Original Douay–Rheims Annotations1 Peter 3

To them that were in prison.

S. Augustine in his 99 Epistle in principio, confesseth this place to be exceeding hard to understand, & to have many difficulties which he could never explicate to his own satisfaction. Yet unto Heretics this and all other texts be easy, not doubting but that is the sense which themselves imagine, whatsoever other men deem thereof. ^[1] S. Augustine only findeth himself sure of this, that Christ's descending into Hell in soul after his death, is plainly proved hereby. Which thing he declareth there, to be conformable to diverse other express words of holy Writ, and namely to this same Apostle's sermon Act. 2. And at length he concludeth thus, Quis ergo nisi infidelis negaverit fuisse apud inferos Christum? that is, Therefore who but an infidel, will deny that Christ was in Hell? Calvin ^[2] then (you see) with all his followers are infidels, who in stead of this descending of Christ in soul after his death, have invented another desperate kind of Christ's being in Hell, when he was yet alive on the Cross. S. Athanasius also in his epistle cited by S. Epiphanius her. 77 in principio, and in his book de incarnatione Verbi propius initio, S. Cyril de recta fide fide ad Theodosium, Oecumenius, and diverse others upon this place, prove Christ's descending to Hell. As they likewise declare upon the words following, that he preached to the spirits or souls of men detained in Hell or in Prison.

• 1 Christ in soul descended unto hell, whilst his body lay in the grave.
• 2 The Calvinists denying the same, are (by S. Augustine's judgement) infidels.

But whether this word Prison or Hell be meant of the inferior place of the damned, or of Limbus patrum called Abraham's bosom, or some other place of temporal chastisement: and, to whom he preached there, and who by his preaching or presence there were delivered, and who they were that are called, Incredulous in the days of Noe: ^[1] all these thins S. Augustine calleth great profundities, confessing himself to be unable to reach unto it: only holding fast and assured this article of our faith, that he delivered none deputed to damnation in the lowest hell, and yet not doubting but that he released diverse out of places of pains there. Which cannot be out of any other place than Purgatory ^[2]. See the said Epistle, where also he insinuateth other expositions for explication of the manifold difficulties of this hard text, which were too long to rehearse, our special purpose being only to note briefly the things that touch the controversies of this time.

• 1 Certain difficulties whereof S. Augustine doubteth.
• 2 Purgatory.

Incredulous sometime.

^◦ They that take the former words, of Christ's descending to Hell, and delivering certain there detained, do expound this, not of such as died in their infidelity or without all faith in God. for such were not delivered: but either of some that once were incredulous, and afterward repented before their death: or rather and specially of such as otherwise were faithful, but yet trusted not Noe's preaching by his work and word, that God would destroy the world by water. Who yet being otherwise good men, when the matter came to pass, were sorry for their error, and died by the flood corporally, but yet in state of salvation. and being chastised for their fault in the next life, were delivered by Christ's descending thither. and not they only, but all others in the like condition. For the Apostle giveth these of Noe's time but for an example.

• ◦ What were the incredulous persons of whom the Apostle here speaketh.

Of the like form.

^[1] The water bearing up the Ark from sinking, and the persons in it from drowning, was a figure of Baptism, that likewise saveth the worthy receivers from everlasting perishing. As Noe (saith S. Augustine) with his, was delivered by the water and the wood, so the family of Christ by Baptism signed with Christ's Passion of the Cross. Li. 12. Cont. Faustum. c. 141. Again he saith ^[2], that as the water saved none out of the Ark, but was rather their destruction: so the Sacrament of Baptism received out of the Catholic Church at Heretic's or Schismatic's hands, though it be the same water and Sacrament that the Catholic Church hath, yet profiteth none to salvation, but rather worketh their perdition. ^[3] Which yet is not meant in case of extreme necessity, when the party should die without the said Sacrament, except he took it at the Heretic's or Schismatic's hand. Neither is it meant in the case of infants, to whom the Sacrament is cause of salvation, they being in no fault for receiving it at the hands of the unfaithful. though their parents and friends that offer them unto such to be baptized, be in no small fault. S. Hierom to Damasus Pope of Rome ^[4], compareth that See to the Ark, & them that communicate with it, to them that were saved in the Ark: all other Schismatics and Heretics, to the rest that were drowned.

• 1 Noe's Ark & the water, a figure of Christ's Cross & Baptism.
• 2 Ibid. c. 17.
• 3 Baptism received of Heretics or Schismatics, when damnable, when not.
• 4 Ep. 57.

The examination of a good conscience.

^◦ The Apostle seemeth to allude here to the very form of Catholic Baptism, containing certain interrogatories and solemn promises made of the articles of the Christian faith, and of good life, and of renouncing Satan and all his pomps and works. which (no doubt) howsoever the Calvinists esteem of them, are the very Apostolic ceremonies used in the ministration of this Sacrament. See S. Denys in fine Ec. hierarchia. S. Cyril li. 12 in 10. c. 64. S. Augustine ep. 23. S. Basil de Sp. Sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur c. 2. 3. 4.

• ◦ The ceremonies of Baptism, namely Abrenuntio. &c.