An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
But this author, taking upon him the person of S. Pauls scholar, and professing to deliver herein sthat tradition which he had received from his divine Masters; saith no such thing, but giveth in this for his answer. The divine Bishop, as the Scriptures witness, is the interpreter of the divine judgements: for he is the Angel of the Lord God almighty. He hath learned therefore out of the oracles delivered by God, that a most glorious and divine life is by his just judgement worthily awarded to them that have lived holily; his divine goodness and kindness passing over those blots which by humane frailty he had contracted: forasmuch as no man, as the Scriptures speak, is free from pollution. The Bishop therefore knowing these things to be promised by the true oracles; prayeth that they may accordingly come to pass, and those sacred rewards may be bestowed upon them that have lived holily. The Bishop at that time belike did not know so much as our Popish Bishops do now; that Gods servants must dearly smart in Purgatory for ⟨p. 250⟩the sins wherewith they were overtaken through humane infirmity: he believed that God of his merciful goodness would pass by those slips, and that such after-reckonings as these should give no stoppage to the present bestowing of those holy rewards upon the children of the promise. tTherefore the divine Bishop (saith our author) asketh those things which were promised by God and are grateful to him and without doubt will be granted: thereby aswell manifesting his own good disposition, unto God who is a lover of the good; as declaring like an interpreter unto them that be present, the gifts that shall befall to such as are holy. He further also addeth, that the Bishops have a separating power, as the interpreters of Gods judgements: according to that commission of Christ; Whose sins ye remit, they are remitted unto them, and whose you shall retain, they are retained. and, Whatsoever thou shalt bind upon earth shall be bound in heaven, and whatsoever thou shalt loose upon earth shall be loosed in heaven. And as in the use of the keys, the uSchoolmen following S Hierom do account the minister to be the interpreter only of Gods judgement, by declaring what is done by him in the binding or loosing of mens sins:
But this author, taking upon him the person of S. Pauls scholler, and professing to deliver herein sthat tradition which he had received from his divine Masters; saith no such thing, but giveth in this for his answer. The divine Bishop, as the Scriptures witnesse, is the interpreter of the divine judgements: for hee is the Angell of the Lord God almightie. He hath learned therefore out of the oracles delivered by God, that a most glorious and divine life is by his just judgement worthily adwarded to them that have lived holily; his divine goodnesse and kindenesse passing over those blots which by humane frailtie he had contracted: forasmuch as no man, as the Scriptures speake, is free from pollution. The Bishop therefore knowing these things to be promised by the true oracles; prayeth that they may accordingly come to passe, and those sacred rewards may be bestowed upon them that have lived holily. The Bishop at that time belike did not know so much as our Popish Bishops doe now; that Gods servants must dearely smart in Purgatorie for ⟨p. 250⟩the sinnes wherewith they were overtaken through humane infirmitie: he beleeved that God of his mercifull goodnesse would passe by those slipps, and that such after-reckonings as these should give no stoppage to the present bestowing of those holy rewards upon the children of the promise. tTher•fore the divine Bishop (saith our author) asketh those things which vvere promised by God and are gratefull to him and without doubt will be granted: the•eby aswell manifesting his own good disposition, unto God who is a lover of the good; as declaring like an interpreter unto them that be present, the gifts that shall befall to such as are holy. Hee further also addeth, that the Bishops have a separating power, as the interpreters of Gods judgements: according to that commission of Christ; Whose sinnes ye remitt, they are remitted unto them, and whose you shall retaine, they are retained. and, Whatsoever thou shalt binde upon earth shall be bound in heaven, and whatsoever thou shalt loose upon earth shall be loosed in heaven. And as in the use of the keyes, the uSchoolemen following S Hierom do account the minister to be the interpreter onely of Gods judgement, by declaring what is done by him in the binding or loosing of mens sinnes:
s[Greek or Hebrew]. Id ibid.〈non-Latin alphabet〉. Id ibid.
t[Greek or Hebrew], etc. Id ibid.〈non-Latin alphabet〉, etc. Id ibid.
so doth this author he•e give them power only to xseparate those that are already judged of God, and by way of ydeclaration, and convoy, to bring in those that are beloved of God, and to exclude such as are ungodly. And if the power which the Ministers have received by the foresaid commission do extend it self to any further real operation upon the living: Pope Gelasius will deny that it may be stretched in like manner unto the dead; because that Christ saith, Whatsoever thou shalt bind upon earth. zHe saith upon earth: for he that dyeth bound, ⟨p. 251⟩is no where said to be loosed. and, athat which a man remaining in his body hath not received, being unclothed of his flesh he cannot obtain: saith Leo.
so doth this author he•e give them power onely to xseparate those that are al•eady judged of God, and by way of ydeclaration, and convoy, to bring in those that are beloved of God, and to exclude such as are ungodly. And if the power which the Ministers have received by the foresaid commission doe extend it selfe to any further reall operation upon the living: Pope Gelasius will denie that it may be stretched in like maner unto the dead; because that Ch•ist saith, Whatsoever thou shalt binde upon earth. zHe saith upon earth: for he that dyeth bound, ⟨p. 251⟩is no where said to be loosed. and, athat which a man remayning in his body hath not received, being uncloathed of his flesh he cannot obtaine: saith Leo.
x[Greek or Hebrew]. Dionysius. suprà.〈non-Latin alphabet〉. Dionys•u•. suprà.
y[Greek or Hebrew]. •d ibid.〈non-Latin alphabet〉. •d ibid.
zSuper ter•ā inquit nam in hâc ligatione defunctum nusquam dixit absolvi. Gelas in Commonitorio ad […].Super ter•ā inquit nam in hâc ligatione defunctum nusquam dixit absolvi. Gelas in Commonitorio ad 〈…〉.
aQuod manens in corpore non receperit, consequi exutus carne non poterit. Leo, epist 89. v•l 91. ad Th•od•rimo.
Whether the dead received profit by the prayers of the living, was still a question in the Church. Maximus in his Greek scholia upon the writer of the Ecclesiastical Hierarchy, wisheth us to bmark, that even before his time that doubt was questioned. Among the questions wherein Dulcitius desired to be resolved by S. Augustin, we find this to be one; cWhether the offering that is made for the dead, did avail their souls any thing? and that dMANY did say to this, that if herein any good were to be done after death; how much rather should the soul it self obtain ease for it self, by it own confessing of her sins there, than that for the ease thereof an oblation should be procured by other men. The like also is noted by Cyril or rather John Bishop of Jerusalem; that he eknew MANY who said thus. What profit doth the soul get that goeth out of this world (either with sins, or not with sins) if you make mention of it in prayer? and by Anastasius Sinaita (or Nicaenus:) fSome do doubt; saying that the dead are not profited by the oblations that are made for them. and (long after them) by Petrus Cluniacensis in his treatise against the followers of Peter Bruise in France: gThat the good deeds of the living may profit the dead, both these heretics do deny, and some Catholics also do seem to doubt. Nay in the West, not the profit only, but the lawfulness also of these doings for the dead was called in question: ⟨p. 252⟩as partly may be collected by Boniface archbishop of Mentz his consulting with Pope Gregory, about 730. years after the birth of our Saviour; hWhether it were lawful to offer oblations for the dead (which he should have no reason to do, if no question had been made thereof among the Germans) and is plainly delivered by Hugo Etherianus, about 1170. years after Christ, in these words. iI know that many are deformed with vain opinions, thinking that the dead are not to be prayed for: because that neither Christ, nor the Apostles that succeeded him have intimated these things in the Scriptures. But they are ignorant that there be many things, and those exceeding necessary, frequented by the holy Church, the tradition whereof is not had in the Scriptures: and yet they pertain nevertheless to the worship of God, and obtain great strength.
Whether the dead received profite by the prayers of the living, was still a question in the Church. Maximus in his Greeke scholies upon the writer of the Ecclesiasticall Hierarchy, wisheth us to bmarke, that even before his time that doubt was questioned. Among the questions wherein Dulcitius desired to be resolved by S. Augustin, we finde this to be one; cWhether the offering that is made for the dead, did avayle their soules any thing? and that dMANY did say to this, that if herein any good were to be done after death; how much rather should the soule it selfe obtaine ease for it selfe, by it owne confessing of her sinnes there, than that for the ease thereof an oblation should be procured by other men. The like also is noted by Cyrill or rather Iohn Bishop of Ierusalem; that he eknew MANY who said thus. What profite doth the soule get that goeth out of this world (eyther with sinnes, or not with sinnes) if you make mention of it in prayer? and by Anastasius Sinaita (or Nicaenus:) fSome doe doubt; saying that the dead are not profited by the oblations that are made for them. and (long after them) by Petrus Cluniacensis in his treatise against the followers of Peter Bruse in France: gThat the good deeds of the living may profit the dead, both these hereticks doe deny, and some Catholicks also do seeme to doubt. Nay in the West, not the profite onely, but the lawfulnesse also of these doings for the dead was called in question: ⟨p. 252⟩as partly may be collected by Boniface archbishop of Mentz his consulting with Pope Gregory, about 730. yeares after the birth of our Saviour; hWhether it were lawfull to offer oblations for the dead (which hee should have no reason to doe, if no question had beene made thereof among the Germans) and is plainly delivered by Hugo Etherianus, about 1170. yeares after Christ, in these words. iI know that many are deformed with vaine opinions, thinking that the dead are not to be prayed for: because that neither Christ, nor the Apostles that succeeded him have intimated these things in the Scriptures. But they are ignorant that there be many things, and those exceeding necessary, frequented by the holy Church, the tradition whereof is not had in the Scriptures: and yet they pertaine neverthelesse to the worship of God, and obtaine great strength.
b[Greek or Hebrew]. Maxim. schol. in Eccles. Hierarch cap. 7.〈non-Latin alphabet〉. Maxim. schol. in Eccles. Hierarch cap. 7.
cVirum oblatio, quae sit pro quiescentibus, aliquid eorum conserat animabus? Augustin ad Dul•it. qu•est. 2.
dÁd quod multi dicunt, quòd si al. quis beneficij in hoc locus possit esse post mortem; quanto magis sibi anima ferret isa refr•geria, sua per s• illic confitendo peccata, quàm in eorum refrigeriū ab alijs oblatio procuratur. Ibid.Ád quod multi dicunt, quòd si al. quis beneficij in hoc locus possit esse post mortem; quanto magis sibi anima ferret i•sa refr•geria, sua per s• illic confitendo peccata, quàm in eorum refrigeriū ab alijs oblatio procuratur. Ibid.
Whereby it may appear, that this practise wanted not opposition even then, when in the Papacy it was advanced unto his greatest height. And now is it high time, that I should pass from this article, unto the next following
Whereby it may appeare, that this practise wanted not opposition even then, when in the Papacie it was advanced unto his greatest height. And now is it high time, that I should passe from this article, unto the next following
Here doth our Challenger undertake to prove against us; not only that there is Limbus Patrum, but that our Saviour also descended into Hell, to deliver the ancient Fathers of the Old Testament; because before ⟨p. 253⟩his Passion none ever entered into Heaven. That there was such a thing as Limbus Patrum, I have heard it said: but what it is now, the Doctors vary, yet agree all in this; that Limbus it may well be, but Limbus Patrum sure it is not. aWhether it were distinct from that place, in which the infants that depart out of this life without baptism are now believed to be received, the Divines do doubt; neither is there any thing to be rashly pronounced of so doubtful a matter: saith Maldonat the Jesuit. The Dominican Friars, that wrote against the Grecians at Constantinople in the year 1252 resolve, that binto this Limbus the holy Fathers before the coming of Christ did descend; but now the children that depart without baptism, are detained there: so that in their judgement, that which was the Limbus of Fathers, is now become the Limbus of Children. The more common opinion is, that these be two distinct places: and that the one is appointed for unbaptized infants, but the other cnow remaineth void, and so dshall remain, that it may bear witness aswell of the justice as of the mercy of God. If you demand, how it came to be thus void, & emptied of the old inhabitants: the answer is here given; that our Saviour descended into Hell purposely •o deliver from hence the ancient Fathers of the Old Testament. But eHell is one thing, I ween, saith Tertullian, and Abraham's b•some (where the Fathers of the old Testament rested) another: fneither is it to be believed, that the bosom of Abraham, being the habitation of a secret kind of rest, was any part of Hell; saith S. Augustin. To say then, ⟨p. 254⟩that our Saviour descended into Hell, to deliver the ancient Fathers of the old Testament out of Limbus Patrum: would by this construction prove as strange a tale, as if it had been reported, that Caesar made a voyage into Britain, to set his friends at liberty in Greece.
HEre doth our Challenger undertake to prove against us; not only that there is Limbus Patrum, but that our Saviour also descended into Hell, to deliver the ancient Fathers of the Old Testament; because before ⟨p. 253⟩his Passion none ever entred into Heaven. That there was such a thing as Limbus Patrum, I have heard it said: but what it is now, the Doctors varie, yet agree all in this; that Limbus it may well be, but Limbus Patrum sure it is not. aWhether it were distinct from that place, in which the infants that depart out of this life without baptisme are now beleeved to be received, the Divines doe doubt; neyther is there any thing to be rashly pronounced of so doubtfull a matter: saith Maldonat the Iesuite. The Dominican Friars, that wrote against the Grecians at Constantinople in the yeare 1252 resolve, that binto this Limbus the holy Fathers before the comming of Christ did descend; but now the children that depart vvithout baptisme, are detained there: so that in their iudgement, that which was the Limbus of Fathers, is now become the Limbus of Children. The more common opinion is, that these be two distinct places: and that the one is appointed for unbaptized infants, but the other cnow remayneth voide, and so dshall remaine, that it may beare witnesse aswell of the justice as of the mercie of God. If you demand, how it came to be thus voyd, & emptied of the old inhabitants: the answer is here given; that our Saviour descended into Hell purposely •o deliver from hence the ancient Fathers of the Old Testament. But eHell is one thing, I ween, saith Tertullian, and Abrahams b•some (where the Fathers of the old Testament rested) another: fneyther is it to be beleeved, that the bosome of Abraham, being the habitation of a secret kinde of rest, was any part of Hell; saith S. Augustin. To say then, ⟨p. 254⟩that our Saviour descended into Hell, to deliver the ancient Fathers of the old Testament out of Limbus Patrum: would by this construction prove as strange a tale, as if it had beene reported, that Caesar made a voyage into Brittaine, to set his friends at libertie in Greece.
aAn ab eo loco distinctus fue•it, in quo nunc in•a•tes sine baptismo de vitâ decedent•s recipi creduntu•, Theologi dubitan•; nec est qui•quam de re dubiâ temerè pronuntiandum •o. Maldon. •omment. in Luc. •6.22.
bIn quem (limbum) aute adventū Christi sancti Patres descendebant: nunc vero pueri, qu• absque baptismo decedunt, sine poenâ sensibili, detinentur. •act. contr. Graec. in tomo auctorum á P. Situartio edit. pag. 565.In quem (limbum) aute adventū Christi sancti Patres descendebant: nunc vero pueri, qu• absque baptismo decedunt, sine poenâ sensibili, detinentur. •act. contr. Graec. in tomo auctorum á P. Situartio edit. pag. 565.
cNunc vacuus remanet. Bell•r. de Purgator. lib. 2 cap. 6.
dManet autem, manebitque, licèt vacuus, hic infernus; ut testimonium perhibeat tùm justitiae, tùm misericordiae Dei. Henric. Vicus, de •es•ensu Christi ad inf•ros, sect. 41. Vi•. Abu••us. Paradox 5 cap. 183.
eAliud enim Inferi; ut puto, aliud quoque Abrahae sinus. Tertull. advers. Mar•ion lib. 4. ca•. 34
fNon utique sinus ille Abrahae, id est, secret•• cujusdā quietis habitatio, aliqua pars Inserorum esse credenda est. Augustin epist. 99. ad Evodium.
Yea, but before Christs Passion none ever entered into Heaven: saith our Challenger. The proposition that Cardinal Bellarmine taketh upon him to prove, where he handleth this controversy, is: gthat the souls of the godly were not in Heaven before the Ascension of Christ. Our Jesuit, it seemeth, considered here with himself, that Christ had promised unto the penitent thief upon the cross; that not before his ascension only, but also before his resurrection, even hthat day he should be with him in Paradise: that is to say, in the kingdom of heaven; as the iCardinal himself doth prove, both by the authority of S. kPaul, making Paradise and the third heaven to be the self same thing, and by the testimony of the ancient expositors of the place. This, belike, stuck somewhat in our Jesuits stomach: who being loath to interpret this of his Limbus Patrum (as lothers of that side had done) and to maintain that Paradise, in stead of the third Heaven, should signify the third or the fourth Hell; thought it best to shift the matter handsomely away, by taking upon him to defend, that, not before Christs ascension (least that of the Thief should cross him) but before his passion none ever entered into Heaven. But if none before our Saviours Passion did ever enter into Heaven: whither shall we say that Elijah did enter? The Scripture assureth us, that he went up into heaven: (2. Kings, 2.11▪) & of this Mattathias put his sons in mind upon his death-bed; that mElijah being zealous and fervent for ⟨p. 255⟩the law, was taken up into heaven. Elijah and Moses both, before the passion of Christ are described to be nin glory: oLazarus is carried by the Angels into a place of comfort, and not of imprisonment: in a word, all the Fathers paccounted themselves to be strangers and pilgrims in this earth, seeking for a better country, that is, an heavenly, as well as qwe do; and therefore having ended their pilgrimage, they arrived at the country they sought for, as well as we. They rbelieved to be saved through the grace of our Lord Jesus Christ, as well as we; they slived by that faith, as well as we; they tdyed in Christ, as well as we; they received uremission of sins, imputation of righteousness, and the blessedness arising therefrom, as well as we:
Yea, but before Christs Passion none ever entred into Heaven: saith our Challenger. The proposition that Cardinall Bellarmine taketh upon him to prove, where he handleth this controversie, is: gthat the soules of the godly were not in Heaven before the As•ension of Christ. Our Iesuite, it seemeth, considered here with himselfe, that Christ had promised unto the penitent theefe upon the crosse; that not before his ascension only, but also before his resurrection, even hthat day he should be with him in Paradise: that is to say, in the kingdome of heaven; as the iCardina•l himselfe doth prove, both by the authoritie of S. kPaul, making Paradise and the third heaven to be the selfe same thing, and by the testimony of the ancient expositors of the place. This, belike, stuck somewhat in our Iesuites stomack: who being loath to interpret this of his Limbus Patrum (as lothers of that side had done) and to maintaine that Paradise, in stead of the third Heaven, should signifie the third or the fourth Hell; thought it best to shift the matter handsomely away, by taking upon him to defend, that, not before Christs ascension (least that of the Thiefe should crosse him) but before his passion none ever entred into Heaven. But if none before our Saviours Passion did ever enter into Heaven: whither shall we say that Elias did enter? The Scripture assureth us, that he went up into heaven: (2. Kings, 2.11▪) & of this Mattathias put his sonnes in mind upon his death-bedd; that mElias being zealous and fervent for ⟨p. 255⟩the law, was taken up into heaven. Elias and Moses both, before the passion of Christ are described to be nin glory: o
gQuòd animae piorum non fuerint in coelo ante Christi ascensionem. Be•larmin. de Ch•ist. lib. 4. cap. 11.Quòd animae piorum nō fuerint in coelo ante Christi ascensionem. Be•larmin. de Ch•ist. lib. 4. cap. 11.
iVera ergo expositio est Theophylacti, Ambrosij, Bedae, & aliorum, qui per paradisum intelligunt regnum coelorum. Bellarm. de Sanct Beatit. lib. 1. cap. 3.
k2. Cori•. 12.2.4.
lHenr. Vic. de des•ens. ad infer. sect 41 pag. 129. Vide Thom. in 3. part. Sum quaest. 52. art. 4.. ad •. & Lyranu•s in Luc. 23.43.
and the mediation of our Saviour being of that present efficacy, that it took away sin and brought in righteousness from the very beginning of the world, it had virtue sufficient to free men from the penalty of loss as well as from the penalty of sense, and to bring them unto him in whose xpresence is fullness of joy, as to deliver them from the yplace of torment where zthere is weeping and gnashing of teeth.
and the mediation of our Saviour being of that present efficacie, that it tooke away sinne and brought in righteousnesse from the very beginning of the world, it had vertue sufficient to free men from the penaltie of losse as well as from the penalty of sense, and to bring them unto him in whose xpresence is fulnesse of joy, as to deliver them from the yplace of torment where zthere is weeping and gnashing of teeth.
The first that ever assigned a resting place in Hell to the Fathers of the old Testament, was (as far as we can find) Marcion the heretic: awho determined that both kind of rewards, whether of torment or of refreshing, was appointed in Hell for them that did obey the Law and the Prophets. Wherein he was gainsaid by such as wrote against him, not only for making that the place of their eternal rest; but also for lodging them there at all, and imagining that Abraham's bosom was any part of Hell. This appeareth plainly by the disputation, set out among the works of Origen, betwixt Marcus the ⟨p. 256⟩Marcionite, & Adamantius the defender of the Catholic cause: who touching the *parabolical history of the rich man & Lazarus in the sixteenth of S. Luke, are brought in reasoning after this manner. bMARCUS. He saith that Abraham is in hell, and not in the kingdom of heaven. ADAMANTIUS. Read whether he saith that Abraham was in Hell. MARC. In that the rich man and he talked one to the other, it appeareth that they were together. ADAMANT. That they talked one with another, thou hearest; but the great gulf spoken of, that thou hearest not. For the middle space betwixt heaven and earth he calleth a gulf. MARC. Can a man therefore see from earth unto heaven? it is impossible. Can any man lifting up his eyes behold from the earth, or from hell rather see into heaven? If not; it is plain, that a valley only was set betwixt them. ADAMANT. Bodily eyes use to see those things only that are near: but spiritual eyes reach far. and it is manifest, that they who have here put off their body, do see one another with the eyes of their soul. For mark how the Gospel doth say, that he lifted up his eyes. toward heaven one useth to lift them up, and not toward the earth. In like manner doth cTertullian also retort the same place of Scripture against Marcion, and prove that it ⟨p. 257⟩maketh a plain difference between Hell and the bosom of Abraham. For it affirmeth (saith he) both that a great deep is interposed betwixt those regions, and that it suffereth no passage from either side. Neither could the rich man have lifted up his eyes, and that afar off, unless it had been unto places above him, and very far above him, by reason of the mighty distance betwixt that height and that depth. Thus far Tertullian:
The first that ever assigned a resting place in Hell to the Fathers of the old Testament, was (as farre as wee can finde) Marcion the heretick: awho determined that both kinde of rewards, whether of torment or of refreshing, was appointed in Hell for them that did obey the Law and the Prophets. Wherein he was gainsayd by such as wrote against him, not only for making that the place of their eternal rest; but also for lodging them there at all, and imagining that Abrahams bosome was any part of Hell. This appeareth plainly by the disputation, set out among the workes of Origen, betwixt Marcus the ⟨p. 256⟩Marcionite, & Adamantius the defender of the Catholicke cause: who touching the *parabolicall historie of the rich man & Lazarus in the sixteenth of S. Luke, are brought in reasoning after this maner. bMARCUS. He saith that A•raham is in hell, and not in the kingdome of heaven. ADAMANTIUS. Reade whether he sayt• that Abraham was in Hell. MARC. In that the rich man and he talked one to the other, it appeareth that they were together. ADAMANT. That they talked one with another, thou hearest; but the great gulfe spoken of, that thou hearest not. For the middle space betwixt heaven and earth he calleth a gulfe. MARC. Can a man therefore see from earth unto heaven? it is impossible. Can any man lifting up his eyes behold from the earth, or from hell rather see into heaven? If not; it is plain, that a vally only was set betwixt them. ADAMANT. Bodily eyes use to see those things only that are neere: but spirituall eyes reach farre. and it is manifest, that they who have here put off their body, doe see one another with the eyes of their soule. For marke how the Gospell doth say, that he lifted up his eyes. toward heaven one useth to lift them up, and not toward the earth. In like maner doth cTertullian also retort the same place of Scripture against Marcion, and prove that it ⟨p. 257⟩maketh a plaine difference betweene Hell and the bosome of Abraham. For it affirmeth (saith he) both that a great deepe is interposed betwixt those regions, and that it suffereth no passage from eyther side. Neyther could the rich man have lifted up his eyes, and that afarre off, unlesse it had beene unto places above him, and very farre above him, by reason of the mightie distance betwixt that height and that depth. Thus farre Tertullian:
aSed Marcion aliorsum cogit, scilicet utramque mercedem Creatoris, sive tormenti sive refrigerij, apud inferos determinet eis positam qui Legi & Prophetis obedierint; Christi veró & Dei sui coel•stem desiniat sinum & portum. Tertullian. lib. 4. contra Marcion. cap. 34. Vid. etiā lib. 3. cap. 24.Sed Marcion aliorsum cogit, scilicet utramque mercedem Creatoris, sive tormēti sive refrigerij, apud inferos determinet eis positam qui Legi & Prophetis obedierint; Christi veró & Dei sui coel•stem desiniat sinum & portum. Tertullian. lib. 4. contra Marcion. cap. 34. Vid. etiā lib. 3. cap. 24.
*In D. Bez•• Grae•olitino Evangeliorum ve•e•and•e vit• statis e•emplari, quod in pu•licâ Cant•brigie•sis academic Bibliothecâ asservatur; historiae h•ic praet••i•t• tur i••a pr•es•tio. [Greek or Hebrew]. […] •imilis e•iam in Missali R•m•no •feriâ 5 post Dominicam 2. Quadragesimae) legebatur: Dixit Jesus discipulis suis parabolam hanc. Verùm in Missali reformato duae posteriors voces sublatae nuper sunt.In D. Bez•• Grae•olitino Euangeliorum ve•e•and•e vit statis eemplari, quod in pulicâ Cantbrigiesis academie Bibliothecâ asservatur; historiae hic praetit tur ia prestio. . imilis eiam in Missali Rmno feriâ 5 post Dominicam 2. Quadragesimae) legebatur: Dixit Iesus discipulis suis parabolam hanc. Verùm in Missali reformato duae poteriores voces sublatae nuper sunt.
who though he come short of Adamantius, in dmaking Abraham's bosom not to be any part of Heaven, although no member at all of Hell; yet doth he concur with him in this, that it is a place of bliss, and a common receptacle wherein the souls of all the faithful as well of the new as of the old Testament do still remain, in expectation of the general resurrection▪ which quite marteth the Limbus Patrum of our Romanists, and the journey which they fancy our Saviour to have taken for the fetching of the Fathers from thence.
who though he come short of Adamantius, in dmaking Abrahams bosome not to be any part of Heaven, although no member at all of Hell; yet doth he concurre with him in this, that it is a place of blisse, and a common receptacle wherein the soules of all the faithfull as well of the new as of the old Testament doe still remaine, in expectation of the generall resurrection▪ which quite marteth the Limbus Patrum of our Romanists, and the journey which they fancie our Saviour to have taken for the fetching of the Fathers from thence.
dEam itaque reg•onem sinū dico Abrahae, etsi non coelestem, sublimiorem tamen inferis, interim refrigeriū, praebituram animabus justorū, donec consummatio rerum resurrectionem omnium p••nitudine mercedis expungat. I•. I•id.Eam itaque reg•onem sinū dico Abrahae, etsi non coelestem, sublimiorem tamen inferis, interim refrigeriū, praebituram animabus justorū, donec consummatio rerum resurrectionem omnium p••nitudine mercedis expungat. I•. I•id.
With these two doth S. Augustin also join, in his 99. epistle to Evodius: concerning whose judgement herein, I will not say the deceitful, but the exceeding partial dealing of Cardinal Bellarmine can very hardly be excused. eAlthough Augustin (saith he) in his 99. epistle do seem to doubt, whether the bosom of Abraham, where the souls of the Fathers were in times past, should be in Hell or somewhere else: yet in the 20. book of the City of God, the 15. chapter, he affirmeth that it was in Hell; as all the rest of the Fathers have always taught. If S. Augustin in that epistle were of the mind (as he was indeed) that Abraham's bosom was no part of Hell: he was not the first inventer of that doctrine; others taught it before him, and opposed Marcion for teaching otherwise. [Greek or Hebrew]: alone he went ⟨p. 258⟩not, two there were at least (as we have seen) that walked along with him in the same way. But for that which he is said to have doubted off in one place, and to have affirmed in another: if the indifferent Reader will be pleased but to view both the places, he shall easily discern that the Cardinal looked not into these things with a single eye. In his 99. epistle,f from that speech of Abraham; Between you and us there is a great gulf fixed: he maketh this inference. In these words it appeareth sufficiently, as I think, that the bosom of so great happiness is not any part and member of Hell. These seem unto the Cardinal to be the words of a doubtful man: with what words then, when he is better resolved, doth he affirm the matter ? With these forsooth. gIf it do seem no absurdity to believe, that the old Saints which held the faith of Christ to come, were in places most remote from the torments of the wicked, but yet in Hell; until the blood of Christ, and his descent into those places, did deliver them: truly from henceforth the good and faithful, who are redeemed with that price already shed, know not Hell at all. If, satis ut opinor apparet, [it appeareth sufficiently, as I think,] must import doubting; and, si non absurdé credi videtur, [if it do seem no absurdity to believe,] affirming: I know not, I must confess, what to make of mens speeches.
With these two doth S. Augustin also ioyne, in his 99. epistle to Euodius: concerning whose iudgement herein, I will not say the deceitfull, but the exceeding partiall dealing of Cardinall Bellarmine can verie hardly be excused. eAlthough Augustin (saith he) in his 99. epistle do seeme to doubt, whether the bosome of Abraham, where the soules of the Fathers were in times past, should be in Hell or somewhere else: yet in the 20. booke of the Citie of God, the 15. chapter, he affirmeth that it was in Hell; as all the rest of the Fathers have alwayes taught. If S. Augustin in that epistle were of the minde (as hee was indeed) that Abrahams bosome was no part of Hell: he was not the first inventer of that doctrine; others taught it before him, and opposed Marcion for teaching otherwise. 〈non-Latin alphabet〉: alone he went ⟨p. 258⟩not, two there were at least (as we have seen) that walked along with him in the same way. But for that which he is said to have doubted off in one place, and to have affirmed in another: if the indifferent Reader will be pleased but to view both the places, he shall easily discerne that the Cardinall looked not into these things with a single eye. In his 99. epistle,f from that speech of Abraham; Betweene you and us there is a great gulfe fixed: he maketh this inference. In these words it appeareth sufficiently, as I thinke, that the bosome of so great happinesse is not any part and member of Hell. These seem unto the Cardinall to be the words of a doubtfull man: with what words then, when he is better resolved, doth he affirme the matter ? With these forsooth. gIf it do seem no absurditie to beleeve, that the old Saincts which held the faith of Christ to come, were in places most remote from the torments of the wicked, but yet in Hell; untill the blood of Christ, and his descent into those places, did deliver them: truely from henceforth the good and faithfull, who are redeemed with that price already shed, know not Hell at all. If, satis ut opinor apparet, [it appeareth sufficiently, as I thinke,] must import doubting; and, si non absurdé credi videtur, [if it doe seeme no absurditie to beleeve,] affirming: I know not, I must confesse, what to make of mens speeches.
eAugustinu•, etsi in epist. 99. ambigere videtur, an sinus Abraham, ubi erant animae Patrum olim, in inferno esset an alibi: tamē lib. 20 de civit. Dei, cap 15. affi•at in inferno fuisse; ut caeteri omnes Patre• semper docuerunt. Bellarmin de Christ. lib. 4. cap. 11. in fine.Augustinu•, etsi in epist. 99. ambigere videtur, an sinus Abraham, ubi erant animae Patrum olim, in inferno esset an alibi: tamē lib. 20 de civit. Dei, cap 15. affi•at in inferno fuisse; ut caeteri omnes Patre• semper docuerunt. Bellarmin de Christ. lib. 4. cap. 11. in fine.
fQuanquam in his ipsis tanti magistri verbis, ubi ait dixisse Abraham, Inter vos & nos chaos magnum firmatum est; satis, ut opinor, appareat non esse quandam partē & quasi membrum Inferorum tantae illius felicitatis sinum. August. epist 99.Quanquam in his ipsis tanti magistri verbis, ubi ait dixisse Abraham, Inter vos & nos chaos magnum firmatum est; satis, ut opinor, appareat non esse quandam partē & quasi membrum Inferorum tantae illius felicitatis sinum. Aug•st. epist 99.
gSi enim non asburdé credividetur, antiquos etiam sanctos, qui venturi Christi ténuerunt fidē, locis quidem á tormentis impiorum remotissimis, sed apud inferos fuisse, donec eos inde sanguis Christi, & ad ea loca descensus c•ueret: profectò deinceps boni fideles effuso illo pretio jam redempti, prorsùs inferos nesciunt, do•ec etiam receptis corporibus bona recipiant quae merentur. Id. de Civit. Dei, lib. 20. cap. 15.Si enim non asburdé credividetur, antiquos etiam sanctos, qui venturi Christi ténuerunt fidē, locis quidem á tormentis impiorum remotissimis, sed apud inferos fuisse, donec eos inde sanguis Christi, & ad ea loca descensus c•ueret: profectò deinceps boni fideles effuso illo pretio jam redempti, prorsùs inferos nesciunt, do•ec etiam receptis corporibus bona recipiant quae merentur. Id. de Civit. Dei, lib. 20. cap. 15.
The truth is: S. Augustin in handling this question discovereth himself to be neither of the Jesuits temper nor belief. He esteemed not this to be such an article of faith, that they who agreed not therein must needs be held to be of different religions: as he doth modestly propound the reasons which induced him to ⟨p. 259⟩think that Abraham's bosom was no member of Hell; so doth he not lightly reject the opinion of those that thought otherwise, but leaveth it still as a disputable point. hWhether that bosom of Abraham where the wicked rich man, when he was in the torments of Hell, did behold the poor man resting, were either to be accounted by the name of Paradise, or esteemed to appertain unto Hell, I cannot readily affirm: saith he in one place. and in another: iWhether Abraham were then at any certain place in Hell, we cannot certainly define. and in his 12. book de Genesi ad literam: kI have not hitherto found, and I do yet inquire, neither do I remember that the canonical Scripture doth any where put Hell in the good part. Now that the bosom of Abraham and that rest, unto which the godly poor man was carried by the Angel, should not be taken in the good part, I know not whether any good man can endure to hear: and therefore how we may believe that it is in Hell I do not see. Where it may further also be observed, that S. Augustin doth here assign no other place to this godly poor man, then he doth unto the souls of all the faithful that have departed since the coming of our Saviour Christ: the question with him being alike of them both, whether the place of their rest be designed by the name of Hell or Paradise. Therefore he saith: lI confess, I have not yet found, that it is called Hell, where the souls of just men do rest. and again: mHow much more after this life may ⟨p. 260⟩that bosom of Abraham be called Paradise; where now there is no temptation, where there is so great rest after all the griefs of this life? For neither is there wanting there a proper kind of light and of it own kind, a•d doubtless great; which that rich man out of the torments and darkness of Hell, (even from so remote a place, where a great gulf was placed in the midst) did so behold, that he might there take notice of the poor man whom sometime he had despised. and elsewhere, expounding that place in the 16. of S. Luke:
The truth is: S. Augustin in handling this question discovereth himselfe to be neyther of the Iesuits temper nor beleefe. He esteemed not this to be such an article of faith, that they who agreed not therein must needs be held to be of different religions: as he doth modestly propound the reasons which induced him to ⟨p. 259⟩think that Abrahams bosome was no member of Hell; so doth he not lightly reiect the opinion of those that thought otherwise, but leaveth it still as a disputable point. hWhether that bosome of Abraham where the wicked rich man, when he was in the torments of Hell, did behold the poore man resting, were eyther to be accounted by the name of Paradise, or esteemed to appertaine unto Hell, I cannot readily affirme: saith he in one place. and in another: iWhether Abraham were then at any certaine place in Hell, we cannot certainly define. and in his 12. book de Genesi ad literam: kI have not hitherto found, and I doe yet inquire, neyther doe I remember that the canonicall Scripture doth any where put Hell in the good part. Now that the bosome of Abraham and that rest, unto which the godly poore man was carried by the Angel, should not be taken in the good part, I know not whether any good man can endure to heare: and therefore how we may beleeve that it is in Hell I doe not see. Where it may further also be observed, that S. Augustin doth here assigne no other place to this godly poore man, then he doth unto the soules of all the faithfull that have departed since the comming of our Saviour Christ: the question with him being alike of them both, whether the place of their rest be designed by the name of Hell or Paradise. Therefore he saith: lI confesse, I have not yet found, that it is called Hell, where the soules of just men doe rest. and againe: mHow much more after this life may ⟨p. 260⟩that bosome of Abraham be called Paradise; where now there is no temptation, where there is so great rest after all the griefes of this life? For neyther is there wanting there a proper kinde of light and of it owne kinde, a•d doubtlesse great; which that rich man out of the torments and darknesse of Hell, (even from so remote a place, where a great gulfe was placed in the midst) did so behold, that he might there take notice of the poore man whom sometime he had despised. and elsewhere, expounding that place in the 16. of S. Luke:
hUtrùm sinus ille Abrahae ubi dives impius, cùm in tormentis esset inferni, requiescentem pauperem vidit, vel paradisi censendus vocabulo, vel ad inferos pertinere existimandus sit; non facilè dixerim. I•. epist 57.Vtrùm sinus ille Abrahae ubi dives impius, cùm in tormentis esset inferni, requiescentem pauperem vidit, vel paradisi censendus vocabulo, vel ad inferos pertinere existimandus sit; non facilè dixerim. I•. epist 57.
iEtenim apud inferos ut•ùm in locis quibusdā fuisset jam Abraham; non satis possumus definire. Id. in Psal. 85.Etenim apud inferos ut•ùm in locis quibusdā fuisset jam Abraham; non satis possumus definire. Id. in Psal. 85.
kProinde, ut dixi, nondū inveni, & adhue quaero nec mihi occurrit inferos alicubi in bono posuisse Scripturā duntaxat Canonicam. Non autē in bono accipiendum sinum Abrahae, & illam requiem, quò ab angelis pius pauper ablatus est, nescio utrum quisquam possit audire: & ideò quo modo eum apud inferos credamus esse, non video. Id. de Gen ad lit. l•b. 12. cap. 33.Proinde, ut dixi, nondū inveni, & adhue quaero nec mihi occurrit inferos alicubi in bono posuisse Scripturā duntaxat Canonicam. Non autē in bono accipiendum sinum Abrahae, & illam requiem, quò ab angelis pius pauper ablatus est, nescio utrum quisquam possit audire: & ideò quo modo eum apud inferos credamus esse, non video. Id. de Gen ad lit. l•b. 12. cap. 33.
lQuanquam & illud me nondum invenisse confiteor, inferos appellatos, ubi justorum animae requiescunt. Id. ibid.
mQuanto magis ergo post hanc vitam etiam sinus ille Abrahae Paradisus dici potest; ubi jam nulla tentatio, ubi tanta requies post omnes dolores vitae hujus? Neque enim & lux ibi non est propria quaedam & sui generis, & profectò magna; quam dives ille de tormentis & tenebris inferorū, tam u•ique de longinquo cùm magnū chaos esset in medio, sic tamen vidit ut ibi illu quondā contemptū pauperē agnosceret. Id. ibid. cap. 34.
nThe bosom of Abraham, saith he, is the rest of the blessed poor, whose is the kingdom of heaven, in which after this life they are received.
nThe bosome of Abraham, saith he, is the rest of the blessed poore, whose is the kingdome of heaven, in which after this life they are received.
nSinus Abrahae, •equies •st bea•on•• pauperum, quorū est r•gnu coelotum, in quo post hanc vitā recipiuntur. Id. Question. Eli•••el. lib. 2. cap. 38.Sinus Abrahae, •equies •st bea•on•• pauperum, quorū est r•gnu coelotum, in quo post hanc vitā recipiuntur. Id. Quaestion. Eli•••el. lib. 2. cap. 38.
Bede in his Commentaries upon the same place, and Strabus in the ordinary Gloss do directly follow S. Augustin in this exposition: and the Greek interpreter of S Luke (who wrongly beareth the name of Titus Bostrensis, and Chrysostom) for proof thereof produceth the testimony of oDionysius Areopagita, affirming that by the bosom of Abraham, Isaac, and Jacob, those most divine and blessed seats are designed, w•ich do receive within them all just men after their most happy consummation. The words that he hath relation unto, be these, in the 7. chapter of the Ecclesiastical Hierarchy. pThe bosoms of the blessed Patriarchs and of all the rest of the Saints are, as I think, the most divine and blessed resting places, which do recei•e all such as are like unto God, into that never-fading and most blessed perfection that is therein. Hitherto appertain those passages in S. Ambrose. qCome into the bosom of Jacob: that as poor Lazarus did in the bosom of Abraham, so thou also ⟨p. 261⟩mayst rest in the tranquillity of the patriarch Jacob. For the bosom of the Patriarchs is a certain retiring place of everlasting rest. rWe shall go where holy Abraham openeth his bosom, to receive the poor, as he did receive Lazarus: in which bosom they do rest, who in this world have endured grievous and sharp things. sInto Paradise is a ascent, into Hell a descent. Let them descend, saith he, quick into Hell. And therefore poor Lazarus was by the Angels lifted up into Abraham's bosom. tBehold that poor man abounding with all good things, whom the blessed rest of the holy Patriarch did compass about. uLazarus lying in Abraham's bosom, enjoyed everlasting life.
Bede in his Commentaries upon the same place, and Strabus in the ordinary Glosse doe directly follow S. Augustin in this exposition: and the Greeke interpreter of S Luke (who wrongly beareth the name of Titus Bostrensis, and Chrysos•om) for proofe thereof produceth the testimonie of oDi•nysius Areopagita, affirming that by the bosome of Abraham, Isaac, and Iacob, those most divine and blessed seates are designed, w•ich doe receive within them all just men after their most happy consummation. The words that he hath relation unto, be these, in the 7. chapter of the Ecclesiasticall Hierarchy. pThe bosomes of the blessed Pa•riarches and of all the rest of the Saincts are, as I thinke, the most divine and blessed resting places, which doe recei•e all such as are like unto God, into that never-fading and most blessed perfection that is therein. Hitherto appertaine those passages in S. Ambrose. qCome into the bosome of Iacob: that as poore Lazarus did in the bosome of Abraham, so thou also ⟨p. 261⟩mayst rest in the tranquillitie of the patriarch Iacob. For the bosome of the Patriarches is a certaine retyring place of everlasting rest. rWe shall goe where holy Abraham openeth his bosome, to receive the poore, as he did receive Lazarus: in which bosome they doe rest, who in this world have endured grievous and sharpe things. sInto Paradise is a ascent, into Hell a descent. Let them descend, saith he, quick into Hell. And therefore poore Lazarus was by the Angels lifted up into Abrahams bosome. tBehold that poore man abounding with all good things, whom the blessed rest of the holy Patriarch did compasse about. uLazarus lying in Abrahams bosome, enjoyed everlasting life.
oPer sinum Abrahae, Isaac, & •acob, sanctus Dionysius Areopagita divinissimas illas fo•tunatasque sedes designatas asserit, quae omnes justos post •ehe•ssimā consummationem intia sese recipiunt. •it. Bo••r. in Luc. cap. 16. in ipso fine.Per sinum Abrahae, Isaac, & •acob, sanctus Dionysius Areopagita divinissimas illas fo•tunatasque sedes designatas asserit, quae omnes justos post •ehe•ssimā consummationem intia sese recipiunt. •it. Bo••r. in Luc. cap. 16. in ipso fine.
qVeni in gremium Jacob: ut sicut Lazarus p•uper in Abrahae simi, ita etiam tu in Jacob patriarchae tramquillitate requiescas. Sinu• enim Patriarcharum recessus quidam est quietis aeternae. Ambros. orat. de obitu Valentinian• Imp.Veni in gremium Iacob: ut sicut Lazarus p•uper in Abrahae simi, ita etiam tu in Iacob patriarchae tramquillitate requiescas. Sinu• enim Patriarcharum recessus quidam est quietis aeternae. Ambros. orat. de obitu Valentinian• Imp.
S. Chrysostom, or whosoever else was the author of that homily touching the Rich man and Lazarus, upon those words of the text, that the rich man lifting up his eyes beheld Lazarus in Abraham's bosom, moveth this question: xWhy Lazarus did not see the rich man, as well as the rich man is said to see Lazarus? and giveth this answer thereunto: because *he that is in the light doth not see him that standeth in the dark, but he that is in the dark beholdeth him that is in the light; taking it for granted, that Abraham's bosom was a place of light and not of darkness. He that wrote the Homily upon that sentence of the Psalm, What man is he that would have life and desireth to see good days? who is commonly also, though not rightly, accounted to be Chrysostom; goeth further and saith, that the rich man ylifted up his eyes unto Heaven out of the place of torments, ⟨p. 262⟩and cried unto father Abraham: yea he expressly affirmeth there, that zthe blessed poor man did go unto Heaven, and the rich man covered with purple did remain in Hell. which agreeth well with that undoubted saying of S. Chrysostom himself: aLazarus, who was worthy of Heaven and the kingdom that is there, being full of sores was exposed to the tongues of dogs, and strove with perpetual hunger. and with that which he writeth elsewhere: that bafter famine, and soars, and lying in the porch, he enjoyed that refreshing which is impossible to be expressed by speech, even cunspeakable good things. Whereunto may be added that collection of his out of the words of our Saviour: Many shall come from the East and West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven, Matth. 8.11. that this kingdom is ddesigned here by a new term of the bosom of Abraham; and the econsummation of all good called by the name of the bosoms of the Patriarchs.
S. Chrysostom, or whosoever else was the author of that homily touching the Rich man and Lazarus, upon those wordes of the text, that the rich man lifting up his eyes beheld Lazarus in Abrahams bosome, moveth this question: xWhy Lazarus did not see the rich man, as well as the rich man is said to see Lazarus? and giveth this answer thereunto: because *he that is in the light doth not see him that standeth in the darke, but hee that is in the darke beholdeth him that is in the light; taking it for granted, that Abrahams bosome was a place of light and not of darkenesse. He that wrote the Homily upon that sentence of the Psalme, What man is he that would have life and desireth to see good dayes? who is commonly also, though not rightly, accounted to be Chrysostom; goeth further and saith, that the rich man ylifted up his eyes unto Heaven out of the place of torments, ⟨p. 262⟩and cryed unto father Abraham: yea he expressely affirmeth there, that zthe blessed poore man did go unto Heaven, and the rich man covered with purple did remaine in Hell. which agreeth well with that undoubted saying of S. Chrysostome himselfe: aLazarus, who vvas worthy of Heaven and the kingdome that is there, being full of sores was exposed to the tongues of doggs, and strove with perpetuall hunger. and with that which he writeth elsewhere: that bafter famine, and soares, and lying in the porch, he enjoyed that refreshing which is impossible to be expressed by speech, even cunspeakable good things. Whereunto may be added that collection of his out of the words of our Saviour: Many shall come from the East and West, and shall sit downe with Abraham, and Isaak, and Iacob, in the kingdome of heaven, Matth. 8.11. that this kingdome is ddesigned here by a new terme of the bosome of Abraham; and the
x[Greek or Hebrew].Chrysost. homil. in Divit. & Lazar. tom. 5. edit. Savil. pag. 730.〈non-Latin alphabet〉.Chrysost. homil. in Divit. & Lazar. tom. 5. edit. Savil. pag. 730.
*Etenebris autem quae sunt in luce tuemur. Quod contrà facere in tenebris é luce nequimus. Lucret. de rer. nat. lib. 4.
yErexit oculos in coelum de loco tormentorum, & clamavitad patrem Abraham. Homil. in illud Psalm. 33. Quis est homo. tom. 1. Oper. Chrysost.
S. Basil in his sermon of Fasting, placeth Lazarus in Paradise. fDost not thou see Lazarus (saith he) how he entered by fasting into Paradise? and the ancient compiler of the Latin sermon translated from thence, frameth his exhortation accordingly, gLet us therefore use this way, whereby we may return unto Paradise. Thither is Lazarus gone before us. Asterius Bishop of Amasea placeth him in ha sweet and joyous state: Cyril Bishop ⟨p. 263⟩of Alexandria, in iunexpected delights: Salvianus, in bliss and everlasting wealth. kThe poor man (saith he) bought bliss with beggary; the rich man punishment with wealth. The poor man, when he had just nothing, bought everlasting riches with penury. Gregory Nazianzen saith, he lwas enriched with refreshment in the bosoms of Abraham, that are so much to be mdesired. Prudentius, in his poetical vain, describeth him to be there hedged about with flowers, as being in the garden of Paradise, even in the same paradise wherein pure souls do now rest since the ascension of Christ. for thus he writeth:
nSed dum resolubile corpus
Revocas Deus, atque reformas;
Quânam region jubebis
Animam requiescere puram?
Gremio senis abdita sancti
Recubabit, ubi est Eleazar;
Quem floribus undique septum
Dives procul adspicit ardens.
Sequimur tua dicta Redemptor,
Quibus atrâ é morte triumphans,
Tua per vestigia mandas
Socium crucis ire latronem.
So where Job sayeth; Naked came I out of my mothers womb, and naked shall I return thither: the Greek scholia expound it thus: Thither: onamely unto God, unto that blessed end and rest. which the author of the Commentaries upon Job ascribed to Origen, expresseth ⟨p. 264⟩thus at large. pThither will I go, saith he, where are the tabernacles of the righteous, where the glories of the Saints are, where is the rest of the faithful, where is the consolation of the godly, where is the inheritance of the merciful, where is the bliss of the undefiled, where is the joy and consolation of such as love the truth. Thither will I go, where is light and life, where is glory & jocundness, where is joy and exultation: whence grief and heaviness and groaning fly away, where they forget the former tribulations that they sustained in their body upon the earth.
S. Basil in his sermon of Fasting, placeth Lazarus in Paradise. fDost not thou see Lazarus (saith he) how he entred by fasting into Paradise? and the ancient compiler of the Latin sermon translated from thence, frameth his exhortation accordingly, gLet us therefore use this way, whereby we may returne unto Paradise. Thither is Lazarus gone before us. Asterius Bishop of Amasea placeth him in ha sweet and joyous state: Cyrill Bishop ⟨p. 263⟩of Alexandria, in iunexpected delights: Salvianus, in blisse and everlasting wealth. kThe poore man (saith he) bought blisse with beggerie; the rich man punishment with wealth. The poore man, when he had just nothing, bought everlasting riches with penury. Gregory Nazianzen saith, he lwas enriched with refreshment in the bosomes of Abraham, that are so much to be mdesired. Prudentius, in his poeticall vaine, describeth him to be there hedged about with floures, as being in the garden of Paradise, even in the same paradise wherein pure soules do now rest since the ascension of Christ. for thus he writeth:
nSed dum resolubile corpus
Revocas Deus, atque reformas;
Quânam regione jubebis
Animam requiescere puram?
Gremio senis abdita sancti
Recubabit, ubi est Eleazar;
Quem floribus undique septum
Dives procul adspicit ardens.
Sequimur tua dicta Redemptor,
Quibus atrâ é morte triumphans,
Tua per vestigia mandas
Socium crucis ire latronem.
So where Iob sayeth; Naked came I out of my mothers wombe, and naked shall I returne thither: the Greeke scholies expound it thus: Thither: onamely unto God, unto that blessed end and rest. which the author of the Commentaries upon Iob ascribed to Origen, expresseth ⟨p. 264⟩thus at large.
f[Greek or Hebrew]; Basil. homil. 1. de Jeiunio.〈non-Latin alphabet〉; Basil. homil. 1. de Ieiunio.
gUtamur ergo & nos hâc viâ quâ rediri ad Paradisum potest. etc. Illuc praecessit Lazarus Serm de Jeiunio, Zenoni Veronensi perpe•àem attributus.Vtamur ergo & nos hâc viâ quâ rediri ad Paradisum potest. etc. Illuc praecessit Lazarus Serm de Ieiunio, Zenoni Veronensi perpe•àem attributus.
h[Greek or Hebrew]. Asterius, in homil. de divite & Lazaro.〈non-Latin alphabet〉. Asterius, in homil. de divite & Lazaro.
kPauper beatitudinem emit mendicitate; dives suppliciū facultate. Pauper cum pen• tus nil haberet, emit a•ternas divitias egestate. Salvian. Massil. lib. 3. ad Eccles. Catholic. advers. avaritiā. Prior e•iam sententiae habetur apud authorem serm. 227. de Tempore, tom. 10. Oper. Augustini.Pauper beatitudinem emit mendicitate; dives suppliciū facultate. Pauper cum pen• tus nil haberet, emit a•ternas divitias egestate. Salvian. Massil. lib. 3. ad Eccles. Catholic. advers. avaritiā. Prior e•iam sententiae habetur apud authorem serm. 227. de Tempore, tom. 10. Oper. Augustini.
l[Greek or Hebrew] Gregor. Nazianz. orat. 16. de pauperum amore, pag. 262. edit Graecolat.〈non-Latin alphabet〉 Gregor. Nazianz. orat. 16. de pauperum amore, pag. 262. edit Graecolat.
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Pro obeuntibus quoque consul•isse dignosceris, si lice at oblationes offerre. Gregor. II. vel III. epist. ad Bonifac. in tomis Conciliorū.
iScio plerosque vanis opinionibus defor•ari, putantes non esse orandum pro mortuis; eo quòd neque Christus, neque Apostoli ejus successores haec scriptis intimaverint. Nesciunt quidem illi plura esse, ac persummé necessaria, quae sancta Ecclesia frequentat, quorum traditio ex scripturis non habetur: nihilo tamen minus ad cultum Dei pertinent, & vigorem maximum obtinent. Hug. Etherian. de Animar. regr•ss. ab infer. cap. 13Scio plerosque vanis opinionibus defor•ari, putantes non esse orandum pro mortuis; eo quòd neque Christus, neque Apostoli ejus successores haec scriptis intimaverint. Nesciūt quidem illi plura esse, ac persummé necessaria, quae sancta Ecclesia frequentat, quorum traditio ex scripturis non habetur: nihilo tamen minus ad cultum Dei pertinent, & vigorem maximum obtinent. Hug. Etherian. de Animar. regr•ss. ab infer. cap. 13
Non utique sinus ille Abrahae, id est, secret•• cujusdā quietis habitatio, aliqua pars Inserorum esse credenda est. Augustin epist. 99. ad Euodium.
Lazarus is carried by the Angells into a place of comfort, and not of imprisonment: in a word, all the Fathers
b[Greek or Hebrew]. Ori•en. Dialog. 2. contra Marcion.〈non-Latin alphabet〉. Ori•en. Dialog. 2. contra Marcion.
cRespondebimus, & hâc ipsâ scripturâ revincente oculos ejus, quae ab infernis discernit Abrahae sinum pauperi. Aliud enim Inferi, ut puto, aliud quoque Abrahae sinus. Nam & magnum ait intercedere regiones istas prosundum, & transitum utrinque prohibere Sed nec allevâsset dives oculos, & quidem de longinquo, nisi in superiora, & de altitudinis longinquo per im•ensam illā distantiam sublimitatis & profunditatis. Tertull. advers. Marcion, lib. 4 cap 34.Respondebimus, & hâc ipsâ scripturâ revincente oculos ejus, quae ab infernis discernit Abrahae sinum pauperi. Aliud enim Inferi, ut puto, aliud quoque Abrahae sinus. Nam & magnum ait intercedere regiones istas prosundum, & transitum utrinque prohibere Sed nec allevâsset dives oculos, & quidem de longinquo, nisi in superiora, & de altitudinis longinquo per im•ensam illā distantiam sublimitatis & profunditatis. Tertull. advers. Marcion, lib. 4 cap 34.
Quanto magis ergo post hanc vitam etiam sinus ille Abrahae Paradisus dici potest; ubi jam nulla tentatio, ubi tanta requies post omnes dolores vitae hujus? Neque enim & lux ibi non est propria quaedam & sui generis, & profectò magna; quam dives ille de tormentis & tenebris inferorū, tam u•ique de longinquo cùm magnū chaos esset in medio, sic tamen vidit ut ibi illu quondā contemptū pauperē agnosceret. Id. ibid. cap. 34.
r
Ibimus ubi sinum suum Abrahā sanctus expandit, ut suscipiat pauperes, sicur suscepit & Lazarū: in quo sinu requiescunt, qui in hoc seculo gravia atque aspera pertulerunt. Id de bono mortis. cap. 12.Ibimus ubi sinum suum Abrahā sanctus expandit, ut suscipiat pauperes, sicur suscepit & Lazarū: in quo sinu requiescunt, qui in hoc seculo gravia atque aspera pertulerunt. Id de bono mortis. cap. 12.
sIn Paradisum ascenditur, in Infernū descenditur. Descendant, inquit, in infernum viventes. Ideoque Lazarus pauper per angelos in Abrahae sinum est elevatus. Id. in Psalm. 48.In Paradisum ascenditur, in Infernū descenditur. Descendant, inquit, in infernum viventes. Ideoque Lazarus pauper per angelos in Abrahae sinum est elevatus. Id. in Psalm. 48.
tVide illuna pauperem bonis omnibus abundantem, quem sancti Patriarchae requies beata circumdabat. Id. ibid.
uLazarus in Abrahae sinu recumbens, vitam carpebat aeternam. Id. in Psal. 118. serm. 3.
Thither will I goe, saith he, where are the tabernacles of the righteous, where the glories of the Saints are, where is the rest of the faithfull, where is the consolation of the godly, where is the inheritance of the mercifull, where is the blisse of the undefiled, where is the joy and consolation of such as love the truth. Thither will I goe, where is light and life, where is glory & jocundnesse, where is joy and exultation: whence griefe and heavinesse and groning flie away, where they forgett the former tribulations that they sustayned in their body upon the earth.
m[Greek or Hebrew]. Id. orat. 44. in Pentecost. pag. 714.〈non-Latin alphabet〉. Id. orat. 44. in Pentecost. pag. 714.
nPrudent. Cathemerin••. Hymn. 10.
oNimirum ad Deum; ad illum, inquam, beatum finem & requietem. Catena Graec. in Job. cap. 1. à P. Comitolo conversa.Nimirum ad Deum; ad illum, inquam, beatum finem & requietem. Catena Graec. in Iob. cap. 1. à P. Comitolo conversa.
pIllo, inquit, ibo, ubi sunt tabernacula justorū, ubi sunt sanctorum gloriae, ubi est fidelium requies, ubi est piorum consolatio, ubi est misericor dium ha•reditas, ubi est immaculatorum beatitudo, ubi est veracium laetitia & consolatio. Illuc ibo, ubi est lux & vita, ubi est gloria & jucunditas, ubi est laetitia & exultatio; vel unde aufugit dolour, tristitia & gemitus, ubi obliviscuntur priores tribulationes has quae sunt in corpore super terram. Illuc ibo, ubi est tribulationum depositio, ubi est remuncratio laborum, ubi Abrahae sinus, ubi Isaac proprietas, ubi Israel familiaritas, ubi sanctorum animae, ubi angelorum chori, ubi archangelorum voces, ubi spiritus sancti illuminatio, ubi Christi regnum, ubi aeterni Dei patris infecta gloria atque beatus conspectus. Origen. in Job. lib. 1.Illo, inquit, ibo, ubi sunt tabernacula justorū, ubi sunt sanctorum gloriae, ubi est fidelium requies, ubi est piorum consolatio, ubi est misericor dium ha•reditas, ubi est immaculatorum beatitudo, ubi est veracium laetitia & consolatio. Illuc ibo, ubi est lux & vita, ubi est gloria & jucunditas, ubi est laetitia & exultatio; vel unde aufugit dolor, tristitia & gemitus, ubi obliviscuntur priores tribulationes has quae sunt in corpore super terram. Illuc ibo, ubi est tribulationum depositio, ubi est remuncratio laborum, ubi Abrahae sinus, ubi Isaac proprietas, ubi Israel familiaritas, ubi sanctorum animae, ubi angelorum chori, ubi archangelorum voces, ubi spiritus sancti illuminatio, ubi Christi regnum, ubi aeterni Dei patris infecta gloria atque beatus conspectus. Origen. in Iob. lib. 1.
