An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Bede in his Commentaries upon the same place, and Strabus in the ordinary Gloss do directly follow S. Augustin in this exposition: and the Greek interpreter of S Luke (who wrongly beareth the name of Titus Bostrensis, and Chrysostom) for proof thereof produceth the testimony of oDionysius Areopagita, affirming that by the bosom of Abraham, Isaac, and Jacob, those most divine and blessed seats are designed, w•ich do receive within them all just men after their most happy consummation. The words that he hath relation unto, be these, in the 7. chapter of the Ecclesiastical Hierarchy. pThe bosoms of the blessed Patriarchs and of all the rest of the Saints are, as I think, the most divine and blessed resting places, which do recei•e all such as are like unto God, into that never-fading and most blessed perfection that is therein. Hitherto appertain those passages in S. Ambrose. qCome into the bosom of Jacob: that as poor Lazarus did in the bosom of Abraham, so thou also ⟨p. 261⟩mayst rest in the tranquillity of the patriarch Jacob. For the bosom of the Patriarchs is a certain retiring place of everlasting rest. rWe shall go where holy Abraham openeth his bosom, to receive the poor, as he did receive Lazarus: in which bosom they do rest, who in this world have endured grievous and sharp things. sInto Paradise is a ascent, into Hell a descent. Let them descend, saith he, quick into Hell. And therefore poor Lazarus was by the Angels lifted up into Abraham's bosom. tBehold that poor man abounding with all good things, whom the blessed rest of the holy Patriarch did compass about. uLazarus lying in Abraham's bosom, enjoyed everlasting life.
Bede in his Commentaries upon the same place, and Strabus in the ordinary Glosse doe directly follow S. Augustin in this exposition: and the Greeke interpreter of S Luke (who wrongly beareth the name of Titus Bostrensis, and Chrysos•om) for proofe thereof produceth the testimonie of oDi•nysius Areopagita, affirming that by the bosome of Abraham, Isaac, and Iacob, those most divine and blessed seates are designed, w•ich doe receive within them all just men after their most happy consummation. The words that he hath relation unto, be these, in the 7. chapter of the Ecclesiasticall Hierarchy. pThe bosomes of the blessed Pa•riarches and of all the rest of the Saincts are, as I thinke, the most divine and blessed resting places, which doe recei•e all such as are like unto God, into that never-fading and most blessed perfection that is therein. Hitherto appertaine those passages in S. Ambrose. qCome into the bosome of Iacob: that as poore Lazarus did in the bosome of Abraham, so thou also ⟨p. 261⟩mayst rest in the tranquillitie of the patriarch Iacob. For the bosome of the Patriarches is a certaine retyring place of everlasting rest. rWe shall goe where holy Abraham openeth his bosome, to receive the poore, as he did receive Lazarus: in which bosome they doe rest, who in this world have endured grievous and sharpe things. sInto Paradise is a ascent, into Hell a descent. Let them descend, saith he, quick into Hell. And therefore poore Lazarus was by the Angels lifted up into Abrahams bosome. tBehold that poore man abounding with all good things, whom the blessed rest of the holy Patriarch did compasse about. uLazarus lying in Abrahams bosome, enjoyed everlasting life.
oPer sinum Abrahae, Isaac, & •acob, sanctus Dionysius Areopagita divinissimas illas fo•tunatasque sedes designatas asserit, quae omnes justos post •ehe•ssimā consummationem intia sese recipiunt. •it. Bo••r. in Luc. cap. 16. in ipso fine.Per sinum Abrahae, Isaac, & •acob, sanctus Dionysius Areopagita divinissimas illas fo•tunatasque sedes designatas asserit, quae omnes justos post •ehe•ssimā consummationem intia sese recipiunt. •it. Bo••r. in Luc. cap. 16. in ipso fine.
qVeni in gremium Jacob: ut sicut Lazarus p•uper in Abrahae simi, ita etiam tu in Jacob patriarchae tramquillitate requiescas. Sinu• enim Patriarcharum recessus quidam est quietis aeternae. Ambros. orat. de obitu Valentinian• Imp.Veni in gremium Iacob: ut sicut Lazarus p•uper in Abrahae simi, ita etiam tu in Iacob patriarchae tramquillitate requiescas. Sinu• enim Patriarcharum recessus quidam est quietis aeternae. Ambros. orat. de obitu Valentinian• Imp.
rIbimus ubi sinum suum Abrahā sanctus expandit, ut suscipiat pauperes, sicur suscepit & Lazarū: in quo sinu requiescunt, qui in hoc seculo gravia atque aspera pertulerunt. Id de bono mortis. cap. 12.Ibimus ubi sinum suum Abrahā sanctus expandit, ut suscipiat pauperes, sicur suscepit & Lazarū: in quo sinu requiescunt, qui in hoc seculo gravia atque aspera pertulerunt. Id de bono mortis. cap. 12.
sIn Paradisum ascenditur, in Infernū descenditur. Descendant, inquit, in infernum viventes. Ideoque Lazarus pauper per angelos in Abrahae sinum est elevatus. Id. in Psalm. 48.In Paradisum ascenditur, in Infernū descenditur. Descendant, inquit, in infernum viventes. Ideoque Lazarus pauper per angelos in Abrahae sinum est elevatus. Id. in Psalm. 48.
tVide illuna pauperem bonis omnibus abundantem, quem sancti Patriarchae requies beata circumdabat. Id. ibid.
uLazarus in Abrahae sinu recumbens, vitam carpebat aeternam. Id. in Psal. 118. serm. 3.
S. Chrysostom, or whosoever else was the author of that homily touching the Rich man and Lazarus, upon those words of the text, that the rich man lifting up his eyes beheld Lazarus in Abraham's bosom, moveth this question: xWhy Lazarus did not see the rich man, as well as the rich man is said to see Lazarus? and giveth this answer thereunto: because *he that is in the light doth not see him that standeth in the dark, but he that is in the dark beholdeth him that is in the light; taking it for granted, that Abraham's bosom was a place of light and not of darkness. He that wrote the Homily upon that sentence of the Psalm, What man is he that would have life and desireth to see good days? who is commonly also, though not rightly, accounted to be Chrysostom; goeth further and saith, that the rich man ylifted up his eyes unto Heaven out of the place of torments, ⟨p. 262⟩and cried unto father Abraham: yea he expressly affirmeth there, that zthe blessed poor man did go unto Heaven, and the rich man covered with purple did remain in Hell. which agreeth well with that undoubted saying of S. Chrysostom himself: aLazarus, who was worthy of Heaven and the kingdom that is there, being full of sores was exposed to the tongues of dogs, and strove with perpetual hunger. and with that which he writeth elsewhere: that bafter famine, and soars, and lying in the porch, he enjoyed that refreshing which is impossible to be expressed by speech, even cunspeakable good things. Whereunto may be added that collection of his out of the words of our Saviour: Many shall come from the East and West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven, Matth. 8.11. that this kingdom is ddesigned here by a new term of the bosom of Abraham; and the econsummation of all good called by the name of the bosoms of the Patriarchs.
S. Chrysostom, or whosoever else was the author of that homily touching the Rich man and Lazarus, upon those wordes of the text, that the rich man lifting up his eyes beheld Lazarus in Abrahams bosome, moveth this question: xWhy Lazarus did not see the rich man, as well as the rich man is said to see Lazarus? and giveth this answer thereunto: because *he that is in the light doth not see him that standeth in the darke, but hee that is in the darke beholdeth him that is in the light; taking it for granted, that Abrahams bosome was a place of light and not of darkenesse. He that wrote the Homily upon that sentence of the Psalme, What man is he that would have life and desireth to see good dayes? who is commonly also, though not rightly, accounted to be Chrysostom; goeth further and saith, that the rich man ylifted up his eyes unto Heaven out of the place of torments, ⟨p. 262⟩and cryed unto father Abraham: yea he expressely affirmeth there, that zthe blessed poore man did go unto Heaven, and the rich man covered with purple did remaine in Hell. which agreeth well with that undoubted saying of S. Chrysostome himselfe: aLazarus, who vvas worthy of Heaven and the kingdome that is there, being full of sores was exposed to the tongues of doggs, and strove with perpetuall hunger. and with that which he writeth elsewhere: that bafter famine, and soares, and lying in the porch, he enjoyed that refreshing which is impossible to be expressed by speech, even cunspeakable good things. Whereunto may be added that collection of his out of the words of our Saviour: Many shall come from the East and West, and shall sit downe with Abraham, and Isaak, and Iacob, in the kingdome of heaven, Matth. 8.11. that this kingdome is ddesigned here by a new terme of the bosome of Abraham; and the
x[Greek or Hebrew].Chrysost. homil. in Divit. & Lazar. tom. 5. edit. Savil. pag. 730.〈non-Latin alphabet〉.Chrysost. homil. in Divit. & Lazar. tom. 5. edit. Savil. pag. 730.
*Etenebris autem quae sunt in luce tuemur. Quod contrà facere in tenebris é luce nequimus. Lucret. de rer. nat. lib. 4.
yErexit oculos in coelum de loco tormentorum, & clamavitad patrem Abraham. Homil. in illud Psalm. 33. Quis est homo. tom. 1. Oper. Chrysost.
S. Basil in his sermon of Fasting, placeth Lazarus in Paradise. fDost not thou see Lazarus (saith he) how he entered by fasting into Paradise? and the ancient compiler of the Latin sermon translated from thence, frameth his exhortation accordingly, gLet us therefore use this way, whereby we may return unto Paradise. Thither is Lazarus gone before us. Asterius Bishop of Amasea placeth him in ha sweet and joyous state: Cyril Bishop ⟨p. 263⟩of Alexandria, in iunexpected delights: Salvianus, in bliss and everlasting wealth. kThe poor man (saith he) bought bliss with beggary; the rich man punishment with wealth. The poor man, when he had just nothing, bought everlasting riches with penury. Gregory Nazianzen saith, he lwas enriched with refreshment in the bosoms of Abraham, that are so much to be mdesired. Prudentius, in his poetical vain, describeth him to be there hedged about with flowers, as being in the garden of Paradise, even in the same paradise wherein pure souls do now rest since the ascension of Christ. for thus he writeth:
nSed dum resolubile corpus
Revocas Deus, atque reformas;
Quânam region jubebis
Animam requiescere puram?
Gremio senis abdita sancti
Recubabit, ubi est Eleazar;
Quem floribus undique septum
Dives procul adspicit ardens.
Sequimur tua dicta Redemptor,
Quibus atrâ é morte triumphans,
Tua per vestigia mandas
Socium crucis ire latronem.
So where Job sayeth; Naked came I out of my mothers womb, and naked shall I return thither: the Greek scholia expound it thus: Thither: onamely unto God, unto that blessed end and rest. which the author of the Commentaries upon Job ascribed to Origen, expresseth ⟨p. 264⟩thus at large. pThither will I go, saith he, where are the tabernacles of the righteous, where the glories of the Saints are, where is the rest of the faithful, where is the consolation of the godly, where is the inheritance of the merciful, where is the bliss of the undefiled, where is the joy and consolation of such as love the truth. Thither will I go, where is light and life, where is glory & jocundness, where is joy and exultation: whence grief and heaviness and groaning fly away, where they forget the former tribulations that they sustained in their body upon the earth.
S. Basil in his sermon of Fasting, placeth Lazarus in Paradise. fDost not thou see Lazarus (saith he) how he entred by fasting into Paradise? and the ancient compiler of the Latin sermon translated from thence, frameth his exhortation accordingly, gLet us therefore use this way, whereby we may returne unto Paradise. Thither is Lazarus gone before us. Asterius Bishop of Amasea placeth him in ha sweet and joyous state: Cyrill Bishop ⟨p. 263⟩of Alexandria, in iunexpected delights: Salvianus, in blisse and everlasting wealth. kThe poore man (saith he) bought blisse with beggerie; the rich man punishment with wealth. The poore man, when he had just nothing, bought everlasting riches with penury. Gregory Nazianzen saith, he lwas enriched with refreshment in the bosomes of Abraham, that are so much to be mdesired. Prudentius, in his poeticall vaine, describeth him to be there hedged about with floures, as being in the garden of Paradise, even in the same paradise wherein pure soules do now rest since the ascension of Christ. for thus he writeth:
nSed dum resolubile corpus
Revocas Deus, atque reformas;
Quânam regione jubebis
Animam requiescere puram?
Gremio senis abdita sancti
Recubabit, ubi est Eleazar;
Quem floribus undique septum
Dives procul adspicit ardens.
Sequimur tua dicta Redemptor,
Quibus atrâ é morte triumphans,
Tua per vestigia mandas
Socium crucis ire latronem.
So where Iob sayeth; Naked came I out of my mothers wombe, and naked shall I returne thither: the Greeke scholies expound it thus: Thither: onamely unto God, unto that blessed end and rest. which the author of the Commentaries upon Iob ascribed to Origen, expresseth ⟨p. 264⟩thus at large.
f[Greek or Hebrew]; Basil. homil. 1. de Jeiunio.〈non-Latin alphabet〉; Basil. homil. 1. de Ieiunio.
gUtamur ergo & nos hâc viâ quâ rediri ad Paradisum potest. etc. Illuc praecessit Lazarus Serm de Jeiunio, Zenoni Veronensi perpe•àem attributus.Vtamur ergo & nos hâc viâ quâ rediri ad Paradisum potest. etc. Illuc praecessit Lazarus Serm de Ieiunio, Zenoni Veronensi perpe•àem attributus.
h[Greek or Hebrew]. Asterius, in homil. de divite & Lazaro.〈non-Latin alphabet〉. Asterius, in homil. de divite & Lazaro.
Thither will I go, where there is a laying aside of tribulations, where there this a recompense of labours, where is the bosom of Abraham, where the propriety of Isaac, where the familiarity of Israel; where be the souls of the Saints, where the quire of Angels, where the voices of Archangels, where the illumination of the holy Ghost, where the kingdom of Christ, where the endless glory and blessed sight of the eternal God the father. What difference I pray you now, is there betwixt this Limbus Patrum and Heaven it self?
Thither will I goe, where there is a laying aside of tribulations, where there this a recompense of labors, where is the bosome of Abraham, where the proprietie of Isaac, where the familiarity of Israel; where be the soules of the Saints, vvhere the quire of Angels, where the voyces of Archangels, where the illumination of the holy Ghost, where the kingdome of Christ, where the endlesse glory and blessed sight of the eternall God the father. What difference I pray you now, is there betwixt this Limbus Patrum and Heaven it selfe?
Of Abraham's bosom Gregory Nyssen writeth after this manner.q As by a certain abuse of speech we call a bay of the sea an arm or bosom: so it seemeth to me that the word doth signify the exhibition of those unmeasurable good things by the name of a bosom; into which good bosom, or bay, all men that sail by a virtuous course through this present life, when they loose from hence, put in their souls ⟨p. 265⟩as it were into a haven free from danger of waves and tempests. and in another place.r If one hearing of a bosom, as it were a certain large bay of the sea; should conceive the fullness of good things to be meant thereby where the Patriarch is named, and that Lazarus is therein: he should not think amiss. True it is indeed, that diverse of the Doctors who make Abraham's bosom to be a place of glory, do yet distinguish it from Heaven: but it is to be considered withal that they hold the same opinion indifferently, of the place whereunto the souls of all godly men are received, aswell under the state of the New as of the Old Testament. For they did not hold (as our Romanists do now) that Christ by his descension emptied Limbus, & removed the bosom of Abraham from Hell into Heaven: their Limbus is now as full of Fathers as ever it was, and is the common receptacle wherein they suppose all good souls to remain until the general resurrection; before which time they admit neither the Fathers nor us unto the possession of the kingdom of Heaven. sFor Abraham (saith Gregory Nyssen) and the other Patriarchs, although they had a desire to see those good things, and never left seeking that heavenly country, as the Apostle saith: yet are they notwithstanding that, even yet in expectancy of this favour; God having provided some better thing for us, according to the saying of S. Paul, that they without us should not be made perfect. So Tertullian: tIt appeareth to every wise ⟨p. 266⟩man, that hath ever heard of the Elysian fields, that there is some local determination, which is called Ab•ahams bosom, to receive the souls of his sons, even of the Gentiles; he being the Father of many nations that were to be accounted of Abraham's family, and of the same faith wherewith Abraham believed God, under no yoke of the law, nor in t•e sign of Circumcision.
Of Abrahams bosome Gregory Nyssen writeth after this maner.q As by a certaine abuse of speech we call a baye of the sea an arme or bosome: so it seemeth to me that the word doth signifie the exhibitiō of those unmeasurable good things by the name of a bosome; into which good bosome, or baye, all men that sayle by a vertuous course through this present life, when they loose from hence, put in their soules ⟨p. 265⟩as it were into a haven free from danger of waves and tempests. and in another place.r If one hearing of a bosome, as it were a certaine large baye of the sea; should conceive the fulnesse of good things to be meant thereby where the Patriarch is named, and that Lazarus is therein: he should not thinke amisse. True it is indeed, that diverse of the Doctors who make Abrahams bosome to be a place of glorie, do yet distinguish it from Heaven: but it is to be considered withall that they hold the same opinion indifferently, of the place whereunto the soules of all godly men are received, aswell under the state of the New as of the Old Testament. For they did not hold (as our Romanistes doe now) that Christ by his descension emptyed Limbus, & removed the bosome of Abraham from Hell into Heaven: their Limbus is now as full of Fathers as ever it was, and is the common receptacle wherein they suppose all good soules to remaine untill the generall resurrection; before which time they admit neyther the Fathers nor us unto the possession of the kingdome of Heaven. sFor Abraham (saith Gregory Nyssen) and the other Patriarches, although they had a desire to see those good things, and never left seeking that heavenly countrey, as the Apostle saith: yet are they notwithstanding that, even yet in expectancie of this favour; God having provided some better thing for us, according to the saying of S. Paul, that they without us should not be made perfect. So Tertullian: tIt appeareth to every wise ⟨p. 266⟩man, that hath ever heard of the Elysian fields, that there is some locall determination, which is called Ab•ahams bosome, to receive the soules of his sonnes, even of the Gentiles; he being the Father of many nations that were to bee accounted of Abrahams family, and of the same faith wherewith Abraham beleeved God, under no yoke of the law, nor in te signe of Circumcision.
q[Greek or Hebrew]. Gregor. Nyssen. Dialog de Animâ & Resurrect. tom. 2. Oper. pag. 651.〈non-Latin alphabet〉. Gregor. Nyssen. Dialog de Animâ & Resurrect. tom. 2. Oper. pag. 651.
r[Greek or Hebrew]. Id tractat. 2. de Psalm. inscript. cap. 6. (tom. 1. Oper. pag. 304.)〈non-Latin alphabet〉. Id tractat. 2. de Psalm. inscript. cap. 6. (tom. 1. Oper. pag. 304.)
s[Greek or Hebrew] Id. de Hominis Opificio, cap. 22.〈non-Latin alphabet〉 Id. de Hominis Opificio, cap. 22.
tUnde apparet sapienti cuique qui aliquando Elysios audierit, esse aliquam localem determinationem, quae sinus dicta sit Abrahae, ad recipiendas animas filiorum ejus etiam ex Nationibus, patris scilicèt multarum Nationum in Abrahae censum deputandarum, & câdē fide quâ & Abraham Deo credidit, nullo sub jogo legis, nec in signo circumcisionis. Eam itaque regionem sinum dico Abrahae, etsi non coelestem sublimio•em tamen inferis, interim refrigeriū praebiturā animabus justorū, donec consummatio rerum resurrectionem omniū plenitudine mercedis expungat. Tertullian. lib. 4. coutr. Marci•n. cap. 34.Vnde apparet sapienti cuique qui aliquando Elysios audierit, esse aliquam localem determinationem, quae sinus dicta sit Abrahae, ad recipiendas animas filiorum ejus etiam ex Nationibus, patris scilicèt multarum Nationum in Abrahae censum deputandarum, & câdē fide quâ & Abraham Deo credidit, nullo sub jogo legis, nec in signo circumcisionis. Eam itaque regionem sinum dico Abrahae, etsi non coelestem sublimio•em tamen inferis, interim refrigeriū praebiturā animabus justorū, donec consummatio rerum resurrectionem omniū plenitudine mercedis expungat. Tertullian. lib. 4. coutr. Marci•n. cap. 34.
That region therefore do I call the bosom of Abraham, although not heavenly yet higher than hell, which shall give rest in the mean season to the souls of the righteous, until the consummation of thin•s do finish the resurrection of all, with the fullness of reward. And we have heard S. Hilary say before, that uall the faithful, when they are gone out of the body, shall be reserved by the Lords custody for that entry into the heavenly kingdom; being in the mean time placed in the bosom of Abraham, whither the wicked are hindered from coming by the gulf interposed betwixt them, until the time of entering into the kingdom of heaven do come. and again. xThe rich and the poor man in the Gospel do serve us for witnesses: one of whom the Angels did place in the seats of the Blessed and in Abraham's bosom; the other the region of punishment did presently receive. yFor the day of judgement is the everlasting retribution either of bliss or pain: but the time of death hath every one under his laws, while either Abraham or punishment reserveth every one unto judgement.
That region t•erefore doe I call the bosome of Abraham, although not heavenly yet higher than hell, which shall give rest in the meane season to the soules of the righteous, untill the consummation of thin•s doe finish the resurrection of all, with the fulnesse of reward. And we have heard S. Hilary say before, that uall the faithfull, when they are gone out of the body, shall be reserved by the Lords custody for that entrie into the heavenly kingdome; being in the meane time placed in the bosome of Abraham, whither the wicked are hindred from comming by the gulfe interposed betwixt them, untill the time of entring into the kingdome of heaven doe come. and againe. xThe rich and the poore man in the Gospell do serve us for witnesses: one of whom the Angels did place in the seates of the Blessed and in Abrahams bosome; the other the region of punishment did presently receive. yFor the day of judgement is the everlasting retribution eyther of blisse or paine: but the time of death hath every one under his lawes, while eyther Abraham or punishment reserveth every one unto judgement.
uExeuntes de corpore ad in•io•tum illum regni coelestis per custodiam Domini fideles omnes reservabuntur: in sinu scilic•t interim Abrahae collocati, quò adire impios interjectum chaos inhibet, quousque introeundi rursum in regnum coelorum tempus adveniat. Huar. in Psalm 120.
xTestes nobis Evangelicus dives & pauper: quorum unu •angeli in sedibus beatorum & in Abrahae sinu lo•averunt, aliū statim poenae regio suscepit. id. in Psalm. 2.Testes nobis Euangelicus dives & pauper: quorum unu •angeli in sedibus beatorum & in Abrahae sinu lo•averunt, aliū statim poenae regio suscepit. id. in Ps•lm. 2.
yIndicij enim dies, vel beatitudinis retr•butio est aeterna vel po•na• Tempus veró mortis habet unumquemque suis legibus, dum ad judi•ium unumqu•• q•e aut Abraham reservat aut poena. Jd. ibid.
The difference betwixt the Doctors in their judgement concerning the bosom of Abraham, and the resting of the ancient Fathers therein, we find noted in part in those expositions upon the Gospel, which go ⟨p. 267⟩under the name of Theophilus Bishop of Antioch and Eucherius Bishop of Lyons. zIn that the rich man (say they) did in Hell behold Abraham, this by some is thought to be the reason: because all the Saints before the coming of our Lord Jesus Christ, are said to have descended into Hell, although into a place of refreshment. Others think, that the place wherein Abraham was, did lye apart from those places of Hell, situated in places above: for which the Lord should say of that rich man, that lifting up his eyes when he was in torments, he saw Abraham a far off. The former of these opinions is delivered by some of the Doctors doubtfully, by others more resolutely. Primasius setteth it down with S. Augustins qualification: aIt s•em•th that without absurdity it may be believed. The author of the imperfect work upon Matthew saith, that bperadventure the just did ascend into heave• before the coming of Christ: yet that he doth think, •hat no soul before Christ did ascend into heaven, since Adam sinned and the heavens were shut against him; but all were detained in Hell. and, cas I do think, saith the Greek expositor of Zacharies Hymn likewise, even our fathers Abraham, Isaac, and Jacob, and the whole queer of the holy Prophets and just men, did enjoy the coming of Christ. Of which coming to visit the Fathers ⟨p. 268⟩in Hell, dS. Hierome, eRuffinus, fVenantius Fortunatus, gGregory, hJulianus Toletanus, and iEusebius Emissenus (as he is commonly called) interpret that question propounded by the Baptist unto our Saviour. kArt thou he that should come, or look we for another? which exposition is by S.l Chrysostom justly rejected, as utterly impertinent and ridiculous. Anastasius Sinaita affirmeth very boldly, that mall the souls aswell of the just as the unjust were under the hand of the Devil, until Christ descending into Hell said unto those that were in bonds, Come forth, and to those that were endurance, Be at liberty. For nhe did not only (saith he in another place) dissolve the corruption of the bodies in the grave:
The difference betwixt the Doctors in their iudgement concerning the bosome of Abraham, and the resting of the ancient Fathers therein, wee finde noted in part in those expositions upon the Gospell, which goe ⟨p. 267⟩under the name of Theophilus Bishop of Antioch and Eucherius Bishop of Lyons. zIn that the rich man (say they) did in Hell behold Abraham, this by some is thought to be the reason: because all the Saints before the comming of our Lord Iesus Christ, are said to have descended into Hell, although into a place of refreshment. Others thinke, that the place wherein Abraham was, did lye apart from those places of Hell, situated in places above: for which the Lord should say of that rich man, that lifting up his eyes when he was in torments, he saw Abraham a far off. The former of these opinions is delivered by some of the Doctors doubtfully, by others more resolutely. Primasius setteth it downe with S. Augustins qualification: aIt s•em•th that without absurditie it may be beleeved. The author of the imperfect worke upon Matthew saith, that bperadventure the just did ascend into heave• before the comming of Christ: yet that he doth thinke, •hat no soule before Christ did ascend into heaven, since Adam sinned and the heavens were shut against him; but all were detayned in Hell. and, cas I doe thinke, saith the Greeke expositor of Zacharies Hymne likewise, even our fathers Abraham, Isaac, and Iacob, and the whole queere of the holy Prophets and just men, did enjoy the comming of Christ. Of which comming to visite the Fathers ⟨p. 268⟩in Hell, dS. Hierome, eRuffinus, fVenantius Fortunatus, g
zIn hoc quod apud •nfe•••• Abrahamum vidit, haec subesse á quibusdā ratio putatur; quòd omnes Sancti ante adventum Domini nostri Jesu Christi etiam ad inserna, licet in r•f•igerij locum, descendisse dicuntur. Alij opinantur locum illum in quo Abraham erat, ab illis inferni locis seorsim in superioribus fuisse cō stitutum: propter quod dicat Dominus de illo Divite, quòd elevans oculos suos cùm esset in tormentis, vidit Abraham de longé. Theophil. Antioch. Allegor. in Johann. lib. 4. •ucher. Lugd. de quaestionib. novi Testam in Lucâ.In hoc quod apud •nfe•••• Abrahamum vidit, haec subesse á quibusdā ratio putatur; quòd omnes Sancti ante adventum Domini nostri Iesu Christi etiam ad inserna, licet in r•f•igerij locum, descendisse dicuntur. Alij opinantur locum illum in quo Abraham erat, ab illis inferni locis seorsim in superioribus fuisse cō stitutum: propter quod dicat Dominus de illo Divite, quòd elevans oculos suos cùm esset in tormentis, vidit Abraham de longé. Theophil. Antioch. Allegor. in Johann. lib. 4. •ucher. Lugd. de quaestionib. novi Testam in Lucâ.
aSi non absurdé credi videtur Primasius, lib. 5 in Apocalypse. cap 20 secutus Augustinum, lib. 20. de Civil. Dei, cap. 15.Si non absurdé credi videtur Primasius, lib. 5 in Apocalyps. cap 20 secutus Augustinum, lib. 20. de Civil. Dei, cap. 15.
bVis autem manifesté scire, quoniam ante Christum coeli si aperiebantur, iterùm claudebantur Na• justi quidem forsitan ascendebant in coelum; peccatores autem nequaquam. Ideò autem dixi, forsitan, ne quibusdam placeat etiam ante Christi adventum justorum animas ascendere potuisse in coelum Alioqui nullam animam ante Christum arbitror ascendisse in co• lum, ex quo peccavit Adam, & clausi sunt ei coeli: sed omnes in inferno detentas. Op. imper•. in Matt•. homil. 4. inter Opera Chysostomi.
but also delivered the captive souls out of Hell, wherein they were by tyranny detained, and peradventure not by tyranny neither, but for many debts. which being payed, he that descended for their delivery, brought back with him a great company of captives. and thus was oHell spoiled, and Adam delivered from his griefs. Which is agreeable to that which we read in the works of Athanasius: that pthe soul of Adam was detained in the condemnation of death, and cried continually unto the Lord; such as had pleased God, and were justified in the law of nature, being detained together with Adam, and lamenting and crying out with him. and that the Devil, qbeholding ⟨p. 269⟩himself spoiled, did bemoan himself; and beholding those that sometime were weeping under him, now singing in the Lord, did rent himself.
but also delivered the captive soules out of Hell, vvherein they were by tyrannie detained, and peradventure not by tyrannie neyther, but for many debts. which being payed, he that descended for their deliverie, brought backe with him a great company of captives. and thus was oHell spoyled, and Adam delivered from his griefes. Which is agreeable to that which we reade in the works of Athanasius: that pthe soule of Adam was detayned in the condemnation of death, and cryed continually unto the Lord; such as had pleased God, and were justified in the law of nature, being detayned together with Adam, and lamenting and crying out with him. and that the Divell, qbeholding ⟨p. 269⟩himselfe spoyled, did bemoane himselfe; and beholding those that sometime were weeping under him, now singing in the Lord, did rent himselfe.
oIn eo spoliati sunt Inferni. In eo liberatus est Adamus ex moeroribus. Id. in Hexaemer. l•b. 7.
p[Greek or Hebrew], (sive [Greek or Hebrew] Athanas. de sa•utari adventu Christi, advers. Apollinar.〈non-Latin alphabet〉, (sive 〈non-Latin alphabet〉 Athanas. de sa•utari adventu Christi, advers. Apollinar.
q[Greek or Hebrew]. Author ser•onis in Passionem & Crucem Dom. inter opera Athanasij.〈non-Latin alphabet〉. Author ser•onis in Passionem & Crucem Dom. inter opera Athanasij.
Others are more favourable to the souls of the Fathers, though they place them in Hell: for they hold them to have been there in a state of bliss, and not of misery. Thus the author of the Latin homily concerning the Rich man and Lazarus, which is commonly fathered upon Chrysostom, notwithstanding he affirmeth that rAbraham was in Hell, and that before the coming of Christ, none ever entered into Paradise: yet doth he acknowledge in the mean time that Lazarus did remain there in a kind of Paradise. For sthe bosom of Abraham, saith he, was the poor mans Paradise. and again. tSome man may say unto me: Is there a Paradise in Hell? I say this, that the bosom of Abraham is the truth of Paradise: Yea and I confess it to be a most holy Paradise. So Tertullian in the fourth book of his Verses against Marcion, placeth Abraham's bosom under the earth, but in an open and lightsome seat, far removed from the fire and from the darkness of Hell:
— sub corpore terrae
In part ignotâ quidam locus exstat apertus,
Luce usua fretus; Abrahae sinus iste vocatur,
Altior á tenebris, longé semotus ab igne,
Sub terrâ tamen.
Yea he maketh it to be one house with that which is eternal in the heaven, distinguished only from it, as the outer and the inner Temple (or the Sanctum and the Sanctum Sanctorum) were in the time of the Law, by ⟨p. 270⟩the Veil that hung between: which veil being rent at the passion of Christ, he saith these two were made one everlasting house.
Tempore divisa & spatio, & ratione ligata
Una domus, quamvis velo partita videtur.
Atque adeò passo Domino velamine rupto,
Coelestes patuere plagae, coelataque sancta;
Atque duplex quondam, facta est domus una perennis.
Yet elsewhere he maketh up the partition again: maintaining very stiffly, that the gates of xHeaven remain still shut against all men, until the end of the world come and the day of the last judgement. Only yParadise he leaveth open for Martyrs (as that other author of the latin Homily zseemeth also to do:) but the souls of the rest of the faithful he asequestereth into Hell, there to remain bin Abraham's bosom until the time of the general resurrection.
Others are more favourable to the soules of the Fathers, though they place them in Hell: for they hold them to have beene there in a state of blisse, and not of miserie. Thus the author of the Latin homily concerning the Rich man and Lazarus, which is commonly fathered upon Chrysostom, notwithstanding he affirmeth that rAbraham was in Hell, and that before the comming of Christ, none ever entred into Paradise: yet doth he acknowledge in the meane time that Lazarus did remaine there in a kinde of Paradise. For sthe bosome of Abraham, saith he, vvas the poore mans Paradise. and againe. tSome man may say unto me: Is there a Paradise in Hell? I say this, that the bosome of Abraham is the truth of Paradise: Yea and I confesse it to be a most holy Paradise. So Tertullian in the fourth booke of his Verses against Marcion, placeth Abrahams bosome under the earth, but in an open and lightsome seate, farre removed from the fire and from the darknesse of Hell:
— sub corpore terrae
In parte ignotâ quidam locus exstat apertus,
Luce usua fretus; Abrahae sinus iste vocatur,
Altior á tenebris, longé semotus ab igne,
Sub terrâ tamen.
Yea he maketh it to be one house with that which is eternall in the heaven, distinguisht onely from it, as the outer and the inner Temple (or the Sanctum and the Sanctum Sanctorum) were in the time of the Law, by ⟨p. 270⟩the Vayle that hung between: which vayle being rent at the passion of Christ, he saith these two were made one everlasting house.
Tempore divisa & spatio, & ratione ligata
Vna domus, quamvis velo partita videtur.
Atque adeò passo Domino velamine rupto,
Coelestes patuere plagae, coelataque sancta;
Atque duplex quondam, facta est domus una perennis.
Yet elsewhere hee maketh up the partition againe: maintaining very stiffly, that the gates of xHeaven remaine still shut against all men, untill the end of the world come and the day of the last judgement. Only yParadise he leaveth open for Martyrs (as that other author of the latin Homily zseemeth also to doe:) but the soules of the rest of the faithfull he
rSimulque considerandum, quód Abrahā apud inseros erat: necdum enim Christus resurrexerat, qui illum in Paradisum duceret. Antequàm Christus moreretur, nemo in Paradisum conscenderat, nisi latro. Rhomphaea illa flammea, & vertigo illa claudebat paradisum. Non poterat aliqui• intrare in Paradisum, quem Christus clauserat: latro primus cum Christo intravit. Homil. in Luc. 16. de Divit. tomo 2. Oper. Chrysost. Lati•.Simulque considerandum, quód Abrahā apud inseros erat: necdum enim Christus resurrexerat, qui illum in Paradisum duceret. Antequàm Christus moreretur, nemo in Paradisum conscenderat, nisi latro. Rhomphaea illa flammea, & vertigo illa claudebat paradisum. Non poterat aliqui• intrare in Paradisum, quem Christus clauserat: latro primus cum Christo intravit. Homil. in Luc. 16. de Divit. tomo 2. Oper. Chrysost. Lati•.
sParadisus pauperis, sinus erat Abrahae, Ibid.
tDicat mihi aliquis: In inferno est Paradisus? Ego hoc dico, quia sinus Abrahae Paradisi veritas est: sed & sanctissimum Paradisum fateor. Ibid.
uConfer locum ex Augustino, de Genesi ad li•et. lib. 12. cap. 34. suprà citatum, in fine pag. 259.
xNulli patet coelum t•r•á a•huc salvâ, ne dixerim clau•â. Cum transactione enim mundi reserabuntur regna coelorum. Tertull. de A•imâ, cap. 5•.
yQ•omodo Perpetua for•issima martyr sub die passionis in revelation Paradisi, solos illic commartyre• suos ridit; nisi quia nullis romphaea Paradisi janitrix cedit, nisi qui in Christo decesseit? Tota Paradisi clavis tuus sanguis est. Ibid. Vid. etiā lib. de Resurrect. carn cap. 4.
And to this part of Hell doth he imagine Christ to have descended, not with purpose to fetch the souls of the Fathers from thence (which is the only errand that our Romanists ⟨p. 271⟩conceive he had thither) but, ut illic Patriarchas & Prophetas compotes sui faceret, that he might there make the Patriarchs and Prophets partakers of his presence.
And to this part of Hell doth he imagine Christ to have descended, not with purpose to fetch the soules of the Fathers from thence (which is the only errand that our Romanistes ⟨p. 271⟩conceive he had thither) but, ut illic Patriarchas & Prophetas compotes sui faceret, that he might there make the Patriarches and Prophets partakers of his presence.
S. Hierome saith, that cour Lord Jesus Christ descended into the furnace of Hell, wherein the souls both of sinners and of just men were held shut; that without any burning or hurt unto himself, he might free from the bonds of death those that were held shut up in that place: and that he dcalled upon the name of the Lord out of the lowermost lake, when by the power of his divinity he descended into Hell, and having destroyed the bars of Tartarus, (or the dungeon of Hell) bringing from thence such of his as he found there, ascended conqueror up again. He saith further, that eHell is the place of punishments and tortures, in which the rich man that was clothed in purple is see•e: unto which also the Lord did descend, that he might let forth those that were bound out of prison. Lastly, ft•e Son of God (saith he, following Origen, as it seemeth, too unadvisedly here) descended into the lowermost parts of the earth, and ascended above all heavens: that he might not only fulfil the law and the prophets, but certain other hidden dispensations also, which he alone doth know with the Father. For we cannot understand, how the blood of Christ did profit both the Angels and those that were in Hell; and yet that it did profit them, we cannot be ignorant. Thus far S. Hierome; touching Christs descent into the lowermost Hell: which Thomas and the other Schoolmen will not admit that he ever came unto. ⟨p. 272⟩Yet this must they of force grant, if they will stand to the authority of the Fathers. gIt remained, saith Fulgentius, for the full effecting of our redemption, that man assumed by God without sin, should thither descend, whither man separated from God should have fallen by the desert of sin; that is, unto Hell, where the soul of the sinner was wont to be tormented, and to the Grave, where the flesh of the sinner was accustomed to be corrupted: yet so, that neither the flesh of Christ should be corrupted in the Grave nor his soul be tormented with the pains of Hell. Because the soul free from sin, was not to be subjected to such punishment: neither ought corruption to taint the flesh without sin. hAnd this he saith was done for this end: that by the flesh of the just dying temporally, everlasting life might be given to our flesh; and by the soul of the just descending into Hell, the pains of hell might be loosed.
S. Hierome saith, that cour Lord Iesus Christ descended into the furnace of Hell, wherein the soules both of sinners and of just men were held shut; that without any burning or hurt unto himselfe, he might free from the bonds of death those that were held shut up in that place: and that hee dcalled upon the name of the Lord out of the lowermost lake, when by the power of his divinitie hee descended into Hell, and having destroyed the barres of Tartarus, (or the dungeon of Hell) bringing from thence such of his as he found there, ascended conquerour up againe. He saith further, that eHell is the place of punishments and tortures, in which the rich man that was cloathed in pu•ple is see•e: unto which also the Lord did descend, that he might let forth those that were bound out of prison. Lastly, ft•e Sonne of God (saith he, following Origen, as it seemeth, too unaduisedly here) descended into the lowermost parts of the earth, and ascended above all heavens: that he might not only fulfill the law and the prophets, but certaine other hidden dispensations also, which hee alone doth know with the Father. For wee cannot understand, how the bloud of Christ did profite both the Angels and those that were in Hell; and yet that it did profite them, wee cannot be ignorant. Thus farre S. Hierome; touching Christs descent into the lowermost Hell: which Thomas and the other Schoolemen will not admitt that hee ever came unto. ⟨p. 272⟩Yet this must they of force grant, if they will stand to the authority of the Fathers. gIt remayned, saith Fulgentius, for the full effecting of our redemption, that man assumed by God without sinne, should thither descend, whither man separated from God should have fallen by the desert of sinne; that is, unto Hell, where the soule of the sinner was wont to be tormented, and to the Grave, where the flesh of the sinner was accustomed to bee corrupted: yet so, that neyther the flesh of Christ should be corrupted in the Grave nor his soule be tormented with the paines of Hell. Because the soule free from sinne, was not to be subjected to such punishment: neither ought corruption to tainte the flesh without sinne.
cDominus noster Jesus Ch•istus ad forna•em descendit inferni, in quo cla•s••, & p•ccatorum. & justo•um animae ten•bantur. ut absq•e executi•ne & noxâ •ui, •os qui tenebantur in•lusi, m•rtis vinculi lib raret. Id lib. • in Daniel cap. 3.Dominus noster Iesus Ch•istus ad forna•em descendit inferni, in quo cla•s••, & p•ccatorum. & justo•um animae ten•bantur. ut absq•e executi•ne & noxâ •ui, •os qui tenebantur in•lusi, m•rtis vinculi lib raret. Id lib. • in Dan•el cap. 3.
dInvo•avit ergo rede•ptor •oster nomen Domini d• lacu nov•ssimo, cùm in virtute divinitatis descendit ad inferos, & destructis claustris Tartari, suos quos ibi reperit eruens, victo ad superos ascenit. Id. lib. 2. in Lament.
It is the saying of S. Ambrose, that iChrist being void of sin, when he did descend into the lowermost parts of Tartarus, breaking the bars & gates of Hell, called back unto life out of the jaws of the Devil the souls that were bound with sin, having destroyed the dominion of death: and of Eusebius Emissenus or Gallicanus (or who ever was the author of the sixth Paschal homily attributed to him) that kthe son of man laying aside his body, pierced the lowest & hidden seats of Tartarus: but where he was thought to have been detained among the dead, there binding death; did he loose the bonds of the dead. ⟨p. 273⟩Presently ltherefore, saith Caesarius (in his third Paschal homily; wch is the same with the first of those that go under the name of the former Eusebius) the everlasting night of Hell at Christs descending shined bright: the gnashing of the mourners ceased, the burdens of the chains were loosed, the bursted bands of the damned fell from them. The tormentors astonished in mind were amazed: the whole impious shop trembled together, when they beheld Christ suddenly in their dwellings: So Arnoldus Bonaevallensis in his book de Cardinalibus operibus Christi (commonly attributed to S. Cyprian) noteth, that at that time mthere was a cessation from infernal torments: which by nArator is thus more amply expressed in verse.
It is the saying of S. Ambrose, that iChrist being voyd of sinne, when hee did descend into the lowermost parts of Tartarus, breaking the barres & gates of Hell, called backe unto life out of the jawes of the Divell the soules that were bound with sinne, having destroyed the dominion of death: and of Eusebius Emissenus or Gallicanus (or who ever was the author of the sixt Paschall homily attributed to him) that kthe sonne of man laying aside his body, pierced the lowest & hidden seates of Tartarus: but where he was thought to have beene detained among the dead, there binding death; did hee loose the bonds of the dead. ⟨p. 273⟩Presently ltherefore, saith Caesarius (in his third Paschall homily; wch is the same with the first of those that goe under the name of the former Eusebius) the everlasting night of Hell at Christs descending shined bright: the gnashing of the mourners ceased, the burthens of the chaines were loosed, the bursted bands of the damned fell from them. The tormentors astonished in minde were amazed: the whole jmpious shoppe trembled together, when they beheld Christ suddainly in their dwellings: So Arnoldus Bonaevallensis in his booke de Cardinalibus operibus Christi (commonly attributed to S. Cyprian) noteth, that at that time mthere was a cessation from infernall torments: which by nArator is thus more amply expressed in verse.
iExpers pec•ati Christus, cùm ad tartari•ma descendens, seras inferni januasque confringens, vinctas peccato animas mortis domination destructâ, é diaboli faucibus revocavit ad vitam. Ambros. de mysterio Paschae, cap 4.Expers pec•ati Christus, cùm ad tartari•ma descendens, seras inferni januasque confringens, vinctas peccato animas mortis dominatione destructâ, é diaboli faucibus revocavit ad vitam. Ambros. de mysterio Paschae, cap 4.
kDeposito quidem corpore imas atque abditas Tartari sedes filius hominis penetravit: sed ubi retentus esse inter mortuos putabatur, ibi vincula mortuorum ligatâ morte laxavit. Euseb. homil. 6. de Pas•ha.
lConfestim igitur aeterna nox inferorum Christo descendente resplenduit: siluit stridor lugentium ille, soluta sunt onera catenarū, dirupta ceciderunt vincula damnatorum. Attonitae mentis obstupue•e tortores: omnis simul impia officina contremuit, cùm Christum repenté in suis sedibus vidit. Ib. homil. 1. Caesarius Arelatens. de Pasch. hom. 3.Confestim igitur aeterna nox inferorum Christo descendente resplenduit: siluit stridor lugentium ille, soluta sunt onera catenarū, dirupta ceciderunt vincula damnatorum. Attonitae mentis obstupue•e tortores: omnis simul impia officina contremuit, cùm Christum repenté in suis sedibus vidit. Ib. homil. 1. Caesarius Arelatens. de Pasch. hom. 3.
mAb inferna. lib. tormentis cessatum est. Arnald. abb. Bonaevallis, tract. de Unctione Chrismatis, in fine.Ab inferna. lib. tormentis cessatum est. Arnald. abb. Bonaevallis, tract. de Vnctione Chrismatis, in fine.
—pavidis resplenduit umbris
Pallida regna petens, propriâ quem luce corruscum
Non potuit fuscare chaeos. fugere dolores,
Infernus tunc esse timet, nullumque coërcens
In se poena redit, nova tortor ad otia languet:
Tartara moesta gemunt, quia vincula cuncta quiescunt.
Mors ibi quid faceret, quò vitae portitor ibat?
S. Augustine doth thus deliver his opinion touching this matter. oThat Christs soul came unto those places wherein sinners are punished, that he might loose them from torments, whom by his hidden justice he judged fit to be loosed; is not without cause believed. pNeither did our Saviour being dead for us, scorn to visit those parts: that he might loose from thence such as he could not be ignorant, according to his divine and secret justice, were not to ⟨p. 274⟩be loosed. qBut whether he loosed all that he found in those pains, or some whom he thought worthy of that benefit, I yet enquire. For that he was in hell, and bestowed this benefit upon some that did lye in the pains thereof, I do not doubt. Thus did S. Augustine write unto Evodias, who inquired of him; whether rour Saviour loosed all from thence, and emptied Hell? which was in those days a great question: and gave occasion to that speech of Gregory Nazianzen. sIf he descend into Hell, go thou down with him (namely in contemplation and meditation) learn the mysteries of Christs doings there, what the dispensation and what the reason was of his double descent (to wit, from heaven unto earth, & from earth unto hell:) whether at his appearing he simply saved all, or there also such only as did believe. What Clemens Alexandrinus his opinion was herein, every one knoweth, that tour Lord descended for no other cause into Hell, but to preach the Gospel; and that usuch as lived a good life before the time of the Gospel, whether Jews or Grecians, although they were in hell and in durance, yet hearing the voice of our Lord (either from himself immediately or by the working of his Apostles) were presently converted and did believe: in a word, that xin Hell things were so ordered, that even there all the souls, having heard this preaching might either show their repentance, or acknowledge their punishment to be just, because they did not believe. Hereupon, when Celsus the Philosopher ⟨p. 275⟩made this objection concerning our Saviour: ySurely you will not say of him, that when he could not persuade those that were here, he went unto Hell to persuade those that were there. Origen, the scholar of Clemens, sticketh not to return unto him this answer.
S. Augustine doth thus deliver his opinion touching this matter. oThat Christs soule came unto those places wherein sinners are punished, that hee might loose them from torments, whom by his hidden justice he judged fit to be loosed; is not without cause beleeved. pNeyther did our Saviour being dead for us, scorne to visite those parts: that hee might loose from thence such as hee could not bee ignorant, according to his divine and secret justice, were not to ⟨p. 274⟩bee loosed. qBut whether hee loosed all that hee found in those paines, or some whom hee thought worthy of that benefit, I yet enquire. For that he was in hell, and bestowed this benefit upon some that did lye in the paines thereof, I doe not doubt. Thus did S. Augustine write unto Euodias, who inquired of him; whether rour Saviour loosed all from thence, and emptied Hell? which was in those dayes a great question: and gave occasion to that speech of Gregory Nazianzen. sIf hee descend into Hell, goe thou downe with him (namely in contemplation and meditation) learne the mysteries of Christs doings there, what the dispensation and what the reason was of his double descent (to wit, from heaven unto earth, & from earth unto hell:) whether at his appearing he simply saved all, or there also such only as did beleeve. What Clemēs Alexandrinus his opinion was herein, every one knoweth, that tour Lord descended for no other cause into Hell, but to preach the Gospell; and that usuch as lived a good life before the time of the Gospell, whether Iewes or Grecians, although they were in hell and in durance, yet hearing the voyce of our Lord (eyther from himselfe immediatly or by the working of his Apostles) were presently converted and did beleeve: in a word, that xin Hell things were so ordred, that evē there all the soules, having heard this preaching might eyther shew their repentance, or acknowledge their punishment to be just, because they did not beleeve. Hereupon, when Celsus the Philosopher
oChristi animam venisse usque ad ea loca, in quibus peccatores cruciantur, ut eos solveret á tormentis, quos esse solvendos occultâ nobis suâ justitiâ judicabat, non immeritò creditur. Augustin. de Genesi ad literam, lib. 12. cap. 33.
pNec ipsam tamen rerum partem noster salvator mortuus pro nobis visitare contempsit; ut inde solveret quos esse solvendos secundùm divinam secretamque justitiam ignorare non potuit. Jbid. cap. 34.
qSed quia evid•ntia testimonia & infernum commemorant & dolours; nulla causa occurrit, cur illò credatur venisse salvator, nisi ut ab ejus doloribus salvos faceret. Sed utrùm omnes quos in eis invent, an quosdam quos illo beneficio dignos judicavit, adhuc requiro. Fuisse tamē cum apud inferos, & in eorū doloribus constitutis hoc beneficiū praestitisse, non dubito. Id. epist. 99. ad Evodium.Sed quia evid•ntia testimonia & infernum commemorāt & dolores; nulla causa occurrit, cur illò credatur venisse salvator, nisi ut ab ejus doloribus salvos faceret. Sed utrùm omnes quos in eis inven•t, an quosdam quos illo beneficio dignos judicavit, adhuc requiro. Fuisse tamē cum apud inferos, & in eorū doloribus constitutis hoc beneficiū praestitisse, non dubito. Id. epist. 99. ad Euodium.
rSi omnes inde solvit salvator, & sicut •equirens scripsisti, exinanivit inferna. Item: Si, ut quaerendo dicis, exinaniti sunt inferi. Jb.Si omnes inde solvit salvator, & sicut •equirens scripsisti, exinanivit inferna. Item: Si, ut quaerēdo dicis, exinaniti sunt inferi. Jb.
s[Greek or Hebrew] Greg Nazianz orat. 42. quae est 2. in Pascha.〈non-Latin alphabet〉 Greg Nazianz orat. 42. quae est 2. in Pascha.
t[Greek or Hebrew], etc. Clem. Alexandr. lib. 6. Strom.〈non-Latin alphabet〉, etc. Clem. Alexandr. lib. 6. Strom.
zWhether he will or no, we say this, that both being in the body he did persuade, not a few, but so many that for the multitude of those that were persuaded by him he was laid in wait for: and after his soul was separated from his body, he had conference with souls separated from their bodies; converting of them unto himself such as would, or such as he discerned to be more fit for reasons best known unto himself.
zWhether he will or no, wee say this, that both being in the bodie hee did perswade, not a few, but so many that for the multitude of those that were perswaded by him he was layd in wayt for: and after his soule was separated from his body, hee had conference with soules separated from their bodies; converting of them unto himselfe such as would, or such as he discerned to bee more fit for reasons best knowne unto himselfe.
z[Greek or Hebrew]. Origen. lib. 2. contra Celsum.〈non-Latin alphabet〉. Origen. lib. 2. contra Celsum.
The like effect of Christs preaching in Hell, is delivered by aAnastasius Sinaita, bJobius or Jovius, cDamascene, dOecumenius, eMichael Glycas, and his transcriber fTheodorus Metochites. Procopius saith; that ghe preached to the spirits that were in Hell, restrained in the prison house, releasing them all from the bonds of necessity. wherein he followeth S. Cyril of Alexandria, writing upon the same place, hthat Christ went to preach to the spirits in Hell, and appeared to them that were detained in the prison house; and freed them all from bonds and necessity, and pain, and punishment. The same S. Cyril in his Paschal homilies affirmeth more directly, that our Saviour ientering into the lowermost dens of Hell, and ⟨p. 276⟩preaching to the spirits that were there; kemptied that unsatiable den of death, lspoiled Hell of spirits, and having thus mspoiled all Hell, left the Devil there solitary and alone. nFor when Christ descended into Hell, saith Andronicus, not only the souls of the Saints were delivered from thence; but all those that before did serve in the error of the Devil and the worship of idols, being enriched with the knowledge of God, obtained salvation: for which also they gave thanks, praising God. Whereupon the author of one of the sermons upon the Ascension, fathered upon S. Chrysostom, bringeth in the Devil complaining, that the son of Mary, ohaving taken away from him all those that were with him from the very beginning, had left him desolate. whereas the true Chrysostom doth at large confute this fond opinion: censuring the maintainers thereof, as the pbringers in of old wives conceits and Jewish fables. Yea qPhilastrius, & S. rAugustin out of him, doth brand such for heretics: whose testimony also is urged by S. Gregory against George and Theodore, two of the clergy of Constantinople; who held in his time (as many others did before and after them) that sour omnipotent Lord and Saviour Jesus Christ descending into Hell, did save all those who there confessed him to be God, and did deliver them from ⟨p. 277⟩the pains that were due unto them. and when Clement our countryman, about 150. years after, did renew that old error in Germany, that tthe son of God descending into Hell delivered from thence all such as that infernal prison did detain, believers and unbelievers, praisers of God and worshippers of idols:
The like effect of Christs preaching in Hell, is delivered by aAnastasius Sinaita, bIobius or Iovius, cDamascen, dOecumenius, eMichael Glycas, and his transcriber fTheodorus Metochites. Procopius saith; that ghee preached to the spirits that were in Hell, restrayned in the prison house, releasing them all from the bonds of necessity. wherein he followeth S. Cyrill of Alexandria, writing upon the same place, hthat Christ went to preach to the spirits in Hell, and appeared to them that were detayned in the prison house; and freed them all f•om bonds and necessitie, and paine, and punishment. The same S. Cyrill in his Paschall homilies affirmeth more directly, that our Saviour ientring into the lowermost dennes of Hell, and ⟨p. 276⟩preaching to the spirits that were there; kemptied that unsatiable denne of death, lspoyled Hell of spirits, and having thus mspoyled all Hell, left the Divell there solitarie and alone. nFor when Christ descended into Hell, sayth Andronicus, not onely the soules of the Saints were delivered from thence; but all those that before did serve in the error of the Divell and the worship of idols, being enriched with the knowledge of God, obtayned salvation: for which also they gave thankes, praysing God. Whereupon the author of one of the sermons upon the Ascension, fathered upon S. Chrysostom, bringeth in the Divell complayning, that the sonne of Mary,
aAnastas Sinait. vel Nicaen. quaest 111.
bJobius, de V•rbo inca•natio lib 9. cap. 38. in Photij Bibliothecâ, volum. 222.Iobius, de V•rbo inca•natio lib 9. cap. 38. in Photij Bibliothecâ, volum. 222.
cJo. Damascen. de Or•hodoxâ fide, lib. 3. cap ult. & in Serm. de Defunct.Io. Damascen. de Or•hodoxâ fide, lib. 3. cap ult. & in Serm. de Defunct.
Thither will I goe, saith he, where are the tabernacles of the righteous, where the glories of the Saints are, where is the rest of the faithfull, where is the consolation of the godly, where is the inheritance of the mercifull, where is the blisse of the undefiled, where is the joy and consolation of such as love the truth. Thither will I goe, where is light and life, where is glory & jocundnesse, where is joy and exultation: whence griefe and heavinesse and groning flie away, where they forgett the former tribulations that they sustayned in their body upon the earth.
m[Greek or Hebrew]. Id. orat. 44. in Pentecost. pag. 714.〈non-Latin alphabet〉. Id. orat. 44. in Pentecost. pag. 714.
nPrudent. Cathemerin••. Hymn. 10.
oNimirum ad Deum; ad illum, inquam, beatum finem & requietem. Catena Graec. in Job. cap. 1. à P. Comitolo conversa.Nimirum ad Deum; ad illum, inquam, beatum finem & requietem. Catena Graec. in Iob. cap. 1. à P. Comitolo conversa.
pIllo, inquit, ibo, ubi sunt tabernacula justorū, ubi sunt sanctorum gloriae, ubi est fidelium requies, ubi est piorum consolatio, ubi est misericor dium ha•reditas, ubi est immaculatorum beatitudo, ubi est veracium laetitia & consolatio. Illuc ibo, ubi est lux & vita, ubi est gloria & jucunditas, ubi est laetitia & exultatio; vel unde aufugit dolour, tristitia & gemitus, ubi obliviscuntur priores tribulationes has quae sunt in corpore super terram. Illuc ibo, ubi est tribulationum depositio, ubi est remuncratio laborum, ubi Abrahae sinus, ubi Isaac proprietas, ubi Israel familiaritas, ubi sanctorum animae, ubi angelorum chori, ubi archangelorum voces, ubi spiritus sancti illuminatio, ubi Christi regnum, ubi aeterni Dei patris infecta gloria atque beatus conspectus. Origen. in Job. lib. 1.Illo, inquit, ibo, ubi sunt tabernacula justorū, ubi sunt sanctorum gloriae, ubi est fidelium requies, ubi est piorum consolatio, ubi est misericor dium ha•reditas, ubi est immaculatorum beatitudo, ubi est veracium laetitia & consolatio. Illuc ibo, ubi est lux & vita, ubi est gloria & jucunditas, ubi est laetitia & exultatio; vel unde aufugit dolor, tristitia & gemitus, ubi obliviscuntur priores tribulationes has quae sunt in corpore super terram. Illuc ibo, ubi est tribulationum depositio, ubi est remuncratio laborum, ubi Abrahae sinus, ubi Isaac proprietas, ubi Israel familiaritas, ubi sanctorum animae, ubi angelorum chori, ubi archangelorum voces, ubi spiritus sancti illuminatio, ubi Christi regnum, ubi aeterni Dei patris infecta gloria atque beatus conspectus. Origen. in Iob. lib. 1.
all the soules aswell of the just as the unjust were under the hand of the Divell, untill Christ descending into Hell said unto those that vvere in bonds, Come forth, and to those that were indurance, Be at libertie. For
he did not only (saith he in another place) dissolve the corruption of the bodies in the grave:
•
Vis autem manifesté scire, quoniam ante Christum coeli si aperiebantur, iterùm claudebantur Na• justi quidem forsitan ascendebant in coelum; peccatores autem nequaquam. Ideò autem dixi, forsitan, ne quibusdam placeat etiam ante Christi adventum justorum animas ascendere potuisse in coelum Alioqui nullam animam ante Christum arbitror ascendisse in co• lum, ex quo peccavit Adam, & clausi sunt ei coeli: sed omnes in inferno detentas. Op. imper•. in Matt•. homil. 4. int•r Opera Ch•ysostomi.
cUt enim arbitror, etiam patres nostri Abraham, Isaac, & Jacob, & totus chorus sanctorum Vatum & justorum, Christi adventu perfru•ti sunt Catena Graeca in Cantica utriusque Testamenti, ab Ant. Carafâ convers. tom. 1. Operū Theo•oreti, pag. 729. edit. Colon. 1573.Vt enim arbitror, etiam patres nostri Abraham, Isaac, & Iacob, & totus chorus sanctorum Vatum & justorum, Christi adventu perfru•ti sunt Catena Graeca in Cantica utriusque Testamenti, ab Ant. Carafâ convers. tom. 1. Operū Theo•oreti, pag. 729. edit. Colon. 1573.
dHieronym. ep. 151. ad Algas. quaest. 1. & lib. 2. •ommentar. in Matth. cap. 11.
eRuffin. in exposit. Symboli.
fVen. Fortunate. in exposit. Symboli.Ven. Fortunat. in exposit. Symboli.
gGregor. lib. 1. in Ezekiel. homil. 1. & in Evangel. hom. 6.Gregor. lib. 1. in Ezechiel. homil. 1. & in Euangel. hom. 6.
hJulian. Tolet. lib. 2. contra Judaeos.Julian. Tolet. lib. 2. contra Iudaeos.
iEuseb. Homil. in Evangel. Dominic. 3. Adventus.Euseb. Homil. in Euangel. Dominic. 3. Adventus.
nNon enim solùm interitū corporū dissolvit in sepulchro; sed & captivas animas ex inferno, in quo per tyrannidem detinebantur, liberavit, & fortasse non per tyrannidem, sed pro multis debitis detinebantur: quibus persolutis, qui propter liberationem descenderat, reduxit magnam copiam captivorum. Anastas. Sinait. de rect. dogmatib. oat. 5.Non enim solùm interitū corporū dissolvit in sepulchro; sed & captivas animas ex inferno, in quo per tyrannidem detinebantur, liberavit, & fortasse non per tyrannidem, sed pro multis debitis detinebantur: quibus persolutis, qui propter liberationem descenderat, reduxit magnam copiam captivorum. Anastas. Sinait. de rect. dogmatib. o•at. 5.
in Abrahams bosome untill the time of the generall resurrection.
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•
•
Q•omodo Perpetua for•issima martyr sub die passionis in revelatione Paradisi, solos illic commartyre• suos ridit; nisi quia nullis romphaea Paradisi janitrix cedit, nisi qui in Christo decesse•i•t? Tota Paradisi clavis tuus sanguis est. Ibid. Vid. etiā lib. de Resurrect. carn cap. 4•.
zSi persecutio venerit, imitemur latronem: si pax fuerit, imitemur Lazarum Si martyrium fecerimus, statim intrabimus Paradisum: si paupertatis poenam sustinuerimus, statim in sinum Abrahae. Habet & sanguis, habet & pax loca sua: habet & paupertas martyrium suum, & egestas benè tolerata facit marty•ium; sed egestas propter Christum, non propter necessitatem. Homil. de Divite. inter opera Chrysost.Si persecutio venerit, imitemur latronem: si pax fuerit, imitemur Lazarum Si martyrium fecerimus, statim intrabimus Paradisum: si paupertatis poenam sustinuerimus, statim in sinum Abrahae. Habet & sanguis, habet & pax loca sua: habet & paupertas martyrium suum, & egestas benè tolerata facit marty•ium; sed egestas propter Christum, non propter necessitatem. Homil. de Divite. inter •pera Chrysost.
aHabes etiam de Paradiso á nobis libellum, quo constituimus o•nem animam apud inferos sequestrari in diem Domini. Tertull. de Ani• cap. 55 Omnes ergo animae penes inferos? inquis, Velis ac nolis, & supplicia jam illic & refrigeria habes, pauperem & divitem. &c Cur enim non p•tes animam & puniri & fov•ri in inferis, interim sub expectation utriusque judicij in quâdam usurpation & candidâ ejus? Ibid. cap ult.Habes etiam de Paradiso á nobis libellum, quo constituimus o•nem animam apud inferos sequestrari in diem Domini. Tertull. de Ani• cap. 55 Omnes ergo animae penes inferos? inquis, Velis ac nolis, & supplicia jam illic & refrigeria habes, pauperem & divitem. &c Cur enim non p•tes animam & puniri & fov•ri in inferis, interim sub expectati•ne utriusque judicij in quâdam usurpatione & candidâ ejus? Ibid. cap ult.
bQuòd si Christus Deus, quia & homo, mortuus secundùm scriptu•as, & sepultus secundùm ea dem, hic quoque legi satisfecit, formâ humanae mortis apud inferos functus; nec antè ascendit in sublimiora coelorum, quàm descendit in inferiora terrarum, ut illic Patriarchas & Prophetas compotes sui faceret: habes, & regionem inferûm subterraneam credere, & illos cubito pellere, qui satis superbé non putent animas fidelium inferis dignas; servi super magistrum, aspernati si fortè in Abrahae sinu, expectandae resurrectionis solatium earpere. Ibid. cap. 55.
And this hee saith was done for this end: that by the flesh of the just dying temporally, everlasting life might be given to our flesh; and by the soule of the just descending into Hell, the paines of hell might be loosed.
Invo•avit ergo rede•ptor •oster nomen Domini d• lacu nov•ssimo, cùm in virtute divinitatis descendit ad inferos, & destructis claustris Tartari, suos quos ibi reperit eruens, victo• ad superos ascen•it. Id. lib. 2. in Lament. Ierem. cap. 3.
eInfernus locus suppliciorum atque cruciatuum est, in quo videtur dives purpuratus: ad quem descendit & Dominus, ut vinctos de carcere dimitteret. Id. lib. 6 in Isaiah. cap. 14.Infernus locus suppliciorum atque cruciatuum est, in quo videtur dives purpuratus: ad quem descendit & Dominus, ut vinctos de carcere dimitteret. Id. lib. 6 in Esai. cap. 14.
fDescendit ergo in inferiora terrae, & ascendit super omnes coelos filius Dei: ut non tantùm legem prophetasque compleret, sed & alias quasdam occultas dispensations, quas solus ipse novit cum patre. Neque enim scire possumus, quomodo & angelis & his qui in inferno erant, sanguis Christi profuerit; & tamen quin profuerit, nescire non possumus. Id. lib. 2. in. phes. cap 4.Descendit ergo in inferiora terrae, & ascendit super omnes coelos filius Dei: ut non tantùm legem prophetasque compleret, sed & alias quasdam occultas dispensationes, quas solus ipse novit cum patre. Neque enim scire possumus, quomodo & angelis & his qui in inferno erant, sanguis Christi profuerit; & tamen quin profuerit, nescire non possumus. Id. lib. 2. in. phes. cap 4.
gRestabat tamen ad plenū nostrae redemptionis effectū, ut illuc usque homo sine peccato á Deo susceptus descenderet, quousque homo separatus á Deo, peccati merito cecidisset; id est, ad Infernum, ubi solebat peccatoris anima torqueri, & a• Sepulchrū, ubi consueverat peccatoris caro corrumpi: sic tamen, ut nec Christi caro in sepulchro corrumperetur, nec inferni doloribus anima torqueretur. Quoniam anima immunis á peccato, non erat subdenda supplicio: & carnem sine peccato non debuit vitiare corruptio Fulgent ad Trasimund lib. 3. cap. 30.Restabat tamen ad plenū nostrae redemptionis effectū, ut illuc usque homo sine peccato á Deo susceptus descenderet, quousque homo separatus á Deo, peccati merito cecidisset; id est, ad Infernum, ubi solebat peccatoris anima torqueri, & a• Sepulchrū, ubi consueverat peccatoris caro corrumpi: sic tamen, ut nec Christi caro in sepulchro corrumperetur, nec inferni doloribus anima torqueretur. Quoniam anima immunis á peccato, non erat subdenda supplicio: & carnem sine peccato nō debuit vitiare corruptio Fulgent ad Trasimund lib. 3. cap. 30.
hHoc autem ideò factum est, ut per morientem temporaliter carnem justi, donaretur vita aeterna carni; & per descendentem ad infernum animam justi, dolours solverentur inferni Ibid.Hoc autem ideò factum est, ut per morientem temporaliter carnem justi, donaretur vita aeterna carni; & per descendentem ad infernum animam justi, dolores solverentur inferni Ibid.
Surely you will not say of him, that when hee could not perswade those that were heere, hee went unto Hell to perswade those that were there. Origen, the scholler of Clemens, sticketh not to returne unto him this answere.
having taken away from him all those that were with him from the verie beginning, had left him desolate. whereas the true Chrysostom doth at large confute this fond opinion: censuring the maintayners thereof, as the
Augustin out of him, doth brand such for hereticks: whose testimonie also is urged by S. Gregory against George and Theodore, two of the clergie of Constantinople; who held in his time (as many others did before and after them) that
the sonne of God descending into Hell delivered from thence all such as that infernall prison did detayne, beleevers and unbeleevers, praysers of God and worshippers of idols:
k[Greek or Hebrew]. Id. hom. 11.〈non-Latin alphabet〉. Id. hom. 11.
l[Greek or Hebrew]. Id. hom. 6.〈non-Latin alphabet〉. Id. hom. 6.
m[Greek or Hebrew]. Id. homil. 7.〈non-Latin alphabet〉. Id. homil. 7.
nNam Christo ad inferos descendente, non sanctorum animae tantùm liberatae sunt inde; sed omnes adeò priùs in Diaboli error, & simulachro•ū cultu servitutem servientes, aucti agnitione Dei, salutem sunt consecuti: quare & gratias agebant, Deum laudantes. Andronic. Dialog. contra Judaeos, cap. 60.Nam Christo ad inferos descendente, non sanctorum animae tantùm liberatae sunt inde; sed omnes adeò priùs in Diaboli errore, & simulachro•ū cultu servitutem servientes, aucti agnitione Dei, salutem sunt consecuti: quare & gratias agebant, Deum laudantes. Andronic. Dialog. contra Iudaeos, cap. 60.
oOmnibus, qui jam inde ab initio apud me fuerant, tanquam accipiter celeriter advolans, abrep•is; desertum me reliquit. Chrysost. in Ascens. Domini, serm. 8. á Ger. Vossio edit.
p[Greek or Hebrew]. Chrysost. in Matth. cap. 11. homil. 36. edit. Graec. vel 37. Latin.〈non-Latin alphabet〉. Chrysost. in Matth. cap. 11. homil. 36. edit. Graec. vel 37. Latin.
qAlij sunt haeretici, qui dicunt Dominum in infernum descendisse, & omnibus post mortem etiam ibidem renunciâsse (see nunciâsse, corrigendum est ex Gregorio) ut confitentes ibidē salvarentur. Philastr. Bri•ciens. de Haeresib. ca•. 74.Alij sunt haeretici, qui dicunt Dominum in infernum descendisse, & omnibus post mortem etiam ibidem renunciâsse (se nunciâsse, corrigendum est ex Gregorio) ut confitentes ibidē salvarentur. Philastr. Bri•ciens. de Haeresib. ca•. 74.
rAlia (haeresis) descendente ad inferos Christo credidisse incredulos, & omnes inde existimat liberatos. Augustin. de Haeresib. cap. 79.
sOmnipotentem Dominum salvatorem nostrum Jesum Christū ad inferos descendentē, omnes qui illic confiterentur eū Deū, salvâsse atque á poenis debitis libe•âsse Vid. Gregor. lib. 6. epist. 15. & in Evangel. hom. •2.Omnipotentem Dominum salvatorem nostrum Iesum Christū ad inferos descendentē, omnes qui illic confiterentur eū Deū, salvâsse atque á poenis debitis libe•âsse Vid. Gregor. lib. 6. epist. 15. & in Euangel. hom. •2.
tQui contra fidem sanctorū contendit, dicens; quòd Christus filius Dei descendens ad inferos, omnes quos inferni carcer detinuit inde liberâsset, credulos & incredulos, laudatores Dei simul & cultores idolorum. Bonifa•. Moguntin. ad Zachariā P. exist. 135.Qui contra fidem sanctorū contendit, dicens; quòd Christus filius Dei descendens ad inferos, omnes quos inferni carcer detinuit inde liberâsset, credulos & incredulos, laudatores Dei simul & cultores idolorum. Bonifa•. Moguntin. ad Zachariā P. e•ist. 135.
