And thus have I unfolded at large the general acceptions of the word Hades and Inferi, and so the Ecclesiastical use of the word Hell answering thereunto: which being severally applied to the point of our Saviours descent, make up these three propositions that by the universal consent of Christians are acknowledged to be of undoubted verity. His dead body, though free from corruption, yet did descend into the place of corruption, as other bodies do. His soul, being separated from his body, departed hence into the other world, as all other mens souls in that case use to do. He went unto the dead, and remained for a time in the state of death, as other dead men do. There remaineth now ⟨p. 372⟩the vulgar acception of the word Hell, whereby it is taken for the place of torment prepared for the Devil and his Angels: and touching this also, all Christians do agree thus far, that Christ did descend thither at leastwise in a virtual manner; as God mis said to descend, when he doth any thing upon earth, which being wonderfully done beyond the usual course of nature may in some sort show his presence, or when he otherwise nvouchsafeth to have care of human frailty. Thus when Christs oflesh was in the tomb, his power did work from Heaven: saith S. Ambrose. which agreeth with that which was before cited out of the Armenians Confession: pAccording to his body which was dead, he descended into the grave; but according to his DIVINITY, which did live, he overcame Hell in the mean time. and with that which was cited out of Philo Carpathius, upon Cantic. 5.2. I sleep, but my heart waketh: qin the grave spoiling Hell. for which, in the Latin Collections that go under his name, we read thus. rI sleep, to wit on the Cross, and my heart waketh: when my DIVINITY spoiled Hell, and brought rich spoils from the triumph of everlasting death overcome, and the Devils power overthrown. The author of the imperfect work upon Matthew, attributeth this to the Divinity, not clothed with any part of the Humanity, but naked, as he speaketh. Seeing the Devils sfeared him, (saith he) while he was in the body, saying; What have we to do with thee, Jesus the son of the high God? art thou come to torment us before our ⟨p. 373⟩time? how shall they be able to endure his NAKED DIVINITY descending against them?
And thus have I unfolded at large the generall acceptions of the word Hádes and Inferi, and so the Ecclesiasticall use of the word Hell answering thereunto: which being severally applyed to the point of our Saviours descent, make up these three propositions that by the universall consent of Christians are acknowledged to be of undoubted verity. His dead body, though free from corruption, yet did descend into the place of corruption, as other bodies doe. His soule, being separated from his body, departed hence into the other world, as all other mens soules in that case use to doe. He went unto the dead, and remayned for a time in the state of death, as other dead men doe. There remayneth now ⟨p. 372⟩the vulgar acception of the word Hell, whereby it is taken for the place of torment prepared for the Divell and his Angells: and touching this also, all Christians do agree thus farre, that Christ did descend thither at leastwise in a virtuall maner; as God mis said to descend, when he doth any thing upon earth, which being wonderfully done beyond the usuall course of nature may in some sort shew his presence, or when he otherwise nvouchsafeth to have care of humaine frailtie. Thus when Christs oflesh was in the tombe, his power did worke from Heaven: saith S. Ambrose. which agreeth with that which was before cyted out of the Armenians Confession: pAccording to his body which was dead, he descended into the grave; but according to his DIVINITIE, which did live, he overcame Hell in the meane time. and with that which was cyted out of Philo Carpathius, upon Cantic. 5.2. I sleepe, but my heart waketh: qin the grave spoyling Hell. for which, in the Latin Collections that goe under his name, we reade thus. rI sleepe, to wit on the Crosse, and my heart waketh: vvhen my DIVINITIE spoyled Hell, and brought rich spoyles from the triumph of everlasting death overcome, and the Divells power overthrowne. The author of the imperfect worke upon Matthew, attributeth this to the Divinitie, not cloathed with any part of the Humanitie, but naked, as he speaketh. Seeing the Divels
- mDescendere dicitur, cùm aliquid facit in terrâ, quod praeter usitatū naturae cursum mirabiliter sactum praesentiam quodam modo ejus ostendat. August. de Civit. Dei, lib. 16. cap. 5.Descendere dicitur, cùm aliquid facit in terrâ, quod praeter usitatū naturae cursum mirabiliter sactum praesentiam quodam modo ejus ostendat. August. de Civit. Dei, lib. 16. cap. 5.
- nDescendere dicitur Deus; quando curam humanae fragi litatis habere dignatur. Aug. serm. 70. de Tempore.
- oErat caro ejus in monumento; sed virtus ejus operabaturé coelo. Ambros. de Incarnat. cap. 5.
- pSupr. pag. 3 22
- qSupr. pag. 317
- rEgo dormio, in Cruce scilicèt, & cor meū vigilat: cùm divinitas Tartara spoliavit, & opima spolia retulit de triumpho superatae mortis aeternae, atque dejectae diabolicae potestatis. Philo Carpath. in Cantic. 5.Ego dormio, in Cruce scilicèt, & cor meū vigilat: cùm divinitas Tartara spoliavit, & opima spolia retulit de triumpho superatae mortis aeternae, atque dejectae diabolicae potestatis. Philo Carpath. in Cantic. 5.
- sQuem in corpore constitutum timuerunt, dicentes; Quid nobis & tibi, Jesu fili Dei excelsi? venisti ante tempus torquere nos? quomodo nudam ipsam divinitatem contra see descendentem pote•unt sustinere? Ecce post tres dies mortis suae revertetur ab inferis, quasi victor de bello. Op. imperfect. in Matth. homil. 35. tom. 2. Chrysostom.Quem in corpore constitutum timuerunt, dicentes; Quid nobis & tibi, Iesu fili Dei excelsi? venisti ante tempus torquere nos? quomodo nudam ipsam divinitatem contra se descendentem pote•unt sustinere? Ecce post tres dies mortis suae revertetur ab inferis, quasi victor de bello. Op. imperfect. in Matth. homil. 35. tom. 2. Chr•sost•m.