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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 same Saviour alrcady come should be admitted thi-
ther immediately upon their Expiration.

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

in his Book and many others counted Orthodox.

de Hærefibus

reckons this as the feventy ninth Herefie : Alia, descendente ad Infernos Christo credidiffe incredulos, & omnes inde existimat li-, beratos. And though he gives the Herefie without a Náme, as he found it in Philaftrius, yet we find the Opinion was not very singular. For Euodius propounded it to S. Augustine as a Question in

Question in which he desired Satisfaction, an descendens Christus omnibus evangelizavít, 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 should be thought to be in Hell, and so capable of a Deliverance from thence: Addunt quidem hoc beneficium antiquis etiam Sanctis fuiffe conceflum, Abel, Seth, Noe, & domui ejus, Abrahain, Isaac, & Jacob, aliifque Patriarchis & Prophetis, ut cùm Dominus in infernum venisset, illis doloribus folverentur. Sed quonam modo intelligatur Abraam, in cujus finum pius etiam pauper ille fusceptus est in illis fuisse doloribus, ego quidem non video : explicant fortasse qui poffunt. Epist

. 99. ad Euodium. Et paulò poft: Unde illis juftis qui in finu Abrahæ erant cùm ille in inferna descenderet nonduin quid contulisset inverti, à quibus eum fecundum beatificam præsentiam fuæ Divinitatis nunquam video recefliffe. And yet in another he will not blame theme that believed the contrary, nor did he think their opinion absurd. Si enim non absurdè credi videtur, antiquos etiam Sanctos, qui venturi Christi tenuerunt fidem, locis quidem à tormentis impiorum remotislimis, fed apud Infeross. fuisse, donec eos inde fanguis Chrifti ad ea loca descensus erueret, or. De Civitate Dei, 1.20. C. 15. His second Resolution was, That Christ did by his Descent relieve fome out of the Pains of Hell, taking Hell in the worst sense. Quia evidentia testimonia & Infernum cominemorant & dolores, nulla causa occurrit cur illuc credatur venisse Saltator, nisi ut ab ejus doloribus falvos faceret. Epift. 99. Quamobrem teneamus firmiffimè quòd fides habet fundatislimâ authoritate firmata, quia Christus mortuus est secundùm Scripturas, & quia fepultus eft, & quia resurrexit tertià die secundùm Scripturas ; & cætera quæ de illo, testante veritate, conscripta sunt. In quibus etiam hoc eft, quod apud inferos fuit, folutis eorum doloribus quibus eum erat impossibile teneri; à quibus etiam rectè intelligitur folviflc & liberâffe quos voluit. Ibid. His third Refolution was, That how many these were which were delivered out of Hell was uncertain, and therefore temerarious to definé. 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, fed in quibufdam accipi poteft, quos ille dignos iftâ liberatione judicabat : ut neque fruftra illic descendisse existimetur, nulli eorum profuturus qui ibi tenebantur inclusi; nec tamen fit consequens, ut quod Divina quibusdam mifericordia justitiaque concefsit, omnibus concessum esse putandum fit. ibid. Poteft & fic, ut eos dolores eum solviffe credamus quibus teneri ipfe non poterat, sed quibus alii tenebantur quos ille noverat liberandos. Verùm quinain isti sunt temerarium est definire. Si enim omnes omninò dixerimus tunc esse liberatos qui illuc inventi funty, quis non gratuletur, fi hoc possimus oftendere ? ibid. Thus the opinion of S. Augustine is clear, That those which departed in the Faith of Christ were, before in Happiness and the beatifical Presence of God, and so needed no Transa. tion by the Death of Chrift; and of those which were kept in the Pains of Hell, fonie 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 præfentiâ invictæ majeftatis exterruit, & propter liberandos quos voluit, Inferorum portas referari præcepit

. Epift. ad Hifpanos. S. Ambrose : Ipfe autem inter mortuos liber remislionem in Inferno pofitis folutâ mortis lege donabat. De Incarn. c. 5: "Oxor g5 oübw's Cruacions i άδυ, και τας αφύκλες τοίς ή κεκοιμημένων συζύμασιν αναπεθάσας πύλας, έρημόν τε και μόνον αφεις οκάσι η Αίολον ανέση. S. Cyril. Homil

. Pafch. 7. Who speaks full as high as those words of Euodius, or that Heretick, whosoever it was, which is mentioned, though not named, by Philaftrius. For lenne a sej Mór Algbon is as much as Inferi exinaniti ; and resaças Tš Savary uv yw (which he useth in another Homily) is the fame.

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: That as he re- * This preachvealed 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 Gospel to the in him should never die ; fo 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

, him should pass from Death to Life.

the End of his

Descent, or Aleans, by which that good was wrought for the Souls below, which was effected by his Death. Eapropter Dominum in ea qute sub terra descendiffe, evangelizantem & illis adventum fuum, remiffam peccatorum exiftentem his


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qui credunt in eum. Crediderunt autem in eum omncs qui sperabant in eum, id est

, qui adventum ejus prænunciaverunt, & dispositionibus ejus servierunt, Justi, & Prophetæ, & Patriarchæ, quibus fimiliter ut nobis remifit peccata. Irenæus, i. 4. C.45. 'Evegyéi gs, sipas, sej • Ewing, email to Cansey özfor ourð til go reja Etoinxev, od's eis ativ σισεύσαι βεβελημένες με τα κηρύγματG-, όπου πότ' έτυχον γείoνότες, έλκύσας ας ζωτηρίαν. Ει γεν ο Κύριο- δί εδέν έτερον εις άδε καθήλθεν, ή Αχα το διαγ[ελίσα, ώασες κατήλθεν, ήτοι παν7ας αγ[ελίσα, ή μόνες Εβραίας. Εί εν πάνας, Cwbicovy záves oi misioages, ręy éš lfvwv övles túywçıv

, izoponosno culpos šon coés. Clem. Alex. Strom. 1. 6. Teriveção η ανεξία κηρύξας και τοίς ώ φυλακή στα ματι. Πληρεξάτη γη έτως η τ φιλανθρωπίας επίδειξις, ώ τω μη μόνον αν ασώσαι φημι, τας έτι ζωνας επί τ γής, αλλά και τους ήδη καθοιχομίμοις, " ώ τους η αβύσα μοχούς καθημείοις Cκότω, και το γεΓραμμένον, Aleκηρύξα τ άρισιν. 5. Cyril. in Joan. 1. 12. Πολλαχά «μαρτύριο και γραφή, όν τρόπον τοίς τωικάδια ζώσι ή αυτον και τοίς ώ άδε Δ/α Χρυσά τ' λελύτρωσιν ολαβές. Λέψει οτ μαθηλών κορυφαίG-. Εις τέτο γδ απέθανε και ανέση, ίνα και νεκρών και ζώντων κυριεύση και πάλιν, τους ών φυλακή πορόυθείς κήρυξε ανεύμασιν, ένα κριθώσι και ζαρκί, ζώσι και πνεύματι τα έσιν, όπως οι και άπιστοι και Δg τετο αμαρτωλοί, με μόνηκότες κατακριθώσιν, άτε δη ολοκλήρως Cagξ γεΓονότες, και διχοτομηθένες τα σώματG-, όσοι και καν ο αδε Χρισώ τη δικαιοσύη πιπινάκασι, τπιόμαζικής αφροσώης Απολαύωσι. gobius apud Phctium, lib. 2. cap. 38.

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tyr in his

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 many 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,

which slept in the land of the grave, and descended unto them, to preach Diry pho the unto them his salvation. But being there is no such Verse extant in that Jew, Kai dai Prophet or any other, it was also delivered that it was once in the TranslaΟ λόγων τ8

tion of the Septuagint, but rased out from thence by the Jews: which as αυτ: Ιερεμία inevias taúra it can scarce be conceived true, so, if it were, it would be yet of doubtful merirotar

, Authority, as being never yet found in the Hebrew Text. "And Hermes in ’Euvat on a

his Book, called the Pastor, was † thought to give sufficient Strength to this ΚύρμG- ο Θεός dira "loogia i Opinion; whereas the Book it felf is of no good Authority, and in this Parne xgão wră, ticular is most extravagant : for he taught, that not only the Soul of Christ, ή κεκοιμημίywy His abi

but also the Souls of the Apostles, preached to the Spirits below; that as xusu.z7@, xey they followed his Steps here, so did they also after their Death, and therefore xalin peg's descended to preach in Hell. ou'ro's ocey Teo nicaat awtons To Coolresor cu Tg. This place is firft brought by Irenæus, to prove that he which died for us was not only Man but God: Et quoniam non solùm 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. Hærer. 1. 3. 23. Only he names Efaias instead of Jereinias, whom he rigbtly names again, l. 4.

Sicut Hieremias ait, Recommemoratus est Dominus Sanctus Ifrael mortuorum, err. And as there, so more plainly, 1.5. c. 26. applies it to the Soul of Christ while it was absent from his Body: Nunc autem tribus diebus converfatus est ubi erant mortui, quemadmodum Prophetia ait de eo, Commemoratus est Dominus Sanctorum, (lege, San . étus Israel) mortuorum suorum, eorum qui antè dormierunt in terra stipulationis (lege, sepultionis) o descendit ad eos, extrahere eos, a salvare eos. Thus did Irenæus make use of this Verse, to fhew 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 rasing 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. † Clemens Alexandrinus firfi brings a strange place of Scripture to prove Christ's preaching in Hell, Strom. 1.6. 'Alózis • Kúeso ámyleniceelo se pois cv @ds. Proin so naregion sites, o qedne, ani Simonciæ, Eida i avrši sx oroar pufos, Parles, 3 auto restaulu which he thus interprets ; εχ ο τόπω δηπα Φωνίω λαβων είπεν τα προειρημένα, αλλ' οι ν άδε καταλαβύτες και εις Σπίλισαν αυτες ενδεδωκότες, καθάπες έκ τινG- τέως εις θάλαασαν εκόνες Απερρίψαντες αυτοί τoίνω εισίν οι επακέσανες η 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 Bock : Δέδεικ5 καν τι δουλέρω Στρωματά, τες 'Aποσόλες, ακολέθως τω Κυρίω, και τες ώ άδα Δηγ[ελισμόες: which he there proved by the Authority of the Book called Pastor, and attributed to Hermes : o 'Egrās šoni tgs 'A Tosódos ten polis διδασκάλες, τες κηρύξαντας το όνομα τα ψέ τε Θεέ, και κοιμηθέντας, τη δωάμει και τη πίσει κηρύξει τους προκεκοιμημένοις, Strom. 1. 2. wbich words are thus in the old Latin Translation of Hermes, lib. 3. Similit. 9.' Quoniam hi Apoitoli & doctores qui prædicaverunt nomen Filii Dei, cum habentes fidem ejus & potestatem defuncti effent, pædicaverunt his qui antè obierunt

. And then Clemens supplies that Authority with a Reason of his own, that as the Apofiles were to imitate Christ while they lived, so they did also imitate him after Death : 'Exębw gs, oir.ces

, co xovlad det, res xoxéce ra's deisos e recebn7wv reiuenas gluéats og Soccxcéns. Stromat. 1. 6. And therefore they preached to the Souls in Hell as Christ did before them. This is the Doctrine of Clemens Alexandrinụs out of his Apocryphal Authorities.

C. 39.

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Nor is this only to be fuspected 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 ip this Life) and as incongruous to the State and Condition of those Souls to whom Christ is fupposed 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 received a Reward long before. If we

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, lest 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 Mofes and the Prophets, would not be luc. 16. 31. persuaded though one rose from the dead; furely those which had been difobedient unto the Prophets, should never be perswaded after they were dead. Whether therefore we consider the Authorities first introducing this Opi

, nion, which were Apocryphal; or the Testimonies of Scripture, forced and improbable; or the Nature of this Preaching inconsistent with the Gofpel; or the Persons to whom Christ should be thought to preach, (which, if dead in the Faith and Fear of God, wanted no such Instruction; if departed in Infidelity and Disobedience, were unworthy and incapable of such a 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, that he might deliver the Souls of fome which were tormented in those Flames, and translate them to á Place of Happiness: yet this Opinion deserveth 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 Acts, 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 loofed 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 so, the Pains of Hell; Latine renders 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 suscitavit, eth no fuch Word as Hell

, but propounds it plainly thus, whom God hath solutis doloribus 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

321 Christ out of those Pains in which he was detained any time, much less that '

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. 6.12. or rather his Interpreter, Quem Deus excitavit, solutis doloribus inferorum : Capreolus Bishop of Carthage, Resolvere, ficut fcriptum eft, inferoruin parturitiones : And before these Polycarpus, o ypay o 0:05, húsas tas wolves to afo, Quem resuscitavit Deus, diffolvens dolores inferni. Epift

. ad Phil. whom I supposé Grotius understood, when he cited Barnabas: and thus S. Augustine read it, and laid the Stress of his Interpretation upon this Reading.. Quia evidentia teftimonia & infernun commemorant & dolores, &c. But in the original Greek it is generally written wdivas faváty, and in all these many copies of it, only that of Petrus Fraxardus, and two of the fixteen Copies which Robertus Stephanus made use of, read it a ds. And this Mistake was very easie : for in the eighteenth Piálın, verse the fifth, there is noin san doives Javérs, and verse the sixth, In bán, dives cdr. And we find szuice in the Proverbs 14. 12. and 6.15. min 1777 translated avb plú ce , and 2 Sam. 22. 6. Sawisan, wives θανάτg. .

Quòd fi movet aliquem, queinadmodum accipiendum fit, Inferni ab illo folutos dolores : (neque enim cæperat in eis esse tanquam in vinculis, & fic eos solvit tanquam fi catenas folviffet quibus fuerat alligatus) facile eft intelligere, fic eos solutos, quemadmodum solvi possunt laquei venantium, ne teneant, non qui tenuerunt. 6. Auguft. Epift. 99.

; as

Again, As the Authority is most uncertain, fo is the Doctrine moft incongruous. The Souls of Men were never cast 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 Alark 9. 44. everlafting Punishment, 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
if Faith and Repentance were now indispenfibly 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 # happy and advantageous than it hath been since. But neither they, Great ; ' Si fi- nor we háll ever escape eternal Flames, except we obtain the Favour of God delcs nnnc before we be swallowed by the Jaws of Death. a We must all appear bebonis non fal fore the judgment-feat of Christ

, that every one may receive the things 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 bcna 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 Jeden den follow either that they were not justly condemned to those Flames at first, falvati funt ; according to the general Dispensations of God, or else they did not receive melliorrillon the things done in their Body at the last; which all shall as certainly receive, qui incarna

This Life is given unto Men to work out their Salvation tionem Do- with Fear and Trembling, but after Death cometh Judgment, reflecting on mineruminimè the Life that is past, not expecting Amendment or Conversion then. He quàm horum that liveth and believeth in Christ thall never die; he that believeth though qui poft In- he die, yet shall he live ; but he thắt dieth in Unbelief Thail neither believe nor live.

And this is as true of those which went before, as of um nati sunt. those which came after our Saviour, because he was the Lamb Nain befor Quodquantæ the Foundation of the World. I therefore conclude, That the End for 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 pulis dicens

, Joys of Heaven. Multi Reges o Prophete voluerunt videre que vos videtis, o non viderunt. 1.6. Epift. 179. a 2 Cor. S. 10.


as all appear.

ejus myfteri

ftatur, disci

Damned were

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 hath 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 proved that it fo fully, that they deliver it as a Point of f Faith and infallible Certainty, none of the that the Soul of Christ descending into Hell, did deliver from thence all the

released by Souls of the Saints which were in the Bosom of Abraham, and did confer up- Chriff's Deon them actual and essential Beatitude, which before they enjoyed not. And scene, thrus this 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

neatis nisi quòd vera fides per Catholicam Ecclesiam docet, quia descendens ad Inferos illos folummodò ab Inferni clauftris eripuit, quos viventes in carne per suam gratiam in fide & bonâ operatione fervavit. I. 6. Epift

. 179. So Ifidore Hispalentis by way of opposition ; Ideo Dominus in Inferno descendit, ut his qui ab eo non pænaliter 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 inclufis, fed in hac vita vel per seipsuin, vel per fuorum exempla five verba fidelium, quotidiè yiam vitæ demonftret. These are the Words of Suarez in 3. Thoma Disputat. 43. Sect. 3. Primò ergo, certum est Christum descendendo ad Inferos animabus sanctis, quæ in finu Abrahæ erant, essentialein heatitudinem & cætera animæ dona quæ illam consequuntur contulisse. Hoc de fide certum existino quia de fide est, illas animas non vidisse Deum ante Christi mortem. Deinde est de fide certum, Christuin per mortem aperuisse hominibus januam regni : ideoque de fide etiam certum eft, animas Sanctorum omnium poft Christi mortem decedentium (li nihil purgandum habeant) ftatim videre Deum. Ergo idem eft de prædictis animabus.

But even this Opinion, as general as it hath been, hath neither thar Consent of Antiquity, nor suchCertainty as it pretendeth, bur is rather built upon the Improbabilites of a worse. The most ancient of all the Fathers, we have 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 nion of the 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 Testinot in any Place which could be termed Hell ; and consequently could not itin Martyr, think that Christ Should therefore defcend into Hell to deliver them which Irenæus, Terwere not there. And others yet which thought that Christ delivered the tullian, HilaPatriarchs from their Infernal Mansions, did not think so exclusively or in Nyffen. So alopposition to the disobedient and damned Spirits, but conceived many off Novatian,

de , them to be saved as well as the Patriarchs were, and * doubted whether all

Quæ infra

terram jacent neque ipfa funt digestis & ordinatis potestatibus, vacua. Locus enim eft quo piorum animæ impiorumque ducantur futuri judicii præjudicia sentientes, We have already sewn that many did believe all the damned fouls were saved ihen; and S. Augustine 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, "Αν ας άδε καλέη συΓκάτσελθε γνώθι και τα σκίσε τα Χρισέ μυσήρια· τίς η οικονομία ή διπλής κα7αβάσεως και τις ο λόγο και από dãs out toár?ces tipaveis, ü xará ro's Wis60vds; 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 sua voluntate & arbitrio aliquem damnatum ex Gehenna Christus eduxerit, dubitari quoquo modo poteft Et juxta hæc poffent intelligi Nazianzenus & Auguftinus. But this will be no means falve their authorities; for neither of them did doubt or queftion whether some 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 Sentence 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 satisfied of the Truth, but desired to satisfie no Man elfe. 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 the question was of emptying thar,


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