Imágenes de páginas
PDF
EPUB
[ocr errors]

ferving it from Diffolution, as many of the Fathers thought. This Soul thus existing after Death, and feparated from the Body, though of a nature fpiritual, is really and truly in fome place; if not by way of Circumfcription, as proper Bodies are, yet by way of Determination and Indistancy; fo that it is true to fay, this is really and truly present here, and not clie

where.

Again, the Soul of Man, which, while he lived, gave Life to the Body, and was the Fountain of all vital Actions, in that feparate Existence after Death, must not be conceived to fleep, or be bereft and ftript of all vital Operations, but still to exercise the Powers of Understanding and of Willing, and to be fubject to the Affections of Joy and Sorrow. Upon which is grounded the different Eftate and Condition of the Souls of Men during that Time of Separation; fome of them by the Mercy of God being placed in Peace and Reft, in Joy and Happiness; others by the Juftice of the fame God left to Sorrow, Pains and Mifery.

As there was this different State and Condition before our Saviour's Death, according to the different kinds of Men in this Life, the Wicked and the Juft, the Elect and Reprobate: So there were two Societies of Souls after Death; one of them which were happy in the Prefence of God, the other of those which were left in their Sins and tormented for them. Thus we conceive the Righteous Abel, the first Man placed in this Happiness, and the Souls of them that departed in the fame Faith to be gathered to him. Whofoever it was of the Sons of Adam which first died in his Sins was put into a Place of Torment; and the Souls of all those which departed after with the Wrath of God upon them were gathered into his fad Society.

Now as the Souls at the Hour of Death are really separated from the Bodies; fo the Place where they are in Reft or Mifery after Death is certainly diftinct from the Place in which they lived. They continue not where they were at that Inftant when the Body was left without Life; they do not go together with the Body to the Grave; but as the Sepulchre is appointed for our Flesh, so there is another Receptacle, or Habitation and Manfion for our Spirits. From whence it followeth, that in Death the Soul doth certainly pass by a real Motion from that Place, in which it did inform the Body, and is tranflated to that Place, and unto that Society, which God of his Mercy or Justice hath allotted to it. And not at prefent to enquire into the Difference and Distance of those several Habitations, (but for Method's fake to involve them all as yet under the Notion of the Infernal Parts, or the Manfions below) it will appear to have been the general Judgment of the Church that the Soul of Chrift contradiftinguished from his Body, that better and more noble part of his Humanity, his Rational and Intellectual Soul, after a true and proper Separation from his Flesh, was really and truly carried into those Parts below, where the Souls of Men before departed were detained; and that by such a real translation of his Soul, he was truly faid to have defcended into Hell.

Many have been the Interpretations of the Opinion of the Fathers made of late; and their Differences are made to appear so great, as if they agreed in nothing which concerns this Point: whereas there is nothing which they agree in more than this which I have already affirmed, the real Descent of the Soul of Chrift unto the Habitation of the Souls departed. The Perfons to whom, and End for which he defcended, they differ in; but as to a Local Defcent into the Infernal parts, they all agree. Who were then in those Parts, they could not certainly define; but whofoever were there, that Christ by the Prefence of his Soul was with them, they all determined.

That this was the general Opinion of the Church, will appear, not only

by

*

nus in medio

mortuorum

deinde cor

poraliter re

quia & di

operatus eft

by the Testimonies of those ancient Writers which lived fucceffively, and As Irenæus, wrote in feveral Ages, and delivered this Expofition in fuch exprefs Terms as 4.5.c.26. Cùm are not capable of any other Interpretation; but also because it was generally enim Domiused as an Argument against the Apollinarian Herefie: than which nothing umbræ morcan fhew more the general Opinion of the Catholicks and the Hereticks, and tis abierit that not only of the prefent, but of the precedent Ages. For it had been lit- ubi animæ tle less than ridiculous to have produced that for an Argument to prove a erant, pòft Point in Controverfie which had not been clearer than that which was controverted, and had not been fome way acknowledged as a Truth by both. furrexit, maNow the Error of Apollinarius was, That Chrift had no proper Intellectual nifeftum eft, or Rational Soul, but that the Word was to him in the place of a Soul: and the † Argument produced by the Fathers for the Conviction of this Error was, ejus, propter fcipulorum that Chrift defcended into Hell; which the Apollinarians could not deny; quos & hæc and that this Defcent was not made by his Divinity, or by his Body, but by Dominus, athe Motion, and Prefence of his Soul, and confequently that he had a Soul nima abibunt diftinct both from his Flefh and from the Word. Whereas if it could have in invifibithen been answered by the Hereticks, as now it is by many, that his Defcent definitum eis into Hell had no relation to his Soul, but to his Body only, which defcended à Deo, &c. to the Grave; or that it was not a real, but only virtual, Defcent, by which lexandrinus his Death extended to the Destruction of the Powers of Hell; or that his Soul was fo clearwas not his intellectual Spirit, or immortal Soul, but his living Soul, which ly of that odefcended into Hell, that is, continued in the State of Death: I fay, if any he thought of these Senfes could have been affixed to this Article, the Apollinarians An- the Soul of fwer might have been found, and the Catholicks Argument of no validity. ed Salvation Chrift preachBut being those Hereticks did all acknowledge this Article; being the Catho- to the Souls in lick Fathers did urge the fame to prove the real Distinction of the Soul of lib. 6. Chrift both from his Divinity and from his Body, because his Body was real- Tertullian ly in the Grave when his Soul was really prefent with the Souls below: it proves that followeth that it was the general Doctrine of the Church, that Chrift did de--a Cavity in fcend into Hell by a local Motion of his Soul, feparated from his Body, to the Earth the Places below where the Souls of Men departed were.

lem locum

Clemens A

pinion, that

Hell. Strom.

And

the Inferi are

where the

Souls of dead

Men are, be

cause the Soul of Christ went thither. De Anima, cap. 55. Quòd fi Chriftus Deus, quia & homo mortuus fecundùm Scripturas, & fepultus fecundùm eafdem hic quoque legi fatisfecit, formà huimanæ mortis apud Inferos functus, nec antè afcendit in fublimiora cœlorum quàm defcendit in inferiora terrarum, ut illic Patriarchas & Prophetas compotes fui faceret; habes & regionem Inferûm fubterraneam credere, & illos cubito pellere qui fatis fuperbè non putent aniinas fidelium inferis dignas. Γυμνή σώματα θυόμθμα ψυχή, ταῖς γυμναις σωμάτων ὡμίλες ψυχαῖς. Orig. contra Cclfum. lib. 2. Ipfa anima, etfi fuit in abyffo, jam non eft, quia fcriptum eft, Non derelinques animam meam in inferno. S. Ambrof. de incarn. cap. 5. Si ergo fecundùm hominem quem Verbum Deus fufcepit putamus dictum effe, Hodie mecum eris in Paradifo, non ex his verbis in cœlo exiftimandus eft effe Paradifus. Neque enim ipfo die in cœlo futurus erat homo Chriftus Jefus, fed in inferno fecundùm animam, in fepulchro autem fecundùm carnem. Et de carne quidem, quòd eo die in fepulchro fit pofita, manifeftum eft Evangelium. Quòd verò illa anima in infernum defcenderet, Apoftolica doctrina prædicat. Quandoquidem B. Petrus ad hanc rem teftimonium de Pfalmis adhibet, Quoniam non derelinques animam meam in inferno, neque dabis fanctum tuum videre corruptionem. Illud de anima dictum eft, quia ibi non eft derelicta, unde tam citò remeavit; illud de corpore, quòd in fepulchro corrumpi celeri refurrectione non potuit. S. Auguft. Epift. 57. ad Dardanum. Kalabas mixer x xloves Exidnu ipaμéogis, Kaleeas δ' ὑπὸ τάρταρα, ψυχῶν ὅτι· μυρία Θάνατα νέμθμ ἔθνεα. Φρίξει σε γέρων τότε Λίδας ὁ παλαιοχής. Καὶ λαοβόρα κύων Ανεχάσαλο βηλά. Synef. Hymn. 9. Ψυχὴ ἢ ἡ θεία ἢ πρὸς αὐτὸν λαχᾶσα (ιωδρομιώ τε καὶ ἕνωσιν καταπεφοίτηκε μὲ εἰς οδε, θεοπρεπεῖ ἢ δυνάμει καὶ ἐξεσία χρωμιών καὶ τοῖς ἐκεῖσε πονούμασι καταφαίνετο. Cyril. Alex. Dial. de Incarn. Ὁ μὲ τάφο AUTÿ Câμa Móvor iedegalo, tuxli 5 μóvlu · ädns. Anaft. apud Euthy. Panopl. Poftquam igitur exaltatus eft, id eft, à Judæis in cruce fufpenfus, & fpiritum reddidit, unita fuæ Divinitati Anima ad inferorum profunda defcendit. Autor Serm. de tempore. Corpore in fepulchro fepofito, Divinitas cum anima hominis ad inferna defcendens vocavit de locis fuis animas fanctorum. Gaudentius Brix. Tract. 10. In hoc Divinitas Chrifti virtutem fuæ impaffibilitatis oftendit, quæ ubique, femper & ineffabiliter præfens, & fecundùm carnem fuam in inferno fine doloribus fuit, & fecundùm animam fuam in fepulchro fine corruptione jacuit; quia nec carni fuæ defuit, cum animam fuam in inferno dolere non fineret; nec animam fuam in inferno deferuit, cùm in fepulchro carnem fuam à corruptione fervaret. Fulgent. ad Trafimund. l. 3. c. 31. Christ had an Humane Soul, affirming the Word was to him in the place of a Soul. Apollinariftas Apollinarius inftituit What the Apollinarian Herefie was is certainly known: they denied that qui de anima Chrifti à Catholicis diffenferunt, dicentes, ficut Ariani, Deum Chriftum carnem fine anima fufcepiffe. In quæftione teftimoniis Evangelicis victi, mentem, quâ rationalis eft anima hominis, non fuiffe in anima Chrifti, fed pro hac ipfum Verbum in ea fuiffe, dixerunt. S. Aug. de Haref. Againft this Herefie the Catholicks argued from the Defcent into Hell, as that which was acknowledged by them all, even by the Arians, (with whom the Apollinarians in this agreed) as we have fhewn before by three feveral Creeds of theirs in which they expreffed this Defcent. This is the Argument of Athanafius in his fourth Dialogue de Trinitate, which is particularly with an Apollinarian: "eg ik ἰδιύατο ὁ Θεὸς ἐν μνήματι καὶ ἐν ταβῇ ἡμίας, εἰ μὴ εἶχεν τὸ τιθέμθμον (ῶμα· ὅτως ἐκ ἂν ἐλέχθη καταχωρίως τα σώματα, πανταχε

3

πανταχε ὢν καὶ τὰ πάντα περιέχων, εἰ μὴ εἶχε 7 χωριζομύίω ψυχίω, μεθ' ἧς καὶ τοῖς ἐν ᾅδες ση[ελίσατο α γ αυτών αναχωρείν το σώματα λέει και οι άδον ελυπος καὶ τᾶτο ἐτι τὸ ὑπὲρ ἡμῶν ἐν ᾅδες γυέως 2 * ψυχίω κ ε μνήματι τι μας Aly To Caμa. But because thefe Dialogues may be queftioned as not genuine, the fame Argument may be produced out of his Book de Incarnatione Chrifti, written particularly againf Apollinarius: Πείθηκε ἦν, ὅτι ὁ ἔσωθεν ἡμῶν ἄνθρωπος ἐσιν ἡ ψυχή τότο καὶ τὰ πρώτης πλάσεως δεικνυάτης, και ο δευτέρας αλύσεως δηλώσης, ὦ μόνον ἐφ' ἡμῖν τάτων δεικνυμδρων, ἀλλὰ καὶ ἐν αὐτῷ τῷ θανάτῳ τῇ Χριςῦ ἐδείκνυτο το μότοι μέχρι τάφυ φθάσαν, ἡ 5 μέχρι ᾅδε Αλαβάσα Αιρετών ἢ ὄντων Τόπων πολλῷ μέτρῳ καὶ τὸ μ τάφο (ωματικών επιδεχομώς * ἐπίβασιν, ἐκεῖσε παρὰ τὸ ζῶμα, τὸ ἢ ὧδε ἀσώματον· πῶς ἐκεῖ παρὼν ὁ Κύριον ἀσωμάτως, ὡς ἄνθρωπο ἀνομίσθη ὑπὸ τὸ θανάτε; ἵνα ψυχαῖς ταῖς ἐν δεσμοῖς κατεχομβρίας μορφώ ἰδίας ψυχῆς ἀνεπιδεκτὸν ἢ δεσμῶν τῶ θανάτε πατήσας παρέσαν παρέσεις, Σαρρήξῃ τὰ δεσμὰ ψυχῶν τ ο ὧδε και χο . Thus Euthymius, in his Commentary upon the Words of the Pfalmift, Thou shalt not leave my Soul in Hell; Τίθησι καὶ ἡ ἐλπίδου Η αιτίαν. Και η εκ εγκαταλείψεις, φησί, * ψυχώ με εἰς ᾅδίω, ὅπως τα τελελάληκότων αι ψυχαί κατέχονται τόσο γδ ὁ ᾅδης ὑπὸ γι επικεκληρωμὺς ταῖς ἢ ἀποθνησκόντων ψυχαῖς πᾶν τοίνω ὁ λῆρον Απολλινάριο, ο τ' προσληφθείσαν (άρκα δογματίζων άψυχον καὶ άναν; ὡς ἀνόητο; And from hence we may underland the Words of Theodoret, who at the end of his Expofition of this Pfalm thus concludes; Our · faruds & Ages 7 Envonis, 'ATоλais PREVObrábesar ixisxes. Which is in reference to thofe Words, Thou shalt not leave my Soul in Hell. In the fame manner, Leporius Prefbyter (quòd malè fenferat de Incarnatione Chrifti, corrigens, as Gennadius obferveth, and particularly disavowing that of the Arians and Apollinarians, Deum hominemque commixtum, & tali confufione carnis & Verbi quafi aliquod corpus effectum) does thus exprefs the Reality and Diftinction of the Soul and Body of the fame Chrift: Tam Chriftus filius Dei tunc mortuus jacuit in fepulchro, quàm idem Chriftus filius Dei ad inferna defcendit; ficut beatus Apoftolus dicit, Quòd autem afcendit, quid eft nifi quòd defcendit primùm in inferiores partes terra? Ipfe utique Dominus & Deus nofter Jefus Chriftus unicus Dei qui cum anima ad inferna defcendit, ipfe cum anima & corpore afcendit ad Cælum. Libel. Emendationis. And Capreolus Bishop of Carthage, writing against the Neftorian Herefie, proveth that the Soul of Chrift was united to his Divinity when it defcended into Hell, and follows that Argument, urging it at large: In which Difcourfe among the rest he hath this Paffage; Tantum abeft, Deum Dei filium incommutabilem ab inferis potuiffe concludi, ut nec ipfam adfumptionis animam exitiabiliter fufceptam aut tenaciter derelictam, fed nec carnem ejus credimus contagione alicujus corruptionis infectam. Ipfius namque vox eft in Pfalmo, ficut Petrus interpretatur Apoftolus, Non derelinques animam meam apud inferos, neque dabis fanctum tuum videre corruptionem. Epift. ad Hifpan. Lastly, The true Doctrine of the Incarnation against all the Enemies thereof, Apollinarians, Neftorians, Eutychians, and the like, was generally expressed by declaring the Verity of the Soul of Chrift really prefent in Hell, and the Verity of his Body at the fame time really prefent in the Grave; as it is excellently delivered by Fulgentius: Humanitas vera Filii Dei nec tota in fepulchro fuit, nec tota in inferno; fed in fepulchro fecundùm veram carnem Chriftus mortuus jacuit, & fecundùm animam ad infernum Chriftus defcendit, & fecundùm eandem animam ab inferno ad carnem quam in fepulchro reliquerat, rediit: fecundùm divinitatem verò fuam, quæ nec loco tenetur nec fine concluditur, totus fuit in fepulchro cum carne, totus in inferno cum anima: ac pro hoc plenus fuit ubique Chriftus; quia non eft Deus ab humanitate quam fufceperat feparatus, qui & in anima fua fuit, ut folutis inferni doloribus ab inferno victrix rediret, & in carne fua fuit, ut celeri refurrectione corrumpi non poffet. Ad Trafimund. lib. 3. c. 34.

Nor can it be reasonably objected, that the Argument of the Fathers was of equal force against these Hereticks, if it be understood of the Animal Soul, as it would be if it were understood of the Rational; as if those Hereticks had equally deprived Chrift of the Rational and Animal Soul. For it is most certain that they did not equally deprive Chrift of both; but most of the Apollinarians denied an Humane Soul to Chrift* only in refpect of the *At first in- Intellectual part, granting that the Animal Soul of Chrift was of the fame pollinarians Nature with the Animal Soul of other Men. If therefore the Fathers had did fo Speak, proved only that the Animal Soul of Chrift had defcended into Hell, they had as they denied the Hu- brought brought no Argument at all to prove that Chrift had an Humane Intellectual mane Soul in Soul. It is therefore certain that the Catholick Fathers in their Oppofition both Accepti- to the Apollinarian Hereticks did declare, that the Intellectual and Immortal ons; but afterwards they Soul of Chrift defcended into Hell. clearly affirm

deed the A

ed the ψυχή, and denied the vös alone. So Socrates teflifes of them : Πρότερον μὲ ἔλεγον ἀναληφθαι τ' ἄνθρωπον ὑπὸ τὸ θεό Λόγο ἐν τῇ οἰκονομία σε ενανθρωπήσεως ψυχῆς ἀνόμ· εἶτα ὡς ἐκ μετανοίας ἐπιδιορθέμθμοι, προσέθηκαν ψυχίω με ανειληφέναι, φέναι, τῶν ἢ ἐκ ἔχειν αὐτίω, ἀλλ ̓ εἶναι ἳ Θεὸν Λόγον ἀντὶ νὰ εἰς τὰ ἀναληφθέντα ἄνθρωπον. Ηift. l. 2. c. 46. Nam & aliqui eorum fuiffe in Chrifto aniriam negare non potuerunt. Videte abfurditatem & infaniam non ferendam. Animai irrationalem eum habere voluerunt, rationalem negaverunt: dederunt ei animam pecoris, fubtraxerunt animam hominis. S. Aug. Tract. 47. in Joh. This was fo properly indeed the Apollinarian Herefie, that it was thereby diftinguished from the Arian. Nam Apollinariftæ quidem carnis & animæ naturam fine mente adfumpfiffe Dominum credunt, Ariani verò carnis tantummodo. Facundus, l. 2. c. 3.

The only Question which admitted any Variety of Discrepance among the Ancients was, Who were the Perfons to whofe Souls the Soul of Chrift defcended? and that which dependeth on that Question, What was the End and Use of his Defcent? In this indeed they differed much, according to their feveral Apprehenfions of the Condition of the Dead, and the Nature of the Place into which the Souls before our Saviour's Death were gathered; fome looking on that Name which we translate now Hell, Hades, or Infernus, as the

com

[ocr errors]

* common Receptacle of the Souls of all Men, both to the Juft and Unjust, * Some of the thought the Soul of Chrift defcended unto those which departed in the true thers did beFaith and Fear of God, the Souls of the Patriarchs and the Prophets, and lieve that the the People of God.

ancient Fa

word ἅδης in the Scriptures

had the fame fignification which it hath among the Greeks, as comprehending all the Souls both of the Wicked and the Juft; and fo they took Infernus in the fame latitude. As therefore the ancient Greeks did affign one done for all which died, naras όμως θνητές αίδης δέχε)· and κοινὸν άδίω πάντες ήξεσιν βουλοί. As they made within that one ᾅδης two feveral Receptacles, one for the Good and Vertuous, the other for the Wicked and Unjuft, (according to that of Diphilus, Kai S xað áðle δύο τρίβεις νομίζομθρ, Μίαν δικαίων, κατέραν ἀσεβῶν ὁδόν· and that of Plato, Οὗτοι ἢ δὴ ἐπειδὰν τελουλήσωσι, δικάσεσιν ἐν τῷ λειμῶνι ἐν τῇ τριόδῳ, ἐξ ἧς φέρεζον τὰ ὅδω, ἢ μὲ εἰς μακάρων νήσος, ἡ ἢ εἰς τάς αρgν· and that of Virgil.

Hic locus eft partes ubi se via findit in ambas :
Dextera quæ Ditis magni fub monia tendit ;
Hac iter Elyfium nobis: at læva malorum
Exercet pœnas, & ad impia Tartara mittit.)

As they did fend the best of Men to dns, there to be happy, and taught Rewards to be received there as well as punishments: (ΛέΓε) ἢ ὑπὸ τὸ μελικό Πινδάρει ταυτίσει τα συσεβέων ἐν ᾅδε, Τοῖσι λάμπες με μπρου αέλια τὴν ἐνθάδε νυκτὰ κάτω, Φοινικορωδίας τε λειμῶνες εἰσι προάσειον αὐτῶν. Plut. de confolat. ad Apollon. Ὦ τρισόλβιοι Κείνοι βροτῶν, οἱ ταῦτα διερχθέν]ες τέλη Μολῶσ ̓ ἐς ᾅδε· τοῖσδ ̓ οὗ μόνοις ἐκεῖ Ζί ἐςὶ, τοῖς δ ̓ ἄλλοισι πάν' ἐκεῖ κακὰ, Sophocles.) So did the Jews αἶο before and after our Saviour's time. For Jofephus fays the Soul of Samuel was brought up ig ads, and delivers the Opinion of the Pharifees after this manner, Antiq. Jud. 1. 18. c. 2. Abávalóv Tε ique wisis autois, eivas e rivò xlón "diκαιώσεις τε καὶ τιμᾶς οἷς ἀρετῆς ἢ κακίας ἐπιτήδευσις· ἐν τῷ βίῳ γέ[ονε· and of the Sadducees after this manner, ψυχῆς τε διαμονίω, καὶ τὰς καθ' ᾅδε τιμωρίας και τιμὰς ἀναιρᾶσι. Therefore the Jews which thought the Souls immortal did believe that the Just were rewarded, as well as the Unjust punished, o xovòs, or nat ady. And fo did also most of the ancient Fathers of the Church. There was an ancient Book written de Univerfi natura, which fome attributed to Juftin Martyr, fome to Irenæus, others to Origen, or to Caius a Prefbyter of the Roman Church in the time of Victor and Zephyrinus, a Fragment of which is fet forth by David Hoefchelius in his Annotations upon Photius, delivering the state of adrs at large. Περὶ ἢ ὧδε, εν ᾧ (ιωέχον) ψυχαὶ δικαίων τε καὶ ἀδίκων, ἀναγκαῖον εἰπεῖν. Here then were the Fuß and Unjul in Hades, but not in the fame place. Οἱ 3 δίκαιοι ἐν τῷ ᾅδη νιώ μ (ενέχον, ἀλλ' ἐν τῷ αὐτῷ τόπῳ ᾧ καὶ οἱ ἄδικοι. Μία δ εἰς τῦτο τὸ χωρίον κάθοδος, &c. There was but one Paffage into the Hades, faith he; but when that Gate was paffed, the Just went on the right hand to a place of Happiness, (Toto 3 ovoμa xixλńczoμ xóλñov 'Abegaiu) and the Unjust on the left to a place of Mifery, Οὗτα ὁ πει δε λόγον, ἐν ᾧ ψυχαί πάντων κατέχον 5 άχρι καιρὰ ἂν ὁ Θεὸς ὥρισεν. Tertullian wrote a Tract de Paradifo, now not extant, in which he expressed thus much: Habes etiam de Paradifo à nobis libellum, quo conftituimus omnem animam apud Inferos fequeftrari in diem Domini, De Anima cap. 55. S. Jerome on the third Chapter of Ecclefiaftes: Ante adventum Chrifti omnia ad Inferos paritèr ducebantur: Unde & Jacob ad Inferos paritèr defcenfurum fe dicit; & Job pios & impios in Inferno queritur retentari: & Evangelium, Chaos magnum interpofitum apud Inferos; & Abraham cum Lazaro, & divitem in fuppliciis, effe teftatur. And in his 25th Epiftle, Perfacilis ad ifta refponfio eft; Luxiffe Jacob filium, quem putabat occifum, ad quem & ipfe erat ad inferos defcenfurus, dicens, Defcendam ad Filium meum lugens in infernum: quia necdum Paradifi januam Chriftus effregerat, necdum flammeam illam romphæam & vertiginem præfidentium Cherubin fanguis ejus extinxerat. Undè & Abraham, licèt in loco refrigerii, tamen apud inferos cum Lazaro fuiffe fcribitur. And again, Nequeo fatis Scripturæ laudare myfteria, & divinum fenfum in verbis licèt fimplicibus admirari: quod, Moyfis plangitur; & Jefus Nave, vir fanctus, fepultus fertur, & tamen fletus non effe fcribitur. Nempè illud, quod in Moyfe, id eft, in lege veteri, fub peccato Adam omnes tenebantur elogio & ad inferos defcendentes confequentèr lacrymæ profequebantur- In Jesu verò, id eft, in Evangelio, per quem Paradifus eft apertus, mortem gaudia profequuntur. To greg ó Dával is T äölu natale vuvi ji Jával weg's & Xesson @Daxiurd. S. Chryf. Panegyr. ad Sanctas Mart. And in his Tractate proving that Chrift is God, he makes this Expofition of Ifaiah 45. 2. Пúλas xaλxãs Cutráca, & moxie's Cidney's Cuolesta, κι ανοίξω θησαυρες (κοτεινές, Σποκρύφος, ἀοράτες αναδείξω τοι· ταδίω τω καλῶν. Εἰ γδ καὶ ᾅδης Ι, ἀλλὰ ψυχᾶς ἐκρατα ἁγίας καὶ σκόύη τίμια, τ ̓Αβραάμ, τ Ἰσαάκ, τ Ἰακώβ· διὸ καὶ θησαυρὸς ἐκάλεσε. This Doitrine was maintained by all thofe who believed that the Soul of Samuel was raised by the Witch of Endor: for though he were so great a Prophet, yet they thonght that he was in Hades; and not only fo, but under the power of Satan. Thus Juftin Martyr in his Dialogue with Trypho: Φαίνε) ἢ καὶ ὅτι πᾶσαι αἱ ψυχαὶ ἢ ὅτως δικαίων καὶ προφητῶν ὑπὸ ἐξασίαν ἔπιπλον ἢ τοιέτων διυάμεων, ὁποῖα ἢ καὶ is by lasernúta ineiry it autŵr, wealμáτav öμoroyes). Who was followed in this by Origen, Anaftafius, Antiochenus,

and others.

Patriarchs

But others there were who thought Hades or Infernus was never taken †s. Auguftine began to doubt in the Scriptures for any place of Happiness; and therefore they did not of that general conceive the Souls of the Patriarchs or the Prophets did pafs into any fuch Reafon ordiInfernal Place; and confequently, that the Defcent into Hell, was not his narily given of Chrift's degoing to the Prophets or the Patriarchs, which were not there. For as, if fcent into Hell, it had been only faid that Chrift had gone unto the Bofom of Abraham, or to bring the to Paradife, no Man would ever have believed that he had defcended into and Prophets thence, upon this ground, that he thought the word Infernus was never taken in the Scripture with a good fenfe; Quanquam illud me nondùm inveniffe confiteor, inferos appellatos ubi juftorum animæ acquiefcunt, De Genefi ad literam, 1. 12. c. 33. Proindè, ut dixi, nondùm inveni, & adhuc quæro; nec mihi occurrit Inferos alicubi in bono pofuiffe Scripturam, duntaxat Canonicam. Ibid. Non facilè alicubi Scripturarum Inferorum nomen pofitum invenitur in bono, Epift. 57. Præfertim qui nè ipfos quidem Inferos ufpiam Scripturarum locis in bono appellatos potui recipere. Quòd fi nufquam in divinis authoritatibus legitur, non utique finus ille Abrahæ.. id eft, fecretæ cujufdam quietis habitatio, aliqua pars Inferorum fuiffe credenda eft. Quanquam in his ipfis tanti Magiftri verbis, ubi ait dixiffe Abraham, Inter vos & nos chaos magnum firmatum eft, fatis, ut opinor, appareat non effe quandam partem quafi membrum Inferorum tanti illius felicitatis finum. Epift. 99. Hell;

*This is the

Hell; fo that being it is only written, Thou shalt not leave my foul in hell, it fcems incongruous to think that he went then unto the Patriarchs who were not there.

Now this being the diverfity of Opinions anciently in refpect of the Perfons unto whofe Souls the Soul of Christ defcended at his Death, the difference of the End or Efficacy of that Descent is next to be observed. Of thofe which did believe the Name of Hades to belong unto that general Place which comprehended all the Souls of Men, (as well those which died in the Opinion gèneFavour of God, as thofe which departed in their Sins) * fome of them thought rally received that Chrift defcended to that place of Hades where the Souls of all the Faithin the Schools, ful, from the Death of the Righteous Abel to the Death of Chrift, were deas the Senfe of tained; and there diffolving all the Power by which they were detained bethe Church of low, tranflated them into a far more glorious Place, and estated them in a condition far more happy in the Heavens above.

and delivered

God in all Ages: But though it were

not fo general as the Schoolmen would perfuade us, yet it is certain that many of the Fathers did fo understand it. 0 ἐπὶ Corneiᾳ 7 ἐν ᾅδε ψυχῶν παρής, εκ μακρῶν αἰώνων 7 άφιξιν αὐτὸ πειρατών. Eufeb. de Demonfi. l. 10. Καλῆλθεν εἰς τὰ καλαχθόνια, ἵνα καἐκεῖθεν λυγρώσης της δικαίος. Cyril. Catech. 4. Ημελλε γδ ἡ θεότης τελειὸν τὰ πάντα τὰ κ μυτήριον το πάθεις, καὶ (ιω τῇ ψυχῇ κατελθεῖν εἰς τὰ καταχθόνια, ἐπὶ τὸ ἐργάσας τ' ἐκεῖ ν προκεκοιμημυρίων σωτηρίαν, φημὶ Ἡ ἁγίων alex. Tranflatus erat Enoch, raptus Elias; fed non eft fervus fupra Dominum. Nullus enim afcendit in cœlum, nifi qui defcendit de cœlo. Nam & Moyfen, licèt corpus ejus non apparuerit in terris, nufquam tamen in gloria cœlefti legimus, nifi poftquam Dominus fuæ refurrectionis pignore vincula folvit Inferni, & piorum animas elevavit. S. Ambrof. I. de Fide ad Gratianum. Qui in eo loco detinebantur fancti vinculorum folutionem in Chrifti adventu fperabant. Nemo enim ab Inferni fedibus liberatur nifi per Chrifti gratiam. Eo igitur poft mortem Christus defcendit. Ut Angelus in caminum Babylonis ad tres pueros liberandos defcendit, ita Chriftus ad formacem defcendit Inferni, in quo claufæ juftorum animæ tenebantur. Poftquam eò defcendit, Inferorum clauftra perfodit, diripuit, vaftavit, fpoliavit, vinctas indè animas liberando. S. Hier. in Ecclefiaften.

*Juft. Mart.

with Trypho

Others of them understood no fuch tranflation of place, or alteration of in his Dialogue condition there, conceiving that the Souls of all Men are * detained below first begins: ftill, and fhall not enter into Heaven until the general Refurrection. They Admade no fuch distinction at the Death of Chrift, as if those which believed

Σπιθνήσκειν φη

μὲ πάσας τὰς

ψυχὰς ἐγὼ έρμαιον γδ ζ ὡς ἀληθῶς τοῖς κακοῖς) ἀλλά τι; τὰς ἃ οὐσεβῶν ἐν κρείττονί ποι χώρῳ μύεν, τὰς ἢ ἀδίκως καὶ う πονηρός εν χείρονι, τε κρίσεως εκδεχομίας χρόνον τότε. After him Irenæus, i. 5. c. 26. Cum Dominus in medio umbræ mortis abierit ubi animi mortuorum erant, poft deindè corporaliter refurrexit, & poft refurrectionem affumptus eft; manifeftum eft quia & difcipulorum ejus, propter quos & hæc operatus eft Dominus, animæ abibunt in invifibilem locum definitum eis à Deo, & ibi ufque ad refurrectionem commorabuntur, fuftinentes refurrectionem; poft recipientes corpora & perfectè refurgentes, hoc eft, corporalitèr, quemadmodum & Dominus refurrexit, fic venient in confpectum Dei. Nemo enim eft difcipulus fuper magiftrum; perfectus autem omnis erit ficut magifter ejus. Quomodò ergò magifter nofter non ftatim evolans abiit, fed fubftinens definitum à Patre refurrectionis fuæ tempus, (quòd & per Jonam manifeftum eft) poft triduum refurgens affumptus eft; fic & nos fubftinere debemus definituin à Deo refurrectionis noftræ tempus prænunciatum à Prophetis, & fic refurgentes affumi, quotquot Dominus hoc dignos habuerit. Tertullian followeth Irenæus in this particular: Habes & regionem Inferam fubterraneam credere & illos cubito pellere qui fatis fuperbè non putent animas fidelium Inferis dignas, fervi fuper Dominum & difcipuli fuper magiftrum, afpernati fi fortè in Abrahæ finu expectandæ refurrectionis folatium carpere. De Anima. c. 55. Nulli patet cœlum terrâ adhuc falvâ, nè dixerim claufâ. Cum tranfactione enim mundi referabuntur regna cœlorum. 1b. Eam itaque regionem finum dico Abrahæ, etfi non cœleftem, fublimiorem tamen Inferis, interim refrigerium præbituram animabus juftorum, donec confummatio rerum refurrectionem omnium plenitudine mercedis expungat. Adv. Marci. 1. 4. c. 34. Omnes ergò animæ penes Inferos? Inquis, Velis & nolis, & fupplicia jam illic & refrigeria habes, pauperem & divitem. Cur enim non putes animam & puniri & foveri in Inferis, interim fub exfpectatione utriufque judicii in quadam ufurpatione & candida cjus? De anima. cap. 48. S. Hilary, in his Commentary upon these words of the Pfalm. Dominus cuftodiet & introitum tuum & exitum tuum ex hoc & ufque in feculum: Non enim temporis hujus & feculi eft ifta cuftodia, non aduri fole atque lunâ, & ab omni malo confervari; fed futuri boni exfpectatio eft, cùm exeuntes de corpore & introitum illum regni cœleftis per cuftodiam Domini fideles omnes refervabuntur, in finu fcilicet interim Abrahæ collocati, quo adire impios interjectum Chaos inhibet, quoufque introeundi rurfum in regnum cœlorum tempus adveniat. Cuftodit ergò Dominus exitum, dum de corpore exeuntes fecreti ab impiis interjecto Chao quiefcunt. Cuftodit & introitum dum nos in æternum illud & beatum regnum introducit. And at the end of the fecond Pfalm, Judicii enim dies vel beatitudinis retributio eft æterna, vel pona: tempus verò mortis habet unumquemque fuis legibus, dum ad judicium unumquemque aut Abraham refervat aut poena. Thus Gregory Nyffen fill leaves the Patriarchs in Abraham's Bofom, in expectation of admittance into Heaven: Kai Soi weìì'A πατριάρχαι τὸ μὲ ἰδεῖν τὰ ἀγαθὰ ἢ ἐπιθυμίαν ἔχον, καὶ ἐκ ἀνῆκαν ἐπιζηὄντες τ' ἐπεράνιον πατείδα καθώς φησιν ὁ ̓Απόςολο ἀλλὰ ὁμῶς ἐν τῷ ἐλπίζειν ἔτι 7 χάριν εἰσὶ, τὸ Θεὸ κρεῖτ]όν τι πεὶ ἡμῶν προβλέψαμώς, κα* το Παύλος φωνίω, ἵνα με, φησί, Xuess nμav TEX. De Hominis Opificio, cap. 22. These therefore which conceived that the Souls of the godly now After Chrift's Afcenfion do go unto the Bofom of Abraham, where the Patriarchs and Prophets were and arc, and that both remain together till the general Refurrection, did not believe that Chrift did therefore defcend into Hell, that be might tranflate the Patriarchs from thence into Heaven.

« AnteriorContinuar »