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serving it from Dissolution, as many of the Fathers thought. This Soul thus existing after Death, and separated from the Body, though of a nature spiritual, is really and truly in some place; if pot by way of Circumscription, as proper Bodies are, yet by way of Determination and Indistancy' ; so that it is true to say, this is really and truly present here, and not ellewhere.

Again, the Soul of Man, which, while he lived, gave Life to the Body, and was the Fountain of all vital Actions, in that separate Existence after Death, must not be conceived to seep, or be bereft and stript of all vital Operations, but still to exercise the Powers of Understanding and of Willing, and to be subject to the Affections of Joy and Sorrow. Upon which is grounded the different Estate and Condition of the Souls of Men during that Time of Separation ; some of them by the Mercy of God being placed in Peace and Rest, in Joy and Happiness; others by the Justice of the fame God left to Sorrow, Pains and Misery.

· As there was this different State and Condition before our Saviour's Death, according to the different kinds of Men in this Life, the Wicked and the Just, the Elect and Reprobate: So there were two Societies of Souls after Death; one of them which were happy in the Presence of God, the other of those which were left in their Sins and tormented for them. Thus we conceive the Righteous Abel, the first Man placed in this Happiness, and the Souls of them that departed in the same Faith to be gathered to him. Whosoever it was of the Sons of Adam which first died in his Sins was put into a Place of Torment; and the Souls of all those which departed after with the Wrath of God upon them were gathered into his fad Society.

Now as the Souls at the Hour of Death are really separated from the Bodies ; so the place where they are in Rest or Misery after Death is certainly distinct from the Place in which they lived. They continue not where they were at that Instant when the Body was left without Life; they do not go together with the Body to the Grave; but as the Sepulchre is appointed for our Flesh, so there is another Receptacle, or Habitation and Mansion for our Spirits. From whence it followeth, that in Death the Soul doth certainly pass by a real Motion from that Place, in which it did inform the Body, and is translated to that Place, and unto that Society, which God of his Mercy or Justice hath allotted to it. And not at present to enquire into the Difference and Distance of those several Habitations, (but for Method's sake to involve them all as yet under the Notion of the Infernal Parts, or the Mansions below) it will appear to have been the general Judgment of the Church that the Soul of Christ contradistinguished from his Body, that better and more noble part of his Humanity, his Rational and Intellectual Soul, after a true and proper Separation from his Flesh, was really and truly carried into those Parts below, where the Souls of Men before departed were detained ; and that by such a real translation of his Soul, he was truly said to have descended into Hell.

Many have been the Interpretations of the Opinion of the Fathers made of late; and their Differences are made to appear fo great, as if they agreed in nothing which concerns this Point : whereas there is nothing which they agree in more than this which I have already affirmed, the real Descent of the Soul of Christ unto the Habitation of the Souls departed. The Persons to whom, and End for which he descended, they differ in; but as to a Local Descent into the Infernal parts, they all agree. Who were then in those Parts, they could not certainly define; but whosoever were there, that Christ by the Presence of his Soul was with them, they all determined.

That this was the general Opinion of the Church, will appear, not only


Men are, because the Soul of Christ went thither. De Anima, cap. 55. Quòd fi Chriftus Deus, quia & homo mortuus fecundùm Scripturas, & fepultus secundùm easdem hic quoque legi fatisfecit, formâ humanæ mortis apud Inferos functus, nec antè ascendit in fublimiora cælorum quàm defcendit in inferiora terrarum, ut illic Patriarchas & Prophetas compotes fui faceret; habes & regionem Inferùm fubterraneam credere, & illos cubito pellere qui fatis fuperbè non putent aniinas fidelium inferis dignas. Suură Cárcel a gfrófa Yuxõ raws youyaüs Cwuátwy wrine yuxas. Orig. contra Celsum. lib. 2, Ipfa anima, etsi fuit in abyslo, jam non eft, quia scriptum est, Non derelinques animam meam in inferno. S. Ambrof. de incarn. cap. 5. Si ergo secundùm hominem quem Verbum Deus suscepit putamus dictum esle, Hodie mecum eris in Paradiso, non ex his verbis in cælo existimandus est esse Paradisus. Neque enim ipso die in cælo futurus erat homo Christus Jesus, sed in inferno secundùm animam, in fepulchro autem secundum carnem. Et de carne quidem, quòd eo die in sepulchro fit pofita, manifeftum est Evangelium. Quòd verò illa anima in infernum descenderet, Apoftolica doctrina prædicat. Quandoquidem B. Petrus ad hanc rem teftimonium de Pfalmis adhibet, Quoniam non derelinques animam meam in inferno, neque dabis fanétum tuum videre corruptionem. Illud de anima dictum eft, quia ibi non eft derelicta, unde tam citò remeavit; illud de corpore, quòd in sepulchro corrumpi celeri resurrectione non potuit. S. Auguft. Epift. 57. ad Dardanum. Kalaba's péxer my zbov's 'Eridnu a ipanéegis, Kameeas so was ráerdege, tuxão 90° revera ocével a védele povec. Peitev Ce végwr róte Midas ó madargfoss. Kas nao662 @ xúary 'Ave xáo cho Braš. Synes. Hymn. 9. Yuxa s Jesce toeg's autor daxãou Cwvdeg.ulu te ry Evwow xalatepoitaxe eis ads, JoongETÉ ä duodépet ry i Esrią xewne pefón zij tois ckbre wybúuari xalapaivelo. Cyril. Alex. Dial. de Incarn. 'o tapa autã Cance móvor ias de gaio, toxlu koylu o ddns. Anaft. apud Euthy. Panopl. Poftquam igitur exaltatus eft, id est, à Judæis in cruce suspensus, & fpiritum reddidit, unita fuæ Divinitati Anima ad inferorum profunda descendit. Autor Serm. de tempore. Corpore in sepulchro sepofito, Divinitas cum anima hominis ad inferna descendens vocavit de locis suis animas fanctorum. Gaudentius Brix. Tract. 10. In hoc Divinitas Christi virtutem suæ impassibilitatis oftendit, quæ ubique, semper & ineffabiliter præsens, & secundùm carnem suam in inferno sine doloribus fuit, & secundùm aniinam suam in fepulchro fine corruptione jacuit ; quia nec carni suæ defuit, cum animam suam in inferno dolere non fineret ; nec animam fuam in inferno deferuit, cùm in fepulchro carnem suam à corruptione servaret. Fulgent, ad Trafimund. 1. 3. c.31.

t what the Apollinarian Herepe was is certainly known : they denied that Christ had an Humane Soul, affirming the Word was to him in the place of a Soul. Apollinaristas Apollinarius inftituit qui de anima Christi à Catholicis dissenserunt, dicentes, ficut Ariani, Deum Christum carnem fine anima suscepiffe. In quæstione teftimoniis Evangelicis vieti, mentem, quâ rationalis eft anima hominis, non fuiffe in anima Chrifti, fed pro hac ipsum Verbum in ea fuisse, dixerunt. S. Aug. de Heref. Against this Heresie the Catholicks argued from the De

fcent into Hell, as that which was acknowledged by them all, even by the Arians, (with whom the Apollinarians in this agreed) as we have shewn before by three several Creeds of theirs in which they expressed this Descent. This is the

Argument of Athanafius in his fourth Dialogue de Trinitaie, which is particularly with an Apollinarian: "Secres ** iduvalo i Rios á prýpalo sa cr tapi globas, si per exey To Tellé psfor Cãrice. Štws ex än idégén xajaxweiay Caueala,

w worlags

wanaxš är och ta wdv7c aperiywv, si un circa ma xwersoufle fuxli, usd is ry Tois c a do Gunnleniralo. Alg' qs with avec xwe v Cámalo réteg a c ády yegfogay. Aj TØtó is. th wais aj pôv ev ą do gfuéat els mu turli xj a uváme lo to.flüc ale to Cavia. But because these Dialogues may be questioned as not genuine, the same Argument may be produced out of his Book de Incarnatione Chrifti, written particularly against Apollinarius: Métale šv, 7to Pow@ev não cvbewzós isin i lugh. toto ne se warns whérews desxvucons, rj is douléeses Algemúrews dansons, ó móvoy i ' s xão tátwy derruptwr, árnce scia favotu tô Xersã idesxvutoTo Núrou uixer té pr pocoon, s 5 Méxen ady Alg.6ãou' Aloigt Tür ö öv/w τόπων πολλώ μέτρα και το α τάφο Cωμαλικω επιδεχομόρε τ επίβασιν, οκάσε σαρώ το Cώμα, τ8 5 άδε ασώματος: πώς έκα σαρων ο ΚύρμG- ασωμάτως, ως άνθρωπG- νομίσθη και το θανάτε και ένα ψυχαίς ταϊς αν δεσμούς καλεκομίαις μορφία idees lüxãs áver id ex toy en deo não Savory aseshoes wagõrav wagomus, Alspěnkan ta deona tuxwe ñ wa do xalixowewn. Thus Euthymius, in his Commentary upon the Words of the Psalmist, Thou shalt not leave my Soul in Hell; Tienoo ei inzida maitiav. Kai gs s'x inxelaneyes, onci, fuxles My sis qedlw, 78 om telenolexótW ai focai καλέκονή: τοπδ ο αδης ο γω επικεκληρωμένο τις λιπθνησκόνων ψυχας σ8: τoίνω ο λήρG- 'ΑπολλινάρG-, και τ' προσληφθείσαν άρκα δο/μαθίζων άψυχον και έναν και ως ανόη7G; And from hence we may undertand the Words of Theodoret, 'who at the end of his Exposition of this Psalm thus concludes; Oůrou i fadpeds reg en 'Ageir ry 'Ewouis, et 'Afonwaeis peevo Sabes o exérzet. Which is in reference to those Words, Thou shalt not leave my Soul in Hell. in the same manner, Leporius Presbyter (quòd malè senserat de Incarnatione Christi, corrigens, as Gennadius observerh, and particularly disavowing that of the Arians and Apollinarians, Deum hominemque commixtuin, & tali confusione carnis & Verbi quasi aliquod corpus effectum) does thus express the Reality and Distinction of the Soul and body of the Came Chrift: Tam Christus filius Dei tunc mortuus jacuit in sepulchro, quàm idem Chriftus filius Dei ad inferna descendit: ficut beatus Apoftolus dicit, Quòd autem afcendit, quid eft nifi quòd defcendit primùm in inferiores partes ter. re? Ipfe utique Dominus & Deus nofter Jesus Chriftus unicus Dei qui cum anima ad inferna descendit, ipse cum anima & corpore ascendit ad Cælum. Libel. Emendationis. And Capreolus Bishop of Carthage, writing against the Neftorian Heresie, proveth that the Soul of Christ was united to his Divinity when it descended into Hell, and follows that Argument, urging it at large : In which Discourse among the rest he hath this Passage ; Tantum abeft, Deum Dei filium incommutabilem ab inferis potuisse concludi, ut nec ipsam adsumptionis animam exitiabiliter susceptam aut tenaciter derelictam, sed nec carnem ejus credimus contagione alicujus corruptionis infectam. Ipfius namque vox eft in Pfalmo, ficut Petrus interpretatur Apoftolus, Non derelinques animam meam apud inferos, neque dabis sanctum tuum videre corruptionem. Epist. ad Hispan. Lastly, The true Doctrine of the Incarnation against all the Enemies thereof, Apollinarians, Neftorians, Eutychians, and the like, was generally expressed by declaring the Verity of the Soul of Christ really present in Hell, and the Verity of his Body at the same time really present in the Grave; as it is excellently delivered by Fulgentius: Humanitas vera Filii Dei nec tota in fepulchro fuit, nec tota in inferno; sed in sepulchro secundùm veram carnem Christus mortuus jacuit, & secundùm animam ad infernum Chriftus descendit, & fecundùm eandem animam ab inferno ad carnem quam in sepulchro reliquerat, redijt: secundùm divinitatem verò suam, quæ nec loco tenetur nec fine concluditur, totus fuit in sepulchro cum carne, totus in inferno cum anima: ac pro hoc plenus fuit ubique Chriftus ; quia non eft Deus ab humanitate quam susceperat separatus, qui & in anima sua fuit, ut solutis inferni doloribus ab inferno victrix rediret, & in carne sua fuit, ut celeri resurrectione corrumpi non posset. Ad Trafimund. lib. 3. C. 34.

Nor can it be reasonably objected, that the Argument of the Fathers was of equal force against these Hereticks, if it be understood of the Animal Soul, as it would be if it were understood of the Rational; as if those Hereticks had equally deprived Christ of the Rational and Animal Soul. For it is most certain that they did not equally deprive Christ of both; but most of

the Apollinarians denied an Humane Soul to Christ * only in respect of the * At first in- Intellectual part, granting that the Animal Soul of Christ was of the same deed the Apollinarians Nature with the Animal Soul of other Men. If therefore the Fathers had did so speak, proved only that the Animal Soul of Christ had descended into Hell, they had as they demiedoise Hur brought no Argument at all to prove that Christ had an Humane Intellectual mane Soul in Soul. It is therefore certain that the Catholick Fathers in their Opposition both Accepti, to the Apollinarian Hereticks did declare, that the Intellectual and Immortal ons ; but af- o terwards they Soul of

descended into Hell. clearly affirmed the fuxs, and denied the võs alone. So Socrates testifies of them : negre egy ü relor dverampoliar ý ärêqaror não só θε8 ΛόΓε ώ τη οικονομία η νανθρωπήσεως ψυχής άνδ' άτα ως εκ μελανοίας επιδιορθάμνοι, προσέθηκαν ψυχω καναληφένα, Dévan, vô ä óx ® XHV athu, caa divers À Ocòn sólov arti yg bis ý úvaan eevlee kvôg wTov. Hift. I. 2. 6. 46. Nam & aliqui eorum fuisse in Christo aniriam negare non potuerunt. Videte absurditatem & infaniam non ferendam. Animain irrationalem eum habere voluerunt, rationalem negaverunt: dederunt ei animam pecoris, subtraxerunt animam hominis. S. Aug. Tract. 47. in Joh. This was so properly indeed the Apollinarian Heresie, that it was thereby diftinguished from the Arian. Nam Apollinaristæ quidem carnis & animæ naturam fine mente adsumpfiffe Dominum credunt, Ariani verò carnis tantummodo. Facundus, l. 2. c. 3.

The only Question which admitted any Variety of Discrepance among the Ancients was, who were the Persons to whose Souls the Soul of Chrift defcended ? and that which dependeth on that Question, What was the End and Use of his Descent ? In this indeed they differed much, according to their feveral Apprehensions of the Condition of the Dead, and the Nature of the Place into which the Souls before our Saviour's Death were gathered ; some looking on that Name which we translate now Hell, Hades, or Infernus, as the

* com

* common Receptacle of the Souls of all Men, both to the Just and Unjust, * Some of the thought the Soul of Christ descended unto those which departed in the true ancient F4-. Faith and Fear of God, the Souls of the Patriarchs and the Prophets, and lieve that the the People of God.

word oong in the Scriptures

had the same signification which it hath among the Greeks, as comprehending all the Souls, both of the Wicked and the Juft; and lo they took Infernus in the same latitude. As therefore the ancient Greeks did afsign one qons for all which died, Marius όμως θνητές αίδης δέχε5: and κοινόν άδω πάντες ήξεσιν βροτοί. As they made within that one άδης ειυο (everal Receptacles, one for the Good and Vertuous, the other for the Wicked and Unjust, (according to that of Diphilus, Kas g5 xcello de dlu ovo rekors vonifoule, Miæ dixaiwy, xe té egy ácebov odów. and that of Plato, Oūtot jy din inday TEMOVÁ Twoi, diverses co To nespīvo er op resodo, is pigriov sa da, sjä eis parága výc8s, n @ cis tégiczego. and that of Virgil.

Hic locus est partes ubi se via findit in ambas :
Dextera quæ Ditis magni sub menia tendit ;
Hac iter Elyfium nobis : at læva malorum

Exercet pænas, & ad impia. Tartara mittit.). As they did send the best of Men to cons, there to be happy, and taught Rewards to be received there as well as punisis. ments : (nila who rõ he hero Nordágy tali ales OUTE66wv çdo, Torci acusado e políc venis ter crocoe yoxlo xátw, Porriko egok as despavés éri megás hoy autñv. Plut, de confolat, ad Apollon. "12 Tesco 610. Kevor BegTäy, oi gata dreen 20 éves téan Modão is dy' totode gos móveis iné zlü isi, rois de cadouri tav (ké rara, Sophocles.) So did the Jews alo before and after our Saviour's time. For Josephus says the Soul of Samuel was brought up ąds, and delivers the opie nion of the Pharisees after this manner, Antiq. Jud. b. 18. 6. 2. 'Abducłóv te iguai wisis autois, choose who zlóva ösroudres te si tie's ois égetős j xaxices étrld duris. 6 th Biw gyérove and of the Sadducees after this manner, tugas teiktu διαμονίω, και τας καθ' άδι τιμωρίας και τιμάς αναιρέσι. Therefore the Jews which thought the Souls immortal aid believe that the Fuft were rewarded, as well as the Unjus punished, wo xoovos, or nodą dr. And so did also most of the ancient Fathers of the Church. There was an ancient Book written de Universi natura, which some attributed to Justin Martyr, fome to Irenæus, others to Origen, or to Caius a Presbyter of the Roman Church in the time of Victor and Zephyrinus, & Fragment of which is set forth by David Hüschelius in his Annotations upon Photius, delivering the state of oedrs at large. Teej j a do, o Cwexong Xuxas drxaiwy te sjedixwy, avalxazov ATÉr. Here then were the Just and Unjuft in Hades, but not in the same place. oi j dixanol TW con vuô cwé xor], ára ý TW WTES TímW a way oi ődixou. Mice as bis ašto tó xwerov xcélodos, &c. There was but one Passage into the Hades, faith he; but when that Gate was passed, the Just went on the right hand to a place of Happiness, (TŐto z ovou a xixaño rojelu róatov 'A Gegcm) and the Unjusi on the left to a place of Misery, Ošto ó mes qe do nóra. ( qui yuxai wuvwv xaléyor axes rougð óv ó Osos i excev. Tertullian wrote a Tract de Paradiso, now not extant, in which he expressed thus much : Habes etiam de Paradiso à nobis libellum, quo constituimus omnem animam apud Inferos sequestrari in diem Domini, De Anima cap. 55. S. Jerome on the third Chapter of Ecclesiastes: Ante adventum Christi omnia ad Inferos paritèr ducebantur : Undè & Jacob ad Inferos paritèr descensurum fe dicit ; & Job pios & impios in Inferno queritur retentari: & Evangelium, Chaos magnum interpofitum apud Inferos; & Abraham cum Lazaro, & divitem in suppliciis, esse leftatur. And in his 25th Epistle, Perfacilis ad ifta responsio est; Luxisse Jacob filium, quem putabat occisum, ad quem & ipse erat ad inferos defcensurus, dicens, Defcendam ad Filium meum lugens in infernum : quia necdum Paradili januam Christus effregerar, necdum flammeam illam romphæam & vertiginem præsidentium Cherubin fanguis ejus extinxerat. Undè & Abraham, licèt in loco refrigerii, tamen apud inferos cum Lazaro fuiffe fcribitur. And again, Nequeo fatis Scripturie laudare myfteria, & divinum sensum in verbis licèt fimplicibus admirari: quòd, Moyfis plangitur; & Jesus Nave, vir sanctus, fepultus fertur, & tamen fletus non effe fcribitur. Nempè illud, quod in Moyse, id est, in lege veteri, sub peccato Adam omnes tenebantur elogio & ad inferos descendentes consequentèr lacrymæ prosequcbantur In Jesu verò, id est, in Evangelio, per quem Paradisus est apertus, mortem gaudiâ prosequuntur. To weste@gy ó Févola visão col xatire rui j' • Jerala wegs À Xerson agréuad. S. Chryf. Panegyr. ad Sanctas Mart. And in his Tractate proving that Christ is God, he makes this Exposition of Isaiah 45. 2. nóres tanxãs Cworcow, we now to's Coding ôs Cwierto, saj evoltw Insonga's (xoleva's, Szexgú@8s, doggéros creedeža Coo: " 'Adlu što radãv. Ei 78 xj e dins li, cara yoxcãs éxogéod eybees,rej Cróun ripice, 'A Gegecem, q loads, 'lerál dia Snowed's crédece. This Doctrine was maintained by all those who believed that the Soul of Samuel was raised by the Witch of Endor: for though he were so great a Prophet, yet they thonght that he was in Hades; and not only so, but under the power of Satan. Thus Justin Martyr in his Dialogue with Trypho: Φαίνε 3 3 και ότι πάσαι αι ψυχαι η ύτως δικαίων και προφητών υπό εξεσίαν έπιπλον και τοιέτων διωάμεων, οποία και και co ég fees enrúbw creion og authr, wege fructwo Opodoyág. who was followed in this by Origen, Anaftafius, Antiochenus, and others.

But others there were who thought Hades or Infernus was never taken ts. Augustine in f the Scriptures for any place of Happiness; and therefore they did not of that generat conceive the souls of the Patriarchs or the Prophets did pass into any such Reason ordiInfernal Place; and consequently, that the Descent into Hell, was not his narily given

of Christ's degoing to the Prophets or the Patriarchs, which were not there. For as, if scent into Hell, it had been only said that Christ had gone unto the Bosom of Abraham, or to bring the to Paradise, no Man would ever have believed that he had descended into thence, upon this ground, that he thought the word Infernus was never taken in the Scripture with a good sense; Quanquam illud me nondum inveniffe confiteor, inferos appellatos ubi juftorum animæ acquiescunt, De Genefi ad literam, 1. 12. c. 33. Proindè, ut dixi, nondùm inveni, & adhuc quæro : nec mihi occurrit Inferos alicubi in bono poluille Scripturam, duntaxat Canonicam. Ibid. Non facilè alicubi Scripturarum Inferorum nomen pofitum invenitur in bono, Epił. 57. Præsertim qui nè ipfos quidem Inferos uspiam Scripturarum locis in bono appellatos potui recipere. Quod fi nusquam in divinis authoritatibus legitur, non utique finus ille Abrahæ. id est, secretæ cujusdam quietis habitatio, aliqua pars Inferorum fuisse credenda est. Quanquam in his ipfis tanti Magistri verbis, ubi ait dixiffe Abraham, Inter vos e nos chaos magnum firmatum eft, fatis, ut opinor, appareat non effe quandam partein quafi membrum Inferorum tanti illius felicitatis finum. Epift. 99.


ma nomepellatos alam ibraham infer

Hell; so that being it is only written, Thou shalt not leave my foul in hell, it seems incongruous to think that he went then unto the Patriarchs who were not there.

Now this being the diversity of Opinions anciently in respect of the Perfons unto whose Souls the Soul of Christ descended at his Death, the difference of the End or Efficacy of that Descent is next to be observed. Of those which did believe the Name of Hades to belong unto that general ]

which comprehended all the Souls of Men, (as well those which died in the * This is the

eine Favour of God, as those which departed in their Sins) * some of them thought Opinion gène- 19 rally received that Christ descended to that place of Hades where the Souls of all the Faithin the Schools, ful, from the Death of the Righteous Abel to the Death of Christ, were deand delivered as the sense of tained; and there dissolving all the Power by which they were detained be

low, translated them into a far more glorious Place, and estated them in a God in all A- condition far mor ges: But

in the Heavens above. though it were not so general as the Schoolmen would persuade us, yet it is certain that many of the Fathers did so understand it. Op επί ζωηρία και ο αδε ψυχών σαρής, εκ μακρών αιώνων τ' άφιξιν αυτ8 ωειμδυασών. Εufth. de Demonft. Ι. ΙΟ. Καλήλθεν εις sü xalexdovice, iva xorézoev dulgárny To's dixchos. Cyril. Catech. 4. "Huende gos j JeóTas TE2hğv tà trávte ta s pushers rý z údos, Ciled za tux ñ xc7e nociv sis ta xx7cxbovic, éti tolgyoraat om in V Egxexorpen of our Cwrierar, oque operias Toalelaxūv. "Translatus erat Enoch, raptus Elias ; sed non est servus supra Dominum. Nullus eniin ascendit in cælum, nifi qui descendit de cælo. Nam & Moysen, licèt corpus ejus non apparuerit in terris, nusquam tamen in gloria cælefti legimus, nifi poftquam Dominus suæ resurrectionis pignore vincula solvit Inferni, & piorum aniñas elevavit. S. Ambrof. I. de Fide ad Gratianum. Qui in eo loco detinebantur sancti vinculorum solutionem in Christi adventu sperabant. Nemo enim ab Inferni sedibus liberatur nisi per Christi gratiam. EoYigitur post mortem Christus descendit. Ut Angelus in caminum Babylonis ad tres pueros liberandos descendit, ita Chriftus ad formacem descendit Inferni, in quo clausæ justorum animæ tenebantur. Poftquam eò descendit, Inferorum clauftra perfodit, diripuit, vastavit, fpoliavit, vinctas indè animas liberando. S. Hier. in Ecclefiaften.

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* Just. Mart. Others of them understood no such translation of place, or alteration of in his Dialogue

e condition there, conceiving that the Souls of all Men are * detained below first begins: still, and shall not enter into Heaven until the general Resurrection. They Anda B ddi made no such distinction at the Death of Christ, as if those which believed Σποθνήσκων φημι σάσας τας ψυχας έχω (έρμαιον δ ω ως αληθώς τους κακούς) αλλά τι ; τας και σεβών & κριτήoνί σοι χώρω μίξη, τας και αδίκες και tovneg's 's Zeegri, rekrews nos xowluas xegvoy Tóte. After him Irenæus, l. 5. c. 26. Cúin Dominus in medio umbræ mortis abierit ubi animi mortuorum erant, poft deindè corporaliter resurrexit, & poft resurrectionem assumptus eft; manifeftum eft quia & difcipulorum ejus, propter quos & hæc operatus eft Dominus, animæ åbibunt in invisibilem locum definitum eis à Deo, & ibi usque ad resurrectionem commorabuntur, fuftinentes resurrectionem ; poft recipientes corpora & perfectè resurgentes, hoc est, corporalitèr, quemadmodum & Dominus resurrexit, fic venient in conspectum Dei. Nemo enim est discipulus super magistrum ; perfectus autem omnis erit ficut magifter ejus. Quomodò ergò magister nofter non ftatim evolans abiit, sed substinens definituin à Patre resurrectionis suæ tempus, (quòd & per Jonam manifestum est) post triduum resurgens afsumptus est; fic & nos substinere debemus definituin à Deo resurrectionis noftræ tempus prænunciatum à Prophetis, & fic resurgentes aflumi, quotquot Dominus hoc dignos habuerit. Tertullian followeth Irenæus in this particular : Habes & regionem Inferam subterraneam credere & illos cubito pellere qui satis fuperbè non putent animas fidelium Inferis dignas, servi super Dominum & discipuli fuper magiftrum, aspernati si fortè in Abrahæ finu expectandæ resurrectionis folatium carpere. De Anima, c. 55. Nulli patet cælum terrâ adhuc salvâ, nè dixerim clausà. Cum transactione enim mundi reserabuntur regna cælorum. 16. Eam itaque regionem finum dico Abrahæ, etfi non cæleftem, sublimiorem tamen Inferis, interim refrigerium præbiturain animabus justorum, donec consummatio rerum resurrectionem omnium plenitudine mercedis expungat. Adv. Marci. 1. 4. 6. 34. Omnes ergò animæ penes Inferos? Inquis, Velis & nolis, & supplicia jam illic & refrigeria habes, pauperem & divitem. Cur enim non putes animam & puniri & foveri in Inferis, interim sub exípectatione utriusque judicii in quadam usurpatione & candida cjus? De anima. cap.48. S. Hilary, in his Commentary upon these words of the Psalm. Dominus custodiet e introitum tuum & exitum tuum ex hoc o usque in feculum : Non enim temporis hujus & seculi eft ifta custodia, non aduri sole atque lunâ, & ab omni malo conservari; fed futuri boni exspectatio eft, cùm exeuntes de corpore & introitum illum regni cælestis per cuftodiam Domini fideles omnes reservabuntur, in sinu scilicet interim Abrahæ collocati, quò adire impios interjectum Chaos inhibet, quoufque introeundi rurfum in regnum cælorum tempus adveniat. Cuftodit ergo Dominus exitum, dum de corpore exeuntes secreti ab impiis interjecto Chao quiefcunt. Gustodit & introitum dum nos in æternum illud & beatum regnum introducit. And at the end of the second Psalm, Judicii enim dies vel beatitudinis retributio eft æterna, vel pænæ : tempus verò mortis habet unumquemque fuis legibus, dum ad judicium unumquemque aut Abraham reservat aut pæna. Thus Gregory Nyssen still leaves the Patriarchs in Abraham's Bofom, in expectation of admittance into Heaven: Kai qS oi ei q 'Asess σαριάςκαι το ιδείν τα απαθα η επιθυμίαν έχον, και εκ ανήκαν επιζηνίες τ' έπερνιον πατρίδα καθώς φησιν ο 'ΑπότολGαλλα όμως αν τα ελπίζειν έτι 7 χάριν ασί, τ8 Θιά κρείττον τι τει ημών προβλεψαμε, στ' τ8 Πώλεφωνίω, ίνα μη, φησί, Yureis nueñv tenewbwri. De Hominis Opificio, cap. 22. These therefore which conceived that the Souls of the godly now After Christ's Ascension do go unto the Bofom of Abraham:), where ihe Patriarchs and Prophets were and are, and that both remain together till the general Resurrection, did not believe that Christ did therefore defcend into Hell, that bo might transate the Patriarchs from thence into Heaven,

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