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the other world; in which how the souls of the godly were disposed, he thus declares in another place: The soul leaveth the darkness of this world, and the blindness of this bodily nature, and is translated into another world, which is either the bosom of Abraham, as it is shewed in Lazarus, or paradise, as in the thief that believed upon the cross; or yet God knows if that there be any other places, or other mansions, by which the soul that believeth in God, passing and coming unto that river which maketh glad the city of God, may receive within it the lot of the inheritance promised unto the Fathers.' For touching the determinate state of the faithful souls departed this life, the ancient Doctors (as we have shewed) were not so thoroughly resolved."

The Lord Primate having thus shewn in what sence many of the ancient Fathers did understand this word Hades, which we translate hell, proceeds to shew that divers of them expound Christ's descent into hell (or Hades) according to the common law of nature, which extends it self indifferently unto all that die: "For as Christ's soul was in all points made like unto ours (sin only excepted) while it was joined with his body here in the land of the living: so when he had humbled himself unto the death, it became him in all things to be made like unto his brethren, even in the state of dissolution. And so indeed the soul of Jesus had experience of both for it was in the place of human souls, and being out of the flesh, did live and subsist. It was a reasonable soul therefore, and of the same substance with the flesh of men, proceeding from Mary. Saith Eustathius the Patriarch of Antioch, in his exposition of that text of the Psalm, • Thou wilt not leave my soul in hell,' χῶρος τῶν ἀνθρωπινῶν ψυχῶν, the place of humane souls, (which in the Hebrew is the world of spirits) and by the disposing of Christ's soul there, after the manner of other souls, concludes it to be of the same nature with other mens souls. So St. Hilary in his exposition of the 138th Psalm, This is the law of humane necessity,' saith he, 'that the bodies being buried, the souls should go to hell. Which descent the Lord did not refuse for the accomplishment of a true man.' And a little after he repeats it, that 'de supernis ad inferos mortis lege descendit,' he descended from the supernal to the infernal parts by the law of death. And upon Psal. 53. more fully; 'To fulfil the nature of man, he subjected himself to death ;' that is, to a departure as it were of the soul and body; and pierced into

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the infernal seats, which was a thing that seemed to be due unto man."

I shall not trouble you with more quotations of this kind out of several of the ancient Greek and Latin Fathers which he makes use of in this treatise, most of them agreeing in this, that Christ died, and was buried, and that his soul went to that place or receptacle, where the souls of good men do remain after death; which whether it is no more in effect but differing in terms, than to say, he died and was buried, and rose not till the third day: which the Doctor makes to be the absurdity of this opinion, I leave to the judgment of the impartial reader; as I likewise do whether the Lord Primate deserves so severe a censure after his shewing so great learning as he has done, concerning the various interpretations of this word Hades, or Hell, both out of sacred and prophane writers, that it only serves to amaze the ignorant, and confound the learned. Or that he meant nothing less in all these collections than to assert the doctrine of the Church of England in this particular; or, whether Christ's local descent into hell can be found in the Book of Articles which he had subscribed to, or in the Book of Common-Prayer which he was bound to conform to? And if it be not so expressed in any of these, I leave it to you to judge how far Dr. H. is to be believed. in his accusation against the Lord Primate in other matters. But I doubt I have dwelt too long upon this less important Article, which it seems was not thought so fundamental a one, but (as the Lord Primate" very well observes) Ruffinus in his Exposition of the Creed takes notice, that in the Creed or symbol of the Church of Rome there is not added, he descended into hell; and presently adds, yet the force or meaning of the word seems to be the same, in that he is said to have been buried. So that it seems old Ruffinus is one of those who is guilty of this impertinency (as the Doctor calls it) of making Christ's descent into hell to signifie the same with his lying in the grave, or being buried, tho the same author takes notice that the Church of Aquileia had this Article inserted in her Creed, but the Church of Rome had not, (which sure with men of the Doctor's way, should be a rule to other Churches.) And further Card. Bellarmin noteth (as the Lord Primate confesses) "that St. Augustin in his book, De Fide & Symbolo, and in his four books De Symbolo ad Catechumenos, maketh no mention of this Article,

w Works, vol. iii. pag. 341.

when he doth expound the whole Creed five several times. Which is very strange, if the Creed received by the African Church had this Article in it. Ruffinus further takes notice, that it is not found in the symbol of the Churches of the East; by which he means the Nicene and Constantinopolitan Creeds, the latter of which is nothing else but an explanation, or more ample enlargement of the Creed Apostolical." Tho this indeed be not at this day read in the Greek or other Eastern Churches, or so much as known or received in that of the Copties and Abyssines.

But the Doctor having shown his malice against the Lord Primate's memory and opinions in those points, which I hope I have sufficiently answered, cannot give off so, but in the next section accuses him for inserting the nine Articles of Lambeth into those of the Church of Ireland, being inconsistent with the doctrine of the Church of England. But before I answer this accusation, I shall first premise, that as I do not defend or approve that Bishops, or others, tho never so learned Divines, should take upon them to make new Articles, or define and determine doubtful questions and controversies in religion, without being authorized by the King and Convocation so to do: yet thus much I may charitably say of those good Bishops, and other Divines of the Church of England, who framed and agreed upon these Articles, that what they did in this matter, was sincerely, and as they then believed, according to the doctrine of the Church of England, as either expresly contained in, or else to be drawn by consequence from that Article of the Church concerning predestination. And certainly this makes stronger against the Doctor: for if with him the judgment of Bp. Bilson, Bp. Andrews, and Mr. Noel, in their writings, be a sufficient authority to declare the sence of the Church of England in those questions of Christ's true and real presence in the Sacrament, and his local descent into hell; why should not the judgment and determination of the two ArchBishops of Canterbury and York, with divers other Bishops and learned Divines, after a serious debate and mature deliberation, as well declare what was the doctrine of the Church of England in those questions of predestination, justifying faith, saving grace, and perseverance? But it seems with the Doctor, no Bishops opinions shall be orthodox, if they agree not with his But to come to the charge it self: the main reason why the Doctor will needs have the Lord Primate to be the cause of

own.

* Vid. Jobi Ludolfi, lib. 3. c. 5. 19. Hist. Æthiop.

the inserting these Articles of Lambeth into those of Ireland, agreed on in Convocation 1615, is, because the Lord Primate being then no Bishop, but only Professor of Divinity in the Unisity there, and a member of Convocation, was ordered by the Convocation to draw up those Articles, and put them into Latin, as if Dr. Usher could have then such a great influence upon it, as to be able to govern the Church at his pleasure; or that the scribe of any Synod or Council should make it pass what Acts or Articles he pleases; or that one private Divine should be able to manage the whole Church of Ireland, (as the Doctor would needs have him do in this affair.) Whereas the Doctor having been an ancient member of Convocation, could not but know that all Articles after they are debated, are proposed by way of question by the President and Prolocutor of either House, and are afterwards ordered to be drawn into form, and put in Latin by some persons whom they appoint for that purpose; and tho perhaps they might not be themselves in all points of the same opinion with those Articles they are so ordered to draw up; and that Dr.Usher did not hold all those Articles of Ireland in the same sence as they are there laid down, appears from what the Doctor himself tells us in this pamphlet; for p. 116, he saith, "That it was his (viz. the Lord Primate's) doing, that a different explication of the Article of Christ's descent into hell, from that allowed of by this Church; and almost all the other heterodoxies of the sect of Calvin were inserted, and incorporated into the Articles of Ireland." And p. 129, he finds fault with the 30th Article of that Church, "because it is said of Christ, that for our sakes he endured most grievous torments, immediatly in his soul, and most painful sufferings in his body. The enduring of which grievous torments in his soul, as Calvin, not without some touch of blasphemy, did first devise: so did he lay it down for the true sence and meaning of the Article of Christ's descending into hell. In which expression as the Articles of Ireland have taken up the words of Calvin, so it may be rationally conceived that they take them with the same meaning and construction also." But the Doctor owns that this was not the Lord Primate's sence of this Article; for p. 113, aforegoing, he says thus, "Yet he (viz. the Lord Primate) neither follows the opinion of Calvin himself, nor of the generality of those of the Calvinian party, who herein differ from their master; but goes a new way of a later discovery, in which altho he had few leaders, he hath found many followers." But as I shall not take upon me to enter into a dispute

with the Doctor or his followers, in defence of these Irish Articles, and to prove they are not contradictory to those of England, it not being my business; yet I cannot forbear to observe, that it is highly improbable that all the Bishops and clergy of Ireland should incorporate the nine Articles of Lambeth, containing all the Calvinian rigours (as the Doctor calls them) in the points of predestination, grace, free-will, &c. if they had thought they were inconsistent with those of the Church of England, and had not been satisfied that it was the doctrine then held and maintained in those points by the major part of the Bishops and clergy of our Church, as also believed by the King himself, who confirmed them, and certainly would neuer else have sent one Bishop, and three of the most learned Divines within his dominions, to the Synod of Dort, to maintain against the Remonstrants or Arminians, the very same opinions contained in these Irish Articles but if all those must be counted by the Doctor for rigorous Calvinists that maintain these Articles, and consequently heterodox to the Church of England, I desire to know how he can excuse the major part of our Bishops in Queen Elizabeth and King James's reign, and a considerable part of them during the reigns of the two last Kings of blessed memory (some of whom are still living) from this heterodoxy. And if all men must be guilty of Calvinism, who hold these opinions concerning predestination, grace, and free-will; then the most part of the Lutherans (who differ very little from Calvin in these points) must be Calvinists too. Nor are these points held only by Protestants, but many also of the Church of Rome hold the same, as witness the Jansenists, and also the Order of the Dominicans, who come very near to Calvin in the doctrines of predestination, &c. and are as much opposed by the Jesuits, as the Arminians are by the Antiremonstrants in Holland. But perhaps the Doctor may make St. Augustin a Calvinist too, since he is much of the same opinion with the Lord Primate in most of these points against the Pelagians.

Having now I hope vindicated the Lord Primate from these unjust accusations of his differing from the Church of England in matters of doctrine, I now come to answer his aspersions upon the Lord Primate in lesser matters; and that you may see how unjustly he seeks out a quarrel against him, he makes it a crime in him, because those who were aspersed with the names of Puritans made their addresses to him by letters, or visits, and because he was carress'd and feasted by them where-ever he

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