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.
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:
which 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)
an 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;
I 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.
Out of which observation of Kimchi we may further note, that the Hebrews, when they expound Sheol to be the grave, do not mean so much thereby an artificial grave (to wit, a pit digged in the earth, or a tomb raised above ground) as a natural sepulchre: such as the Poet speaketh of in that verse; Nec tumulum curo, sepelit natura relictos. and Seneca in his Controversies. pNature hath given a burial unto all men: such as suffer shipwreck the same wave doth bury, that cast them away; the bodies of such as are crucified drop away from the Crosses unto their burial; to such as are burnt alive, their punishment is a funeral. For this is the difference that is made by authors, betwixt burying and interring: that qhe is understood to be buried who is put away in any manner, but he to be interred who is covered with the earth. Hence different kinds of rburials are mentioned by them, according to the different usages of several nations: the name of a sepulture being given by them, as well to the sburning of the bodies of the dead, used of old among the more civill nations; as to the devouring of them by dogs, which was the barbarous custom of the tHyrcanians. Therefore uDiogenes was wont to say, that if the dogs did tear him, he should have an Hyrcanian burial: and those beasts which were kept for this use, the xBactrians did term in their language Sepulchral ⟨p. 292⟩dogs; as Strabo relateth out of Onesicritus. So in the Scripture, the Prophet Jonah calleth the belly of the Whale, wherein he was devoured, ythe belly of Sheol, that is, of Hell or the Grave. For zJonah (saith Basil of Seleuciae) was carried in a living grave, and dwelt in a swimming prison; dwelling in the region of death, the common lodge of the dead and not of the living, while he dwelt in that b•lly which was the mother of death. and in the prophecy of Jeremiah, King Jehojakim is said to be aburied, (although with the burial of an ass,) when his carcass was drawn and cast forth beyond the gates of Jerusalem.
—b capit omnia tellus
Quae genuit; coelo tegitur, qui non habet urnaem.
The earth which begetteth all, receiveth all: and he that wanteth a coffin, hath the welkin for his winding sheet. cThe earth is our great mother; dOmniparens, eadem rerum commune sepulcrum. the common mother, out of whose womb as naked we came, so enaked shall we return thither. according to that, in Psalm. 146.4.
Out of which observation of Kimchi wee may further note, that the Hebrewes, when they expound Sheol to be the grave, do not meane so much thereby an artificial grave (to wit, a pit digged in the earth, or a tomb raysed above ground) as a naturall sepulchre: such as the Poët speaketh of in that verse; Nec tumulum curo, sepelit natura relictos. and Seneca in his Controversies. pNature hath given a buriall unto all men: such as suffer shipwrack the same wave doth bury, that cast them away; the bodies of such as are crucified dropp away from the Crosses unto their buriall; to such as are burnt alive, their punishment is a funerall. For this is the difference that is made by authors, betwixt burying and interring: that qhe is understood to be buried who is put away in any maner, but hee to be interred who is covered with the earth. Hence different kindes of rburialls are mentioned by them, according to the different usages of severall nations: the name of a sepulture being given by them, as well to the sburning of the bodies of the dead, used of old among the more civill nations; as to the devouring of them by dogges, which was the barbarous custome of the tHyrcanians. Therefore uDiogenes was wont to say, that if the dogges did teare him, he should have an Hyrcanian buriall: and those beasts which were kept for this use, the xBactrians did terme in their language Sepulchrall ⟨p. 292⟩dogges; as Strabo relateth out of Onesicritus. So in the Scripture, the Prophet Ionas calleth the belly of the Whale, wherein he was devoured, ythe belly of Sheol, that is, of Hell or the Grave. For zIonas (saith Basil of Seleuciae) was carried in a living grave, and dwelt in a swimming prison; dwelling in the region of death, the common lodge of the dead and not of the living, while he dwelt in that blly which was the mother of death. and in the prophecie of Ieremy, King Iehojakim is said to bee
pOmnibus natura s•pulturam dedit. naufragos idē fluctus qui expulit, sepelit. suffixorum corpora crucibus in sepulturam suam defluunt: eos qui vivi uruntur, poena funerat. Senec. lib. 8. Controvers. 4.Omnibus natura s•pulturam dedit. naufragos idē fluctus qui expulit, sepelit. suffixorum corpora crucibus in sepulturam suam defluunt: eos qui vivi uruntur, poena funerat. Senec. lib. 8. Controvers. 4.
His spirit goeth forth, he returneth to HIS earth. and Psalm. 104.29. Thou takest away their breath, they die; and return to THEIR dust. And this is the Sheol, which Job waited for, when he said: fSheol or the grave, (for that is the Hell which is meant here: as is confessed not by Lyranus only, but by the Jesuit Pineda also) is mine house; I have made my bed in the darkness. I have said to corruption, Thou art my father: to the worm, Thou art my mother, and my sister.
His spirit goeth forth, he returneth to HIS earth. and Psalm. 104.29. Thou takest away their breath, they die; and returne to THEIR dust. And this is the Sheol, which Iob wayted for, when he said: fSheol or the grave, (for that is the Hell which is meant here: as is confessed not by Lyranus only, but by the Iesuite Pineda also) is mine house; I have made my bedde in the darkenesse. I have said to corruption, Thou art my father: to the vvorme, Thou art my mother, and my sister.
This is that common sepulchre, non factum sed natum, not made by the hand of man, but provided by nature it self: betwixt which natural and artificial ⟨p. 293⟩grave these differences may be observed. The artificial may be appropriated to this man or that man. The Patriarch David is both dead and buried, and his sepulchre is with us unto this day: saith S. Peter, Act. 2.29. and, Ye build the tombs of the Prophets, and garnish the sepulchres of the righteous: saith our Saviour Matth. 23.29. But in the natural there is no such distinction. It cannot be said, that this is such or such a mans Sheol: it is considered as the common receptacle of all the dead. as we read in Job: gI know that thou wilt bring me to death, and to the house appointed for all living. hFor to every man (as Olympiodorus writeth upon that place) the earth it self is appointed as a house for his grave. iThere the prisoners rest together (saith Job) they hear not the voice of the oppressor. The small and great are there; and the servant, free from his master. Again, into a made grave a man may enter in alive and come out alive again (as kPeter and John did into the sepulchre of Christ:) but Sheol either findeth men dead when they come into it (which is the ordinary course) or if they come into it alive (which is la new and unwonted thing) it bringeth death upon them; as we see it fell out in Korah and his complices, who are said to have gone down alive into Sheol, when the earth opened her mouth, and swallowed them up. (Numb. 16.30.33.) Lastly, as many living men do go into the grave made with hands, and yet in so doing they cannot be said to go into Sheol (because they come from thence alive again:) so some dead men also want the honour of such a grave (as it was the case of Gods servants mwhose bodies were kept from burial) and yet thereby are not kept from Sheol; which is the way that all flesh must go to. For all go unto one place; all are of the dust, ⟨p. 294⟩and all turn to dust again. (Ecclesiast. 3.20.) We conclude therefore, that when Sheol is said to signify the grave; the term of grave must be taken in as large a sense, as it is in that speech of our Saviour, John. 5.28. All that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation.
This is that common sepulchre, non factum sed natum, not made by the hand of man, but provided by nature it selfe: betwixt which naturall and artificiall ⟨p. 293⟩grave these differences may be observed. The artificiall may be appropriated to this man or that man. The Patriarch David is both dead and buried, and his sepulcher is with us unto this day: saith S. Peter, Act. 2.29. and, Yee build the tombes of the Prophets, and garnish the sepulchers of the righteous: saith our Saviour Matth. 23.29. But in the naturall there is no such distinction. It cannot be said, that this is such or such a mans Sheol: it is considered as the common receptacle of all the dead. as wee read in Iob: gI knowe that thou wilt bring mee to death, and to the house appointed for all living. hFor to everie man (as Olympiodorus writeth upon that place) the earth it selfe is appointed as a house for his grave. iThere the prisoners rest together (saith Iob) they heare not the voyce of the oppressor. The small and great are there; and the servant, free from his master. Againe, into a made grave a man may enter in alive and come out alive againe (as kPeter and Iohn did into the sepulcher of Christ:) but Sheol eyther findeth men dead when they come into it (which is the ordinarie course) or if they come into it alive (which is la new and unwonted thing) it bringeth death upon them; as wee see it fell out in Korah and his complices, who are said to have gone downe alive into Sheol, when the earth opened her mouth, and swallowed them up. (Numb. 16.30.33.) Lastly, as many living men doe goe into the grave made with hands, and yet in so doing they cannot bee said to goe into Sheol (beacuse they come from thence alive againe:) so some dead men also want the honour of such a grave (as it was the case of Gods servants mwhose bodies were kept from burial) and yet thereby are not kept from Sheol; which is the way that all flesh must goe to. For all goe unto one place; all are of the dust,
and in Isaiah. 26.19. according to the Greek reading: The dead shall rise, and they that are in the graves shall be raised up. upon which place Origen writeth thus. nIn this place and in many others likewise, the graves of the dead are to be understood according to the more certain meaning of the Scripture, not such only as we see are builded for the receiving of mens bodies, either cut out in stones or digged down in the earth: but every place wherein a mans body lieth, either entire or in any part, albeit it fell out that one body should be dispersed through many places; it being no absurdity at all, that all those places in which any part of the body lieth, should be called the sepulchres of that body. For if we do not thus understand the dead to be raised by the power of God out of their graves: they which are not committed to burial, nor laid in graves, but have ended their life either in shipwrecks or in some desert places, so as they could not be committed to burial, should not seem to be reckoned among them who are said should be raised up out of their graves. which would be a very great absurdity. Thus Origen.
and in Esai. 26.19. according to the Greeke reading: The dead shall rise, and they that are in the graves shall bee raised up. upon which place Origen writeth thus. nIn this place and in many others likewise, the graves of the dead are to be understood according to the more certaine meaning of the Scripture, not such onely as wee see are builded for the receiving of mens bodies, eyther cut out in stones or digged downe in the earth: but every place wherein a mans bodie lyeth, eyther entire or in any part, albeit it fell out that one body should be dispersed through many places; it being no absurditie at all, that all those places in which any part of the body lyeth, should bee called the sepulchres of that bodie. For if wee do not thus understand the dead to bee raysed by the power of God out of their graves: they which are not committed to buriall, nor layd in graves, but have ended their life either in shipwrackes or in some desart places, so as they could not be committed to buriall, should not seeme to bee recokoned among them who are said should bee raysed up out of their graves. which would bee a very great absurditie. Thus Origen.
nSepulchra autem mortuorum in hoc loco, similiter & in multis alijs secundùm ce•tiorē Scripturae sensum accipienda sunt, non solùm ea quae ad depositionem humanorum corporū videntur esse constructa, vel in saxis excisa, aut in terrâ desossa; sed omnis locus in quocunque vel integrum humanū corpus, vel ex parte aliquâ jacet: etiā si accidat ut unum corpus per loca multa dispersum sit, absurdum non erit omnia ea loca in quibus pars aliqua corporis jacet, sepulchra corpor•• ejus dici. Si enim non ita accipiamus resurgere de sepulchris suis mortuos divinâ virtute: qui nequaquam sunt sepulturae mandati, neque in sepulchris depositi, sed sive naufragijs▪ sive in desertis aliquibus defuncti sunt locis, ita ut sepulturae mandari non potuerint; no• videbun•ur annumerari inter eos, qui de sepulchris resuscitandi dicuntur. Quod utique valde absurdū est. Origen. in Isaiah. lib. 28. citatu• á Pamphilo, v•l •usebio potiùs, in Apologia pro Origene.Sepulchra autem mortuorum in hoc loco, similiter & in multis alijs secundùm ce•tiorē Scripturae sensum accipiēda sunt, non solùm ea quae ad depositionem humanorum corporū videntur esse constructa, vel in saxis excisa, aut in terrâ desossa; sed omnis locus in quocunque vel integrum humanū corpus, vel ex parte aliquâ jacet: etiā si accidat ut unum corpus per loca multa dispersum sit, absurdum non erit omnia ea loca in quibus pars aliqua corporis jacet, sepulchra corpor•• ejus dici. Si enim non ita accipiamus resurgere de sepulchris suis mortuos divinâ virtute: qui nequaquam sunt sepulturae mandati, neque in sepulchris depositi, sed sive naufragijs▪ sive in desertis aliquibus defuncti sunt locis, ita ut sepulturae mandari non potuerint; no• videbun•ur annumerari inter eos, qui de sepulchris resuscitandi dicuntur. Quod utique valde absurdū est. Origen. in Esai. lib. 28. citatu• á Pamphilo, v•l •usebio potiùs, in Apologia pro Origene.
Now you shall hear, if you please, what our Romish Doctors do deliver touching this point. oThere be two opinions, saith Pererius upon Genes. 37.35. concerning this question. The one of the Hebrews, and of many of the Christians in this our age, but especially of the Heretics, affirming that the word Sheol signifieth nothing else in the Scripture, but the pit or the grave, and from thence reasoning falsely, that our Lord did not descend into Hell. pThe other opinion is of undoubted and certain truth: that the Hebrew word Sheol, and the Latin Infernus answering to it, both in this place of Scripture and elsewhere oftentimes doth signify, not the pit or the grave, but the place of Hell, and the places under the earth wherein the souls are after death. qWheresoever Hi• rome (saith Augustinus Steuchus upon the same place) and the Septuagint have translated Hell, it is in the Hebrew, Sheol, that is, the pit or the grave. For it doth not signify that place, wherein Antiquity hath thought that the souls of the wicked are received. The Hebrew word properly signifieth the grave: saith Jansenius upon Proverb. 15.12. the Grave properly, and Hell only metaphorically ▪ saith Arias Montanus, in his answer unto Leo á Castro. and, rin the old Testament, the name of Hell doth always almost import the Grave: saith Alphonsus Mendoza. The Jesuit Pineda commendeth one sCyprian a Cistercian monk, as a man famous for learning ⟨p. 296⟩and piety: yet holdeth him worthy to be censured, for affirming that Sheol or Hell is in all the old Testament taken for the Grave. Another croaking monk (Crocquet they call him) crieth out on the other side, that we shall tnever be able to prove by the producing of as much as one place of Scripture, that Sheol doth signify the Grave. Cardinal Bellarmine is a little (and but a very little) more modest herein. The Hebrew Sheol, he saith, uis ordinarily taken for the place of souls under the earth; and either rarely or never, for the grave: but the Greek xword Hades always signifieth Hell, never the grave. But Stapleton will stand to it stoutly, ythat neither Hades nor Sheol is in the Scriptures ever taken for the grave, but always for Hell. zThe word Infernus, Hades, Sheol, saith he, is never taken for the grave. The grave is called in Greek [Greek or Hebrew], in Hebrew [Greek or Hebrew].
Now you shall heare, if you please, what our Romish Doctors doe deliver touching this point. oThere be two opinions, saith Pererius upon Genes. 37.35. concerning this question. The one of the Hebrewes, and of many of the Christians in this our age, but especially of the Heretickes, affirming that the word Sheol signifieth nothing else in the Scripture, but the pit or the grave, and from thence reasoning falsly, that our Lord did not descend into Hell. pThe other opinion is of undoubted and certaine truth: that the Hebrew word Sheol, and the Latin Infernus answering to it, both in this place of Scripture and elsewhere oftentimes doth signifie, not the pit or the grave, but the place of Hell, and the places under the earth wherein the soules are after death. qWheresoever Hi• rome (saith Augustinus Steuchus upon the same place) and the S•ptuagint have translated Hell, it is in the Hebrewe, Sheol, that is, the pit or the grave. For it doth not signifie that place, wherein Antiquitie hath thought that the soules of the wicked are received. The Hebrew word properly signifieth the grave: saith Iansenius upon Proverb. 15.12. the Grave properly, and Hell onely metaphorically ▪ saith Arias Montanus, in his answere unto Leo á Castro. and, rin the old Testament, the name of Hell doth alwayes almost import the Grave: saith Alphonsus Mendoza. The Iesuite Pineda commendeth one sCyprian a Cistercian monke, as a man famous for learning ⟨p. 296⟩and pietie: yet holdeth him worthie to be censured, for affirming that Sheol or Hell is in all the old Testament taken for the Grave. Another croaking monke (Crocquet they call him) crieth out on the other side, that we shall tnever be able to prove by the producing of as much as one place of Scripture, that Sheol doth signifie the Grave. Cardinall Bellarmine is a little (and but a verie little) more modest heerein. The Hebrewe Sheol, hee saith,
oDuae super hâc questione sunt sententiae. Una est Hebraeorum, & d• Christianis multorum in hâc aetate nostrâ, maximè verò Haereticorum affirmantium vocem Sceol non significare aliud in Scripturâ nisi fossam sive sepulchrum, & ex hoc falso argumentantiū. Dominum nostrum non descendisse ad Infernū. Per••. in Genes. 37. sect 92.Duae super hâc questione sunt sententiae. Vna est Hebraeorum, & d• Christianis multorum in hâc aetate nostrâ, maximè verò Haereticorum affirmantium vocem Sceol non significare aliud in Scripturâ nisi fossam sive sepulchrum, & ex hoc falso argumentantiū. Dominum nostrum non descendisse ad Infernū. Per••. in Genes. 37. sect 92.
pAltera est sententia exploratae certaeque veritatis; vocem Hebrae• Sceol, & Latinam ei respondentem Infernus, & in hoc loco Scripturae, & alibi saepenumerò significare non fossam vel sepulchrū, sed locū inferorum, & subterranea loca, in quibus sunt animae post mortē. Ibid. sect. 96.Altera est sententia exploratae certaeque veritatis; vocem Hebrae• Sceol, & Latinam ei respondentem Infernus, & in hoc loco Scripturae, & alibi saepenumerò significare non fossam vel sepulchrū, sed locū inferorum, & subterranea loca, in quibus sunt animae post mortē. Ibid. sect. 96.
qHebraicè, ubicunque; Hieronymus ac Septuaginta infernū interpretati sunt, est Sheol, hoc est, fossa sive sepulchrū Neque enim significat cum locum, ubi sceleratorū animas recipi antiquitas opinata est. Aug. Steuch. in Gen. cap. 37.Hebraicè, ubicunque; Hieronymus ac Septuaginta infernū interpretati sunt, est Sheol, hoc est, fossa sive sepulchrū Neque enim significat cum locum, ubi sceleratorū animas recipi antiquitas opinata est. Aug. Steuch. in Gen. cap. 37.
rFeré semper Inferni nomen sepulchrum sonat in veteri Testamento. Alphons. Mendoz Controvers. Theologic. quaest. 1. sitiv sect. 5.
Archbishop of Armagh.
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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:
capit omnia tellus
Quae genuit; coelo tegitur, qui non habet urnaem.
The earth which begetteth all, receiveth all: and hee that wanteth a coffin, hath the welkin for his winding sheet.
and all turne to dust againe. (Ecclesiast. 3.20.) We conclude therefore, that when Sheol is said to signifie the grave; the tearme of grave must bee taken in as large a sense, as it is in that speech of our Saviour, Iohn. 5.28. All that are in the graves shall heare his voyce, and shall come forth; they that have done good, unto the resurrection of life, and they that have done evill, unto the resurrection of damnation.
The word Infernus, Hades, Sheol, saith hee, is never taken for the grave. The grave is called in Greeke 〈non-Latin alphabet〉, in Hebrewe 〈non-Latin alphabet〉.
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sIllud non praeteribo, parùm consideratè (ne graviori inuram notâ) Cyprianū Cisterciensem (virum alioqui doctrinâ & pietate conspicuum) affirmâsse, Sheol, id est, inferos vel infernum in toto veterà Testamento accipi pro sepulchro. Jo. Pinea. in Job. cap. 7. vers. 9. num. 2.Illud non praeteribo, parùm consideratè (ne graviori inuram notâ) Cyprianū Cisterciensem (virum alioqui doctrinâ & pietate conspicuum) affirmâsse, Sheol, id est, inferos vel infernum in toto veterà Testamento accipi pro sepulchro. Io. Pinea. in Iob. cap. 7. vers. 9. num. 2.
tEt ne vehementiùs sibi placeant ob suum illud Sheol: nunquam efficient ut uno saltem Scripturae loco prolato praeclaram illā interpretationē sepulchri confirment Andr. Crocquet. Caeteches. 19.Et ne vehementiùs sibi placeant ob suum illud Sheol: nunquam efficient ut uno saltem Scripturae loco prolato praeclaram illā interpretationē sepulchri confirment Andr. Crocquet. Caeteches. 19.
uOrdinarié accipitur pro loco animarū subterranco; & vel raró vel nunquam, pro sepulchro. Bella•min. lib. 4. de Christo, cap. 10.Ordinarié accipitur pro loco animarū subterranco; & vel raró vel nunquam, pro sepulchro. Bella•min. lib. 4. de Christo, cap. 10.
xVox [Greek or Hebrew] significat semper infernum, nunquam sepulchrum. Ibid. cap. 12Vox 〈non-Latin alphabet〉 significat semper infernum, nunquam sepulchrum. Ibid. cap. 12
yContra Bezam laté ostendimus, nec [Greek or Hebrew], nec [Greek or Hebrew] pro sepulchro unquam, sed pro inferno semper in Scripturis accipi. Stapleton. Antidote in 1. Corinth. 15.55. & Act. 2.27.Contra Bezam laté ostendimus, nec 〈non-Latin alphabet〉, nec 〈non-Latin alphabet〉 pro sepulchro unquam, sed pro inferno semper in Scripturis accipi. Stapleton. Antidot in 1. Corinth. 15.55. & Act. 2.27.
zCaeterùm pro sepulchro vox infernus, [Greek or Hebrew], nuuquam accipitur. Sepulchrū Graecé [Greek or Hebrew], Hebraicé [Greek or Hebrew] vocatur. Quare & omnes paraphrastae Hebraeorum illam voce•• [Greek or Hebrew] explicant per vocem gehennae; urlaté ostendit Genebrardus lib. 3. de Trinitate. Ibid. in Act. 2.27.Caeterùm pro sepulchro vox infernus, 〈non-Latin alphabet〉, nuuquam accipitur. Sepulchrū Graecé 〈non-Latin alphabet〉, Hebraicé 〈non-Latin alphabet〉 vocatur. Quare & omnes paraphrastae Hebraeorum illam voce••〈non-Latin alphabet〉 explicant per vocem gehennae; urlaté ostendit Genebrardus lib. 3. de Trinitate. Ibid. in Act. 2.27.
