AN ANSVVERE TO MASTER WILLIAM PERKINS, CONCERning Christs Descension into Hell: By JOHN HIGINS.
AT OXFORD, By IOSEPH BARNES, Printer to the Vniversitie. 1602.
TO THE CHRISTIAN Reader Iohn Higins wisheth perfect knowledge of the Creed in Christ Iesu▪
AT first (Christian Reader) I vvrote these things more at large, interposed with the other which I tooke vpō mee to aunswere. But now I thought it farre better thus to set them at view after this maner, which I could not with out the much abridging of that my first copie. And this I did for two causes; the one to saue my labor in writing them out: the other to ease thee in reading thē over. I haue prefixed each of our names, and by the letters, A. B. C. D. E. &c. applied the reasons and answers of the one [Page] to the other, that so thou maiest the easier compare the places of both togither, and better consider & sentence of both. This I doe because I thinke plaine dealing a Iewell, and this order is better. Now (if it please thee) I pray thee on kindenesse, with conscience and charity to read thē: read, regard, and then iudge; but beware thou iudge not amisse, least thy iudgment endamage thy selfe. And so wishing thee to beleeue all the Articles of the Creede, and withall wishing thy health in Christ Iesu, Iende.
It seems very likely that these words A (hee descended into hell) were not placed in the Creed at the first, Pet. Vire [...] in Symbo [...] Erasmus [...] Colloquij [...] or as some thinke they crept in by negligence.
Because aboue threescore Creedes B of the most Ancient Councels, and Fathers want this clause, and amongst the rest the Nicen Creede.
But if the Ancient learned Fathers C assembled in those Counsels had beene perswaded, or at least had imagined that these wordes had bin set downe at the first by the Apostles, no doubt they would not in any wise haue left thē out.
And an Ancient father saith directly, D that these wordes (He descended into Ruffinus i [...] exposit. Symbol. hell) are not found in the Creede of the Romane Church, nor vsed in the churches of the East, & if they be, that then they signifie the Buriall of Christ.
A It seemed to some men that certaine bookes of the Newe Testament were not Canonical, but in that seming their thoughts were not worthy to be made accoumpt of. Wherefore these words: some mē (of yesterday) thinke they crept in: [...]rasmus in [...]is paraphrase vpō [...]he Acts of [...]he Apo [...]tles. ca. 2. are no sufficiēt groūd to build on in matters of such antiquity, weight & authority as these are. I reckon not of Erasmus in the imitatiō of Luciās Dialogues, but I know he writeth on the Acts of the Apostles, that Christ descēded into hel.
B If we deny al the clauses which those 60. Creedes want, the Creed wil be very short. For example, your Nicen Creed hath not these, borne of the Virgin Mary, he was buried, he sitteth on the right hand of God, the Catholike church; the Cōmunion of Saints; the resurrectiō of the body; and the life everlasting: did al these therefore creepe in by negligēce? I thinke not.
C [Page 3] The Ancient Fathers were perswaded of the descension, as they were of the other Articles which they left out. But in that Counsell they chiefely hādled the herisie of Arrius cōcerning the two natures of Christ, applying al their saying in that Creed vnto the plague of that time. D
The same Ancient father saith there: Ruffinus i [...] exposit. Symbol. but that hee descended into hell is evidently foretolde in the Psalmes, alleadging certaine places, and a little after he saith: 1. Pet. 3. 1▪ Peter also hath said: for Christ vvas mortified in the flesh, but quickened in the spirite, in which he went and preached to the spirits also which vvere shut vp in prison in the daies of Noah, in which text is declared what work he did in hel. But the Lord himselfe saith by the Prophet, Psal. 16. 1 [...] as of the time to come: because thou wilt not leaue my soule in hell, neither vvilt thou suffer thine holy one to see corruption. Which againe he sheweth prophetically to bee fulfilled Psal. 30. [...] [Page 4] when he saith: Lorde thou hast led forth my soule out of hell, Psal. 30. 4. thou hast saved mee from them which go downe into the lake. Thus your Ruffinus expoundeth this clause (he de scended into hell)
A And it must not seeme strange to any that a worde or two in processe of time, should creepe into the Creede.
B Considering that the Originall Copies of the old and new testament haue [...]arietas [...]ctionis. [...]at. 27. 9. [...]remie for [...]acharie. in them sundry varieties of readings & words otherwhiles, which frō the margin crept into the texte.
C Neverthelesse considering that this clause hath long cōtinued in the Creed & that by the common consent of the Catholike Church of God, and that it may carry a fit sense▪ and exposition, it is not (as some would haue it) to be put forth of the Creede.
[Page 5] Therefore that we may come to the meaning thereof; we must know that it D hath foure vsual expositions, which we will rehearse in order, and then make choise of that, which shall be thoughte to be fittest.
The first exposition, is that Christes E soule after his passion vpon the crosse did really and locally descende into the place of the damned. But this seemes not to be true.
It seemes both strange and vnture. A For Irenaeus beleeued the same clause 1400. yeares since: Athanasius Creede had the same clause 1200 yeares since. Chrysostome and Ruffinus expounded the same 1100. yeares since: Fulgētius beleeved the same aboue 1000. yeares since, & it was in the prophetical Scriptures aboue 1000. yeares before Christ, and hath continued in the newe [Page 6] Testament, And in the Creede 1550▪ yeares since Christ; & in this processe of aboue 1550 years these words crept out of the Scriptures into the Creede▪ B and yet they remaine in both still.
The olde and new Testaments in a 1000. pages, haue a fewe diverse readings; but the old and new scarse 60 pages of Creeds haue no such sundry readings at all. Mat. 27. 9. But you note in your Margin Ieremy put for Zacharie. Mat. 27. 9. Loe, thus is the text. Then was fulfilled, that vvhich vvas said by the Prophet Ieremy, Ierem. 36. saying,, &c. The holy Ghost in S. Matthew knew who said it, saying, and who wrote it, writing. For Zachary livedafter Ieremy and might as Baruch &c. write that which Ieremy spake or prophesied before him.
It is neither to bee put foorth of our Creede, not to be expounded by sense, because it is a matter of faith.
[Page 7] These fowre expositions as in order you place them, shall in order bee examined, and refuted, or aunswered: because as I take it they are handled amisse.
The first exposition.
Christ descended into hell, that is, Christ in his humane Soule after his death, did really and locally, actuallie, and effectually descend into hell where the wicked are tormēted. This is a true exposition.
The reasons why this first exposition A seemes not to be true are these.
All the Evangelistes and among the B rest S. Luke intending to make an exact Narration of the life and death of Christ, Iuke. 1. 3. haue set downe at large his Passion, death, buriall, resurrection, and ascension, and withall they make rehearsal [Page 8] of small circumstances; therefore no doubte they woulde not haue omitted Christs Locall descension to the place of the damned, if there had bin any such thing. And the ende why they penned this historie, Iam. 20. 31. was that we might beleeue that Iesus is Christ the Sonne of God, and that in beleeuing wee might haue life everlasting.
C Now there could not haue bin a greater matter for the confirmation of our faith then this, that Iesus Christ the son of Mary, who went downe to the place of the damned, returned thence to liue in happines for ever.
A The Reasons why this first expositiō is true are these.
B The Evangelists and especially S t. Matthew, Mat. 12, 40. report that CHRIST who is the truth it selfe, Math. 16. 4. prophetically spake [Page 9] twice therof in the signe of Ionas. And S t. Luke saith, that the same truth told after his Resurrection, Luk. 23. 43. howe all must bee fulfilled which were prophesied of him. Acts. 2. 31. S t. Luke also reportes howe the holie Ghost expoūdeth the prophecy of David, Ephes. 4. 9. 10. and againe S t. Paule and S t. Peter spake thereof in their Epistles. 1. Pet. 3. 18. 19. Assure your selfe then there was such a thing, as in places fitte (God willing) shall plainely appeare ere we end with this our worke.
We must not then confute, but beleeue C this great matter for the confirmatiō of our faith, as the scriptures do teach vs, Cōsidering that if he had not in Soule descended, the Devil and the damned might haue bragged of the force of that their kingdome. But as the 3. Dan. 3. 21. young men in the hoate Oven, Daniel in the den of the Lions, Dan. 14. 30. and Ionas in the belly of the Whale, Ioh. 2. 1. 2. 3. beeing the signes and figures of CHRISTS Descension, came forth without hurte: [Page 10] so Christ from that furnace, from that denne of the Lyon, from that belly of hel, victoriously, as he descended, came forth with valour, with freedome, with triumph.
A The second reason why this first exposition seemeth not to be true is this. If Christ did goe to the place of the dā ned, then either in soule, or in body, or in his godhead: but the godhead could not descēd because it was every where, and his body was in the graue; And as for his soule, it went not to hel, but presently after his death it went to Paradise, that is, the third heaven, a place of ioie and happinesse. Luk. 23. 43. Luk. 23▪ 43. This day thou shalt be with me in Paradise.
B Which words of Christ must be vnderstood of his manhoode or soule, and not of his godhead: for they are an answere to a demande, and therefore vnto [Page 11] it they must be sutable.
Nowe the theefe seeing that Christ C was first of al crucified, and therefore in all likelyhoode shoulde first of all die; maketh his request to this effect: Lord thou shalt shortly enter into thy kingdome, remember me then. Luk. 23. 42. 43. To which Christs answere (as the very words importe) is thus much: I shall enter into Paradise this day, and there shalt thou bee with mee.
Now there is no entrance but in regard D of his soule, or manhood. For the godhead, which is at all times in al places, cannot be said properly to enter into a place.
Your second reason standes on this A place: to day thou shalt bee with mee in Paradise. Luk. 23. 43. Christ spake this as God, who only hath power to giue Paradise, Aug. lib. 11. confess. ca. 13. in fine. and whose to daie as Augustine saith is eternity: [Page 12] and hee speaketh it as man to that happy mā, who after that evening never since saw night nor darknes. For they blessed departing hēce, haue their evening at their death, and being dead presently see in soule the day spring visiring them from an high, Luk▪ 1. 78. of that to day which after is nightlesse. Then hee that lookes for a sublimary day of light and darcknesse, amongst the blessed soules in Paradise, is darkely deceived. For if the theefes soule went that same night to Paradise, as wee beleeue it did, yet went it the same to day of Christes eterne nature, and was in Paradise the same to day of Christs glorious humane natures ascēsiō, which with the theefe was yet the same to day & lasteth nightlesse till now and for ever.
B Christ was not bounde by necessitie of must, nor did in custome suite everie demaunde or petition with aunswere. For sometimes hee questioned againe, and sometimes hee did not answere at [Page 13] all. But to this petition he answered as God and Man, and therefore your tvvo musts, assigning the same to the manhoode, and cutting it of from the godheade, are more then the scriptures allowe.
This supposition with the fiction of C two Enters, interferres it selfe. For the text is not so, but thus: Luk. 23. 42▪ 43. Lorde remember me when thou commest into they kingdom. And Iesus saide vnto him: to day thou shalt be with me in Paradise. He spake (saith Euthymius) as God which filleth al, Euthymius super hunc locum. and was togither every where; in the Sepulcher, in hell, in Paradise, and in heauen. Also if the soule of Christ was in Paradise before his resurrection, thē it was not in the graue; if not in the graue, then that translation is false, thou vvilte not leaue my soule in graue.
Now your concluding no entrance D [Page 14] with the fiction of two enters, interres nothing. The texte of S. Luke is true, yours is not so.
A Againe when Christ saith, thou shalt bee with mee to day in Paradise, Gen. 3. 7. hee doeth intimate a resemblaunce, vvhich is betweene the first Adam, and the second Adam. The first Adam sinned and was presently cast out of Paradise.
B Christ the seconde Adam, having made the satisfaction for sin, must immediatly enter into Paradise.
C Now to say that Christ in soule descended locally into hell, is to abolish this Analogie, betweene the first, and the second Adam.
The ende of the second reason.
In this matter there can be no resemblaunce A betweene them; for the first Adam vvas not presently cast out of paradise after his death, but nine hundred yeares before he died, or was buried. The second Adam ascended into the heauenlye Paradise after his death, buriall, descension and resurrection. The first Adam vvente out of the earthly Paradise with a mortall body; the seconde Adam went into the heauenly with a glorified body. And whosoever will read Gen. 3. Gen. 3. 7. the 7. verse, and the verses after (considering vvell the particulars there) shal plainly perceiue, that Adam was not presently cast out (as you say) for that presently is not in the third of Genesis.
Neither must Christ immediatly after B satisfaction, &c. (as you say) enter into Paradise; this immediately is not in [Page 16] all the new Testament.
C Now to say that Christes Soule descended not into Hell, is to abolish the authorities of the Scriptures and to cashire the Creede, which proue the descension.
The end of the second Reason.
A The third reason why the first exposition seemes not to be true. Auncient Councels in their cōfessions & Creeds omitting this clause, shew that they did not acknowledge any real descent; And the true meaning of these wordes (hee descended into hell) was sufficiently included in some of the former, and that may appeare, because when they set downe it, they omitte some of the former.
B As Athanasius in his Creed, setting [Page 17] downe these wordes (he descended into hel) omittes the buriall; Athana. lib [...] de incarn▪ Chrysost. hom▪ 2. in Symb. putting thē both for one, as hee expoundeth himselfe els where.
Nowe let vs see the reasons which C may be alleadged to the contrary. Ob. 1: Mat. 12. 40. Mat. 12. 40▪ The sonne of man must bee three daies and three nightes in the hart of the earth, that is, in hell.
Answer. 1. This exposition is directly D against the scope of the place.
For the Pharises desired to see a signe, E that is, some sensible and manifest miracle. And heereunto Christ answered, that hee woulde giue them the signe of the prophet Jonas, which cannot bee the descent of his soule into the place of the damned, because it was insensible, but rather of his buriall, and after it his glorious ascension.
A Of Ancient Councels &c. omitting of causes, we spake pag. 1. in [...]C. they could not but beleeue that which the spirit of God foretolde, the Son of God pe [...]formed; [...]sal. 16. 10. [...]ath. 12. 40 [...]ct. 1. 31. and the same sprit witnessed to be fulfilled. Now to say that (he descended into hell) was sufficiently included in some of the former▪ this cannot be; for the former (he was curcified, dead, and buried) are of passiō; but these latter (he descended into hell, he rose againe the third day: hee ascended into heaven) are mere actions of Christ secluded frō those, not included in them▪
B Athanasius saith, Athanas. in [...]mb. [...]hersost. [...] [...]super [...]mb. he descended into hel▪ He is not against it; Chrysostome saith he descended into hell; that there also he might not be voide of a miracle. He is not against it.
C Now let vs see the scriptures which proue the descenision. [...]at [...]h 12. [...] ▪ 40. The evill and adulterous [Page 19] generation requests a signe, but a signe shall not be given vnto it, vnlesse the signe of the Prophet Ionas. Matth. 16. 24. For as Ionas vvas 3. dares and 3. nightes in the whales belly; so shall the sonne of man bee 3. daies and three nights in the heart of the earth, that is, in hell.
These places of the Gospel are plain. D Wherein by the signe of, Ionas in the whales belly, Iesus fore-sheweth his owne descension into hell.
For the evil & adulterous generatiō, E the Phareses and Saduces tempting him required a signe from heaven, and therefore Iesus gaue them no signe frō heaven, Mat. 16. 24. but a signe in hel.
The second Answere. The hart of A the earth may as well signifie the graue, as the center of the earth.
[Page 20] B For Tyrus bordering vpon the sea, Ezech. 27. 4. [...] c [...]rde ma [...]is. [Sunt [...]ermini tu [...]] is saide to be in the heart of the seas.
C The third answere. This exposition takes it for graunted that hell is seated in the middle of the earth; Wheras the Scriptures reveale no such thing, but this, that hell is in the lower partes; but where those lower parts be, no man is able to define.
D The 2. obiectiō. Act. 2. 27. thou wilt not leaue my soule in hell; Act. 2. 27. neither vvilt thou suffer thine holy one to see corruption.
E These words cannot proue any local descent of Christs Soule.
F For Peters drift in all eadging this, is to proue the resurrection, and hee saith expressely, that the words must be vnderstoode of the resurrection of Christ. What? namely these wordes, that his soule was not left in hell.
[Page 21] Nowe there is no resurrection of the soule, but of the body only, as the soule G cannot be saide to fall, but the body.
The heart of the earth may as well A signifie hell, Ionas 2. 1. 2. as it may signifie the midle or center of the earth. Act. 2. 27.
For Tyrus being an Iland foure furlongs, B or seavē hundred pases from the land, Ezec 27. 4. was therfore saide of God to haue her limites in the heart, or middle of the seas Again the proud king therof said, Ezec. 28. 2. I am God, I sit in the throne of God, in the hart or middle of the seas.
These words of Christ: for as Ionas C was 3. daies &c. Mat. 12. 40. so shall the Son of man be 3. daies & 3. nights in the hart of the earth: giue vs to vnderstand where hell is sited, they reveale the place in question. But if hel & the graue, & the hart of the earth be alone, they which site hell [Page 22] so shallow, & the graue so deepe, confound the he [...]l of the Damned, and the graues of the blessed togither.
D This prophecy: thou vvilt not leaue my soule in hell, Psal. 16. 10. neither suffer thine holy one to see corruption: was one of al those things of which Christ said, Luk. 24. 44. it behooved all things to be fulfilled which are written of me in the Lawe of Moses, and in the Prophets, and in the Psalmes.
E And if this Prophesie proue not the Local discēsion of Christs soule by reason, it cōfirms it in faith, because Christ saide: it behooved all things to bee fulfilled &c.
F Peter is plaine, he saith, David foreseing spake of the resurrectiō of Christ, Act. 2. 31. for why, his soule was not left in hel, neither saw his flesh corruption.
G If your translation or exposition bee true, Act. 2. 27. thou wilt not leaue my soul in graue, [Page 23] then the person or the soule of Christ is risen, or els Christ is not risen. And for your fall, I aske first, whether it may be said, that christs body fel into the graue secondly whether if it fel not, but was buried therein, it may not yet be said to haue risen; thirdly, whether Christ rose without a soule, because it fell not into the graue. Mat. 27. 52. For many bodies of Saintes arose which fell not; neither did they arise without soules, which soules yet fell not into the granes▪ So I say, if nōe arise at the last day, but the bodies of them which fell, there wil be a very small resurrectiō in respect of the whole number of the departed.
It will be replied that the word [...] A (i) soule, cannot signifie the body.
And the word [...] (i) hell, cannot B signifie the graue.
[Page 24] C The first word, [...], signifies not only the spiritual parte of man, Rom. 13. 1. 1. Cor. 15. 45. i, the soule: but also the whole person, or the man himselfe. Rom. 13. 1. 1. Cor. 15. 45.
D And the second word ( [...]) is aswel taken for the graue, Apoc. 20. 14 as for hell. Apoc. 20. 14. Death and ( [...]) are cast into the lake of fire. Now we cannot say that hel is cast into hell, but the graue into hell.
E And the very same worde ( [...]) in this text, must needes haue this sense, i. his soule or person was not left in graue
F For Peter makes an opposition betweene the graue into which David is shut vp, & the hell, out of which Christ was delivered. verse. 29. 31.
A [...] soul [...] hell.The word ( [...]) i. soule in these places alleadged Act. 2. 27. 31. cannot signifie the body of Christ, as shal appeare in this page.
[Page 25] And the word ( [...]) i. hell, cannot B signifie the graue, tombe, monument, or sepulcher of a dead body. This graue is not found in al the scriptures.
The word [...] i. soule, sometimes C signifies the whole person, Act. 2. 41. the man a liue, as in these places: Rom. 13. 1▪ and there vvere added that day about three thousand soules: 1. Cor. 15. 45. let every soule submitte it selfe to the authority of the higher povvers: the first man Adam vvas made a living soule, Genes. 27. these were not whole persons of dead men buried, but Christians newly converted, and Romane subiects aliue. So Adam was made a living soule, but he was not so buried; the whole person so signified by [...], was not buried in hell. Luk. 23. 43. If it were, then by these texts, (to day shalt thou be vvith mee in Paradise; thou wilt not leaue my person in hell; Act. 2. 27. 31. and his soule was not left in graue) the whole person was in Paradise, in hell, & in the graue the same day that hee was buried.
[Page 26] The second word, [...], hel, is not taken D for the graue or toomb of the dead; the text truely translated is thus: death and hell vvere sent into the lake of fire, Apoc. 20. 14 this is the second death▪ And whosoever was not founde vvritten in the booke of life, was sent into the lake of fire. That is, the Devil and his Angels & the wicked were sent into everlasting fire, as in Mat. 25. 41. Mat. 25. 41 Christ doth p [...]ainly shew; but the prophet heere speaketh it more dar [...]kly. Also if your speach heere bee true, that [...], is as well taken for the graue, as for hell, then this translation is tollerable. Luk 16. 22. 23. And the rich man died and was buried and in the graue, lifting vp his eies being in tormentes, for (saith he) I am tormented in this flame. [...]er. 24.
E You first cast the graue into hel, and nowe you site the Paradi [...]'de soule in the graue.
F Peter makes an opposition between the dead entombed body of David not Act. 2. 29. 31 [Page 27] risen, and the humane nature of Christ risen; affirming that David prophecied thereof long before. And saith, his soule was not left in hel, as you here translate [...] hel, and not graue.
[...] the person. [...] the graue.Againe it wil be said that in this text A there be two distinct partes; the first of the soules comming foorth of hell in these words: thou wilt not leaue my soule in hell. And the second of the body rising out of the graue, in the next words following: Neither wilt thou suffer my flesh to see corruption. It is not so.
For the flesh in this place signifieth B not the body alone, but the humane nature of Christ: Act. 2. 30. 31 as appeareth Act. 2. verse. 30. vnlesse wee shall say that one & the same worde in the same sentence is taken two waies, flesh (you meane) in the 30. and in the 31. verses.
[Page 28] And the words rather cary this sense; thou wilt not suffer me to cōtinue long in the grane; nay which is more, in the time of my cōtinuance there, thou wilt not suffer me so much as to see corruption, because I am thy holy one.
A [...] the soule [...] hell.Here in the Psalm. 16. 10. Thou wilt not leaue my soule in hell, Psal. 16. 10. neither vvilt thou suffer thy holy one to see corruption, the two parts & places of Christs humanity are plainly distinguished a sunder. So also Peter interpreteth, Fulgen. lib. 3. ad Thrasimund. Act. 2. 31. and so Fulgentius bringeth these places distinguished against the Ar [...]ians, expounding them of the soule and flesh apart.
B In the first, 30. verse, Peter explaines a Prophecy of the regall humane generation of Christ thus: Act. 2. 30. he then, that is, David, sith he was a Prophet, and knewe that God had sworn vnto him by an othe, of the fruit of his loines, according to the [Page 29] flesh, to raise vp the Christ, that he might place him on his seate. Psal. 3. 32. 11. Here the Apostle addeth (according to the flesh,) to distinguish and to tell vs, that the soule is not ex traduce; but that the flesh & it be of different natures, which immediatly after (expounding the other prophecy) he clearely explaines thus. 31. vers. David foreseeing spake of the resurrection of Christ, Act. 2. 31. that his soule was not le [...]t in hell, neither did his flesh see corruption. Psal. 16. 10. There in the 30. vers. Peter spake of the flesh (not of the soule) generated: and here in the 31. of the flesh & of the soul seperated by death. In both yet by flesh, meaning one & the same flesh of christ.
S. Peters words are of credit enough: C a rather carriage of sēse, comes to late.
1. Pet. 3. 18. 19. Gen. 6. 3.Obiect. 3. Christ was quickned in the A spirit, 1. Pet. 3. 18. 19. by the which spirit he went & preached vnto the spirits which are in prisō.
[Page 30] B Answere. This place is not for this purpose, for by the spirit is not meant the soule of Christ, but his godhead which in the ministery of Noe preached repentance to the old world.
C And I thinke that Peter in this place alludes to another in Genesis 6. 3. where the Lord saith, my spirit shall not alwaies striue vvith man, because hee is but flesh.
D And if the spirit do signifie the soule, then Christ was quickened in his soule, or by his soule, but neither is true.
A 1. Pet. 3. 18. Genes. 6. 3.We must not alledge, nor take the text lamely. It is thus: for Christ once suffered for sins, the iust for the vniust, that he might bring vs to God, 1. Pet. 3. 18. 19. hee vvas mortified in the flesh, but was quickened in the spirite, in which spirite hee vvent and preached vnto the spirites vvhich are in prison. Heere is the suffering of [Page 31] Christ, his death, immortality of soule, with the descension therof, and (as Ruffinus saith) what worke it did in hell. Ruffinus in Symbol.
And therfore this place is pregnant B for the descension. For by the spirite is mēt the soule of Christ, & not his godhead (as you say.) For then your texte should be thus: Christ was quickened in the godhead, by which godhead hee went and preached to the spirites which are in prison, which you said in Noe preached to the old world. But this cannot be; it was after Christes mortification in the flesh, not in the olde world but in that which is nowe.
That which is saide in Genesis 6. 3. Genes. 6. 3. C my spirit shall not alwaies contend vvith man, because he is but flesh, and his daies shall be an hundred & twenty yeares was fiftie generations before Christ, this in Peter was after Christs death; that was in spirit divine, this was in the soule humane; that was on earth with men in [Page 32] the flesh; this was in hel with the spirits of the dead; Peter therfore in this place alludes not to that in Genesis.
D Of Christs quickening in the spirite shalbe more saide in the next page.
A 1 Pet. 3. 19. 1. Pet. 4. 6.For the first, it cannot be saide, that Christ was quickened by his soule, because it did not ioyne it selfe vnto the body; but the Godhead ioyned thē both.
B Neither was he quickened in soule. For the soule died not. It could not die the first death, which belongeth to the body; & it did not die the second death, which is a total seperation from God. Onely it suffered the sorrowes of the second death, which is the apprehension of the wrath of God, as a man may feele the panges of the first death, & yet not die the first death, but liue.
[Page 33] Againe, it is to no end that Christes C Soule, should goe to hel to preach.
Considering it was never heard of, D that one soul should preach to another, especially in hel, where al are condemned, & in conscience cōvicted to their iust damnation; and where there is no hope of repentance, or redemption.
1. Pet. 3, 19. 1. Pet. 4. 6.To say that Christ was quickened by A his soule, is to reason vpon no text, and so we leaue it. So was the descension of Christ also.
Christ was mortified in the flesh, but B he was quickened in the spirite, that is, in soule; not that it died, but that in anguish it suffered the sorrowes of death which cōpast his body. Psal. 18. 5. And therfore he said: Mat. 26. 38. my soule is very sad evē to the death. But when that death was past, the sorrow, anguish, & sadnes were ended; and [Page 34] the ioy, the comforte and solace which his soule immediately after receiued, may very fitlie be named, a reviving or quickening. And of this reviving or quickning al the blessed souls departed haue presently after this life, a ioyful & most happy feeling.
C There is an end why Christ went & preached in hell, and why Peter wrote that he preached there. We must beleeue the word, though wee knowe not the ende.
D Considering it was ever hearde of, since Christs time, that the soule of Abraham had a speech with the soule of the rich man in hell, Luk. 16. 25. and tolde him his owne, and besides how that his brethrē had Moses and the Prophets, &c. And the borne blind said: It was neuer heard of, Io. 9. 32. that any man opened the eies of one that was borne blinde. But yet the cure was to some end, & so was the descension of Christ also.
It wil bee answered that this preaching A (whereof Peter speaketh. 1. Pet. 3. 19.) is only reall or experimentall, because Christ shewed himselfe there to convince the vnbeliefe of his enemies.
But this is flat against reason. For B when a man is iustly condemned by God, and therefore sufficiently convicted; what neede the Iudge himselfe come to the place of execution to convict him?
And it is flat against the text. For the C preaching spokē of here (1. Pet. 3. 19.) is that which is performed by men in the ministery of the word, as Peter expoū deth himselfe elsewhere (1. Pet. 4. 6.) to this purpose also was the Gospell preached to the dead, that they might bee condemned according to men in the flesh; but that they might line according to God in the spirite.
A 1. Pet. 3. 19.The preaching of Christ in hell, was real; that is, in re, indeed: not experimē tal, as to proue an experiment, or conclusiō. For al the prophesies must needs be fulfilled, so as the Councel of God decreed, and as the Scriptures reporte. It was then a powerful passage, in his sin-lesse soules, freedome and valour; for so he went to conquer the devil, and to confound the damned in hel, from whence he returned with triumphant victory.
B But these matters of faith are not to bee measured by the shallow flattes of reason? [...]sal. 135. 6. for al thinges vvhatsoever the Lord would, that did be in heaven, and in earth, and in the sea, & in all deepe places. This prerogatiude Iudge might go where he would, and convict whom he list, hee could bee no more exempted from hel, then hee could bee payned [Page 37] thereby, or detained therein.
These two texts are not flat of one nature▪ C For there in 1. Pet. 3▪ 19. the spirit of Christ went and preached to the spirites in hel: here in 1. Pet. 4. 6. the Gospel is saide to be preached to the deade &c. that is to the Gentiles or [...]entilized Iewes, Math. 8. 22. vnto such as Christ ment when hee saide, let the deade bury their dead▪
Hee descended into the graue.Lastly there is no reason why Christ A should rather preach & shew himselfe in hel to them that were disobedient in the daies of Noe; then to the rest of the damned.
And this is the first exposition The second followeth.
He descended into hell.If we shal runne from faith to no reason, I wil conferre like reason with your reason thus: Luk. 16. 25. there is no reason why Abraham should rather shew himselfe to the rich glutton in hell, then to the rest of the damned; this is as wise a reasō as that. But all thinges are possible to him that beleeveth. The text is, hee went in spirite, Math. 9. 23. and preached to the spirits which are in prison. And this the faithfull beleeue, because it is Scripture; and they beleeue the descēsion, because they are Christians.
The second vsuall exposition of this A clause (he descended into hell) is, that Christ descēded into the graue, or was buried.
This exposition is agreeable to the B truth, yet it is not meete or convenient. For the clause next before (he was buried) contained this point, and therfore if the next words following yeelde the same sense, there must bee a vaine and needlesse repetition of one & the same thing twice; which is not to be allowed in so short a Creede as this.
If it be saide, that, these words are an C exposition of the former; the aunswere is, that then they should be more plaine then the former. For when one sentēce expoūdeth another, the latter must alwaies be the plainer. But of these two sentēces: he was buried; he descended into hel: the first is very plaine & easy, but [Page 40] the latter very obscure and hard.
D And therefore it can be no exposition thereof, and for this cause this exposition neither is to be receiued.
And thus endeth the 2. expositiō
A If Christ descended into the graue, it was in his body aliue: for to descend is a liuely action. This cannot stand with the Scriptures, for all the Evangelistes say, Mat. 27. 50. he yeelded vp the Ghost, & also they say, Mar. 15. 37. he was taken downe & was shrowded & buried in a new sepulcher by Joseph of Arimathea, Luk. 23. 46. &c. his body could not descende except it were aliue, and they would not haue buried it, [...]o. 19▪ 30. if he had not beene dead.
B That seconde exposition then is not agreeable to the word: and as you say it is not meete nor convenient, so say I, [Page 41] because it is false. For it makes a vaine and needlesse repetition of one thing twice, &c. Wherefore it is not to be allowed nor liked of.
His buriall was sensible, it was done C and seene here on earth, his descension was an invisible action of the immortal soule perfourmed in hel, only comprehended by faith, not by sense, nor by reason, and therefore (as you say) this seconde exposition is not to bee receiued, as expounding the burial, and in this we somewhat agree.
A vpō the crosse Christ dyinge felt & suffered the pangs of hell & the full wrath of God.Thirdly others there bee who expounde it thus, hee descended into hel, that is, Christ Iesus when he was dying vpon the Crosse felte and suffered the pangs of hel, and the full wrath of God seazing vpon his Ioule.
B This exposition hath his warrant in Gods word, where hell oftentimes signifieth the sorrowes and paines of hel.
C As Hanna in her song to the Lorde saith: 1. Sam. 2. 6. the Lord killeth and maketh aliue, and he bringeth downe to hell & raiseth vp againe. That is, he maketh men feele woe and misery in their soules even the pangs of hell, and after restoreth them. And David saith: Psal. 88. 5. the sorrowes of death compassed me, and the terrours of hel laid hold on me. This is an vsuall exposition [Page 43] received in the Church, & they which expounde this Article thus, giue this reason thereof. The former words, was crucified, dead, and buried, doe containe (say they) the outwarde suffrings of Christ. Now because hee suffered not only outwardly in body, but also inwardly in soule; therefore these words, he descended into hell, doe set forth vnto vs his inward sufferings in soule, whē he felt vpon the crosse the pangs of hel and the ful wrath of God seazing vpon him.
This exposition is good and true, & D whosoeuer wil, may receiue it; yet neverthelesse it seemeth not so fitly to agree with the order of the former Articles. For these wordes: was crucified, dead, & buried, must not be vnderstood of any ordinary death, but of a cursed death, in which Christ suffered the full wrath of God, even the pangs of hell, both in soule and body.
Seeing then this exposition is contained [Page 44] in the former wordes; it cannot fitly stande with the order of the shorte Creede, vnlesse there shoulde bee a distinct Article of things repeated before.
And thus endeth the 3. exposition.
A We must hold that Iesus Christ the sonne of God, dying vpon the crosse, could neither feele not suffer the pangs of hel, nor the ful wrath of God seazing vpon his soule; because it was neither seperated from the godhead; nor subiect vnto sin; and also because that laying downe his life, he vsed these wordes of deliuery: Luk. 23. 46. Father into thy handes I cō mende my spirite. By which wee vnderstand, that hee was then seazed and did possesse his owne soule, and yeelded the possession and seazen thereof vnto his father, and neither the devill, nor the pangs of hel had any seazen, holde, interest, [Page 45] or possession therein.
This exposition, that Christ after his B death descended into hell in soule, hath many warrants in the old testament, of which one is in these words of Hanna: the Lorde mortifieth and quickeneth; hee C causeth to descende into hell and causeth to ascend. 1. Sam. 2. 6. And this was a prophecie of the death, descension, resurrection, and ascension of Christ. So the saide Hanna in the 10. verse after prophecied of the kingdome of Christ also thus: vers. 10. Iehovah will iudge the endes of the earth; and hee will giue fortitude to his king, & he will exalt the horne of his Christ. And David saith: Psal. 18. 5. the sorrows of death compassed me, and the land flowdes of vngodlines made me afraide. These were the sorrowes of the first death in the flesh, and not the pangs of hel, which seaze only vpon the wicked, but not on the iust.
He was crucified, deade, and buried▪ D these were of his passion, cōcerning the [Page 46] body mortal, and did not (but in his death) concerne the soule. For neither could the Iewes hurt it, neither coulde Ioseph bury it: but these, hee descended into hell; he rose againe from the dead, he ascended into heaven, are actions perfourmed by Christ, the first in his soule, and the other two in his whole humane triumphing nature.
E The death of his holy ones, or of his mercifull mē, Psal. 116. 13 is precious in the sight of God: God then is not wroth with them, neither doth he inflict the pangs of hel vpon them, much lesse vpon his most holy, vpō his most iust one. In these words of S. Peter. Act. 2. 23. 24. hunc interemistis, there is the death, Act. 2. 23. 24. quem Deus suscitavit solutis doloribus Inferni, there is the resurrection from hel and from the sepulcher. These places plainly demonstrate that the Apostle spake of that which Christ suffered and did in his death, buriall, descension, &c. and that his descension was not before his death [Page 47] but after, Ergo Christus non resurrexit ab inferno ante mortem suam: and also Peeter expoundeth it even so in these words: Providens (David) locutus est de resurrectione Christi; quia ne (que) derelicta est anima eius in inferno, &c.
But let vs come to the fourth exposition. A Hee descended into hell, that is, when he was dead and buried, hee was held captiue in the graue, and lay in bō dage vnder death for the space of three daies. This exposition also may bee gathered forth of the scriptures. Act. 24. So Peter saith, God hath raised him vp (speaking of Christ) and loosed the sorrowes of death, because it was impossible that hee should be holden of it.
Where we may see, that betweene B [Page 48] the death & the resurrection of Christ, there is placed a third matter, which is not mentioned in any clause of the Apostles Creede saue in this; and that is his bondage vnder death, which commeth in betweene his death and his rising againe, and the words themselues doe most fitly beare this sense.
C As the speech of Iacob sheweth. Gen. 37. 53. death or the graue. I wil go down into hel to my son mourning.
D And this exposition doth also best agree with the order of the Creede. First he was crucified and died; secondly hee was buried; thirdly laid in the graue and was therein holden in captivity & bondage vnder death. And these three degrees of Christes humiliation are most fitly correspondent to the 3. degrees of his exaltation. The first degree of his exaltation; [he rose again the third day] answering to the first degree of his humiliation [he died] the 2. degree of his exaltation; [hee ascended into heaven,] [Page 49] answering to his going into the graue, or he was buried. And thirdly his sitting at the right hand of God (which is the highest degree of his exaltation) answering to the lowest degree of his humiliation, he descended into hell.
These two last expositions are commonly E receiued, & we may indifferently make choise of either. But the last (as I take it) is most agreeable to the order and words of the Creede.
Thus endeth the 4. exposition.
Christ was buried and descended into A hel: but in the graue his body was free from paine, free from bondage, and free from corruption: and his soule in hel was free from torments; free from bondage, and free from detention. He was captiue to neither of both, though hee would for a time bee contained of both, who in his divine nature cōtaines [Page 50] all, and cannot at all be contained. So we find that Christ was free among the dead▪ Asal. 88. 6. whom God hath raised vp, loosing the sorrowes of hell, Act. 2. 24. because it vvas impossible he should bee holden of it. Variae Lectiones Grae [...]. Syra uer [...]. Hieromi [...]i translat. VVhy was it impossible? because he is free, & because the gates of hel cānot prevaile against his church, much-lesse against himselfe which is the head thereof.
B In the graue then & in hel, he would be for 3. daies & 3. nights without corruption and torments; to declare his mortality, his immortality & his innocē cy. But the body did not descend, it was buried in the sepulcher: the soul descended into hell, it was not buried in the graue. And this descension was after his death and before his resurrection. And this was an Acte of his freedome, the other of freedome in patience, and both were in prophecy and in promise.
C That which Iacob propheticallie spake of his own descēsion into Aegypt, Gen. 37. 53 and of Christs descension into hell well [Page 51] weighed by the state of the Church in Aegypte, Luk. 16. 25. and by the speech of his gransire Abraham in blisse, & by the nature of the word [...] is not so full of question as men doe make it.
Wherfore the best expositiō agrees best with the order of the Creede thus: first he was crucified by the Iews: secōdly he died when he gaue vp the ghost; thirdly he was buried by Ioseph of Arymathea &c. fourthly he descēded into hel, that was in spirit, or soule: fiftly the third day he rose againe frō the dead, & sixtly he ascended into heaven &c. but your secondly he was buried, and thirdly laide in the graue, make two burials.
Thus haue I briefely delivered, what I thought meete to be said, concerning the descension of Christ into hel. In all which I referre my selfe to the iudgmēt of those who may & can best descerne of these matters, as by the word of God, and her Maiesties Lawes I am bound.
Faultes escaped in the printing.
P. 3. lin. 10. for is declared reade is also declared
P. 8. in the margin, for Jam. 20 reade John 20.
P. 18. lin. 9. for curcified read crucified
P. 24. lin. vlt. for this page read this next page
P. 25. in the margin for Ge [...]. 27 read Gen. 2. 7.