LIMBOMASTIX: That is, A Canuise of Limbus Patrum, showing by evident places of Scripture, invincible reasons, and pregnant testimonies of some ancient writers, that Christ descended not in soul to Hell, to deliver the Fathers from thence.  
Containing also a brief reply to so much of a Pamphlet lately published, entitled, An answer to certain objections against the descension etc. as looks that way, and is personally directed against some writers of our Church.  PHILIP. 3. 15. 
Let us as many as be perfect be thus minded, and if ye be otherwise minded, God shall reveal even the same unto you.  Augustin de Trinitat. lib. 1. c. 3. 
Siquid erraveris, Deus tibi revelabit, sive per occultas inspirationes & admonitiones, sive per manifesta eloquia, sive per fraternas sermocinationes.  
If thou hast any where erred, God shall reveal it unto thee, either by secret inspiration and admonition, or by manifest Scripture, or brotherly conference.  
LONDON Printed for Thomas man.. 1604.   

TO THE MOST HONOURABLE SENATE OF THE LORDS spiritual AND Temporal, Knights, Burgesses assembled in the high Court of Parliament, grace mercy and peace from the Lord jesus.  
RIght Honourable Lords, and ye right Worshipful Knights and Gentlemen, I feared at the first to present this short treatise to your view, remembering what sometime I had read in Hierom: 
Vereor ne officium putetur ambitio, & videamur sub occasione sermonis, amicitias potentium quaerere. ad Saluinam.  I am afraid least in doing my duty I be thought to be ambitious, & while I pretend to write, should intend to seek great men's favour: But the Apostles words did more embolden me, than the others could draw me back: We cannot but speak the things, that we have 
Act. 4. 20.  seen and heard: So neither could I contain myself, hearing of that honourable resolution, which is in you all to further the cause of the Church of Christ and true religion, but to rejoice in this common joy, and among other well-willers of Zion to testify our inward joy, and outward thankfulness to God, and you all for the same. It is written, that the Israelites gathering themselves together against the children of iniquity the men of Gibeah, assembled 
Hosh. 10 9 judg. 20. 1.  before the Lord as one man: Such a Christian consent hath well appeared in this sacred assembly to promote God's glory and his truth. The saying was wont to be, The greater part hath 
Maior pars vicit meliorem.  overcome the better: but the contrary is now well seen: and that rule, which Plinius Cecilius was wont to prescribe unto his school, that he had 
Sciamus eum pessime dixisse, cut maxim sit applausum: Eras. praef. in 2. tom. Hieron.  worst spoken, which had the greatest applause, beginneth now to fail in this great Consistory, where the best motions, we doubt not, but shall have the greatest applause. I know not whereunto better to liken this Christian harmony, than unto the Seraphims, that cried one to another, Holy, holy, holy Lord of hosts; and to that heavenly song, wherein both the upper rank of 
Isai. 6. 1.  those four glorious creatures, and the neither order of the four and twenty Elders consented 
Revel. 4. 9 11.  to give glory and honour unto God: that I may say truly in his words; That in this reverent 
Hieron. Paulin. tom. 3.  assembly, we have a pattern of the heavenly company.  
Now we see performed that worthy saying of his excellent Majesty; A godly King findeth, 
Meditat in 1. Chron. 15. 2. part.  as his heart wisheth, godly estates concurring with him: For as God hath endued his princely heart with a lively feeling and inward touch of true religion; as he saith, It was fit, that he, 
Necesse erat, ut qui potentior cunctis fuerat devotior fieret universis: Ambrosserm. 40.  which was superior in power, should not be inferior in devotion: So your Honours are (we trust) those godly states, which will be ready to concur with his Majesty in establishing of godly laws. Among the rest of the Parliaments in this land, one was called the 
Edward. 3. anno 29. Anno 1388. sub Richard. 2.  good Parliament: another, the Parliament that wrought wonders: But we do all hope that this honourable Session shall rather deserve to be so called. That Parliament was of all other the most glorious, which in the beginning of worthy Queen Elizabeth's reign restored religion: how can this be inferior, which endeavoureth to establish and make better both Church and religion? One saith well; It is one 
Aliud est quaerere quod perdideris, aliud possidere, quod nunquam amiseris: Hier. ad Demetriad.  thing to seek what thou hast lost, another to keep that thou hast. This Church may count herself more happy in holding and increasing that she hath, than when she was forced to recover that which she had lost.  
Well may we now say unto this noble company, as the Prophet to and of Zion: Glorious things are spoken of thee, O City of God. We cannot 
Psal. 87. 3.  but rejoice to hear of your honours Christian consultation for the propagating of the Gospel, in planting every where of good pastors, that the people may be brought from the darkness of their ignorance to the light of knowledge: that they be no longer children in understanding, 1. Cor. 14. 20, and as babes and sucklings in religion. Ambrose herein thus pleasantly alludeth upon these words, Woe to them that give suck: Let us make haste to wean our 
Ambros Ergo paruulos nostros ablactare properemus: ablactato Isaak epulum magnum sacit Abraham; paruulum non ablactatum per temulentiam somnolenta nocte opprimit: in Lu. 6. 21.  little ones: when Isaak was weaned, Abraham made a feast, the child not weaned was in the night by the drowsy mother overlaid. Your Honours then do right well to provide good nurses, to wean the people from their ignorance, that they be no longer overlaid with drowsy and negligent pastors: and that such be not excluded from nursing, which have store of milk in the breasts, and seek in peace and a good conscience to nourish the people of God.  
But because the nurse cannot give milk that is not first fed herself; most prudent and christian is that other care to provide for the maintenance of good pastors: which as we hope will be by our reverent Fathers in their grave Synod devised, so we trust it shall by your Honourable favours be furthered: for the Apostle saith, The mouth of the ox is not to be muzzled. And origen well agreeth; Nisi dederit oleum populus extinguetur lucerna in templo: If the people minister not oil, the lamp goeth out in the temple. Now among other grave matters of deliberation, if it were not too great boldness, give me leave I beseech you to interpose my petition: Saint Paul saith in a case not much unlike: Set up them 
1. Cor. 6. 4.  which are least esteemed in the Church: and I trust you will not despise my simple motion, even the least of the servants of Christ. Valerius saith well to this point: We know the noise of geese is contemned, according to the saying, a goose 
Reprobata est fatui vox anseris tanquam anser inter olores, ea tamen docuit senatores urbem servare ab incendio. Valer. ad Ruffin.  among Swans; yet by the chattering of geese the city of Rome was saved from burning. May it therefore please you to hear a fool speak unto wise men: That whereas men have of late days taken unto themselves great liberty, in Sermons, Lectures, writings, to set abroach strange & uncouth doctrines, exorbitant from the current doctrine among Protestants, it might please this honourable Court, that one uniformity of doctrine may be taught and held; and seeing there are many unsound doctrines, which, because they are omitted, are not opposite to the articles of religion established, that either it might seem pleasing to his Majesty and you, to have those articles augmented, explained and enlarged, or else, that it be lawful for none to defend or maintain those doctrines, wherein the professors of the Gospel in England consent with other reformed Churches, and dissent from that of Rome, and which are both by our domestical, and foreign writers among the Protestants, maintained against the common adversary. And further, that concerning all such points, no invectives be used of one against another in preaching or writing: that, as the Apostle saith, we proceed all by one rule, that we 
Philip. 3. 16. Uera illa necessitudo, quam non utilitas rei familiaris, non praesentia tantùm corporum non subdlo a adulatio, sed Dei amor, & divinarum studia scripturarum conciliant. Hier. Paulin. tom. 4.  may mind one thing: And this shall be true friendship and concord indeed (as he well saith) which not worldly profit, or bodily presence, or cunning flattery, but the fear of God, and the love of the Scriptures doth knit together. Pardon my boldness Honourable Patrons, who out of the simplicity of my desire to the peace of the Church, have presumed thus to move. I know you can consider, that champions many times are stronger than their 
Athletae suis incitatoribus fortiores sunt, & tamen neonet debilior, ut pugnet ille qui fortior est. Hieron. ad julian.  abettors, and the weaker doth stir him up to fight that is stronger; as Hierom well saith. I am but a weak man, that have moved this, God shall make your Honours strong to perform this and more for the good of his Church, and glory of his name; to whom be praise for ever.   

THE PREFACE TO THE TREATISE FOLLOWING.  
THree special places are alleged by Bellarmine to prove the descent of Christ into hell, where he imagineth the souls of the godly to have been before his coming: for this is his position; That the souls before Christ's death were not 
Animas ante Christi mortem non fuisse in coelo, & proinde Christum, qui ad locum animarum descendit, in infernum subterraneum descendisse. lib. 4 de Christ. anim. cap. 9  in heaven, but in hell under the earth, and therefore Christ, which descended to the place of souls, went down to hell under the earth, These places are; the first, Act. 2. 27. Thou wilt not leave my soul in hell; the second, 1. Pet. 3. 19 20, In the which spirit he went and preached to the spirits in prison; the third, Ephes. 4. 9 He that ascended, is he that descended first into the lower parts of the earth. These places by Bellarmine first urged to prove the local descent of Christ's soul into hell, to deliver and set at liberty the patriarchs, have been seconded of late in a certain Pamphlet much of that argument: In the which though the author do pretend only to revive the opinion of Christ's souledescent into hell, which is the private opinion of some learned men of our Church, yet in divers places of the book he rubbeth upon Limbus Patrum: as may be evident to the reader in these three: first, pag. 9 S. Peter mentioneth sorrows which were loosed at Christ's resurrection, which could not be in the 
The author of 〈…〉 to be a 〈◊〉.  sepulchre, where his body lay dead and senseless: Here he denieth that these sorrows, which Christ loosed, are to be referred to the death of his body: but pag. 12. he directly by his death understandeth hell. Hence it followeth, that if Christ loosed the sorrows of hell (and I think he is not so absurd to think, that he loosed them for himself, who was never in the sorrows of hell after his death) than it will follow that he loosed them for others, and for whom else, but for them which were there detained? The second place is, pag. 36, where he striveth mightily, that the place in S. Peter must not be read; the spirits which are in prison, but which were: whereupon it followeth, that they were in hell, but are not, to whom Christ preached; or else he striveth about words: his opinion then seemeth to be this, that some souls were in hell at Christ's coming thither, which now are not. The third place, which I note, is pag. 52, where he hath these words: In that Christ personally descended into hell, it doth more amplify and set forth his goodness toward mankind, than his only coming down into the world: for, so much as the more vile and loathsome the dungeon is, the greater is the love of that Prince, who to enfranchise and set at liberty his captives there enthralled, disdaineth not to enter into it in his own person. Now, who else can be imagined to be set at liberty in hell, but the Fathers in Limbo Patrum? For out of the nethermost hell of the damned, of each side it is confessed none can be delivered.  
Perceiving then, how cunningly the Answerer doth seek to wind in an old Popish error, setting his face one way, and going another: and as Hierom saith out of Plautus, To hold a stone in one hand, and 
Juxta Plautinam sententiam, altera manu lapidem tenere, panem offerre altera. Hierom. Russin.  reach bread with the other: I thought good to uncase this masking Mummer, and to pull off his vizard: not prejudicing hereby by this speedy reply, the more mature and deliberate answer of those learned men that are by him taxed.  
But before I enter into any particular defence, four things I would premonish this secret Censor of: first, that if he be a professor of the Gospel of Christ, what came in his mind to join with the common adversary, in disgracing the defence of the Gospel by one undertaken in his Synopsis: may I not say unto him with the Prophet, wouldst thou help the wicked, and love them that hate the Lord? I may very fitly apply against him that saying of Hierom; You that profess yourself a 
Qui Christianum te dicis, Gentilium arma depone, aut si tu de numero hostium es, often de te liberè adversarium, ut Ethnicorum suscipias vulnera.  [Protestant] lay aside the weapons of [Papists] or uncase yourself, that we may know you to be an adversary, that you may receive the wounds of the [Papists].  
Secondly, it had been much more commendable, if the Answerer had bend his force against the common adversary. There are lately divers Popish books come over, which might have set him on work: what profit can it be to him, the field being pitched against the Papists, to pick quarrels with his fellow soldiers? He might have thought of Abraham's reason; Let there be no strife between thee and me, for we are brethren. But this is no strange thing, for a man even among his brethren & companions often to find an adversary: as Origen well noteth upon these words of our Saviour, Mat. 26. 23. He that dippeth his hand with me in the dish shall betray me: This is the use of many, that they lie 
Haec est consuetudo hominum multorum, ut post salem & panem insidientur hominibus: etiam cum quibus ad eandem mensam corporis Christi, & ad e●ndem potum sanguinis simal fuerunt. Tract. 35 in Matth.  in wait for those, with whom they have eaten bread and salt; yea with whom they have been together at the same table of the body and blood of Christ.  
Thirdly, it is against the rule of charity, to bring men's private acts into public view, and to proclaim openly what is written secretly. Our blessed saviours rule is, If thy brother trespass against thee, go and tell him his fault between thee and him alone, Matth. 18. 15. In my judgement then the Replier had small cause to confute in print, a private letter written to a Gentleman: It had been a better course privately to have conferred with him, than publicly to have censured him. Ecclesiasticus saith; If thou 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hast heard a word let it die with thee, for it will not burst thee. Hieroms counsel here had been good; Other matters which you desire to 
Quae de caetero velis, praesens percontator praesentem, ut si quid forte nescimus. sine teste, sine judice, in fida aure moriatur. De vest. Sacerd.  know, let us confer of together in presence, that if we be ignorant of any thing, where is neither witness, nor judge, it may die in a faithful ear.  
Fourthly, Christian policy would have required, that seeing we all hold the foundation, The article of Christ's descension, we should not raise any contention, or move questions about the manner, nor break the peace of the Church, seeing there are most reverend learned men of both opinions. But the Apostles resolution should stay us: Let us as many as be perfect be thus minded, and if ye be otherwise minded, God shall reveal it unto you, Philip. 2. 15. They which hold not the local descent of Christ's soul to hell, should not condemn the other as Popish or superstitious men, that are so persuaded: They which affirm it, ought not account them as enemies or adversaries of the truth that dissent from them therein; they both holding the foundation. What intemperate dealing then is this, for the Answerer in his Preface so uncharitably to charge his brethren; irreligiously and unchristianly to call the main 
Preface to the Christian reader.  grounds and principles of our faith into question? saying further, to plant by writing, or water by speaking, the cursed roots thereof; to prepare a way to heathenish Paganism; terming them further, profane Anaxagorists, Masters of error, adversaries of the truth? This is an hard course thus to censure men of the same profession, because they concur not with him in the interpretation of some places of Scripture. With how much greater moderation did the Reverend Fathers of this Church, set down this article of Christ's descension, in their Synod held anno 1562. that whereas the article was thus framed before, in the Synod held anno 1552 in King Edward's reign: As Christ died for us and was buried, so it is to be believed that he descended into hell: for his body lay in the grave until the Resurrection: his spirit being sent forth from him, was with the spirits which were detained in prison, or in hell, and preached unto them, as testifieth that place of Peter. The Reverend Fathers qualified it thus: As Christ died for us and was buried, so also it is to be believed that he went down to hell. Thinking it sufficient that we agreed in the substance of the article of Christ's descension, though all consented not in the manner. And I could wish that we might there hold us, and that men content themselves with their private opinions, and seek not one to grieve another with their mutual invectives either in speaking or writing. Augustine saith well to Hierome: I am 
N●●●●m stulius sum ut diversitate explanationum in arum, melaedi putem, quia nec tu laederis, si contraria nus senserimus.  not so unwise to think myself hurt by your explanations, because neither are you prejudiced if we hold or expound otherwise.  
As for my part I will not deal of purpose with this question, as it is controversed among ourselves, nor revive any domestical strife, but only justify those places, which are urged by some of our writers against the Popish opinion of Christ's descending to Limbus Patrum, and are now by the Answerer either by name, or by way of consequence excepted against. Neither will I take upon me to defend others, whom he personally toucheth, they are sufficient to speak for themselves: And I wish that from henceforth these homebred quarrels may cease: and that one bond of faith, in the diversity of some private opinions, may contain and keep us in peace: that same, unum fidei lintheum, quod vidit Petrus, quatuor Euangelijs alligatum: That sheet of faith, which Peter saw, tied with the four Gospels in the corners: as Origen applieth it, Hom. 2. in Genes. Now I come to the particular examination of the places.   

CHRIST DESCENDED NOT in soul to Hell to deliver the souls of the patriarchs.  

The first place examined, Act. 2. 27. Thou wilt not leave my soul in Hell, nor suffer thy holy one to see corruption.  

The objections answered.  
1. Ob. FIrst, where as our answer is, that the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) nephesh, which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here signifieth not the soul, but rather the life, which is an effect of the soul: and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol, translated by the 
Synops. p. 1050.  Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betokeneth in this place the grave rather than hell: first Bellarm. saith, that these words properly 
Bellarm. c. 32. loc. 4.  do not signify any thing but the soul, and hell: and further it is added by the Answerer; that the words of holy writ are always to be taken and understood according to their native and proper signification, but only when there followeth some manifest absurdity. Ans. p. 6.  
Ans. First, these words, as they do properly sometimes signify the soul and hell, so also properly they do betoken the life, and the grave. First (nephesh▪) is so taken for the life: Genes. 37. 22. Let us not smite his life, shed not blood: the word is naphesh, which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Bellarmine saith it signifieth here 
Pro ipsa carne proprie accipitur. Bellar. ibid.  the flesh: and yet a little before, not well remembering himself, he findeth great fault with Beza for translating of it, cadaver, a dead body. Again, Exod. 22. 23. If death follow, he shall give soul for soul, that is, life for life: where the same words both in the Hebrew and Greek are used in their proper sense, and must needs signify life. But the Answerer here doth ease us of further labour, and ingenuously confesseth, that the soul is taken for life in divers places of the Psalms, because it is the spring of life, pag. 7.  
So like wise the other word (sheol) is sometime properly taken for the grave: as Gen. 37. 35. I will descend 
H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mourning to my son into the grave or hell. Bellarmine saith, the grave cannot be here understood: and yet their own marginal note saith, it doth not here signify 
Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bellarm. lib. 4. cap. 10. Annot. marginal. in Gen. 37. 35.  the place of punishment. And he might have compared another place: Gen. 42. 38. Ye shall bring my grey head with sorrow to the grave (or hell): and 2. King. 2. 6. Let not his hoar head go down to the grave (or hell) in peace. I think the grey hairs lie with the body in the grave, they go not to hell. The Answerer foreseeing this, confesseth that the word is here to be translated grave, and not hell; and in another place Psal. 6. 4, 5. pag. 10. Then it appeareth, by his own confession, that the word properly doth signify the grave. And indeed, if we consider the root from whence sheol is derived, which signifieth to crave or desire, this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to covet or desire.  word will more properly agree to the grave than to hell: for that is more craving and unsatiable, because more go to the grave, both good and bad, than to hell, the place appointed for the wicked only: and therefore the Wise man nameth sheol, the grave, as Arias and Tremellius well translate, to be one of those four things that cannot be satisfied. Prou. 30. 16.  
2. But if it were admitted, that these words properly could not be so taken here for the life and the grave, as yet is proved before, and confessed by the Answerer: yet in regard of the manifold inconveniences, that would ensue upon the other sense, a figurative speech should be admitted. First, one inconvenience 
The inconveniences which follow in understanding S. Peter to speak of hell, Act. 2. 27.  is the contradiction of Scripture; because elsewhere Christ saith, This day shalt thou be with me in paradise, Luk. 23. 43. which must be understood of Christ's soul, as shall be showed afterward. Secondly, seeing Christ commended his soul into the hands of his father, it would follow, that descending into hell, and to be among the infernal and damned spirits, should be a commending of the spirit to God. Thirdly, this hell that Christ went to, he loosed the sorrows of, Act. 2. 24, which had seized upon him, but could not hold and detain him: but hell sorrows he never felt in that place of torment. Upon these and other inconvenient and absurd consequents, we should be forced to find out a figure in the use of these words, if their proper signification did not bear that sense.  
3. The inconvenience that he findeth out, that taking Christ's soul here for his whole person, it would follow that his body and soul should be in hell together, pag. 6, they need not to fear that take the soul for the whole person; for the one part only, namely the body is meant, that lieth in the grave, though the whole be named: as our Saviour saith, Our friend Lazarus sleepeth, joh. 11. 11, and yet his body only was asleep. But whereas I rather take the other sense, that the soul here signifies life; this absurdity is further off then before: for this phrase is usual with the Prophet, to take his soul for the life; as Psal. 7. 2. Lest he devour my soul like a lion. Vers. 5. Let the enemy persecute my soul and take it, let him tread my life down upon the earth, and lay mine honour in the dust. Likewise Psal. 88 3. My soul is filled with evils, and my life draweth near to the grave.  
Object. 2. First, the soul joined with the body may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the whole man living, but being separate from the body, as in this place it is, it cannot rightly be so taken. Secondly, David in other places speaketh personally of himself, here he singeth prophetically of Christ only. Thirdly, there of himself living, here of Christ dead and buried; there of his own soul joined with the body, here of the soul of Christ separated from the body. Ans. pag. 7.  
Ans. 1. We rather affirm that the soul is taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the life, the cause for the effect, than by a Synecdoche the part for the whole. And that the soul is taken for the life separated from the body, is evident by these places before alleged: Exod. 21. 23. 
The soul taken for the life.  He shall give soul for soul, that is, life for life: his life shall be taken from him. So Numb. 23. 10. Let my soul die the death of the righteous. Here the soul separated from the body is taken for the life: for the soul dieth not, nor yet the life ceaseth not, as long as the soul is in the body.  
2. Though David doth prophesy of Christ, yet so, as he speaketh in his own person, as a type of Christ: so, that which historically was to be performed in Christ, was typically true of David, as shall be even now showed more at large.  
3. David in this place, though specially prophesying of the death and resurrection of Christ, yet also showeth his own hope that he had, when his flesh should rest in the grave, which he groundeth upon the power and virtue of Christ's resurrection: neither doth David, where he useth this phrase, speak only of the soul joined with the body, but separated also from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuagint.  it: as Psal. 89. 48. What man liveth and shall not see death; shall he deliver his soul from the hand of the grave? Here this word nephesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soul, even separated from the body lying in the grave, is taken for the life thereof.  
Object. 3. First, the word sheol, is ordinarily taken for the infernal place of souls; for the grave seldom or never: Bellarm. lib. 4. de anim. Christ. c. 10. Secondly, to the same purpose the Answerer allegeth two places: Psal. 9 17. and Psal. 31. 17. where sheol is taken for hell. 
Pro sepulchro rarò velnunquam.  Thirdly, he telleth us further, howsoever some curious Linguists may wrangle with the word sheol in the Old Testament, yet most certain it is, that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the which S. Luke the Evangelist expresseth it, can not in the New Testament properly and truly be otherwise taken, than for the place of the damned. pag. 12.  
Ans. 1. Bellarmine in saying, that sheol is seldom or never taken for the grave, doth not show himself answerable to the opinion he would have conceived of his great learning: for beside these places already cited; Genes. 37. 35. Genes. 42. 38. 2. King. 2. 6. Psal. 6. 4, 5. Prou. 30. 16. Psal. 89. 48, where sheol cannot be otherwise taken than for the grave: whosoever list to make search, shall find this word in the Old Testament oftener taken for the grave, than for hell.  
2. The Answerer hath made but bad choice of his two places: in both which the best Interpreters simply of this age, Pagnin, and Arias Montanus, and Tremellius do translate sheol for the grave: for thus they read; Psalm. 9 17. The wicked shall be turned into the 
Of the divers acceptions of sheol in the Scriptures.  grave: Psal. 31. 17. Let the wicked be put to silence in the grave: for in hell, where there is weeping and gnashing of tecth, there is no great silence. But to yield him these places: what hath he gained? he fighteth but with his own shadow: none that I know denieth, but that sheol is sometime taken for hell. Or if he will be thought to say somewhat; what kind of reasoning is this, sheol in two or three places is taken for hell, Ergo in all other places it is so taken?  
3. And are they wranglers, that find sheol taken in the Old Testament for the grave? See what a presumptuous censure he giveth of all the learned Interpreters both old and new: and he maketh himself a wrangler also, who findeth fault with his Antagonist for reading hell, and not the grave, in these two places Genes. 37. 35, and Psal. 6. 5. But Hades is not taken in the new, as Sheol in the old Testament. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this text, being cited out of the old Testament, must be understood according to the phrase of the old Testament: otherwise who knoweth not, but that some words borrowed out of the old Testament, are in the new used in another sense, than in the old? as the word gehenna is taken in the new to signify hell, Mat. 5. 22. which in the old is called the valley of the son of Hinnon, jere. 7. 31. where they tormented their sons, when they offered them up in sacrifice to their Idols: whence they applied the name to signify the place of torment for the wicked.  
And whereas he would prove, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifieth hell, because the Apostle calleth it death, Act. 2. 24, he hath made a good argument against himself: for if he make death and hell all one, than he will fasten upon Christ the death of hell, which is the second death. Neither will it help him, that the Syrian translator retaineth the same Hebrew word sheol: for we must follow the authentic origin all, which is the Greek: and yet the Syrian Interpreter readeth in the same place, sepulchrum, which I think understood the 
Tremell. & junius, Act. 2. 24.  Syrian tongue somewhat better than this our new Rabbin.  
Is not this also a proper argument, S. Luke in another place, Luk. 8. 31, taketh the word abyssus for hell, Ergo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place signifieth hell? He that findeth such fault with the private writer for loose conclusions, should have remembered himself to have made better arguments.  
Object, 4. In this place, the soul is opposed to the flesh, therefore two distinct parts must be understood: Bellarm. ibid. To the same purpose the answerer, when the Scripture divideth the kinds, as the soul and the body, it always notifieth unto us two distinct things. But here, by the holy one, the flesh of Christ is understood, as S. Peter expoundeth Act. 2. 31. and the Syrian doth expressly call it body. pag. 14.  
Ans. 1. Here we have another scholarlike argument: he would prove idem per idem, the same thing by itself: the Scripture here divideth the kinds of soul and body: Ergo, it speaketh of two distinct things of the soul and the body.  
2. Indeed as you translate, the soul and the flesh must needs signify the soul and the flesh: but the word nephesh doth not always signify the soul but the life, when it is named with the flesh: as Genes. 9 5. the flesh with the nephesh, the life thereof, shall ye not eat: Leuit. 17. 14. the nephesh, the life of the flesh, is the blood: and so is soul to be taken in this place for the life.  
3. The Syrian translator readeth thus: vers. 31. he saw before and spoke of the resurrection of Christ, that he was not left in the grave, nor his body saw corruption. If ye will stand to your own text, you are gone: for here no mention is made neither of his soul, nor of hell. The Latin text also readeth, for his soul, he, was not left in grave: wherefore these Interpreters by soul understand himself, his person.  
4. As the holy one, being the whole consisting of body and soul, is yet taken for a part, that is the flesh; so by the same figure, why may not the soul being but a part, be taken for his whole person?  
Object. 5. Now that they are two distinct several clauses, is proved by the two negative disjunctive particles, not and neither carefully retained: as may 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  appear Psal. 16. 5. and 44. 19 etc. Ans. p. 13.  
Ans. 1. His argument is weak, these words not and neither, in some places do signify two distinct things, therefore in all. In the 89. Psalm vers. 22. the Prophet saith, the enemy shall not oppress him, nor the wicked hurt him: here these two negatives, lo, lo, are used, and yet there is no great difference in these two clauses. So likewise Psal. 31. 1. Mine heart is not exalted, nor mine eyes lifted up. These negatives iterated, show no great diversity of matter.  
2. But be it admitted that these particles do infer a distinction in the sentences, doth it follow, These are two divers clauses, Ergo, one must be referred to the soul, the other to the body?  
3. Neither do we say, that these words contain a superfluous repetition of the same thing: for the latter sentence expoundeth the former: that although the life of Christ seemed to be raked up in the grave, yet his life should not so leave him, but that his body being preserved from corruption, should presently be raised up again: the second clause therefore showeth, how and in what manner, Christ's life and person was not forsaken, in that his body by the power of God was defended from corruption. And such are the objections, as we have heard, against the exposition of the first place: our arguments follow for the confirmation thereof.   

REASON'S APPROVING THE FORmer exposition: that this place serveth not to prove the descension of Christ in soul to Limbus Patrum.  
GENERAL REASONS CONCERning the question itself.  
ARgum. 1. First I urge that saying of Augustine: In iis quae apertè in scriptures posita sunt, inveniuntur 
Lib. 3. de doctrine. Christian. cap 9  ea omnia, quae continent fidem, moresque vivendi: All those things which contain faith and good manners, are found in those places which are plainly set forth in Scripture. But this article, that Christ descended in soul to deliver the patriarchs, is not found set forth in any plain and evident place of scripture, but such as are obscure, and doubtfully expounded, both of Protestants and Papists: Ergo, it is no article of faith so to believe.  
Argum. 2. S. Luke, and so likewise the other Evangelists, did write of all things that Christ both did and taught till his ascension, Act. 1. 1: But they write nothing of Christ's descension in soul to hell, to set at liberty the souls of the godly: Ergo, it may be doubted whether it were any of Christ's works. And therefore as Master Beza well noteth: I say that 

Dico igitur nunuquam praetermissuros fuisse Euangelistas istiusmodi historiam descensus animae Christi ad inferos. Bez. annot in Act. c. 2. ver. 27.  
Diximus, quod in evangelio non legimus, ibi tamen quaeramus: nam si ibi non invenimus, ubi inveniemus: ego vobis fingere potero, & subito ero non certus dispensator sed ineptus fabulator. August, in Psal 92.   the Evangelists would not have passed over this history of the descent of Christ's soul into hell. Then as Augustine saith in another matter: I have told you, that we have not read it in the Gospel, but let us seek it there, for if we find it not there, where shall we find it? I may imagine unto you, but then I shall not be a sure dispenser, but a foolish fabler. In like sort, whence should we receive an histore of any of Christ's acts, but from the Evangelists, that writ the story of Christ's life and death?  
Argum. 3. The rule of faith out of the word of God is certain: Prou. 30. 6. Put nothing to his words, lest he reprove thee, and thou be found a liar. Thus was it concluded by the Fathers in the Council of Ferraria, sess. 10. It is evident that it is not lawful by 
Patet, neutiquam licuisse ab Apostolorum symbelo quicquam dimovere.  any means to depart a jot from the symbol of the Apostles. But this article of Christ's descension was not of ancient time in the Apostles Creed. Bellarmine himself confesseth, that neither Irenaeus, nor Origen, or Tertullian, in the exposition of 
Jren. lib. 1. c. 2. Orig. lib. de Princip. Tertull. cont. Prax. Bellar. de Christi. anim. lib. 4. cap. 6.  the Creed, make mention of Christ's descension, but only of his sepulture. Ruffinus saith, that neither in the Roman symbol, nor in the East Churches it is not added, He descended into hell. The Nicen Creed hath it not, nor the Constantinopolitan, the Sirmian, nor that of Carthage, as elsewhere is showed, that it is omitted in 
Synops. p. 1034  ten several ancient Creeds. Therefore although we do with reverence receive and acknowledge this 
The descent to Limbus no anciét article of the faith.  article of Christ's descension, being expounded according to the Scriptures and analogy of faith: yet it is evident that the ancient Church did not hold any such descension of Christ's soul to Limbus Patram, as an article of the faith. And therefore concerning this matter we may say with Leo: What reason have 
Quomodo nova inducuntur, quae nunquam nostri sensere maiores. Leo epist. 97. c. 3.  they to bring in new things, that our elders never knew?  
Argum. 4. That which Christ performed upon the cross, he needed not afterward to go down to hell to perform: but he triumphed over death hell and the devil upon the cross, and there wrought our deliverance: Ergo, he needed not for these causes descend to hell. The assumption, or second part is proved by the Scripture: Coloss. 2. 14. 15. He hath blotted out the hand-writing of ordinances, which was against us, and fastened them to the cross, etc. and having spoiled principalities and powers, hath made a show of them openly, triumphing over them in the same. So readeth and expoundeth Origen this place, of Christ's triumph upon the cross: upon these words, Numb. 24. 9 He couched as a young lion: He lay down like a lion, when hanging 
Requievit ut lo, cum in cruse positus, principatus & potestates exuit, & triumphavit eas cum ligno crucis. Hom. 17. in. Numer.  upon the cross he put down principalities and powers, and triumphed over them in the tree of his cross. Augustine also showeth, that our deliverance was fully wrought upon the cross, and the devil vanquished: serm. 174. Trophaeo suo diabolus victus est; seducendo primum hominem occidit, occidendo novissimum primum de laqueis perdidit: exultavit diabolus, quando mortuus est Christus, & ipse morte Christi victus est: tanquam in muscipula escam accepit; muscipula diaboli crux Domini; esca qua caperetur mors Domini: The devil was overcome by his own device: he by seducing slew the first Adam; by slaying the last Adam the first escaped out of the snare: the devil rejoiced when Christ was dead, but by his death he was overcome: he took his bait as in a trap: the cross was the trap, the bait that caught the devil was our Lord's death. Durand a Popish champion urgeth this very argument against Christ's descension, because in the very instant of Christ's death the souls of the faithful were delivered and made happy: and therefore Christ needed not to descend for any such cause. Bellarmine is driven here to this shift: to grant, that although the presence of Christ's 
Licet non esset necessaria praesentia animae Christi, tamen congruum esse videbatur ut illa esset praesens. Bellarm. lib. 4. de Christi. anim. c. 15.  soul were not necessary in hell, yet it was of congruity it should be there present. If the presence of Christ's soul in hell be not of necessity, how have they all this while urged it as an article of the faith? for every article of the faith is to be held as necessary.  
Argum. 5. As the Saints dying commend their spirits unto God, so did Christ commend his spirit, Luk. 23. 46. using the Prophet David's words Psal. 31. 4. he keepeth also his sense: but the souls of the faithful commended into God's hands, do presently go to heaven, as Stephen said: Lord jesus receive my spirit, Act. 7. 59 Can this be called a commending of the spirit into the hands of God, to go down to hell, and to remain among the infernal spirits? Again: if they that die in the Lord do after death rest from their labours, Revel. 13. 14. much more the Lord himself rested from his labours after his death: but if he had hell to conquer and the patriarchs to deliver after his death, a great part of his labour remained: what then is become of that consummatum est, all was finished upon the cross, joh. 19 30. that is, whatsoever appertained to Christ's sufferings, travail and labour, was now accomplished: his glory victory and triumph only remained. Augustine hereunto giveth some light, thus applying these words of Christ, My soul is heavy unto death: Tristis usque ad mortem, propter affectum susceptae carnis, non post mortem, cum beatitudinem spondet societas Deitatis: non initium maeroris mors ista, sed finis. Cont. Felician. c. 15. Heavy unto death, because of the affection and infirmity of the flesh, not after death, when blessedness is promised by the society of the Godhead: this death is not the beginning of sorrow and travail, but the end.  
Argum. 6. Christ's soul went immediately unto heaven after the departure from his body: Ergo, it did not descend to hell.  
The first part is proved by the words of our Saviour, Luk. 23. 43. uttered to the convicted thief: This day shalt thou be with me in paradise: which words 
Christ's words to the thief must be understood of the presence of his soul in Paradise.  must be understood of the presence of Christ in heaven, not in respect of his Godhead only, but of his whole person, as he was the Mediator. And that he directly speaketh of the presence of his soul in paradise, it may evidently appear by these reasons.  
1. Christ answereth the thief according to his request: but he desireth to be remembered, when he as the Messiah should enter into his kingdom: Lord remember me when thou comest into thy kingdom: but Christ as God was never out of his kingdom.  
2. The phrase of speech giveth this sense: Christ is said to be with us, in respect of his Godhead: Mat. 28. 20. I am with you to the end of the world: but we are said to be with him, as our Messiah: as S. Paul saith, I desire to be dissolved and to be with Christ, Philip. 1. 23. Bernard noteth this distinction well: Christus nobiscum est, etc. 
Bernard. ser. 16 in Psal. 91.  Christ is with us, at all times to the end of the world: but when shall we be with him? When we shall be taken up and meet Christ in the air.  
3. That kingdom, whereof Christ promiseth to make the thief partaker, is not that kingdom which belongeth to him as God (for that is not communicable to any creature) but which is due to him as the Messiah. The thief reigned the same day with Christ in Paradise, as Bernard saith: That which was promised, was done; the same day he suffered together with Christ, he 
Ipso die quo compassit● & corregnavit. in solennit. sanctor. c. 5.  also reigned together with him. Therefore it is an erroneous speech of the answerer: the performance of that promised presence with him in paradise, was nothing else but the blissful fruition of his Godhead, pag. 19: contrary to the Apostle, whom never man saw, neither can see, 1. Tim. 6. 16. The Godhead is incomprehensible; how then can there be a full fruition, whereof there can be no comprehension?  
4. I urge Augustine's reason: who propounding this objection; Deitatis hanc, non animae Christi, vocem credimus: We think that Christ spoke thus to the thief, of his Godhead, not of his soul: maketh this answer: Anima est, cui hoc promisit, etc. But Christ promised this to the soul of the thief. Then he thus inferreth: If the soul of the thief straight after the death of body 
Si mortuo corpore ad paradisum anima mox vocatur, quenquamne adhuc tam impium credimus, qui dicere audeat, quoniam anima salvatoris nostri triduo illo corporeae mortis apud inferos custodiae mancipetur. Contr. Felician. Arrian. lib. cap. 15.  was called into paradise, shall we think any to be so impious that dare say, that the soul of our Saviour was three days kept in hell by his bodily death? He reasoneth from the less to the greater, that if the thieves soul went presently to Paradise, much more Christ's. For whereas our Saviour saith; Where I am, there shall my servant be, joh. 12. 26. it must follow, that either the soul of the thief must be in hell with Christ's, or that Christ's soul was in paradise with the thieves: for it were a dishonour, for the servant to prevent the Master: The servant is not greater than his Master, joh. 13. 16. but now should the servant have the pre-eminence, if his soul should go to paradise, and his Masters to hell.  
5. But we are told, that these words, joh. 17. 24. Father I will that they which thou hast given me be with me, where I am: which words, with me, where I am, cannot otherwise be understood than of his Godhead, do fully applicate Christ's saying to the thief. Answ. p. 20.  
Ans. 1. If this venturous expositor had considered, what went before and after these words, with me, where I am, he would not have vented forth such an uncertain gloss: for first our Saviour saith, I will, that they which thou hast given me be with me: were they given unto him as God? I think not, for who can give unto God? then they were given unto him as the Messiah: he therefore prayeth, they may be with him, as the Messiah.  
2. It followeth immediately, that they may behold my glory, which thou hast given me: doth he not speak here also of that glory, which was given him as the Messiah, for the which he prayeth vers. 5. and now glorify me, & c? I trust, as he is God, he prayeth not for glory to be given him: for he that prayeth, is inferior in that he prayeth: But Christ as he is God is not inferior to his Father. Doth he then pray as God, that they may be with him? take heed of Arianisme, if you be too rash in this point: he prayeth then as the Messiah.  
3. If Christ▪ saying where I am, speak of his Godhead, his request was even then fulfilled: for his Apostles were with him then present as God: for his Godhead filleth heaven and earth: But his request was, not then, but in his kingdom of glory fulfilled: therefore he speaketh not of his Godhead.  
4. Though our Saviour speak in the present tense, where I am; that is so spoken, in respect of the assurance and certainty of his kingdom purchased for his: which was as sure, as if already he were in it: and so doth our Saviour with like certainty pronounce of those which believe in him, that they have everlasting life, and are passed from death to life. joh. 5. 24.  
5. Thus Origen expoundeth this place of the glory due unto our Lord as the Christ and Messiah: which he imparteth to his faithful servants: Like 
Sicut egregij bellatores non cum caeteris militibus in division spoliorum ducuntur ad sortem, sed optima quaeque & praecipua eis decernuntur: si● Christus, quos s●it abundantiùs laborasse, praecipuos & ut it a dicam, sibi similes decernit honores: quales discipulis suis conferre videtur; Pater volo ut ubi ego sum, illi sint mecum. Hom. 21. Numer.  as notable warriors do not with other ordinary soldiers divide the spoil, but they have the best part: so Christ, to those that have laboured more abundantly decreeth the chiefest honours, and like to his own: such as he conferred upon his Disciples; Father I will, that where I am, they be with me. These honours like unto Christ's, are not the honours due to his Godhead, which no creature is capable of, but such which he received as Messiah.  
6. But we are further certified: that Augustine epistol. 57 thus expoundeth these words of our Saviour spoken to the thief of his Godhead. Ans. p. 20.  
Ans. 1. I will set Augustine against Augustine: whose judgement in his writings against the adversaries of the faith, is to be preferred before his private epistles sent to his friends: for these were indicted upon the sudden, the other upon more mature deliberation; these were directed to friends, that would take every thing in the better part, those intended against enemies, that were ready to catch any advantage. But Augustine in his book written against Felicianus the Arrian, cited before, expoundeth Christ's words uttered to the thief upon the cross, of the soul.  
2. And why may we not as well expound Christ's descending into hell with Ambrose of the presence of his divine power, as with Augustine his ascending up to heaven? Ambrose saith; Abyssum opinione si penetres, 
Ambros. lib. 2. in Luc. cap. 1. Ambrose referreth Christ's descension to his divine nature.  illic quoque videbis jesum operari: If you in thought will search into the deep, you shall see jesus also work there. But he hath yet a more evident testimony, writing upon these words, Psal. 139. 15. Substantia mea in inferioribus terrae: My substance was in the lower parts of the earth. Christ to deliver the souls of the dead, 
Christus ut defunctorum animas liberaret etc. operatus est in inferno: & tamen quid obstat quo minus illam divinam intelligas substantiam, cum Deus ubique sit, etc. dewrought in hell: and what letteth, but we may understand his divine substance, seeing God is every where? as it is said, If I ascend to heaven, thou art there; if I descend nique ad substantiam divinam derivandum esse intellectum, sequentibus declaravit: inoperatum meum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. inoperatum atque increatum verbum. lib. 3. de fide c. 7.  to hell, etc. and that the divine substance is here understood, the words following declare, Thine eyes saw mine unwrought substance, that is, the unmade and uncreated word.  
3. Ambrose thinketh also, that Christ was present with the thief in soul the same day: Abyssus ergo dixit non est in me, sed coelum non dixerat non est in me, quem receperat resurgentem; paradisus non dixit non est in me, quem regnare in se absoluto quoque latrone cognoverat, sicut ipse Dominus dixit, hody mecum eris in paradiso: The deep said not, he is in me, but heaven said not he is not in me, whom it received rising again; 
Ambros exhor. ad virgins.  Paradise said not, he is not in me, whom it knew to reign there, the thief being also delivered, as the Lord said, This day shalt thou be with me in paradise. As hell said, Christ was not there, so Paradise said not, he was not there, that is in soul: and as Paradise knew Christ that day to reign, so Christ was there, but it knew him then first to reign there as the Messiah: for as he was God he was known to the heavenly powers always to reign in heaven. Therefore Christ in his soul was the same day with the thief in Paradise. And thus much of the general reasons.   

PARTICULAR REASONS TAKEN out of the place of Scripture itself, Act. 2. 29.  
ARgum. 1. That which is called hell, vers. 27. the Apostle expresseth by the name of death, ver. 24. God hath loosed the sorrows of death. This cannot be the second death: for these sorrows had no hold of Christ, and therefore they needed not be loosed for him. And the Syrian Interpreter translateth, sorrows of the grave: Christ then was only now being dead under the sorrows of the first death; that is, in the grave: for so usually death and the grave are put together in the Psalms: Psal. 6. 5. In death there is no remembrance of thee: in the grave who shall praise thee? Psal. 88 10. Shall the dead praise thee, or shall thy loving kindness be showed in the grave?  
Argum. 2. Christ was under the sorrows of that hell, whither he descended, as the Apostle saith, ver. 24. Whom God hath raised up, and loosed the sorrows of death, because it was impossible that he should be holden of it. But Christ suffered not the sorrows of the lower hell, the place of torment, for all his sorrows and travail was ended upon the cross, when he cried consummatum est, it is finished. joh. 19 30.  
To the proposition Bellarmine answereth: 1. That the sorrows of hell, as the Latin text readeth, and the Answerer approveth, pag. 12, were loosed and dissolved: non quibus teneretur, not wherewith he was held, sed ne teneretur, but lest he should be held of them.  
Contra. 1. These sorrows of death had fastened of Christ, though they could not still hold him, because 
Christ loosed not the sorrows of hell after his death.  they remained to the resurrection: for this followeth as a reason of Christ's raising up: whom God raised up losing the sorrows of death: if the sorrows of the death and grave had not kept Christ a while, he should presently have been raised up. 2. Again, Christ could not be held or detained of death: death than had fastened upon him, but could not hold him. One cannot be said to let go their hold, or not to be able to hold, unless first they lay on hold: but hell sorrows did not so much as assay or assail Christ after his death.  
2. He saith that Christ loosed the sorrows of hell not for himself, but for others. Our answerer also hath the like saying: S. Peter mentioneth sorrows, which were loosed at Christ's resurrection, which could not be in the sepulchre, where his body lay dead and senseless. Ans. pag. 9  
Contra. 1. The Apostle speaketh directly of Christ: the sorrows were loosed for him that was raised up; but Christ only was raised up. The sorrows of death were loosed only for him that could not be held of them; but Christ only could not be held of them: Ergo, the sorrows of death here spoken of were only loosed for the resurrection of Christ.  
2. As for our answerers' position, it doth manifestly 
The answerer detected to be a Limbist.  bewray him to be a Limbist: for if Christ loosed furrows, and not for his body which was senseless, than he must either grant, that the sorrows of hell were upon Christ himself, of the which he was loosed at his resurrection, or that he loosed them for others: and so he is detected to be also an hell-harrower, for the souls of the Fathers delivered thence.  
3. What then though Christ's body were without sense in the grave? We say not it felt sorrows, but was under the sorrows or bonds of death: for it was a time and state of sorrow, while Christ's body lay in the grave, till it was raised up again.  
Argum. 3. S. Peter saith, vers. 31. he spoke of the resurrection of Christ, that his soul should not be left in hell or the grave, etc. The Prophet in these words speaketh of Christ's resurrection: but the descending of Christ's soul to hell belongeth no ways to his resurrection, but the not leaving of his life in the grave implieth the resurrection: Ergo, the Prophet meaneth no such being or going of Christ's soul to hell.  
Argum. 4. That which David prophesieth of Christ was wholly and fully performed in Christ, and not in David: But the not being or leaving of the soul in hell was as well performed in David, as in Christ, for his soul was not at all in hell: Ergo, David prophesieth not of the not leaving of Christ's soul in hell.  
First, for the proposition the Answerer telleth us, that the true Antithesis between Christ and David is only in his incorruption, resurrection and ascension, and not in any thing else. pag. 17.  
Contra. The whole prophecy of Christ, Thou shalt not leave my soul, nor suffer thy holy one to see corruption; is by the Apostle applied to Christ, vers. 31, and denied to David, ver. 29. for the whole is a peculiar prophecy of Christ: he spoke of the resurrection of Christ, vers. 31, in this whole sentence, not partly of Christ, partly of them both. This prophesy than was historically only true of Christ, though typically and in some similitude also it agreeth to David, who hoped in Christ to rise again, and not for ever to dwell in corruption: but literally the whole prophesy is referred to Christ, as S. Peter expoundeth.    

THE SECOND PLACE EXAMINED: 1. Pet. 3. 18. which was put to death in the flesh, but quickened in the spirit: in the which spirit he went and preached to the spirits in prison, which were in time passed disobedient, when once the long suffering of God abode in the days of Noe.  

The objections answered.  
WHereas the most approved interpretation of these words is this, that Christ having suffered in his human nature, yet was sustained and raised up by his divine spirit, in and by the which he preached by the ministry of Noah to the disobedient of the old world, which now are damned spirits in the prison of hell: this exposition shall be afterward warranted by the Scriptures, having also the testimony of some ancient writers. But first a survey shall be taken of the contrary objections.  
Object. 1. If the meaning be that Christ dying in the flesh, was raised to live by his divine spirit: it ascribeth a foul error to the Apostle, as placing Christ's resurrection befare his descension; whereas Peter speaketh not at all here of the resurrection, etc. Ans. p. 22.  
Ans. First, here is no mention of Christ's descension at all: thus he beggeth the thing in question, and buildeth upon that which is most doubted of. Secondly, if the Apostle had treated of Christ's descension before his resurrection; is this such a foul error, in the narration of things, not to observe the order of time? Doth not S. Paul as much, that first speaketh of Christ's ascension, Ephe. 4. v. 8. and afterward of his descension, vers. 10? Thirdly, how can he say that in this place he speaketh not all of the resurrection of Christ's body, when he maketh direct mention thereof, vers. 21. by the resurrection of jesus Christ, & c?  
Object. 2. Here is no opposition between the humanity and divinity of Christ, because he speaketh of the death and passion of Christ, which touched his humanity only. Ans. p. 24.  
Ans. First, is not here now a good argument: the Apostle speaketh of that which concerneth Christ's humanity only: Ergo, he toucheth not his divinity? To make it a good argument, he should have said, he speaketh only of the death and passion etc. Secondly, but then had he said untruly, for the Apostle maketh express mention of his quickening in the spirit, which is no part of his death or passion.  
Object. 3. The two parts of Christ's humanity are here directly set one against the other, that is, the soul against the body. Ans. p. 24.  
Ans. 1. Thus he still committeth the same fault, which is called petitio principij, the begging of the question: for this is the point controverted, whether by the flesh and spirit, Christ's body and soul are understood. 2. Though the Syrian Interpreter read body, yet so doth not the original, which we are to follow. 3. And though by flesh, Christ's body be understood, yet it followeth not that the spirit signifieth the soul: for the like opposition is used by the Apostle, Rom. 1. 3, between the flesh and the spirit, where, by the spirit, the divine nature is manifestly expressed.  
Object. 4. You must then read thus, Christ was mortified in his humanity, and quickened in his divinity, which is both absurd and impious. p. 24.  
Ans. 1. The answerer much contendeth, pag. 25, to have the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplied, which though it be 
A bold and dangerous charge and imputation upon the Apostle.  not in the original, nor vulgar Latin, yet we willingly yield him: but what hath he gained by it? 2. Is it impious to say he was quickened in his divine spirit? And do ye know what you say? Doth not S. Paul use the same phrase, he was justified in the spirit, 1. Tim. 3. 16; that is, in and by the power of his divine spirit? for there not his soul, but his divine nature is signified. And what difference between this phrase of S. Peter, quickened in the spirit, and that of S. Paul, Rom. 1. 3. declared to be the son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the spirit of sanctification: that is, by the power thereof?  
Object. 5. If by flesh you understand the whole human nature, that is, his body and soul, than it will follow that he was done to death both in body and soul. Ans. p. 24.  
Ans. First, there is no more necessity here, by flesh 
What is understood by this word flesh.  to understand the whole humanity of Christ, his soul and body; than in that place of S. Paul named before Rom. 1. 3, Christ was made of the seed of David according to the flesh. Here the flesh, that is Christ's humanity, is set against the spirit, his divinity: and yet if the soul should necessarily be comprehended under the name of flesh, it would follow that Christ received his soul from the seed of David, and so anima should be ex traduce; be derived from the parents, as the flesh is: whereas the Scripture saith, that God formeth the spirit of man within him, Zachar. 12. 1. Secondly, yet if the soul be here conceived, no great absurdity will follow: for either by being mortified according to the flesh, all other sufferings are implied: as S. Paul setting down a brief sum of the Gospel, that Christ died for our sins, was buried & rose again, etc. 1. Cor. 15. 3. by dying understandeth all other of his sufferings: as S. Peter saith, he hath suffered for our sins, 1. Pet. 2. 18: or else such a death of the soul may be understood, as Christ's soul was subject unto, neither by sin, nor damnation, but in respect of his inward afflictions: in which S. Paul saith, I die daily, 1. Cor. 15. 31. But I rather insist upon the first point.  
Object. 6. The word which the Apostle here useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he went and preached, cannot properly be applied to the divinity, but the humanity of Christ, as the Apostle useth it, ver. 22, gone into heaven. Bellarm. So likewise the Answerer quoteth almost twenty places out of the Gospel (much glorying, as it seemeth, to paint his margin with Greek letters) to show how this word is used of Christ's going and coming as he was man. p. 31.  
Ans. First, as though it were not an usual thing in 
How the divine nature of Christ is said to go and come.  Scripture to apply unto God such words as signify motion, for our better understanding: so it is said, that the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was carried upon the waters, Gen. 1. 1. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascended up from Abraham, Genes. 17. 22. The spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leapt or came upon Saul, 1. Sam. chap. 10. The word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, runneth very swiftly, Psal. 148. 15. Secondly, yea this very word here given in instance, is otherwhere so used. As Matth. 4. 4. Man liveth not by bread only, but by every word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cometh or goeth forth of the mouth of God.  
Object. 7. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spirits, you shall never find where it is given to men living in the world, Bellar. & Ans. p. 34. and these spirits are said to be in hell, how then could they be living men in the world? and if Noah preached to spirits in hell, both the preacher and auditors must be shut up in hell. p. 38.  
Ans. 1. These are but ridiculous objections, and easily 
In what sense men living are called spirits.  answered: for those to whom Noah preached, were then living in earth, but now spirits in hell, when Peter thus wrote: so that by the figure Prolepsis, which is usual in Scripture, he describeth them by their present state, not as they were at the time of the preaching. So in the next chapter he saith, the Gospel was preached to the dead: now dead, but then living when the Gospel was preached: as Augustine well expoundeth: It appeareth by the circumstance of 
Ex circumstantia loci apparet eum intelligere eos, qui nunc mortuisunt, sed olim in vita evangelium audiverunt. in epist. ad Roman.  the place, that he understandeth such as were now dead, but in former time heard the Gospel when they were alive. By the same figure Christ is said to be the judge of the quick and dead, 1. Pet. 4. 5, which are now dead, but shall be alive at the coming of Christ.  
Object. 8. To deny the word spirit in this place, as also the word soul in the prophecy of David to signify the human soul of Christ, justifieth those wicked heretics which denied Christ to have an human soul, and consequently condemneth those good Catholics, which by these testimonies of holy Scripture convinced them, as Athanasius, Epiphanius, Fulgentius, Theodoretus, etc. Ans. p. 48.  
Ans. 1. The argument is denied: for thus the reason is framed; if the spirit here do not signify Christ's soul, than the heretics are justified that say Christ had no soul: as though there were no other place of Scripture to prove that Christ had an human soul. 2. But divers Fathers convicted the heretics, that so thought, by these places. They might dispute against them, but confute them they could not by a place of Scripture mistaken: to overthrow one error by another, is but to establish error. Augustine hath a good saying to this purpose: It were less danger 
Tolerabilius in suis foveis delitescerent vulpes, quam propter illas capiendas in erroris foveam inciderent venatores. De mendac. lib. 2. 9  for the foxes to lie lurking in their holes, than that the hunters to take them should fall into the pit of error themselves. 3. The Fathers have found out more pregnant places to prove that Christ had a soul, than this. As that scripture was commonly alleged against the Monothelites, to show that Christ had two wills, an human and divine will, by Athanasius, Origen, Agatho, Chrysostome, as they are alleged in the sixth general Council assembled against the Monothelite heretics. Matth. 26. 39 Not my will, but thy will be done. Vers. 38. My soul is heavy unto death. Augustine against Felicianus the Arian urgeth that place Luk. 19 10. The son of man is come to seek and save that was lost: concluding thus: that if 
Cont. Felician. Arian. c. 13.  Christ came to save all that was lost, and man was lost both in body and soul, than Christ took both body and soul to save both. 4. Rather this sense of the 
An heresy to hold that any in hell believed in Christ.  place, to interpret it of the descending of Christ to hell, where the disobedient persons and unbelievers were, giveth way, and openeth a wide gap to a most gross heresy: whereof Augustine maketh mention: Another heresy there is, that thinketh that 
Alia Christo descendente ad inferos credidisse incredulos, & omnes inde existimat liberatos. August. haeres 79.  by Christ's descending to hell the incredulous persons believed, and all were delivered thence. Unto which error Origen seemeth to incline: writing thus: Non legunt, quid scriptum sit de spe illorum, qui in dilwio perempti sunt? 1. Pet. 3. Do 
Peri arch. lib. 2 cap. 5.  they not read what is written of their hope, which perished in the flood? 1. Pet. 3. He seemeth to think that they were saved and delivered by Christ's preaching after 
Origens' error.  they were dead. These heresies may rather be feared, by the Answerers' exposition of this place, than the other, which he imagineth: for to what purpose rather should Christ be thought to preach to the spirits in hell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immorigerous sometime and disobedient, than for their comfort and deliverance?  
Object. 9 Lastly, for the credit of this exposition, a great sort of authors old and new are named: as Clemens, Athanasius, Epiphanius, Cyrillus, Hilarius with others: and of the new, Erasmus, Bullinger, Calvinus, Marloratus, Aretius, Vitus, Theodorus: all which with one consent have interpreted these words of Peter, of Christ's descension into hell. Ans. p. 47.  
Ans. 1. There is none of the ancient Fathers, whereof a great sort more are cited by Bellarmine, which 
Lib. 4. de Christi. anim. c. 14.  speaketh of the descension of Christ's soul to hell, but addeth also, that it was to this end to deliver the souls of the Fathers from thence which if the answerer hold to be the error of that time, as he seemeth to grant, pag. 44. to what purpose then doth he allege them? Is their authority good for the descension of Christ's soul, and is it not as strong for Limbus Patrum? Will you receive them for the one, and refuse them in the same place and sentence for the other?  
2. It shall be even now showed, that all the Fathers do not thus expound S. Peter in this place, as Augustine, Bede.  
3. Concerning the new writers: some are misalledged: who told him that Calvin applieth this place to 
Calvin misalledged.  the descension of Christ's soul into hell? His opinion, as Bellarmine reporteth and confuteth it, was this: that Christ preached to the spirits of dead, not that he went thither by the presence of his soul, but made them to feel the 
Bellar. lib 4. de Christ. anim. cap. 13.  effect and power of his death and passion: and so Calvin himself writeth upon this place: Vim spiritus ad mortuos penetrasse: That the power and virtue of his spirit did pierce even unto the dead.  
As for the rest of the new writers, howsoever they expound this place: we may oppose as learned and grave writers on the other side: and beside the particular judgement of some, we have the consent of whole Churches, as of Scotland, Geneva: But we stand not upon men's opinions for the sense of Scripture, which is the best expounder of itself: therefore as Bernard well saith: Ad evangelium appellasti, ad evangelium ibis: You have appealed to the Gospel, and to the Gospel shall ye go.   

REASON'S CONFIRMING THE FIRST exposition, that this place of S. Peter proveth not the descension of Christ's soul into hell to deliver the souls of the Fathers.  
ARgum. 1. We can have no better arguments, than Augustine hath pressed before to this purpose: 
Augustine's objections, that S Peter speaketh not of Christ's descent into hell in soul.  who showeth first, that where S. Peter saith: was vivified, or quickened in the spirit, not Christ's soul but his divine spirit must be understood: The soul of Christ (saith he) was neither mortified with sin, nor punished with damnation: therefore in respect of his 
Anima Christi nullo mortificata peccato, vel damnatione punita est, ideo non secundum ipsam dici potuit vivificatus spiritu. epist 99  soul he cannot be said to be quickened in the spirit. His reason standeth thus: A thing cannot be quickened except it die: Christ's soul was not subject to death either by sin or damnation: therefore it cannot be said to be quickened.  
Object. 1. Bellarmine here and the Answerer (for it seemeth they have joined herein hands of fellowship) do answer, that a thing may be said to be vivified, though it die not, in being preserved or kept alive: and here the answerer heapeth up many unnecessary places to show where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used: as Exod. 2. 17. The midwives saved the men children alive, and in other such places. 2. He seemeth much to insult and triumph upon that place Ezech. 13. 18. You have profaned me before the people to kill the souls, that should not die, and to give life to the souls, that should not live: Where the Reader may observe, that the soul, which can not die, is said to be quickened, and therefore it is untrue that 
* A. W. in his Synops. Papis. 351. of the last edition. Nothing can be said to be quickened, that is not apt to die.  some say, that no example can be produced out of Scripture where this word is applied to the soul. p. 26. 29.  
Ans. 1. What have we to do in this place with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first signifieth to bring forth, or save alive, or to preserve life, much-what answerable to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but the other word properly signifieth to make alive that which is dead, as S. Paul useth the word, 1. Cor. 15. 36. Thou fool, that which thou sowest is not quickened, except it die: he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  should not then have contended with his own shadow about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and other Greek words, but held him to the point, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in such sense, as he would bear us in hand. Again, he giveth instance in all those places, of such things which are said to be vivified or kept alive, which are capable of death: but so is not the soul of Christ by any means, and therefore these allegations are altogether impertinent.  
2. First, the word used by Ezechiel in the place noted, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to preserve: and doth our Graeculus (let no man mistake me, I do not say Graculus) think that there is no difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preserve and to make alive. Secondly; and was he so blind, that he could not see, that the Prophet here speaketh in the same sentence, as well of killing of souls, as preserving souls alive? how then is he so forgetful, to say, that this place proveth, that the soul, which cannot die, is yet said to be vivified? Thirdly, he misreporteth his words, whom he blazeth in his margin: for it any list to see the place the words are these: Secondly the examples are not alike, for they are said to be 
The Answerer misreporteth the writer of Synopsis his words.  revived, because they might die, though they died not; but the soul cannot die: wherefore unless he can show out of scripture, that some thing is said to be revived, or quickened, that neither doth nor can die, he faith nothing; but neither hath he nor can produce any such such example out of scripture. Is not the sum of the words evidently this, that nothing is said in scripture to be quickened, but that which also may die, either a natural or a spiritual death? The soul as it may spiritually live, so it may spiritually die: as the Prophet speaketh both of killing and saving of souls in the same place. He shall never be able to show out of scripture any such example or place, that affirmeth anything to be quickened, which is not apt to die in the same sense. Christ's soul then being not subject to any spiritual death, either by sin in this life, or by damnation in hell, cannot be said to be quickened. Fourthly, therefore Augustine's exposition remaineth sure and sound: He 
Vivificatus spiritu, quia illo spiritu operame in quo ad quos veniebat praedieabat, etiam ipsa caro vivisicata surrexit, in qua modo ad homines venit. Epistol. 99  was quickened in the spirit, because by the working of that spirit, in the which he preached to whom he came, his flesh being quickened did rise again, in the which erst he came unto men. This exposition, by the flesh to understand Christ's human nature, by the spirit his divine, by the which he was raised again, is strengthened by other places of Scripture: as Rom. 1. 3. made of the seed of David after the flesh, declared to be the son of God according to the spirit of sanctification by the resurrection from the dead: 1. Tim. 3. 16. Being justified in the spirit. And Saint Paul giveth the sense of this place in other 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  words, 2. Cor. 13. 4. He was crucified of weakness or infirmity, and liveth of or by the power of God. And so Bernard to the same purpose saith well: All 
Singula eius opera ad hanc sive illam necesse est pertinere naturam, ad hanc scilicet miseria, ad illam pertinet potentia. Serm de verb. sapient.  the works of Christ do necessarily belong to one of his natures; to his human his misery, to his divine his power and Majesty. Wherefore as the mortification of Christ's flesh being a work of infirmity belonged to his humanity: so his vivification and being made alive again, being a work of power appertained to his Deity.  
Argum. 2. Whereas Peter here saith, In the which spirit he went and preached; this may be expounded by the like place, 1. Pet. 1. 11; Of the which salvation the Prophets have inquired, etc. searching when or what time the spirit of Christ, which was in them should testify, etc. The Prophets were endued with, and spoke by the spirit of Christ: so that by them as instruments, as here by Noah Christ went and preached in his spirit.  
Object. 1. Thus you erroneously confound the distinct persons of the Trinity: turning the human soul of Christ first into his divinity, and then again into the Holy Ghost. Ans. p. 33.  
2. So upon these or like absurdities, our late general surveyor of the controversies etc. thought it better to forge a new figure: Christ went in the spirit, etc. that is, saith he, No went in the spirit of Christ and preached: which what else is it, then wilfully to correct, or rather to corrupt the text of holy scripture to set the Apostle to school, as not knowing to speak properly, etc. pag. 33.  
Ans. 1. This is an unlearned cavil: for while he feareth the heresy of Sabellius, that confounded the persons of the Trinity, and made them all one, August. haeres. 52. he cometh nearer a Tritheist, in dividing Christ and his spirit. When Mark saith, It is not ye that speak, but the Holy Ghost, Mark. 13. 11. and Matthew thus rehearseth the same place: It is not ye but the spirit of my father that speaketh in you, Matth. 10. 20: 
The Answerer herein be wraieth great ignorance.  doth the Evangelist confound the persons of the Trinity? Is not the Holy Ghost as well the spirit of Christ as of his Father? doth he not proceed equally from them both? This objection then either savoureth of error, or bewrayeth ignorance. Augustine could have given him a solution of this doubt, if he had consulted with him: For both the son is a spirit in 
Et ipse quidem filius in substantia Deitatis, spiritus est, & quid facit filius sine spiritu sancto vel sine patre, cum inseparabilia sunt opera Trinitatis? Epist. 99  the substance of his Deity: and what doth the son without the holy spirit or the father, when the works of the Trinity are inseparable? Either of these answers might have satisfied him.  
2. You still misreport him, that seemeth to be a great mote in your eye: one may well return Hieromes words upon you: You are toward others as blind as a mole, toward him as sharp sighted as a goat: you 
Ad caeteros talpae, ad illum caprearum ocules possides.  with disdain call him our late surveyor of the controversies: if his leisure would serve him, he might soon survey more slips and gross oversights in this three penny book, than you shall be over able to find in that great work, which you so much carp at. But Hieromes words are here most true: They do bite me with an envious tooth, depraving 
Canino dente me rodunt, in publico detrahentes, legentes in angulis, ijdem & accusatores & defensores, cum in aliis prob●●t, quod in me reprobent: quasi virtus & vitium non in rebus sit sed cum authoribus muletur: Praefat in Paralipp.  publicly what they read in corners, the same men being both accusers and defenders, approving in others, that they reprove in me, as though virtue and vice were not in the things themselves, but were changed with the authors. But he neither correcteth, or corrupteth Scripture, but you corrupt his words, which are these: This phrase is neither strange 
Synops. p. 350.  nor unusual, to say that Christ went in spirit, or the spirit of Christ went, seeing Noah went in the spirit of Christ: Here is nothing added or altered in the text, but only the meaning explained. When our Saviour saith, It is the holy Ghost that speaketh in you, Mar. 13. 11; but S. Peter, 
How Noah preached in the spirit of Christ.  holy men spoke as they were moved by the holy Ghost, 2. Pet. 1. 21; doth S. Peter corrupt or correct Christ's words? As then for the Holy Ghost to speak in men, and men to speak by the Holy Ghost in scripture is all one: so to say that Christ's spirit preached in Noah, or No preached in or by Christ's spirit, I pray you (sir) what difference? If any here corrupt the text, it is yourself, that forge a sense (to use your own term) that by Scripture cannot be justified: and so you are of those of whom Hierom speaketh: Non voluntatem legi, sed 
Micron. Oceano.  legem iungunt voluntati: They do not conform their fancies to the Scripture, but the Scripture to their fancies. This exposition of ours is not new, but approved long since by Augustine: Before Christ 
Priusquam veniret in came pro nobis morit●ru●, quod semel secit, sape antea veniebat in tu spiritu, ad quos volebat, visis eos admonens sicut volebat. Epistol. 99  came in the flesh to die for us, which he did once, often before he came in spirit to whom he would, speaking to them in visions, as it pleased him.  
Argum. 3. In the which spirit he went and preached: Augustine further reasoneth, that this cannot be understood of Christ's going to hell: for if there were preaching there, it will follow there should be a Church and that some may believe that are in hell; for Christ's preaching was not without fruit. And if it were thus, that any might be converted in hell, men would neglect the hearing of the Gospel while they live: to this purpose Augustine epist. 99  
Object. 1. Bellarmine saith, that Christ's preaching in hell was not to convert the infidels, but to bring tidings of joy to the godly souls.  
Cont. S. Peter saith contrary, that the Gospel was preached to the dead, that they might be condemned according to men in the flesh, but might live according to God in the spirit, 1. Pet. 4. 6. what is this else but to preach unto them for their conversion?  
Object. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he preached, doth properly import in Scripture an action of the ministery of the word performed always by Christ in his human nature: but when the operation of the godhead is intimated, the common phrase of Scripture is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he spoke by the mouth of the holy Prophets, Luk. 1. 70. Ans. p. 31.  
Answ. 1. And is there not now great difference between he preached, and he spoke by the Prophets? Is the divinity of Christ said to speak, and not to preach? as though preaching were not an excellent kind of speaking, and so more proper to the divine spirit of Christ. 2. But what aileth this man to be so confident, to say 
Christ said in Scripture to preach in his divine nature.  that the scripture always referreth preaching to Christ's human nature? It seemeth he never read the first of the Proverbs, vers. 21. Wisdom preacheth in the high ways, or streets of the city. Who else is this wisdom; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but Christ as he is God? 3. And that the Apostle meaneth, that Christ preached in his spirit by Noah, S. Peter else where showeth, where he calleth Noah, the preacher 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Pet. 2. 5.  of righteousness: and so Augustine saith: Arcae fabricatio, quaedam praedicatio fuit: The making of the Ark was a kind of preaching.  
Argum. 4. The text is not to be read: to the spirits 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which were in prison: but the words are, the spirits in prison: where the greek participle to be supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being of the present tense, is rather to be translated, are, than were: It cannot then be understood of any, which were in the prison of hell, and are not, and so maketh nothing for the harrowing of Hell.  
Object. 1. The participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the Latin and Syrian interpreters by the time past, which were. 2. And it oftentimes doth imply the time past, as joh. 13. 1. which were in the world. Luk. 6. 4. he gave to them, that were with him: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be supplied. 3. The Greek participle here to be supplied, as appeareth by some ancient Greek copies, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enclosed, or shut up, which is a participle of the time past, Answ. p. 36. 37.  
Ans. 1. How Translators do interpret, we are not so much to respect, as how the original reedeth: therefore because in the authentic Greek there is no word to express were, we are not bound to receive it. 2. The places are cited without cause, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed: which often serveth for a participle of the pretertense, because the verb is defective, and hath no other participle to express the time past: but where it is to be supplied and not expressed, it is seldom or never taken for the time past, but where the necessity of the sense enforceth it: as in those two places given in instance, we must of necessity read: he had loved his, that were in the world: and so Luke 6. 4. he speaketh of David, that entered into the house of God, and gave to those that were with him: otherwise this participle to be supplied, betokeneth the time present: as Matth. 4. 6. 9 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Our father which art in Heaven: Matth. 24. 18. He that is in the field, john 5. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They which are in the grave. So then this article of the present tense being here to be supplied, and the sense not enforcing a change of the time, doth rather give to be translated, are, than were. 3. What though some copies have that participle, enclosed or shut up, we must follow Augustine's rule: 
Si codices variarent, plures paucioribus aut vetustiores recentioribus praeferantur. cont. Faust. lib. 11. c. 2.  If the copies differ, the more books must be preferred before the fewer, and the older before the newer: and so hath reverend Beza done in translating this place: and yet if this participle of the preter tense be yielded: as to say, the spirits shut up in prison, will it follow they were shut up, but are not? I think not, as john 20. 19 when the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doors shut up: though the doors were shut up before Christ came, yet they were so shut up in the very instant of his entrance. Hebr. 12. 23, the Apostle saith, Ye are come, etc. to the company of the first borne, which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are written in Heaven: yet the participle is of the time past: and so in this place, the word would well enough bear to be translated: which are shut up in prison, etc. 4. But what meaneth the Answerer so mightily to strive, for this word were: doth he think that these disobedient spirits were in hell and are not: if he do not, he trifleth, for the word were will nothing help him: if he do, he either must think with the Papists, that Christ descended to empty Limbus Patrum: or if he think that this place is understood only of the damned, as he seemeth therein to approve the opinion of Thomas Aquinas, then holding, that these spirits were there, and are not, he falleth into a worse error, that they which are damned may be delivered out of hell contrary to the Scripture, Luke 16. 21. They that would go from hence to you cannot, neither 
The Answerer put to an hard choice to be a Papist, an Heretic, or a trifler.  can they come from thence to us: and this opinion by Augustine is counted an heresy, to believe that any can be delivered out of hell, Haeres. 79. Now let him make his choice whether he will be thought a Papist, an Heretic, or a trifler; one of these he cannot avoid.  
Argum. 5. Augustine again maketh this objection: If Christ preached to the spirits in 
Quo modo ille non praedicavit, sed illis tantum, qui in diebus Noe increduli erant? aut si omnibus praedicavit, cur illos solos commemoravit, praetermissa multitudine tam innumerabile ●aeterorum Epist. 99  hell, how cometh it to pass that he preached not to all that were there, but only to those which were incredulous in the days of Noah, or if he preached to all, why doth Peter only make mention of those, omitting such an innumerable multitude of others. The argument may be framed thus: If Christ preached to the spirits in hell, he preached to all: for they being all in the same place and in the same state of damnation, could not be severed: But Christ preached only to those spirits in hell, which had been sometime disobedient in the days of No: whereas there were many there beside: for Saint Peter maketh mention of no other preached unto: Ergo, he preached not, etc.  
Bellarmine here shuffleth up an answer, by retorting Augustine's objection: Neither (saith he) doth the reason appear, why Christ should be said rather to preach in the days of Noah, rather than of Abraham and other patriarchs.  
Contra. 1. Then he granteth thus much, that he cannot yield us a reason why S. Peter maketh mention only of those spirits which were disobedient in the time of No: why then doth he obtrude a senseless exposition, whereof he can give no reason? 2. We can give him many reasons, why Christ is said to have preached in the days of Noah, rather than in any other time. 1. Because he only was in those days in all the world, the preacher of righteousness, 2. Pet. 2. 5. and the like example cannot be showed again in all the scriptures. 2. Because this example was most fit for the Apostles purpose: who before, vers. 14. 15. exhorted, 
Why S Peter maketh mention only of the preaching in the time of Noe.  that we should be content to suffer for righteousness, and not to be ashamed of the profession of our faith: then he strengtheneth his exhortation by certain reasons: as from the effects, the confusion of those, that speak evil of our conversation in Christ, 16; from the efficient cause, the will of God, vers. 17: then he doth illustrate his doctrine by two examples; first of Christ, who suffered as a just man, and was sustained in his sufferings and quickened again; secondly of Noah, whom the Lord upheld in his preaching and profession, against all the professors of the old world, condemning them, and saving him. 3. Because this example of Noah's deliverance by the Ark did minister just occasion to the Apostle to speak of Baptism, where of the other was a figure, of the which he intended to speak. Thus our exposition is found every way suitable to the Apostles purpose, so is not the other: and this might serve for another reason of this sense and interpretation given of this place.  
Argum. 6. The dead to whom S. Peter saith the Gospel was preached, chap. 4. 6, were not then dead but living, when the Gospel was preached: for the Apostle addeth, that they might be condemned according to men in the flesh. And Augustine inferreth well: Quo modo iudicantur in carne quam non habent si apud inferos sunt? How shall they be judged in the flesh, which they have not if they be in hell?  
But the spirits here preached to in prison, are the same there called the dead: and this Bellarmine confesseth, 
Bellar. lib 4. de Christ anim. cap 13. resp. ad 1. object. Aug.  that this place is expounded by the other: Ergo, the spirits here preached unto, were not then dead.  
Bellarmine answereth thus to the reason of the proposition: thus expounding the words; that they might be condemned according to men in the flesh, that is, seem to be damned in men's judgement, because their bodies were killed in the water; yet their spirits may live, that is, may be saved before God.  
Contra. First, if the souls of them which died in the flood were saved, than they which die in infidelity and 
What it is to be condemned according to men in the  wickedness may be saved: for S. Peter saith, that God brought the flood upon the ungodly, 2. Pet. 2. 5. Secondly, this condemning in the flesh and living in the spirit, followeth as an effect and sequel of the preaching going before: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this cause was the Gospel preached, &c: but according to his sense: the effect must go before, the condemning of the flesh; and the preaching followed above two thousand year after, when Christ descended to hell. Thirdly, the Apostle by being condemned in the flesh, and living in the spirit, understandeth the two parts of regeneration; mortification in putting off the old man, and renovation in putting on the new: as S. Paul speaketh, 1. Cor. 5. 5, Let him be delivered to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord. This was not meant of the death of his body, for the party lived after, and was reconciled to the Church, 2. Cor. 2. Wherefore this mortifying of the flesh and vivification of the spirit must be performed in this life: as Augustine well expoundeth: That they may be judged 
Ho est, in diversis tribulationibus, & in ipsa morte carnis, etc. vivant autem secundum Deum spiritu, quia & in ipso erant mortificati, cum morte infidelitatis & impietatis tenerentur. Epistol. 99  according to men in the flesh: that is, in divers tribulations, and in the death of the flesh, etc. but may live according to God in the spirit, because they were mortified and dead therein, while they were held in the death of infidelity and impiety. Here Augustine by being condemned in the flesh and living in the spirit, understandeth the dying unto infidelity and impiety.  
Argum. 7. This place serveth not at all to prove the deliverance of the fathers out of Limbus, by Christ's descension thither.  
1. Those to whom Christ preached, are said to be 
He preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to the spirits disobedient sometime or incredulous.  incredulous persons or disobedient: such were not the Fathers: Ergo: whereas Bellarmine saith that some of them might repent before their death, and so their souls might be saved; he speaketh without book. For although I think not that all which perished in the waters were damned, as infants, and such as heard not of Noah his preaching (if any such were) & so were not disobedient: yet such as believed not and were disobedient, were condemned to hell. The Apostle maketh no distinction of them, but calleth them disobedient, and the world of the wicked: how then dare he say some of them repent before their death, and so were not disobedient, nor wicked?  
2. The hell that Christ descended unto, he loosed sorrows in: for so the Latin text readeth, Act. 2. 24. having loosed the sorrows of hell; and the Answerer approveth this reading, pag. 12. But the Fathers were not in the sorrows of hell, but in Abraham's bosom, a place of rest: as Augustine calleth it, Memorabilis quietis, & faelicitatis sinus: A famous place of rest and felicity. And he further saith: How Abraham, 
Quonam modo intelligatur Abraham, in cuius sinum pauper ille susceptus est, in illis suisse doloribus, ego quidem non video. Epistol. 99  into whose bosom the poor man was received, can be understood to have been in these sorrows, I cannot see. The conclusion is this, that the believing Fathers were not delivered out of hell: neither yet were unbelievers: for, Si omnes inde 
The Fathers were not in the sorrows of hell.  soluit, exinanivit inferna: For if he delivered all from thence, then hell was emptied. August. It followeth then, that if Christ descended in soul to hell to lose the sorrows thereof, and yet they were neither loosed for believing Fathers, that were in no sorrows; for Abraham's bosom was a place of comfort, Luk. 16. 25: nor yet for unbelievers that cannot come out of hell, ibid. 26. They cannot come from thence to us: Then it remaineth, that he descended not at all in soul to hell, for any such end.  
3. The patriarchs were not in hell at all, therefore were not delivered thence: they were in Abraham's bosom, which is no part of hell. Augustine proveth it by three reasons. First, Ne ipsos quidem inferos uspiam 
August. epist. 99  scripturarum locis in bono appellatos reperire potui: I can not find in any place of scripture hell to be taken in any good sense or the better part. But Abraham's bosom is taken in the better part. Ergo. Secondly, Sinus ille Abrahae secretae quietis habitatio pars aliqua inferorum 
Abraham's bosom no part of hell.  credenda non est: A place of rest and comfort can be no part of hell: but so is the bosom of Abraham, a place of rest. Ergo. Thirdly, between Abraham's bosom and hell is a great gulf and distance, Luk. 16. 26. whereupon he concludeth: Apparet non esse quandam partem & membrum inferorum tantae faelicitatis sinum: It appeareth that a haven of so great happiness, can be no part or member of hell.  
Argum. 8. The preaching of Christ to the spirits in prison, sometime disobedient in the days of Noah, is a form and figure of the state of the Church under the Gospel: for so S. Peter seemeth, not only to make the Ark a figure, but the whole story: for the word that signifieth the Ark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of the feminine gender, but the article following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of the neuter: so that the meaning is, to the which (not Ark) but to the which thing, Baptism agreeth, etc. So Augustine: Illa quip res gesta fuit forma futurorum etc. That thing done was a figure of things to come: ad hanc formae similitudinem caetera de incredulis coaptemus: Accord to the similitude of this figure, let us make that of the incredulous persons agree.  
But Christ's descending in soul to hell hath no figure or form of things to come: for Christ is the body, not the shadow, Coloss. 2. 17: yet the preaching of Christ by Noah to the disobedient world, and the saving of him and the rest in the Ark, is a lively form and pattern of the state of the Church now: as Augustine expoundeth; They which now believe 
Two modo qui non credunt evangelio, illis intelliguntur esse similes, qui tunc non crediderunt cum fabricaretur ar●a. Epistol. 99  not the Gospel, are understood to be like them which then believed not, when the Ark was in preparing: They which believe and are saved by Baptism, are compared to them which were saved in the Ark by water: Ergo, this place concerneth not Christ's descending in soul to hell to any such end.  
Argum. 9 Lastly, it shall appear that this exposition which we urge of this place, wanteth not the approbation of some of the grave ancient Fathers.  
First, whereas the Prophet Esay thus prophesieth of Christ: I have given thee for a light to the Gentiles, etc. that thou mayst bring out the prisoners from the prison, and those that sit in darkness from the prison house, Esai. 42 vers. 7: which words have some agreement with this of Peter: Hierom upon this place, and Cyrill both, lib. 4. or. 2, understand this prison of the bonds of sins and errors.  
Chrysostome saith, The bosom of Abraham was the poor man's paradise: Hom. de divit. Tertullian against Martion saith, Hell is one thing, Abraham's bosom an 
divers ancient Fathers expound not S. Peter's words of Christ's descending in soul to hell.  other: lib. 4. cont. Martion. In their opinion then Christ went not into hell, but into Paradise a place of rest.  
Athanas. apud Epiphan. haeres. 77. saith, That the word himself went and preached to the spirits. It was his divine nature, not human soul.  
But Beda, as he is cited by reverend D. Fulke, is among other a most pregnant witness: for thus he expoundeth this place: He which in our times coming in the flesh, preached the way of life to the world, even he himself also came before the flood, and preached to them which were then unbelievers, and lived carnally: for even by his holy spirit he was in Noah, and the rest of the holy men which were at that time, and by their good conversation preached to the wicked men of that age, that they might be converted to better manners. It is evident then, that this exposition is not newly devised, but such, as many hundred years ago was approved and received by that reverend Father Beda, and others.  
Lastly, Augustine (as we have seen before) will by no means have this place expounded of Christ's going in soul to hell.  
Object. 1. Augustine in one main point dissenteth from you: for by hell he understandeth not the place hell, but the mortal body and darksome ignorance. Ans. pag. 43.  
Ans. It is sufficient for us, that Augustine overthroweth the proof out of this place for the descending of Christ's soul to hell: Considera ne totum illud, etc. Consider lest all that which is said of the spirits shut up in prison, omnino ad inferos non pertineat: do not any thing at all belong unto hell, but unto those times rather, etc. Though Augustine descent from our exposition in one point, he in all the rest agreeth with us, and dissenteth wholly from you: he understandeth the spirit of Christ for his divine nature; his going in spirit and preaching, he applieth unto his divine inspiration and preaching by No; by the spirits, he implieth living men in Noah's time: what if we lose one point, and gain all the rest, and you lose all? If he speak for us in many points, and against you in all, what are you helped?  
Object. 2. Augustine noteth him for an Infidel, that denieth Christ's descension into hell. Ans. ibid.  
Ans. Augustine's words are these: Quis nisi infidelis negaverit fuisse apud inferos Christum? Who but an infidel will deny that Christ was in hell? And who I pray you denieth this article? We hold him no less, that believeth not that Christ descended: but how and in what manner, that is the question. Neither doth Augustine call him an infidel, that denieth the descension of Christ's soul into hell to deliver the patriarchs: for he reasoneth against it himself, as we have seen before.  
Object. 3. Augustine determineth no certainty touching this matter, but leaveth it doubtful to the consideration and judgement of others. pag. 42.  
Ans. Augustine concludeth his epistle thus: Haec expositio etc. This exposition of the words of Peter, if it dislike any, or if it dislike not but satisfieth not, let him seek to understand them of hell: qui si valuerit illa quibus me moveri supra commemoravi, it a solvere, ut eorum auferat 
August epist. 99 in fine.  dubitationem, impertiat & mihi &c. who if he be able so to dissolve all these objections that move me, so that no doubt remain, let him impart it unto me: this being done, those words may be understood both ways. Augustine is contented, when all his reasons and objections are fully answered, to hearken to another exposition, and so are we: but until such time, which will never be; as it appeareth not that Augustine changed his mind concerning the sense of this place; so till we be satisfied in all our reasons, which we think no man can undertake to perform, we must remain of Augustine's mind and judgement for this matter.    

THE EXAMINATION OF THE THIRD place of Scripture, Ephes. 4. 9 Now in that he ascended, what is it but that he descended first into the lower parts of the earth.  

Objections answered.  
WHereas reverend Beza expoundeth this place of Christ's coming down and descending into the earth, which compared to the world is pars mundi infima, the lowest part: and learned D. Fulk doth apply it to the extremest and lowest degree of Christ's humiliation and abasement: annot. in hunc loc. which was to the death and grave: This exposition is thus objected against.  
Object. 1. The word used by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lowest parts of the earth; in Hebrew tachtijoth arets, signifieth the place appointed for the damned: as Ezech. 31. 14. and 32. 24. Ans. p. 50.  
Ans. 1. The words of the Prophet in the first place are these: They are delivered to death in the neither parts of the earth, in the midst of the children of men, among them that go down to the pit: And in the other thus: They are gone down with the uncircumcised to the neither parts of the earth etc. with them that go down to the pit, etc. Now, although we deny not but that these places 
The lowest parts of the earth not always taken for hell.  may be expounded of hell, as Hierom doth: yet the circumstances of the place will rather lead us to take it for the grave: First, because there are two words added, which are properly so taken: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bhor, which signifieth a pit, and is translated by the 70: sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to descend into the pit or cave: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chever, also which properly signifieth a grave is joined with the rest: whose graves are made in the side of the pit, Ezech. 31. 23. Secondly, the phrase of speech also giveth this sense, Ezech. 31. 18. Thou shalt sleep in the midst of the circumcised with those that are slain by the sword: and Ezech. 31. 27. They are gone down to the grave with their weapons of war. Now in hell men sleep not, neither is that a place for the slain, for the soul dieth not: neither do men carry their weapons thither. Thirdly, junius in these places interpreteth sheol, sepulchrum, the grave.  
2. Though we admit, that in these places it may be taken for hell, yet it is not so always taken: as Psal. 63. 9, They that seek my soul to destroy it, shall go down into the lowest parts of the earth: than it followeth vers. 10. They shall be a portion for foxes; but they that go down to hell are no prey for foxes: so likewise the Prophet David saith, Psal. 139. 15. Thou hast fashioned me in the lower parts of the earth. I trust they will not say he was borne in hell. It is evident therefore that the Answerer more boldly than truly saith; that by these words, the lowest parts of the earth, Hell, the place of the damned, is always signified: for unless he be able to prove that, he doth but trifle.  
Object. 2. The more vile and loathsome the dungeon is the greater the love of the Prince, who to set at liberty his captives there enthralled, disdaineth not to enter into it, in his own person, etc. Ans. p. 52.  
Ans. 1. You have well reasoned for Limbus Patrum: you would dissemble your fancy that ways, but you cannot: I pray you what captives were enthralled in hell, that Christ by going thither set at liberty? Let the indifferent Reader judge, whether these words do 
The Answerer detected to be a Limbist.  not smatter of Limbus Patrum.  
2. It is denied, that Christ's descension in soul to hell doth more set forth his love and favour, than his cross and passion. Saint Paul noteth this as the lowest point of Christ's humiliation: He humbled himself, and became obedient unto the death, even the death of the cross, Philip. 2. 8. And herein the Scripture doth chiefly set forth the love of Christ in dying for us: who loved me, and gave himself for me, saith S. Paul, Galath. 2. 20. And in this consisteth the favour of our Prince, because he hath visited from an high and redeemed his people, Luk. 1. 68 What greater favour can we expect, than that our Prince should come from heaven down to earth, and vouchsafe to dwell among sinful men, to die the death, and go into the grave for them? Bernard telleth us as much: There are degrees 
Sunt gradus in ascendendo & descendendo: primus gradus in descendendo à coelo usque ad carnem, secundus ad crucem, tertius ad morte: ecce quousque descendit, nun quid amplius potuit? poteratiam certe dicere rexnoster, quid ultra ●ebui sacere & non feci. ser. Paru 18  in ascending and descending: the first degree in descending is to the flesh, the second to the cross, the third to death: behold how far he descended; could he do any more? might not our King say, what ought I do more, which I did not? Bernard goeth not beyond Christ's death, nor findeth any further degree of descension needful after that.  
Object. 3. As ascending and descending are opposed one to the other, so there must be a manifest antithesis between the places to the which the motions tended: which cannot be of heaven and earth as directly opposite one to the other, but of heaven and hell: which are often found in the Scripture set opposite one against the other: as Psal. 139. 8. If I ascend into heaven, etc. if I lie down in hell, etc. Ans. p. 53.  
Ans. 1. In the place alleged, there is neither the opposition between ascending and descending: neither do some of the best Interpreters read hell but 
jun. Stratum ponerem in se pulchra 〈…〉 zang.  the grave: for the true reading of the place is, and make my bed in the grave, not in hell: so is it taken job. 17. 13 the grave (sheol) shall be my house, I shall make my bed in the dark. 2. The heaven and earth are as often 
To lie own in the grave is not to be in hell.  opposed one to the other in Scripture, as heaven and hell, which are set one against the other, not so much in respect of the distance of place, as different quality. Psal. 103. 11. the Prophet saith: As high as the heaven is from the earth, so great is his mercy toward them that fear him. Here the Prophet had occasion to allege the places of greatest distance, to set forth the greatness of God's mercy by way of comparison: but he opposeth not hell, but the earth against heaven.  
Object. 4. Christ before his ascension, led captivity captive, as it is in the Psalm: but his conquest over his enemies, was not obtained by his coming downè from heaven, but by his passion on the cross and his descending to hell: therefore that is the descending here spoken of. Ans. p. 54.  
Ans. I will help you a little to gather your argument into form: that descending is here understood, whereby Christ obtained conquest over his enemies: but this was done by his descension into hell, not by his coming down from heaven. Ergo.  
1. The proposition is granted: the assumption is not proved: for it doth not follow, Christ did not get this victory by his descending from heaven: Ergo, by descending to hell: for he obtained it by his death. Coloss. 2. 14. He put out the hand-writing of ordinances which was against us, and fastened it to the cross, and hath spoiled principalities and powers, etc. Which words Origen expoundeth thus: Sicut bona quaeque scripta dicuntur non atramento sed spiritu vivi Dei, ita mala quaeque scribuntur atramento & calamo diaboli; propter quod Dominus delevit chirographum peccatorum nostrorum: Hom. 2. in Psal. 38. As all good things are said to be written not with ink but by the spirit of the living God; so evil things are written by the ink and pen of the devil; therefore the Lord razed out the hand-writing of our sins.  
If the devil were conquered, when the hand-writing of our sins was blotted out, than he was subdued 
Christ's conquest upon the cross.  upon the cross, to the which this hand-writing was fastened. But yet the Apostle more evidently saith, That he might destroy through death, him that hath power over death, that is the devil, Heb. 2. 14. The devil was then destroyed and perfectly conquered by Christ's death: the conquest being once obtained, he needed not again to be conquered.  
Object. 5. The Apostle speaketh of that descension, which was next before his ascension; but that was not his descending into the world, being so many years before: Ergo, he meaneth not that descension. Ans. p. 54.  
Ans. 1. Doth it follow, he meaneth not Christ's first descending to the earth, Ergo, he speaketh of his descension to hell? what loose conclusions are these? 2. Why may not the Apostle join that first descension, and his ascension together; as our Saviour doth, joh. 3. 13. No man ascended up to heaven, but he that descended from heaven, the son of man which is in heaven? 3. But there came another descension between, which went immediately before his descending to death and the grave.  
Object. Then ye will make many descensions: as some of you expound his descension of his base and mean estate in a earth, as to be borne in a stable, etc. living 
a A. Hume. b A. W. Synops. pag. 1056.  in poor estate, etc. Some b of his humiliation to the last and lowest point, that is to say, to death and the grave: some of his descending into the womb of the Virgin: but as his ascending was but one exaltation, so his descending was but one humiliation. Ans. p. 55.  
Contra. 1. Concerning the descending of Christ into the Virgin's womb, I know none that doth now much urge it. reverent Beza doth demur upon it, saying, I leave it to the Reader to consider. 2. The other 
Lectori expendendum reliaquo. Beza in hunc locum.  two expositions may well agree and stand together, and he that affirmeth the one, denieth not the other. Further, in making but one degree of Christ's humiliation, you cross S. Paul, who maketh two degrees as 
divers degrees of Christ's descension.  we do, his taking upon him the form of a servant, and obedience to the death of the cross, Phil. 2. 7. 8. Bernard also maketh the same degrees of Christ's descension which we do, as he is cited a little before: his descending to the flesh, to the cross, to the grave. 3. As erroneous is your other assertion to make but one degree of Christ's exaltation: for he was exalted, first by his resurrection out of the grave, then exalted by his ascension into heaven. 4. You and your cousin germans do make many descents of Christ: first, into the grave: secondly, into Limbus, in the brim of hell: thirdly, then into hell in the lower parts of the earth.  
Object. Christ was not interred properly in any part of the earth, but in a tomb of stone: and the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, added here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth particularise and distinguish the parts of the earth in general, from those notorious infernal parts. Ans. p. 55.  
Ans. 1. It is an absurd and preposterous speech (to use his own words) and a ridiculous cavil, to say that Christ was not properly buried in the earth, but in a rock: as though rocks are not to be counted part of the earth. Our Saviour saith, he should be three days and three nights in the heart of the earth, Matth. 12. 40. then surely he was properly in the earth: for it was his body not his soul that was so long in the earth: his soul I hope they will not shut up in hell three days and three nights, seeing the Scripture saith in their sense, his soul should not be left there: and to say that Christ's soul did not enjoy his father's presence in heaven all the while it was absent from the body, is contrary to the Scripture: Thou wilt show me the ways of life, and shalt make me full of joy with thy countenance, Act. 2. 28. Origen maketh Christ's soul but one day in hell upon these words: He shall raise us after two days; prima dies etc. the first day to us is the passion of our Saviour; secunda qua descendit etc. the second wherein he descended to hell; the third of the resurrection. Hom. 5. in Exod.  
2. Further, the grave that Christ was laid in, was wide and deep: for at once three women went down 
Mark. 16. 5. compared with joh. 20. 12.  into it, and two Angels were seen at once in it; with what sense then can ye exclude it, from being part of the earth.  
3. Your article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not help you a rush: for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  both Psal. 63. 9, and Psal. 139. 15, the article is added: and yet neither of these places are understood of hell: as is showed before, Ans. to object. 1. The parts then of the earth are not compared with itself, but considered as parts of the world, in respect whereof they may be called, lower or lowest parts.  
Object. 6. Bellarmine to prove this place to be understood of the descension of Christ's soul into hell, urgeth these words that follow, that he might fill all things, vers. 10. and so visit all parts of his kingdom 
Bellarm. lib. 4. de Christ. anim. cap. 13.  in earth hell and heaven.  
Contra. 1. If you will have Christ to fill all places with his local presence, what differeth this opinion from the Ubiquitaries, that make an omnipresence of Christ's flesh? 2. Christ filleth all places with his gifts 
How Christ filleth all things.  and benefits, as the Apostle showeth afterward: He hath given some to be Apostles, etc. 3. Augustine showeth how Christ not by any local presence, but by his divine power filleth all things: Nec tamen Dei localem fingimus praesentiam, non mundum dimittens ad coelos ascendit, nec coelum deserens ad terram venit, sed uno eodemque tempore totus totum implevit. Act. cum Felic. c. 17. Neither do we imagine a local presence of God, he left not the world to ascend to heaven, neither for sook heaven and came to the earth, but at one and the same time filled all in all. And such are their objections.   

REASON'S CONFIRMING THE right exposition of this text.  
ARgum. 1. First, our Saviour saith, joh. 3. 13. No man ascendeth to heaven, but he that descended from heaven, the son of man which is in heaven: and S. Paul saith, in that he ascended, what is it, but that he had descended first into the lower parts of the earth, Ephes. 4. 9? one of these places expoundeth the other: to descend then into the lower parts of the earth, is to descend from heaven to the earth: for our Saviour and Paul speak of the same descension, not of divers.  
Argum. 2. Where Christ visited, thither he descended: but he did not visit hell, therefore he descended not thither. The proposition cannot be doubted of: the assumption is thus proved. Where Christ visited, he visited to redeem; Luke 1. 68 Blessed be the Lord God of Israel, because he hath visited and redeemed his people; he visited them, to the end to redeem them: but he redeemed none in hell: Ergo, he visited not hell: therefore the Apostle speaketh of no descension thither.  
Argum. 3. The lowest point of Christ's humiliation, was the lowest point of his descension: this is confessed: His ascension being but one exaltation, proveth that his descending likewise was but one humiliation: Ans. p. 55. So long then as he descended, he was in his humiliation: if Christ should be exalted in his descension, it were as much to say, he ascended in descending. But this were absurd, as Origen noteth: 
Si diligenter consideremus, inveniemus quia nunquam quis in sanctum locum descendisse, neque ad vituperabilem conscendisse praedicatur. Origen hom. 15. Genes.  If we diligently consider, we shall find, that never any is said to descend into an holy place, or ascend to an unnoble place. Christ then did not begin to be exalted, while he was descending: But the death and passion of Christ and suffering upon the cross, and so consequently his grave, was the lowest point of his humiliation: Philip. 2. 8. He humbled himself and became obedient unto the death, even the death of the cross. Ergo, Christ descended no further, then to the cross and his grave.  
Argum. 4. Christ ascended from that place whether he descended, but he ascended not in soul from hell: Ergo, he thither descended not.  
The proposition is grounded upon the Apostles words: now in that he ascended, what is it, but he descended first, vers. 9  
The assumption is thus proved: Of the nativity, life, death, resurrection, ascension and all other actions performed by our Saviour, the Apostles were witnesses. Act. 4. 20. We cannot but speak the things which we have seen and heard. 1. john 1. 1. That which we have heard, seen with our eyes, and our hands have handled of the word of life, declare we unto you: But the Apostles neither saw nor heard of Christ ascending out of hell, but only from the earth, Acts 1. 9 while they beheld he was taken up, Ergo, etc.  
Argum. 5. To descend into the deep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to descend into the lower parts of the earth, with S. Paul speaking of Christ are all one: this is granted, Ans. p. 12. out of Luke 8. 31.  
But to descend into the deep, is nothing else but to be among the dead, which are in the grave, and not in hell. Rom. 10. 7. Who shall descend into the deep, that is, to fetch Christ again from the dead. Thus origen expoundeth this place: If any man in mind 
Si quis mente & cogitation descendit in abyssum, putans ibi tantùm contineri Christum, quasi simile sit revocare Christum à mortuis: in 10. ad Roman.  and thought descend into the deep, thinking Christ there only to be contained, as though it were all one and a like to call him from the dead, &c: He saith, that it is a like phrase, to descend into the deep, and to fetch Christ from the dead: Ergo, Christ's local descension was but to the grave.  
Argum. 6. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lower parts of the earth and in what sense it is to be taken, that place showeth, Psalm 139. 13. Thou hast fashioned me in the lowest parts of the earth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Septuagint read in the superlative: but here the Apostle in the comparative: if the lowest parts of the earth do not signify hell, the lower shall much less.  
Object. To use the comparative for the superlative, is a phrase and form of speech very usual among the Grecians: so that here it may very well be taken for the superlative, to signify the lowest parts. Ans. p. 51.  
Ans. 1. We do not much stand upon this point: for the Syrian and Latin translator, do read here, ad inferiora, to the lower or inferior parts: Beza, ad infimas parts, to the lowest parts: for whether we read lower or lowest, the sense is the same: for the earth compared with other parts of the world, may be said to be the lower, or lowest part. 2. Yet who can be ignorant, but that, where the necessity of the sense urgeth not to expound the superlative by the comparative, as it doth in all these places by the Answerer alleged, Matth. 11. 11. and 23. 11. Mark. 4. 31. 32. and in the rest: yet where the sense so urgeth not, as in this place it doth not, and especially where the common dialect is used, as in Scripture most an end, the comparative degree is to be translated properly by itself? And whereas the Answerer findeth not fault with the Latin translator for expounding the superlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek Psal. 139. 13. by the Latin comparative inferiora, lower: how much fitter is it, to translate the comparative by the comparative, as the Latin text doth here?  
Argum. 7. I will now lastly adjoin the exposition of some of the Fathers. Origen saith: Paulus quoniam descensionis Christi mysterium praedicat profundum nominavit, quasi de superioribus ad inferiora venientis. Homil. 2. in Genes. Paul because he preacheth the mystery of Christ's descension into hell, he named the deep, as of one coming from the higher to the lower parts. And again the same Origen thus writeth: Descendere Deus dicitur quando curam humanae fragilitatis habere dignatur: quod specialiùs de Domino & saeluatore nostro sentiendum est; descendit ergo, neque enim alius ascendit, quam qui descendit: descendit ergo Dominus non solum curare, sed & portare, quae nostra sunt. Hom. 4. in Genes. God is said to descend, when he vouchsafeth to take care of human frailty, which more specially is to be thought of our Lord and Saviour: he descended therefore, for none other ascended but he that descended: the Lord therefore descended, not only to care for, but to carry our nature.  
Augustine also thus witnesseth: Est quaedam coelestis habitatio Angelorum, illae pars rerum superna est, haec terrena vita ubi caro & sanguis si illi comparatur inferna est, cum enim & his sunt mortui, ne mireris si infernum dicitur. In Psalm. 85. There is a certain heavenly habitation of Angels, that is the higher part of things; this earthly life, where flesh and blood is, if it be compared to that, is the lower part: for seeing there are dead here, marvel not if it be called hell. Although Augustine in the words following seem to incline to the opinion of Christ's descension to deliver the patriarchs, thinking notwithstanding that Abraham was not in hell: yet in this sentence he showeth this to be no strange sense, to expound the earth in respect of heaven to be the lower parts.  
Theodoret upon this text thus writeth: His descending doth not signify any passing from place to place, but teacheth the greatness of his dispensation, that when he was most high, he abased himself so much, and endured so great abasement: He interpreteth as we do of Christ's humiliation and abasement here in earth.  
Bernard's opinion we have seen before that he maketh three degrees of Christ's descension: ad carnem, ad crucem, ad mortem: to the flesh, to the cross, to death 
Ser. Paru. 18.  and the graus.  
Now whereas divers fathers are produced, as Irenaeus, Athanasius, Ciprianus, Epiphanius, Hierom, Augustine, Ambrose, Chrysostome with others, as witnesses of Christ's descension in soul to hell, p. 56: First, all these are alleged by Bellarmine with twenty more, to prove that Christ descended into hell in soul to deliver the 
Bellarm. lib. 4. de Christ. anim. cap. 4.  patriarchs from thence: wherefore unless he therein concur with them, they are no fit witnesses to speak in his cause.  
Secondly, neither did all the Fathers agree in judgement, that Christ descended into hell to redeem the souls of the Fathers. Origen saith, that where Abraham's bosom was, there were Angelorum chori; regnum Christi: The companies of Angels, the kingdom of Christ: in 1. cap. job. Chrysostome calleth Abraham's bosom Paradise: Hom. de divite. Augustine denieth it to be a part or member of hell: Epist. 99 In the opinion then of these Fathers, if Christ went to Abraham's bosom, where the Fathers were, and that is not in hell: it followeth that the Fathers were not in hell, and so not delivered by Christ's descending thither.  
Thirdly, whereas he also produceth divers new writers of his opinion: 1. Seeing they are but dumb witnesses, (they are only named, but speak nothing) a labour may be well spared in examining such silent testimonies. 2. But herein he can have no advantage against us: for beside that we can oppose against him as many new writers and more, that hold not the descension as he doth, as 
* In 1. Pet. 3. 19  Calvin, 
* In 1. Pet. 3. 19  Beza, 
* In 1. Pet. 3. 19  junius, with others; we have the consent of whole Churches, as of Scotland, Geneva, with other reformed places.  
Fourthly, it is not to be omitted, that even many chief pillars and writers in the Popish Church, have misliked such local descent of Christ's soul into hell, the place of the damned; understanding that place in Peter of the operation of his divine power in hell: this the Answerer himself denieth not to be the opinion of Thomas Aquinas, p. 4. confessing that, which he goeth 
Sum. p. 3. 9 52. ar. 2.  about to confute. Andradius also agreeth, that the place in Peter doth not pertain to hell: and that, infernum, 
Andr. lib. 2. defence fid. Triden. fol. 172. ser. 43.  hell, Act. 2. 27, is rather to be taken for death and the grave: and that the descension into hell, is not expressly taught in Scripture, but a tradition of the Church. All this also is by the Answerer acknowledgest, p. 45. 46. Beside these, Durands opinion is, Christi 
Durand. in 3. d. 22. qu. 3.  animam descendisse ad inferos non secundum substantiam suam, sed per effectus quosdam, etc. That Christ's soul descended to hell not in substance, but by certain effects▪ and for this cause Bellarmine taketh pains to confute him. Yea Bellarmine himself confesseth, that, Licet non 
Bellarm. lib. 4. de Christ. anim. cap. 15.  esset necessaria praesentia Christi, etc. tamen congruum esse videbatur: That although Christ's presence should not be necessary in hell, yet it is of congruity etc. he doubteth 
Bellarm. ibid.  of the necessity of such local presence of Christ in hell. Wherefore seeing neither out of Scripture, such local descent of Christ's soul into hell can be proved, neither were the ancient writers of one uniform judgement herein, and both the professors of the Gospel do disallow it, and Popish writers doubt of it: with what face can the Answerer affirm that his opinion, concerning Christ's descension into hell, standeth as mount Zion, which cannot be removed? pag. 58.  
He saith not untruly, that whosoever seek to discredit this article of faith, corrupt and deprave the holy Scriptures, and fall into divers absurdities and impieties. For who denieth the article of Christ's descension? We believe that Christ even upon the cross suffered the pains of hell: as Reverend D. Fulk thus writeth; What may rather be called hell, than the anguish of soul, which 〈◊〉 suffered, when being God he complained, that he was 
In 2. Act. sect 11.  forsaken of God? We also confess, that Christ by his death overcame hell, and shaked the powers thereof: that he humbled himself to the ignominious death of the cross, and descended from thence into the grave, and there continued in the state of the dead till the third day, and whatsoever else may be comprehenhed in the article of Christ's descension, having warrant out of the word. But to receive such a sense as an article of our faith, which is not grounded upon the Scriptures, we dare not presume so far without a warrant, nor be so bold where we have no such commandment.  
To conclude then, I wish that from henceforth all such domestical contentions may cease: that we content ourselves to believe as the Scripture teacheth us: and that no man obtrude his private sense as an article of the faith. The common adversary will afford us work enough, though we one provoke not another: and so I end with that holy saying of S. Paul: Let us follow the truth in love: and to the Christian Reader I will commend that wise sentence of Augustine: Quisquis 
Ephes. 4. 15.  haec legate, ubi pariter est certus, pergat mecum; ubi paeriter haesitat, quaerat mecum; ubi errorem suum agnoscit redeat ad me; ubi meum, revocet me. De Trinitat. lib. 1. c. 3 whosoever readeth this book, where he is resolved, let him proceed with me; where he doubteth, let him search with me; where he seeth his own error, let him return to me; where he seeth mine, let him revoke me.    
FINIS.