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in a Saviour to come should be kept out from Heaven till he came, and those which now believe in the fame Saviour already come fhould be admitted thither immediately upon their Expírátion.'

But such as thought the Place in which the Souls of the Patriarchs did re. side could not in Propriety of Speech be called Hell, not was ever so named in the Scriptures, conceived, that as our Saviour went to those who were included in the proper Hell, or Place of Torment, fo the End of his Descent was to deliver Souls from those Miseries which they felt, and to

to translate them to a Place of Happiness and a glorious. Condition. They which did think that Hell was wholly emptied, that every Soul was presently released from all the Pains which before it suffered, were branded with the Names of * Heretick: but to believe that many were delivered, was both by them * S.Augusti and many others counted Orthodox.

in his Book

de Hærefibus

'I reckons this as the feventy ninth Heresie : Alia, descendente ad Infernos Christo credidiffe incredulos, & omnes inde existimat liberatos. And though he gives the Heresie without a Náme, as he found it in Philastrius, yet we find the Opinion was not very fingular. For Euodius propounded it to S. Augustine as a Question in which he desired satisfaction, an descendens Christus omnibus evangelizavit, omnesque à tenebris & pænis per gratiam liberavit, ut à tempore resurrectionis Domini judicium exspectetur exinanitis inferis? And in his Answer to that Question, he looks not upon the affirmative part as an Herefie, but as a doubtful Proposition. His Resolution; first, is, that it did not concern the Prophets and the Patriarchs, because he could no: see how they mould be thought to be in Hell, and so capable of a Deliverance from thence : Addunt quidem hoc beneficium antiquis etiam Sanctis fuisse concessum, Abel, Seth, Noe, & domui ejus, Abrahain, Isaac, & Jacob, aliisque Patriarchis & Prophetis, ut cùm Dominus in infernum veniffet, illis doloribus folverentur. Sed quonam modo intelligatur Abraam, in cujus finum pius etiam pauper ille fusceptus eft in illis fuisse doloribus, ego quidem non video : explicant fortassè qui possunt. Epift. 99. ad Euodium. Et paulò poft: Unde illis justis qui in finu Abrahæ erant cùm ille in inferna descenderet nondum quid contuliffet inveni, à quibus eum fecundum beatificam præfentiam fuæ Divinitatis nunquam video receffiffe. And yet in another he will not blame them that believed the contrary, nor did he think their opinion absurd. Si enim non absurdè credi videtur, antiquos etiam Sanctos, qüi venturi Christi tenuerunt fidem, locis quidem à tormentis impiorum remotissimis, fed apud infeross fuisse, donec eos inde fanguis Chrifti ad ea loca descensus erueret, er. De Civitate Dei, 1. 20. C. 15. His second Resolution was That Christ did by his Descent relieve come out of the Pains of Hell, taking Hell in the worst rense. Quia evidentia teftimonia & Infernum commemorant & dolores, nulla causa occurrit cur illuc credatur venise Salvator, nisi ut ab ejus doloribus falvos faceret. Epift. 99. Quamobrem teneamus firmissimè quòd fides habet fundatislimâ authoritate firmata, quia Chriftus mortuus eft fecundùm Scripturas, & quia fepultus eft, & quia resurrexit tertiâ die fecundùm Scripturas ; & cætera quæ de illo, teftante veritate, conscripta sunt. In quibus etiam hoc eft, quod apud inferos fuit, solutis corum doloribus quibus eum erat impossibile teneri ; à quibus etiam rectè intelligitur solvisse & liberâsse quos voluit. ibid. His third Refolution was, That how many these were which were delivered out of Hell was uncertain, and therefore temerarious to define. Sed utrùm omnes quos in eis invenit, an quofdam quos illo beneficio dignos judicavit, adhuc requiro. ibid. Hoc scilicet quod scriptum eft, Solutis doloribus Inferni; non in omnibus, sed in quibusdam accipi potest, quos ille dignos iftâ liberatione judicabat : ut neque frustra illic defcendisse exiftimetur, nulli eorum profuturus qui ibi tenebantur inclusi; nec tamen fit consequens, ut quod Divina quibusdam misericordia justitiaque conceflit, omnibus concessum esse putandum fit, ibid. Potest & fic, ut eos dolores eum folviffe credamus quibus teneri ipse non poterat, sed quibus alii tenebantur quos ille noverat liberandos. Verùm quinam ifti sunt temerarium eft definire. Si enim omnes omninò dixerimus tunc efle liberatos qui illuc inventi funts: quis non gratuletur, fi hoc poflimus oftendere ? ibid. Thus the Opinion of S. Augustine is clear, that those which departed in the Faith of Christ ucre, before in Happiness and the beatifical Presence of God, and so needed no Transla tion by the Death of Chrift; and of those which were kept in the Pains of Hell, Sonie were loosed and delivered from i bem, some were not: and this was the proper End or Effect of Christ's Descent into Hell. Thus, Capreolus : Ipfe in homine eit visitare Inferorum dignatus abftrufa, & præpofitos mortis præsentiâ invictæ majestatis exterruit, & propter liberandos quos voluit, Inferorum portas reserari præcepit. Épift. ad Hifpanos. S. Ambrose: Ipfe autem inter inor, tuos liber remislionem in Inferno pofitis folutâ mortis lege donabat. De Incarn. c. 5. "Olov gs oubu's Cruascoast odbw, xy ta's ápúx185 Tois xexovun iwy wybunaru ivan lláros wódas, empóy te w pórov pris crežce All Soner evésn. S. Cyril. Homil. Parch. 7. Who speaks full as high as those words of Euodius, or that Heretick, whosoever it was, which is mentioned, though not named, by Philastrius. For "ienu Móra Alelong is as much as Inferi exinaniti ; and xe yuqas Saváto úvxw' (which he useth in another Homily) is the same,

The Means by which they did conceive that Christ did free the Souls of Men from Hell was the Application of his Death unto them, which was propounded to those Souls by * preaching of the Gospel there: Thar as he re- * This preacha vealed here on Earth the Will of God unto the Sons of Men, and propound- ing of the ed himself as the Object of their Faith, to the End that whosoever believed Golpe

lieved Gospel to the

Dead, was in him should never die ; so after his Death he fhewed himself unto the Souls the general departed, that whosoever of them would yet accept of and acknowledge opinion of the

Fathers, as · him should pass from Death to Life.

* the End of his

Means, by which that good was wrought for the Souls below, which was effected by his Death. Eapropter Dominum in ea qułe fub tèrra defcendiffe, evangelizantem & illis adventum fuum, remiffam peccatorum exiftentem his


effected by his Death. EaprDescent, or

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qui credunt in eum. Crediderunt autem in eum omnes qui sperabant in eum, id est, qui adventum ejus prænunciaverunt, & dispositionibus ejus servierunt, Justi, & Prophetæ, & Patriarchæ, quibus fimiliter ut nobis remifit peccata. Ireneus, 1.4. 6.45. 'Eveeyx gs, oikeas, re o Ewing, TH To Car Servisler aută Fię šv s WETOinxev, to's eis autor Wigsucou Bebranpetuss Alerģ xngólna , 701 WÓT' étuxov yelovótes, enxuros eis Camebor. Eigi Ev • Kúero di de ere egi ας «δε κατήλθεν, ή το αγίελίσαα, ώστες κατήλθεν, ήτοι παν7ας αγίελίσαα, ή μόνες Εβραίες. Ει μεν τάλας, Cwbcov Wv765 oi wisóranges, révéz édūv ov7ES TÓXwriv, izopononcélpos din crá. Clem. Alex. Strom. I. 6. Terapie και άνεσία κηρύξας κ τοίς φυλακή σνομασι. Πληρεξάτη γδ έτως ή τη φιλανθρωπίας επίδεξις, ώ τω μη μόνον ανασώσαι φημι, τας έτι ζωνες επί ή γής, αλλά και τους ήδη καλουχομεύοις, και ω τοίς σ αβύσ8 μοχούς καθη μίμοις ώ Cκότω, και το γεΓραμμβρίου, Qazneúzca en porn. S. Cyril. in Joan. 1. 12. Doade ză algumaglóerg ý vegeoi, av TESTOV Tois Thuiráòs Gwos i au To Be toñs c e do Alce Xerso it doedúrewoi a ggfué af. Sélet gS radnãy xogupaio. Eis 78 to go arébare sy uvésre ivee sy vergão xej Lãy two xuerstor. sy wan, rois cv punexã wrogocoris innguze atv dunaon, iva xestwoi Cagxi, Gwos j wybõuc70787651, όπως οι 2 άπιστοι και Δια τέτο αμαρωλοί, με μαγνηκότες κατακριθώσιν, άτε δη ολοκλήρως Γαρξ γεΓονότες, και διχοτομηθέντες τα GIÁMa]@, dre: 5 xào xa XAfg Ty TxAAcup of sweet, 4 qua7 x86 &ọagquos Asauốt. Gobies apad Phục rium, lib. 2. cap. 38.

Thus did they think the Soul of Christ descended into Hell to preach the Gospel to the Spirits there, that they might receive him who before believed in him, or that they might believe in him who before rejected him, But this cannot be received as the End, or way to effect the End, of Christ's Descent; nor can I look upon it as an Illustration of this Article, for ma-, ny Reasons. For first, I have already shewed that the Place of S. Peter, so often mentioned for it, is not capable of that Sense, nor hath it any relation to our Saviour after Death. Secondly, The Ancients seem upon no other Reason to have interpreted this place of S. Peter in that manner, but because other Apocryphal Writings led them to that Interpretation, upon the

Authority whereof this Opinion only can rely. A place of the Prophet Je-. * Justin Mar-remy was first * produced, that the Lord God of Israel remembred his dead, tyr in his which slept in the land of the grave, and descended unto them, to preach Dialogue with

with unto them his salvation. But being there is no such Verse extant in that Trypho the ? Jew, Koi de Prophet or any other, it was also delivered that it was once in the Transla* nóywv ' tion of the Septuagint, but rased out from thence by the Jews: which as WTS 'Isgeuio er oor it can scarce be conceived true, so, if it were, it would be yet of doubtful meri xote, Authority, as being never yet found in the Hebrew Text. And Hermes in Enviat e his Book, called the Pastor, was † thought to give sufficient Strength to this ΚύρμG- ο Θεός Los loogia Opinion; whereas the Book it felf is of no good Authority, and in this Parvixção curs, ticular is most extravagant: for he taught, that not only the Soul of Christ, op te xorunus Kota

ullo the Souls of the Apostles, preached to the Spirits below; that as xeiver , rj they followed his Steps here, so did they also after their Death, and therefore xa7i6n mor ogs, defcended to preach in Hell. o'rg's suceylon λίσαα αυτούς To cohesov autô. This place is first brought by Irenæus, to prove that he which died for us was not only Man but God: Et quoniam non folùm homo erat qui inoriebatur pro nobis, ait Efaias, Et commemoratus eft Dominus Sanétus Israel mortuorum suorum, quia (leg. qui) dormierant in terra sepultionis, o descendit ad eos, evangelizare falutem que est ab eo, ut salvaret eos. Adv. Hæref. 1. 3. 23. Only he names Efaias instead of Jeremias, whom he rigbtly names again, l. 4. c. 39. Silut Hieremias ait, Recommemoratus est Dominus Sanctus Israel mortuorum, or. And as there, so more plainly, l. 5. c. 26. applies it to the Soul of Christ while it was absent from his Body: Nunc autem tribus diebus converfatus eft ubi erant mortui, quemadmodum Prophetia ait de eo, Commemoratus est Dominus Sanctorum, (lege, San Etus Ifrael) mortuorum fuorum, eorum qui antè dormierunt in terra ftipulationis (lege, fepultionis) o defcendit ad eos, extrahere eos, o salvare eos. Thus did Irenæus make use of this Verse, to sew Christ preached unto the dead, rather than that of S. Peter; and yet there is no Authority in it. For it is not to be found in the Hebrew Text, and Justin Martyr charges the Jews only of rafing it out of the LXX. which how they could do out of those Copies which were in the Christians hands is scarce intelligible; and yet it's not now to be found there. t Clemens Alexandrinus first brings a strange place of Scripture to prove Christ's preaching in Hell, Strom. 1.6. ' Albaie • Kúera omyleniralo me tois ev ds. Oncia gv s regioni, site is a dins tñ d'ancic, Eido û autó öx xowulf, Qwolu, ö ctg skóraules which he thus interprets; $x Tóm u dnar ali der sv ta weguenpelúc, ána loš ús öde xanec?ccafétes seis dénetav auto's Auded wxéτες, καθάπες έκ τινο- τέως ας θάλασαν εκόνες Απορρίψανες αυτοί τoίνω είσιν οι επακέσαντες τη θείας διωάμεως και Φωνής and then seeming to aim at the place of S. Peter, he passes to another Proof, which he had produced in his second Book : Aiden 3 nov tw 26076gw Etewrice 76, 78's 'Aposóños, cxoksews TV Kvéíw, sh to'sics ads ony fensoufios. which he there proved by the Authority of the Book called Pastor, and attributed to Hermes : 'O 'Eguis ģ-onsi To's 'Arosons's sy ta's diddordags, 785 angúžaylaes To ovouck tõ yõ Otő, x xosum evlees, z owcémes rj på wiss angúčou Tois seguizoipapaliers, Strom. I. 2. which words are thus in the old Latin Transation of Hermes, lib. 3. Similit. 9. Quoniain hi Apoítoli & doctores qui prædicaverunt nomen Filii Dei, cum habentes fidem ejus & potestatem defuncti essent, piædicaverunt his qui antè obierunt. And then Clemens fupplies that Authority with a Reason of his own, that as the Apostles were to imitate Chrift while they lived, so they did also imitate him after Death : 'Exeli gs, oipas, ia lę navlaide, 8 tws 3 κακείσε τες αρίσος ή μαθητών μιμηθας γεμέα τη διδασκάλα. Stromat. 1. 6. And therefore they preached to the Souls in Hell as Christ did before them. This is the Doctrine of Clemens Alexandrinus out of his Apocryphal Authorities.



Nor is this only to be suspected in reference to those pretended Authorities which first induced Men to believe it, and to make forced Interpretations of Scripture to maintain it; but also to be rejected in itself, as false, and inconsistent with the Nature, Scope and End of the Gospel, (which is to be preached with such Commands and Ordinances as can concern those only which are in this Life) and as incongruous to the State and Condition of those Souls to whom Christ is supposed to preach. For if we look upon the Patriarchs, Prophets, and all Saints before departed, 'tis certain they were never disobedient in the days of Noah; nor could they need the Publication of the Gospel after the Death of Christ, who by vertue of that Death were accepted in him while they lived, and by that Acceptation had receiyed a Reward long before. If we look upon them which died in Disobedience, and were in Torments for their Sins, they cannot appear to be proper Objects for the Gospel preached. The Rich Man, whom we find in their Condition. desired one might be sent from the Dead to preach unto his Brethren then alive, left they also should come unto that Place: but we find no Hopes he had that any should come from them which were alive to preach to him. For if the living, who heard not Moses and the Prophets, would not be Luc. 16. za persuaded though one rose from the dead ; furely those which had been disobedient t unto the Prophets, Should never be perswaded after they were dead.

Whether therefore we consider the Authorities first introducing this Opinion, which were Apocryphal; or the Testimonies of Scripture, forced and improbable; or the Nature of this Preaching inconsistent with the Gof

pel; or the Persons to whom Chrift should be thought to preach, (which, · if dead in the Faith and Fear of God, wanted no such Instruction, if de

parted in Infidelity and Disobedience, were unworthy and incapable of such à Dispensation:) this Preaching of Christ to the Spirits in Prison cannot be admitted either as the End, or as the Means proper to effect the End, of his Descent into Hell.

Nor is this Preaching only to be rejected as a Means to produce the Effect of Christ's Descent ; but the Effect it self pretended to be wrought thereby, whether in reference to the Just or Unjust, is by no means to be admitted. For though some of the Ancients thought, as is shewn before, that Christ did therefore descend into Hell, thầt he might deliver the Souls of some which were tormented in those Flames, and translate them to a Place of Happiness: yet this Opinion deferveth no Acceptance, neither in respect of the Ground or Foundation on which it is built, nor in respect of the Action or Effect it self. The Authority upon which the Strength of this Doctrine doth rely, is that place of the Aets, whom God hath raised up, loosing the pains of Hell, for so they read it ; from whence the Argument is thus deduced: God did loose the Pains of Hell when Christ was raised. But those Pains did not take hold of Christ himself, who was not to suffer any thing after Death ; and consequently he could not be loosed from or taken out of those Pains in which he never was: in the same manner the Patriarch's and the Prophets, and the Saints of old, if they should be granted to have been in a Place sometimes called Hell, yet were they there in Happiness, and therefore the delivering them from thence could not be the loosing of the Pains of Hell: It followeth then, that those alone which died in their Sins were involved in those Pains, and when those Pains were loofèd then were they released; and being they were loosed when Christ was raised, the Consequence will be, that he descending into Hell, delivered some of the damned Souls from their Torments there.

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* The Vulgar But first, tho’ the * Latine Translation render it fo, the Pains of Hell; ders it thus, though some Copies and other Translations, and divers of the Fathers, read Quem Deus it in the same manner : yet the Original and Authentick Greek acknowledge fufcitavit; eth no such Word as Hell, but propounds it plainly thus, whom God hath ribus inferni: raised up, loosing the pains of death. Howsoever if the Words were so exSo also the Sy- pressed in the Original Text, yet it would not follow that God delivered

San Christ out of thofe Pains in which he was detained any time, much less that
un the Soul of Christ delivered the Souls of any other ; but

only that he was So some of the ancient Fa-" preferved from enduring them. thers read it : as Irenæus, l. 3. c. 12, or rather his Interpreter, Quem Deus excitavit, folutis doloribus inferorum : Capreolus Bishop of Carthage, Resolvere, ficut fcriptum eft, inferoruin parturitiones : And before these Polycarpus, on y espev s osos, dúcasta's widovec's äts, Quem resuscitavit Deus, diffolvens dolores inferni. Epift. ad Phil. whom I suppose Grotius understood, when he cited Barnabas; and thus S. Augustine read it, and laid the Stress of his Interpretation upon this Reading. Quia evidentia testimonia & infernum commemorant & dolores, &c. But in the original Greek it is generally written wdivas Jevéte, and in all these many Copies of it, only that of Petrus Fraxardus, and truo of the fixteen Copies which Robertus Stephanus made use of, read it ds. And this Mistake was vering easie : for in the eighteenth Plálı, verse the fifth, there is hiasan wives Severo, and verse the fixth, ZINC an, wdives,ady. And we find twice in the Proverbs 14. 12. and 6. 15. 379 translated audio cds, and 2 Sam. 22. 6. 2190 52n, wdives Jovery.

f Quòd fi movet aliquem, queinadmodum accipiendum fit, Inferni ab illo folutos dolores : (neque enim cæperat in eis effe tanquam in vinculis, & fic eos folvit tanquam fi catenas folviffet quibus fuerat alligatus) facile est intelligere, fic eos solutos, quemadmodum folyi possunt laquei venantium, ne teneant, non qui tenuerunt. S. Auguft. Epift. 99. ,

: Again, As the Authority is most uncertain, fo is the Doctrine moft incongruous. The Souls of Men were never caft into Infernal Torments, to be delivered from them. The Days which follow after Death were never made for Opportunities to a better Life. The Angels had one Instant either to stand or fall eternally; and what that Instant was to them, that this Life is

unto us. We may as well believe the Devils were faved, as those Souls Mat. 25. 41, which were once tormented with them. For it is an everlasting Fire, an 46. Mark 0.15. everlasting Punisment, a Worm that dieth not. Nor does this only belong

to us who live after the Death of Christ, as if the Damnation of all Sinners now were ineluctable and eternal, but before that Death it were not so; as if Faith and Repentance were now indispensibly necessary to Salvation, but

then were not. For thus the Condition of Mankind before the Fulness of This is the Time, in which our Saviour came into the World, should have been far Argument of more t happy and advantageous than it hath been since. But neither they Gregory the Great ; Si fi- nor we shall ever escape eternal Flames, except we obtain the Favour of God deles nnnc before we be swallowed by the Jaws of Death. a We must all appear befine operibus fore the judgment-feat of Christ, that every one may receive the things bonis non fal. J vantur, & in- done in his body: But if they be in the State of Salvation now by the virtue fideles ac re- of Christ's Descent into Hell, which were numbred among the Damned beprobi sine bcos ha actione, fore his Death, at the Day of the general Judgment they must be returned Domino ad into Hell again ; or if they be received then into eternal Happiness, it will Inferos de follow either that they were not justly condemned to those Flames at first, salvati funt ; according to the general Dispensations of God, or else they did not receive mellior illo- the things done in their Body at the last; which all shall as certainly receive, rum sors fuit qui incarna- as all appear. This Life is given unto Men to work out their Salvation tionem Do- with Fear and Trembling, but after Death cometh Judgment, reflecting on

inime the Life that is past, not expecting Amendiment or Conversion then. He viderunt, quàm horum that liveth and believeth in Chrift shall never die; he that believeth though qui poft In- he die., yer shall he live : but he thải diech in Unbelief Thail neither ejus myfteri- believe nor live. And this is as true of those which went before, as of um nati funt. those which came after our Saviour, because he was the Lamb lain before

quantæ the Foundation of the World. I therefore conclude, That the End for fatuitatis fit dicere ipfe which the Soul of Christ descended into Hell, was not to deliver any Dominus te- damned Souls or to translate them from the Torments of Hell unto the ftatur, discipulis dicens, Joys of Heaven. Multi Reges a Propheta voluerunt videre que vos videtis, o non viderunt. 1.6. Epift. 179. a 2 Cor. sn 10.


mini minimè the


1 The next Consideration is, whether by Virtue of his Descent the Souls of thofe which before believed in him, the Patriarchs, Prophets, and all the People of God were delivered from that Place and State in which they were before, and whether Christ descended into Hell to that end, that he might tranflate them into a Place and State far more glorious and happy. This hăth been in the later Ages of the Church the vulgar Opinion of most Men, and that as if it followed necessarily from the Denial of the former, He delivered * So Gregory not the Souls of the Damned, * therefore he delivered the Souls of them the Great, af

ter he had which believed, and of them alone : Till at last the Schools have followed it fo fully, that they deliver it as a Point of Faith and infallible Certainty, none of the

Damned were that the Soul of Christ descending into Hell, did deliver from thence all the Souls of the Saints which were in the Bofom of Abraham, and did confer up-Christ's Deon them actual and effential Beatitude, which before they enjoyed not. And scent, thus

infers and conthis they lay upon two grounds: first, that the Souls of Saints departed faw cludes: Hæc nor God; and secondly, that Christ by his Death opened the Gate of the itaque omnia

pertractantes Kingdom of Heaven.

nihil aliud te

TV Dug 02 neatis nisi quòd vera fides per Catholicam Ecclesiam docet, quia descendens ad inferos illos folummodò ab Inferni claustris eripuit, quos viventes in carne per suam gratiam in fide & bonâ operatione servavit. 1. 6. Epift. 179. So Isidore Hispalensis by way of opposition ; Ideo Dominus in Inferno descendit, ut his qui ab eo non penaliter detinebantur viam aperiret revertendi ad cælos. So Venerable Bede upon the place of S. Peter; Catholica fides habet, quia descendens ad Inferna Domiuus non incredulos inde, fed fideles tantummodò fuos, educens ad cæleftia fecum regna perduxerit: neque exutis corpore animabus & inferorum carcere inclusis, sed in hac vita vel per seipsuin, vel per fuorum exempla live verba fideliuin, quotidiè yiam vitæ demonstret. † These are the Words of Suarez in 3 Thom& Disputat. 43. Sect. 3. Primò ergo, certum est Christum defcendendo ad Inferos animabus fanctis, quæ in finu Abrahæ erant, essentialem beatitudinem & cætera animæ dona quæ illam consequuntur contuliffe. Hoc de fide certum existimo quia de fide eft, illas animas non vidiffe Deuin ante Christi mortem. Deinde est de fide certuin, Christum per mortem aperuisle hominibus januam regni : ideoque de fide etiam certum eft, animas Sanctorum omnium post Christi mortem decedentium (fi nihil purgandum habeant) ftatim videre Deum. Ergo idem eft de prædiétis aniinabus.

But even this Opinion, as general as it hath been, hath neither that Confent of Antiquity, nor such Certainty as it pretendeth, but is! upon the Improbabilites of a worse. The most ancient of all the Fathers, # We have

newed this whose Writings are extant, were so far from believing that the End of Christ's before to have Descent into Hell was to translate the Saints of old into Heaven, that they been the opithought them not to be in Heaven yet, nor ever to be removed from that ni

most ancient, Place in which they were before Christ's Death, until the general Resurre- producing the ction. Others as we have also shewn, thought the Bosom of Abraham was exprefs Teftin not in any place which could be termed Hell ; and consequently could not Hin Martyr.

monies of suthink that Christ Should therefore defcend into Hell to deliver them which Irenæus, Terwere not there. And others yet which thought that Chrisi delivered the tullian, Hila

ry, Gregory Patriarchs from their Infernal Mansions, did not think so exclusiyely or in Nyffen. Soalopposition to the disobedient and damned Spirits, but conceived many of fo Novatian, them to be saved as well as the Patriarchs were, and * doubted whether all

Cul. de Trinitate, ether and Quæ infra

terram jacent neque ipsa sunt digeftis & ordinatis poteftatibus, vacua. Locus enim eft quo piorum animæ impiorumque ducantur futuri judicii præjudicia sentientes, *We have already mewn that many did believe all the damned fouls were saved then ; and S. Auguftine had his adhuc requiro, when he wrote unto Euodius concerning that Opinion. Beside, the Doubt of that great Divine, Gregory Nazianzen, is very observable, who in his Oration de Pafchate hath these words, "Av eis do xalin oulmáteade grãos Tú (RHCE zở Xerso pusiera tis joixovopia is designs xalab drews; ris o abyc; cf. dãos cuisd wévias Tieres, xáxã 78's missorlas; where his Question is clearly this, whether Christ appearing in Hell did save all without exception, or did save there as he does here, only such as believed. To this it is answered by Suarez two ways, that it is the ordinary and universal Law; that none of the Damned should be saved: An verò ex speciali privilegio fua voluntate & arbitrio aliquem damnatum ex Gehénna Christus eduxerit, dubitari quoquo modo poteft Et juxta hæc poffent intelligi Nazianzenus & Auguftinus. But this will buy no means falve their authorities; for neither of them did doubt or question whether fome of the Damned were released, but whether all were released or some only: which Suarez did very well perceive, and therefore was ready in the fame Sentente with another Answer, Quanquam Nazianzenus non videatur illa fcripfiffe verba, quoniam de hac veritate dubitaret, fed folùm ut proponeret quid de hoc mysterio inquirere ac scire oporteat. Which is as much as to say, that He was fatisfied of the Truth, but defired to satisfie no Man else. Whereas 'tis clear that it was a Doubt in his Age, as we have before shewn, and that he would leave it still a Doubt and undetermined. And as for the other, Auguftinus rectè poteft intelligi de animabus Purgatorii, it is certainly false, unless they will enlarge that Purgatory as wide as. Hell; for she Question was of emptying that,


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