Answer to a Popish Pamphlet of Christs Descent to Hell

CHAPTER I. That the word INFERNVS, doeth often-times signify the Grave: and so, that both INFERNVS and SEPVLCHRVM, are frequentlie of one signification.

WHere-as it is first demanded, How our two BIBLES can be both truly translated, Act. 2.27. where-in, in one, printed at LONDON, 1598. it is said, Thou wilt not leave my Soul in Grave: And in another, printed also at LONDON, 1619. it is said, Thou wilt not leave my Soul in Hell? The Demaunde • there-fore, desireth to be resolved; If Infernus and Sepulchrum, or Hell and Grave, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Sheol and Keber, be one in signification? And if they be, he requireth Testimonies of authentic Authors, in the fore-said Languages, which hold this Opinion.

Where-in, before we satisfy his desire, we must put him in mind, of as great diversity, in translation of this self-same Testimony, in their own BIBLES: Their vulgar translation, printed at LIONS, 1546. translating that place of the PSALM, cited Act. 2.27. after this manner, Non derelinques animam meam in Inferno, or Hell. But their interlinear BIBLE, set forth at the Expences of their Catholic King, and approven by the Censure of the University of LOVANE, printed at ANTWERPE, 1572. translating that place of the PSALM thus, Non derelinq •• es animam meam in Sepulchro, or the Grave. And so, in our translation, we are not found singular.

But, to satisfy this Demaund in particular; Whether Infernus and Sepulchrum, or Grave and Hell, be one thing in signification? I answer shortly, in their own LYRA his words, That Infernus is taken in Scripture, not only for the place of the Damned; but also for the Pit, or Grave, (saith he) where the bodies of the dead are laid. And, lest that LYRA should seem to have spoken so without warrand, I will clear the truth of his speech, 1. by Scripture, and their own translation there-of, 2. by Fathers, 3. by them-selves.

1. In Scripture, then, we find, that, PSAL. 89.48. it is said, What man is he that liveth, that shall not see Death? or, deliver his Soul e manu Inferi? Which must be rendered (as PAGNIN and VATABLVS expound it) out of the hand, or power, of the Grave: because if Hell, or place of the damned, were signified there-by, it might be answered, That the Soul • of the Godly shall be delivered e manu Inferi: and so the question, Quis homo? (excepting none) should be unfitting, and fall • e.

Agayne, PSAL. 141.7. Our bones are scattered (saith the PSALMIST) secus Infernum, or, ad os Inferni: which PAGNIN, and EMMANVEL SA, the Jesuit, expound to be Sepulchrum, or the mouth of the Grave: because, do what Popish Sophists can do, they cannot be so absurd, as other-wise to make the dispersion of the bones of dead men, to be in the infernal place of the punishment of Souls.

2. Secondly; by testimony of Fathers, who lived within the first • 00 years, we will prove, that Infernus and Sepulchrum, are oft put for one.

1. ORIGEN (who lived Anno 230.) saith thus; Qui illum post diem tertium revocavit ab inferis, & nos revocabit tempore oportuno: that is, He who raised, or recalled, CHRIST, after the third day, from the infernal partes; will also raise, or recall, us from thence, in the own time. Now, it is from the Grave, and not from Hell, that the Godly are raised, or called forth, at the last day: There-fore, by INFERI, the Graues, and not Hell, must be understood.

2. HILARIVS also (who lived Anno 360.) speaketh in this manner; CHRISTI caro (saith he) vivificata per se etiam, ex inferno exiit: that is, CHRIST'S Flesh being quickened by Him-self, came out of the Grave.

3. AUGUSTINE like-wise (who lived Anno 410.) saith thus; Nonne inferna CHRISTO testimonium perhibuerunt? &c. that is. Did not the Graues (saith he) give testimony to CHRIST, when loosing their power, they reserved LAZARVS, (whom they had received to dissolve) for four days together, that they might restore him safe again, when they heard the voice of the LORD commanding it?

4. PRIMASIVS in like manner, (who lived Anno 450.) by way of explication, saith; Deus Pater Filium reduxit e mortuis, hoc est, de Inferno, vel de Sepultura: that is, GOD the Father (saith he) brought His Son from the dead, that is, from the infernal place, or grave.

Whence it is, that RVFFINVS, (who lived Anno 390.) having declared, in his Exposition of the Creed, That in the Symbol of the Church of Rome in his time, neither in the Eastern Churches, there was no such Article, as, He descended unto Hell. Yet, he presently subjoineth, That where it is found, Vis verbi (saith he) eadem videtur esse in eo, quod Sepultus dicitur: that is, That the force, or meaning of the word, seemeth to be the same, with that where-in it is said, that He was buried.

Last of all, out of them-selves, and Jesuitical own confessions, we will prove, that Infernus and Sepulchrum, are often-times one.

Omitting, therefore, Lyra his fore-cited testimony, Alcuinus, an ancient Doctor, moving the question, howe that speech of Jacob should be understood, Genes. 37.35. Descendam ad Filium cum luctu in Infernum. Inferni nomine (saith he) Sepulchrum significavit: that is, By the word Infernus, he signified the Grave, (saith he.) So saith the Jesuit, Gaspar Sanctius; Est in Scriptura frequens, Infernum pro Sepultura, atque adeo pro morte sumi: that is, It is usual (saith he) that the word Infernus, in Scripture, is taken for Burial, and for Death it self. And Emmanuell Sa particularizeth sixteen places in the Olde Testament, where Infernus is put for the Grave. Imo fere semper Inferni nomen Sepulchrum sonat in Veteri Testamento, saith ALPHONSVS MENDOZA: that is to say, Yea, almost ever the name Infernus, signifieth the Grave, in the Olde Testament.

And, to conclude; Andradius, the defender of the Council of Trent, speaking of this same place of the Acts, saith; Nullum erit inter Latina Graecaq́ue exemplaria dissidium, si animadvertamus INFERNVM hoc loco pro morte atque Sepulchro Hebreorum dicendi more usurpari: that is, There will be no discord between the Latin and Greek Copies, if we remark that the word Infernus, after the Hebrew phrase, is taken for Death, and the Grave.

So that, I hope, we have satisfied, to the full, the Jesuits first demand, Whether Infernus and Sepurchrum be one in signification; and have given him authentic Authors, according to his desire, and whom he cannot reject, who hold this Opinion.

CHAP. II. That 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are frequently put for one, and are of a-like and the same signification.

THe Jesuits next Question, being, Whether 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 be all one thing? and where-in he desireth a-like proof, and evidence, as in the former, we are, there-fore, to prove the same, 1. by Scripture, 2. by the Fathers, 3. out of the Liturgies of the Greek Church; and last, by their own Confessions.

First, then, for proof by Scripture: Revel 20.13.14. it is said, That as the Sea gave up her dead, (which were buried in the waters;) So 〈 in non-Latin alphabet 〉 gave up her dead, (which were buried in the earth.) Which therefore, cannot be Hell, which containeth no dead bodies to surrender; but only the Grave, Death proper jayle.

Agayne, it is said, verse 14 That Death and 〈 in non-Latin alphabet 〉 were both casten into the fiery Lake, which is Hell, or the second Death. Now, 〈…〉 〈 in non-Latin alphabet 〉 were Hell it self there, and not the Grave, or state of corruption, then Hell should be said t •… be casten into Hell, or the fire •… Lake; which were unfitting. Therefore, it seemeth, that Basil of Selencia had relation to this place, wh •… he bringeth in CHRIST, saying I will teach 〈 in non-Latin alphabet 〉 , that it mu •… expect the resurrestion to succe •… unto it. Now, we know, th •… what succeedeth, importeth th •… abrogating of that which praece •… ded. Therefore, by 〈 in non-Latin alphabet 〉 , H •… cannot be meant; because the •… surrection cannot be said to succeed there-to, but it rather in full impletion to the resurrection, but the Grave is fitly meant; because after the resurrection, there shall be no more corruption of bodies, nor place destinate or proper for that use.

Secondly, for probation out of the Fathers, that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one.

1. Gregory Nyssene, moving the question, how CHRIST could be at one time, hath in 〈 in non-Latin alphabet 〉 , and in PARADISE? he answereth, That He was in 〈 in non-Latin alphabet 〉 only with His Body, which was dead; but in His Soul, He brought the Thief into possession of PARADISE. Now, seeing all confess, that the Body of CHRIST lay only in the Grave; therefore it followeth, that 〈 in non-Latin alphabet 〉 and the Grave here are all but one thing.

2. Chrysostom also saith, That our Savior spoiled 〈 in non-Latin alphabet 〉 , by descending into 〈 in non-Latin alphabet 〉 : He made i •… bitter, (saith he) when it tasted of His Flesh. Now, all consent, that the Grave only tasted o •… CHRIST'S Flesh; there-fore 〈 in non-Latin alphabet 〉 , which was made bitter by that tasting, was only CHRIST'S Grave. And there-fore the sam •… Father saith a little after, It received a Body, and lighted upon GOD: It received Earth •… and met with Heaven: It received that which it saw, and fell •… upon that which it saw not.

3. Caesarius also saith, that 〈 in non-Latin alphabet 〉 , where-in the divine Body was hidden by burial, did laven all •… man (saith he) unto resurrection, and life.

4. Athanasius like-wise, or the Author of the Definitions amongst •… his Works, saith thus of CHRIST; That He was the first-begotten o •… the dead; because He was the first that rose from 〈 in non-Latin alphabet 〉 ; as we shall also rise (saith he) at His second coming. Now, it is well a-nough known, that our bodies shall rise at His second coming, not from Hell, but from the Grave: there-fore by 〈 in non-Latin alphabet 〉 , the Grave is understood.

5. Last of all, saith the two Cyrills: he of Alexandria, That CHRIST was raised up for us: For, (saith he) He could not be detained by the gates of 〈 in non-Latin alphabet 〉 , (or power of the Grave. ) And Cyril of Jerusalem, having said, That our Savior descended into 〈 in non-Latin alphabet 〉 , doeth presently subjoin, as an explanation, 〈 in non-Latin alphabet 〉 : For He descended unto Death (saith he.)

Thirdly: To qualify that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are all one in the Liturgies of the Grecian Church at this day, who best know the signification of Greek words, let these two instances testify.

In one of these Liturgies they sing thus, 〈 in non-Latin alphabet 〉 : that is; The corruption-working Palace of the Grave was dissolved, when Thou, O LORD, arose out of the Tomb. Where we see, that the work of corruption is attributed to 〈 in non-Latin alphabet 〉 , which is the property only of the Grave, and not of Hell, where there is no consuming, by any putrifaction.

Agayne, in another Liturgy, these are their words; 〈 in non-Latin alphabet 〉 : that is; Thou who spoyledst 〈 in non-Latin alphabet 〉 , or the Grave, by Thy burial there-in, be myndfull on me.

Fourthly, for evidence out of them-selves, that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are often put for one, our probation shall be, 1. from their dictionarie direction, 2. from their local expositions of Scripture, 3. from their reconciling of places seeming contrarious, and last, from force of argument, out of Bellarmine's own confession.

As for the first: In the Greek Dictionarie, set out by them-selves, for the better understanding of the Bible, it is intimated unto us, that 〈 in non-Latin alphabet 〉 doeth not only signify that which is the place of the damned, but the Grave also; as is clear there, in the word 〈 in non-Latin alphabet 〉 .

Next, for local exposition of Scripture: In the Olde Testament, where the Septuagint, in the Greek, Psal. 89.48. hath 〈 in non-Latin alphabet 〉 ; Pagnin expoundeth it, E manu Sepulchri. As also, Psal. 141.7. where the Septuagint hath 〈 in non-Latin alphabet 〉 ; the fore-named Pagnin, and Emmanuel Sa, the Jesuit, do translate Sepulchrum, or the Grave. Lyke-wise, in the New Testament, where it is, 1. Cor. 15.55. O, 〈 in non-Latin alphabet 〉 , where is thy victory? Pagnin, and Arias Montanus, expound the same, the Grave.

Thirdly, for reconciling of discordant-seeming places, especially of that, Acts 2.24. some reading, the dolours of Death; and others, the dolours of Hell: ANDRADIVS saith, That will be no disagreement between the Latin and Greek Copies, if we remark, (saith he) that 〈 in non-Latin alphabet 〉 , in this place is used for Death, and the Grave, according to the Hebrew phrase of speech, Psal. 15. which Peter presently after citeth, saying, Because Thou wilt not leave my Soul 〈 in non-Latin alphabet 〉 , or in the Grave.

Last, by force of argument, out of Bellarmine's own confession, we prove it thus: The Septuagint, (saith Bellarmine ) doeth everiewhere put bades for sheol, in the interpretation. But the Septuagint translating sheol in hades, taketh hades often-times for the Grave. ERGO, by sheol, or hades, in the Septuagint, often-times the Grave is signified. The minor resteth only to be proven, which I do, by these instances following: Genes. 44.31. In the Septuagint, (where the Hebrew word is Sbeol) Iaakobs sons say, We shall bring down the gray hairs of our Father, with sorrow, 〈 in non-Latin alphabet 〉 : which is, the Grave; because no lower place can be understood, than that, where-unto gray hairs do go down: Hell being a place for Souls only immediately after death; and not for dead bodies, or any parte there-of. There-fore, Tobi 3.10. where it is said, I shall bring my Fathers old age with sorrow, 〈 in non-Latin alphabet 〉 , ad infernum; it is clearly set down, Chap. 6. verse. 14. what he meaneth by 〈 in non-Latin alphabet 〉 saying, I shall bring my Fathers life with sorrow, 〈 in non-Latin alphabet 〉 , to the Grave, saith •• e Text. So, 1. Kings, 2.6. DAVID • ineth charge to SALOMON, concerning IOAB: Let not his hoary head, (saith he) go down to 〈 in non-Latin alphabet 〉 in peace. And, verse. 9. concerning SHIMEI, he saith, His hoary head bring thou down to 〈 in non-Latin alphabet 〉 with blood. In both which places, by SHEOL in the Hebrew, and HADES in the Greek, no-thing else can be understood, but the Grave, seeing thither only the hoary head, or carcases of the dead, and slain, do descend allanerlie. There-fore, Isai 14.11. after these words of the Prophet, Thy pomp is brought down to SHEOL, or, as the Greek hath, HADES, immediately is subjoined the description of the Grave; to show, that by Sheol or Hades, no-thing but the Grave is there to be understood: saying, The Worm is spread under thee, and the Wormes do cover thee: which 〈◊〉 know to be done in the, bye only, and not in the place of the damned.

So that the Jesuit, I hope, may, in this, also, rest fully satisfied, according to that parte of his Demaund, That out of authentic Authors, HADES and TAPHOS, are both one. So that it resteth now only, to show, if SHEOL and KEBER, be like-wise one, according to his inquiry.

CHAP. III. That SHEOL and KEBER (in the Hebrew ) are frequentlie put for one, and are of a-like, and the same, signication.

THE Probation, there-fore, that SHEOL and KEBER, (which properly signify the Grave ) do frequentlie signify one thing, shall be, 1. out of Scripture it self: 2. out of Popish Expounders of Scriptures them-selves: and 3. out of Rabbinical Interpreters of the Olde Testament, who best know the proper signification of their own Language.

First, then, for Scriptural proof. In the 88. Psalm, that same which is Sheol in the third verse, is called Keber in the 5. and 11. verses: which Arias Montanus testifieth to be true, by expounding both to be Sepulchrum, or the Grave. There-fore, Sheol and Keber are both of one signification.

Agayne, Psal. 141. verse 7. the Prophet saith, Our Bones are scattered at the mouth of Sheol. Which Pagnin, and the Jesuit, Emmanuel Sa, declare to be all one with Keber, and to signify the Grave only; because it is undeniable, that the bones of the dead are scattered only at the mouth of the Graues, when they are opened, and cast up; and not in any infernal place, destinate for souls.

Lyke-wise, in all the praeceeding places, where-in we proved a-before, Hades to be put for the Grave, the Hebrew Text hath Sheol. Whence we infer, That in all these places, as Hades and Taphos are all one; so Sheol and Keber are all one: which cannot be avoided.

There-fore, where Job saith, If I wait, Sheol is my House; to show, that Keber, or the Grave, (as Arias Montanus expoundeth it) is signified there-by; for this cause he subjoineth the properties thereof, putrefaction, and consumption, saying, I said to Corruption, Thou art my Father: and to the Worm, Thou art my Mother, and Sister.

Secondly, For proof out of Popish Expounders of Scripture, that Sheol signifieth the Grave, as well as Keber, and so, consequently, that both are of one signification, Lyra 's words are clear, saying, In Hebreo pro Inferno ponitur SHEOL, quod non solum significat Infernum, sed etiam Fossam, seu Sepulturam, ut hic: that is, In the Hebrew, (saith he) for Infernus, is put Sheol; which doeth not only signify Hell, but also the Grave, or Burial place, as the meaning is here.

Agayne: The Hebrew word SHEOL, properly signifieth the Grave, (saith both Jansen, on Prov. 15.12. and Arias Montanus, in his Aunswere to Leo à Castro ) and Hell, metaphoricallie. Yea, where-so-ever Saynct Jerome (saith Augustinus Stenchus ) or the Septuagint, have translated Infernus, or Hades, it is in the Hebrew SHEOL: That is, (saith he) the Ditch, or Grave.

Thirdly, (ut de Hebreis ad Hebreos provocetur) for proof out of the Rabbinical Doctors of the Jews, and Masters of that Language, That Sheol and Keber, (which signify the Grave ) are all one, let these four, moste famous amongst them, give a full testimony. R. Ibn Ezra, on Genesis 37.35. interpreteth Sheol in that place, by Keber, or the Grave: and so doeth R. Salomo Rashi the same, saying, Iuxta proprietatem ejus, significatio est Sepulchrum: that is, According to the proper signification there-of, (saith he) it denotateth the Grave. R. Mordecai Nathan, in his Hebrew Concordance, also, giveth no other exposition of Sheol, Psalm 31. verse 17. but Keber, or the Grave. And Kimchi, in his Radicibus, doeth, in like-manner, expound Sheol, Psalm 16. verse 10. to be nothing else, but KEBER, or the GRAVE.

This only is to be remarked, that when Sheol doeth signify the Grave, that the term of [Grave] must be taken in as large a meaning, as it is in that speech of our SAVIOVRS, John 5. verse 28. where it is said, that all that are in the Graues, shall hear His voice, and come forth. By which Origen showeth, That not only built Tombes, or digged Graues in the earth, are to be understood; but every place (saith he) where-in a man's body lieth, either intiere, or in parte: it being no absurdity, that all those places, where-in any parte of the body dispersed doeth lie, should be called the Sepulcher there-of.

So that Bellarmine's reason is ridiculous, why Genesis 37. Sheol cannot be interpreted the Grave; when Jacob saith, I will go mourning to my Son, unto the Grave▪ for (saith he) the wild Beasts have devoured him (as Jacob thought,) and so he had no Grave. Not considering, that Sheol is taken, not only for a formal, or digged Grave in the earth; but also for that which is in place of a Grave to one, or where-so-ever the body, or any parte there-of is, in what-so-ever manner, whether the mothers womb, as is said in Jeremiah, O that my Mothers Wombe had been my Grave, (saith he:) or the belly of a Beast, as it is called in Jonah, Out of the belly of Sheol I cried, (saith he:) meaning there-by the belly of the Whale, where-in his body was, in a sort, intombed. Neither meaned Jacob, that he would go to that Grave, where his Son was; but unto his Son by Death, and so to the Grave, as was said to ABRAHAM, Gen. 15.15.

Thus is the IESVITS Demaund, in all the particulars, answered; and Infernus and Sepulchrum, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Sheol and Keber, proven to be frequentlie of one signification.

CHAP. IV. Whether Hell and Abraham Bosom, be all one thing.

IN the Examination of this Popi •… Confession, we sh •… first inquire, Whether Hell & Abraham's Bosom, be all one? as the Jesuit would have i •… Secondly, Whether the Patriarch •… and just men, were in Hell, before •… 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 shortly reply in Augustine 's words, I have not, hitherto, found, and yet I inquire; neither do I remember, (saith he) that the Canonical Scripture doeth any way put Hell in the good parte. Now, that the Bosom of Abraham, and that Rest, unto which the Godly poor man was carried, by the Angels, should not be taken in the good parte, I know not, whether any good man can endure to hear? and, there-fore, how we may believe, that it is in Hell, I do not see, (saith this holy Father.)

The truth here-of, like-wise, will more clearly appear, if we consider these points following: 1. Why it is so called: 2. Where it is: and 3. What it is.

If we consult, then, with CHRIST'S own Mouth, in the first, opened in holy Scripture, we shall find, that in the Gospel to be in Abraham's Bosom, (as is said of Lazarus ) and to sit down with Abraham, in the Kingdom of Heaven, (as CHRIST prophesieth of believing Gentiles ) are both Metaphoricall speeches, taken from Banquetting; and where-by is signified, the fruition of those Coelestiall joys, where-with the LORD'S Elect shall be satiate in that Heavenlie Kingdom: There-fore, it is said in Saynct LUKE, Blessed is he, who shall eat Bread in the Kingdom of GOD. And again, I appoint to you a Kingdom, (saith our Savior) as My Father hath appointed unto Mee; that ye may eat and drink at My Table, in My Kingdom. Now, in banqueting we see, (as in the example of JOHN, who leaned in CHRIST'S Bosom) that, amongst the Jews, to rest, or lean in the Bosom, was a sign of moste special love, Advauncement, and nearest conjunction of familiarity; and, therefore, did denotate in Lazarus, not only his happy Admission, and Assumption, unto that Heavenlie Estate; but also his high Advancement there-in, and nearest Association, with the moste excellent and rarest Saints of GOD, (such as ABRAHAM was) in the joyful participation with them of the satiety of Bliss, in that Heavenlie Kingdom: So that, for this cause, the happy estate of Lazarus Soul in Glory, is so compared in Scripture, and called, Abraham's Bosom.

There-fore doeth the Jesuit, Maldonado, comment thus, on this place, saying, I believe, that the metaphor (saith he) is taken from those, who sit down at Banquet, whose order was this; That to whom-so-ever one sat nearest, he did lean in his Bosom; even as Saynct John is said to have leaned in CHRIST'S Bosom, at the last Supper. There-fore, because that which is in our Bosom, is as it were moste near and dear unto us; and he who loveth any, taketh then most pleasure, when he leaneth in their Bosom, whom he loveth: as John doeth show the same; who, when he had said, There was a certain Disciple, who leaned in JESUS Bosom; as it were for explications sake, he addeth, whom JESUS loved. Hence, there-fore, it is, (saith he) that the Bosom is taken for the place of greatest pleasure, and of nearest conjunction, with the person beloved.

Seeing, there-fore, this Metaphor is taken from banqueting, (as both Scripture showeth, and their own Jesuit confesseth) howe fitly the hilaritie of Royal feasting, agreeth with a dark 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 cheerful banqueting, if an afflicting expecctation only, or longing for future Good delayed, hath corespondence with a joyful, and present saturation of good things bestowed. And if ABRAHAM him-self, in opposing the estates of these two after death, cleareth not unto us, That as the rich Glutton had already, before, received his good things, in his life; so had LAZARVS, even then, received his good things, after his death, saying, Now he is comforted, and thou tormented. Which speech could not have been true, if LAZARVS, in any hellish Limbus, had been depryved of the Vision of GOD; for, so, LAZARVS had been afflicted, and not comforted; seeing (as saith SALOMON) that hope, which is deferred, afflicteth the Soul: and Dives alone, also, had not been in torment; because (as their own Adrian Florentinus affirmeth) this punishment of loss, is the greatest torment, saying, The want of the sight of GOD, according to the esteem of all the Saynts of GOD, is reputed, of all torments, or pains, to be the very greatest.

Having, then, set down the reason, why the bliss-full estate of the Godly, after death, is called Abraham's Bosom, which over-turneth Limbus; we have next to consider, where it is: where-anent, if we consult Ambrose and Beda, Maldonado will tell us, that Ambrose and Beda, (saith he) seemeth to place it in Heaven: And Gregory Nazianzen, also, will declare unto us, That it is, where the Angels, and glorified Spirites, are now; saying of his Brother Caesarius, I wish, that thou mayest pierce the Heavens, (saith he) and mayest rest in Abraham's Bosom; where thou mayest behold the company of Angels, and the glorious shining of the blessed Sayncts. For which cause, also, it is said in LUKE, that Lazarus was carried, by the Angels, into Abraham's Bosom.

ANTIQVITIE, also, last of all, being inquired what it is, they will show, not only, that it is in Heaven, and where the Angels, and glorified Spirites are; but, also, that it is Heaven it self; and, so, no parte of Hell: There-fore (saith Chrysostom ) he called that Heavenlie Kingdom not by its own name, (saith he) but by the name of Abraham's Bosom. Fulgentius, like-wise, calleth it a place, (not temporary) but of eternal Rest. Dionysius Areopagita, in like manner, defyneth the same, to be those divine, and blessed Mansions, which receiveth all those, (saith he) who are to see GOD; and where-in is never-fading, and moste blessed Perfection. And, that great Doctor of the Church, AUGUSTINE, he saith, that Abraham's Bosom, is the Rest of the blessed Poor, whose is the Kingdom of Heaven; and into which, after this life, (saith he) they are received.

And, to conclude this point: Unto this truth, the Romish Doctors them-selves, are forced to subscribe; CARTHVSIAN saying, By Abraham's Bosom, is meaned (saith he) the Rest of the Sayncts, which they have in their native Country. Whence Saynct Martin did say, The Bosom of Abraham shall receive me. Sadoletus, also (who was the Pope's Legate, to the French King, at the Council of Trent ) declareth unto us, saying, If any place be sought out, to be signified hereby, the Bosom of Abraham is the Kingdom of Heaven (saith he.) And, in like manner; I greatly suspect, (saith Maldonado) that the highest HEAVEN is signified there-by.

Then, to retort upon themselves: Those who immediately are received into Abraham's Bosom, are received into Heaven, and into Coelestiall joy. But the Patriarchs, and Godly under the Law, were received into Abraham's Bosom: There-fore, into Heaven, and into Coelestiall joy. The Major is proven, by the Fathers, and the Romish Doctors their own Exposition: The Minor is also, by their own confession: there-fore, the Conclusion inevitablie followed.

So that we may safelie now •… cloze, with AVGVSINES words, saying, It appeareth sufficiently, that the Bosom of so great Happiness, is n •… parte, or member, of Hell, (saith he.) And, so, the Jesuit hath, here-in, shot wyde of his Mark.

CHAP. V. Whether the Patriarchs, and just Men, were in Hell, before CHRIST'S suffering?

FOR Resolution here-of, Whether the Patriarchs, and just Men, were in Hell, detained captive, before the suffering of CHRIST? If we first consult with the Mouth of GOD, opened in holy Scripture, and here-in address our selves, to the Law and Testimony, the holy Psalmist will, even in his own person, show us that comfortable Assurance, which the Godly had, of a glorious Estate in Heaven, after the finishing of their Course, where-in they were conducted, by the Spirit of GOD, on earth, saying, Thou wilt guide me, with Thy counsel, and after, receive me into Glory: Where Glory in Heaven, after Grace on earth, showeth the only twofold Estate of the Saints and Patriarchs, under the Law, without any mention of a Popish Limbus.

Neither was ever, according to Scripture *, or Orthodox Beliefe, any other distinction known, of the CHURCH of the ELECT, from the beginning, but Militant on earth, and triumphant in Heaven: and, consequently, no middle estate, in any infernal place of Hellish Captivitie, Whence it is, that, (as Saynct AUGUSTINE showeth, and BELLARMINE citeth him) this was the Replye of the sound Catholics, against the Donatists; who said they made two Churches: answering, that there was but one Church of CHRIST; but they distinguished only 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 being made of a third condition, in Limbo, before the coming of CHRIST; nor in Purgatory now: For, so, the Donatists had up-brayded the sound Catholics, That they had made three Churches; and their Replye had been, That they distinguished only the three estates there-of.

For farther resolution of which point, AUGUSTINE'S words may suffice, in his 99. Epistle, to Evodius; where he saith, That he found not what profit could redound, by CHRIST'S Descense unto Hell, to the just Men, which were in ABRAHAM'S Bosom; from whom he could never see, that the LORD departed, according to the blessed presence of His DEITIE. Whence we argue.

If the PATRIARCHES, and just Men, were all-ready happy in their Souls, before CHRIST'S suffering, and in ABRAHAM'S Bosom, (which is Heaven, as is formerly proven) and there enjoyed the blessed Vision of GOD continually, without getting any new benefit or profit, by CHRIST'S Descense to Hell: then it will follow, that they were not in any infernal 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 Benefit, or profit, there-by.

But, according to AUGUSTINE his Testimony, they were all-ready happy in their Souls, both for Place, (being in Heaven) and for Presence, (enjoying the Vision of GOD.)

There-fore, they were not in any Prison of Hell, wanting that blessed Vision, till by CHRIST'S Descense, they were liberate, and received that great Benefit.

Besides, if we consider the Prayses, which GOD'S Mouth giveth to those His oddest Servants; and the rare Testimonies, of their match-less, and singular holiness, as the Margine cleareth: And, if with these Testimonies, we consider what is said to have been by GOD laid up for them, and which they, even in a firm hope, after death, expected, (as Hebr. 11. showeth;) to wit, A solid City, A glorious Recompense, and, An Heavenlie Country: which, as they sought for it in their life; so they arryved at the same, as well as we do, at their death , living by Faith, as well as we, and dying in CHRIST, as well as we. If we consider, then, (I say) all these former duelie, we will find it a groundless, and uncharitable conceit, against Scriptural evidence, and Reason, to incarcerate such heavenly livers on earth, so long after death, in an hellish Prison.

What a store, also, of constant and glorious Martyrs, have been amongst them? Of whom it is witnessed, That the Worlde was not worthy to have such into it, for the short time of their life. And shall we not think, then, that Hell was much less worthy to have had their noblest parte, which is their Souls, so many thousands, or hundreds of years, after their death, detained there-in captive?

What should the dry Braunch, then, of the best now look for, if this should have been done unto such green Trees? Or, what injustice should it be counted, in the moste just GOD, who is as ready to reward the Good with Glory, as the Wicked with Torment, (saith their own BELLARMINE) not only so long to have delayed His rarest Saints, and Servantes, of their due Rewarde promised; (who forbiddeth us, to delaye but one night, to give our Hyrelinges their Wages:) but, also, to have imprisoned their holiest Souls, in so infernal a Prison, under so long Captivitie: and to have inflicted upon 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 have had a glance of?

CHAP. VI. Whither CHRIST'S Soul went, after His suffering on the Cross.

HAving thus fred the Souls of the PATRIARCHES, and just Men, before the suffering of CHRIST, of any infernal Prison, we are to make our next search, Whither CHRIST'S Soul went, after His painful Passion: Which, by His own answer to the Thief, is clear, To have been to PARADISE, saying, This day thou shall be with Mee in Paradise. Which Entrie into PARADISE, was not according to His DEITIE; because, so, He was ever There: and, there-fore, this, as a fond Error in Euthymius, Bellarmine refuteth. Neither was it in that parte of His Humanity, which was corporal, and committed to the Grave; but in His Soul, or spiritual parte, as all do confess.

There resteth only, then, to find out, what is meaned by PARADISE; where-by we may more clearly understand, whither the Soul of CHRIST went, after His painful Suffering: Where-in, first, we shall show, out of the Apostle, That PARADISE spoken of in the GOSPELL, is the third Heaven, and Mansion-place of eternal Blessedness. And, this we shall confirm, like-wise, out of Romanists them-selves.

Secondly, That this PARADISE, which is the third Heaven, is that same thing, which was promised unto the Thief upon the Cross.

Thirdly, that this which was promised to the Thief, is not only a blessed estate of Soul, but, also, in that same Place of Blessedness, where the Souls of the Godly, with GOD, and His Angels, have their perpetual Abode. All which shall be proven out of Fathers, and the Romanists own Doctors.

First, then, the Apostle speaking of the abundance of Revelations, which were given unto him, he telleth us, That he was caught up, into PARADISE. Which thing expressing again, in other words, he saith, That he was caught up, into the third HEAVEN. Showing, here-by, both these, to be one. There-fore, saith Aquinas, writing upon that place, Non oportet nos aliud intelligere per Coelum, & aliud per Paradisum; sed unum & idem per utrumque: that is, We must not understand another thing by Heaven, and another thing by Paradise; but one, and the same thing, by both. This same, also, doeth Carthusian, and Catharinus, affirm, with sundry other Authors: So that we see PARADISE, and the Supreamest, or third Heaven, to be all one.

Next, that this same Paradise, or Third Heaven, where-of the Apostle speaketh, is that same thing, which was promised, by CHRIST, unto the Thief, let these ensuing testify. Ambrose, on that place of the Apostle, saith, That the Apostle was caught up, in Paradisum coelestem, (saith he) in quo latroni dixit DOMINVS, quod futurus esset cum eo: that is, In that heavenly Paradise, where-in our LORD said unto the Thief, that he should be with Him. In like manner saith THEOPHYLACT, Raptus est in eundem, quem DOMINVS Latroni promisit •• that is, The Apostle (saith he) was caught up int •… that same Paradise, which ou •… LORD promised to the Thief. The like doeth Arboreus, also, and Cajetan, clearly affirm.

Thirdly, that this which was promised to the Thief, as Part-taker with CHRIST, was not only a blessed Estate of Soul, in any place, (as the Romanists would have it:) but, also, in that same Place of Blessedness, in particular, where the Souls of the Godly, with GOD, and His Angels, have their perpetual Abode, these places ensuing justify. Saynct Ambrose calleth it, That Heavenlie HIERVSALEM, and those Coelestiall Places, where-unto our Bodies, (saith he) at the Resurrection, shall be lifted up: which shall be not only to an Estate of Glory, but (as the local up-lifting testifieth) to the place of Glory. Sedulius, also, calleth it, That Place, ubi Angelicae virtutes continentur: that is, where the Angelical Powers do inhabit. Haymo, in like manner, calleth it, That Place, ubi Angeli, & animae Sanctorum, in contemplatione DEI sunt positae▪ that is, where the Angels, and Souls of the Saints, are placed, to contemplate GOD. Cajetan, also, calleth it, Supremum Coelum, & locum illum summum, in quo DEVS, & Beati, babitare dicuntur: that is, The highest Heaven, and that Place, (saith he) which is above all, where-in GOD, and the Blessed, are said to inhabit. Carthusian, likewise, calleth it, Locum Beatorum, The Place where the Blessed remain. Where-of it is spoken, Revel. 2.7. saying, To him that over-cometh, will I give to eat of the Tree of Lyfe, which is in the midst of the PARADISE of GOD.

BELLARMINE, like-wise establishing a conformity, betwee •… CHRIST, and His Members, i •… their estate, between their death and resurrection, hath these words CHRIST, immediately after death, was not (saith he) blessed in Body, but rested three •… days in the Grave: not-withstanding, in the mean time, He was blessed in His Soul, and in Paradise; for so Him-self •… said, This day thou shalt be with Mee in Paradise. Therefore, like-wise, the Saints t •… be conform with CHRIST, (saith he) while they rest i •… their Graues, according to their Bodies: yet, in their Souls, they are happy, and blessed, i •… Paradise.

Whence we infer: If th •… Members of CHRIST be here-in conform to their Head▪ That, Where His Soul was, during the time of His Bodies lying in the Grave, till His Resurrection; so should theirs be, till their resurrection: Then, it will follow, That, as His Soul was in PARADISE, till His Resurrection, which was not only a bliss-full Estate, (say we) but in the proper place of Bliss also, as hath been proven: Even so should their Souls be, who are His Members, in that Estate, and Place of Bliss, like-wise, till their resurrection. All which holdeth well, and orthodox, and militateth strongly against the Graecian Error, which BELLARMINE impugneth. But, on the contrary, if these two be separated, (as the Romanists would have them) to wit, that CHRIST'S Soul, between His Death and Resurrection, was in the Estate of Bliss; but not in the proper place of Bliss, which is HEAVEN; but rather, in the contrary, and opposite place there-to, which is Hell: Then, the conformity will no wise hold, between CHRIST, and His glorified Members, except they make the Souls of the Godly, after death, during the time of the abode of their Bodies in the Grave, to their resurrection, to be blessed, only in Estate; but, yet, locallie, to remain in Hell, (as they say CHRIST'S did:) quite opposite to HEAVEN: And so, there-by, they shall jump, yea, fall, into a far lurder Error, than the Grecian heresy, who hold, That the blessed Souls of the Saints, remain in hid Receptacles, to the Daye of Judgment.

CHAPTER VII. What is meant by The lower parts of the Earth. EPHES. 4.9.

IN the due inquiry, What is the true meaning of these words, we shall, first, consult with Scripture: secondly, with Fathers: and thirdlie, with the Romish Doctors them-selves.

First, then: The Prophet EZEKIEL, in his thirty-two Chapter, speaking of the destruction of EGYPT, and sundry other Nations, by the edge of the Sword; when he cometh to show their abasement, to the very Grave, he calleth it, Their going down, to the nether partes of the Earth. And, to show what he meaneth there-by, he calleth it, The setting of their Bed amongst the midst of the Slayne. And again, The placing of their Graues in the side of the Pit: and, Their company, round about their Graues.

Next, for the verdict of Fathers: AUGUSTINE, on that same place, showeth, That the Apostle's meaning is no other, But that CHRIST came from Heaven, to the Earth, for our sake; and, That His lowest humiliation there-on, was to the Grave.

THEOPHYLACT also, showeth, That the same is meant thereby, where-of old IAAKOB spake, when he said, Ye will bring my gray Hayres, with sorrow, to the Grave. And, in like manner, EVTHYMIVS expoundeth the words, of the lower partes of the Earth, spoken of PSAL. 139.15. to be the Grave, saying, Compactum me vidisti in utero matris meae, & dissolutum iterum videbis in utero terrae.

Last of all, what the Romish Doctors them-selves, do mean •… by the lower partes of the Earth let us hear, even out their own mouths.

Aquinas, then, saith, By the lower partes of the Earth, are understood, those which we in habit, (saith he) which are called the lower partes, because they are beneath the Heaven, and the Air; and to these the Son of GOD is said to have come down; not by local motion, but by taking upon Him our low and humble earthly nature, according to that which is said, PHILIP. 2. That He emptied Him-self.

In like manner, (saith LYRA) He descended, by His Incarnation, to the lower partes of the Earth: that is, (saith he) to the partes of this Earth, which are called Lower, in respect of other partes of the Worlde.

Cardinal Cajetan saith, also, thus, The addition of the word [Terrae] is for clearer understanding, to determine, what lower partes are meant; for the lowest parte of the Worlde, is the Earth. For difference sake, then, of the lower partes of the Heaven, which is in the Air, it is said, as if more clearly the Apostle had said, He descended first to the lowest parte of the Worlde, which is the Earth, (saith Cajetan. )

Last of all, saith Catharinus, (and, with him, Gorranus, and Carthusian,) He descended into the lower partes of the Earth: that is, to this Worlde below, which is the Earth, & is lower than the Elementes, by taking our human nature upon Him, (as saith the fore-named Carthusian. )

More-over: If by the lower partes of the Earth, the Jesuit would have, of force, Hell to be understood, and not the habitacle Earth, nor CHRIST'S Incarnation, or intombing there-on, then must he grant, That much more, by the lowest partes, (which is the Superlatiue) must Hell be understood: and yet this, I think, he will not be so absurd as yield. There-fore, much less, by the lower partes, (which is the Comparatiue) can he urge us to understand the other: For, DAVID, speaking of his conception, and framing secretly, in his Mothers Wombe, saith, That he was curiouslie wrought, and his substance fashioned in the lowest partes of the Earth. Which, I hope, none will be so absurd, as to say, this was in Hell. For this cause it is, (comparing this place, with the other,) that some do hold, That by the lower partes, in that Apostolical speech, the Wombe of the blessed Virgin is meaned, where-in CHRIST, by His Conception, humbled Himself so low, by taking upon Him our base and earthly nature.

CHAP. VIII. What is meant, by the heart of the Earth. MATTH. 12.40.

WHere-as the Jesuit, by the heart of the Earth, in that speech of our SAVIOR, would have Hell to be understood, and not the Grave, I will oppose unto him, for his full conviction, first, The scope of the place, out of his own Expositors: secondly, The Authority of Fathers: thirdlie, The Expositions of his own Doctors: and, last, The like phrases of Scripture.

First, then: His Exposition is against the scope of the place, directly: For, the Pharisees desired, to see a Sign; that is, visibly some evident and sensible Miracle: To whom CHRIST answereth, That He would give them no other Sign, but the Sign of the Prophet Jonah, &c. Which could not be the Descense of CHRIST'S Soul into Hell, and the return there-of from thence; because that was all-to-gether invisible unto them; and, so, no Sign at all: but it was His Death, Burial, and Resurrection again from the Grave, which was visible, and is clearly meant there-by, according as their own Ferus, on this place, commenteth, saying, That as Jonah, being casten into the Sea, and swallowed by a Whale, seemed a dead Man, and quite perished; and, yet, not-with-standing, within three days, he was far otherwise seen; to wit, alive, being casten forth, upon the Shore of Nineveh: So, altho the Son of Man, being crucifixed, and laid in the Grave, seemed as one quite destroyed, and wholly over-come by Death: yet, not-with-standing, (saith he) He should be seen alive again, upon the third day, and powerfullie to arise again, as a triumphant Victor. So, in that He was seen to rise, (as Ferus saith,) there-fore His Resurrection from the Grave, and not His Souls Descense to Hell, or Return from thence, was a Sign unto them.

Secondly: The Jesuits Gloss is close contrary to the Exposition of Fathers: For, Chrysostom, commenting on this place, saith thus, Non enim ait in terra, sed in cord terrae, ut Sepulchrum denotet: that is, He saith not, in the Earth, but in the heart of the Earth; to signify His Grave there-by.

Gregory Nyssene, in like manner, saith, That while the DEITIE was with CHRIST'S Soul in Paradise indivisiblie, making way, by the Thief, for an Entrance unto Man-kind thither; it was with His Body, like-wise, in the heart of the Earth; destroing him that had power of Death.

Anselmus, also, saith, Fuit in cord terrae, in Sepulchro scilicet: that is, He was in the heart of the earth; to wit, in the Grave.

Euthymius saith, also, Cor vero terrae intelligit ejus profunditatem, nam in profunditate illius lapidis incisum erat Sepulchrum: that is, The heart of the Earth, signifieth the profundity there-of: For, in the profundity of the Rock, was His Grave hewn out.

Ignatius, also, interpreteth Cor terrae, 〈 in non-Latin alphabet 〉 : that is, His Burial under the Ground. So, also, doeth Irenaeus apply these words, to CHRIST'S Burial: with whom consenteth Saynct Jerome, and Tertullian.

Thirdly: The Jesuits Sense of these words, is sensibly against the Expositions of his own Doctors.

For, thus saith Lyra, The Son of Man shall be in the heart of the Earth: that is, In the Grave (saith he.)

Carthusian, also, upon the same place, saith, The Son of Man shall be in the heart of the Earth: that is, (saith he) under the Earth; to wit, in His Grave, three days, and three nights.

Arboreus, also, their Parisian Doctor, thus commenteth, CHRIST telleth, (saith he) that He was to be three days, and three nights, in the heart of the Earth: meaning, that He was to be in His Grave.

Last of all: Let the like opposition be seen, of the Jesuits Exposition, to other a-like phrases of Scripture.

DEVT. 4. verse 11. the Hebrew hath, Et Mons ardebat usque ad cor Coeli: which the Septuagint interpreteth, 〈 in non-Latin alphabet 〉 : and the Latin, Vsque ad Coelum, Even to the Heaven. And, yet, who will say, then, that the Mountayne burned, even to the moste inward parte of Heaven, as the heart is in the moste inward parte of the Body?

So, like-wise, 2. SAM. 18.14. while ABSOLON was alive, BELEB, or in the heart of the Oak, that IOAB slue him. And, yet, I hope, that none will say, That by the heart of the Oak, the moste inward parte, within the Bark, and body of the same, is any ways meaned, Sicut Cor est in medio animalis. Where-fore it is, that the vulgar Translation hath, berens in quercu; or, sticking in the Oak.

In like manner, EZEK. 27. verse 4. TYRVS is said, to have its borders, in the heart of the Seas, because, as Vatablus saith, Vndique Mari alluebatur. And, yet, I hope, the Jesuit him-self, will not say, that it was so in the Sea, as the heart of any living creature is in the midst of the body, which wrappeth it close about. Therefore, to say, That by the heart of the Earth, Hell is understood, because, as the Heart, is in the midst of the Body, so it is in the center of the Earth, is but miere dotage, seeing that a Metaphor is, oftentimes, diverslie considered: neither hath it ever for a ground, one, and the same property, of the thing, whence it is taken.

CHAP. IX. What is meant, by Leading Captivitie captive. Epbes. 4.8.

BY this speech of the Apostle, (and of the Prophet before him) what is meant, we shall, first, clear out of Scripture: secondly, out of the Fathers: and thirdlie, against the Jesuit, out of his own Doctors.

In SCRIPTVRE, then: in the Book of the JUDGES, we find the very same phrase of speech, used by DEBORAH, in her Song, after the victory over Sisera, saying, Aryse, Barak, and lead thy Captivitie captive, thou son of Abinoam. Where, by his leading of his Captivitie captive, is no-thing else meant, (as all confess) but those his Enemies, against whom he had foughten; and, overcoming them, had taken them captive, to be led away, and triumphed over.

So, like-wise, 2. CHRON. 28. verse 11. the Prophet ODED exhorting the people to mercy, saith unto them, Now hear me, there-fore, & reducite Captivitatem, quam duxistis captivam, and deliver back the Captives again, which ye have taken captive. Where, in like manner, by Captivitie taken captive, are no others meant, but such as in an hostile, and cruel manner, as Foes, they had subdued, and detained in slavery.

Now, to apply: Let any man judge, whether the Jesuit more rightly expoundeth the Captivitie, which CHRIST, in like manner, is said to lead captive, to be the holy PATRIARCHES, the Friends of GOD, and willing Subjectes; and not His Foes, or repyning Rebells; for whom He was ever by Protection, but not against by Oppugnation; and, who were to be Triumphers, with Him, but not triumphed over by Him. Or whether we more rightly expound the same, according to the former places of SCRIPTVRE, to be CHRIST'S Foes, and ours, to wit, The Dominion of Sin, the tyranny of Satan, the sting of Death, the Curse of the Law, the Victory of the Grave, and Power of Hell, &c. All which Enemies, our SAVIOR hath foughten against, subdued, captivated, and triumphed over, freeing all His Chosen, hence-forth, both from their fear, and force.

Secondly: Let us see what the Fathers mean, by this CAPTIVITIE.

Philo Carpathius, (who lived Anno 410.) on the fifth of the CANTICLES, saith thus, in the person of CHRIST, I sleep, to wit, on the Cross, and My Heart waketh, when MY DIVINITIE spoiled Hell, and brought ritc •… Spoyles thence, of the Triumph (to wit) of ever-lasting Death over-come, (saith he) and the Devils power over-thrown.

Also, Having taken captive the Tyrant of Captivitie, (sayet •… ATHANASIVS) HEE ascend •… upon high.

Lyke-wise, HEE hath led Captivitie captive, that is, (saith TERTVLLIAN) Death, and that Slaverie, under which Man was held.

AUGUSTINE, in like manner, saith thus, But what is this Captivitie? either (saith he) because He over-came Death, which kept them captive before, over whom it reigned; or men them-selves, which were captivated by the Devil: Capti quia subjugati (saith he) sub leve illud jugum missi liberati à peccato, cujus servi erant, & justitiae servi facti, cujus liberi erant: that is, Taken captive, because subdued, and put under that light Yoake, being fred from Sin, whose Servauntes they were, and made the Servants of Righteousness, where-from they were free.

THEOPHYLACT, also, saith, Qualem autem captivitatem dicit? (saith he) and then answereth, Diaboli captivum enim cepit, Satanam, & Mortem, & Maledictionem, & Peccatum, &c: that is, What Captivitie speaketh he of? (saith he) even of the Devil; for He took Satan captive, and Death, and the Curse, and Sin, &c.

HILARIE, like-wise, saith, Omnes quoque inimicas virtutes, mundiq́ue potestates, principesq́ue aeris hujus, ostentui reddidit: that is, He made triumphant show, of all the Enemy-forces, and Powers of the World, and Principalities of the Air.

In like manner, HAYMO, (who lived, Anno 800.) declareth, that this was the orthodox Exposition taught in his time, He led Captivitie captive: Id est, Diabolum duxit captivum, (saith he) & captivavit eum auferendo ab illo potestatem, quam tenebat in hoc mundo, juxta illud, nunc Princeps hujus mundi ejicitur for as: that is, He led the Devil captive, and took him captive, by taking away from him, that power which he had in this Worlde, according to that saying, Now the Prince of this World is casten forth.

Last of all, let us hear what some of the Romish Doctors call this Captivitie, which CHRIST led captive.

ARBOREVS, that Parisian Doctor, saith, By this Captivitie (saith he) without any absurdity, may be understood, that intolerable servitude of Sin, and death, from which, CHRIST, by His Grace, hath fred us.

LYRA, in his interlineare Gloss, expoundeth it, Those who were captive under the Law, or the Devil, by Sin, or rather Sin, and Man's subjection, there-by, to Satan, and the Curse of the Law, were those our Enemies, which CHRIST led captive.

Lyke-wise, LOMBARD, their Master of Sentences, his Exposition of this place, is just conform with AUGUSTINE'S, and no word there-in of the PATRIARCHES freedom from Limbo.

CHAP. X. The meaning of HEB. 11.39. cleared.

THE Jesuit proceedeth, next, to prove, by four several Texts of SCRIPTVRE, That the Souls of the PATRIARCHES, and of the just, were not glorified, nor admitted unto HEAVEN, before CHRIST suffered. All which, in order, let us, severallie, examine.

The first is, Because (saith he) all those, through Faith, obtained good report, (as Saynct Paul showeth) but received not the Promise: GOD provyding a better thing for us; that they, without us, should not be made perfect. Where, in understanding by the Promise, the glorifying of their Souls, after the suffering of CHRIST, being fred out of Limbo, howe far he debordeth from the meaning of the Apostle, and of the Holy GHOST, let the Verdict of ANTIQVITIE, agreeing in one voice, and the conjunct Expositions of his own School-men, declare: and, so, howe this Text maketh no-wise for his purpose.

First, then, concerning ANTIQVITIE, Bellarmine saveth us pains, in the several citation, or recitation of them, while as he setteth down, in this point, what is their common Exposition, and vnanime consent, saying, Or by the Promise, (saith Bellarmine) is understood, the perfect Beatitude both of Body and Soul, which, as yet, the Fathers have not; that the same might not be without us. And this (saith Bellarmine) is the common Exposition of the Fathers upon this place: For he saith not, That they should not be rewarded without us, (saith Bellarmine) but that they should not receive the full Rewarde both in Soul and Body, or be so perfected without us; but we, and they, shall be perfected so to-gether, at the last Resurrection.

Next, for the conjunct Exposition of the Romish School-men, (beside Bellarmine, whom we have heard) Ribera, the Jesuit, no less ingenuouslie confesseth, That the Apostle speaketh, De consummata beatitudine Corporis & Animae, (saith he) in die extremi judicii: that is, Of the perfect Happiness, both of the Body and the Soul, at the Day of the last Judgment.

Arboreus, also, saith, Quod consummatio illa est absolutissima Corporis & Animae perfectio: that is, That most absolute consummation, is the perfection both of Soul and Body.

Lyke-wise, saith Carthusian, They received not the Promise, that is, (saith he) Corporis stolam, seu glorificationem: that is, The glorifying of their Bodies, till the day of Judgment: but then, all of us shall be raised, (saith he) and glorified together, that so we may congratulate, one another, mutually, of so great an Happiness.

So that it is clear, That by receyving the Promise, is not meant the glorifying of the Souls of the Godly Patriarchs, which they attained not unto, till after CHRIST'S suffering, and their delivering from Limbo; but the perfect glorifying of their Bodies and Souls, which they, with all others the Elect, shall attain unto, only at the general Resurrection. So that the sense of this Text, by the Jesuit, hath been sensibly miss-taken.

CHAP. XI. The true meaning of HEB. 9.8. and 10.19. expounded.

THE next two Texts, that the Jesuit adduceth, for the same purpose, are HEB. 9.8. and 10.19. where he saith, That Saint PAUL giveth the reason, why, before CHRIST'S suffering, none went to Heaven, Because the way to the Holiest, was not yet opened, while as yet the first Tabernacle was standing: and for that cause he saith, that The entry to the holy Place, (that is, to Heaven) is called a new Way; which it had not been, if any had entered there-in before CHRIST our Savior.

To whom I answer; That as in the former, so both in the scope, and sense of these words, the Jesuit is a gross miss-taker; these being speeches, only of a clear opposition of the Iewisb Rites, and legal Sacrifices, performed in the Mosaical, and typical Tabernacle, unto CHRIST'S only one, and All-sufficient Sacrifice, perfected in that most excellent Tabernacle, and Temple of His own Body: and showing, that it was not by any efficacy of the one, but by virtue only of the other, that any entry into Heaven is. So, that these Speaches, and the scope of them, is only to debar any confidence in legal observations, from having any share with CHRIST, in the work of Man's Salvation, effectuated only by His Death and Passion: and to show, that at the Death of the Son of GOD only, was the clear opening, and manifestation to all men, of the true Waye to HEAVEN, even CHRIST Crucified. Qui latebat ante, (saith AQVINAS) sub figuris literae obumbratus: but by whose Death (saith CAJETAN) Via sanctorum ad coelestem Patriam aperta est: that is, The Waye of the Saints unto their Heavenlie Country, was opened: the legal Sacrifices, by that only one Sacrifice, hence-forth ceasing; and the Vayle of the Temple (saith he) being also rent, from the top, to the bottom.

This Opening, then, is the full, free, and clear manifestation, and exhibition to all Men, Jew and Gentile, Of CHRIST JESUS Crucified, as the only Salue for Sin, and Savior of the Worlde: and, therefore, is the word [manifesting] and not [opening] used by the holy Ghost, in the Original; where-as, the Jesuit depraveth the Text, both in Scope and Words: who, in place of that which the Apostle saith, That the Way to Heaven, was not manifested, in regard of Knowledge; hath set down, That the Way was not opened, in regard of entry: and the Scope of the Apostle, being to institute the comparison of the People, and knowledge of Salvation, under both Covenants; but not to show, That the Souls of the Patriarchs, and just Men, entered not into Heaven, till after CHRIST'S suffering.

The cause, like-wise, wherefore this Way so opened, or manifested, is called, a new Way, the Jesuit 's own School-men may give him resolution: Therefore, (saith CAjETAN) Viam quidem nova • appellate, contra vetustatem peccati: He •… calleth it, A new Way, in opposition to the old way of Sin: That, (as the Apostle saith) as Sin hath reigned unto Death, (which was the old way) so Grace might reign through Righteousness, unto eternal Lyfe, through CHRIST (which is the new Way.)

Again, Ne introitum corporalem intelligeres explicavit eundem esse per viam novam, (saith this same Cardinal:) that is, Lest any should think, that a corporal entry were understood, (as was to the Holiest of old.) The Apostle showeth, That we must enter by a new Way; seeing it is a spiritual entry, which is required by Faith, and the Way it self is Spiritual; to wit, Righteousness, and Holiness, through CHRIST.

AQVINAS, also saith, That the new and only Way, now to ascend into Heaven, is, CHRISTO tanquam membrum capiti suo adherere: that is, To adhere to CHRIST, the Head, as a Member of His Body: And therefore, he showeth, That who-so-ever now walketh in that New Way of Faith, it shall be said unto him, I shall write upon him My new Name, and the Name of the new HIERVSALEM.

CARTHVSIAN, also, giveth this reason, why it is called a new Way: Because, (saith he) it was first devysed by CHRIST, no Man, nor Angel, being able to find out a way, to reconcile Man to GOD, (the Covenant of Works, as the old Way, failing) but only the Lamb, CHRIST JESUS, (saith he) by the Vayle of His Flesh, and His suffering there-in, manifesting the same unto us.

This way, then, we see, is called, a new Way; not but that it was in being and existence before, but by way of clearer, and nearer patefaction: therefore, the Greek word is 〈 in non-Latin alphabet 〉 , signifying, a renewing, by making, that which was before, in being, a new Way, as it were, in clearness, and understanding: CHRIST JESUS, being still that Lamb of GOD, which was slain from the beginning: As also, in opposition to that old way of Sin, and to that legal, impassible; yea, impossible way of Works: and not that it importeth, that the Souls of the PATRIARCHES, who relay on that only Sacrifice of CHRIST to come, and embraced the promise there-of, were all-together depryved of Coelestiall entry, till by His Ascension, He opened that way, and made it new unto them: CHRIST JESUS, being ever like the Sun in the Firmament, effectually spreading the Beams of His saving Grace, as well backward, as forward, even unto both ends of the Worlde: and being, no less, a comfortable ante meridian Sun, to them in their dimmer fore-noon, nor a postmeridian Sun, to us in our clear Horizon, Even CHRIST JESUS, yesterday, and today, and the same, forever.

For farther discovery, likewise, of this Popish error, In denying any entry to the Souls of the Patriarchs, and just Men, before CHRIST'S Ascension, I must mutually demand:

1. Whether doeth not the Scripture testify clearly, that Enoch, before CHRIST'S Ascension, was taken up to Heaven, seeing it is said, That the LORD took him up to Him-self: using the same word there, which is used here-after in the wrapped of Elias?

2. Whether did not Elias enter into Heaven, like-wise, before CHRIST'S Ascension, seeing it is clearly said, in express words, That Elias went up into Heaven? where-of Mattathias, on his Death-bed, when he put his Sons in mind, said, That Elias, being fervent, and Zealous, for the Law, was assumed up into Heaven.

3. Whether did not Moses, also, before CHRIST'S Ascension, enter into Heaven, (whose Body was so dignified, by an Archangels burying of the same, and whose name is so highly praised, Heb. 3.5.) seeing with Elias he was seen in Glory, at CHRIST'S Transfiguration?

4. Did not the Soul of the Thief, like-wise, on the Cross, that same day of his death, enter into Heaven, before CHRIST'S corporal Ascension, (as hath been proven before) according to CHRIST'S promise unto him, This day thou shalt be with Mee in Paradise?

To say, then, that no Soul entered into Heaven, before CHRIST'S Ascension, is blasphemouslie to restrain, lessen, and imbase the virtue of His Passion, which reacheth (as is said) to all Tymes, and Persons, and to make the Sin of Adam more powerful to Condemnation, than CHRIST His obedience is unto Salvation; the ones Fall casting his Posterity, immediately after death, to Hell; but the others Righteousness, not bringing the Faythfull, but after hundreds of Yeares, to the Glory of Heaven.

CHAP. XII. The place of ZACHARIE, 9.11. explained, and fred from Popish wresting.

THE last place, which the Jesuit adduceth, for his probation, of the delivery of the Souls of the PATRIARCHES, and just Men, out of his imaginatie Limbus, after CHRIST'S suffering, is that place of Zachariah, Vt educeret vinctos suos de lacu, (saith he) ubi non erit aqua: that is, That He might bring forth His Prisoners, out of the Pit, where-in there is no Water.

Which place, howe little it makes for his Hellish Limbus, I will, first, manifest out of the Fathers; and next, out of his grand Champion Bellarmine.

This Text, then, which speaketh of that gracious Deliverance of sinful Man-kind, by the Blood of CHRIST, out of the Prison of that spiritual Thraldome, where-in all men were, through Adams fall, and by the means of Sin, Saynct Augustine doeth thus clearly expound: What may be understood by this Pit, (saith he) diverse expositions may be thought upon, agreeable to the true Faith: but, it seemeth to me, that none better can be than this; That there-by is understood, the dry and barren deepness of Man's Miserie, where the Waters of Righteousness flow not; but where-in is the puddle of Iniquity.

THEODORET, likewise, after he hath expounded this Pit, to be eternal Death, then he subjoineth, saying, And when Men were bound (saith he) in this Pit, our LORD JESUS CHRIST He loosed them, and brought them forth; and by His precious Blood, He delivered them, and brought them forth to the way of Lyfe, when He gave unto them the new Covenant.

Saynct IEROME, also, saith, That it is thus understood, (saith he) By the Blood of Thy Suffering, in Mercy thou deliveredst them, who were bound Prisoners, in the Prison of Hell, where-in there is no Mercy.

Saynct CYRILL, likewise, hath this Exposition, By which words, (saith he) we affirm, either that Hell is understood, where-in is no life, (for we may take Water for the symboll of Lyfe) or else, we will interpret the Pit, most fitly, to be the deceyving of false gods; for Idolatry, is a Pit, truly, in which who-so-ever falleth, he shall be depryved of eternal Lyfe.

So, whether Man's Miserie, or eternal Death, or Hell, or heathen Idolatry, be meant by this Pit, yet any such Limbus, is no ways there-by signified.

Next: if we consult with Bellarmine, he showeth us, that no such thing as Limbus Patrum, can be meant there-by: where-of he giveth this reason, Because (saith he) There is aqua consolationis in Limbo; that is, There is the Water of Comfort, or Refreshment, in Limbus; where-as in this Pit where-of Zachariah speaketh, there is no Water at all. Therefore it is, that Bellarmine taketh this place, for that cause, to fit better for the proof of Purgatory.

Lyke-wise, those that are in this Pit, where-of the Prophet speaketh, are called Vincti, or fettered. Whence it would follow, if there-by Limbus were meant, that the Fathers were not only so long detained in that hellish prison, but that they lay chayned, or in Fetters, so many thousands or hundreds of Yeares, in that infernal Pit. Which estate, if it be all one, with being in Abraham's Bosom, as the Jesuit confessed before, which is a place of receyving Comforte, and enjoying good things, (as the Scripture showeth) let any Man judge.

Out of all which places, then, which have been formerly adduced, it is evident, how impertinentlie, and to no purpose, the Jesuit hath adduced the Authority of wrested Scripture, for his Popish Limbus, and liberating of the PATRIARCHES therefrom; and howe Fox-like, only there-in, Vitreum vas lambit pultem haud attigit.

CHAP. XIII. That CHRIST suffered in Soul, as well as in Body, proven out of Scripture.

FIRST, then, we maintain, with CALVINE, That CHRIST suffered in Soul, as well as in Body; and, That 〈 in non-Latin alphabet 〉 , & proprio sensu, and not per assistentiam, or by Sympathie, with the Body only, that so as perfect Man, consisting of both, perfectly He might redeem Man-kind, who had sinned in both; and consequently who, according to justice, in both, should have been punished respectiuelie. Seeing, there-fore, He was not only our Redeemer, by power to deliver, but our Cautioner, also, in justice, to satisfy, it became Him to satisfy for what-so-ever we should have suffered, and fulfill our obliedgement: wherefore (saith Isidore) DEI verbum, ut vere humanitatem induit, ita vere omnia, quae in hominem cadunt, explevit: that is, The incarnate Word of GOD, as He truly put on our Humanity, so truly did He fulfill all things, which should befall Man. It being, also, requisite, that as that double Death over-came the first Adam; so the same, by suffering, should be vanquished by the Second. So that who-so-ever they be, that deny His Souls sufferings, (as the Jesuit doeth, referring all to His corporal Blood-shed) they deny His special suffering; which may be called, The very Soul of His suffering; and will be forced to grant one of these two: either, that in His suffering, something more grievous, than any corporal death, did distress Him; or else, (which were open blasphemy) that of all Men, He had least cowrage, and was most dismayed for Death. And if the first (which must of necessity) be granted, then, beyond corporal and ordinary death, what can be understood, but such spiritual and Souls-suffering, which from an angry GOD doeth proceed against Sin, and which was that bitter Cup, where-of the Son of GOD'S Love drank, for the sins of the World?

The verity where-of is farther confirmed, first, by Scripture: secondly, by Fathers: and thirdlie, by the Confession of Romanists them-selves.

In Scripture, we have prefiguring things, fore-shadowing; Typicall speeches, fore-signifying; Evident Prophecies, fore-telling; CHRIST'S own words, declaring; Evangelical Harmonie, witnessing; and Apostolical Epistles, proclaiming the same.

First, then, what else was foreshadowed, by the roasting of that Paschal Lamb, but that tormenting Agony, which CHRIST, our Passe-over, suffered in Soul, when His sympathizing Body, rained down that bloody Sweat in the Garden of Gethsemanie? because, (as Pope Gregory saith) Rubigo peccati purgari non potuit, nisi igne tormenti: that is, The rust of Sin, could not be purged away, but by the fire of torment. What else, like-wise, did all other Sacrifices for Sin, prefigure in their Denomination, Immolation, and Exclusion from the holiest Place, being called Sins, and Sacrifices for Sin, and, next, being wholly burnt with Fire, and no part of them ever brought within the Holiest of all? Lyke-wise, that brazen Serpent, erected on a Tree, did not only prefigure the death of CHRIST; but also the cursed death of the Cross, and, consequently, that CHRIST should be (as He is called, GALAT. Chapter 3. Verse 13.) made a Curse for us; and where-by, emphaticklie, all that is comprehended, which GOD useth, as a revenge of Sin. For which cause, it is said, Cursed is he (of GOD) that is hanged on a Tree.

Next, for Typicall speeches, fore-signifying: Doeth not DAVID typicallie express our SAVIOR'S distress, and spiritual desertion, when he crieth out in that PSALM, as CHRIST did on the Cross, My GOD, my GOD, why hast Thou forsaken Mee? And again, Myne Heart is like Wax, it is melted, in the midst of my Bowels; and Thou hast brought Mee into the dust of Death.

IEREMIE, like-wise, in that Threnodicall Song, expresseth he not that matchless Sorrow, where-with the sad Soul of CHRIST was afflicted, immediately by GOD, when it was heavy to the very death? while as he saith, Behold, and see, if there be any sorrow, like to My sorrow, which is done to Mee, where-with the LORD hath afflicted me, in the day of His fierce wrath. And subjoining of his Agony, and bloody Sweate, From above (saith he) He hath sent Fire, into My Bones: Myne Eyes do fail, with Tears: My Bowels are troubled, and My Liver is poured upon the Earth. (and for the word 〈 in non-Latin alphabet 〉 , used by the Evangelistes,) He hath compassed me (saith the Prophet) with Gall, and Travel: He hath caused the Arrows of His Quiver to enter into My Reynes: He hath filled Mee with Bitterness, and made me drunk with Wormwood.

Thirdly, for evident Prophesies, fore-telling: Doeth not that Evangelical Prophet Isaiah declare, That He should be a Man of Sorrowes, (which ceazeth on the Soul) and acquainted with Griefes, even accounted as smitten of GOD, and afflicted by Him: and, That He should make His Soul an offering for Sin: for the LORD hath laid on Him the Iniquity of us all?

Fourthly: Doth not CHRIST'S own words clearly declare, That He suffered in His Soul, when He said, My Soul is heavy, unto the very death? Also, Father, let this Cup pass from Mee? And when rucfullie He cried out upon the Cross, My GOD, My GOD, why hast Thou forsaken Mee?

Fyftlie; for Evangelical witnessing: do they not, in full consent, and Harmonie, show, That He was not only exceeding sorrowful, but, (as the word 〈 in non-Latin alphabet 〉 hath) Girt about, or compassed, everywhere, with sorrow? and not only so; but with fear astonished: and not only astonished; but so deeply distressed, (as Franciscus Lucas expoundeth 〈 in non-Latin alphabet 〉 ) Vt quasi exanimis, & extra se fuerit: and not only so, but in a fearful, amazing, and agonizing Perplexitie.

Last of all, for Apostolical proclaiming of this Truth, in their Epistolicke writings: Saynct Paul telleth us, That CHRIST redeemed us from the Curse of the Law; being made a Curse for us. Where-by, (as is said before) all is comprehended, whatso-ever GOD inflicteth on Soul or Body, as a full Revenge of sin. As also, That in the days of His Flesh, He offered up Prayers, and Supplications, with strong crying, and tears, unto Him that was able to save Him from death; and was heard, in that which He feared.

CHAP. XIV. That CHRIST suffered in Soul, as well as in Body: proven out of the Fathers.

AS SCRIPTVRE, so many ways Authorizeth the Truth; so doeth the verdict of Fathers homolate here-in, with us.

Therefore, saith Saynct Ambrose, Quia suscepit animam, suscepit & animae Passiones: that is, Because He assumed, or under-took a Soul for us, therefore, also, He under-took the sufferings of the Soul.

Agayne, saith Irenaeus, (as he is cited 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 own Blood, hath our LORD redeemed us, and hath given His Soul, for our souls, and His Flesh, for our flesh.

Lyke-wise, saith Saynct Jerome, Sicut corpus flagellatum ac laceratum, signa injuriae in vibicibus ac livore portabat, ita & animam vere doluisse pro nobis perspicuum est: that is, As His Body, which was scourged, and torn, did bear the tokens of wrong, in His strypes and wounding; so it is evident, that His Soul was truly sorrowful for us.

In like manner, saith Cyril, 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, He laid down His own life for us, that so He might be LORD over both living and dead; making His Flesh a sufficient Pryce for the Redemption of all our flesh; and His Soul, for the Redemption of all our souls.

Yea, Saynct Ambrose goeth farther, and saith, That He could not have been so perfect a Savior, except He had thus suffered in His Soul: Minus enim contulerat mihi, (saith he) nisi meum suscepisset affectum; ergo pro me doluit, qui pro se nihil habuit quod doleret, & sequestrata delectation 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, He had bestowed the less upon me, or avayled me less, except He had under-taken mine affections; therefore, He was sorrowful for me, who had nothing to be sorrowful for Him-self; and laying aside the pleasure of His eternal Deity, He was affected with the grief of mine infirmity; for He did under-go the sorrow that was due to me, that He might bestow His joy upon me: and by our foot-steps he descended to the very sorrows of Death, that by His foot-steps He might bring us back again to life.

Last of all: if they will either reverence the Sentence of a great and canonized Pope, or fear his Curse and Thunder-bolt, let them hear what Damasus decreeth; Si quis dixerit (saith he) quia in passion 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 any man will say, that in His suffering on the Cross, the Son of GOD, being GOD, suffered the dolour of the Cross, and that His Flesh, and His Soul suffered not together, in that shape of a Servant, which He put on, and assumed, as the Scripture telleth us; Let him be accursed.

CHAP. XV. That CHRIST suffered in Soul, as well as in Body; proven out of the Romanists themselves.

AS the FATHERS have here-in borne Witness to the TRVETH, so do the Romanists own Doctors plead the TRVETH for us.

Their canonized Aquinas, then, out of the words of the 87 Psalm, first proveth, that CHRIST'S Soul was passable, 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 saith in the person of CHRIST, My Soul is filled with evil; which were not sins, but human evils: that is, As the Gloss expoundeth with Dolours, or Griefes, therefore, by being so, the Soul of CHRIST (saith he) was subject to suffering.

Agayne, actually, that it did suffer, in the whole essence there-of, he saith, Si intelligamus totam animam ration suae essentiae, sic manifestum est totam animam CHRISTI passam esse: that is, If we understand (saith he) the whole Soul, in respect of the essence there-of, it is manifest, that the whole Soul of CHRIST did suffer.

Lyke-wise, that it suffered in all the powers and faculties thereof, he saith, 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, (saith he) where-by any faculty of the soul is said to suffer, by reason of its subject; so all the powers or faculties of CHRIST'S Soul did suffer.

Last of all, he showeth us, what it did suffer, saying, In anima per tristitiam, tedium & timorem, ut in corpore per vulnera & flagella passus est: that is, He suffered in His Soul, (saith he) by Sorrow, Griefe, and Fear; even as He suffered in His Body, wounding and whipping.

Pererius, like-wise, speaking of CHRIST'S desertion on the Cross, saith, 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 inferior part of His Soul, neither from the superior part there-of, neither from GOD; which Himself signified, saying, My GOD, My GOD, why hast Thou forsaken Mee? Therefore, we see, that this sorrow without comfort, this perturbation inward, and distress-full Agony, was not His corporal, but His Souls suffering.

Lyke-wise, Bellarmine him-self, speaketh to the same purpose, 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 only permitted not, that j • y should proceed from the superior part of His Soul, to the inferior; but, also, He turned not away His thoughts from death, which was imminent, but steadfastly fixed His mind, upon all the Tormentes that were hanging above His head.

And last of all, Carthusian saith, That His soul was so vehementlie vexed, Vt nulla fieret pro tunc redundantia consolationis & alleviationis à superiore parte, in partem ejus inferiorem: that is, That at that time, (saith he) there was no supply of comfort and relief, from the superior part of His soul, to the inferior part there-of.

CHAP. XVI. What Paynes they were, which CHRIST suffered in His Soul, for Mankynde.

NEXT, to this Conclusion, thus established, to wit, That CHRIST suffered in Soul, as well as in Body, we must consider, (to satisfy the Jesuits Demand) what sort of pains He suffered there-in for us.

Aquinas, therefore, telleth us, That they far exceeded all the pains that men can suffer in this life; not only for the sharpness, and vniversalitie of the same; but, also, in respect of the quickness of the sense, and the strong and true apprehension of the Sufferer; as, also, the requisite measure of the pain, made proportionable to the greatness of the Fruit, which unto all aboundantlie, was ever to redound. The reason of which acrimony, and matchless excess of Souls pain, was (as Saynct Basel 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 under-goeth the Cross, with such distress-full Griefe and such fear fore-goes His suffering. Wherefore? Because (saith he) CHRIST was armed against Death, as yet living, and in full vigor; and He encountereth with his tyranny, as yet no-ways over-come; for as yet Death was showing his dominiring power, which hither-to from Adams time, it had obtained over Man-kind.

As we see, then, what those pains were, and how great in the General; so let us consider, how they are called, or described, in particular.

The Apostle calleth them, The Dolours of Death: which the Vulgare Translation termeth, Dolores Inferni; or, The Dolours, and Paynes of Hell: and, (as Cardinal Cajetan affirmeth) the Paynes of Hell, truly.

Salmeron, also, the Jesuit, calleth them, expresselie, The Paynes of Hell, with which the Soul of our Savior was so mightily 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, (saith he) that we understand here-by, the most bitter pains 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 Gregory, like-wise, a Pope, alluding to Hell, calleth those pains of CHRIST'S Passion, The Paynes of fiery 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 own deserving, He was causeleslie afflicted; but not so, considering it was for our deeds: therefore it was, that the rust of Sin, could not be purged away, but by a fiery torment.

A strange thing, then, it is, that in a Pope, a Cardinal, and a Jesuit, it shall be thought no Blasphemy, to affirm, That CHRIST suffered the pains of Hell, in His painful Passion: but for Calvin, or any Protestant, to affirm, That by His Descense to Hell, His Souls sufferings are understood, it is grossest blasphemy.

But, we must consider, that the pains due to Man for Sin, being divyded in these two, to wit, the pains of the Body, and pains of the Soul, and that CHRIST JESUS, our LORD, is not only a Redeemer to us, but, also, a Cautioner for us; and (as Aquinas showeth) in our place; for which cause, He ascrybeth to Himself, our sins, saying, in that 21 Psalm; Verba elictorum meorum: therefore, it was just, and requisite, that what man's sins deserved, who was principal, (as Isidore saith) that the incarnate Word, and Son of GOD, who hath truly put on our humanity, as our Cautioner, should fulfill, and satisfy plenarlie: or, as Calvin suteablie saith, Vt dependeret ill omnes quae ab illis expetendae erant poenas, hoc unico excepto, quod doloribus mortis non poterat detineri: that is, That He should under-go all the punishment, which man should have under-gone, this only one thing being excepted, that He could not be holden, by the dolours of Death. And, therefore, it is no marvel, if He suffered such a death, as by an angry GOD is inflicted on sinners, subject to a sense of wrath, and rigor of divine revenge; which, indeed, to a dejected Soul, suffering for its own sins, is an Hell upon Earth.

Next, that we affirm, that GOD was wroth with the Son of His Love, but that His Welbeloved endured such punishment, at His Fathers hands, for us, as they do for their sins, who find an angry GOD dealing against them: for which cause, He is, therefore, said, to be counted as smitten of GOD, and sore afflicted; being stricken so, as our Cautioner, and yet by the hand of a loving Father.

And that this apprehension, and sense of wrath against Sin, is called, in Scripture, a very Hell to the Soul, (as is said) and, a descending, or humiliation there-to, is manifest, by plain proof of Scripture; where David, in the 88 Psalm, after he hath said, in the sixth verse, Thou hast laid me into the lowest Pit, in Darkness, and in the Deepe: in the very next verse, he subjoineth, what he meaneth by the former words, in similitude, saying, Thy wrath lieth hard upon me, and Thou hast afflicted me, with all Thy waves. So that the laying of him into the lowest Pit, or making him to descend into Hell, and the laying of His wrath hard upon him, is both there put for one.

CHAP. XVII. That CHRIST suffered the punishment both of damni and sensus.

AFter that the Jesuit hath denied in CHRIST, any Souls sufferings, and counted it blasphemy, to say, that he suffered the pains of Hell in any manner; he there-after demandeth, if He suffered any such, Whether it was poena damni, or poena sensus? for under these two all Theologues (saith he) comprehend the whole pains of Hell.

To whom, punctuallie, to answer, we affirm, That our Savior in His Soul suffered, in a manner, and by analogy, both: the one manifested by His Agony, and bloody Sweat, in Gethsemanie, and the other expressed by His ruefull Complaynt, and Cry, upon Mount Calvarie, the pain of sense being so sensible to Him, that He telleth His Disciples, that His Soul was compassed about with Sorrow, and exceeding dolorous, to the very death. And they again tell us, That He was extreamlie dejected, sore amazed, and grievouslie distressed; praying with strong Cries, to be delivered from that which He feared; and with many Tears, that that Cup might pass from Him. The drinking where-of, to the soul, was such a bitter Potion, that that Vinegar & Gall on the Cross, had with it no proportion: the approaching where-of, (being the sense of divine wrath) made Him so to fear, to kneel, to fall, to cry, to weep, to sweat, to bleed, and every way to be in such a dreadful Agony.

And, as to a privatiue Punishment, or poena damni, what else meant our Savior's words, ruefullie crying on the Cross, My GOD, My GOD, why hast Thou forsaken Mee? Vbi nulla fuit in tanta necessitate virtutis exhibitio, (as faith Saynct BERNARD) nulla ostensio majestatis: that is, In which woeful desertion, there was no exhibition, (saith he) in so great a necessity of any divine power, neither any manifestation of any such Majesty. And, Giving us to understand, (saith BELLARMINE) that most grievous and true were the dolours that He suffered for us: Vtq́ue hominis extrema patientis supplicia, & à DEO derelicti personam exprimat, saith the Jesuit MALDONAT: that is, That so He might express the punishment of a man, suffering in greatest extremity, and the person of one left, and deserted of GOD.

Next, to the places of Scripture, where-by the Jesuit would have all our Redemption ascrybed to the Blood of CHRIST allanerlie; that is, to His corporal sufferings only, where-in was the effusion there-of: I answer, first, Altho in these places cited, no mention be but of His bodily suffering, yet it followeth not, that there is no mention of any other sufferings, in none other place, (the contrary whereof is evident, in many partes of Scripture :) Nec ab unius affirmation legittime concluditur negatio alterius.

Secondly: To attribute our whole Redemption to the Blood, and corporal death of CHRIST, is false; for, our justification being a part there-of, is distinctly attributed, Rom. 4.25. to His Resurrection, the Apostle there saying, Who was delivered for our offenses, and was raised again for our justification.

Thirdly: By Blood in these places, is meant a bloody death: which bloody death, is that of the Cross: and which death of the Cross, because it is accursed, doeth comprehend not only the death of the Body, but it hath joined with it, the Curse of the Law. For which cause, it is said, That CHRIST was made a Curse for us: and this Curse, we know, is extensiue, not only to the Body, but to the Soul like-wise. Therefore, both Irenaeus, & Theodoret, when they have shown, that by His own Blood, our Savior hath redeemed us, they immediately subjoin, and conjoin, His Souls sufferings therewith, saying, Ipso dante animam pro animabus nostris, & corpus suum pro corporibus nostris.

Neither think I, that the Jesuit him-self can be so gross, as to exclude frō the work of our Redemption, the other corporal sufferings of CHRIST, which were not bloody at all, as His Wearinesse, Hungering, Thirsting, Weeping, Binding, Buffetting, Mocking, Spitting, Raylings, &c, with many the like; except he would accuse the Wisdom of GOD, as doing that, which, in such a work, was but all-to-gether superfluous. And, therefore, in such speeches, of necessity, by a part, must be understood the whole.

Next, where-as the Jesuit intendeth to prove, that CHRIST suffered neither poenam damni, nor sensus: non damni, Because (saith he) His Soul 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 answer, in his own Aquinas words; Quod gaudium fruitionis, non contrariatur direct dolori passionis, quia non sunt de eodem: that is, The joy of fruition, is not directly contrary to the dolour of His suffering, because they are not conversant about the same thing. For, as he saith, in his conclusion, Quanquam tota anima CHRISTI per essentiam DEO frueretur in passion, non tamen secundum omnes suas potentias, sed solum superior pars in illo rationis proprio actu beatorum fruitione fruebatur: that is, Altho the whole Soul 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 only the superior part, in the proper act of reason, is that which enjoyed the fruition of the Blessed.

Next, saith the Jesuit, CHRIST suffered not poenam sensus, because He suffered not the pain of fire, nor utter darkness in eternal bands, &c. To whom, likewise, I may answer, in his Bellarmine's own words, saying, That the price of our Redemption, paid by CHRIST, ought not (saith he) to be weighed by the quality, or endurance of the pains suffered, but by the dignity of the Person Sufferer.

Agayne: How was not the Soul of CHRIST destitute of the bliss-full Vision of GOD, at least in the consequence there-of, which is the sense of heavenly joy, when He complaineth, that He was forsaken? which could not befall to one that still had enjoyed that Vision, and that sort there-of which they want, who are said to suffer poenam damni: which Vision, is that perfect and clear sight of GOD, in the Heavens with joy, where the Soul is subject to no evil of pain; where-of the Psalmist, in CHRIST'S Person, proclaimed his soul, to have been full, as Aquinas doeth show.

Again: What were those pains where-of He declared Himself so sensible there-of in His Soul, in His Agony, and complaint on the Cross, if they were not poena sensus? as also those dolours where-from He was loosed, and which are called, Dolores inferni: if He was sensible of them, were they not poena sensus? And in particular, as for the pain of fire, (which is metaphoricallie, and not materiallie understood) if he comprehend the positive pains of Hell, under the same, let him hear a Pope, declaring, That CHRIST suffered such, saying, Rubigo quippe peccati purgari non potuit, nisi igne tormenti: that is, The rust of sin (saith he) could no otherwise be purged by CHRIST, but by the fire of Torment.

And, as for the eternity of endurance, it is a chyldish, and sophistical form of reasoning, to argue from that which is accidental, to a thing, to the denial of a thing it self: as, because the pains which CHRIST suffered in His Soul, were not eternal for endurance, therefore they were not such, as are signified by CHRIST'S descense into Hell: for so might one conclude, That CHRIST'S corporal death, was not the true death, that Adam, or other men died, because others continued more lingringlie in the pains of death than He, as the Thieues did, who were crucifixed with Him: and because the power of Death hath detained other men so many Ages under the same, where-as He was not detained, not three days: therefore, altho CHRIST'S sufferings were not eternal in endurance, yet if they were the same in the quality, and kind, with those which we should have suffered in eternity, it sufficeth, because we must consider, that those pains which CHRIST endured had an ende, not of their own nature, but by the power of CHRIST, who over-came them, and which other-wise had been eternal.

CHAP. XVIII. The defense of Beza, his interpretation of ACT. 2.27. against the fore-said Jesuit.

CHAP. XIX. The place of 1. PETER, 3.19. expounded, and vindicated from Popish gross wresting.

THUS, having answered, fully, the Jesuit, in his earnest Plea, for his Popish Limbus; there resteth only, (at the desire of some well-affected) that the place of Peter, (which is the Papists Achilles ) may receive a-like solution, being, by Bellarmine, for this purpose, so much urged, and by our Papists, amongst us, so much and usually upbraided: the passingby where-of, by our fore-named Demander, is much to be admired.

The Text of Scripture, then, is this: Being put to death, in the flesh, but quickened in the Spirit, by which also He went, and preached to the Spirites in Prison; which, some-times, were disobedient, when once the long suffering of GOD waited in the days of Noah.

In clearing of which Text, these points being considered, it shall easily (GOD willing) appear, that it maketh nothing for them.

1. By what Spirit CHRIST went; to wit, That it was not in His Human Soul, but by His Divine Spirit.

2. To what Spirites He went; to wit, That those were not the Godly, or Just; but the wicked, and impenitent.

3. The time when CHRIST went unto them; to wit, Before the Deludge, and not after His own Suffering.

4. The manner how He went; to wit, Mediatelie, by the ministry of Noah, and not immediately, in His Human Soul.

5. The cause wherefore He went; to wit, To preach Repentance, unto 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 points, GOD willing, we shall clear, and confirm: first, By Scripture: secondly, By Fathers: and thirdlie, By Romanists them-selves.

The first, and main point, then, to be considered, is, By what Spirit CHRIST went? To which question, the Apostle him-self answereth; to wit, By which He was quickened. And if it be farther asked, By what Spirit was He quickened? Saynct Paul will tell us, That it was By the Spirit of GOD; which shall, also, quicken our mortal Bodies, (saith he.)

Next, to Scripture, if we consult with Antiquity, Augustine will tell us, That it is CHRIST'S divine Spirit, that is meant here. Beda, like-wise, telleth us, That it was by the holy Spirit in Noah, (saith he) who went, and preached to the Wicked of that Age; that they might be converted to a better course of life. 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, He died (saith he) according to the flesh, that is, according to His Human Nature; but He rose again, by the power of His Deity; for this Spirit, is GOD.

Last of all, if we en quyre their own Doctors, Cartbusian declareth, That it was, Per Spiritus sancti missionem seu inspirationem, (saith he.) And again, Per suae miserationis effectum spiritualiter veniens, & Spiritu sancto operante adveniens, (saith he:) that is, That it was by the sending, or inspiration of the holy Ghost; and spiritually by the work of Mercy, that He came. Aquinas, also, showeth, That it was, Spiritu suae divinitatis, (saith he) per ora justorum: that is, That it was in His Divine Spirit, by the Mouthes of Just men. Lyra, like-wise, saith, That it was, Per Spiritum sanctum in Noah, & caeteris bonis. And, to come to later School-men, the Jesuit Salmeron, confesseth, That the Spirit, where-by He was quickened, and went to preach by, was the holy Ghost. And, in like-manner, Andradius telleth us, That it was the same Spirit, whereby He came of old: that we may understand, (saith he) that it is not now of late, that He took a care of His Church. By all which, we conclude, that it was not by the Human Soul of CHRIST, but His Divine Spirit, that He went to those Spirits, which Peter speaketh of.

The second point, is, To what Spirits He went? which will evidently appear, that they were not the Patriarchs, or lust Men, by the opposition of the Titles, which in Scripture are given to the one, and the other. For, the one are praised for Faith, and Obedience: but those Spirits, are called incredulous, and disobedient. Agayne, the Patriarchs, and Godly, they knew the day of their gracious visitation: but of those, it is said, That they abused the long suffering of GOD, which waited for their conversion.

In like-manner, if we consider, what they are said to be, by Fathers, and Romanists them-selves; Augustine doeth show us, That it was they, who were Captives to Sin. And Beda, most clearly, saith, That they were the Wicked, and the carnal livers, (saith he) in the age of Noah. Carthusian, in like-manner, saith, That they were, Increduli, & iniqui illius temporis: that is, The misbelievers, and wicked of that age. And so saith, likewise, Lyra. And Andradius professeth, That they are those Spirits, that would not believe Noah, giving good counsel, (saith he) when the Ark was a-building before their eyes, to call them to Repentance.

The third point, is, the time when CHRIST went; which Scripture clearly poynteth out, to have been in the days of Noah. Augustine, also, resolveth this, (whom Aquinas doeth follow) saying, That it was in Noah 's time, and from the beginning of the World, before ever He came in the flesh, to die there-in, for us. Beda, likewise, saith, He who in our times preached the way of Lyfe, to the World; even He Himself, also, before the Flood, coming in the Spirit, preached to the Unbelievers.

Their own Carthusian, also, showeth, that this is the scope of the Apostle's words, Asserere quod CHRISTVS, (saith he) 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, while the Ark was a-building, before their eyes, to call them to repentance. Which Aquinas, and Lyra, homologate accordingly.

The fourth point, is, the manner, how CHRIST went: Beda (and Walafridus Strabus, after him) say, That it was by Noah: and so, by a mediate Ministry; and not by CHRIST immediately: for by His holy Spirit, He was in Noah, (saith he) and the rest of the holy men, that were at that time: who by their good conversation, preached to the Wicked of that Age; that they might be converted. Aquinas, also, saith, His inquam praedicavit, qui increduli fuerant aliquando, Noae scilicet praedicanti: that is, He preached unto them, (saith he) who were incredulous of old, to wit, to Noah, when he preached to them. Carthusian, like-wise, saith, Spiritu sancto operante adveniens praedicavit per Noae ut infra in • uitur: that is, Comming by the operation of the holy Spirit, He preached by Noah: as here-after is given to understand. And Lyra, in like-manner, saith, Spiritu veniens praedicavit (scilicet) per Noae.

With these clear Testimonies, also, agreeth the phrase of Scripture, as Nehem. 9.30. where the Levites do thus confess unto the 〈1 page duplicate〉 LORD, saying, Yet many year •… didst Thou forbear them, and testified against them, by Thy Spirit, in the Prophets: yet would they not give ear. Which made that royal Prophet to say, The Spirit of the LORD spake by me, and His Word was in my Tongue. Lyke-wise, Zach. 7.12, 〈…〉 is said, That the people endured their Hearts, left they should hear •… the words, which the LORD of Hosts had sent in His Spirit, by the former Prophets. And last, in a more particular manner, in this same Epistle of Peter, it is called, The Spirit of CHRIST, which spake in the Prophets; amongst whom, Noah (saith the Apostle) was a Preacher of Righteousness.

And so, here-by, the main •… doubt is solved; to wit, that these words of Peter, are to be refer •… to CHRIST'S preaching, mediatelie •… only by the ministry of Noah, vnt •… the wicked then livng, before the Deludge: and not to His own preaching, immedatelie, in His Soul, after His suffering, to the Souls of the Patriarchs, or others, in any part of Hell.

The fifth point, is, the cause wherefore CHRIST went to those Spirits, of whom Saynct Peter speaketh: Where-in the Apostle himself giveth the resolution, when he saith, That He preached to them, for this ende, (as Beda saith) That they might be converted to a better course of life. The like saith, also, Carthusian, & Lyra, calling this preaching, An exhorting of them to repentance: as Andradius termeth it, Noah's giving them good counsel, for their amendment. So, that it was not, for the delivery of those Spirits, out of any part of Hell, long after their death, that CHRIST is said, in Spirit, to have gone unto them; (for of any such ende or errand, there is not a title in the Text) but in Noah 's time, and by his ministry, that he preached unto them repentance, and amendment of life: the practice of both which, we know, belongeth only to this life, and our condition on earth.

The sixth, and last point, is, the place where those spirits are said to be, even when Peter wrote this Epistle, long after CHRIST'S ascension: which Saynct Peter himself telleth, that it was, in Prison. Where we have to remark, first, that by Prison in Scripture, when it speaketh of imprisoning of Spirits, (as in this place) is only meant the Hell of the Damned; as is evidenr, Rev. 20.7. and Jude 1.6. which is therefore called, in the interlinear Gloss, The Prison of Darkness, and Despare. Into which Hell of the Damned, the Papists themselves will not say, That the Souls of the just were, neither that CHRIST'S Soul descended to that place, to free any there-from: And so this speech of Peters, can no-wise make for Limbus.

Next, the Apostle speaketh here of the present time, when he wote, saying, That are in Prison, as the words import, 〈 in non-Latin alphabet 〉 , scilicet, 〈 in non-Latin alphabet 〉 : which may be confirmed, by the like form of speech, every-where in Scripture, as Matth. 6.9. 〈 in non-Latin alphabet 〉 , scilicet, 〈 in non-Latin alphabet 〉 : and John 5.28. 〈 in non-Latin alphabet 〉 , scilicet, 〈 in non-Latin alphabet 〉 : as also, Matt. 24.16.17.18. Heb. 12.23. &c. and frequentlie else-where.

And in conclusion, for confirming the truth here-of, out of the mouth of an Adversarie, let Andradius own words be heard, who wrote in defense of the Council of Trent, Praedicavit Spiritibus illis, (saith he) qui nunc in carcere, meritas jam infidelitatis poenas luunt: that is, He preached unto them, (saith Andradius) who even now being in Prison, are justly at this very instant, suffering the punishment of their infidelity.

CHAP. XX. In what sound sense (beside Calvin 's former exposition) it may, without controversy, be yielded unto, both by Papist, & Protestant, That CHRIST descended unto Hell.

HAving, then, sufficiently battered any Popish, or Chimericall Limbo; and it resting, therefore, that by Hell, no such imaginary Prison can be understood, but properly the place or estate of the Damned; It remaineth to consider, in what sound sense, it may be said, That CHRIST descended into Hell, (beside the former exposition of Calvin 's) which neither Papist nor Protestant, can deny.

This Descense, therefore, is in a virtual manner or efficacy, whereby through the powerful operation of His Death and Passion, as Death and the Grave, so Hell was over-come, Death loosing its sting, the Grave its victory, and Hell the dominion there-of.

Here-unto Scripture conformeth, Councils conclude, Fathers consent, Romanists yield, and Protestants grant.

This is it, therefore, which the Apostle affirmeth, when he saith, That He spoiled Principalities and Powers, and made a show of them openly, triumphing over them.

This, also, that famous Council of Alexandria professed, and wrote unto Nestorius, in their Confession of Faith. The like, also, did that third general Council at Ephesus, the fourth at Chalcedon, and the fifth at Constantinople, vnanimlie acknowledge, That CHRIST, by His divine operation, and the powerful efficacy of His Passion, spoiled Hell: or (as we say vulgarlie) herried the same; whether Inferi, be taken for the Grave, or place of the dead, or for the estate of punishment, and place of the Damned; the one where-of He hath over-come, by alteration of the nature there-of, and spoiling it of Victory; and the other, by way of prevention, defrauding it of its Prey.

This is the only way, likewise, (as BELLARMINE granteth) That the Romanists great Master DVRANDVS affirmeth our SAVIOUR'S descense into Hell; to wit, not properly, and in substance; but virtuallie, and by effect; in that, without any local motion, the power of His Death did reach there-unto; as GOD is said to descend, (saith AUGUSTINE) when He doth anything on Earth, which being wonderfullie effectuated, beyond the common course of Nature, may in some sort manifest His presence. Other-wise, (saith DVRAND) His Soul had been in two places together, seeing He said to the Thief, This day thou shalt be with Mee, in Paradise. But this (saith DVRAND) is all-to-gether absurd.

This, like-wise, is the doctrine of THOMAS AQVINAS, and the other School-men, That virtuallie only, and not locallie, CHRIST descended to the place of the Damned. And which BELLARMINE himself, in his Recognitions, acknowledgeth to be a truth, by all to be professed.

And last, to this, as orthodox Veritie, do our Divines subscryue: Therefore, saith late CHAMIER, Praeterea cum dicimus descendit ad inferos, significamus efficaciam mortis CHRISTI, qua devicti sunt inferi: that is, More-over, when we say, He descended into Hell, we signify there-by, the efficacy of CHRIST'S death, where-by He over-came Hell. The fruit of which Victory, not only pertaineth to them (saith he) who were to come after; but also to them who long had gone before▪