Appello Cæsarem A iust appeale from two vniust informers· / By Richard Mountagu.

CHAP. XVIII. Touching LIMBUS PATRUM.

The Dreames of Papists about Limbus Patrum, related and re∣jected. The state of mens soules after death. The Place propor∣tioned to their state. The soules of the blessed Fathers before CHRISTS ascension, in heavenly Palaces, yet not in the third and highest heavens, nor in that fulnes of joy which they have now, and more of which they shall have heereafter. The opinion of old and new Writers. Our Canons not to be transgressed. The Do∣ctrine and Faith of the Church

of England concerning the Ar∣ticle of CHRIST'S descent into Hell. The disadvantage we are at with our Adversaries. Everie Novellers Fancie printed, and thrust upon us for the generall Tenet of our Church. The plaine and easie Articles of our CREED disturbed and obscured by the wild dreames of little lesse than blasphemous men; by new Mo∣dels of Divinity; by Dry-fats of severall Catechismes. The Be∣leefe of Antiquitie. The Au∣thour and It farre from POPE∣RY.

INFORMERS.

HOwsoever in words he denyeth Limbus Patrum, yet thus he writeth: The Pa∣triarchs, Prophets, and Fathers that lived

and died before CHRIST; the Scripture resolveth, that they were not there where now they are, in the highest heavens and glorious, there where the glorified body of CHRIST is now residing at the right hand of GOD. CHAP. XLI. pag. 277.

MOUNTAGU.

THUS hee writeth. And what if he write so? Why then hee upholdeth Limbus Patrum. His Words and Opi∣nion are farre asunder. So said your LIM∣BOMASTIX concerning the Descent into Hell. As CHRIST was buried; so also it is to be beleeved, that CHRIST went into Hell, saith the Church of England. Therefore hee went thither, saith that Ignoránte, according to this opinion, to fetch up the soules of the Fathers that were not there. Iust as you will have it, with M. MOUNTAGU in his opinion. But good Master Informers, bethinke your selves: go into your Studies again, and look better up∣on your books. You understand not the state and condition of Limbus Patrum, nor yet the Descent of CHRIST into Hell. To assure you, I am for my opinion (dreame you what you will otherwise, and what you please) absolute∣ly of the mind of all Antiquity, that the soules of the Blessed Dead, separated from their bo∣dies,

and Gathered (as the Scriptures speake) unto their Fathers, before CHRISTS Resur∣rection from Death to Life, and his Ascen∣sion into Heaven; that departed hence in the hope and assurance of GODS promises, and in the expectation of better things to come, were not yet then in Coelo propriè di∣cto summo illo & glorioso, whereas now they are, in companie of all the holy Angels, with the glorified bodie of our SAVIOUR, farre above all things in heaven and earth. And yet for all this; I am not for him, that thereupon ig∣norantly and maliciously inferreth, I hold with, beleeve, or conceit anie such Limbus Patrum, as the Church of Rome hath fancied unto her selfe, and tendred unto her Profelites, drawne and derived out of that negative opinion of Antiquity, ill understood, and ill applyed. As if because they were not so in heaven, per om∣nia, as now they are, they must needs be so in hell as they conceive them to be. the state whereof is imagined this.

LIMBUS Patrum is so called by the Papists à subjecto contento, which they doe imagine to be the uppermost Fringe, as the word signifi∣eth, or the Verge of Hell. For, as if some of their Masters had beene sent thither to take a survay thereof, they doe quarter out that in∣fernall Clime into foure Regions; all agreeing in the particulars, though with some difference about the quartering and confining. That the

Regions are foure, they all agree: Hell, pro∣perly so called, of the Damned, Purgatory, Lim∣bus puerorum, and Limbus patrum. For the up∣permost and lowermost, they all agree; but dif∣fer about the site of Purgatory and Limbus pue∣rorum: they cannot resolve which is the up∣permost of these two. In Hell of the Damned they imagine, and rightly, eternall losse of hap∣pinesse in exclusion from GOD, as also most insufferable eternall paine. In Purgatory, there is some question, whether the losse be partiall or not: for they are conceited to have, at least somtimes, the intervening society of holy An∣gels, who cannot but impart unto them some glimmering of heavenly consolation; and yet the pain, though not eternal, but only temporary, is set down to bee equall unto Hell torments. Unto the Limbus Infantum, they have fastned eternall losse and deprivation of GOD, with∣out sensible paine: in Limbus patrum, tempo∣rarie losse, but no paine. Limbus puerorum and Hell of the Damned, in their opinions, endure for ever. Purgatory shall cease, and be no more, at the day of judgement: but for Limbus pa∣trum, the date thereof is, and was long since, expired. Now there is no such mansion or ha∣bitation of soules, they are resolved: but what is become of it, or how imployed, they are not resolved. Some imagine it now all one with that Limbus Infantum. And peradventure there was need to have the roome enlarged,

the inhabitants increasing and growing on so fast, more than they did in the dayes of old; as in popular Cities the multitude groweth greater every day and greater. So that Lim∣bus puerorum, in their opinion, hath, and out of conveniency it was necessary it should swallow up Limbus Patrum. ANTE adventum CHRISTI, saith one, sancti Patres descendebant eò. Nunc verò pueri qui abs{que} Baptismo discedunt, sine poenâ sensibili detinentur. Others do con∣ceive of it as inane vacuum: and this is the commonly received opinion of the Romane Schooles. In effect, therefore, the Popery of Limbus Patrum is this: That in regard of state, the Fathers who died before CHRIST, were, quoad locum, in a part of HELL, in the uppermost Region of Hell; and, quoad statum, without all paine; as also without all joy, without fruition or seeing of GOD: That at CHRIST'S descent into Hell, which was locally only into this part of Hell, but virtually and powerfully into all places and regions of Hell, they were drawn out thence, led forth in tri∣umph, and translated into Heaven, in regard of place; unto seeing, enjoying, and fruition of GOD, in respect of state. But this is not the Tenet of Antiquity. A man may deny their being in Heaven, and yet not inferre they were thus in Hell.

Now to come to the point; The question is concerning their soules onely: for their

bodies, it is confessed, in ordinarie dispensa∣tion, doe sleep in the dust. It is confessed on both sides, which is most materiall, concer∣ning them, That being immortall in their bet∣ter Part, after dissolution and separation, they still have a Being, and are subsisting in aliquo ubi: for though the nature of a soule is not to be circumscriptively in place (as TERTUL∣LIAN fancied) as M. YATES and M. WARD are when they are in their Pulpits, yet are they confined in their proper ubi, definitively and indistanter, as they speake; that is, they have not, nor can have, an ubique-subsistence, but a determined and defined. Being heere, at that instant they are not there: for omnipresence is the absolute Peculiar of the ALMIGHTY. Truely then, and indeed, they must and doe subsist in place, or rather ubi; though where, and how, who can tell? For, the Scripture, content with their state and beeing, is silent for particular touching their place. And ac∣cordingly the best learned of all times and places, have, if not declined quaestionem loci, yet not beene curious nor resolved for it. So heere is a maine difference at the first betwixt the Papistry of Rome, and M. MOUNTAGU'S Popery. They de fide resolving the place to have been thus: He returning Ignoramus, we are not ascertained, we cannot tell.

AGAIN, in that their Vbi wheresoever, sub∣sisting, as they had Being and Subsistence, so

did they also performe actions of life and motion, congruous and convenient unto their nature and kind. And though they are said to be at rest, yet is it qualified with, In what sort; They rest from their Labours, saith the SPIRIT. where the latter word, Labors, gi∣veth species unto, and determineth the former word, Rest. For all maner rest is not predica∣ted of them; not such as that rest of the bo∣die in the grave. They rest not, as in a sleepe, out of minde, without motion, as not in acti∣on at all; as the frame of Nature did in the dayes of IOSUA; or as ADAM in that deepe sleepe, wherein EVA was framed out of his side. Thus to rest, is contrary to their nature and condition intellectuall; though it hath beene the opinion of some Popes, they say, and is of some Anabaptists at this day: such as a∣gainst whom M. CALVIN wrote his Psychopan∣nychia. But being now separated from the bo∣die, they live, move, exercise, performe and put in practice, acts naturall and coïncident unto their proper kindes; understanding, conceiving, willing, judging, loving, rejoycing, and such like proper acts of naturall, rationall, intellectuall creatures. Next, inasmuch as there are, and have beene alway in this life, two sorts amongst the sonnes of men; Beleevers in CHRIST, for their profession; Holy in course, for their life and conversation: then Misbeleevers and faith∣lesse in regard of GOD; Wicked mis-agents in

respect of living: so proportionably there are, and have beene ever, two states and conditi∣ons of the soules of men, in their separation after death; some rewarded with happinesse, in their being for ever with GOD; some con∣demned unto woe and wretchednesse, for ever estranged from GOD. All men when they dye (as, sooner or later, all do and shall) in re∣gard of that unchangeable Law of kinde, Thou shalt Dye the Death, are said in SCRIPTURE To goe the way of all flesh, or of All the Earth: for never man had a priviledge of absolute or totall exemption. And in regard of their being or subsisting after their death, are said To sleepe with their Fathers, touching their bo∣dies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and to be gathered to their Fathers, or, their People, in respective of their soules, were they good or bad. For all are a society, a collective people; eyther in happy or in a miserable state. The good goe to en∣joying of happinesse without end, the wicked to enduring of torments everlasting. Thus is their state diversified to their deserving. and herein the Scripture speaketh plaine and evi∣dent. But now for Place, we are not resolved so particularly. Certaine it is in common course of kinde, Place is ever fitted, disposed, proportioned to state and condition of the therein placed. And therefore, when this mor∣tall shall have put on immortality: when those that have won many unto righteousnesse, shall

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shine as the Sunne, and be clothed with glo∣ry and immortality, in the day of the resur∣rection of the just; then we reade of a fitted Place, a new heaven and a new earth. Now, fit∣ting unto this two-fold state and condition of soules after death, I beleeve and professe, that evermore there was, is, and shall be two seve∣rall, different, distinct, proportionable Places or Vbies for them, knowne ever commonly by that generall name of Hell and Heaven. I be∣leeve also, and professe, that the soules of the Fathers, Kings, Prophets, Priests, Patriarchs, righte∣ous and good men, that lived and dyed before CHRIST came in the flesh, in eandem commu∣nem spem nobiscum venerunt, expectantes CHRI∣STUM, as IGNATIUS speaketh. and so when they were gathered unto their people, went not into Hell locally in respect of Place, be∣cause not to Hell interpretatively, that is, into wretchednesse in regard of state. They went to Heaven locally, as to their proper Vbi: they went to Heaven figuratively, that is, into happinesse and health, into joy in heavenly pa∣laces; unto GOD, into the presence of GOD, the Tabernacles of peace; into Paradise, ABRA∣HAMS bosome. Eadem est fides nostra, quae fuit illorum: Hoc nos credimus esse factum, quod illi crediderunt faciendum. They hoped to be sa∣ved in, through, and by him, in whom we doe hope. They lived by that faith as well as we, though not in that evidence and fulnesse as

we. They dyed in that CHRIST, in whom we, though not incarnate, and already come, as do we. But this their being, their living, their dying so, will not inferre that Place to have received them then, wherein now with us they bee, and where one day all GOD'S chosen ones shall be. For the same faith hath not ever the same measure, nor proportion in all, nor the same dispensation at all times. The same hope is more eminent in some than in others. The same persons, inlarged in their Indowments or Atchievements, are likewise enhansed and ennobled in their Accruments, Temporall or Eternall, Personall or Originall. Their bodies are not as yet reunited unto their soules, yet shall they be raised up out of the dust, and bee made conformable in their Re∣surrection unto life, to the now-glorified bo∣dy of CHRIST our Saviour. Their soules, then departing and at Rest, in Peace, in Happines, and Blisse, in the hands of GOD, yet were not in that degree of state as now they bee in; had not that fulnesse of joy which now they have, nor have as yet that measure and proportion that they shall have heerafter. They were then in Heaven, as they be now in Heaven, though not as now; nor yet where, as now for particular place: not in Hell, or any part of Hell, as the word and meaning is in Scripture.

This is sufficient against that dream of their

Limbus Patrum in the Roman Church: which is conceived and dreamed to have beene a Part and Region of Hell, far distant and remo∣ved from Heaven. Not then in that Heaven, where they are now; in that Part, that Site, that Region, those Mansions of Heaven in which now they are. For Heaven, so spacious, ex∣tended, so capacious, as we both conceive and see, is not, nor hath beene so narrowed or streightned in roomth, that there cannot bee diverse Designations, Regions, Habitations, Mansions or Quarterings there, to speak after the phrase and language of men, remote, neer, different, distinct one from or to another; fit∣ted, applied, disposed, proportioned and accom∣modated unto the severall states, measures, times, qualities, habitudes and indowments of men, that were to bee carried and trans∣lated thither before and since the comming of CHRIST; in the time of Promise, and of accomplishment and performance of Promise; in the time of veiles, types, shadowes; and that other of Substance, Revealing, and Con∣summation. They were in happinesse, therefore not in any part of Hell: for no part of Hell is capable thereof, or fitted for any, no not the least degree or participation of joy and happinesse. I absolutely subscribe unto TER∣TULLIAN; Aliud Inferi, aliud sinus ABRAHAE. and that which S. AUGUSTINE, Tom. 11. Epist.

LVII. spake somewhat doubtingly; Non faci∣lè alicubi Scripturarum Inferorum nomen posi∣tum reperitur in bono: that which Tom. III. de Gen ad literam, lib. XII. cap. XXXII. hee is per∣emptory in; Nondum inveni, & adhuc quaero, nec mihi occurrit, Inferos alicubi in bono posuisse Scripturam duntaxat Canonicam. The Fathers then were not in the Popish LIMBUS Patrum. For their Limbus is, though the verge and up∣permost region, yet a region and part of Hell. Whosoever either commeth, or ever yet came within the fringe and confines of Hell (except the humane soule of our SAVIOUR, who fini∣shed all suffrings and penalties upon his cross) came thither to suffer torment and paine: whosoever came thither, except him alone, who only was liber inter mortuos, returned not out any more from thence; but sedet, aeter∣num{que} sedebit infelix. Between LAZARUS in ABRAHAM'S bosome, which was the Rest of the Righteous before CHRIST, and DIVES in Hell, a place of woe and torment, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a vast, void gulfe, immeasurable; and that also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as saith the holy Text, so seated, fixed, fastned for ever, that it was not remove∣able at any time. They cannot come thence, saith Father ABRAHAM: it is impossible that they should. and he speaks it before that imagined harrowing of Hell by our SAVIOUR; intima∣ting sufficiently, that they were not in Hell. But as they were not there: so were not they

likewise in Heaven STRICTLY taken for the THIRD Heaven; that receptacle of the righ∣teous now, together with the glorified body of our SAVIOUR. For that place was not then, stantibus ut tunc, fitting or accruing to them. Such a royall habitation, the None-such of GOD, did not befit their then inferiour states and conditions. But then you will aske me, If neither in Heaven above, nor in Earth beneath, nor in Hell, where possibly could they consist, or were they disposed? A being they had; therefore an ubi for their subsisting. To which, first, I answer, They had both: and in generall tearms the Scripture speaketh, they had that subsistence in the hands of GOD, with GOD, in his holy Hill, in the Tabernacles of Peace, in Paradise, in ABRAHAM'S bosome with LAZARUS, with ABRAHAM, ISAAC, and IACOB, in the Kingdome of Heaven, and of GOD. Why then they were in Heaven at least. Doubtlesse yes, in a more generall no∣tion. The word is ambiguous, as I have de∣clared against the Gagger; put forth for con∣dition alone, place alone, or place and conditi∣on together. In regard of state and conditi∣on, they were in Heaven, that is, happie and blessed, as then was convenient. In regard of ubi also, they were in Heaven, in a more ge∣nerall and enlarged sense; in some part of Hea∣ven, where GOD disposed them. You will aske in particular, Where was that? I must

and doe answer negatively, I cannot tell: I dare not define: I have no warrant for reso∣lution. I answer positively, You should not ask nor curiously enquire, but be content to be ignorant of that which GOD hath not re∣vealed. And then farther, It is not profitable to knowe: for GOD else would not have concealed it. So that to enquire it pressingly, is but curiosity; to determine it resolvedly, is but presumption at the best. Therefore M. CALVIN, and other Protestant Divines that I could name, content themselves onely with the state in speciall of joy and rest; with the u∣bi in generall to be Heaven: but presume not to descend unto particular where, seeing GOD hath not been pleased to discover it. It is e∣nough to knowe they were not in Hell as the Papists meane it: and it is more than proba∣ble they were not in Heaven as you conceit it.

For, first, no Scripture affirmeth it expresly, that the Rest of those Righteous was there where now it is. Secondly, it is not, that I could ever reade or understand, collected out of any place of Scripture, by any one Ortho∣dox Writer, for fifteene hundred yeeres after CHRIST. Thirdly, no Writer of any one con∣fession hath demonstrated it to be so intended in any Scripture. Fourthly, no Article or De∣termination of our Church concludeth it, or so tendreth it to bee conceived and embraced: and therefore whatsoever my private opinion

otherwise might bee, I am tyed not to preach or publish it, according to the CANONS pre∣scribed unto Ministers in such cases; know∣ing it to be the resolved doctrine of Antiqui∣ty, as I do. I am not excusable, if I transgresse the CANONS. What your ignorance may pleade for you, I cannot tell: I leave it to them that must look unto it where you live, if you offend; as you are like enough to do, if it come in your way. But on the other side, there are Texts of Scripture that seem at least to say, and have been ever taken, of Wri∣ters old and new, to say, that the soules of the Fathers that died before CHRIST, were not there whereas now they be; as, S. IOHN 111. 13. No man hath ascended into Heaven. IOHN XIV. 3. I goe to prepare a place for you. PSAL. XXIV. 6. Lift up your heads, O you gates, and be you lift up you everlasting doors and the King of glory shall come in. Which Text of that Psalme, all Antiquity, from IUSTINE MAR∣TYR downeward, doe expound of Heaven o∣pened at the Ascension of our SAVIOUR: ac∣cording unto that which we daily professe in our English LITURGIE, out of and with Saint AMBROSE; When thou hadst overcome the sharp∣nes of death, thou didst OPEN the Kingdome of HEAVEN to all Beleevers. So Heb. IX. 8. 12. The WAY unto the HOLIEST OF ALL was NOT YET MANIFEST, while as the FIRST Taber∣nacle was standing: and Heb. X. 20. & Heb. XI. 39, 40

UPON these grounds, and others that I now remember not, it hath been the common received opinion of all the FATHERS, Greek and Latin, that the soules of the Righteous before CHRIST, were not in the highest and most glorious Heavens locally; which is also the opinion of BULLINGER, PETER MARTYR, HYPERIUS, and others. BUCER and MUSCU∣LUS directly write, that the Thief was the first, who with CHRIST entred into Paradise. Up∣on M. CALVIN it is imposed by many, though injuriously, that he thought no righteous soule did, doth, or can goe into Heaven before the generall resurrection: but indeed he declineth the question of the place; and for the state, against the Popish LIMBUS, averreth, that in respect of genericall happinesse, they before CHRIST enjoyed the same that they doe now: but for accidentall beatitude and degrees of hap∣pinesse, he putteth a difference; and resolveth, that even now they are in profectu untill the day of Doome: untill which time, they ex∣pect in atrijs the consummation of their beati∣tude. CHRISTUS, Sanctuarium Coeli ingressus, ad consummationem us{que} saeculorum, solus populi emi∣nùs in atrio residentis, vota ad DEUM defert. Instit. 111. 20. 10. If a man should presse his words as they will beare, the soules of the Righteous, and those now that dye in the LORD, nedum of the Fathers before CHRIST, are not yet in Heaven: but I doe it not. This

is all; he favoureth the opinion of all Anti∣quity, that the soules of the FATHERS before CHRIST, were not in COELO SUMMO ET GLORIOSO: and yet I hope CALVIN did not maintaine Limbus Patrum.

ALL this groweth for crossing your newly invented Puritanicall conceit, and direct depra∣vation of an Article of our Creed, the descent of our Saviour into Hell: and in answer unto the Gagger in this point, have I in this parti∣cular angred the generation of your fellow∣brethren. The Popish Gagger objected unto the Church of England this TENET, that IE∣SUS CHRIST descended not into Hell. Unto whom the substance of my Answer was, With what face, or what forehead, can he say that we teach so, that in our Creed repeat it openly, and ever in the Church professe it in plaine and ex∣presse words; that propose it in Baptisme inter∣rogatorily unto God-fathers and God-mothers, to be answered unto, avowed, and publickly belee∣ved; that teach it in our Catechisme unto chil∣dren; that subscribe it in our Articles thus, THAT as CHRIST died for us, and was BURI∣ED: so ALSO it is to bee beleeved, that HEWENT DOWNE INTO HELL, Artic. 111; that have publickly defended it against Puritanicall op∣position; and lastly, that with us more, more really and to purpose, doe beleeve it, than the Church of ROME doth, and those that accuse us of sacrilege for violating an Article of our

CREED? For they professe, that CHRIST onely descended into the uppermost Region of Hell, LIMBUS PATRUM, really; into the other parts and continents virtually onely, or effec∣tually, in the power of his GOD-HEAD, and his Passion. Non descendit ad INFEROS reprobo∣rum, ac in perpetuum damnatorum (saith their grand Dictator THOMAS AQUINAS), quoniam ex co nulla est redemptio: igitur ad eum locum descendit, qui vel sinus ABRAHAE, vel communi∣ter LIMBUS PATRUM appellatur.

But the truth is, we are at some disadvan∣tage with our Romish Adversaries. For as e∣very one (through the greedinesse of gaine) may write and print almost what hee will, e∣specially if it savor of the Lemannian Lake: so every private fancy, every wilfull opinion, ignorant assertion, and some blasphemous do∣tages, cast forth by any man that is, or hath been of our Confession, or is any way divided in Communion from the Church of Rome, and us both, is by many men, and most an end by our Adversaries, cast upon the generall Te∣nent of all Protestants, and more specially up∣on the Church of England: though that Church, in the generall and approved Doctrine thereof, doe detest it more than the Church of Rome doth. In this very point, the manifold dreames of new refined spirits are made ours; their little lesse than blasphemies, made ours; the tergiversations, qualifications, disturbing of

senses from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, anima, Shéol, Hádes, Inferi, Infernus, and what not, made ours; the toies, trash, fables of Pagans, Poets, Philosophers, Magicians, and who not, of what not, brought in, to trouble and disturb our belief, by some that faine would bee, and yet are loth to be Puritans, made ours. The much urging of this Article not to be found in ancient Creeds; not to have been taught or beleeved of the Eastern Churches; not of that of Constantinople: & I know not what else, tending to make men first waver in their faith, then to doubt of their faith, and at length flatly to deny their faith. if in this, why not in other Articles that eyther are or may bee so serupulized, all made ours, laid un∣to our charge by our adversary, and made the publick Doctrine of OUR Church? So the blas∣phemy of CHRISTOPHER CARLILE, that made this Article an Error and a Fable, pag. XXVIII. & 77 against D. SMITH, is made ours. That horrible blasphemy, that CHRIST indu∣red the very torments of Hell, and went down to suffer there, as BANISTER and AEPINUS taught, is made ours. That CHRIST did, being yet alive, suffer in his humane soule INFERNI TREMENDA TORMENTA, not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as the Greek Liturgies discrectly call them) but even desperation and the second death, as it is in HUMES Rejoinder unto D. HILL, in DEERINGS Catechisme, in your new fangled Modell of Divinity, M. YATES (was it

not?) and I doubt not in others of that stamp, are all made ours. That by Hell is meant now this, now that, as almost in every Catechisme, such Pamphlets, whereof we have abroad so good store, as I thinke would freight a Dry∣fat to the Mart: every man making and using, and printing a Catechisme, a New Modell of his owne, according to his owne private motion, contrary to Order and Injunction, by which we are tyed unto One, the best of all. And lastly, if any man leaning to your Doctrine, though not to your Discipline, say, That we know not the native and undoubted sense of this AR∣TICLE; all is still cast upon the CHURCH of England. I confesse these are disadvanta∣ges for us against the Papists; as it were so many thornes in our sides: but yet they choake us not. For the Doctrine of the Church is plaine, direct, affirmative, as it should be; with∣out figures, allegories, far-fetched, obscure interpre∣tations, which never were intended to bee in∣serted into, must not be tolerated in Articles of our CREED, easie, plaine, even and perspicu∣ous of themselves; and made so purposely for the use, capacity, and instruction of the simple and ignorant, who are not capable of obscuri∣ties.

It was not impossible that the humane soule of CHRIST should have been, or might be, or was, in triduo mortis & separationis suae, really, truely, properly in Hell; that land of

darkenesse, abode and habitation of the dam∣ned. Not improbable, against Scripture, religi∣on, piety, reason. No inconveniency, incompeten∣cy, absurdity, much lesse impiety: No compulsi∣on drew Him thither. It was no needlesse thing. I have given reasons of it mo than one. He went not to deliver, to stay, to suffer; for all was fi∣nished upon the Crosse, quae praedicta, quae prae∣figurata. Therefore, according to the Church of England, I conclude in the words of Saint AUGUSTINE; DOMINUM quidem carne mor∣tificatum, venisse in INFERNUM satis constat. Ne∣que enim contradici potest IOEL Prophetae qui di∣xit, Quoniam non derelinques animam meam in Inferno. Quod ne aliter quisquam sapere au∣deret, in Apostolorum Actibus idem PETRUS exponit, vel ejusdem PETRI illis verbis, quibus e∣um asserit solvisse Inferni dolores, in quibus im∣possibile erat eum teneri. Quis ergo nisi INFI∣DELIS negaverit FUISSE APUD INFEROS CHRISTUM? But if it be urged, he went downe to free those that were bound there, as intended by loosing the sorrowes of Death, of which though it were impossible himselfe should be holden, yet others were then detained under, quibus alij tenebantur, quos ille noverat liberan∣dos; S. AUGUSTINE will rejoine: admit it so. Quinam tamen isti sunt, temerarium est desinire. Since him, men are growne wiser, or more ad∣venturous to resolve. The truth is, he that will beleeve no more than hee seeth, nor embrace

but what he hath demonstration for, or sensi∣ble apprehension; were better never meddle with the things of GOD, where Faith is the Evidence of what is not seene. Antiquity be∣leeved CHRIST went into Hell: they beleeved, when he ascended into Heaven, he went a way nullius ante trita solo, and had the preroga∣tive royall, as he well deserved it, to be the first, that, removing the Cherubin at the gates of Paradise, made a way for himselfe and for us into Heaven. and though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he came up from the field of Blood, thousand thousands did attend him, and came up with him in his Royall Passe: yet they were not brought forth from Limbus Patrum of the Papists. The Fathers of old heard no newes thereof; the Protestants detest it as much as you: and be it knowne unto you, so doe I, as much as any Puritan in the King∣dome. And yet I am of opinion (for it is not of that nature or necessity, to come within my Creed) CHRIST was the first that entred Hea∣ven. The soules of the Righteous were not there before Him, taking Heaven for that su∣preme and highest Heaven; though otherwise, in a more generall sense and acceptance, they were in Heaven, enjoied Happines, did see good, though not visione plenâ faciei. Many questi∣ons peradventure may arise heerabout; but fit∣ter for Schooles, than popular cognisance. I conclude all as I began: You understand not

the state of Limbus Patrum, nor the depth of the Question, but scumme upon the surface, and gibberish you cannot tell for what.

Notes

• Artic. 3.
• Tractat. contra Graecos, edit. à P. STEVVAR∣TIO, pag. 565.
• Ad MAGNES.
• TERT. contra MAR. IV. 14.
• Lib. Canonum, edit anno 1571
• In 3. sent. d. 12.
• Epist. 99.