surrection. S. Augustine admits the distinction of the limbus Patrum in these words: "But if it seems to be not absurdly believed, that even the ancient Saints, who held the faith of CHRIST to come, were in places indeed most removed from the torments of the ungodly, but (yet) in hell, until the Blood of CHRIST and His descent to those places should deliver them thence; doubtless thenceforward the good Faithful, now redeemed by that effused Blood, are entirely ignorant of hell, until they also with their bodies receive the good things which they merit." Thus, "as the Sun of Righteousness rose upon the dwellers on earth, so He descended into hell, that the light might shine also on those that sate in darkness and the shadow of death; that, as He preached peace to those on earth, so also He might preach to those in Hades, that to Him 'every knee should bow, of things in heaven, and things in earth, and things under the earth; and thus, having loosed those that were bound for ages, He again rose from the dead, and paved the way for our resurrection.” 2 Tert. De Anima, c. 55, p. 304. S. Cyril of Jerusalem writes, "KaTἦλθεν εἰς τὰ καταχθόνια, ἵνα κακεῖθεν λυτρώσηται τους δικαίους.” Cateches. iv. S. Aug. De Civitate Dei, Lib. XX. c. 15. y Phil. ii. 10. S. Jo. Damasc. c. 76. So S. Hippolytus, “ ὅτι καὶ ἐν νεκροῖς κατελογίσθη, εὐαγγελιζόμενος τὰς τῶν ἁγίων ψυχὰς, διὰ θανάτου τὸν θάνατον VIK@V." (De Anti-Christo, p. 37.) The view above stated, of CHRIST'S descent into Hell and its object, was clearly maintained by English Protestant Divines in the sixteenth century and objected to by the Puritans; as may be seen from the words of an adversary to both parties. Speaking of their shifting translation of 'Hades,' one while by 'hell,' another while by the grave,' he says: "This mysterie we know not, and we would gladly learne it of the Puritan Calvinists, whose English translation perhaps this is : for, the grosser Calvinists (being not so pure and precise in following Calvine as the Puritans be, that have wel deserved that name above their fellowes) they in their other English Bibles [in margin, Bib. an. 1562, and 1577'] have in this place discharged themselves of false translation, saying plainely, Thou shalt not leave my soule in Hel.' But in what sense they say so, it is very hard to gesse: and perhaps themselves can not tel yet what to make of it, as appeareth by M. Whitaker's answer to F. Campion. And he is now called a Bishop among them, [marg. M. Hues B. of S. Asaph in Walles,'] and proceeded Doctor in Oxford, that could not obtaine his grace to proceede Doctor in Cambridge, because he preached CHRIST'S descending into Hel; and the Puritans in their second admonition to the Parliament, pag. 43, crie out against the politike Calvinists, for that in the Creede of the Apostles (made in English meeter and song openly in their Churches in these wordes: His Spirit did after this descend into the lower parts, To them that long in darkenes were the true light of their hartes') they favour his descending into Hel very much, and so consequently may thereby build Calvin's Of His Resurrection and Ascension. §. 2. Not content with asserting CHRIST'S descent into Hades, Calvin sets forth the horrible notion that His death would avail nothing, but He must "feel the severity of Divine vengeance, and, to satisfy God's justice, grapple closely with the Powers of Hell and the horror of eternal death." (Institutes, 1. II. c. xvi. §. 9.) To this he appends, that CHRIST so paid the utmost penalty due to our sins, that He could not be holden of the pains of death. While rejecting this repulsive teaching, I hold it admissible that CHRIST did, in some incomprehensible yet real way, 'strip principalities and powers, and make a show of them openly,' (not in spiritual effect only,) triumphing over them,' (Col. ii. 15.) S. Jerome speaks of the hidden dispensations, which He fulfilled'in hell (Ad Ephes. c. iv.); and Augustine bas no doubt of the benefits there wrought by Him. (Epist. 164.) I invite, in connection herewith, a careful consideration of ch. XIII. §. 6, and ch. XXX. §. 7 of this book. a §. 3. As CHRIST's unction with the SPIRIT after His Baptism had reference to His triple function of Prophet, Priest, and King; as He had fulfilled the Prophetical office in expounding His FATHER'S will to those whom He had chosen out of the world, the details whereof the Comforter, which is the HOLY GHOST, was to teach them, and bring all things to their remembrance whatsoever He had said unto them; as He had fulfilled the sacrificial part of the Priestly office by offering Himself on the Cross "to put away sin by the sacrifice of Himself;" so it was necessary that He should complete His act by the function of intercession, by entering "into heaven itself, now to appear in the presence of GOD for us. Nor yet that He should offer Himself often, as the High Priest entereth into the holy place every year with blood of others." "But this man, after He had offered one sacrifice Limbus Patrum and Purgatorie. into Hel." Discoverie of the manifold Corruptions of the Holy Scriptures, ch. 7, p. 104; by Gregory Martin one of the readers of Divinitie in the English College of Rhemes, printed at Rhemes, by John Fogny, 1582. S. John xiv. 26. g for sins for ever, sat down on the right hand of GOD." d "Wherefore He is able also to save them to the uttermost that come unto GOD by Him, seeing He ever liveth to make intercession for them." e "If CHRIST be not risen," is the argument of S. Paul, "then is our preaching vain, and your faith is also vain; ye are yet in your sins."f But he triumphantly adds, "But now is CHRIST risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in CHRIST shall all be made alive." The Atoning work of our High Priest is evidently incomplete and in vain, unless He applies it to those for whom He originally undertook it; and that is done by the exercise of His Kingly function of leading captivity captive and giving gifts unto men,h of restoring harmony in His Creation, and of establishing and consolidating the kingdom of His Elect. He " was delivered for our offences, and was raised again for our justification." "And He is the head of the body, the Church: who is the beginning, the first-born from the dead; that in all things He might have the pre-eminence. For it pleased the FATHER that in Him should all fulness dwell; and, having made peace through the blood of His Cross, by Him to reconcile all things to Himself; by Him, I say, whether they be things in earth or things in heaven."j As His Death was the seal of the remission of our sins; so His Resurrection was the proof of His power to ensure to us the glorious consequences of that remission, namely, our sanctification through the indwelling of the HOLY GHOST, and the salvation of body and soul in a blissful eternity. "This JESUS," saith S. Peter, "hath GOD raised up, whereof we all are witnesses. Therefore being by the right hand of GOD exalted, and having received of the FATHER the promise of the HOLY GHOST, He hath shed forth this, which ye now see and hear.” k He," says Tertullian, "being called Mediator between GOD and men from the deposit of either part a Ib. x. 12. • Ib. vii. 25. 1 Cor. xv. 14, 17. Ib. vv. 20-22. 66 h Eph. iv. 8. 3 Col. i. 18 20. *Acts ii. 32, 33. committed to Him, preserves the deposit of flesh also in Himself, an earnest of the entire sum. For even as He hath left to us an earnest of the SPIRIT, so also hath He received from us an earnest of the flesh, and carried into heaven a pledge of the whole sum to be sometime reduced thither. Be ye secure, flesh and blood; ye have conquered both heaven and the kingdom of GOD in CHRIST." 1 "After His Resurrection from the dead He laid aside all sufferings and bodily wants. But no portion of His nature laid He aside, nor body nor soul; but He hath both His body and His soul endowed with reason and intellect, with will and action; and thus He returned into heaven, and sitteth on the right hand of His FATHER; by which we do not mean a local one. For how should the Incomprehensible have a local right hand? since right and left belong to circumscribed beings. But by the right hand of the FATHER' we mean the glory and the honour of the Godhead. Wherein the SON of GOD, existing before the ages, as GOD and co-essential with the FATHER, at last being incarnate, sitteth also bodily, His flesh having been glorified together with Him; for He is worshipped with one worship together with His flesh by all creation." m Tert. De Resurrectione Carnis, c. 51, p. 357. m S. Joan. Damasc. De Orth. Fide, capp. 77, 78. 295 CHAPTER XVII. OF THE CATHOLIC CHURCH. §. 1. "THE Passion of CHRIST was the universal cause of the remission of sins, (both original and actual); which must needs be applied to individuals, in order to obtain its effect in them; and this application is made through faith and charity and the receiving of the Sacraments." n And thus CHRIST Himself subjoins remission of sins immediately to His Passion and Resurrection, as the fruit and consequence of those transactions; "Thus it is written, and thus it behoved CHRIST to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem." But, before we consider the gift of the remission of sins, as we have traced the process whereby the Donor earned for Himself the right to bestow it by satisfying the demands of Divine Justice, let us regard the person and character of the recipients. They are called in Scripture Believers, because their acceptance of His message is analytically and ultimately at the root of their obedience to Him; "But as many as received Him, to them gave He power to become the sons of GOD, even to them that believe on His Name." They are called Elect, in so far as they are known of GOD; "Elect according to the foreknowledge of GOD the FATHER, through sanctification of the SPIRIT, unto obedience and sprinkling of the blood of JESUS CHRIST; " for "the foundation of GOD standeth sure, having this seal, The LORD knoweth them that " Durand, in Lib. iii. Sent. Dist. 19, qu. 1. • S. Luke xxiv. 46, 47. PS. John i. 12. 1 S. Peter i. 2. |