An ansvvere to master William Perkins, concerning Christs descension into Hell: By John Higins Higins, John, controversialist. 1602 Approx. 58 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A03325 STC 13442 ESTC S117336 99852551 99852551 17876 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03325) Transcribed from: (Early English Books Online ; image set 17876) Images scanned from microfilm: (Early English books, 1475-1640 ; 1144:02) An ansvvere to master William Perkins, concerning Christs descension into Hell: By John Higins Higins, John, controversialist. Higgins, John, fl. 1570-1602, attributed name. [4], 52 p. By Ioseph Barnes, printer to the Vniuersitie, At Oxford : 1602. A reply to: Perkins, William. An exposition of the symbole or creed of the apostles. Line 3 of title ends: William. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Perkins, William, 1558-1602. -- Exposition of the symbole or creed of the apostles -- Early works to 1800. Jesus Christ -- Descent into hell -- Early works to 1800. Apostles' Creed -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Ali Jakobson Sampled and proofread 2006-10 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion AN ANSVVERE TO MASTER WILLIAM PERKINS , CONCERning Christs Descension into Hell : By JOHN HIGINS . AT OXFORD , By IOSEPH BARNES , Printer to the Vniversitie . 1602. TO THE CHRISTIAN Reader Iohn Higins wisheth perfect knowledge of the Creed in Christ Iesu ▪ AT first ( Christian Reader ) I vvrote these things more at large , interposed with the other which I tooke vpō mee to aunswere . But now I thought it farre better thus to set them at view after this maner , which I could not with out the much abridging of that my first copie . And this I did for two causes ; the one to saue my labor in writing them out : the other to ease thee in reading thē over . I haue prefixed each of our names , and by the letters , A. B. C. D. E. &c. applied the reasons and answers of the one to the other , that so thou maiest the easier compare the places of both togither , and better consider & sentence of both . This I doe because I thinke plaine dealing a Iewell , and this order is better . Now ( if it please thee ) I pray thee on kindenesse , with conscience and charity to read thē : read , regard , and then iudge ; but beware thou iudge not amisse , least thy iudgment endamage thy selfe . And so wishing thee to beleeue all the Articles of the Creede , and withall wishing thy health in Christ Iesu , Iende . At Winsam the 22. of Iune . 1602. Iohn Higins . WILLIAM PERKINS . It seems very likely that these words ( hee descended into hell ) were not placed in the Creed at the first , or as some thinke they crept in by negligence . Because aboue threescore Creedes of the most Ancient Councels , and Fathers want this clause , and amongst the rest the Nicen Creede . But if the Ancient learned Fathers assembled in those Counsels had beene perswaded , or at least had imagined that these wordes had bin set downe at the first by the Apostles , no doubt they would not in any wise haue left thē out . And an Ancient father saith directly , that these wordes ( He descended into hell ) are not found in the Creede of the Romane Church , nor vsed in the churches of the East , & if they be , that then they signifie the Buriall of Christ . IOHN HIGINS . It seemed to some men that certaine bookes of the Newe Testament were not Canonical , but in that seming their thoughts were not worthy to be made accoumpt of . Wherefore these words : some mē ( of yesterday ) thinke they crept in : are no sufficiēt groūd to build on in matters of such antiquity , weight & authority as these are . I reckon not of Erasmus in the imitatiō of Luciās Dialogues , but I know he writeth on the Acts of the Apostles , that Christ descēded into hel . If we deny al the clauses which those 60. Creedes want , the Creed wil be very short . For example , your Nicen Creed hath not these , borne of the Virgin Mary , he was buried , he sitteth on the right hand of God , the Catholike church ; the Cōmunion of Saints ; the resurrectiō of the body ; and the life everlasting : did al these therefore creepe in by negligēce ? I thinke not . The Ancient Fathers were perswaded of the descension , as they were of the other Articles which they left out . But in that Counsell they chiefely hādled the herisie of Arrius cōcerning the two natures of Christ , applying al their saying in that Creed vnto the plague of that time . The same Ancient father saith there : but that hee descended into hell is evidently foretolde in the Psalmes , alleadging certaine places , and a little after he saith : Peter also hath said : for Christ vvas mortified in the flesh , but quickened in the spirite , in which he went and preached to the spirits also which vvere shut vp in prison in the daies of Noah , in which text is declared what work he did in hel . But the Lord himselfe saith by the Prophet , as of the time to come : because thou wilt not leaue my soule in hell , neither vvilt thou suffer thine holy one to see corruption . Which againe he sheweth prophetically to bee fulfilled when he saith : Lorde thou hast led forth my soule out of hell , thou hast saved mee from them which go downe into the lake . Thus your Ruffinus expoundeth this clause ( he de scended into hell ) WILLIAM PERKINS . And it must not seeme strange to any that a worde or two in processe of time , should creepe into the Creede . Considering that the Originall Copies of the old and new testament haue in them sundry varieties of readings & words otherwhiles , which frō the margin crept into the texte . Neverthelesse considering that this clause hath long cōtinued in the Creed & that by the common consent of the Catholike Church of God , and that it may carry a fit sense ▪ and exposition , it is not ( as some would haue it ) to be put forth of the Creede . Therefore that we may come to the meaning thereof ; we must know that it hath foure vsual expositions , which we will rehearse in order , and then make choise of that , which shall be thoughte to be fittest . The first exposition , is that Christes soule after his passion vpon the crosse did really and locally descende into the place of the damned . But this seemes not to be true . IOHN HIGINS . It seemes both strange and vnture . For Irenaeus beleeued the same clause 1400. yeares since : Athanasius Creede had the same clause 1200 yeares since . Chrysostome and Ruffinus expounded the same 1100. yeares since : Fulgētius beleeved the same aboue 1000. yeares since , & it was in the prophetical Scriptures aboue 1000. yeares before Christ , and hath continued in the newe Testament , And in the Creede 1550 ▪ yeares since Christ ; & in this processe of aboue 1550 years these words crept out of the Scriptures into the Creede ▪ and yet they remaine in both still . The olde and new Testaments in a 1000. pages , haue a fewe diverse readings ; but the old and new scarse 60 pages of Creeds haue no such sundry readings at all . But you note in your Margin Ieremy put for Zacharie . Mat. 27. 9. Loe , thus is the text . Then was fulfilled , that vvhich vvas said by the Prophet Ieremy , saying , , &c. The holy Ghost in S. Matthew knew who said it , saying , and who wrote it , writing . For Zachary livedafter Ieremy and might as Baruch &c. write that which Ieremy spake or prophesied before him . It is neither to bee put foorth of our Creede , not to be expounded by sense , because it is a matter of faith . These fowre expositions as in order you place them , shall in order bee examined , and refuted , or aunswered : because as I take it they are handled amisse . The first exposition . Christ descended into hell , that is , Christ in his humane Soule after his death , did really and locally , actuallie , and effectually descend into hell where the wicked are tormēted . This is a true exposition . WILLIAM PERKINS . The reasons why this first exposition seemes not to be true are these . All the Evangelistes and among the rest S. Luke intending to make an exact Narration of the life and death of Christ , haue set downe at large his Passion , death , buriall , resurrection , and ascension , and withall they make rehearsal of small circumstances ; therefore no doubte they woulde not haue omitted Christs Locall descension to the place of the damned , if there had bin any such thing . And the ende why they penned this historie , was that we might beleeue that Iesus is Christ the Sonne of God , and that in beleeuing wee might haue life everlasting . Now there could not haue bin a greater matter for the confirmation of our faith then this , that Iesus Christ the son of Mary , who went downe to the place of the damned , returned thence to liue in happines for ever . IOHN HIGINS The Reasons why this first expositiō is true are these . The Evangelists and especially St. Matthew , report that CHRIST who is the truth it selfe , prophetically spake twice therof in the signe of Ionas . And St. Luke saith , that the same truth told after his Resurrection , howe all must bee fulfilled which were prophesied of him . St. Luke also reportes howe the holie Ghost expoūdeth the prophecy of David , and againe St. Paule and St. Peter spake thereof in their Epistles . Assure your selfe then there was such a thing , as in places fitte ( God willing ) shall plainely appeare ere we end with this our worke . We must not then confute , but beleeue this great matter for the confirmatiō of our faith , as the scriptures do teach vs , Cōsidering that if he had not in Soule descended , the Devil and the damned might haue bragged of the force of that their kingdome . But as the 3. young men in the hoate Oven , Daniel in the den of the Lions , and Ionas in the belly of the Whale , beeing the signes and figures of CHRISTS Descension , came forth without hurte : so Christ from that furnace , from that denne of the Lyon , from that belly of hel , victoriously , as he descended , came forth with valour , with freedome , with triumph . WILLIAM PERKINS . The second reason why this first exposition seemeth not to be true is this . If Christ did goe to the place of the dāned , then either in soule , or in body , or in his godhead : but the godhead could not descēd because it was every where , and his body was in the graue ; And as for his soule , it went not to hel , but presently after his death it went to Paradise , that is , the third heaven , a place of ioie and happinesse . Luk. 23 ▪ 43. This day thou shalt be with me in Paradise . Which words of Christ must be vnderstood of his manhoode or soule , and not of his godhead : for they are an answere to a demande , and therefore vnto it they must be sutable . Nowe the theefe seeing that Christ was first of al crucified , and therefore in all likelyhoode shoulde first of all die ; maketh his request to this effect : Lord thou shalt shortly enter into thy kingdome , remember me then . To which Christs answere ( as the very words importe ) is thus much : I shall enter into Paradise this day , and there shalt thou bee with mee . Now there is no entrance but in regard of his soule , or manhood . For the godhead , which is at all times in al places , cannot be said properly to enter into a place . IOHN HIGINS . Your second reason standes on this place : to day thou shalt bee with mee in Paradise . Christ spake this as God , who only hath power to giue Paradise , and whose to daie as Augustine saith is eternity : and hee speaketh it as man to that happy mā , who after that evening never since saw night nor darknes . For they blessed departing hēce , haue their evening at their death , and being dead presently see in soule the day spring visiring them from an high , of that to day which after is nightlesse . Then hee that lookes for a sublimary day of light and darcknesse , amongst the blessed soules in Paradise , is darkely deceived . For if the theefes soule went that same night to Paradise , as wee beleeue it did , yet went it the same to day of Christes eterne nature , and was in Paradise the same to day of Christs glorious humane natures ascēsiō , which with the theefe was yet the same to day & lasteth nightlesse till now and for ever . Christ was not bounde by necessitie of must , nor did in custome suite everie demaunde or petition with aunswere . For sometimes hee questioned againe , and sometimes hee did not answere at all . But to this petition he answered as God and Man , and therefore your tvvo musts , assigning the same to the manhoode , and cutting it of from the godheade , are more then the scriptures allowe . This supposition with the fiction of two Enters , interferres it selfe . For the text is not so , but thus : Lorde remember me when thou commest into they kingdom . And Iesus saide vnto him : to day thou shalt be with me in Paradise . He spake ( saith Euthymius ) as God which filleth al , and was togither every where ; in the Sepulcher , in hell , in Paradise , and in heauen . Also if the soule of Christ was in Paradise before his resurrection , thē it was not in the graue ; if not in the graue , then that translation is false , thou vvilte not leaue my soule in graue . Now your concluding no entrance with the fiction of two enters , interres nothing . The texte of S. Luke is true , yours is not so . WILLIAM PERKINS . Againe when Christ saith , thou shalt bee with mee to day in Paradise , hee doeth intimate a resemblaunce , vvhich is betweene the first Adam , and the second Adam . The first Adam sinned and was presently cast out of Paradise . Christ the seconde Adam , having made the satisfaction for sin , must immediatly enter into Paradise . Now to say that Christ in soule descended locally into hell , is to abolish this Analogie , betweene the first , and the second Adam . The ende of the second reason . JOHN HIGINS . In this matter there can be no resemblaunce betweene them ; for the first Adam vvas not presently cast out of paradise after his death , but nine hundred yeares before he died , or was buried . The second Adam ascended into the heauenlye Paradise after his death , buriall , descension and resurrection . The first Adam vvente out of the earthly Paradise with a mortall body ; the seconde Adam went into the heauenly with a glorified body . And whosoever will read Gen. 3. the 7. verse , and the verses after ( considering vvell the particulars there ) shal plainly perceiue , that Adam was not presently cast out ( as you say ) for that presently is not in the third of Genesis . Neither must Christ immediatly after satisfaction , &c. ( as you say ) enter into Paradise ; this immediately is not in all the new Testament . Now to say that Christes Soule descended not into Hell , is to abolish the authorities of the Scriptures and to cashire the Creede , which proue the descension . The end of the second Reason . WILLIAM PERKINS . The third reason why the first exposition seemes not to be true . Auncient Councels in their cōfessions & Creeds omitting this clause , shew that they did not acknowledge any real descent ; And the true meaning of these wordes ( hee descended into hell ) was sufficiently included in some of the former , and that may appeare , because when they set downe it , they omitte some of the former . As Athanasius in his Creed , setting downe these wordes ( he descended into hel ) omittes the buriall ; putting thē both for one , as hee expoundeth himselfe els where . Nowe let vs see the reasons which may be alleadged to the contrary . Ob. 1 : Mat. 12. 40. The sonne of man must bee three daies and three nightes in the hart of the earth , that is , in hell . Answer . 1. This exposition is directly against the scope of the place . For the Pharises desired to see a signe , that is , some sensible and manifest miracle . And heereunto Christ answered , that hee woulde giue them the signe of the prophet Jonas , which cannot bee the descent of his soule into the place of the damned , because it was insensible , but rather of his buriall , and after it his glorious ascension . IOHN HIGINS . Of Ancient Councels &c. omitting of causes , we spake pag. 1. in ●C . they could not but beleeue that which the spirit of God foretolde , the Son of God pe●formed ; and the same sprit witnessed to be fulfilled . Now to say that ( he descended into hell ) was sufficiently included in some of the former ▪ this cannot be ; for the former ( he was curcified , dead , and buried ) are of passiō ; but these latter ( he descended into hell , he rose againe the third day : hee ascended into heaven ) are mere actions of Christ secluded frō those , not included in them ▪ Athanasius saith , he descended into hel ▪ He is not against it ; Chrysostome saith he descended into hell ; that there also he might not be voide of a miracle . He is not against it . Now let vs see the scriptures which proue the descenision . The evill and adulterous generation requests a signe , but a signe shall not be given vnto it , vnlesse the signe of the Prophet Ionas . For as Ionas vvas 3. dares and 3. nightes in the whales belly ; so shall the sonne of man bee 3. daies and three nights in the heart of the earth , that is , in hell . These places of the Gospel are plain . Wherein by the signe of , Ionas in the whales belly , Iesus fore-sheweth his owne descension into hell . For the evil & adulterous generatiō , the Phareses and Saduces tempting him required a signe from heaven , and therefore Iesus gaue them no signe frō heaven , but a signe in hel . WILLIAM PERKINS . The second Answere . The hart of the earth may as well signifie the graue , as the center of the earth . For Tyrus bordering vpon the sea , is saide to be in the heart of the seas . The third answere . This exposition takes it for graunted that hell is seated in the middle of the earth ; Wheras the Scriptures reveale no such thing , but this , that hell is in the lower partes ; but where those lower parts be , no man is able to define . The 2. obiectiō . Act. 2. 27. thou wilt not leaue my soule in hell ; neither vvilt thou suffer thine holy one to see corruption . These words cannot proue any local descent of Christs Soule . For Peters drift in all eadging this , is to proue the resurrection , and hee saith expressely , that the words must be vnderstoode of the resurrection of Christ . What ? namely these wordes , that his soule was not left in hell . Nowe there is no resurrection of the soule , but of the body only , as the soule cannot be saide to fall , but the body . IOHN HIGINS . The heart of the earth may as well signifie hell , as it may signifie the midle or center of the earth . For Tyrus being an Iland foure furlongs , or seavē hundred pases from the land , was therfore saide of God to haue her limites in the heart , or middle of the seas Again the proud king therof said , I am God , I sit in the throne of God , in the hart or middle of the seas . These words of Christ : for as Ionas was 3. daies &c. so shall the Son of man be 3. daies & 3. nights in the hart of the earth : giue vs to vnderstand where hell is sited , they reveale the place in question . But if hel & the graue , & the hart of the earth be alone , they which site hell so shallow , & the graue so deepe , confound the he●l of the Damned , and the graues of the blessed togither . This prophecy : thou vvilt not leaue my soule in hell , neither suffer thine holy one to see corruption : was one of al those things of which Christ said , it behooved all things to be fulfilled which are written of me in the Lawe of Moses , and in the Prophets , and in the Psalmes . And if this Prophesie proue not the Local discēsion of Christs soule by reason , it cōfirms it in faith , because Christ saide : it behooved all things to bee fulfilled &c. Peter is plaine , he saith , David foreseing spake of the resurrectiō of Christ , for why , his soule was not left in hel , neither saw his flesh corruption . If your translation or exposition bee true , thou wilt not leaue my soul in graue , then the person or the soule of Christ is risen , or els Christ is not risen . And for your fall , I aske first , whether it may be said , that christs body fel into the graue secondly whether if it fel not , but was buried therein , it may not yet be said to haue risen ; thirdly , whether Christ rose without a soule , because it fell not into the graue . For many bodies of Saintes arose which fell not ; neither did they arise without soules , which soules yet fell not into the granes ▪ So I say , if nōe arise at the last day , but the bodies of them which fell , there wil be a very small resurrectiō in respect of the whole number of the departed . WILLIAM PERKINS . It will be replied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) soule , cannot signifie the body . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) hell , cannot signifie the graue . The first word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not only the spiritual parte of man , i , the soule : but also the whole person , or the man himselfe . Rom. 13. 1. 1. Cor. 15. 45. And the second word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is aswel taken for the graue , as for hell . Apoc. 20. 14. Death and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are cast into the lake of fire . Now we cannot say that hel is cast into hell , but the graue into hell . And the very same worde ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in this text , must needes haue this sense , i. his soule or person was not left in graue For Peter makes an opposition betweene the graue into which David is shut vp , & the hell , out of which Christ was delivered . verse . 29. 31. IOHN HIGINS The word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. soule in these places alleadged Act. 2. 27. 31. cannot signifie the body of Christ , as shal appeare in this page . And the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. hell , cannot signifie the graue , tombe , monument , or sepulcher of a dead body . This graue is not found in al the scriptures . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. soule , sometimes signifies the whole person , the man a liue , as in these places : and there vvere added that day about three thousand soules : let every soule submitte it selfe to the authority of the higher povvers : the first man Adam vvas made a living soule , these were not whole persons of dead men buried , but Christians newly converted , and Romane subiects aliue . So Adam was made a living soule , but he was not so buried ; the whole person so signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not buried in hell . If it were , then by these texts , ( to day shalt thou be vvith mee in Paradise ; thou wilt not leaue my person in hell ; and his soule was not left in graue ) the whole person was in Paradise , in hell , & in the graue the same day that hee was buried . The second word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hel , is not taken for the graue or toomb of the dead ; the text truely translated is thus : death and hell vvere sent into the lake of fire , this is the second death ▪ And whosoever was not founde vvritten in the booke of life , was sent into the lake of fire . That is , the Devil and his Angels & the wicked were sent into everlasting fire , as in Mat. 25. 41. Christ doth p●ainly shew ; but the prophet heere speaketh it more dar●kly . Also if your speach heere bee true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as well taken for the graue , as for hell , then this translation is tollerable . And the rich man died and was buried and in the graue , lifting vp his eies being in tormentes , for ( saith he ) I am tormented in this flame . You first cast the graue into hel , and nowe you site the Paradi●'de soule in the graue . Peter makes an opposition between the dead entombed body of David not risen , and the humane nature of Christ risen ; affirming that David prophecied thereof long before . And saith , his soule was not left in hel , as you here translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hel , and not graue . VVill. Perkins . Againe it wil be said that in this text there be two distinct partes ; the first of the soules comming foorth of hell in these words : thou wilt not leaue my soule in hell . And the second of the body rising out of the graue , in the next words following : Neither wilt thou suffer my flesh to see corruption . It is not so . For the flesh in this place signifieth not the body alone , but the humane nature of Christ : as appeareth Act. 2. verse . 30. vnlesse wee shall say that one & the same worde in the same sentence is taken two waies , flesh ( you meane ) in the 30. and in the 31. verses . And the words rather cary this sense ; thou wilt not suffer me to cōtinue long in the grane ; nay which is more , in the time of my cōtinuance there , thou wilt not suffer me so much as to see corruption , because I am thy holy one . JOHN HIGINS . Here in the Psalm . 16. 10. Thou wilt not leaue my soule in hell , neither vvilt thou suffer thy holy one to see corruption , the two parts & places of Christs humanity are plainly distinguished a sunder . So also Peter interpreteth , Act. 2. 31. and so Fulgentius bringeth these places distinguished against the Ar●ians , expounding them of the soule and flesh apart . In the first , 30. verse , Peter explaines a Prophecy of the regall humane generation of Christ thus : he then , that is , David , sith he was a Prophet , and knewe that God had sworn vnto him by an othe , of the fruit of his loines , according to the flesh , to raise vp the Christ , that he might place him on his seate . Here the Apostle addeth ( according to the flesh , ) to distinguish and to tell vs , that the soule is not ex traduce ; but that the flesh & it be of different natures , which immediatly after ( expounding the other prophecy ) he clearely explaines thus . 31. vers . David foreseeing spake of the resurrection of Christ , that his soule was not le●t in hell , neither did his flesh see corruption . There in the 30. vers . Peter spake of the flesh ( not of the soule ) generated : and here in the 31. of the flesh & of the soul seperated by death . In both yet by flesh , meaning one & the same flesh of christ . S. Peters words are of credit enough : a rather carriage of sēse , comes to late . WIL. PERKINS . Obiect . 3. Christ was quickned in the spirit , by the which spirit he went & preached vnto the spirits which are in prisō . Answere . This place is not for this purpose , for by the spirit is not meant the soule of Christ , but his godhead which in the ministery of Noe preached repentance to the old world . And I thinke that Peter in this place alludes to another in Genesis 6. 3. where the Lord saith , my spirit shall not alwaies striue vvith man , because hee is but flesh . And if the spirit do signifie the soule , then Christ was quickened in his soule , or by his soule , but neither is true . IOHN HIGINS . We must not alledge , nor take the text lamely . It is thus : for Christ once suffered for sins , the iust for the vniust , that he might bring vs to God , hee vvas mortified in the flesh , but was quickened in the spirite , in which spirite hee vvent and preached vnto the spirites vvhich are in prison . Heere is the suffering of Christ , his death , immortality of soule , with the descension therof , and ( as Ruffinus saith ) what worke it did in hell . And therfore this place is pregnant for the descension . For by the spirite is mēt the soule of Christ , & not his godhead ( as you say . ) For then your texte should be thus : Christ was quickened in the godhead , by which godhead hee went and preached to the spirites which are in prison , which you said in Noe preached to the old world . But this cannot be ; it was after Christes mortification in the flesh , not in the olde world but in that which is nowe . That which is saide in Genesis 6. 3. my spirit shall not alwaies contend vvith man , because he is but flesh , and his daies shall be an hundred & twenty yeares was fiftie generations before Christ , this in Peter was after Christs death ; that was in spirit divine , this was in the soule humane ; that was on earth with men in the flesh ; this was in hel with the spirits of the dead ; Peter therfore in this place alludes not to that in Genesis . Of Christs quickening in the spirite shal be more saide in the next page . WIL. PERKINS . For the first , it cannot be saide , that Christ was quickened by his soule , because it did not ioyne it selfe vnto the body ; but the Godhead ioyned thē both . Neither was he quickened in soule . For the soule died not . It could not die the first death , which belongeth to the body ; & it did not die the second death , which is a total seperation from God. Onely it suffered the sorrowes of the second death , which is the apprehension of the wrath of God , as a man may feele the panges of the first death , & yet not die the first death , but liue . Againe , it is to no end that Christes Soule , should goe to hel to preach . Considering it was never heard of , that one soul should preach to another , especially in hel , where al are condemned , & in conscience cōvicted to their iust damnation ; and where there is no hope of repentance , or redemption . IOHN HIGINS . To say that Christ was quickened by his soule , is to reason vpon no text , and so we leaue it . So was the descension of Christ also . Christ was mortified in the flesh , but he was quickened in the spirite , that is , in soule ; not that it died , but that in anguish it suffered the sorrowes of death which cōpast his body . And therfore he said : my soule is very sad evē to the death . But when that death was past , the sorrow , anguish , & sadnes were ended ; and the ioy , the comforte and solace which his soule immediately after receiued , may very fitlie be named , a reviving or quickening . And of this reviving or quickning al the blessed souls departed haue presently after this life , a ioyful & most happy feeling . There is an end why Christ went & preached in hell , and why Peter wrote that he preached there . We must beleeue the word , though wee knowe not the ende . Considering it was ever hearde of , since Christs time , that the soule of Abraham had a speech with the soule of the rich man in hell , and tolde him his owne , and besides how that his brethrē had Moses and the Prophets , &c. And the borne blind said : It was neuer heard of , that any man opened the eies of one that was borne blinde . But yet the cure was to some end , & so was the descension of Christ also . WILLIAM PERKINS . It wil bee answered that this preaching ( whereof Peter speaketh . 1. Pet. 3. 19. ) is only reall or experimentall , because Christ shewed himselfe there to convince the vnbeliefe of his enemies . But this is flat against reason . For when a man is iustly condemned by God , and therefore sufficiently convicted ; what neede the Iudge himselfe come to the place of execution to convict him ? And it is flat against the text . For the preaching spokē of here ( 1. Pet. 3. 19. ) is that which is performed by men in the ministery of the word , as Peter expoūdeth himselfe elsewhere ( 1. Pet. 4. 6. ) to this purpose also was the Gospell preached to the dead , that they might bee condemned according to men in the flesh ; but that they might line according to God in the spirite . JOHN HIGINS . The preaching of Christ in hell , was real ; that is , in re , indeed : not experimētal , as to proue an experiment , or conclusiō . For al the prophesies must needs be fulfilled , so as the Councel of God decreed , and as the Scriptures reporte . It was then a powerful passage , in his sin-lesse soules , freedome and valour ; for so he went to conquer the devil , and to confound the damned in hel , from whence he returned with triumphant victory . But these matters of faith are not to bee measured by the shallow flattes of reason ? for al thinges vvhatsoever the Lord would , that did be in heaven , and in earth , and in the sea , & in all deepe places . This prerogatiude Iudge might go where he would , and convict whom he list , hee could bee no more exempted from hel , then hee could bee payned thereby , or detained therein . These two texts are not flat of one nature ▪ For there in 1. Pet. 3 ▪ 19. the spirit of Christ went and preached to the spirites in hel : here in 1. Pet. 4. 6. the Gospel is saide to be preached to the deade &c. that is to the Gentiles or ●entilized Iewes , vnto such as Christ ment when hee saide , let the deade bury their dead ▪ WILL. PERKINS . Lastly there is no reason why Christ should rather preach & shew himselfe in hel to them that were disobedient in the daies of Noe ; then to the rest of the damned . And this is the first exposition The second followeth . IOHN HIGINS . If we shal runne from faith to no reason , I wil conferre like reason with your reason thus : there is no reason why Abraham should rather shew himselfe to the rich glutton in hell , then to the rest of the damned ; this is as wise a reasō as that . But all thinges are possible to him that beleeveth . The text is , hee went in spirite , and preached to the spirits which are in prison . And this the faithfull beleeue , because it is Scripture ; and they beleeue the descēsion , because they are Christians . And thus much touching the first exposition . The second followeth . WILLIAM PERKINS . The second vsuall exposition of this clause ( he descended into hell ) is , that Christ descēded into the graue , or was buried . This exposition is agreeable to the truth , yet it is not meete or convenient . For the clause next before ( he was buried ) contained this point , and therfore if the next words following yeelde the same sense , there must bee a vaine and needlesse repetition of one & the same thing twice ; which is not to be allowed in so short a Creede as this . If it be saide , that , these words are an exposition of the former ; the aunswere is , that then they should be more plaine then the former . For when one sentēce expoūdeth another , the latter must alwaies be the plainer . But of these two sentēces : he was buried ; he descended into hel : the first is very plaine & easy , but the latter very obscure and hard . And therefore it can be no exposition thereof , and for this cause this exposition neither is to be receiued . And thus endeth the 2. expositiō IOHN HIGINS . If Christ descended into the graue , it was in his body aliue : for to descend is a liuely action . This cannot stand with the Scriptures , for all the Evangelistes say , he yeelded vp the Ghost , & also they say , he was taken downe & was shrowded & buried in a new sepulcher by Joseph of Arimathea , &c. his body could not descende except it were aliue , and they would not haue buried it , if he had not beene dead . That seconde exposition then is not agreeable to the word : and as you say it is not meete nor convenient , so say I , because it is false . For it makes a vaine and needlesse repetition of one thing twice , &c. Wherefore it is not to be allowed nor liked of . His buriall was sensible , it was done and seene here on earth , his descension was an invisible action of the immortal soule perfourmed in hel , only comprehended by faith , not by sense , nor by reason , and therefore ( as you say ) this seconde exposition is not to bee receiued , as expounding the burial , and in this we somewhat agree . And thus much touching the second exposition , now followeth the third . WILL. PERKINS . Thirdly others there bee who expounde it thus , hee descended into hel , that is , Christ Iesus when he was dying vpon the Crosse felte and suffered the pangs of hel , and the full wrath of God seazing vpon his Ioule . This exposition hath his warrant in Gods word , where hell oftentimes signifieth the sorrowes and paines of hel . As Hanna in her song to the Lorde saith : the Lord killeth and maketh aliue , and he bringeth downe to hell & raiseth vp againe . That is , he maketh men feele woe and misery in their soules even the pangs of hell , and after restoreth them . And David saith : the sorrowes of death compassed me , and the terrours of hel laid hold on me . This is an vsuall exposition received in the Church , & they which expounde this Article thus , giue this reason thereof . The former words , was crucified , dead , and buried , doe containe ( say they ) the outwarde suffrings of Christ . Now because hee suffered not only outwardly in body , but also inwardly in soule ; therefore these words , he descended into hell , doe set forth vnto vs his inward sufferings in soule , whē he felt vpon the crosse the pangs of hel and the ful wrath of God seazing vpon him . This exposition is good and true , & whosoeuer wil , may receiue it ; yet neverthelesse it seemeth not so fitly to agree with the order of the former Articles . For these wordes : was crucified , dead , & buried , must not be vnderstood of any ordinary death , but of a cursed death , in which Christ suffered the full wrath of God , even the pangs of hell , both in soule and body . Seeing then this exposition is contained in the former wordes ; it cannot fitly stande with the order of the shorte Creede , vnlesse there shoulde bee a distinct Article of things repeated before . And thus endeth the 3. exposition . IOHN HIGINS . We must hold that Iesus Christ the sonne of God , dying vpon the crosse , could neither feele not suffer the pangs of hel , nor the ful wrath of God seazing vpon his soule ; because it was neither seperated from the godhead ; nor subiect vnto sin ; and also because that laying downe his life , he vsed these wordes of deliuery : Father into thy handes I cōmende my spirite . By which wee vnderstand , that hee was then seazed and did possesse his owne soule , and yeelded the possession and seazen thereof vnto his father , and neither the devill , nor the pangs of hel had any seazen , holde , interest , or possession therein . This exposition , that Christ after his death descended into hell in soule , hath many warrants in the old testament , of which one is in these words of Hanna : the Lorde mortifieth and quickeneth ; hee causeth to descende into hell and causeth to ascend . And this was a prophecie of the death , descension , resurrection , and ascension of Christ . So the saide Hanna in the 10. verse after prophecied of the kingdome of Christ also thus : Iehovah will iudge the endes of the earth ; and hee will giue fortitude to his king , & he will exalt the horne of his Christ . And David saith : the sorrows of death compassed me , and the land flowdes of vngodlines made me afraide . These were the sorrowes of the first death in the flesh , and not the pangs of hel , which seaze only vpon the wicked , but not on the iust . He was crucified , deade , and buried ▪ these were of his passion , cōcerning the body mortal , and did not ( but in his death ) concerne the soule . For neither could the Iewes hurt it , neither coulde Ioseph bury it : but these , hee descended into hell ; he rose againe from the dead , he ascended into heaven , are actions perfourmed by Christ , the first in his soule , and the other two in his whole humane triumphing nature . The death of his holy ones , or of his mercifull mē , is precious in the sight of God : God then is not wroth with them , neither doth he inflict the pangs of hel vpon them , much lesse vpon his most holy , vpō his most iust one . In these words of S. Peter . Act. 2. 23. 24. hunc interemistis , there is the death , quem Deus suscitavit solutis doloribus Inferni , there is the resurrection from hel and from the sepulcher . These places plainly demonstrate that the Apostle spake of that which Christ suffered and did in his death , buriall , descension , &c. and that his descension was not before his death but after , Ergo Christus non resurrexit ab inferno ante mortem suam : and also Peeter expoundeth it even so in these words : Providens ( David ) locutus est de resurrectione Christi ; quia neque derelicta est anima eius in inferno , &c. Thus much touching the 3. exposition . Now followeth the 4. and last . WILLIAM PERKINS . But let vs come to the fourth exposition . Hee descended into hell , that is , when he was dead and buried , hee was held captiue in the graue , and lay in bōdage vnder death for the space of three daies . This exposition also may bee gathered forth of the scriptures . So Peter saith , God hath raised him vp ( speaking of Christ ) and loosed the sorrowes of death , because it was impossible that hee should be holden of it . Where we may see , that betweene the death & the resurrection of Christ , there is placed a third matter , which is not mentioned in any clause of the Apostles Creede saue in this ; and that is his bondage vnder death , which commeth in betweene his death and his rising againe , and the words themselues doe most fitly beare this sense . As the speech of Iacob sheweth . I wil go down into hel to my son mourning . And this exposition doth also best agree with the order of the Creede . First he was crucified and died ; secondly hee was buried ; thirdly laid in the graue and was therein holden in captivity & bondage vnder death . And these three degrees of Christes humiliation are most fitly correspondent to the 3. degrees of his exaltation . The first degree of his exaltation ; [ he rose again the third day ] answering to the first degree of his humiliation [ he died ] the 2. degree of his exaltation ; [ hee ascended into heaven , ] answering to his going into the graue , or he was buried . And thirdly his sitting at the right hand of God ( which is the highest degree of his exaltation ) answering to the lowest degree of his humiliation , he descended into hell . These two last expositions are commonly receiued , & we may indifferently make choise of either . But the last ( as I take it ) is most agreeable to the order and words of the Creede . Thus endeth the 4. exposition . IOHN HIGINS Christ was buried and descended into hel : but in the graue his body was free from paine , free from bondage , and free from corruption : and his soule in hel was free from torments ; free from bondage , and free from detention . He was captiue to neither of both , though hee would for a time bee contained of both , who in his divine nature cōtaines all , and cannot at all be contained . So we find that Christ was free among the dead ▪ whom God hath raised vp , loosing the sorrowes of hell , because it vvas impossible he should bee holden of it . VVhy was it impossible ? because he is free , & because the gates of hel cānot prevaile against his church , much-lesse against himselfe which is the head thereof . In the graue then & in hel , he would be for 3. daies & 3. nights without corruption and torments ; to declare his mortality , his immortality & his innocēcy . But the body did not descend , it was buried in the sepulcher : the soul descended into hell , it was not buried in the graue . And this descension was after his death and before his resurrection . And this was an Acte of his freedome , the other of freedome in patience , and both were in prophecy and in promise . That which Iacob propheticallie spake of his own descēsion into Aegypt , and of Christs descension into hell well weighed by the state of the Church in Aegypte , and by the speech of his gransire Abraham in blisse , & by the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so full of question as men doe make it . Wherfore the best expositiō agrees best with the order of the Creede thus : first he was crucified by the Iews : secōdly he died when he gaue vp the ghost ; thirdly he was buried by Ioseph of Arymathea &c. fourthly he descēded into hel , that was in spirit , or soule : fiftly the third day he rose againe frō the dead , & sixtly he ascended into heaven &c. but your secondly he was buried , and thirdly laide in the graue , make two burials . Thus haue I briefely delivered , what I thought meete to be said , concerning the descension of Christ into hel . In all which I referre my selfe to the iudgmēt of those who may & can best descerne of these matters , as by the word of God , and her Maiesties Lawes I am bound . Faultes escaped in the printing . P. 3. lin . 10. for is declared reade is also declared P. 8. in the margin , for Jam. 20 reade John 20. P. 18. lin . 9. for curcified read crucified P. 24. lin . vlt. for this page read this next page P. 25. in the margin for Ge● . 27 read Gen. 2. 7. FINIS . Notes, typically marginal, from the original text Notes for div A03325-e120 Pet. Vire● in Symbo● Erasmus 〈◊〉 Colloquij● Ruffinus i● exposit . Symbol . ●rasmus in ●is paraphrase vpō●he Acts of ●he Apo●tles . ca. 2. Ruffinus i● exposit . Symbol . 1. Pet. 3. 1 ▪ Psal . 16. 1● Psal . 30. ● Psal . 30. 4. ●arietas ●ctionis . ●at . 27. 9. ●remie for ●acharie . Mat. 27. 9. Ierem. 36. Iuke . 1. 3. Iam. 20. 31. Mat. 12 , 40. Math. 16. 4. Luk. 23. 43. Acts. 2. 31. Ephes . 4. 9. 10. 1. Pet. 3. 18. 19. Dan. 3. 21. Dan. 14. 30. Ioh. 2. 1. 2. 3. Luk. 23. 43. Luk. 23. 42. 43. Luk. 23. 43. Aug. lib. 11. confess . ca. 13. in fine . Luk ▪ 1. 78. Luk. 23. 42 ▪ 43. Euthymius super hunc locum . Gen. 3. 7. Gen. 3. 7. Athana . lib● de incarn ▪ Chrysost . hom ▪ 2. in Symb. Mat. 12. 40 ▪ ●sal . 16. 10. ●ath . 12. 40 ●ct . 1. 31. Athanas . in ●●mb . ●hersost . 〈◊〉 ●●super ●●mb . ●at●h 12. 〈◊〉 ▪ 40. Matth. 16. 24. Mat. 16. 24. Ezech. 27. 4. 〈◊〉 c●rde ma●is . [ Sunt ●ermini tu● ] Act. 2. 27. Ionas 2. 1. 2. Act. 2. 27. Ezec 27. 4. Ezec. 28. 2. Mat. 12. 40. Psal . 16. 10. Luk. 24. 44. Act. 2. 31. Act. 2. 27. Mat. 27. 52. Rom. 13. 1. 1. Cor. 15. 45. Apoc. 20. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . Act. 2. 41. Rom. 13. 1 ▪ 1. Cor. 15. 45. Genes . 27. Luk. 23. 43. Act. 2. 27. 31. Apoc. 20. 14 Mat. 25. 41 Luk 16. 22. 23. ●er . 24. Act. 2. 29. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue . Act. 2. 30. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . Psal . 16. 10. Fulgen. lib. 3. ad Thrasimund . Act. 2. 30. Psal . 3. 32. 11. Act. 2. 31. Psal . 16. 10. 1. Pet. 3. 18. 19. Gen. 6. 3. 1. Pet. 3. 18. 19. 1. Pet. 3. 18. Genes . 6. 3. 1. Pet. 3. 18. 19. Ruffinus in Symbol . Genes . 6. 3. 1 Pet. 3. 19. 1. Pet. 4. 6. 1. Pet. 3 , 19. 1. Pet. 4. 6. Psal . 18. 5. Mat. 26. 38. Luk. 16. 25. Io. 9. 32. 1. Pet. 3. 19. ●sal . 135. 6. Math. 8. 22. Hee descended into the graue . He descended into hell . Luk. 16. 25. Math. 9. 23. Mat. 27. 50. Mar. 15. 37. Luk. 23. 46. ●o . 19 ▪ 30. vpō the crosse Christ dyinge felt & suffered the pangs of hell & the full wrath of God. 1. Sam. 2. 6. Psal . 88. 5. Luk. 23. 46. 1. Sam. 2. 6. vers . 10. Psal . 18. 5. Psal . 116. 13 Act. 2. 23. 24. Act. 24. Gen. 37. 53. death or the graue . Asal . 88. 6. Act. 2. 24. Variae Lectiones Grae●●● . Syra uer●● . Hieromi●●i translat . Gen. 37. 53 Luk. 16. 25.