. And they agayne tell vsus, That Hee was extreamlie dejected, sore amazed, and grievouslie distressed; praying with strong Cryes, to bee delivered from that which Hee feared; and with manie Teares, that that Cup might passe from Him. The drinking where-of, to the soule, was such a bitter Potion, that that Vinegar & Gall on the Crosse, had with it no proportion: the approaching where-of, (beeing the sense of divine wrath) made Him so to feare, to kneele, to fall, to cry, to weepe, to sweat, to bleede, and everie way to bee in such a dreadfull Agonie.
And, as to a privatiue Punishment, or poena damni, what else meant our Saviour's words, ruefullie crying on the Crosse, My GOD, My GOD, why hast Thou forsaken Mee? Vbi nulla fuit in tanta necessitate virtutis exhibitio, (as fayth Saynct BERNARD) nulla ostensio majestatis: that is,Bern. Serm. 5. de verbis Isaiae. In which woefull desertion, there was no exhibition, (sayeth hee) in so great a necessitie of anie divine power, neyther anie manifestation of any such Majestie. And, Giving vsus to vnderstand, Bell. l. 4. de CHRISTO, c. 8.(sayeth BELLARMINE) that most grievous and true were the dolours that He suffered for vsus: Vtq́ue hominis extrema patientis supplicia, & à DEO derelicti personam exprimat, sayeth the Iesuit MALDONAT: that is, That so Hee might expresse the punishment of a man, suffering in greatest extremitie, and the person of one left, and deserted of GOD.
Next, to the places of Scripture, where-by the Iesuit would hauehave all our Redemption ascrybed to the Blood of CHRIST allanerlie; that is, to His corporall sufferings onelie, where-in was the effusion there-of: I answere, first, Altho in these places cited, no mention bee but of His bodilie suffering, yet it followeth not, that there is no mention of anie other sufferings, in none other place, (the contrarie whereof is evident, in manie partes of Scripture*Psal. 22.1. Isai. 53.3.10.16. Matth. 26.37. Gal. 3.13.:) Nec ab unius affirmatione legittime concluditur negatio alterius.
Secondlie: To attribute our whole Redemption to the Blood, and corporall death of CHRIST, is false; for, our justification being a part there-of, is distinctlie attributed, Rom. 4.25. to His Resurrection, the Apostle there saying, Who was delivered for our offences, and was raysed agayne for our justification.
Thirdlie: By Blood in these places, is meant a bloodie death: which bloodie death, is that of the Crosse: and which death of the Crosse, because it is accursed, doeth comprehend not onlie the death of the Bodie, but it hath joyned with it, the Curse of the Law. For which cause, it is sayde, That CHRIST was made a Curse for vsus: and this Curse, wee know, is extensiue, not onlie to the Bodie, but to the Soule lyke-wyse. Therefore, both Ireneus, Iren. l. 5. c. 2. Theod. Dial. 3.& Theodoret, when they hauehave shown, that by His owne Blood, our Saviour hath redeemed vsus, they immediatlie subjoyne, and conjoyne, His Soules sufferings therewith, saying, Ipso dante animam pro animabus nostris, & corpus suum pro corporibus nostris.
Neyther thinke I, that the Iesuit him-selfe can bee so grosse, as to exclude frō the work of our Redemption, the other corporall sufferings of CHRIST, which were not bloody at all, as His Wearinesse, Hungring, Thirsting, Weeping, Binding, Buffetting, Mocking, Spitting, Raylings, &c, with manie the lyke; except hee would accuse the Wisdome of GOD, as doing that, which, in such a worke, was but al-to-gether superfluous. And, therefore, in such speaches, of necessitie, by a part, must bee vnderstood the whole.
Next, where-as the Iesuit intendeth to proue, that CHRIST suffered neyther poenam damni, nor sensus: non damni, Because (sayth hee) His Soule was ever blessed, to wit, in enjoying the vision of GOD; where-from the wicked, who suffer poenam damni, are altogether debarred. To whom I answere,Aquin. part. 3. q. 46. art. 8 in his owne Aquinas words; Quod gaudium fruitionis, non contrariatur directe dolori passionis, quia non sunt de eodem: that is, The joy of fruition, is not directlie contrarie to the dolour of His suffering, because they are not conversant about the same thing. For, as hee sayeth, in his conclusion, Quanquam tota anima CHRISTI per essentiam DEO frueretur in passione, non tamen secundum omnes suas potentias, sed solum superior pars in illo rationis proprio actu beatorum fruitione fruebatur: that is, Altho the whole Soule of CHRIST, according to the essence there-of, enjoyed GOD in the Passion, yet it did not so according to all the powers there-of, but onlie the superiour part, in the proper act of reason, is that which enjoyed the fruition of the Blessed.
Next, sayth the Iesuit, CHRIST suffered not poenam sensus, because Hee suffered not the payne of fire, nor vtter darknesse in eternall bands, &c. To whom, lykewyse, I may answere,Bell. l. 4. de CHRISTO, c. 8. in his Bellarmines owne wordes, saying, That the pryce of our Redemption, payed by CHRIST, ought not (sayeth hee) to bee weighed by the qualitie, or endurance of the paynes suffered, but by the dignitie of the Person Sufferer.
Agayne: How was not the Soule of CHRIST destitute of the bliss-full Vision of GOD, at least in the consequence there-of, which is the sense of heavenlie joy, when Hee complayneth, that Hee was forsaken? which could not befall to one that still had enjoyed that Vision, and that sort there-of which they want, who are sayde to suffer poenam damni: which Vision, is that perfect and cleare sight of GOD, in the Heavens with joy, where the Soule is subject to no evill of paine; where-of the Psalmist, in CHRIST'S Person,Psal. 87. Aquin. part. 3. q. 15. a. 4. proclaimed his soule, to hauehave beene full, as Aquinas doeth show.
Againe: What were those paines where-of Hee declared Himselfe so sensible there-of in His Soule, in His Agonie, and complaynt on the Crosse, if they were not poena sensus? as also those dolours where-from Hee was loosed, and which are called, Dolores inferni: if Hee was sensible of them, were they not poena sensus? And in particular, as for the paine of fire, (which is metaphoricallie, and not materiallie vnderstood) if hee comprehend the positiue paynes of Hell, vnderunder the same, let him heare a Pope, declaring, That CHRIST suffered such, saying, Rubigo quippe peccati purgari non potuit, nisi igne tormenti: that is, The rust of sinne (sayeth he) could no otherwyse be purged by CHRIST, but by the fire of Torment.
And, as for the eternitie of endurance, it is a chyldish, and sophisticall forme of reasoning, to argue from that which is accidentall, to a thing, to the denyall of a thing it selfe: as, because the paynes which CHRIST suffered in His Soule, were not eternall for endurance, therefore they were not such, as are signified by CHRIST'S descense into Hell: for so might one conclude, That CHRIST'S corporall death, was not the true death, that Adam, or other men died, because others continued more lingringlie in the paynes of death than Hee, as the Thieues did, who were crucifixed with Him: and because the power of Death hath detayned other men so manie Ages vnderunder the same, where-as Hee was not detayned, not three dayes: therefore, altho CHRIST'S sufferinges were not eternall in endurance, yet if they were the same in the qualitie, and kynde, with those which wee should hauehave suffered in eternitie, it sufficeth, because wee must consider, that those paynes which CHRIST endured had an ende, not of their owne nature, but by the power of CHRIST, who over-came them, and which other-wyse had beene eternall.
CHAP. XVIII. The defence of Beza, his interpretation of ACT. 2.27. against the fore-sayde Iesuit.
The Iesuit's Challenge of BEZA'S Exposition.
FInallie: It can not bee sayde, that when the Scripture sayth, Thou wilt not leaue my Soule in Hell; that it is to bee vnderstoode, as Beza interpreteth it, Thou wilt not leaue my Carcase in the Graue: because the Soule, is not the Carcase; and Graue, is not Hell.
There-after, the Soule in that place, can not bee taken for the Bodie; because it is distinguished from the Bodie, where-of it is sayde, that it shall not see Corruption, &c.
The defence of Beza.
FOR Answere: As to the last word, foreign, seeing wee hauehave already shown at length, what the same doeth signifie, and howe justlie it may bee expounded, as Beza interpreteth it [the Graue:] therefore, wee remit the Reader, to the proper place, where hee may see the Iesuit answered, and himselfe to receiue cleare satisfaction.
As to the second word, foreign, which Beza interpreteth, Bodie, or (as the Iesuit sayth) Carcase, the originall,Psal. 16.10. in that propheticall Psalme, out of which the Apostle citeth the fore-sayde testimonie, is, nephesh: which Bellarmine himselfe doth grant often-tymes to signifie,Bell. l. 4. de CHRISTO, c. 12. §. ad 3. the bodie, or flesh of man, As is evident (sayth he) out of sundrie parts of Scripture: and the Rabbinicall Doctors they testifie the same. And that same which the Hebrewes call nephesh, the Greeke, or Septuagint, (according to which, the Apostle citeth that Testimonie) hath foreign. Betweene which words, nephesh, and foreign, altho Bellarmine would beare vsus in hand, that there is a great difference; Nephesh beeing more generall (sayeth hee) and signifying eyther the whole Man, or the Soule, or the Bodie apart: but that foreign, or anima, is onlie put for the Soule alone. And yet (contrarie to Bellarmine's assertion) it is evident, that nephesh, when it is translated foreign, by the Septuagint, and anima, by the Vulgare; that then it often tymes signifieth the Bodie onlie, or fleshlie part of Man; as in that place of Genesis, 37. Non interficiamus animam ejus; the Hebrew being nephesh, the Greeke foreign, and the Latine, Anima; Vbi anima (sayth Bellarmine himselfe) non pro anima proprie dicta, Bell. loco quo supra.nec pro homine per tropum, (nam repugnat pronomen ejus) sed pro ipsa carne proprie accipitur. So, Numbers, 23.10. foreign, or moriatur anima mea (sayeth BALAAM) morte justorum. Where, wee see, that to die, is attributed to foreign, or anima: which cannot be competent to the Soule, which is immortall, but to the Bodie, which onlie is subject to death. The same is evident, lyke-wyse, out of the collation of Numbers, 19.13. where it is sayde, foreign; which the vulgar Latine translateth, Omnis qui tetigerit humanae animae morticinium: which beeing compared with the eleventh verse, where it is sayde, in lyke manner, foreign: which the vulgar rendereth, Qui tetigerit cadaver hominis mortui. The collation of these places, (I say) doeth clearlie showe, that nephesh, or foreign, which is called anima, in the one, is directlie rendered cadaver in the other. So that not onlie doeth nephesh, but foreign, and anima, lyke-wyse, oftentymes signifie the verie Carcase of Man, as the Poët, also, verifieth, saying, Animamq́ue sepulchro condimus. Virg. Aeneiad. 3. Aug. Epist. 157. ad Optatum. Levit. 21.11The reason of which sort of speach, Augustine prettielie giveth, saying, Where the Law sayeth, That hee is defiled, who shall goe to a dead Soule; that is, (sayeth hee) to the Carcase of a dead Man; so that by the name of a dead Soule, the dead Bodie may bee vnderstood, which did contayne the Soule; even as when the people are absent, which are the Church, yet the place, never-the-lesse, is still tearmed the Church. (sayth hee.)
So that the Argument drawne from the word foreign, doeth no-wyse impede, that these wordes, ACT. 2.27. should bee thus expounded; that is, eyther, that Thou wilt not leaue mee in the Graue, as ROM. 13.1. it is sayde, Let everie soule bee subject to the higher Powers: that is, Let everie one bee subject. And agayne, ACT. 2.31. where the Greeke hath, That His Soule was not left; the olde vulgare Latine hath, That Hee was not left. Or els, (according to Beza) it may bee expounded, as the instances of GEN. 37. and NVNBERS 19. formerlie doeth teach, saying, Thou wilt not leaue my Bodie in the Graue.
And, farther, to cleare Beza, that hee is not singular heere-in, in expounding so, nor was the first Author of this interpretation, let the Iesuit hauehave recourse to his owne Wryters; and hee shall finde Isidorus Clarius, saying on the same second of the ACTS, That the words [my Soule in Hell] according to the Hebrew phrase, (sayeth hee) is there put for [my Bodie in the Graue.]
Also, Non relinquos animam meam, hoc est, corpus meum in sepulchro, (sayth ARIAS MONTANVS, in Psalme 16.Arias Mont. in Hebraicae Linguae Idiotismis voce, anima, in sacra Bib. apparatu. edit. Antwerp. An. 1572.) And to the same sense, doeth the exposition of Sheol, in the same Psalme, being rendred Sepulchrum; in their interlinear Bible, (approved by the Vniversitie of LOVANE, and generallie authorized) inevitablie enforce, seeing wee know it is dead Bodies, and not Soules, that goe to the Graue. And, therefore, Vatablus, in his Notes vponupon the same place of the Psalme, expoundeth the word, Anima, to bee the Bodie, (by comparing it with LEVIT. 21.1.)
So that the sence of that place of the ACTS, or PSALMIST, whence it is taken, may, according to BEZA'S Exposition, bee orthodoxlie this: That altho our Saviour's Bodie went downe to the Graue, or place of Corruption, and continued there, in that state of humiliation, as it were vnderunder Deaths dominion, three dayes almost; yet His Bodie was not to bee left in the Graue, (as other mens are) but here-in it was to bee priviledged beyond all Mankynde, (as the Psalmist fore-prophesied) not onlie in the short loosing, and deliverie there-of, from Deaths Dominion, or the Graue; but also, that whyle His blessed Bodie lay there, it should see no Corruption: and so that corruption-working power there-of, (as the Easterne Liturgie hath) had no power over Him.
CHAP. XIX. The place of 1. PETER, 3.19. expounded, and vindicated from Popish grosse wresting.
THUS, having answered, fullie, the Iesuit, in his earnest Plea, for his Popish Limbus; there resteth onlie, (at the desire of some well-affected) that the place of Peter, (which is the Papists Achilles) may receyue a-lyke solution, being, by Bellarmine, for this purpose, so much vrged, and by our Papists, amongst vsus, so much and vsuallie vpbrayded: the passingby where-of, by our fore-named Demander, is much to bee admired.
The Text of Scripture, then, is this: Being put to death, 1. Pet. 3.19.in the flesh, but quickned in the Spirit, by which also Hee went, and preached to the Spirites in Prison; which, some-tymes, were disobedient, when once the long suffering of GOD wayted in the dayes of Noah.
In clearing of which Text, these poynts being considered, it shall easilie (GOD willing) appeare, that it maketh nothing for them.
1. By what Spirit CHRIST went; to wit, That it was not in His Humane Soule, but by His Divine Spirit.
2. To what Spirites Hee went; to wit, That those were not the Godlie, or Iust; but the wicked, and impenitent.
3. The tyme when CHRIST went vntounto them; to wit, Before the Deludge, and not after His owne Suffering.
4. The manner how Hee went; to wit, Mediatelie, by the ministrie of Noah, and not immediatelie, in His Humane Soule.
5. The cause wherefore He went; to wit, To preach Repentance, vntounto them being on Earth: but not to deliver them, out of any hellish Limbo.
6. The place, where these Spirits were, even when Peter speaketh of them, after CHRIST'S Ascension; to wit, In the Prison of Hell, of the Damned, for the abuse of GOD'S long suffering: and from which place there is no liberation.
All which poyntes, GOD willing, wee shall cleare, and confirme: first, By Scripture: secondlie, By Fathers: and thirdlie, By Romanists them-selues.
The first, and mayne poynt, then, to bee considered, is, By what Spirit CHRIST went? To which question, the Apostle him-selfe answereth; to wit, By which Hee was quickned. And if it bee farther asked, By what Spirit was Hee quickned? Saynct Paul will tell vsus, That it was By the Spirit of GOD; Rom. 8.11.which shall, also, quicken our mortall Bodies, (sayeth hee.)
Next, to Scripture, if wee consult with Antiquitie,Aug. Ep. 99. … Evod. Augustine will tell vsus, That it is CHRIST'S divine Spirit, that is meant here. Beda, Beda in 1. Pet. 3.lyke-wyse, telleth vsus, That it was by the holie Spirit in Noah, (sayeth hee) who went, and preached to the Wicked of that Age; that they might bee converted to a better course of lyfe. OEcumenius, also, declareth, That it is the Spirit of His God-head, that is spoken of, saying, Mortificatus quidem natura carnis, id est, humana, resurrexit autem virtute Deitatis, est enim DEVS Spiritus: that is, Hee died (sayeth hee) according to the flesh, that is, according to His Humane Nature; but Hee rose agayne, by the power of His Deitie; for this Spirit, is GOD.
Last of all, if wee en quyre their owne Doctors,Carth. in 1. Pet. 3. Cartbusian declareth, That it was, Per Spiritus sancti missionem seu inspirationem, (sayeth hee.) And agayne, Per suae miserationis effectum spiritualiter veniens, & Spiritu sancto operante adveniens, (sayeth hee:) that is, That it was by the sending, or inspiration of the holie Ghost; and spirituallie by the worke of MercieMercy, that Hee came. Aquinas, also, showeth, That it was,Aquin. pa… 3. q. 52. art. 2. Spiritu suae divinitatis, (sayeth hee) per ora justorum: that is, That it was in His Divine Spirit, by the Mouthes of Iust men. Lyra, lyke-wyse, sayeth, That it was, Per Spiritum sanctum in Noe, & caeteris bonis. And, to come to later Schoole-men, the Iesuit Salmeron, confesseth, That the Spirit, Salm. in 1. Pet. 3.where-by Hee was quickned, and went to preach by, was the holie Ghost. And, in lyke-manner, Andradius telleth vsus,Andrad. defens. Con. Trid. l. 2. That it was the same Spirit, whereby Hee came of olde: that wee may vnderstand, (sayth hee) that it is not now of late, that Hee tooke a care of His Church. By all which, wee conclude, that it was not by the Humane Soule of CHRIST, but His Divine Spirit, that Hee went to those Spirits, which Peter speaketh of.
The second poynt, is, To what Spirits Hee went? which will evidentlie appeare, that they were not the Patriarches, or lust Men, by the opposition of the Titles, which in Scripture are given to the one, and the other.Heb. 11.8.17. For, the one are praysed for Fayth, and Obedience: but those Spirits, are called incredulous, and disobedient. Agayne, the Patriarches, and Godlie, they knew the day of their gracious visitation: but of those, it is sayde, That they abused the long suffering of GOD, which waited for their conversion.
In lyke-maner, if wee consider, what they are sayde to bee, by Fathers, and Romanistes them-selues; Augustine doeth showe vsus, That it was they, who were Captiues to Sinne. And Beda, most clearlie, sayeth, That they were the Wicked, and the carnall livers, (sayth he) in the age of Noah. Carthusian, in lyke-manner, sayth, That they were, Increduli, & iniqui illius temporis: that is, The misbelievers, and wicked of that age. And so sayeth, lykewyse, Lyra. And Andradius professeth, That they are those Spirits, that would not belieue Noah, giving good counsell, (sayeth hee) when the Arke was a-building before their eyes, to call them to Repentance.
The third poynt, is, the tyme when CHRIST went; which Scripture clearlie poynteth out, to hauehave beene in the dayes of Noah. Augustine, also, resolveth this, (whome Aquinas doeth follow) saying, That it was in Noah's tyme, and from the beginning of the World, before ever Hee came in the flesh, to die there-in, for vsus. Beda, lykewyse, sayeth, Hee who in our tymes preached the way of Lyfe, to the World; even Hee Himselfe, also, before the Flood, comming in the Spirit, preached to the Vnbelievers.
Their owne Carthusian, also, showeth, that this is the scope of the Apostle's words, Asserere quod CHRISTVS, (sayeth hee) qui nostris temporibus carne indutus veniens, praedicabat bominibus iter salutis, ipse etiam & ante diluvium eis qui tunc increduli erant, spiritu veniens praedicabat: which are the words of Beda. Andradius, also, showeth, (as a-before) That it was, whyle the Arke was a-building, before their eyes, to call them to repentance. Which Aquinas, and Lyra, homologate accordinglie.
The fourth poynt, is, the manner, how CHRIST went: Beda (and Walafridus Strabus, after him) say, That it was by Noah: and so, by a mediate Ministrie; and not by CHRIST immediatelie: for by His holie Spirit, He was in Noah, (sayeth hee) and the rest of the holie men, that were at that tyme: who by their good conversation, preached to the Wicked of that Age; that they might bee converted. Aquinas, also, sayeth,Aquin. loco quo supra. His inquam praedicavit, qui increduli fuerant aliquando, Noae scilicet praedicanti: that is, Hee preached vntounto them, (sayeth hee) who were incredulous of old, to wit, to Noah, when hee preached to them. Carthusian, lyke-wyse, sayeth, Spiritu sancto operante adveniens praedicavit per Noae ut infra in…uitur: that is, Comming by the operation of the holie Spirit, Hee preached by Noah: as heere-after is given to vnderstand. And Lyra, in lyke-manner, sayeth, Spiritu veniens praedicavit (scilicet) per Noae.
With these cleare Testimonies, also, agreeth the phrase of Scripture, as Nehem. 9.30. where the Levites doe thus confesse vntounto the duplicate page LORD, saying, Yet manie yeare… didst Thou forbeare them, 2. Sam. 23.2.and testified agaynst them, by Thy Spirit, in the Prophets: yet would they not giuegive eare. Which made that royall Prophet to say, The Spirit of the LORD spake by mee, and His Word was in my Tongue. Lyke-wyse, Zach. 7.12,… is sayde, That the people indured their Hearts, left they should hear… the wordes, which the LORD of Hoasts had sent in His Spirit, by the former Prophets. And last, in a more particular manner, in this same Epistle of Peter, 1. Pet. 1.11. 2. Pet. 2.5.it is called, The Spirit of CHRIST, which spake in the Prophets; amongst whom, Noah (sayeth the Apostle) was a Preacher of Righteousnesse.
And so, heere-by, the mayn… doubt is solved; to wit, that these words of Peter, are to bee referre… to CHRIST'S preaching, mediatelie… onlie by the ministrie of Noah, vnt… the wicked then livng, before the Deludge: and not to His owne preaching, immedatelie, in His Soule, after His suffering, to the Soules of the Patriarches, or others, in anie part of Hell.
The fift poynt, is, the cause wherefore CHRIST went to those Spirits, of whom Saynct Peter speaketh: Where-in the Apostle himselfe giveth the resolution, when he sayeth, That Hee preached to them, for this ende, (as Beda sayeth) That they might bee converted to a better course of lyfe. The like sayth, also, Carthusian, & Lyra, calling this preaching, An exhorting of them to repentance: as Andradius tearmeth it, Noah's giving them good counsell, for their amendement. So, that it was not, for the deliverie of those Spirits, out of anie part of Hell, long after their death, that CHRIST is sayde, in Spirit, to hauehave gone vntounto them; (for of anie such ende or errand, there is not a title in the Text) but in Noah's tyme, and by his ministrie, that hee preached vntounto them repentance, and amendement of lyfe: the practise of both which, wee know, belongeth onlie to this lyfe, and our condition on earth.
The sixt, and last poynt, is, the place where those spirites are sayde to bee, even when Peter wrote this Epistle, long after CHRIST'S ascention: which Saynct Peter himselfe telleth, that it was, in Prison. Where wee hauehave to remarke, first, that by Prison in Scripture, when it speaketh of imprisoning of Spirits, (as in this place) is onelie meant the Hell of the Damned; as is evidenr, Rev. 20.7. and Iude 1.6. which is therefore called, in the interlinear Glosse, The Prison of Darknesse, and Despare. Into which Hell of the Damned, the Papists themselues will not say, That the Soules of the just were, neyther that CHRIST'S Soule descended to that place, to free anie there-from: And so this speach of Peters, can no-wyse make for Limbus.
Next, the Apostle speaketh here of the present tyme, when he wote, saying, That are in Prison, as the wordes import, foreign, scilicet, foreign: which may bee confirmed, by the lyke forme of speach, everie-where in Scripture, as Matth. 6.9. foreign, scilicet, foreign: and Iohn 5.28. foreign, scilicet, foreign: as also, Matt. 24.16.17.18. Heb. 12.23. &c. and frequentlie else-where.
And in conclusion, for confirming the trueth heere-of, out of the mouth of an Adversarie, let Andradius owne words bee heard, who wrote in defence of the Councell of Trent, Praedicavit Spiritibus illis, Andrad. l. 2. defens. Concil. Trid.(sayeth hee) qui nunc in carcere, meritas jam infidelitatis poenas luunt: that is, Hee preached vntounto them, (sayeth Andradius) who even now being in Prison, are justlie at this verie instant, suffering the punishment of their infidelitie.
CHAP. XX. In what sound sense (beside Calvine's former exposition) it may, without controversie, bee yeelded vntounto, both by Papist, & Protestant, That CHRIST descended vntounto Hell.
HAving, then, sufficientlie battered anie Popish, or Chimericall Limbo; and it resting, therefore, that by Hell, no such imaginarie Prison can bee vnderstood, but properlie the place or estate of the Damned; It remayneth to consider, in what sound sense, it may bee sayde, That CHRIST descended into Hell, (beside the former exposition of Calvine's) which neyther Papist nor Protestant, can deny.
This Descense, therefore, is in a virtuall manner or efficacie, whereby through the powerfull operation of His Death and Passion, as Death and the Graue, so Hell was over-come, Death loosing its sting, the Graue its victorie, and Hell the dominion there-of.
Heere-vntounto Scripture conformeth, Councels conclude, Fathers consent, Romanists yeelde, and Protestants grant.
This is it, therefore, which the Apostle affirmeth, when hee sayeth, That Hee spoyled Principalities and Powers, Coloss. 2.15.and made a show of them openlie, triumphing over them.
This, also, that famous Councell of Alexandria professed, and wrote vntounto Nestorius, in their Confession of Fayth. Concil. Eph. c. 26. Concil. Chalced. Act. 5. Concil. Constant. collat. 6.The lyke, also, did that third generall Councell at Ephesus, the fourth at Chalcedon, and the fift at Constantinople, vnanimlie acknowledge, That CHRIST, by His divine operation, and the powerfull efficacie of His Passion, spoyled Hell: or (as wee say vulgarlie) herried the same; whether Inferi, bee taken for the Graue, or place of the dead, or for the estate of punishment, and place of the Damned; the one where-of Hee hath over-come, by alteration of the nature there-of, and spoyling it of Victorie; and the other, by way of prevention, defrauding it of its Prey.
This is the onelie way, lykewyse,Bell. l. 4. de CHRISTO, c. 15. Durand. in 3. Sent. Dist. 22. q. 3. (as BELLARMINE granteth) That the Romanists great Master DVRANDVS affirmeth our SAVIOUR'S descense into Hell; to wit, not properlie, and in substance; but virtuallie, and by effect; in that, without anie locall motion, the power of His Death did reach there-vntounto; as GOD is sayde to descend, (sayeth AVGVSTINE) when Hee doth any thing on Earth,Aug. de civit. DEI, l. 16. c. 5. which being wonderfullie effectuated, beyonde the common course of Nature, may in some sorte manifest His presence. Other-wyse, (sayth DVRAND) His Soule had beene in two places together, seeing Hee sayde to the Thiefe, This day thou shalt bee with Mee, in Paradise. But this (sayeth DVRAND) is al-to-gether absurd.
This, lyke-wyse, is the doctrine of THOMAS AQVINAS,Aquin. part. 3. q. 53. art. 2. and the other Schoole-men, That virtuallie onelie, and not locallie, CHRIST descended to the place of the Damned. And which BELLARMINE himselfe,Bell. recog. in l. 4. de CHRISTO. in his Recognitions, acknowledgeth to bee a trueth, by all to bee professed.
And last, to this, as orthodoxe Veritie, doe our Divines subscryue: Therefore,Chamier. lib. 5. de CHRISTO, cap. 3. sayeth late CHAMIER, Praeterea cum dicimus descendit ad inferos, significamus efficaciam mortis CHRISTI, qua devicti sunt inferi: that is, More-over, when wee say, Hee descended into Hell, wee signifie there-by, the efficacie of CHRIST'S death, where-by Hee over-came Hell. The fruit of which Victorie, not onlie pertayneth to them (sayth he) who were to come after; but also to them who long had gone before▪
FINIS.
End of the text · William Guild, Answer to a Popish Pamphlet of Christs Descent to Hell (1630)