The Institution of Christian Religion

Some expound it otherwise, and say, that Christ went down to the souls of the fathers that dyed in the time of the law, to carry them tidings, that the redemption was performed, and to deliver them out of the prison wherein they were kept enclosed: and to the proof hereof they do wrongfully draw testimonies out of the Psalm,¹ that he brake the brazen gates and iron bars. Again out of Zechariah,² that he redeemed them that were bound, out of the pit wherein was no water. But whereas the Psalm speaketh of their deliverances that in far countries are caste captive into bonds, and Zechariah compareth the Babylonicall overthrow, wherein the people was oppressed, to a dry pit or bottomless depth, and there withal teacheth that the salvation of the whole Church is as it were a coming out of the deep hells. I wot not how it is come to pass, that they which came after, thought that there was a certain place under the earth whereunto they have feigned the name of Limbus. But this fable, although they were great authors, & at this day many do earnestly defend it for a truth: is yet nothing else but a fable. For, to enclose the souls of dead men as in a prison, is very childish. And what need was it that Christs soul should go down the there to set them at liberty? I do in deed willingly confess, that Christ shined to them by the power of his spirit, that they might know that the grace which they had only tasted of by hope, was then delivered to the world, And to this purpose may the place of Peter be probably applied, where he sayeth, that Christ came & preached to the spirits that were in a dungeon ⟨p. 99⟩or prison, as it is commonly translated.³ For the very process of the text leadeth us to this, that the faithful which were dead before that time, were partakers of the same grace that we were: because he doth thereby amplify the force of Christs death, for that it pierced even to the dead, when the godly souls enjoyed the present sight of that visitation which they had carefully looked for: on the other side it did more plainly appear to the reprobate that they were excluded from all salvation. But whereas Peter in his saying maketh no distinction between them, that is not so to be taken, as though he mingled together the godly and ungodly without difference: