AN ANSWER TO MASTER WILLIAM PERKINS, CONCERning Christ's Descension into Hell: By JOHN HIGINS. AT OXFORD, By JOSEPH BARNES, Printer to the University. 1602. TO THE CHRISTIAN Reader john Higins wisheth perfect knowledge of the Creed in Christ jesus▪ AT first (Christian Reader) I written these things more at large, interposed with the other which I took upon me to answer. But now I thought it far better thus to set them at view after this manner, which I could not with out the much abridging of that my first copy. And this I did for two causes; the one to save my labour in writing them out: the other to ease thee in reading than over. I have prefixed each of our names, and by the letters, A. B. C. D. E. etc. applied the reasons and answers of the one to the other, that so thou mayest the easier compare the places of both together, and better consider & sentence of both. This I do because I think plain dealing a jewel, and this order is better. Now (if it please thee) I pray thee on kindness, with conscience and charity to read them: read, regard, and then judge; but beware thou judge not amiss, lest thy judgement endamage thyself. And so wishing thee to believe all the Articles of the Creed, and withal wishing thy health in Christ jesus, jende. At Winsam the 22. of june. 1602. john Higins. WILLIAM PERKINS. It seems very likely that these words (he descended into hell) were not placed in the Creed at the first, Pet. Vire● in Symbol Erasmus 〈◊〉 Colloquij● or as some think they crept in by negligence. Because above threescore Creeds of the most Ancient Counsels, and Fathers want this clause, and amongst the rest the Nicen Creed. But if the Ancient learned Fathers assembled in those Counsels had been persuaded, or at least had imagined that these words had been set down at the first by the Apostles, no doubt they would not in any wise have left them out. And an Ancient father saith directly, that these words (He descended into Ruffinus i● exposit. Symbol. hell) are not found in the Creed of the Roman Church, nor used in the churches of the East, & if they be, that then they signify the Burial of Christ. JOHN HIGINS. It seemed to some men that certain books of the New Testament were not Canonical, but in that seeming their thoughts were not worthy to be made account of. Wherefore these words: some men (of yesterday) think they crept in: ●rasmus in ●is paraphrase vpō●he Acts of ●he Apo●tles. ca 2. are no sufficient ground to build on in matters of such antiquity, weight & authority as these are. I reckon not of Erasmus in the imitation of Lucian's Dialogues, but I know he writeth on the Acts of the Apostles, that Christ descended into hell. If we deny all the clauses which those 60. Creeds want, the Creed will 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 Catholic church; the Communion of Saints; the resurrection of the body; and the life everlasting: did all these therefore creep in by negligence? I think not. The Ancient Fathers were persuaded of the descension, as they were of the other Articles which they left out. But in that Counsel they chiefly handled the heresy of Arrius concerning the two natures of Christ, applying all their saying in that Creed unto the plague of that time. The same Ancient father saith there: Ruffinus i● exposit. Symbol. but that he descended into hell is evidently foretold in the Psalms, alleging certain places, and a little after he saith: 1. Pet. 3. 1. Peter also hath said: for Christ was mortified in the flesh, but quickened in the spirit, in which he went and preached to the spirits also which were shut up in prison in the days of Noah, in which text is declared what work he did in hell. But the Lord himself saith by the Prophet, Psal. 16. 1● as of the time to come: because thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. Which again he showeth prophetically to be fulfilled Psal. 30. ● when he saith: Lord thou hast led forth my soul out of hell, Psal. 30. 4. thou hast saved me from them which go down into the lake. Thus your Ruffinus expoundeth this clause (he descended into hell) WILLIAM PERKINS. And it must not seem strange to any that a word or two in process of time, should creep into the Creed. Considering that the Original Copies of the old and new testament have ●arietas ●ctionis. ●at. 27. 9 ●remie for zachary. in them sundry varieties of readings & words otherwhiles, which from the margin crept into the text. Nevertheless considering that this clause hath long continued in the Creed & that by the common consent of the Catholic Church of God, and that it may carry a fit sense▪ and exposition, it is not (as some would have it) to be put forth of the Creed. Therefore that we may come to the meaning thereof; we must know that it hath four usual expositions, which we will rehearse in order, and then make choice of that, which shall be thought to be fittest. The first exposition, is that Christ's soul after his passion upon the cross did really and locally descend into the place of the damned. But this seems not to be true. JOHN HIGINS. It seems both strange and unture. For Irenaeus believed the same clause 1400. years since: Athanasius Creed had the same clause 1200 years since. Chrysostome and Ruffinus expounded the same 1100. years since: Fulgentius believed the same above 1000 years since, & it was in the prophetical Scriptures above 1000 years before Christ, and hath continued in the new Testament, And in the Creed 1550▪ years since Christ; & in this process of above 1550 years these words crept out of the Scriptures into the Creed▪ and yet they remain in both still. The old and new Testaments in a 1000 pages, have a few divers readings; but the old and new scarce 60 pages of Creeds have no such sundry readings at all. Mat. 27. 9 But you note in your Margin jeremy put for Zacharie. Mat. 27. 9 Lo, thus is the text. Then was fulfilled, that which was said by the Prophet jeremy, jerem. 36. saying,, etc. The holy Ghost in S. Matthew knew who said it, saying, and who wrote it, writing. For Zachary livedafter jeremy and might as Baruch etc. write that which jeremy spoke or prophesied before him. It is neither to be put forth of our Creed, not to be expounded by sense, because it is a matter of faith. These four expositions as in order you place them, shall in order be examined, and refuted, or answered: because as I take it they are handled amiss. The first exposition. Christ descended into hell, that is, Christ in his human Soul after his death, did really and locally, actually, and effectually descend into hell where the wicked are tormented. This is a true exposition. WILLIAM PERKINS. The reasons why this first exposition seems not to be true are these. All the Evangelistes and among the rest S. Luke intending to make an exact Narration of the life and death of Christ, Luke. 1. 3. have set down at large his Passion, death, burial, resurrection, and ascension, and withal they make rehearsal of small circumstances; therefore no doubt they would not have omitted Christ's Local descension to the place of the damned, if there had been any such thing. And the end why they penned this history, jam. 20. 31. was that we might believe that jesus is Christ the Son of God, and that in believing we might have life everlasting. Now there could not have been a greater matter for the confirmation of our faith then this, that jesus Christ the son of Mary, who went down to the place of the damned, returned thence to live in happiness for ever. JOHN HIGINS The Reasons why this first exposition is true are these. The Evangelists and especially St. Matthew, Mat. 12, 40. report that CHRIST who is the truth itself, Math. 16. 4. prophetically spoke twice thereof in the sign of jonas. And St. Luke saith, that the same truth told after his Resurrection, Luk. 23. 43. how all must be fulfilled which were prophesied of him. Acts. 2. 31. St. Luke also reports how the holy Ghost expoundeth the prophecy of David, Ephes. 4. 9 10. and again St. Paul and St. Peter spoke thereof in their Epistles. 1. Pet. 3. 18. 19 Assure yourself then there was such a thing, as in places fit (God willing) shall plainly appear ere we end with this our work. We must not then confute, but believe this great matter for the confirmation of our faith, as the scriptures do teach us, Considering that if he had not in Soul descended, the Devil and the damned might have bragged of the force of that their kingdom. But as the 3. Dan. 3. 21. young men in the hot Oven, Daniel in the den of the Lions, Dan. 14. 30. and jonas in the belly of the Whale, joh. 2. 1. 2. 3. being the signs and figures of CHRIST'S Descension, came forth without hurt: so Christ from that furnace, from that den of the Lion, from that belly of hell, victoriously, as he descended, came forth with valour, with freedom, with triumph. WILLIAM PERKINS. The second reason why this first exposition seemeth not to be true is this. If Christ did go to the place of the damned, then either in soul, or in body, or in his godhead: but the godhead could not descend because it was every where, and his body was in the grave; And as for his soul, it went not to hell, but presently after his death it went to Paradise, that is, the third heaven, a place of joy and happiness. Luk. 23. 43. Luk. 23▪ 43. This day thou shalt be with me in Paradise. Which words of Christ must be understood of his manhood or soul, and not of his godhead: for they are an answer to a demand, and therefore unto it they must be suitable. Now the thief seeing that Christ was first of all crucified, and therefore in all likelihood should first of all die; maketh his request to this effect: Lord thou shalt shortly enter into thy kingdom, remember me then. Luk. 23. 42. 43. To which Christ's answer (as the very words import) is thus much: I shall enter into Paradise this day, and there shalt thou be with me. Now there is no entrance but in regard of his soul, or manhood. For the godhead, which is at all times in all places, cannot be said properly to enter into a place. JOHN HIGINS. Your second reason stands on this place: to day thou shalt be with me in Paradise. Luk. 23. 43. Christ spoke this as God, who only hath power to give Paradise, Aug. lib. 11. confess. ca 13. in fine. and whose to day as Augustine saith is eternity: and he speaketh it as man to that happy man, who after that evening never since saw night nor darkness. For they blessed departing hence, have their evening at their death, and being dead presently see in soul the day spring visiring them from an high, Luk▪ 1. 78. of that to day which after is nightlesse. Then he that looks for a sublimary day of light and darkness, amongst the blessed souls in Paradise, is darkly deceived. For if the thieves soul went that same night to Paradise, as we believe it did, yet went it the same to day of Christ's eterne nature, and was in Paradise the same to day of Christ's glorious human nature's ascension, which with the thief was yet the same to day & lasteth nightlesse till now and for ever. Christ was not bound by necessity of must, nor did in custom suit every demand or petition with answer. For sometimes he questioned again, and sometimes he did not answer at all. But to this petition he answered as God and Man, and therefore your two musts, assigning the same to the manhood, and cutting it of from the godhead, are more than the scriptures allow. This supposition with the fiction of two Enters, interferres itself. For the text is not so, but thus: Luk. 23. 42▪ 43. Lord remember me when thou comest into they kingdom. And jesus said unto him: to day thou shalt be with me in Paradise. He spoke (saith Euthymius) as God which filleth all, Euthymius super hunc locum. and was together every where; in the Sepulchre, in hell, in Paradise, and in heaven. Also if the soul of Christ was in Paradise before his resurrection, them it was not in the grave; if not in the grave, than that translation is false, thou wilt not leave my soul in grave. Now your concluding no entrance with the fiction of two enters, interres nothing. The text of S. Luke is true, yours is not so. WILLIAM PERKINS. Again when Christ saith, thou shalt be with me to day in Paradise, Gen. 3. 7. he doth intimate a resemblance, which is between the first Adam, and the second Adam. The first Adam sinned and was presently cast out of Paradise. Christ the second Adam, having made the satisfaction for sin, must immediately enter into Paradise. Now to say that Christ in soul descended locally into hell, is to abolish this Analogy, between the first, and the second Adam. The end of the second reason. JOHN HIGINS. In this matter there can be no resemblance between them; for the first Adam was not presently cast out of paradise after his death, but nine hundred years before he died, or was buried. The second Adam ascended into the heavenly Paradise after his death, burial, descension and resurrection. The first Adam went out of the earthly Paradise with a mortal body; the second Adam went into the heavenly with a glorified body. And whosoever will read Gen. 3. Gen. 3. 7. the 7. verse, and the verses after (considering well the particulars there) shall plainly perceive, that Adam was not presently cast out (as you say) for that presently is not in the third of Genesis. Neither must Christ immediately after satisfaction, etc. (as you say) enter into Paradise; this immediately is not in all the new Testament. Now to say that Christ's Soul descended not into Hell, is to abolish the authorities of the Scriptures and to cashier the Creed, which prove the descension. The end of the second Reason. WILLIAM PERKINS. The third reason why the first exposition seems not to be true. Ancient Counsels in their confessions & Creeds omitting this clause, show that they did not acknowledge any real descent; And the true meaning of these words (he descended into hell) was sufficiently included in some of the former, and that may appear, because when they set down it, they omit some of the former. As Athanasius in his Creed, setting down these words (he descended into hell) omittes the burial; Athana. lib● de incarn▪ Chrysost. hom▪ 2. in Symb. putting them both for one, as he expoundeth himself else where. Now let us see the reasons which may be alleged to the contrary. Ob. 1: Mat. 12. 40. Mat. 12. 40. The son of man must be three days and three nights in the heart of the earth, that is, in hell. Answer. 1. This exposition is directly against the scope of the place. For the pharisees desired to see a sign, that is, some sensible and manifest miracle. And hereunto Christ answered, that he would give them the sign of the prophet Jonas, which cannot be the descent of his soul into the place of the damned, because it was insensible, but rather of his burial, and after it his glorious ascension. JOHN HIGINS. Of Ancient Counsels &c. omitting of causes, we spoke pag. 1. in ●C. they could not but believe that which the spirit of God foretold, the Son of God performed; ●sal. 16. 10. ●ath. 12. 40 ●ct. 1. 31. and the same spirit 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 passion; but these latter (he descended into hell, he rose again the third day: he ascended into heaven) are mere actions of Christ secluded from those, not included in them▪ Athanasius saith, Athanas. in ●●mb. ●hersost. 〈◊〉 ●●super ●●mb. he descended into hell▪ He is not against it; Chrysostome saith he descended into hell; that there also he might not be void of a miracle. He is not against it. Now let us see the scriptures which prove the descenision. ●at●h 12. 〈◊〉▪ 40. The evil and adulterous generation requests a sign, but a sign shall not be given unto it, unless the sign of the Prophet jonas. Matth. 16. 24. For as jonas was 3. dares and 3. nights in the whales belly; so shall the son of man be 3. days and three nights in the heart of the earth, that is, in hell. These places of the Gospel are plain. Wherein by the sign of, jonas in the whales belly, jesus foreshoweth his own descension into hell. For the evil & adulterous generation, the Pharese and Saducees tempting him required a sign from heaven, and therefore jesus gave them no sign from heaven, Mat. 16. 24. but a sign in hell. WILLIAM PERKINS. The second Answer. The heart of the earth may as well signify the grave, as the centre of the earth. For Tyrus bordering upon the sea, Ezech. 27. 4. 〈◊〉 c●rde ma●is. [Sunt ●ermini tu●] is said to be in the heart of the seas. The third answer. This exposition takes it for granted that hell is seated in the middle of the earth; Whereas the Scriptures reveal no such thing, but this, that hell is in the lower parts; but where those lower parts be, no man is able to define. The 2. objection. Act. 2. 27. thou wilt not leave my soul in hell; Act. 2. 27. neither wilt thou suffer thine holy one to see corruption. These words cannot prove any local descent of Christ's Soul. For Peter's drift in all eadging this, is to prove the resurrection, and he saith expressly, that the words must be understood of the resurrection of Christ. What? namely these words, that his soul was not left in hell. Now there is no resurrection of the soul, but of the body only, as the soul cannot be said to fall, but the body. JOHN HIGINS. The heart of the earth may as well signify hell, jonas 2. 1. 2. as it may signify the middle or centre of the earth. Act. 2. 27. For Tyrus being an Island four furlongs, or seven hundred paces from the land, Ezec 27. 4. was therefore said of God to have her limits in the heart, or middle of the seas Again the proud king thereof said, Ezec. 28. 2. I am God, I sit in the throne of God, in the heart or middle of the seas. These words of Christ: for as jonas was 3. days etc. Mat. 12. 40. so shall the Son of man be 3. days & 3. nights in the heart of the earth: give us to understand where hell is sited, they reveal the place in question. But if hell & the grave, & the heart of the earth be alone, they which site hell so shallow, & the grave so deep, confound the he●l of the Damned, and the graves of the blessed together. This prophecy: thou wilt not leave my soul in hell, Psal. 16. 10. neither suffer thine holy one to see corruption: was one of all those things of which Christ said, Luk. 24. 44. it behoved all things to be fulfilled which are written of me in the Law of Moses, and in the Prophets, and in the Psalms. And if this prophesy prove not the Local descension of Christ's soul by reason, it confirms it in faith, because Christ said: it behoved all things to be fulfilled etc. Peter is plain, he saith, David foreseeing spoke of the resurrection of Christ, Act. 2. 31. for why, his soul was not left in hell, neither saw his flesh corruption. If your translation or exposition be true, Act. 2. 27. thou wilt not leave my soul in grave, than the person or the soul of Christ is risen, or else Christ is not risen. And for your fall, I ask first, whether it may be said, that christs body fell into the grave secondly whether if it fell not, but was buried therein, it may not yet be said to have risen; thirdly, whether Christ rose without a soul, because it fell not into the grave. Mat. 27. 52. For many bodies of Saints arose which fell not; neither did they arise without souls, which souls yet fell not into the grains▪ So I say, if none arise at the last day, but the bodies of them which fell, there will be a very small resurrection in respect of the whole number of the departed. WILLIAM PERKINS. It will be replied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ay) soul, cannot signify the body. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ay) hell, cannot signify the grave. The first word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies not only the spiritual part of man, Rom. 13. 1. 1. Cor. 15. 45. i, the soul: but also the whole person, or the man himself. Rom. 13. 1. 1. Cor. 15. 45. And the second word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is aswell taken for the grave, Apoc. 20. 14 as for hell. Apoc. 20. 14. Death and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are cast into the lake of fire. Now we cannot say that hell is cast into hell, but the grave into hell. And the very same word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in this text, must needs have this sense, i. his soul or person was not left in grave For Peter makes an opposition between the grave into which David is shut up, & the hell, out of which Christ was delivered. verse. 29. 31. JOHN HIGINS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i soul in these places alleged Act. 2. 27. 31. cannot signify the body of Christ, as shall appear in this page. And the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i hell, cannot signify the grave, tomb, monument, or sepulchre of a dead body. This grave is not found in all the scriptures. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. soul, sometimes signifies the whole person, Act. 2. 41. the man a live, as in these places: Rom. 13. 1. and there were added that day about three thousand souls: 1. Cor. 15. 45. let every soul submit itself to the authority of the higher powers: the first man Adam was made a living soul, Genes. 27. these were not whole persons of dead men buried, but Christians newly converted, and Roman subjects alive. So Adam was made a living soul, 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 with me in Paradise; thou wilt not leave my person in hell; Act. 2. 27. 31. and his soul was not left in grave) the whole person was in Paradise, in hell, & in the grave the same day that he was buried. The second word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hell, is not taken for the grave or tomb of the dead; the text truly translated is thus: death and hell were sent into the lake of fire, Apoc. 20. 14 this is the second death▪ And whosoever was not found written in the book 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 plainly show; but the prophet here speaketh it more dar●kly. Also if your speech here be true, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as well taken for the grave, as for hell, than this translation is tolerable. Luk 16. 22. 23. And the rich man died and was buried and in the grave, lifting up his eyes being in torments, for (saith he) I am tormented in this flame. ●er. 24. You first cast the grave into hell, and now you site the Paradi●'de soul in the grave. Peter makes an opposition between the dead entombed body of David not Act. 2. 29. 31 risen, and the human nature of Christ risen; affirming that David prophesied thereof long before. And saith, his soul was not left in hell, as you here translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell, and not grave. Will. Perkins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grave. Again it will be said that in this text there be two distinct parts; the first of the souls coming forth of hell in these words: thou wilt not leave my soul in hell. And the second of the body rising out of the grave, 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 not the body alone, but the human nature of Christ: Act. 2. 30. 31 as appeareth Act. 2. verse. 30. unless we shall say that one & the same word in the same sentence is taken two ways, flesh (you mean) in the 30. and in the 31. verses. And the words rather carry this sense; thou wilt not suffer me to continued long in the grain; nay which is more, in the time of my continuance there, thou wilt not suffer me so much as to see corruption, because I am thy holy one. JOHN HIGINS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell. Here in the Psalm. 16. 10. Thou wilt not leave my soul in hell, Psal. 16. 10. neither wilt thou suffer thy holy one to see corruption, the two parts & places of Christ's 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 soul and flesh apart. In the first, 30. verse, Peter explains a Prophecy of the regal human generation of Christ thus: Act. 2. 30. he then, that is, David, sith he was a Prophet, and knew that God had sworn unto him by an oath, of the fruit of his loins, according to the flesh, to raise up the Christ, that he might place him on his seat. Psal. 3. 32. 11. Here the Apostle addeth (according to the flesh,) to distinguish and to tell us, that the soul is not ex traduce; but that the flesh & it be of different natures, which immediately after (expounding the other prophecy) he clearly explains thus. 31. vers. David foreseeing spoke of the resurrection of Christ, Act. 2. 31. that his soul was not le●t in hell, neither did his flesh see corruption. Psal. 16. 10. There in the 30. verse. Peter spoke of the flesh (not of the soul) generated: and here in the 31. of the flesh & of the soul separated by death. In both yet by flesh, meaning one & the same flesh of christ. S. Peter's words are of credit enough: a rather carriage of sense, comes to late. WIL PERKINS. 1. Pet. 3. 18. 19 Gen. 6. 3. Object. 3. Christ was quickened in the spirit, 1. Pet. 3. 18. 19 by the which spirit he went & preached unto the spirits which are in prison. Answer. This place is not for this purpose, for by the spirit is not meant the soul of Christ, but his godhead which in the ministry of Noah preached repentance to the old world. And I think that Peter in this place alludes to another in Genesis 6. 3. where the Lord saith, my spirit shall not always strive with man, because he is but flesh. And if the spirit do signify the soul, than Christ was quickened in his soul, or by his soul, but neither is true. JOHN HIGINS. 1. Pet. 3. 18. Genes. 6. 3. We must not allege, nor take the text lamely. It is thus: for Christ once suffered for sins, the just for the unjust, that he might bring us to God, 1. Pet. 3. 18. 19 he was mortified in the flesh, but was quickened in the spirit, in which spirit he went and preached unto the spirits which are in prison. here is the suffering of Christ, his death, immortality of soul, with the descension thereof, and (as Ruffinus saith) what work it did in hell. Ruffinus in Symbol. And therefore this place is pregnant for the descension. For by the spirit is meant the soul of Christ, & not his godhead (as you say.) For than your text should be thus: Christ was quickened in the godhead, by which godhead he went and preached to the spirits which are in prison, which you said in Noah preached to the old world. But this cannot be; it was after Christ's mortification in the flesh, not in the old world but in that which is now. That which is said in Genesis 6. 3. Genes. 6. 3. my spirit shall not always contend with man, because he is but flesh, and his days shall be an hundred & twenty years was fifty generations before Christ, this in Peter was after Christ's death; that was in spirit divine, this was in the soul human; that was on earth with men in the flesh; this was in hell with the spirits of the dead; Peter therefore in this place alludes not to that in Genesis. Of Christ's quickening in the spirit shallbe more said in the next page. WIL PERKINS. 1 Pet. 3. 19 1. Pet. 4. 6. For the first, it cannot be said, that Christ was quickened by his soul, because it did not join itself unto the body; but the Godhead joined them both. Neither was he quickened in soul. For the soul 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 separation from God. Only it suffered the sorrows of the second death, which is the apprehension of the wrath of God, as a man may feel the pangs of the first death, & yet not die the first death, but live. Again, it is to no end that Christ's Soul, should go to hell to preach. Considering it was never heard of, that one soul should preach to another, especially in hell, where all are condemned, & in conscience convicted to their just damnation; and where there is no hope of repentance, or redemption. JOHN HIGINS. 1. Pet. 3, 19 1. Pet. 4. 6. To say that Christ was quickened by his soul, is to reason upon no text, and so we leave it. So was the descension of Christ also. Christ was mortified in the flesh, but he was quickened in the spirit, that is, in soul; not that it died, but that in anguish it suffered the sorrows of death which compassed his body. Psal. 18. 5. And therefore he said: Mat. 26. 38. my soul is very sad even to the death. But when that death was past, the sorrow, anguish, & sadness were ended; and the joy, the comfort and solace which his soul immediately after received, may very fitly be named, a reviving or quickening. And of this reviving or quickening all the blessed souls departed have presently after this life, a joyful & most happy feeling. There is an end why Christ went & preached in hell, and why Peter wrote that he preached there. We must believe the word, though we know not the end. Considering it was ever heard of, since Christ's time, that the soul of Abraham had a speech with the soul of the rich man in hell, Luk. 16. 25. and told him his own, and besides how that his brethren had Moses and the Prophets, etc. And the borne blind said: It was never heard of, Io. 9 32. that any man opened the eyes of one that was borne blind. But yet the cure was to some end, & so was the descension of Christ also. WILLIAM PERKINS. It will be answered that this preaching (whereof Peter speaketh. 1. Pet. 3. 19) is only real or experimental, because Christ showed himself there to convince the unbelief of his enemies. But this is flat against reason. For when a man is justly condemned by God, and therefore sufficiently convicted; what need the judge himself come to the place of execution to convict him? And it is flat against the text. For the preaching spoken of here (1. Pet. 3. 19) is that which is performed by men in the ministry of the word, as Peter expoundeth himself elsewhere (1. Pet. 4. 6.) to this purpose also was the Gospel preached to the dead, that they might be condemned according to men in the flesh; but that they might line according to God in the spirit. JOHN HIGINS. 1. Pet. 3. 19 The preaching of Christ in hell, was real; that is, in re, indeed: not experimental, as to prove an experiment, or conclusion. For all the prophecies must needs be fulfilled, so as the Council of God decreed, and as the Scriptures report. It was then a powerful passage, in his sinless souls, freedom and valour; for so he went to conquer the devil, and to confound the damned in hell, from whence he returned with triumphant victory. But these matters of faith are not to be measured by the shallow flats of reason? ●sal. 135. 6. for all things whatsoever the Lord would, that did be in heaven, and in earth, and in the sea, & in all deep places. This prerogatiude judge might go where he would, and convict whom he list, he could be no more exempted from hell, than he could be pained thereby, or detained therein. These two texts are not flat of one nature▪ For there in 1. Pet. 3▪ 19 the spirit of Christ went and preached to the spirits in hell: here in 1. Pet. 4. 6. the Gospel is said to be preached to the dead etc. that is to the Gentiles or gentilized jews, Math. 8. 22. unto such as Christ meant when he said, let the dead bury their dead▪ WILL. PERKINS. He descended into the grave. Lastly there is no reason why Christ should rather preach & show himself in hell to them that were disobedient in the days of No; then to the rest of the damned. And this is the first exposition The second followeth. JOHN HIGINS. He descended into hell. If we shall run from faith to no reason, I will confer like reason with your reason thus: Luk. 16. 25. there is no reason why Abraham should rather show himself to the rich glutton in hell, then to the rest of the damned; this is as wise a reason as that. But all things are possible to him that believeth. The text is, he went in spirit, Math. 9 23. and preached to the spirits which are in prison. And this the faithful believe, because it is Scripture; and they believe the descension, because they are Christians. And thus much touching the first exposition. The second followeth. WILLIAM PERKINS. The second usual exposition of this clause (he descended into hell) is, that Christ descended into the grave, or was buried. This exposition is agreeable to the truth, yet it is not meet or convenient. For the clause next before (he was buried) contained this point, and therefore if the next words following yield the same sense, there must be a vain and needless repetition of one & the same thing twice; which is not to be allowed in so short a Creed as this. If it be said, that, these words are an exposition of the former; the answer is, that then they should be more plain than the former. For when one sentence expoundeth another, the latter must always be the plainer. But of these two sentences: he was buried; he descended into hell: the first is very plain & easy, but the latter very obscure and hard. And therefore it can be no exposition thereof, and for this cause this exposition neither is to be received. And thus endeth the 2. exposition JOHN HIGINS. If Christ descended into the grave, it was in his body alive: for to descend is a lively action. This cannot stand with the Scriptures, for all the Evangelistes say, Mat. 27. 50. he yielded up the Ghost, & also they say, Mar. 15. 37. he was taken down & was shrouded & buried in a new sepulchre by Joseph of Arimathea, Luk. 23. 46. etc. his body could not descend except it were alive, and they would not have buried it, ●o. 19▪ 30. if he had not been dead. That second exposition than is not agreeable to the word: and as you say it is not meet nor convenient, so say I, because it is false. For it makes a vain and needless repetition of one thing twice, etc. Wherefore it is not to be allowed nor liked of. His burial was sensible, it was done and seen here on earth, his descension was an invisible action of the immortal soul performed in hell, only comprehended by faith, not by sense, nor by reason, and therefore (as you say) this second exposition is not to be received, as expounding the burial, and in this we somewhat agree. And thus much touching the second exposition, now followeth the third. WILL. PERKINS. upon the cross Christ dying felt & suffered the pangs of hell & the full wrath of God. Thirdly others there be who expound it thus, he descended into hell, that is, Christ jesus when he was dying upon the Cross felt and suffered the pangs of hell, and the full wrath of God seizing upon his jowl. This exposition hath his warrant in God's word, where hell oftentimes signifieth the sorrows and pains of hell. As Hanna in her song to the Lord saith: 1. Sam. 2. 6. the Lord killeth and maketh alive, and he bringeth down to hell & raiseth up again. That is, he maketh men feel woe and misery in their souls even the pangs of hell, and after restoreth them. And David saith: Psal. 88 5. the sorrows of death compassed me, and the terrors of hell laid hold on me. This is an usual exposition received in the Church, & they which expound this Article thus, give this reason thereof. The former words, was crucified, dead, and buried, do contain (say they) the outward sufferings of Christ. Now because he suffered not only outwardly in body, but also inwardly in soul; therefore these words, he descended into hell, do set forth unto us his inward sufferings in soul, when he felt upon the cross the pangs of hell and the full wrath of God seizing upon him. This exposition is good and true, & whosoever will, may receive it; yet nevertheless it seemeth not so fitly to agree with the order of the former Articles. For these words: was crucified, dead, & buried, must not be understood 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 soul and body. Seeing then this exposition is contained in the former words; it cannot fitly stand with the order of the short Creed, unless there should be a distinct Article of things repeated before. And thus endeth the 3. exposition. JOHN HIGINS. We must hold that jesus Christ the son of God, dying upon the cross, could neither feel not suffer the pangs of hell, nor the full wrath of God seizing upon his soul; because it was neither separated from the godhead; nor subject unto sin; and also because that laying down his life, he used these words of delivery: Luk. 23. 46. Father into thy hands I commend my spirit. By which we understand, that he was then seized and did possess his own soul, and yielded the possession and seazen thereof unto his father, and neither the devil, nor the pangs of hell had any seazen, hold, interest, or possession therein. This exposition, that Christ after his death descended into hell in soul, hath many warrants in the old testament, of which one is in these words of Hanna: the Lord mortifieth and quickeneth; he causeth to descend into hell and causeth to ascend. 1. Sam. 2. 6. And this was a prophecy of the death, descension, resurrection, and ascension of Christ. So the said Hanna in the 10. verse after prophesied of the kingdom of Christ also thus: vers. 10. jehovah will judge the ends of the earth; and he will give fortitude to his king, & he will exalt the horn of his Christ. And David saith: Psal. 18. 5. the sorrows of death compassed me, and the land floods of ungodliness made me afraid. These were the sorrows of the first death in the flesh, and not the pangs of hell, which seize only upon the wicked, but not on the just. He was crucified, dead, and buried▪ these were of his passion, concerning the body mortal, and did not (but in his death) concern the soul. For neither could the jews hurt it, neither could joseph bury it: but these, he descended into hell; he rose again from the dead, he ascended into heaven, are actions performed by Christ, the first in his soul, and the other two in his whole human triumphing nature. The death of his holy ones, or of his merciful men, Psal. 116. 13 is precious in the sight of God: God then is not wroth with them, neither doth he inflict the pangs of hell upon them, much less upon his most holy, upon his most just 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 hell and from the sepulchre. These places plainly demonstrate that the Apostle spoke of that which Christ suffered and did in his death, burial, descension, etc. and that his descension was not before his death but after, Ergo Christus non resurrexit ab inferno ante mortem suam: and also Peter expoundeth it even so in these words: Providens (David) locutus est de resurrectione Christi; quia neque derelicta est anima eius in inferno, etc. Thus much touching the 3. exposition. Now followeth the 4. and last. WILLIAM PERKINS. But let us come to the fourth exposition. He descended into hell, that is, when he was dead and buried, he was held captive in the grave, and lay in bondage under death for the space of three days. This exposition also may be gathered forth of the scriptures. Act. 24. So Peter saith, God hath raised him up (speaking of Christ) and loosed the sorrows of death, because it was impossible that he should be holden of it. Where we may see, that between the death & the resurrection of Christ, there is placed a third matter, which is not mentioned in any clause of the Apostles Creed save in this; and that is his bondage under death, which cometh in between his death and his rising again, and the words themselves do most fitly bear this sense. As the speech of jacob showeth. Gen. 37. 53. death or the grave. I will go down into hell to my son mourning. And this exposition doth also best agree with the order of the Creed. First he was crucified and died; secondly he was buried; thirdly laid in the grave and was therein holden in captivity & bondage under death. And these three degrees of Christ's 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; [he ascended into heaven,] answering to his going into the grave, 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 received, & we may indifferently make choice of either. But the last (as I take it) is most agreeable to the order and words of the Creed. Thus endeth the 4. exposition. JOHN HIGINS Christ was buried and descended into hell: but in the grave his body was free from pain, free from bondage, and free from corruption: and his soul in hell was free from torments; free from bondage, and free from detention. He was captive to neither of both, though he would for a time be contained of both, who in his divine nature contains all, and cannot at all be contained. So we find that Christ was free among the dead▪ Asal. 88 6. whom God hath raised up, losing the sorrows of hell, Act. 2. 24. because it was impossible he should be holden of it. Variae Lectiones Grae●●●. Syra uer●●. Hieromi●●i translat. Why was it impossible? because he is free, & because the gates of hell cannot prevail against his church, much less against himself which is the head thereof. In the grave then & in hell, he would be for 3. days & 3. nights without corruption and torments; to declare his mortality, his immortality & his innocency. But the body did not descend, it was buried in the sepulchre: the soul descended into hell, it was not buried in the grave. And this descension was after his death and before his resurrection. And this was an Act of his freedom, the other of freedom in patience, and both were in prophecy and in promise. That which jacob prophetically spoke of his own descension into Egypt, Gen. 37. 53 and of Christ's descension into hell well weighed by the state of the Church in Egypt, Luk. 16. 25. and by the speech of his grandsire Abraham in bliss, & by the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so full of question as men do make it. Wherefore the best exposition agrees best with the order of the Creed thus: first he was crucified by the jews: secondly he died when he gave up the ghost; thirdly he was buried by joseph of Arymathea etc. fourthly he descended into hell, that was in spirit, or soul: five the third day he rose again from the dead, & sixtly he ascended into heaven etc. but your secondly he was buried, and thirdly laid in the grave, make two burials. Thus have I briefly delivered, what I thought meet to be said, concerning the descension of Christ into hell. In all which I refer myself to the judgement of those who may & can best discern of these matters, as by the word of God, and her majesties Laws I am bound. Faults escaped in the printing. P. 3. lin. 10. for is declared read is also declared P. 8. in the margin, for Jam. 20 read John 20. P. 18. lin. 9 for curcified read crucified P. 24. lin. ult. for this page read this next page P. 25. in the margin for Ge●. 27 read Gen. 2. 7. FINIS.