could not deny; and that this descent was not made by his Divinity, nor by his body, but by the motion and presence of his soul, and consequently, that he had a soul distinct both from his flesh and from the Word. Whereas if it could have then been answered by the heretics, as now it is by many, that his descent into hell had no relation to his soul, but to

his body only, which descended to the grave; or that it was not a real, but only virtual, descent, by which his death extended to the destruction of the powers of hell; or that his soul was not his intellectual spirit, or immortal soul, but his living soul, which descended into hell, that is, continued in the state of death: I say, if any of these senses could have been affixed to this Article, the Apollinarians' answer might have been sound, and the catholics' argument of no validity. But being those heretics did all, acknowledge this Article; being the catholic fathers did urge the same to prove the real distinction of the soul of Christ both from his Divinity and from his body, because his body was really in the grave when his soul was really present with the souls below; it followeth that it was the general doctrine of the Church, that Christ did descend into hell by a local motion of his soul, separated from his body, to the places below where the souls of men departed

were.

Nor can it be reasonably objected, that the argument of the fathers was of equal force against these heretics, if it be understood of the animal soul, as it would be if it were understood of the rational; as if those heretics had equally deprived Christ of the rational and animal soul. For it is most certain that they did not equally deprive Christ of both; but most of the Apollinarians denied a human soul to Christ only in respect of the intellectual part, granting that the animal soul of Christ was of the same nature with the animal soul of other men.* If therefore the fathers had proved only that the animal soul of Christ had descended into hell, they had brought no argument at all to prove that Christ had a human intellectual soul. It is therefore certain that the catholic fathers in their opposition to the Apollinarian heretics did declare, that the intellectual and immortal soul of Christ descended into hell.

The only question which admitted any variety of discrepance among the ancients was, Who were the persons to whose souls the soul of Christ descended? and that which dependeth on that question, What were the end and use of his descent? In this indeed they differed much, according to their several ap

• At first indeed the Apollinarians did so speak, as if they denied the human soul in both acceptations; but afterwards they clearly affirmed the Jux, and denied the vous alone. So Socrates testifies of them: Πρότερον μὲν ἔλεγον ἀναληφθῆναι τὸν ἄνθρωπον ὑπὸ τοῦ θεοῦ Λόγου ἐν τῇ οἰκονομία τῆς ἐνανθρωπήσεως ψυχῆς ἄνου· εἶτα ὡς ἐκ μετανοίας ἐπιδιορθούμενοι, προσέθηκαν ψυχὴν μὲν ἀνειληφέναι, νοῦν δὲ οὐκ ἔχειν αὐτὴν, ἀλλ ̓ εἶναι τὸν Θεὸν Λόγον ἀντὶ τοῦ εἰς τὸν ἀναλη poivra äv@gamov. Hist. 1. ii. c. 46. Nam et aliqui eorum fuisse in Christo animam

negare non potuerunt. Videte absurditatem et insaniam non ferendam. Animam irrationalem eum habere voluerunt, rationalem negaverunt; dederunt ei animam pecoris, subtraxerunt animam hominis.' S. August. Tract. 47. in Ioan. . 8. This was so properly indeed the Apollinarian heresy, that it was thereby distinguished from the Arian. Nam Apollinaristæ quidem carnis et animæ naturam sine mente adsumpsisse Dominum credunt, Ariani vero carnis tantummodo. Facundus, 1. ix. c. 3.

prehensions of the condition of the dead, and the nature of the place into which the souls before our Saviour's death were gathered; some looking on that name which we translate now hell, hades, or infernus, as the common receptacle of the souls of all men, both the just and unjust, thought the soul of

Some of the ancient fathers did believe that the word ; in the Scriptures had the same signification which it hath among the Greeks, as comprehending all the souls both of the wicked and the just; and so they took infernus in the same latitude. As therefore the ancient Greeks did assign one ang for all which died, Πάντας ὁμῶς θνητούς ἀίδης δέχεται· and κοινὸν ᾅδην πάντες ἥξουσιν βροτοί· as they made within that one ads two several recepta

cles, one for the good and virtuous, the other for the wicked and unjust (according to that of Diphilus, ap. Clem. Alex. Strom. v. c. 14. p. 721.

Καὶ γάρ καθ ̓ ὧδην δύο τρίβους νομίζομεν,
Μίαν δικαίων, χατέραν ἀσεβῶν ὁδόν·
and that of Plato, in Gorgia, p. 166. OUT
οὖν ἐπειδὰν τελευτήσωσι, δικάσουσιν ἐν τῷ λει-
μῶνι ἐν τῇ τριόδῳ, ἐξ ἧς φέρετον τὰ ὁδὼ, ἡ μὲν
εἰς μακάρων νήσους, ἡ δὲ εἰς τάρταρον· and
that of Virgil, En. vi. 540.1

Hic locus est, partes ubi se via findit in ambas :
Dextera, quæ Ditis magni sub mania tendit,
Hac iter Elysium nobis: at læva malorum
Exercet pœnas, et ad impia Tartara mittit.)

as they did send the best of men to an,
there to be happy, and taught rewards to
be received there as well as punishments:
(Λέγεται δὲ ὑπὸ τοῦ μελικοῦ Πινδάρου ταυτί
περὶ τῶν εὐσεβέων ἐν ᾅδου,

Τοῖσι λάμπει μένος ἀελίου
Τὰν ἐνθάδε νύκτα κάτω,
Φοινικορόδιαί τε λειμωνές
Εἰσι προάστειον αὐτῶν.

Plut. de Consolat. ad Apollon.
Ω τρισόλβιοι
Κεῖνοι βροτῶν, οἱ ταῦτα δεςχθέντες τέλη
Μόλωσ ̓ ἐς ᾅδου· τοῖσδε γὰρ μόνοις ἐκεῖ -
Ζῆν ἐστὶ, τοῖς δ ̓ ἄλλοισι πάντ ̓ ἐκεῖ κακά.
Sophocl. ap. Plutarch. de Aud. Poet. c. 4.)
so did the Jews also before and after our
Saviour's time. For Josephus says, the
soul of Samuel was brought up idov, and
delivers the opinion of the Pharisees after
this manner, Ant. Jud. 1. xviii. c. 2. 'Ala-
νατόν τε ἰσχὺν πίστις αὐτοῖς, εἶναι καὶ ὑπὸ
χθόνος δικαιώσεις τε καὶ τιμὰς οἷς ἀρετῆς ἢ
κακίας ἐπιτήδευσις ἐν τῷ βίῳ γέγονε· and of
the Sadducees after this manner: Yux
τε τὴν διαμονὴν, καὶ τὰς καθ ̓ ᾅδου τιμωρίας καὶ
τιμὰς ἀναιροῦσι. Therefore the Jews
which thought the souls immortal did be-
lieve that the just were rewarded, as well
as the unjust punished, ὑπὸ χθονός, οι καθ'
adou. And so did also most of the ancient
fathers of the Church. There was an
ancient book written. De Universi Natura,
which some attributed to Justin Martyr,
some to Irenæus, others to Origen, or to
Caius a presbyter of the Roman Church
in the time of Victor and Zephyrinus, a
fragment of which is set forth by David
Hoeschelius in his Annotations upon Pho-
tius, delivering the state of anc at large.
Περὶ δὲ ᾅδου, ἐν ᾧ συνέχονται ψυχαὶ δικαίων
τε καὶ ἀδίκων; ἀναγκαῖον εἰπεῖν. Here then
were the just and unjust in hades, but not

in the same place. Οἱ δὲ δίκαιοι ἐν τῷ ᾅδῃ νῦν μὲν συνέχονται, ἀλλ ̓ οὐ τῷ αὐτῷ τόπῳ καὶ οἱ ἀδικοι.. Μία γὰρ εἰς τοῦτο τὸ χωρίου

bodos, &c. There was but one passage into the hades, saith he; but when that gate was passed, the just went on the right hand to a place of happiness, (TouTo δὲ ὄνομα κικλήσκομεν κόλπον ̓Αβραὰμ) and the unjust on the left to a place of misery. Οὗτος ὁ περὶ ᾅδου λόγος, ἐν ᾧ ψυχαὶ πάντων κατέχονται ἄχρι καιροῦ ὃν ὁ Θεὸς ὡρίτον. Ρ. 923. Tertullian wrote a tract, De Paradiso, now not extant, in which he expressed thus much: Habes etiam de Paradiso a nobis libellum, quo constituimus omnem animam apud Inferos sequestrari in diem Domini.' De Anima, c. 55. St. Jerome on the third chapter of Ecclesiastes: Ante adventum Christi omnia ad inferos pariter ducebantur: unde et Jacob ad inferos pariter descensurum se dicit; et Job pios et impios in inferno queritur retentari: et Evangelium, chaos magnum, interpositum apud inferos; et Abraham cum Lazaro, et divitem in suppliciis, esse testatur.' ad fin. And in his 25th, al. 22nd, Epistle: Perfacilis ad ista responsio est; Luxisse Jacob filium, quem putabat occisum, ad quem et ipse erat ad inferos descensurus, dicens, Descendam ad filium meum lugens in infernum: quia necdum Paradisi januam Christus effregerat, necdum flammeam illam romphæam et vertiginem præsidentium Che rubin sanguis ejus exstinxerat. Unde et Abraham, licet in loco refrigerii, tamen apud inferos cum Lazaro fuisse scribitur." col. 57. And again: Nequeo satis Scripturæ laudare mysteria, et divinum sensum in verbis licet simplicibus admirari: quod, Moyses plangitur: et Jesus Nave, vir sanctus, sepultus fertur, et ta

Christ descended unto those which departed in the true faith and fear of God, the souls of the patriarchs and the prophets and the people of God.

But others there were who thought hades or infernus was never taken in the Scriptures for any place of happiness;* and therefore they did not conceive the souls of the patriarchs or the prophets did pass into any such infernal place; and consequently, that the descent into hell was not his going to the prophets or the patriarchs, which were not there. For as, if it had been only said that Christ had gone unto the bosom of Abraham, or to paradise, no man would ever have believed that he had descended into hell; so that, being it is only written, "Thou shalt not leave my soul in hell," it seems incongruous to think that he went then unto the patriarchs who were not there.

Now this being the diversity of opinions anciently in re spect of the persons unto whose souls the soul of Christ de scended at his death, the difference of the end or efficacy of that descent is next to be observed. Of those who did believe the name of Hades to belong unto that general place which comprehended all the souls of men (as well those who died in the favour of God, as those who departed in their sins), some of them thought that Christ descended to that place of Hades, where the souls of all the faithful, from the death of the righte

men fletus non esse scribitur. Nempe illud, quod in Moyse, id est, in lege veteri, sub peccato Adam omnes tenebantur elogio, et ad inferos descendentes conse. quenter lacrymæ prosequebantur-In Jesu vero, id est, in Evangelio, per quem Paradisus est apertus, mortem gaudia prosequuntur. Ibid. Τὸ πρότερον ὁ θάνατος εἰς τὸν ᾅδην κατῆγε· νυνὶ δὲ ὁ θάνατος πρὸς τὸν Xplorov magariμm. S. Chrysost. Panegyr. ad Sanctus Mart. Bern. et Prosdoc. &c. t. v. orat. 65. And in his Tractate proving that Christ is God, he makes this exposition of Isaiah, xlv. 2. Πύλας χαλκᾶς συνθλάσω, καὶ μοχλοὺς σιδηρους συντρίψω, καὶ ἀνοίξω Θησαυρούς σκοτεινούς, ἀποκρύφους, ἀκρατους ἀναδείξω σοι· τὸν ᾅδην οὕτω καλῶν. Εἰ γὰρ καὶ ᾅδης ἦν, ἀλλὰ ψυχὰς ἐκράτει ἁγίας, καὶ σκεύη τίμια, τὸν ̓Αβραὰμ, τὸν Ἰσαὰκ, τὸν Ἰακώβ· διὸ καὶ θησαυροὺς ἐκάλεσε. This doctrine was maintained by all those who believed that the soul of Samuel was raised by the witch of Endor: for though he were so great a prophet, yet they thought that he was in hades; and not only so, but under the power of Satan. Thus Justin Martyr in his Dialogue with Trypho, p. 333. Φαίνεται δὲ καὶ ὅτι πᾶσαι αἱ ψυχαὶ τῶν οὕτως δικαίων καὶ προφητῶν ὑπὸ ἐξουσίαν ἔπιστον τῶν τοιούτων δυνάμεων, ὁποῖα δὲ καὶ ἐν ἐγγαστριμύθῳ ἐκείνῃ ἐξ αὐτῶν πραγμάτων ὁμολοVITTAL. Who was followed in this by

Origen, Anastasius, Antiochenus, and others.

·

St. Augustin began to doubt of that general reason ordinarily given of Christ's descent into hell, to bring the patriarchs and prophets thence, upon this ground, that he thought the word infernus was never taken in the Scripture with a good sense: Quanquam illud me nondum invenisse confiteor, inferos appellatos, ubi justorum animæ acquiescunt.' De Genesi ad literam, 1. xii. c. 33. Proinde, nt dixi, nondum inveni, et adhuc quæro; nec mihi occurrit inferos alicubi in bono posuisse Scripturam, duntaxat Canonicam.' Ibid. Non facile alicubi Scripturarum inferorum nomen positum invenitur in bono.' Epist. 57. al. 187. §. 6. sertim quia ne ipsos quidem inferos uspiam Scripturarum in bono appellatos potui reperire. Quod si nusquam in divinis auctoritatibus legitur, non utique sinus ille Abrahæ, id est, secretæ cujusdam quietis habitatio, aliqua pars inferorum fuisse credenda est. Quanquam in his ipsis tanti Magistri verbis, ubi ait dixisse Abraham, Inter vos et nos chaus magnum firmatum est, satis, ut opinor, ap. pareat, non esse quandam partem quasi membrum inferorum tantæ illius felicitatis sinum.' Epist. 99. al. 164. §.7.

Præ

ous Abel to the death of Christ, were detained ;* and there dissolving all the power by which they were detained below, translated them into a far more glorious place, and estated them in a condition far more happy in the heavens above.

Others of them understood no such translation of place, or alteration of condition there, conceiving that the souls of all men are detained below still,† and shall not enter into heaven