were not fo faved or no. Indeed I think there were very few (if any) for above 500 Years after Chrift, which did fo believe Chrift delivered the Saints out of Hell, as to leave all the Damned there; and therefore this Opinion cannot be grounded upon the prime Antiquity, when fo many of the Ancients believed not that they were removed at all, and fo few acknowledged that they were removed alone.

And if the Authority of this Opinion in refpect of its Antiquity be not great, the Certainty of the Truth of it will be lefs. For firft, if it be not certain that the Souls of the Patriarchs were in fome Place called Hell after their own Death, and until the Death of Chrift; if the Bofom of Abraham were not fome Infernal Manfion, then can it not be certain that Chrift defcended into Hell to deliver them. But there is no Certainty that the Souls of the Juft, the Patriarchs, and the reft of the People of God, were kept in any Place below, which was, or may be called the Hell: the Bofom of Abraham might well be in the Heavens above, far from any Region where the Devil and his Angels were; the Scriptures no where tell us that the Spirits of just Men went unto, or did remain in Hell; the Place in which the Rich Man was in Torments after Death is called Hell, but that into which the Angels carried the Poor Man's Soul is not termed fo. There was a vaft Distance between them two, nor is it likely that the Angels which fee the Face of God fhould be fent down from Heaven to convey the Souls of the Just into that Place where the Face of God cannot be feen. When God tranflated Enoch, and Elias was carried up in a Chariot to Heaven, they feem not to be conveyed to a place where there was no Vision of God; and yet it is most probable, that Moses was with Elias as well before as upon the Mount: nor is there any Reason to conceive that Abraham fhould be in any worse Place or Condition than Enoch was, having as great a Teftimony that he pleafed God, as Enoch had.

Secondly, It cannot be certain that the Soul of Chrift delivered the Souls of the Saints of old from Hell, and imparted to them the Beatifical Vision, except it were certain that the Souls are in another Place and a better Condition now than they were before. But there is no Certainty that the Patriarchs and the Prophets are now in another Place and a better Condition than they were before our bleffed Saviour died; there is no Intimation of any fnch Alteration of their State delivered in the Scriptures: there is no fuch Place with any Probability pretended to prove any actual Acceffion of Matth. 8. 11. Happiness and Glory already past. Many hall come from the Eaft and Weft, and fhall fit down with Abraham, aud Ifaac, and Jacob in the Kingdom of Heaven; there then did the Gentiles which came in to Chrift find the Patriarchs, even in the Kingdom of Heaven; and we cannot perceive that they found them any where elfe than Lazarus did. For the DefcriLuke 13.28. ption is the fame, There shall be weeping and gnashing of teeth, when ye Jhall fee Abraham, and Ifaac, and Jacob, and all the Prophets in the Kingdom of God, and you your felves thruft out. For as the Rich Man in bell lift up his eyes being in torments, and feeth Abraham afar off, before the Death of Chrift; fo thofe that were in weeping and gnashing of teeth, Saw Abraham, and Ifaac, and Jacob, and the Prophets, when the Gentiles were brought in.

Thirdly, Though it were certain that the Souls of the Saints had been in a Place called Hell, as they were not; though it were alfo certain that they were now in a better Condition than they were before Chriff's Death, as it is not; yet it would not follow that Chrift defcended into Hell to make this Alteration; for it might not be performed before his Refurrection, it might not be effected till his Afcenfion, it might be attribnted to the Merit of his Paffion, it might have no Dependance on his Defcenfion. I conclude therefore

that

that there is no Certainty of Truth in that Propofition which the Schoolmen take for a Matter of Faith, That Chrift delivered the Souls of the Saints from that Place of Hell which they call Limbus of the Fathers, into Heaven; and for that Purpose after his Death defcended into Hell.

Wherefore being it is moft infallibly certain that the Death of Christ was as powerful and effectual for the Redemption of the Saints before him, as for those which follow him; being they did all eat the fame Spiritual meat, 1 Cor. 10. 3,4. and did all drink the fame Spiritual drink; being Abraham is the Father of us all, and we now after Chrift's Afcenfion are called but to walk in the Rom.4. 12,16. Steps of the Faith of that Father; being the Bofom of Abraham is clearly propounded in the Scriptures as the Place into which the blessed Angels before the Death of Chrift conveyed the Souls of those which departed in the Favour of God, and is also *promised to them which should believe in Chrift * Although the after his Death; being we can find no Difference or Translation of the Bo-Boom of Afom of Abraham, and yet it is a Comfort ftill † to us that we fhall go to prefs and forhim, and while we hope fo never fear that we shall go to Hell; I cannot ad- mal terms be mit this as the End of Chrift's Defcent into Hell, to convey the Souls of Lazarus Spoken only of Abraham, Ifaac, and Jacob, and those which were with them, from thence: whom Chrift nor can I think there was any Reference to fuch an Action in thofe Words, being yet alive Thou shalt not leave my foul in Hell.

braham in ex

in the flesh fuppofed dead; yet the fame Bofom is virtually and in terms equivalent promised to those which afterwards fhould believe. For the Joys of the Life to come are likened to a Feaft, in which according to the Custom then in ufe, they lay down with the Head of one toward the Breaft of the other, who is therefore faid to lie in his Bofom, as we read of S. John, v dvaxci ci s xóa thus in that heavenly Feaft in the Kingdom of God, Lazarus is avaxe N TO XOXO AC. And in the fame Chapter Chrift faith, that Many thall come from the Eaft and from the Weft, avar Mela Abegan, difcumbent cum Abrahamo, fit down with Abraham, as we tranflate it after our Custom, at the fame Feast, that is, ávaxiðJOV) eV TOTS RÓATOIS T8 'Aba, &c. as Euthymias, Quia Deus Abraham, cæli conditor, Pater Chrifti eft; idcirco in regno cœlorum eft & Abraham, cum quo accubituræ funt nationes quæ crediderunt in Chriftum filium creatoris. †s. Augustine often fhews the Comfort which he had in going to the Bofom of Abraham: As in the cafe of his Friend Nebridius, Nunc ille vivit in finu Abraham. Quicquid illud eft quod illo fignificatur finu, ibi Nebridius meus vivit, dulcis amicus meus, tuus autem, Domine, adoptivus ex liberto filius ibi vivit. Nam quis alius tali animæ locus ? Confeff. 1. 9. c. 3. And he feats that place (as uncertain as before) where it was before. Poft vitam iftam parvam nondum eris ubi erunt Sancti, quibus dicetur, Venite benedicti Patris, percipite regnum quod vobis paratum eft ab initio mundi. Nondum ibi eris, quis nefcit? Sed jam poteris ibi effe ubi illum quondam ulcerofum pauperem dives ille fuperbus & fterilis in mediis fuis tormentis vidit à longè requiefcentem, Concio 1. in Pfalm 36. And this be neceffarily takes for a fufficient Comfort to a dying Chriftian, who feats that Place in confpectu Domini, de Civit. Dei, lib. 1. cap. 12. and looked upon them which were in it, as upon those à quibus Chriftus fecundùm beatificam præfentiam nunquam receffit. Epift. 99.

Another Opinion hath obtained, 'efpecially in our Church, that the End for which our Saviour defcended into Hell, was to triumph over Satan and all the Powers below within their own Dominions. And this hath been received as grounded on the Scriptures and Consent of Fathers. The Scriptures produced for the Confirmation of it are thefe two, Having spoil- col. 2. 1. ed principalities and Powers, he made a fhew of them openly, triumphphing over them: And, when he afcended up on high, he led captivity captive, and gave gifts unto men. Now that he afcended, what is it but that he alfo defcended first into the lower parts of the earth? By the Conjunction of these two they conceive the Triumph of Chrift's Descent clearly defcribed in this manner. Ye were buried with Chrift in baptifm, with Eph. 4.8, whom ye were also raised; and when ye were dead in fins, be quickned B. Bill. p. 294. you together with him, forgiving your fins, and cancelling the hand-writing 14, 15. of Ordinances that was against us, and spoiling powers and principalities, he made an open fhew of them, triumphing over them in himself. That is, fay they, ye died and were buried with Chrift, who fastned the hand-writing of Ordinances to the Crofs, that he might abolish it, from having any right to tie or yoke his Members. Ye likewife were quickned, and raised together with Chrift, who fpoiled Powers and Principalities, and triumphed over them in his own Perfon. So that thefe Words, Spoiling principalities and

powers,

9.

Col. 2. 12, 13.

powers, are not referred to the Crofs but to Chrift's Refurrection. This Triumph over Satan and all his Kingdom, the fame Apostle to the Ephefans fetteth down as a Confequent to Chrift's Death, and pertinent to Eph. 4.8; 9. his Refurrection, Afcending on high he led captivity captive: and this, He afcended: what meaneth it, but that he defcended first into the lower parts of the earth! So that afcending from the lower parts of the Earth he led captivity captive, which is all one with he triumphed over powers and principalities. With this Coherence and Conjunction of the Apoftle's Words together with the Interpretation of the ancient Fathers, they conceive it fufficiently demonftrated, that Christ after his Death, and before his Refurrection, in the lowermoft Parts of the Earth, even in Hell, did lead Captivity captive, and triumphed over Satan.

gar Latine,

phans illos in

But notwithstanding, I cannot yet perceive either how this Triumph in Hell fhould be delivered as a certain Truth in it self, or how it can have any Confistency with the Denial of thofe other ends which they who of late have embraced this Opinion do ordinarily reject. First, I cannot fee how the Scriptures mentioned are fufficient to found any fuch Conclusion of themfelves. Secondly, I cannot understand how they can embrace this as the Interpretation of the Fathers, who believe not that any of the Souls of the Damned were taken out of the Torments of Hell, or that the Souls of the Saints of old were removed from thence by Chrift's Defcent; which were the Reasons why the Fathers fpake of fuch a triumphing in Hell, and leading Captivity captive there.

That the triumphing in the Epistle to the Coloffians is not referred to the Crofs but to the Refurrection, cannot be proved; the Coherence cannot inforce fo much; no Logick can infer fuch a Divifion that the blotting out of the hand-writing belongeth precifely to our burial with him; and the triumphing over principalities and Powers particularly to our being quickned together with him; or that the blotting out was performed at one time, and So the Vul- the triumphing at another. Our prefent Tranflation attributeth it expressly to the Cross, rendring the last Words, triumphing over them in it, that is, Palàm trium- in the Crofs, mentioned in the former Verfe; and though* anciently it have femetipfo; as been read triumphing over them in himfelf, yet ftill there are these two also the Syri- great Advantages in our fide; First, That if we read, in it, it proves the Triumph fpoken of in this Place performed upon the Crofs; and if we read, So Novatia in himself, it proveth not that the Triumph was performed in any other nus de Trin. Place, because he was himself upon the Crofs. Secondly, The ancient † Faillis in femet-thers of the Greek Church read it as we do, in it, and interpret the Triumph ipfo. S. Hila- of his Death; and those others of the Latin Church, which did read it ophans eos in therwife, did alfo acknowledge with the Greeks the Crofs not only to be femetipfo. the Place in which the Victory over Satan was obtained, but alfo to be the So Ambrofe, Trophy of that Victory, and the triumphal Chariot.

ack,

Triumphatîs

ry; Trium

Auguftine,

and Pacianus.

†OEcumenius fheweth their Reading, eraussicas AUTH's or air, and Interpretation, Deizu diye

πόμπη καὶ πανήγυρις. Ἐθριάμβουσεν αὐτὸν καὶ τὰ σαυρέ, τελέσιν ἐνίκησε, καὶ κατ' αὐτὸ θρίαμβον νοητὸν ἀπετέλεσε. Ἐν αὐτῷ then is Aly. To saves, and this delaus vontos on the Cross will no way agree with that actual Triumph in Hell, But Theophylact yet more clearly, Θριαμβούσας αὐτὸς ἐν αὐτῷ, τετέσιν, ἐν τῷ σαυρῷ τὰς δαίμονας ήτωμίες δείξας. Θρίαμβ δ λέγει) όταν τις ἀπὸ νίκης πολεμίων ἐπανελθὼν δημοσίων πομπίω τελῆ τὸς ἡτληθέντας δεσμίες πᾶσι δεικνύων. Ἐν τῷ σαυρῷ ἐν τὸ τρόπαιον ςήσας ὁ ΚύριΘ, ὥσπερ ἐν δημοσίῳ θεάτρῳ Ἑλλων, Ρωμαίων, Ινδαίων της δαίμονας ἐθριάμβευσε. And this Expofition they received from St. Chryfoftom, who makes the defmaliomos on the Cross so confift in the Death upon it. Ἐκεῖ * πληγίῳ ἔλαβεν ὁ διάβολον ὑπὸ σώματα νεκρό 7' καιρίαν λαβών. Where it is to be obferved that the Triumph is not attributed to the Soul departed from the Body and defcended into Hell, but rather to the Body left by the Soul and hanging on the Cross; 2/¢ T8 Dinex Caμa]@ @αow nui I xαl auτãy xwestcán víxlu, says Theodoret. And before all thefe Origen moft exprefly, Vifibiliter quidem Filius Dei in cruce crucifixus eft, invifibiliter verò in ca cruce diabolus cum principatibus fuis & poteftatibus affixus eft cruci. Non tibi hoc videbitur verum, fi tibi horum teftem produxero Apoftolum Paulum? Quod erat contrarium nobis, tulit illud de medio affigens cruci fuæ, exuens principatus & poteftates traduxit liberè, triumphans cas in ligno crucis. Ergò duplex Dominicæ crucis eft ratio; una illa, quà dicit Petrus quòd Chriftus crucifixus nobis reliquit exemplum; & hæc fecunda, quâ crux illa trophæum Diaboli fuit, in quo & crucifixus eft & triumphatus. in Jofuam. Requievit ut Leo, cùm in cruce pofitus principatus & poteftates exuit, & triumphavit cos cum ligno crucis: Idem. Tertullian: Serpentis fpolium, devicto Principe mundi, Affixit ligno refugartn

refugarum immane trophæum. Prudentius, Dic trophæum paffionis, dic triumphalem crucem. Cathem. Hymn. 9. S. Hilary most exprefly, Manus ejus edocta ad bellum funt cùm vicit feculum. Ego enim, ait, vici mundum, cùm extenfus in crucem invictiffimis armis ipfius paffionis inftruitur. Et pofuifti, inquit, ut arcum areum brachia mea, cùm de omnibus virtutibus ac poteftatibus in ipfo trophæo gloriofæ crucis triumphat, & principatus & poteftates traduxit cum fiducia triumphans in femetipfo, in Pfal. 143. Where it is obfervable that the Father does read it in femetipfo, and interprets it in cruce. Nos quoniam trophæum jam videmus, & quòd currum fuum triumphator afcendit, confideremus quòd non arborum, non quadrijugis plauftri manubias de mortali hofte quæfitas, fed patibulo triumphali captiva de feculo fpolia fufpendit. S. Amb. 1. 10. in c. 23. S. Luca; and amongst the rest of the Captives he reckons afterwards, captivum principem mundi, & fpiritualia nequitiæ quæ funt in cœleftibus. To this alludes Fulgentius, 1. 3. ad Thrafim. Sic oportuit peccatorum noftrorum chirographum deleri, ut dum vetus homo nofter fimul cruci affigitur, tanquam in tropheo triumphatoris victoria panderetur. Whether therefore we read it on air with the Greeks, that is, cu sauga, or, car with the Latins in feipfo, it is the fame : for he triumphed over the Devil by himself upon the Crofs, as in the fame cafe it is written, Eph. 2. 16. xì Lmxaladλážu rùs áμpológus cu ivò Cáμalo πES DEW Ag Tÿ σαυρό, αποκτείνας τ' ἔχθραν ἐν ἑαυτῷ.

This Place then of S. Paul to the Coloffians cannot prove that Chrift defcended into Hell, to triumph over the Devil there; and if it be not proper for that purpose of it felf, it will not be more effectual by the Addition of that other to the Ephefians. For, firft, we have already fhewn, that the defcending into the lower parts of the Earth, doth not neceffarily fignifie his Defcent into Hell, and confequently cannot prove that either those things which are spoken in the fame place, or in any other, are to be attributed to that Defcent. Again, if it were granted, that thofe Words did fignifie Hell, and this Article of our Creed were contained in them, yet would it not follow from that Scripture, that Chrift triumphed over Satan while his Soul was in Hell; for the Confequence would be only this, That the fame Chrift who led Captivity captive, defcended first into Hell. In that he afcended (and afcending led Captivity captive) what is it but that he defcended firft? The Descent then, if it were to Hell, did precede the triumphant Afcent of the fame Perfon, and that is all which the Apoftle's Words will evince. Nay farther yet, the Afcent mentioned by S. Paul cannot be that which immediately followed the Descent into Hell, for it evidently fignifieth the Afcenfion which followed forty Days after his Refurrection. It is not an Afcent from the Parts below to the Surface of the Earth, but to the Heavens above, an afcending up on high, even far above all Heavens. Now the leading captivity captive belongeth clearly to this Afcent, and not to any Defcent which did precede it. It is not faid, that he defcended firft to lead captivity captive; and yet it must be fo, if Christ defcended into Hell to triumph there: it is not faid, when he had led captivity captive, he afcended up on high; for then it might be fuppofed that the Captives had been led before: but it is expreffly faid, afcending up on high he led captivity captive; and confequently that triumphant Act was the immediate Effect of his Afcenfion. So that by these two Scriptures no more can be proved manifeftly than this, That Christ triumphed over Principalities and Powers at his Death hew that this triumphant upon the Crofs, and led Captivity captive at his Afcenfion into Heaven. At did not Which is fo far from proving that Chrift defcended into Hell to triumph precede this there, that it is more proper to perfuade the contrary. For why fhould had it been he go to Hell to triumph over them, over whom he had triumphed on the aixμCrofs? Why fhould he go to captive that Captivity then, which he was to as dix captivate when he afcended into Heaven?

*The Origi

Afcent: For

σας αιχμαλω σίαν ανέβη εἰς

ifo, we

might well

have expounded it thus, Chrift did lead Sin and Death and Satan captive; and when ke had done fo, afcended up on high: but being it is written avabas eis vf, that is, having afcended up on high, Яxpaλáróσ aixmarwolar, he captivated a Captivity, the Afcent must here precede the Captivation, though not in Time (as it did the giving of Gifts) yet in Nature: fo that it is not proper to fay, by Captivating he afcended; but it is proper to exprefs it thus by Af cending, he led captive a Captivity.

As for the Teftimonies of the Fathers, they will appear of fmall Validity to confirm this triumphant Descent as it is diftinguished from the two former Effects, the Removal of the Saints to Heaven, and the Delivering the Damned from the Torments of Hell. In vain fhall we pretend that Christ defcended into Hell to lead Captivity captive, if we withal maintain, that

Kk

when

fernus accipi

fter Salvator

when he defcended thither he brought none away which were captive there. *So S. Hie- This was the very Notion which thofe * Fathers had, that the Souls of rome on that Men were conquered by Satan, and after Death actually brought into Capplace of the tivity; and that the Soul of Christ defcending to the Place where they Ephefians, Inferiora au- were, did actually release them from that Bondage, and bring them out of tem terræ in the Poffeffion of the Devil by Force. Thus did he conquer Satan, fpoil tur, ad quem Hell, and lead Captivity captive, according to their Apprehenfion. But if Dominus no- he had taken no Souls from thence, he had not fpoiled Hell, he had not led Captivity captive, he had not fo triumphed in the Fathers fenfe. Wheredit, ut Sancto- fore, being the Scriptures teach us not that Christ triumphed in Hell; berum animas ing the Triumph which the Fathers mention, was either in relation to the bantur inclu- damned Souls which Christ took out of thofe to nenting Flames as fome fæ, fecum ad imagined, or in reference to the Spirits of the Juft, which he took out of colos Victor thofe Infernal Habitations, as others did conceive; being we have already And on Matt. thought fit not to admit either of these two as the Effect of Christ's De12.29. Alli- fcent, it followeth that we cannot acknowledge this as the proper End of the Article.

que defcen

quæ ibi tene

abduceret.

gatus eft for

tis, & religa

tus in Tarta

rum, & Domini contritus pede; & direptis fedibus Tyranni, captiva ducta eft captivitas. So Arnoldus Carnotenfis, is to be understood, De Unctione Chrifmatis, Paffus eft rex illudi, & vita occidi, defcendenfque ad inferos captivam ab antiquo captivitatem reduxit; Applying it to the Custom of the Church, Omninò convenit, ut eo tempore quo Chriftus captivos eduxit ab inferis, reconciliati peccatores ad Ecclefiam reducantur. Ibid. Thus Athanafius, when he speaks of Chrift's triumphing over Satan in Hell, he mentions àäðlu onvxsubévla, Hell spoiled, to wit, of thofe Souls which before it kept in hold. Otherwife in the fame Oration, in Paffionem & crucem, he acknowledgeth the Triumph on the Cross, Ἔξει η ῒ νικητίω τ θριαμβεύοντα (not sραμβούσοντα) καὶ τὸ διαβόλος, μὴ ἄλλῳ συγχωρεῖν ἀλλ ̓ ἑαυτῷ βατάζειν τὸ τρόπαιον. Thus Leo the Emperor, Χρισὸς ἀνέση τ' άδίω αιχμαλωνίσας, καὶ τοῖς αἰχμαλώτοις, ἐλευθηρίαν κηρύξας. Hom. de Refurr. And thus Macarius fuppofeth Chrift victoriously speaking unto Hell and Death, Kenota Coron (xór, & dávale, inCars Tas TxExAesopas Juxas. Author libelli de Pafchate, under the Name of S. Ambrofe, Expers peccati Chriftus cùm ad Tartari ima defcenderet, feras inferni januafque confringens, vinctas peccato animas, mortis dominatione deftructâ, è diaboli faucibus revocavit ad vitam. Atque ita divinum triumphum æternis characteribus eft confcriptum, dum dicit, Ubi eft, mors, aculeus tuus? Ubi eft, mors, victoria tua? cap. 4. And the Commentaries under she fame Name, Gratia Dei abundavit in defcenfu Salvatoris, omnibus dans indulgentiam, cum triumpho fublatis eis in cœlumn. ad Rom. 5. 14. Secundùm animam defcendit ad inferna & fpoliavit principes tenebrarum ab animabus electorum. Ecbert. Serm. 9. contra Catharos. Thus ftill the Fathers which speak of spoiling Hell, of leading Captivity captive, of triumphing over Satan in his own Quarters, are to be understood in respect to thofe Souls which they thought were taken out of the Cuftody, Poffeffion, or Dominion of Satan, whether Juft or Unjust.

Nor can we fee how the Prophet David could intend fo much, as if when he spake thofe Words in the Perfon of our Saviour, Thou shalt not leave my foul in Hell, he fhould have intended this, Thou fhalt not leave my Soul feparated from my Body, and conveyed into the Regions of the damned Spirits, amongst all the Principalities and Powers of Hell; I fay, thou shalt not leave me there, battering all the Infernal Strength, redeeming the Prisoners, leading Captivity captive, and victoriously triumphing over Death, and Hell, and Satan. In fum, thofe Words of the Prophet cannot admit any Interpretation involving a glorious, triumphant and victorious Condition, which is not a fubject capable of Dereliction. For as the Hope which he had of his Body, that it fhould not fee Corruption, fuppofed that it was to be put in the Grave, which could not of it felf free the Body from Corruption; fo the Hope that his Soul fhould not be left in Hell, fuppofeth it not to be in fuch a State as was of it felf contradictory to Dereliction.

And this leads me to that End which I conceive most conformable to the Words of the Prophet, and leaft liable to Question or Objection. We have already fhewn the Subftance of the Article to confift in this, That the Souf of Chrift, really feparated from his Body by Death, did truly pafs unto the Places below, where the Souls of Men departed were. And I conceive the End for which he did fo, was, That he might undergo the Condition of a dead Man as well as of a living. He appeared here in the Similitude of finful Flesh, and went into the other World in the Similitude of a SinHis Body was laid in a Grave, as ordinarily the Bodies of dead Men

ner.