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.
zWhether he will or no, we say this, that both being in the body he did persuade, not a few, but so many that for the multitude of those that were persuaded by him he was laid in wait for: and after his soul was separated from his body, he had conference with souls separated from their bodies; converting of them unto himself such as would, or such as he discerned to be more fit for reasons best known unto himself.
zWhether he will or no, wee say this, that both being in the bodie hee did perswade, not a few, but so many that for the multitude of those that were perswaded by him he was layd in wayt for: and after his soule was separated from his body, hee had conference with soules separated from their bodies; converting of them unto himselfe such as would, or such as he discerned to bee more fit for reasons best knowne unto himselfe.
z[Greek or Hebrew]. Origen. lib. 2. contra Celsum.〈non-Latin alphabet〉. Origen. lib. 2. contra Celsum.
The like effect of Christs preaching in Hell, is delivered by aAnastasius Sinaita, bJobius or Jovius, cDamascene, dOecumenius, eMichael Glycas, and his transcriber f
he preached to the spirits that were in Hell, restrained in the prison house, releasing them all from the bonds of necessity. wherein he followeth S. Cyril of Alexandria, writing upon the same place,
that Christ went to preach to the spirits in Hell, and appeared to them that were detained in the prison house; and freed them all from bonds and necessity, and pain, and punishment. The same S. Cyril in his Paschal homilies affirmeth more directly, that our Saviour
For when Christ descended into Hell, saith Andronicus, not only the souls of the Saints were delivered from thence; but all those that before did serve in the error of the Devil and the worship of idols, being enriched with the knowledge of God, obtained salvation: for which also they gave thanks, praising God. Whereupon the author of one of the sermons upon the Ascension, fathered upon S. Chrysostom, bringeth in the Devil complaining, that the son of Mary,
having taken away from him all those that were with him from the very beginning, had left him desolate. whereas the true Chrysostom doth at large confute this fond opinion: censuring the maintainers thereof, as the
Augustin out of him, doth brand such for heretics: whose testimony also is urged by S. Gregory against George and Theodore, two of the clergy of Constantinople; who held in his time (as many others did before and after them) that
the son of God descending into Hell delivered from thence all such as that infernal prison did detain, believers and unbelievers, praisers of God and worshippers of idols:
The like effect of Christs preaching in Hell, is delivered by aAnastasius Sinaita, bIobius or Iovius, cDamascen, dOecumenius, eMichael Glycas, and his transcriber fTheodorus Metochites. Procopius saith; that ghee preached to the spirits that were in Hell, restrayned in the prison house, releasing them all from the bonds of necessity. wherein he followeth S. Cyrill of Alexandria, writing upon the same place, hthat Christ went to preach to the spirits in Hell, and appeared to them that were detayned in the prison house; and freed them all f•om bonds and necessitie, and paine, and punishment. The same S. Cyrill in his Paschall homilies affirmeth more directly, that our Saviour ientring into the lowermost dennes of Hell, and ⟨p. 276⟩preaching to the spirits that were there; kemptied that unsatiable denne of death, lspoyled Hell of spirits, and having thus mspoyled all Hell, left the Divell there solitarie and alone. nFor when Christ descended into Hell, sayth Andronicus, not onely the soules of the Saints were delivered from thence; but all those that before did serve in the error of the Divell and the worship of idols, being enriched with the knowledge of God, obtayned salvation: for which also they gave thankes, praysing God. Whereupon the author of one of the sermons upon the Ascension, fathered upon S. Chrysostom, bringeth in the Divell complayning, that the sonne of Mary, ohaving taken away from him all those that were with him from the verie beginning, had left him desolate. whereas the true Chrysostom doth at large confute this fond opinion: censuring the maintayners thereof, as the pbringers in of old wives conceytes and Iewish fables. Yea qPhilastrius, & S. rAugustin out of him, doth brand such for hereticks: whose testimonie also is urged by S. Gregory against George and Theodore, two of the clergie of Constantinople; who held in his time (as many others did before and after them) that sour omnipotent Lord and Saviour Iesus Christ descending into Hell, did save all those vvho there confessed him to be God, and did deliver them from ⟨p. 277⟩the paines that were due unto them. and when Clement our countryman, about 150. years after, did renue that old error in Germanie, that tthe sonne of God descending into Hell delivered from thence all such as that infernall prison did detayne, beleevers and unbeleevers, praysers of God and worshippers of idols:
aAnastas Sinait. vel Nicaen. quaest 111.
bJobius, de V•rbo inca•natio lib 9. cap. 38. in Photij Bibliothecâ, volum. 222.Iobius, de V•rbo inca•natio lib 9. cap. 38. in Photij Bibliothecâ, volum. 222.
cJo. Damascen. de Or•hodoxâ fide, lib. 3. cap ult. & in Serm. de Defunct.Io. Damascen. de Or•hodoxâ fide, lib. 3. cap ult. & in Serm. de Defunct.
k[Greek or Hebrew]. Id. hom. 11.〈non-Latin alphabet〉. Id. hom. 11.
l[Greek or Hebrew]. Id. hom. 6.〈non-Latin alphabet〉. Id. hom. 6.
m[Greek or Hebrew]. Id. homil. 7.〈non-Latin alphabet〉. Id. homil. 7.
nNam Christo ad inferos descendente, non sanctorum animae tantùm liberatae sunt inde; sed omnes adeò priùs in Diaboli error, & simulachro•ū cultu servitutem servientes, aucti agnitione Dei, salutem sunt consecuti: quare & gratias agebant, Deum laudantes. Andronic. Dialog. contra Judaeos, cap. 60.Nam Christo ad inferos descendente, non sanctorum animae tantùm liberatae sunt inde; sed omnes adeò priùs in Diaboli errore, & simulachro•ū cultu servitutem servientes, aucti agnitione Dei, salutem sunt consecuti: quare & gratias agebant, Deum laudantes. Andronic. Dialog. contra Iudaeos, cap. 60.
oOmnibus, qui jam inde ab initio apud me fuerant, tanquam accipiter celeriter advolans, abrep•is; desertum me reliquit. Chrysost. in Ascens. Domini, serm. 8. á Ger. Vossio edit.
p[Greek or Hebrew]. Chrysost. in Matth. cap. 11. homil. 36. edit. Graec. vel 37. Latin.〈non-Latin alphabet〉. Chrysost. in Matth. cap. 11. homil. 36. edit. Graec. vel 37. Latin.
qAlij sunt haeretici, qui dicunt Dominum in infernum descendisse, & omnibus post mortem etiam ibidem renunciâsse (see nunciâsse, corrigendum est ex Gregorio) ut confitentes ibidē salvarentur. Philastr. Bri•ciens. de Haeresib. ca•. 74.Alij sunt haeretici, qui dicunt Dominum in infernum descendisse, & omnibus post mortem etiam ibidem renunciâsse (se nunciâsse, corrigendum est ex Gregorio) ut confitentes ibidē salvarentur. Philastr. Bri•ciens. de Haeresib. ca•. 74.
rAlia (haeresis) descendente ad inferos Christo credidisse incredulos, & omnes inde existimat liberatos. Augustin. de Haeresib. cap. 79.
sOmnipotentem Dominum salvatorem nostrum Jesum Christū ad inferos descendentē, omnes qui illic confiterentur eū Deū, salvâsse atque á poenis debitis libe•âsse Vid. Gregor. lib. 6. epist. 15. & in Evangel. hom. •2.Omnipotentem Dominum salvatorem nostrum Iesum Christū ad inferos descendentē, omnes qui illic confiterentur eū Deū, salvâsse atque á poenis debitis libe•âsse Vid. Gregor. lib. 6. epist. 15. & in Euangel. hom. •2.
tQui contra fidem sanctorū contendit, dicens; quòd Christus filius Dei descendens ad inferos, omnes quos inferni carcer detinuit inde liberâsset, credulos & incredulos, laudatores Dei simul & cultores idolorum. Bonifa•. Moguntin. ad Zachariā P. exist. 135.Qui contra fidem sanctorū contendit, dicens; quòd Christus filius Dei descendens ad inferos, omnes quos inferni carcer detinuit inde liberâsset, credulos & incredulos, laudatores Dei simul & cultores idolorum. Bonifa•. Moguntin. ad Zachariā P. e•ist. 135.
the uRoman Synod held by Pope Zechariah condemned him and his followers for it.
the uRomane Synod held by Pope Zacharie condemned him and his followers for it.
uDominum Jesum Christū descendentem ad inferos, omnes pios & impios exinde praedicat abstraxisse, ab omni sit sacerdotali officio nudatus, & anathematis vinculo obligatus; pariterque Dei judicio condemnatus, vel omnis qui ejus sacrilegis consenserit praedicationibus. Synod. Romana sub Zachariâ P. an. 745. ha•ita: Ibid. & Concilior tom. 3.Dominum Iesum Christū descendentem ad inferos, omnes pios & impios exinde praedicat abstraxisse, ab omni sit sacerdotali officio nudatus, & anathematis vinculo obligatus; pariterque Dei judicio condemnatus, vel omnis qui ejus sacrilegis consenserit praedicationibus. S•nod. Romana sub Zachariâ P. an. 745. ha•ita: Ibid. & Concilior tom. 3.
But to leave Clemens Scotus, and to return unto Clemens Alexandrinus, at whom Philastrius may seem to have aimed specially: it is confessed by our Adversaries, that he fell into this error, partly being xdeceived with the superficial consideration of the words of S. Peter, touching Christs preaching to the spirits in prison, y1. Pet. 3.19. partly being deluded with the authority of Hermes, the supposed scholar of S. Paul; by whose zdreams he was persuaded to believe, that not only Christ himself, but his Apostles also did descend into Hell, to preach there unto the dead & to baptize them. But touching the words of S. Peter is the main doubt: whether they are to be referred unto Christs preaching by the ministry of Noah unto the world of ⟨p. 278⟩the ungodly; or unto his own immediate preaching to the spirits in Hell after his death upon the Cross. For seeing it was the spirit of Christ which spake in the Prophets, (as S. aPeter showeth in this same Epistle) and among them was Noah ba preacher of righteousness (as he declareth in the next:) even as in S. Paul, Christ is said to have ccome and preached to the Ephesians, namely by his spirit in the mouth of his Apostles; so likewise in S. Peter may he be said to have gone and preached to the old world, dby his spirit in the mouth of his Prophets (and of Noah in particular) when God having said that his Spirit eshould not always strive with man, because he was flesh, did in his long suffering wait the expiration of the time which he then did set for his amendment, even an hundred and twenty years. For which exposition the Ethiopian Translation maketh something: where the Spirit, by which Christ is said to have been quickened and to have preached, is by the Interpreter termed Manphes Kades, that is, the Holy Spirit. the addition of which epithet we may observe also to be used by S. Paul in the mention of the resurrection, and by S. Luke in the matter of the preaching of our Saviour Christ. for of the one we read, Rom. 1.4. that he was declared to be the Son of God, with power, according to the Spirit of Holiness, (or, the most holy Spirit) by the Resurrection from the dead. and of the other, Act. 1.2. that he gave commandments to the Apostles by the holy Spirit.
But to leave Clemens Scotus, and to returne unto Clemens Alexandrinus, at whom Philastrius may seeme to have aymed specially: it is confessed by our Adversaries, that he fell into this error, partly being xdeceived with the superficiall consideration of the wordes of S. Pet•r, touching Christs preaching to the spirits in prison, y1. Pet. 3.19. partly being deluded with the authority of Hermes, the supposed scholler of S. Paul; by whose zdreames he was perswaded to beleeve, that not onely Christ himselfe, but his Apostles also did descend into Hell, to preach there unto the dead & to baptize them. But touching the wordes of S. Peter is the maine doubt: whether they are to bee referred unto Christs preaching by the ministerie of Noë unto the world of ⟨p. 278⟩the ungodly; or unto his owne immediate preaching to the spirits in Hell after his death upon the Crosse. For seeing it was the spirit of Christ which spake in the Prophets, (as S. aPeter sheweth in this same Epistle) and among them was Noë ba preacher of righteousnesse (as hee declareth in the next:) even as in S. Paul, Christ is sayd to have ccome and preached to the Ephesians, namely by his spirit in the mouth of his Apostles; so likewise in S. Peter may he be sayd to have gone and preached to the old world, dby his spirit in the mouth of his Prophets (and of Noë in particular) when God having said that his Spirit eshould not alwayes strive with man, because he was flesh, did in his long suffering wait the expiration of the time which he then did set for his amendment, even an hundred and twentie yeares. For which exposition the Aethiopian Translation maketh something: where the Spirit, by which Christ is sayd to have beene quickned and to have preached, is by the Interpreter termed Manphes Kades, that is, the Holy Spirit. the addition of which epithet wee may observe also to bee used by S. Paul in the mention of the resurrection, and by S. Luke in the matter of the preaching of our Saviour Christ. for of the one we read,
xDeceptus fuit superficie verborū Petri; quem non animadvertit longé distinctiù loqui, atque primâ facie videatur. Henric. Vicus, d• D•s•ens. Christi ad inferos. sect. 43.Deceptus fuit superficie verborū Petri; quem non animadvertit longé distinctiù loqui, atque primâ facie videatur. Henric. Vicus, d• D•s•ens. Christi ad inferos. sect. 43.
yDelusus authoritate Hermetis, putat Christū evangeliū praedicâsse damnatis, & eorum aliquos liberâsse, qui ex gentilibus sancté vixerant. Alphons. Mendoz. in Controvers. Theologic. quaest. 1. positiv. sect. 4 secu•us And•adium lib. 2. Defens fidei Tridentinae.Delusus authoritate Hermetis, putat Christū euangeliū praedicâsse damnatis, & eorum aliquos liberâsse, qui ex gentilibus sancté vixerant. Alphons. Mendoz. in Controvers. Theologic. quaest. 1. positiv. sect. 4 secu•us And•adium lib. 2. Defens fidei Tridentinae.
z[Greek or Hebrew]. He•mes in Past•re, lib. 3. similitude. 9. Citatur á Clemen. Al•xandrino, lib. 2. Stromat.〈non-Latin alphabet〉. He•mes in Past•re, lib. 3. simili•ud. 9. Citatur á Clemen. Al•xandrino, lib. 2. Stromat.
Thus doth S. Hierome relate, that fa most prudent man (for so he termeth him) did understand this place: gHe preached to the spirits put in prison; when the patience of God did wait in the days of Noah, bringing in the flood upon the wicked. as if this preaching were then performed, ⟨p. 279⟩when the patience of God did expect the conversion of those wicked men in the days of Noë. S. Augustine more directly, wisheth us to hconsider, least happily all that which the Apostle Peter speaketh of the spirits shut up in prison, which believed not in the days of Noah, pertain nothing at all unto Hell, but rather to those times which he compareth as a pattern with our times. For Christ (saith he) ibefore ever he came in the flesh to die for us, which once he did, came often before in the spirit to such as he pleased, admonishing them by visions in the spirit as he pleased: by which spirit he was also quickened, when in his passion he was mortified in the flesh. Venerable Bede, and Walafridus Strabus in the Ordinary Gloss after him, set down their minds herein yet more resolutely. kHe who in our times coming in the flesh, preached the way of life unto the world, even he himself also before the flood, coming in the spirit preached unto them, which then were unbelievers and lived carnally. For by his holy spirit he was in Noah, and the rest of the holy men which were at that time; and by their good conversation, preached to the wicked men of that age, that they might be converted to a better course of life. The same exposition is followed by Anselmus Laudunensis in the Interlineary Gloss, lThomas Aquinas in his Sum, and diverse others in their Commentaries upon this place. Yea since the Council of Trent, and in a book written in defence of the faith of Trent, Doctor Andradius professeth that he thinketh this to ⟨p. 280⟩be the plain meaning of the place. mIn which spirit he himself long since coming (that we may not imagine, that he now first undertook the care of his Church) did preach unto those spirits, which now in prison do suffer the deserved pains of their infidelity; forasmuch as they would not believe Noah giving them good counsel, and building the Ark by Gods appointment, notwithstanding the patience of God did wait for them very long, to wit, a hundred years or more. which accordeth fully with that interpretation of S.
Thus doth S. Hierome relate, that fa most prudent man (for so he termeth him) did understand this place: gHe preached to the spirits put in prison; when the patience of God did wayte in the dayes of Noë, bringing in the flood upon the wicked. as if this preaching were then performed, ⟨p. 279⟩when the patience of God did expect the conversion of those wicked men in the dayes of Noë. S. Augustine more directly, wisheth us to hconsider, least happily all that which the Apostle Peter speaketh of the spirits shut up in prison, which beleeved not in the dayes of Noë, pertaine nothing at all unto Hell, but rather to those times which hee compareth as a patterne with our times. For Christ (sayth he) ibefore ever hee came in the flesh to die for us, which once he did, came often before in the spirit to such as hee pleased, admonishing them by visions in the spirit as hee pleased: by which spirit hee was also quickened, when in his passion hee was mortified in the flesh. Venerable Bede, and Walafridus Strabus in the Ordinarie Glosse after him, set downe their mindes herein yet more resolutely. kHe who in our times comming in the flesh, preached the way of life unto the world, even he himselfe also before the flood, comming in the spirit preached unto them, which then were unbeleevers and lived carnally. For by his holy spirit hee was in Noë, and the rest of the holy men which were at that time; and by their good conve•sation, preached to the wicked men of that age, that they might bee converted to a better course of life. The same exposition is followed by Anselmus Laudunensis in the Interlineary Glosse, lThomas Aquinas in his Summe, and diverse others in their Commentaries upon this place. Yea since the Councell of Trent, and in a booke written in defence of the faith of Trent, Doctor Andradius professeth that hee thinketh this to ⟨p. 280⟩bee the plaine meaning of the place. m
fVir prudentissimus. Hiero•ym. lib. 15. in Isaiah. cap. 54.Vir prudentissimus. Hiero•ym. lib. 15. in Esai. cap. 54.
gPraedicavit spiritibus in carcere constitutis, quando Dei patientia expectabat in diebus Noë, diluviū impijs inferens. Jbid.Praedicavit spiritibus in carcere constitutis, quando Dei patientia expectabat in diebus Noë, diluviū impijs inferens. Jbid.
hConsidera tamen ne fortè totum illud, quod de conclusis in carcere spiritibus, qui in diebus Noë non crediderant, Petrus Apostolus dicit, omnino ad inferos non pertineat; sed ad il•a potiùs tempora, quorum formam ad haec tempora translit. August. •p 99Considera tamen ne fortè totum illud, quod de conclusis in carcere spiritibus, qui in diebus Noë nō crediderāt, Petrus Apostolus dicit, omnino ad inferos non pertineat; sed ad il•a potiùs tempora, quorum formam ad haec tempora translit. August. •p 99
iQuoniam priusquàm veniret in carne pro nobis moriturus, quod semel fecit, saepè anteà veniebat in spiritu ad quos volebat, visis eos admonens sicut volebat utique in spiritu; quo spiritu & vivificatus est, cùm in passione esset carne mortificatus. Ibid.
kQui nostris temporibus in carne veniens iter vitae mundo praedicavit, ipse etiam ante diluvium eis qui tunc increduli erant & carnaliter vivebant, spiritu veniens praedicavit. Ipse enim per spiritum sanctum erat in Noë, caeterisque qui tunc fuere sanctis; & per eorum bonam conversationem, pravis illius aevi hominibus, ut ad meliora converterentur praedicavit. Bed. in 1. Pe•. 3. & Gloss. ordinar. ibid.
Peters words, which is delivered by the learned of our side. In which spirit he had gone and preached •o them that now are spirits in prison: because they disobeyed when the time was: when the patience of God once waited in the days of Noah, while the Ark was a preparing. (1. Pet. 3.19, 20.)
Peters words, which is delivered by the learned of our side. In which spirit hee had gone and preached •o them that now are spirits in prison: because they disobeyed when the time was: when the patience of God once wayted in the dayes of Noë, vvhile the Arke was a preparing. (1. Pet. 3.19, 20.)
But there were diverse apocryphal scriptures and traditions afoot in the ancient Church, which did so possess mens minds with the conceit of Christs preaching in Hell, that they never sought for any further meaning in S. Peters words. as that sentence especially, which was fathered upon the Prophet Isaiah or Jeremiah; and from whence, if Cardinal nBellarmines wisdom may be heard, it is credible that S. Peter took his words. namely: oThe Lord the holy one of Israel remembered his dead, which slept in the earth of their graves; and descended to them, to preach unto them his salvation. and that blind tradition, which Anastasius Sindita doth thus lay down, immediately after his citation of S. Peters text. pIt is now related among the old traditions, ⟨p. 281⟩that a certain Scholar using many opprobrious speeches against Plato the philosopher; Plato appeared unto him in his sleep, and said. Man, forbear to use opprobrious speeches against me: for thereby thou hurtest thy self. That I was a sinful man I do not deny: but when Christ descended into Hell, in very deed none did believe in him before my self. Nicetas Serronius reciteth this out of the histories of the Fathers: qwhich whether it be to be believed or no, I leave (saith he) to be judged by the hearers. as if any great matter of judgement should be requisite, for the discerning of this to be (as Bellarmine doth censure it) ra fable, or (as Dionysius Carthusianus before him) san apocryphal dream. The like stuff is that also which was vented heretofore unto the world in the apocryphal gospel of Nicodemus. to say nothing of that sentence which is read in the old Latin edition of the book of Ecclesiasticus; tI will pierce all the lower-most parts of the earth, and behold all that are asleep, and enlighten all them that hope in the Lord. which although it be not now to be found in the Greek original, and hath perhaps another meaning then that to which it is applied; yet is it made by the author of the imperfect work upon Matthew one of the chief inducements, which led him to think that our Saviour descended into Hell, to visit there the souls of the righteous.
But there were diverse apocryphall scriptures and traditions afoot in the ancient Church, which did so possesse mens mindes with the conceite of Christs preaching in Hell, that they never sought for anie further meaning in S. Peters words. as that sentence especially, which was fathered upon the Prophet Esay or Ieremy; and from whence, if Cardinall nBellarmines wisedome may be heard, it is credible that S. Peter tooke his words. namely: oThe Lord the holy one of Israel remembred his dead, which slept in the earth of their graves; and descended to them, to preach unto them his salvation. and that blinde tradition, which Anastasius Sindita doth thus lay downe, immediatly after his citation of S. Peters text. pIt is now related among the old traditions, ⟨p. 281⟩that a certaine Scholler using many opprobrious speeches against Plato the philosopher; Plato appeared unto him in his sleepe, and said. Man, forbeare to use opprobrious speeches against mee: for thereby thou hurtest thy selfe. That I was a sinfull man I doe not denie: but when Christ descended into Hell, in verie deede none did beleeve in him before my selfe. Nicetas Serronius reciteth this out of the histories of the Fathers: qwhich whether it bee to bee beleeved or no, I leave (saith he) to be judged by the hearers. as if any great matter of judgement should be requisite, for the discerning of this to be (as Bellarmine doth censure it) ra fable, or (as Dionysius Carthusianus before him) san apocryphall dreame. The like stuffe is that also which was vented heeretofore unto the world in the apocryphall gospell of Nicodemus. to say nothing of that sentence which is read in the old Latin edition of the booke of Ecclesiasticus; tI will pearce all the lower-most parts of the earth, and behold all that are asleepe, and enlighten all them that hope in the Lord. which although it be not now to be found in the Greeke originall, and hath perhaps another meaning then that to which it is applied; yet is it made by the author of the imperfect worke upon Matthew one of the chiefe inducements, which ledd him to thinke that our Saviour descended into Hell, to visite there the soules of the righteous.
nBellarm. lib. 4. de Christo, c•p. 13.
o[Greek or Hebrew]. Citatur á Justino Mart. in Dialog. cum Tryphone: & Irenaeo, lib. 3. cap. 23. lib. 4. cap. 39. & lib. 5. cap. 31.〈non-Latin alphabet〉. Citatur á Iustino Mart. in Dialog. cum Tryphone: & Irenaeo, lib. 3. cap. 23. lib. 4. cap. 39. & lib. 5. cap. 31.
p[Greek or Hebrew]. Anast. Sin. vel Nican. qu. 111.〈non-Latin alphabet〉. Anast. Sin. vel Nican. qu. 111.
qHoe de Platone commemoratur: quod credendum sit necne, auditoribus judicandum relinquo. Nicet. commentar. in Gregor. Nazianz orat. 2. de Pascha.
rQuare inter fabulas numeranda est illa narratio, quam in historijs Patrum circumferri dicit Nicetas, etc. Haec quidem fabula est, Bellarm. lib. 4 de Christo, cap. 16.
sIstud inter Apocryphorū computandū est somnium. Dionys. Carthusian. in 1. Pet. 3.Istud inter Apocryphorū computandū est somnium. Dionys. Carthusian. in 1. Pet. 3.
tPenetrabo omnes inferiores partes terrae, & inspiciā omnes dormiē tes, & illuminabo omnes sperantes in Domino. vel ut ab authore Operis imperfecti in Matth. (inter opera Chrysostomi) homiliâ 4 citatur. Descendā ad inferiores partes terrae, & visitabo omnes dormientes, & illuminabo sperantes in Deum. Ecclesiastic. 24.45.Penetrabo omnes inferiores partes terrae, & inspiciā omnes dormiē tes, & illuminabo omnes sperantes in Domino. vel ut ab authore Operis imperfecti in Matth. (inter opera Chrysostomi) homiliâ 4 citatur. Descendā ad inferiores partes terrae, & visitabo omnes dormientes, & illuminabo sperantes in Deum. Ecclesiastic. 24.45.
The tradition that of all others deserveth greatest consideration, is the article of the Creed touching Christs descent into Hell: which uGenebrard affirmeth to have been so hateful to the Arians, that, as Ambrose reporteth upon the fifth Chapter of the epistle to ⟨p. 282⟩the Romans, they struck it quite out of the very Creed. But neither is there the least footstep of any such matter to be seen in S. Ambrose: and it sufficiently appeareth otherwise, that the Arians did not only add this article unto their Creeds, but also set it forth and amplified it with many words; so far off were they, from being guilty of suppressing it. For as the Fathers of the first general Council, held in the year of our Lord CCCXXV. at Nice in Bithynia, did publish a Creed against the Arians: so the Arians on the other side, in the year CCCLIX. set out a Creed of their own making, in a Synod purposely kept by them at Nice in Thracia, xthat by the ambiguity of the Councells name, the simpler sort might be more easily induced, to mistake this Nicene for that other Catholic Nicene Creed. And whereas the true Nicene fathers had in their Creed omitted the article of the descent into Hell (which, as we shall afterwards hear out of Ruffinus, was not to be had in the Symbols of the Eastern Churches:) these bastard fatherlings in their Nicene Creed, did not only insert this clause, yHe descended to the places under the earth; but added also for further amplification, Whom Hell it self trembled at. The like did they (with the words a little altered) in another zCreed set out in a Conventicle gathered at Constantinople: and in a third Creed likewise (framed by them at Sirmium and confirmed the same year in their great Council at Ariminum) they put it in with a more large augmentation, after this manner. aHe descended to the places under the earth, and disposed things there; whom the keepers of Hell gates seeing, shook for fear. If therefore any fault were committed in the omission of this article; it should touch the Orthodox Fathers of Nice ⟨p. 283⟩and Constantinople rather: whom the bLatins, disputing with the Grecians in the Council of Ferrara, do directly charge with subtracting this article from the Apostles Creed; although they free them from blame in so doing, because they that took it away (say they) did not deny it, nor fight against the truth.
The tradition that of all others deserveth greatest consideration, is the article of the Creed touching Christs descent into Hell: which uGenebrard affirmeth to have beene so hatefull to the Arrians, that, as Ambrose reporteth upon the fifth Chapter of the epistle to ⟨p. 282⟩the Romanes, they struck it quite out of the verie Creed. But neither is there the least footstep of any such matter to be seene in S. Ambrose: and it sufficiently appeareth otherwise, that the Arrians did not onely adde this article unto their Creedes, but also set it forth and amplified it with many wordes; so farre off were they, from being guiltie of suppressing it. For as the Fathers of the first generall Councell, held in the yeare of our Lord CCCXXV. at Nice in Bithynia, did publish a Creed against the Arrians: so the Arrians on the other side, in the yeare CCCLIX. set out a Creed of their owne making, in a Synod purposely kept by them at Nice in Thracia, xthat by the ambiguitie of the Councells name, the simpler sort might be more easily induced, to mistake this Nicene for that other Catholick Nicene Creed. And whereas the true Nicene fathers had in their Creed omitted the article of the descent into Hell (which, as we shall afterwards heare out of Ruffinus, was not to be had in the Symbols of the Easterne Churches:) these bastard fatherlings in their Nicene Creed, did not onely insert this clause, yHee descended to the places under the earth; but added also for further amplification, Whom Hell it selfe trembled at. The like did they (with the words a little altered) in another zCreed set out in a Conventicle gathered at Constantinople: and in a third Creed likewise (framed by them at Sirmium and confirmed the same yeare in their great Councell at Ariminum) they put it in with a more large augmentation, after this maner. aHe descended to the places under the earth, and disposed things there; vvhom the keepers of Hell gates seeing, shooke for feare. If therefore any fault were committed in the omission of this article; it should touch the Orthodoxe Fathers of Nice ⟨p. 283⟩and Constantinople rather: whom the b
z[Greek or Hebrew]. Athanas. in epist. de Synodis Arimini & Selenciae. Socrat. lib. 2. hist. cap. 41. edit. •raec. vel 32. Latin.〈non-Latin alphabet〉. Athanas. in epist. de Synodis Arimini & Selenciae. Socrat. lib. 2. hist. cap. 41. edit. •raec. vel 32. Latin.
a[Greek or Hebrew]. Athanas. ibid. Socrat. lib. 2. cap. 37. edit. Graec. vel 29. Laetin. The speech is taken from Job 38 17. in the Septuagint.〈non-Latin alphabet〉. Athanas. ibid. Socrat. lib. 2. cap. 37. edit. Graec. vel 29. Laetin. The speech is taken from Iob 38 17. in the Septuagint.
bConstat ex hoc, nihil esse de Symbolo Apostolorum subtrahendum. Subtractum tamen est illud: Descendit ad inferos. Verùm qui detraxerunt, id non negabant neque cum veritate pugnabant. Joann. F• roli viensi• episc. in Session. 10. Concil. Ferrar.Constat ex hoc, nihil esse de Symbolo Apostolorum subtrahendum. Subtractum tamen est illud: Descendit ad inferos. Verùm qui detraxerūt, id non negabant neque cum veritate pugnabant. Ioann. F• roli viensi• episc. in Session. 10. Concil. Ferrar.
But first they should have showed, that the Fathers of Nice and Constantinople did find this article of Christs descent into Hell in the Apostles Creed: before they excused them from taking it away from thence. For the Creed of the Council of Constantinople (which commonly goeth under the name of the Nicene Creed) being nothing else but an explanation & a more ample enlargement of the Creed Apostolical; yea and so fully expressing the same, that it self hath been heretofore caccounted and dnamed the Apostles Creed: it is not to be thought that it would leave out any article either unexplained or altogether unnamed, which was then commonly believed to have been any parcel of the Creed received from the Apostles. Add hereunto the ingenuous confession of Busaeus the Jesuit, in his positions touching Christs descent into Hell. eS. Cyprian, or Ruffinus rather, in his exposition of the Creed denieth that this article is read in the Creed of the Church of Rome, or the Churches of the East: and some of the most ancient Fathers, while either they gather up the sum of the Christian faith, or expound the Creed of the Apostles, have omitted this point of doctrine. But at what time it was inserted in the Creed, it cannot certainly be determined. The first particular Church that is known to have ⟨p. 284⟩inserted this article into her Creed, is that of Aquileia: which added also the attributes of finvisible and impassible, unto God the Father almighty in the beginning of the Creed; as appeareth by Ruffinus, who gframed his exposition of the Creed according to the order used in that Church. But whether any other Church in the world for 500. years after Christ, did follow the Aquileians in putting the one of these additions to the Apostolical Creed, more then the other; can hardly, I suppose, be showed by any approved testimony of antiquity. Cardinal Bellarmine noteth, that S. hAugustine in his book de Fide & Symbolo, and in his foure books de Symbolo ad Catechumenos, maketh no mention of this part, when he doth expound the whole Creed five several times. Nay Petrus Chrysologus, who was archbishop of Ravenna 450. years after Christ, doth isix several times go over the exposition of the Creed: and yet never meddleth with this article. The like also may be observed in kMaximus Taurinensis his exposition of the Creed.
But first they should have shewed, that the Fathers of Nice and Constantinople did finde this article of Christs descent into Hell in the Apostles Creed: before they excused them from taking it away from thence. For the Creed of the Councell of Constantinople (which cōmonly goeth under the name of the Nicene Creed) being nothing else but an explanation & a more ample inlargement of the Creed Apostolicall; yea and so fully expressing the same, that it selfe hath beene heretofore caccounted and dnamed the Apostles Creed: it is not to be thought that it would leave out any article eyther unexplained or altogether unnamed, which was then commonly beleeved to have beene any parcell of the Creed received from the Apostles. Adde hereunto the ingenuous confession of Busaeus the Iesuite, in his positions touching Christs descent into Hell. eS. Cyprian, or Ruffinus rather, in his exposition of the Creed denyeth that this article is read in the Creed of the Church of Rome, or the Churches of the East: and some of the most ancient Fathers, while either they gather up the summe of the Christian faith, or expound the Creed of the Apostles, have omitted this point of doctrine. But at what time it was inserted in the Creed, it cannot certainely bee determined. The first particular Church that is knowne to have ⟨p. 284⟩inserted this article into her Creeed, is that of Aquileia: which added also the attributes of finvisible and impassible, unto God the Father almightie in the beginning of the Creed; as appeareth by Ruffinus, who gframed his exposition of the Creed according to the order used in that Church. But whether any other Church in the world for 500. yeares after Christ, did follow the Aquileians in putting the one of these additions to the Apostolicall Creed, more then the other; can hardly, I suppose, bee shewed by any approved testimonie of antiquitie. Cardinall Bellarmine noteth, that S. hAugustine in his booke de Fide & Symbolo, and in his foure bookes de Symbolo ad Catechumenos, maketh no mention of this part, when hee doth expound the whole Creed fiue seuerall times. Nay Petrus Chrysologus, who was archbishop of Ravenna 450. years after Christ, doth
cEpiphaen. in [Greek or Hebrew]. pag. 518. [Greek or Hebrew].Epiphaen. in 〈non-Latin alphabet〉. pag. 518. 〈non-Latin alphabet〉.
dIn Misiâ Latinâ antiquâ, • dit. Argentin. an. 1557. pag. 41. post •ecitatū Symbolum Constantinopolit. subijcitur. Finito Symbolo Apostolorum dicat Sacerdos. Dominus vobiscū.In Misiâ Latinâ antiquâ, • dit. Argentin. an. 1557. pag. 41. post •ecitatū Symbolum Constantinopolit. subijcitur. Finito Symbolo Apostolorum dicat Sacerdos. Dominus vobiscū.
eBeatus Cyprianus, vel potiùs Ruffinus, in expositione symboli negat hunc articulū legi in Ecclesiae Romanae Symbolo, & Orientis Ecclesijs: et vetustissimi patres quidā, dum vel summam fidei Christianae, vel symbolum Apostolicū exponunt, hoc dogma praetermiserunt. Quando autem insertum s•t Symbolo, certé constitui non potest. Jo. Busae. de descensu Christi•ad inferos, Thes. 33.Beatus Cyprianus, vel potiùs Ruffinus, in expositione symboli negat hunc articulū legi in Ecclesiae Romanae Symbolo, & Orientis Ecclesijs: et vetustissimi patres quidā, dum vel summam fidei Christianae, vel symbolum Apostolicū exponunt, hoc dogma praetermiserunt. Quando autem insertum s•t Symbolo, certé constitui non potest. Io. Busae. de descensu Christi•ad inferos, Thes. 33.
fOmnipotentem.] His additur: Invisibilē & impassibilē. Sciendū quoòd duo isti sermones in Ecclesiae Romanae symbolo non habentur Constat autem apud nos additos haereseos causâ Sabelij. Ruffin. in exposit. Symb.Omnipotentem.] His additur: Invisibilē & impassibilē. Sciendū quoòd duo isti sermones in Ecclesiae Romanae symbolo non habētur Constat autem apud nos additos haereseos causâ Sabelij. Ruffin. in exposit. Symb.
gNos tamen illum ordinem sequimur, quē in Aquileiensi Ecclesiâ per lavacri gratiam suscepimus Id. ibid.
For as for the two lLatin expositions thereof that go under the name of S. Chrysostom (the latter whereof hath it, the former hath it not) and the others that are found in the tenth Tome of S Augustins works among the Sermons de Tempore (m foure of which do repeat it, & ntwo do omit it:) because the authors of them, together with the time wherein they were written, be altogether unknown; they can bring us little light in this inquiry.
For as for the two lLatin expositions thereof that go under the name of S. Chrysostom (the latter whereof hath it, the former hath it not) and the o•hers that are found in the tenth Tome of S Augustins works among the Sermons de Tempore (m foure of which doe repeat it, & ntwo doe omitt it:) because the authors of them, together with the time wherein they were written, be altogether unknowne; they can bring us little light in this inquiry.
Neither is there hereby any whit more derogated from the credit of this article, then there is from others, whose authority is acknowledged to be undoubted ⟨p. 285⟩and beyond all exception: as namely that of our Saviours death, and the Communion of Saints. the one whereof as sufficiently implied in the article of the Crucifixion as a consequent, or the burial as a necessary antecedent thereof, the other as virtually contained in the article of the Church; we find omitted not in the Constantinopolitan Symbol alone, and in the ancient Apostolical Creeds expounded by Ruffinus, Maximus, and Chrysologus, but also in those that are extant in oVenantius Fortunatus 580. and in pEtherius and Beatus, 785. years after Christ. In all which likewise may be noted, that the title of Maker of heaven and earth is not given to the Father in the beginning of the Creed: which out of the Creed of Constantinople we see is now every where added thereunto. Of which additions as there is now no question any where made: so qby the consent of both sides, this of the descent into Hell also, is now numbered among the articles of the Apostles Creed. For the rScripture having expressly testified, that the prophecy of the Psalmist, sThou shalt not leave my soul in Hell, was verified in Christ; S. Augustins conclusion must necessarily be inferred thereupon. tWho therefore but an Infidel will deny that Christ was in Hell? Thus uall agree, that Christ did some manner of way descend into Hell: saith Cardinal Bellarmine. But the whole question is touching the exposition of this article. The common exposition which the Romish Divines give thereof, is this: that by Hell is here understood, xnot that place wherein the wicked are ⟨p. 286⟩tormented, but the bosom of Abraham, wherein the godly Fathers of the old Testament rested; for whose delivery from thence they say our Saviour took his journey thither. But S. Augustin in that same place, wherein he counteth it a point of infidelity to deny the going of Christ into Hell, gain sayeth this exposition thereof: professing that he could find the name of Hell no where given unto that place wherein the souls of the righteous did rest. yWherefore (saith he) if the holy Scripture had said, that Christ being dead did come unto the bosom of Abraham, not having named Hell and the pains thereof:
Neyther is there heereby any whit more derogated from the credit of this article, then there is from others, whose authority is acknowledged to bee undoubted ⟨p. 285⟩and •eyond all exception: as namely that of our Saviours death, and the Communion of Saints. the one whereof as sufficiently implied in the article of the Crucifixion as a consequent, or the buriall as a necessarie antecedent thereof, the other as virtually contayned in the article of the Church; wee finde omitted not in the Constantinopolitan Symboll alone, and in the ancient Apostolicall Creeds expounded by Ruffinus, Maximus, and Chrysologus, but also in those that are extant in oVenantius Fortunatus 580. and in pEtherius and Beatus, 785. yeares after Christ. In all which likewise may bee noted, that the title of Maker of heaven and earth is not given to the Father in the beginning of the Creed: which out of the Creed of Constantinople wee see is now every where added thereunto. Of which additions as there is now no question any where made: so qby the consent of both sides, this of the descent into Hell also, is now numbred among the articles of the Apostles Creed. For the rScripture having expressely testified, that the prophecie of the Psalmist, sThou shalt not leave my soule in Hell, was verified in Christ; S. Augustins conclusion must necessarily be inferred thereupon. tWho therefore but an Infidell will denie that Christ was in Hell? Thus uall agree, that Christ did some maner of way descend into Hell: saith Cardinall Bellarmine. But the whole question is touching the exposition of this article. The common exposition which the Romish Divines give thereof, is this: that by Hell is here understood, xnot that place wherein the wicked are ⟨p. 286⟩
oFortunate. lib. 11. num. 1. in Exposit. Symbol.Fortunat. lib. 11. num. 1. in Exposit. Symbol.
pEther et Beat. lib. 1. contra Elipandū Tol•tan. pag. 51. edit. Ingo•sta•.Ether et Beat. lib. 1. contra Elipandū Tol•tan. pag. 51. edit. Ingo•sta•.
qDescensum ad inferos nunc, consentientibus sectarijs, inter germanos Symboli Apostolici articulos numeramus. Jo. Busaeus, de descens. thes. 33.Descensum ad inferos nūc, consentientibus sectarijs, inter germanos Symboli Apostolici articulos numeramus. Io. Busaeus, de descens. thes. 33.
tQuis ergo nisi infidelis negaverit fuisse apud Inferos Christum? Augustin. epist. 99.
uAc primùm omnes conveniunt, quòd Christus aliquo modo ad. inferos descenderit. etc. At quaestio tota est de explicatione hujus articuli. Bellarm. de Christo. lib. 4. cap. 6.Ac primùm omnes cōveniunt, quòd Christus aliquo modo ad. inferos descenderit. etc. At quaestio tota est de explicatione hujus articuli. Bellarm. de Christo. lib. 4. cap. 6.
xIn 3. Sent. dist. 22. D. Thom. Bonavent. Richard. Gab. Palud. & Marsil. quaest. 13. & reliqui in hoc conveniunt, quòd ad locū damnatorū non descendit. Fr. Suarez tom. 2. in 3. part. Thom. disp. 43. sect. 4. Non descendit ad inferos reproborum ac in perpetuum damnatorum, quoniam ex eo nulla est redemptio: igitur ad eum locum descendit, qui vel Sinus Abrahae, vel communiter Limbus Patrum appellatur. Fr. Fevardent Dialog. 6. contr. Calvinian. pag. 509 edit. Colon.
I marvel whether any would have been so bold, as to have avouched that Christ descended into Hell. But because evident testimonies do make mention both of Hell and pains: I see no cause, why our Saviour should be believed to have come thither, but that he should deliver men from the pains thereof. And atherefore, what benefit he brought unto those just men that were in the bosom of Abraham, when he did descend into Hell, I have not yet found. Thus far S. Augustin.
I marvayle vvhether any would have beene so bold, as to have avouched that Christ descended into Hell. But because evident testimonies doe make mention both of Hell and paines: I see no cause, why our Saviour should be beleeved to have come thither, but that he should deliver men from the paines thereof. And atherefore, what benefite he brought unto those just men that were in the bosome of Abraham, when he did descend into Hell, I have not yet found. Thus farre S. Augustin.
aUnde illis justis qui in sinu Abrahae erant, cùm ille in inferna descenderet, nondum quid contulisset inveni; á quibus eum secundùm beatificam praesentiam suae divinitatis nunquam video recessisse. Id. ibid.Vnde illis justis qui in sinu Abrahae erant, cùm ille in inferna descenderet, nondum quid contulisset inveni; á quibus eum secundùm beatificam praesentiam suae divinitatis nunquam video recessisse. Id. ibid.
For the better understanding of this, we are to call unto mind that saying of the bPhilosophers: that they who do not learn rightly to understand words, use to be deceived in the things themselves. It will not be amiss therefore, to consider somewhat of the name of Hell: that the cnature of the word being rightly understood, we may the better conceive the truth of the thing that is signified thereby. We are to know then first of our English word Hell, that the original thereof is by diverse men delivered diversly. Some derive it from the ⟨p. 287⟩Hebrew word Sheol: either subtracting the first letter, or including it in the aspiration. For dthis letter S (saith Priscian) hath such an affinity with the aspiration; that the Boeotians in some words were wont to write H for S, saying Muha for Musa. Others bring it from the Greek word [Greek or Hebrew], which signifieth a lake: others from the English hole, as signifying a pit-hole; others from hale, as noting the place that haleth or draweth men unto it. Some say, that in the old Saxon or German, Hell signifieth deep; whether it be high or low. But the derivation given by eVerstegan is the most probable; from being healed over, that is to say, hidden or covered. For in the old German tongue (from whence our English was extracted) fHill signifieth to hide: and Hiluh in Otfridus Wissenburgensis; is hidden. And in this country, with them that retain the ancient language which their forefathers brought with them out of England, to hell the head, is as much as to cover the head: and he that covereth the house with tile or slate, is from thence commonly called a hellier. So that in the original propriety of the word, our Hell doth exactly answer the Greek [Greek or Hebrew], which denoteth [Greek or Hebrew], the place which is unseen or removed from the sight of man.
For the better understanding of this, wee are to call unto minde that saying of the bPhilosophers: that they who do not learne rightly to understand words, use to be deceived in the things themselves. It wil not be amisse therefore, to consider somewhat of the name of Hell: that the cnature of the word being rightly understood, wee may the better conceive the truth of the thing that is signified thereby. Wee are to know then first of our English word Hell, that the originall thereof is by diverse men delivered diversly. Some derive it from the ⟨p. 287⟩Hebrew word Sheol: eyther subtracting the first letter, or including it in the aspiration. For dthis letter S (saith Priscian) hath such an affinitie with the aspiration; that the Boeotians in some words were wont to write H for S, saying Muha for Musa. Others bring it from the Greeke word 〈non-Latin alphabet〉, which signifieth a lake: others from the English hole, as signifying a pit-hole; others from hale, as noting the place that haleth or draweth men unto it. Some say, that in the old Saxon or German, Hel signifieth deepe; whether it bee high or low. But the derivation given by eVerstegan is the most probable; from being helled over, that is to say, hidden or covered. For in the old German tongue (from whence our English was extracted) fHil signifieth to hide: and Hiluh in Otfridus Wissenburgensis; is hidden. And in this countrey, with them that retayne the ancient language which their forefathers brought with them out of England, to hell the head, is as much as to cover the head: and hee that covereth the house with tile or slate, is from thence commonly called a hellier. So that in the originall propriety of the word, our Hell doth exactly answere the Greeke 〈non-Latin alphabet〉, which denoteth 〈non-Latin alphabet〉, the place which is unseene or removed from the sight of man.
b[Greek or Hebrew]. Plutarch. in lib. de Jside & Osiride.〈non-Latin alphabet〉. Plutarch. in lib. de Jside & Osiride.
c[Greek or Hebrew]. Plato, in Cratylo.〈non-Latin alphabet〉. Plato, in Cratylo.
dAdeò autē cognatio est huic literae, id est S, cū aspiration; quòd pro eâ in quibusdam dictionibus solebant Boeoti pro S, H scribere Muha pro Musa dicentes. Priscian. lib. 1.Adeò autē cognatio est huic literae, id est S, cū aspiratione; quòd pro eâ in quibusdam dictionibus solebant Boeoti pro S, H scribere Muha pro Musa dicentes. Priscian. lib. 1.
eRich. Ve•sl•g. Restitution of English antiquities, chap. 7.R•ch. Ve•sl•g. Restitution of English antiquiti•s, chap. 7.
fVid. Goldasti animadvers. in Winsbekij Paraeneses, pag. 400.
We are in the second place therefore to observe, that the term of Hell, beside the vulgar acception, wherein it signifieth that which Luke 16.28. is called the place of torment; is, in the Ecclesiastical use of the word, extended more largely to express the Greek word Hades and the Latin Inferi, & whatsoever is contained under them. Concerning which S. Augustine giveth this note: gThe name of Hell is variously put in Scriptures, and in many meanings, according as the sense of ⟨p. 288⟩the things which are entreated of doth require. and Master Casaubon (who understood the property of Greek and Latin words as well as any) this other. hThey who think that HADES is properly the seat of the damned, be no less deceived, then they who, when they read INFEROS in Latin writers, do interpret it of the same place. The less cause have we to wonder, that Hell in the Scripture should be made the place of all the dead in common, and not of the wicked only. as in Psalm. 89.47, 48. Remember how short my time is: wherefore hast thou made all men in vain? What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of HELL? and Isaiah. 38.18, 19. HELL cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. The LIVING, the LIVING, he shall praise thee, as I do this day. Where the opposition betwixt Hell and the state of life in this world is to be observed. Now as the common condition of the dead is considerable three manner of ways, either in respect of the body separated from the soul, or of the soul separated from the body, or of the whole man indefinitely considered in this state of separation: so do we find the word Hades (which by the Latins is rendered Infernus or Inferi, and by the English, Hell) to be applied by the ancient Greek interpreters of the old Testament to the common state and place of the body severed from the soul, by the heathen Greeks to the common state and place of the soul severed from the body, and by both of them to the common state of the dead, and the place proportionably correspondent to that state of dissolution. And so the Doctors of the Church, speaking in the same language which they learned both from the sacred ⟨p. 289⟩and the foreign writers, are accordingly found to take the word in these three several significations.
Wee are in the second place therefore to observe, that the tearme of Hell, beside the vulgar acception, wherein it signifieth that which Luke 16.28. is called the place of torment; is, in the Ecclesiasticall use of the word, extended more largely to expresse the Greeke word Hádes and the Latin Inferi, & whatsoever is contayned under them. Concerning which S. Augustine giveth this note: gThe name of Hell is variously put in Scriptures, and in many meanings, according as the sense of ⟨p. 288⟩the things which are entreated of doth require. and Master Casaubon (who understood the propertie of Greeke and Latin wordes as well as any) this other. hThey who thinke that HADES is properly the seate of the damned, be no lesse deceaved, then they who, when they read INFEROS in Latin writers, doe interpret it of the same place. The lesse cause have wee to wonder, that Hell in the Scripture should bee made the place of all the dead in common, and not of the wicked onely. as in Psalm. 89.47, 48. Remember how short my time is: wherefore hast thou made all men in vaine? What man is hee that liveth, and shall not see death? shall hee deliver his soule from the hand of HELL? and Esai. 38.18, 19. HELL cannot prayse thee, death cannot celebrate thee: they that goe downe into the pit cannot hope for thy truth. The LIVING, the LIVING, hee shall prayse thee, as I doe this day. Where the opposition betwixt Hell and the state of life in this world is to be observed. Now as the common condition of the dead is considerable three maner of wayes, eyther in respect of the body separated from the soule, or of the soule separated from the bodie, or of the whole man indefinitely considered in this state of separation: so do we finde the word Hádes (which by the Latins is rendred Infernus or Inferi, and by the English, Hell) to be applied by the ancient Greek interpreters of the old Testament to the common state and place of the bodie severed from the soule, by the heathen Greekes to the common state and place of the soule severed from the bodie, and by both of them to the common state of the dead, and the place proportionably correspondent to that state of dissolution. And so the Doctors of the Church, speaking in the same language which they learned both from the sacred ⟨p. 289⟩
gVarié in Scripturis & sub intellectu multiplici, sicut re•um de quibus agitur sensus exigit, nomen ponitur inferorum. Augustin. quaest. super Numer. cap. 29.
hQui [Greek or Hebrew] proprié sedem damnatorum esse existmant, non minùs hallucinantur, quàm illi qui cùm legunt agunt apud Latinos scriptores, Inferos, de eodem loco interpretantur. Casaub. in Gregor. Nyssen. epist. ad Eustath. Ambros. & Basiliss. no•. 116.Qui 〈non-Latin alphabet〉 proprié sedem damnatorum esse existmant, non minùs hallucinantur, quàm illi qui cùm legunt agunt apud Latinos scriptores, Inferos, de eodem loco interpretantur. Casaub. in Gregor. Nyssen. epist. ad Eustath. Ambros. & Basiliss. no•. 116.
Touching the first we are to note, that both the Septuagint in the Old Testament, and the Apostles in the iNew, do use the Greek word [Greek or Hebrew] HADES (and answerably thereunto the Latin Interpreters the word Infernus or Inferi, and the English the word Hell) for that which in the Hebrew text is named [Greek or Hebrew] SHEOL: on the other side, where in the New Testament the word HADES is used, there the ancient Syriac translator doth put [Greek or Hebrew] Shejul in steed thereof. Now the Hebrew Sheol (and so the Chaldee, Syriac and Ethiopian words which draw their original from thence) doth properly denote the interior parts of the earth, that lye hidden from our sight; namely whatsoever tendeth downward from the surface of the earth unto the centre thereof. In which respect we see that the Scripture describeth Sheol to be a deep place; and opposeth the depth thereof unto the height of Heaven. (Job. 11.8. Psalm. 139.8. Amos 9.2.) Again, because the bodies that live upon the surface of the earth, are corrupted within the bowels thereof; kthe dust returning to the earth as it was: therefore is this word commonly put for the state and the place wherein dead bodies do rest, and are disposed for corruption. And in this respect we find that the Scripture doth oppose Sheol not only unto Heaven, but also unto this land of the living wherein we now breathe. (Isaiah. 38.10, 11. Ezech. 32.27.) the surface of the earth being the place appointed for the habitation of the living; the other parts ordained to be the chambers of death. Thus they that are in the graves (Joh. 5.28.) are said to sleep in the dust of the earth (Dan. 12.2.) The Psalmist, in ⟨p. 290⟩his prophecy of our Saviours humiliation, termeth it the dust of death: (Psal. 22.15.) which the Chaldee Paraphrast expoundeth [Greek or Hebrew] the house of the grave; interpreting Sheol after the self same manner, in Psa. 31.18. & 89.49. R. Mardochai Nathan in his Hebrew Concordance, giveth no other interpretation of the word [Greek or Hebrew] Sheol, but only [Greek or Hebrew], or, the grave. R. Abraham Aben-Ezra in his commentary upon those words, Genes. 37.35. I will go down into Sheol unto my son mourning; writeth thus. lHere the Translator of the erring persons (he meaneth the Vulgar Latin translation used by the Christians) erreth, in translating Sheol Hell or Gehenna:
Touching the first we are to note, that both the Septuagint in the Old Testament, and the Apostles in the iNew, doe use the Greeke word 〈non-Latin alphabet〉 HADES (and answerably thereunto the Latin Interpreters the word Infernus or Inferi, and the English the word Hell) for that which in the Hebrew text is named 〈non-Latin alphabet〉 SHEÓL: on the other side, where in the New Testament the word HADES is used, there the ancient Syriack translator doth put 〈non-Latin alphabet〉 Shejul in steed thereof. Now the Hebrew Sheol (and so the Chaldy, Syriack and Aethiopian words which draw their originall from thence) doth properly denote the interior parts of the earth, that lye hidden from our sight; namely whatsoever tendeth downeward from the surface of the earth unto the center thereof. In which respect we see that the Scripture describeth Sheol to be a deepe place; and opposeth the depth thereof unto the heighth of Heaven. (Iob. 11.8. Psalm. 139.8. Amos 9.2.) Againe, because the bodies that live upon the surface of the earth, are corrupted within the bowells thereof; kthe dust returning to the earth as it was: therefore is this word commonly put for the state and the place wherein dead bodies do rest, and are disposed for corruption. And in this respect wee finde that the Scripture doth oppose Sheol not only unto Heaven, but also unto this land of the living wherein we now breathe. (Esai. 38.10, 11. Ezech. 32.27.) the surface of the earth being the place appointed for the habitation of the living; the other parts ordayned to be the chambers of death. Thus they that are in the graves (Ioh. 5.28.) are said to sleepe in the dust of the earth (Dan. 12.2.) The Psalmist, in ⟨p. 290⟩
for behold, the signification of the word is [Greek or Hebrew] or the grave. for proof whereof he allegeth divers place of Scripture. Where by the way you may note, that in the last edition of the Masoriticall and Rabbinical Bible, printed by Bombergius, both this and diverse other passages elsewhere have been cut out by the Romish Correctors: which I wish our Buxtorfius had understood, when he followed that mangled and corrupted copy in his late renewed edition of that great work. R. Salomo Jarchi, writing upon the same words, Gen. 37.35. saith, that maccording to the literal sense, the interpretation thereof is the Grave: (In my mourning I will be buried, and I will not be comforted all my days:) but after the Midrash or Allegorical interpretation, it is Gehenna. In like manner, R. David Kimchi expounding that place, Psal. 9.17. The wicked shall turn into Hell, and all the nations that forget God; acknowledgeth, that by the Derash or nAllegorical exposition, into Hell is as much to say, as into Gehenna: but according to the literal meaning he expoundeth it, [Greek or Hebrew] into the grave; intimating withal, that the Prophet ouseth here the term of ⟨p. 291⟩turning or returning, with reference to that sentence, Gen. 3.19. Dust thou art, and unto dust shalt thou return.
for behold, the signification of the word is 〈non-Latin alphabet〉 or the grave. for proofe whereof he alledgeth divers place of Scripture. Where by the way you may note, that in the last edition of the Masoriticall and Rabbinicall Bible, printed by Bombergius, both this and diverse other passages elsewhere have beene cut out by the Romish Correctors: which I wish our Buxtorfius had understood, when he followed that mangled and corrupted copie in his late renewed edition of that great worke. R. Salomo Iarchi, writing upon the same words, Gen. 37.35. saith, that maccording to the literall sense, the interpretation thereof is the Grave: (In my mourning I will be buried, and I will not be comforted all my dayes:) but after the Midrash or Allegoricall interpretation, it is Gehenna. In like maner, R. David Kimchi expounding that place, Psal. 9.17. The wicked shall turne into Hell, and all the nations that forget God; acknowledgeth, that by the Derash or nAllegoricall exposition, into Hell is as much to say, as into Gehenna: but according to the literall meaning he expoundeth it, 〈non-Latin alphabet〉 into the grave; intimating withall, that the Prophet ouseth here the terme of ⟨p. 291⟩turning or returning, with reference to that sentence, Gen. 3.19. Dust thou art, and unto dust shalt thou returne.
m[Greek or Hebrew] Salom. Jarchi, in Genes. 37.〈non-Latin alphabet〉 Salom. Iarchi, in Genes. 37.
nElijah in Tisc•bi, •erb. [Greek or Hebrew].Elias in Tisc•bi, •erb. 〈non-Latin alphabet〉.
o[Greek or Hebrew] Kimchi in Ps. 9.〈non-Latin alphabet〉 Kimchi in Ps. 9.
. that he was declared to be the Sonne of God, with power, according to the Spirit of Holinesse, (or, the most holy Spirit) by the Resurrection from the dead. and of the other,
In which spirit he himselfe long since comming (that we may not imagine, that hee now first undertooke the care of his Church) did preach unto those spirits, which now in prison doe suffer the d•served paines of their infidelitie; forasmuch as they would not beleeve Noë giving them good counsaile, and building the Arke by Gods appointment, notwi•hstanding the patience of God did wayt for them very long, to wit, a hundred yeares or more. which accordeth fully with that interpretation of S.
In quo spiri•u jam olim ipse veniens (ne nunc primùm Eccl•siae curā eum suscepisse arbitraremur) praedicavit spiritibus illis, qui nunc in carcere meritas jam infidelitatis suae poenas luunt; quippe qui Noë •ecta monenti, & arcam Dei jussu construenti, fidem habere nunquàm voluerunt, quamvis Dei illos patientia diutissimè, hoc est, centum aut eo ampliùs annos expectaret. Andrad. Defens. Tridentinae fidei, lib. 2.
In quo spiri•u jam olim ipse veniens (ne nunc primùm Eccl•siae curā eum suscepisse arbitraremur) praedicavit spiritibus illis, qui nunc in carcere meritas jam infidelitatis suae poenas luunt; quippe qui Noë •ecta monenti, & arcam Dei jussu construenti, fidem habere nunquàm voluerunt, quamvis Dei illos patientia diutissimè, hoc est, centum aut eo ampliùs annos expectaret. Andrad. Defens. Tridentinae fidei, lib. 2.
Latines, disputing with the Grecians in the Councell of Ferrara, do directly charge with subtracting this article from the Apostles Creed; although they free them from blame in so doing, because they that tooke it away (say they) did not denie it, nor fight against the truth.
Nos tamen illum ordinem sequimur, quē in Aquileiensi Ecclesiâ per lavacri gratiam suscepimus Id. ibid.
hAugustinus in libro de Fide & Symbolo, & quatuor libris de Symbolo ad Catechumenos, non meminit hujus partis, cùm totum Symbolum quinquies. exponat. B•llarm. de Christo, lib. 4. cap. 6.
tormented, but the bosome of Abraham, wherein the godly Fathers of the old Testament rested; for whose deliverie from thence they say our Saviour tooke his journey thither. But S. Augustin in that same place, wherein he counteth it a point of infidelitie to denie the going of Christ into Hell, gain sayeth this exposition thereof: professing that he could finde the name of Hell no where given unto that place wherein the soules of the righteous did rest.
Wherefore (saith he) if the holy Scripture had said, that Christ being dead did come unto the bosome of Abraham, not having named Hell and the paines thereof:
In 3. Sent. dist. 22. D. Thom. Bonavent. Richard. Gab. Palud. & Marsil. quaest. 13. & reliqui in hoc cōveniūt, quòd ad locū damnatorū non descendit. Fr. Suarez tom. 2. in 3. part. Thom. disp. 43. sect. 4. Non descendit ad inferos reproborum ac in perpetuum damnatorum, quoniam ex eo nulla est redemptio: igitur ad eum locum descendit, qui vel Sinus Abrahae, vel cōmuniter Limbus Patrum appellatur. Fr. Feuardent Dialog. 6. contr. Calvinian. pag. 509 edit. Colon.
yQua propter si in illum Abrahae sinum Christum mortuum venisse sancta scriptura dixisset, non nominato inferno ejusque doloribus: miror si quisquā ad inferos eum descendisse asserere auderet. Sed quia evidentia testimonia & infernū commemorant & dolours; nulla caussa occurrit, cur illò credatur venisse salvator, nisi ut ab ejus doloribus salvos faceret. August. ep. 99.Qua propter si in illum Abrahae sinum Christum mortuum venisse sancta scriptura dixisset, non nominato inferno ejusque doloribus: miror si quisquā ad inferos eum descendisse asserere auderet. Sed quia evidentia testimonia & infernū commemorant & dolores; nulla caussa occurrit, cur illò credatur venisse salvator, nisi ut ab ejus doloribus salvos faceret. August. ep. 99.
and the forraine writers, are accordingly found to take the word in these three severall significations.
his prophesie of our Saviours humiliation, tearmeth it the dust of death: (
. R. Mardochai Nathan in his Hebrew Concordance, giveth no other interpretation of the word 〈non-Latin alphabet〉 Sheol, but only 〈non-Latin alphabet〉, or, the grave. R. Abraham Aben-Ezra in his commentary upon those words,
Here the Translator of the erring persons (he meaneth the Vulgar Latin translation used by the Christians) erreth, in translating Sheól Hell or Gehenna:
