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.
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
whose 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, ⟨p. 294⟩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.
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.
Wherefore all the Paraphrastes of the Hebrews also do expound that word Sheol by the word Gehenna; as Genebrard doth show at large in his third Book of the Trinity. Where yet he might have learned some more moderation from Genebrard himself, unto whom he referreth us: who thus layeth down his judgement of the matter in the place by him alleged. aAs they be in an error who contend that Sheol doth never design the grave: so have they a shameless forehead, who deny that it doth any where signify the region of the damned or Gehenna.
Wherefore all the Paraphrastes of the Hebrewes also doe expound that word Sheol by the word Gehenna; as Genebrard doth shew at large in his third Booke of the Trinity. Where yet hee might have learned some more moderation from Genebrard himselfe, unto whom hee referreth us: who thus layeth downe his judgement of the matter in the place by him alledged. aAs they be in an error who contend that Sheol doth never designe the grave: so have they a shamelesse forehead, who denie that it doth any where signifie the region of the damned or Gehenna.
aQuemadmodum in error versantur qul Sheol nunquam sepulchrū designare contendunt: sic fronte sunt perfrictâ, qui uspiam gehennae regionem negant significare. Genebrard. de Trinitat. lib. 3.Quemadmodum in errore versantur qul Sheol nunquam sepulchrū designare contendunt: sic fronte sunt perfrictâ, qui uspiam gehennae regionem negant significare. Genebrard. de Trinitat. lib. 3.
It is an error therefore in Stapleton (by his own ⟨p. 297⟩authors confession) to maintain that Sheol is never taken for the grave; and in so doing, he doth but bewray his old wrangling disposition. But least any other should take the shameless forehead from him, he faceth it down, that all the paraphrastes of the Hebrews, do interpret Sheol by the word Gehenna. Whereas it is well known, that the two Paraphrastes that are of greatest antiquity and credit with the Hebrews, Onkelos the interpreter of Moses, and Jonathan ben Uzziel of the Prophets, never translate it so. Beside that of Onkelos, we have two other Chaldee Paraphrases which expound the harder places of Moses; the one called the Targum of Jerusalem, the other attributed, unto Jonathan: in neither of of these can we find, that Sheol is expounded by Gehenna; but in the latter of them we see it btwice expounded by [Greek or Hebrew] the house of the grave. In the Arabic interpretations of Moses, where cthe translator out of the Greek hath [Greek or Hebrew] all-gehim, Hell; there dthe translator out of the Hebrew putteth [Greek or Hebrew] all-tharai, which signifieth earth or clay. eJacobus Tawosius in his Persian translation of the Pentateuch, for Sheol doth always put *Gor, that is, the grave. The Chaldee Paraphrase upon the Proverbs keepeth still the word [Greek or Hebrew] deflected a little from the Hebrew: the Paraphrast upon Job useth that word fthrice, but g[Greek or Hebrew] and h[Greek or Hebrew] (which signify the grave) in steed thereof five several times. In Ecclesiastes the word cometh but ionce: & there the Chaldee Paraphrast rendereth it [Greek or Hebrew] the house of the grave. R. Joseph Coecus doth the like in his paraphrase upon Psalm. 31.17. and 89.48. In Psalm. 141.7. he rendereth it by the simple [Greek or Hebrew] the grave: but in the 15. and 16. verses of the 49. Psalm, by [Greek or Hebrew] or Gehenna. And only there, and ⟨p. 298⟩in Cantic 8.6. is Sheol in the Chaldee paraphrases expounded by Gehenna:
It is an error therefore in Stapleton (by his owne ⟨p. 297⟩authors confession) to maintayne that Sheol is never taken for the grave; and in so doing, hee doth but bewray his old wrangling disposition. But least any other should take the shamelesse forehead from him, hee faceth it downe, that all the paraphrastes of the Hebrewes, do interpret Sheol by the word Gehenna. Whereas it is well knowne, that the two Paraphrastes that are of greatest antiquitie and credit with the Hebrewes, Onkelos the interpreter of Moses, and Ionathan ben Vzziel of the Prophets, never translate it so. Beside that of Onkelos, wee have two other Chaldee Paraphrases which expound the harder places of Moses; the one called the Targum of Ierusalem, the other attributed, unto Ionathan: in neyther of of these can wee finde, that Sheol is expounded by Gehenna; but in the latter of them we see it btwise expounded by 〈non-Latin alphabet〉 the house of the grave. In the Arabicke interpretations of Moses, where cthe translator out of the Greek hath 〈non-Latin alphabet〉 al-gehim, Hell; there dthe translator out of the Hebrew putteth 〈non-Latin alphabet〉 al-tharai, which signifieth earth or clay. eIacobus Tawosius in his Persian translation of the Pentateuch, for Sheol doth alwaies put *Gor, that is, the grave. The Chaldee Paraphrase upon the Proverbs keepeth still the word 〈non-Latin alphabet〉 deflected a little from the Hebrew: the Paraphrast upon Iob useth that word fthrise, but g〈non-Latin alphabet〉 and h〈non-Latin alphabet〉 (which signifie the grave) in steed thereof five severall times. In Ecclesiastes the word commeth but
whereby if we shall understand the place not of dead bodies (as in that place of the Psalm the Paraphrast maketh express mention of the kbodies waxing old or consuming in Gehenna) but of tormented souls (as the lRabbins more commonly do take it) yet do our Romanists get little advantage thereby, who would fain have the Sheol into which our Saviour went, be conceived to have been a place of rest and not of torment, the bosom of Abraham and not Gehenna the seat of the damned.
whereby if we shall understand the place not of dead bodies (as in that place of the Psalme the Paraphrast maketh expresse mention of the kbodies waxing old or consuming in Gehenna) but of tormented soules (as the lRabbines more commonly doe take it) yet doe our Romanists get little advantage thereby, who would faine have the Sheól into which our Saviour went, be conceived to have beene a place of rest and not of torment, the bosome of Abraham and not Gehenna the seat of the damned.
As for the Greek word Hades: it is used by Hippocrates to express the first matter of things, from which they have their beginning, and into which afterwards being dissolved they make their ending. For having said, that in nature nothing properly may be held to be newly made, or to perish: he addeth this. mBut men do think, that what doth grow from Hades into light, is newly made; and what is diminished from the light into Hades, is perished. by light understanding nothing else but the visible structure and existence of things: and by Hades, that invisible and insensible thing which other Philosophers commonly call [Greek or Hebrew], nChalcidius the Platonic translateth Sylvam, the Aristotelians more fitly Materiam primam. whence also it is supposed by oMaster Casaubon, that those passages were borrowed, which we meet withal in the books that bear the name of Hermes Trismegistus. pIn the dissolution of a material body, the body it self is brought to alteration, and the form which it had is made invisible: qand so ⟨p. 299⟩there is a privation of the sense made, not a destruction of the bodies. rI say then that the world is changed, in as much as every day a part thereof is made invisible, but never utterly dissolved. wherewith we may compare likewise that place of Plutarch in his book of living privately. Generation sdoth not make any of the things that be, but manifesteth them: neither is corruption a translation of a thing from being to not being, but rather a bringing of the thing that is dissolved unto that which is unseen. Whereupon men, according to the ancient traditions of their fathers, thinking the sun to be Apollo, called him Delius and Pythius: (namely from manifesting of things:) and the ruler of the contrary destiny (whether he be a God, or an Angel) they named Hades; by reason that we, when we are dissolved, do go unto an unseen and invisible place. By the Latins this Hades is termed Dispiter or Diespiter: which name they gave unto this tlower air that is joined to the earth, where all things have their beginning and ending; quorum quòd finis ortus, Orcus dictus, saith Varro. uAll this earthly power and nature, saith Julius Firmicus, they named Ditem patrem; because this is the nature of the earth, that all things do both fall into it, and taking their original from thence do again proceed out of it.
As for the Greek word Hádes: it is used by Hippocrates to expresse the first matter of things, from which they have their beginning, and into which afterwards being dissolved they make their ending. For having said, that in nature nothing properly may be held to be newly made, or to perish: he addeth this. mBut men do thinke, that what doth grow from Hades into light, is newly made; and what is diminished from the light into Hades, is perished. by light understanding nothing else but the visible structure and existence of things: and by Hádes, that invisible and insensible thing which other Philosophers commonly call 〈non-Latin alphabet〉, nChalcidius the Platonick translateth Sylvam, the Aristotelians more fitly Materiam primam. whence also it is supposed by oMaster Casaubon, that those passages were borrowed, which we meet withall in the bookes that beare the name of Hermes Trismegistus. pIn the dissolution of a materiall bodie, the body it selfe is brought to alteration, and the forme which it had is made invisible: qand so ⟨p. 299⟩there is a privation of the sense made, not a destruction of the bodies. rI say then that the world is changed, in as much as every day a part thereof is made invisible, but never utterly dissolved. wherewith wee may compare likewise that place of Plutarch in his booke of living privately. Generation sdoth not make any of the things that be, but manifesteth them: neyther is corruption a translation of a thing from being to not being, but rather a bringing of the thing that is dissolved unto that vvhich is unseene. Whereupon men, according to the ancient traditions of their fathers, thinking the sunne to be Apollo, called him Delius and Pythius: (namely from manifesting of things:) and the ruler of the contrary destinie (whether he be a God, or an Angel) they named Hádes; by reason that we, when we are dissolved, doe goe unto an unseene and invisible place. By the Latins this Hádes is termed Dispiter or Diespiter: which name they gave unto this
m[Greek or Hebrew]. Hippocrat. de d•a•â, sive vi•tus ratione, lib. 1.〈non-Latin alphabet〉. Hippocrat. de d•a•â, sive vi•tus ratione, lib. 1.
nChalcid in Timaum Platoon.Chalcid in Timaum Plato•n.
q[Greek or Hebrew]. Jd. serm. 8.〈non-Latin alphabet〉. Jd. serm. 8.
r[Greek or Hebrew]. Id. serm. 11.〈non-Latin alphabet〉. Id. serm. 11.
s[Greek or Hebrew]. Plutarch. in illud [Greek or Hebrew].〈non-Latin alphabet〉. Plutarch. in illud 〈non-Latin alphabet〉.
tIdem hic Diespiter dicitur, infimus aër, qui est conjunctus terra•, ubi omnia oriuntur, ubi aboriuntur: quorū quòd finis ortus, Orcus dictus, Varro, de linguâ Latin. lib. 4. cap. 10.Idem hic Diespiter dicitur, infimus aër, qui est conjunctus terra•, ubi omnia oriuntur, ubi aboriuntur: quorū quòd finis ortus, Orcus dictus, Varro, de linguâ Latin. lib. 4. cap. 10.
Whence the Earth is brought in, using this speech unto God, in Hermes. xI do receive the nature of all things. For I, according as thou hast commanded, do both bear all things, and receive such as are deprived of life. The use which we make of the testimony ⟨p. 300⟩of Hippocrates, & those other authorities of the heathen, is to show, that the Greek Interpreters of the old Testament did most aptly assume the word Hades, to express that common state & place of corruption which was signified by the Hebrew Sheol. & therefore in the last verse of the 17. of Job, where the Greek maketh mention of descending into Hades; yComitolus the Jesuit noteth that S. Ambrose rendereth it, in sepulchrum, into the grave. which agreeth well with the paraphrase that the Greek Scholiasts make upon that place. zIs it not a thing common unto all mortal men, to die? is not Hell (or Hades) the house of all? do not all find there an end of their labours? Yea some do think, that Homer himself doth take [Greek or Hebrew] either for the earth or the grave, in those verses of the eighth of his Iliads.
[Greek or Hebrew],
[Greek or Hebrew].
[Greek or Hebrew],
[Greek or Hebrew].
—I'll cast him down as deep
As Tartarus (the brood of night) where Barathrum doth sleep
Torment in his profoundest sinks; where is the floor of brass,
And gates of iron: the place, for depth as far doth Hell surpass,
As heaven for height exceeds the earth.
For Tartarus being commonly acknowledged to be a part of Hades, and to be the very Hell where the wicked spirits are tormented: they think the Hell, from whence Homer maketh it to be as far distant as the heaven is from the earth, can be referred to nothing so fitly as to the Earth or the Grave. It is taken also for a tomb in that place of Pindarus:⟨p. 301⟩
—a [Greek or Hebrew]—
[Greek or Hebrew]
[Greek or Hebrew]
[Greek or Hebrew].
Other sacred Kings have gotten a tomb apart by themselves before the houses, or before the gates of the City.
Whence the Earth is brought in, using this speech unto God, in Hermes. xI do receive the nature of all things. For I, according as thou hast commanded, doe both beare all things, and receive such as are deprived of life. The use which we make of the testimony ⟨p. 300⟩of Hippocrates, & those other authorities of the heathen, is to shew, that the Greek Interpreters of the old Testamēt did most aptly assume the word Hádes, to expresse that cōmon state & place of corruption which was signified by the Hebrew Sheol. & therfore in the last verse of the 17. of Iob, where the Greeke maketh mention of descending into Hádes; yComitolus the Iesuite noteth that S. Ambrose rendreth it, in sepulchrum, into the grave. which agreeth well with the paraphrase that the Greeke Scholiasts make upon that place. zIs it not a thing common unto all mortall men, to die? is not Hell (or Hádes) the house of all? doe not all finde there an end of their labours? Yea some doe thinke, that Homer himselfe doth take 〈non-Latin alphabet〉 either for the earth or the grave, in those verses of the eighth of his Iliads.
〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
—I'le cast him downe as deepe
As Tartarus (the brood of night) where Barathrum doth sleepe
Torment in his profoundest sinks; where is the floore of brasse,
And gates of iron: the place, for depth as far doth Hell surpasse,
As heaven for height exceeds the earth.
For Tartarus being cōmonly acknowledged to be a part of Hádes, and to be the very Hell where the wicked spirits are tormented: they thinke the Hell, from whence Homer maketh it to be as farre distant as the heaven is from the earth, can be referred to nothing so fitly as to the Earth or the Grave. It is taken also for a tombe in that place of Pindarus:⟨p. 301⟩
—a〈non-Latin alphabet〉—
〈non-Latin alphabet〉
.
Other sacred Kings have gotten a tombe apart by themselves before the houses, or before the gates of the Citie.
x[Greek or Hebrew]. Herm. Minerva Mundi. apud. lo. Stebaum in Eclogis Physicis, pag. 124.〈non-Latin alphabet〉. Herm. Minerva Mundi. apud. lo. Stebaum in Eclogis Physicis, pag. 124.
yPaul. Comitol. Caten. Graec. in Job. 17. ult.Paul. Comitol. Caten. Graec. in Iob. 17. ult.
zAn non cō mune est mortalium omniū mori? an non Infernus est omnium domicilium? an non illic omnes suorum laborum exitum invenitunt? Polychronius, vel Olympiodorus, in Catenâ, ibid.An non cō mune est mortalium omniū mori? an non Infernus est omnium domicilium? an non illic omnes suorum laborum exitum invenitunt? Polychronius, vel Olympiodorus, in Catenâ, ibid.
And therefore we see that [Greek or Hebrew] is by Suidas in his Lexicon expressly interpreted [Greek or Hebrew], and by Hesychius, [Greek or Hebrew], a tomb, or a grave, and in the Greek Dictionary set out by the Romanists themselves, for the better understanding of the Bible, it is noted, that bHades doth not only signify that which we commonly call Hell, but the sepulchre or grave also. Of which, because Stapleton and Bellarmine do deny that any proof can be brought: these instances following may be considered.
And therefore we see that 〈non-Latin alphabet〉 is by Suidas in his Lexicon expressely interpreted 〈non-Latin alphabet〉, and by Hesychius, 〈non-Latin alphabet〉, a tombe, or a grave, and in the Greeke Dictionary set out by the Romanists themselves, for the better understanding of the Bible, it is noted, that bHádes doth not onely signifie that which we commonly call Hell, but the sepulchre or grave also. Of which, because Stapleton and Bellarmine doe denie that any proofe can be brought: these instances following may be considered.
b[Greek or Hebrew], Orcu•, Tartarus, sepulchrū. Lexic. Graecolat. in saecro Apparatu Biblior. Regior. edit. Antuerp. an. 1572.〈non-Latin alphabet〉, Orcu•, Tartarus, sepulchrū. Lexic. Graecolat. in saecro Apparatu Biblior. Regior. edit. Antuerp. an. 1572.
In the book of Tobi, chap. 3.10. I shall bring my fathers old age with sorrow [Greek or Hebrew], unto Hell: what can it import else, but that which is in other words expressed, chap. 6.14. I shall bring my fathers life with sorrow [Greek or Hebrew], unto the grave? In the 93. and 113. Psalm. according to the Greek division, or the 94. and 115. according to the Hebrew; where the Hebrew hath [Greek or Hebrew] the place of silence (meaning the grave, as our adversaries themselves do grant) there the Greek hath Hades or Hell. In Isaiah. 14.19. where the vulgar •atin translateth out of the Hebrew; Descenderunt ad fundamenta laci, quasi cadaver putridum, They descended unto the foundations of the lake or pit, as a rotten carcass: in steed of the Hebrew [Greek or Hebrew] which signifieth the lake or pit, the Greek both there and in Isaiah. 38.18. putteth in Hades or Hell. and on the other side Ezech. 32.21. ⟨p. 302⟩where the Hebrew saith, The strong among the mighty shall speak to him out of the middest of Sheol or Hell; there the Greek readeth, [Greek or Hebrew] or [Greek or Hebrew], in the depth of the lake or pit: by Hell, lake and pit nothing but the grave being understood; as appeareth by comparing this verse with the five that come after it. So in these places following, where in the Hebrew is Sheol, in the Greek Hades, in the Latin Infernus or Inferi, in the English Hell: the place of dead bodies, & not of souls is to be understood. Gen. 44.31. We shall bring down the grey hairs of our father with sorrow unto Hell. where no lower Hell can be conceited, into which grey hairs may be brought, then the Grave. So 1. King. 2.6. David giveth this charge unto Solomon concerning Joab: Let not his hoar head go down to Hell in peace. and in the ninth verse concerning Shimei: His hoar head bring thou down to Hell with blood. Psalm. 141.7. Our bones are scattered at the mouth of Hell. Isaiah. 14.11. Thy pomp is brought down to Hell: the worm is spread under thee, and the worms cover thee. Psal. 6.5. In death there is no remembrance of thee: in Hell who shall give thee thanks? of which there can be no better paraphrase, then that which is given in Psalm. 88.11, 12. Shall thy loving kindness be declared in the grave? or thy faithfulness in destruction? Shall thy wonders be known in the dark?
In the booke of Tobi, chap. 3.10. I shall bring my fathers old age with sorrow 〈non-Latin alphabet〉, unto Hell: what can it import else, but that which is in other wordes expressed, chap. 6.14. I shall bring my fathers life with sorrow 〈non-Latin alphabet〉, unto the grave? In the 93. and 113. Psalm. according to the Greeke division, or the 94. and 115. according to the Hebrew; where the Hebrew hath 〈non-Latin alphabet〉 the place of silence (meaning the grave, as our adversaries themselves do grant) there the Greeke hath Hades or Hell. In Esai. 14.19. where the vulgar •atin translateth out of the Hebrew; Descenderunt ad fundamenta laci, quasi cadaver putridum, They descended unto the foundations of the lake or pit, as a rotten carkeis: in steed of the Hebrew 〈non-Latin alphabet〉 which signifieth the lake or pit, the Greeke both there and in Esai. 38.18. putteth in Hades or Hell. and on the other side Ezech. 32.21. ⟨p. 302⟩where the Hebrew saith, The strong among the mightie shall speake to him out of the middest of Sheol or Hell; there the Greeke readeth, 〈non-Latin alphabet〉 or 〈non-Latin alphabet〉, in the depth of the lake or pit: by Hell, lake and pit nothing but the grave being understood; as appeareth by comparing this verse with the five that come after it. So in these places following, where in the Hebrew is Sheol, in the Greeke Hades, in the Latin Infernus or Inferi, in the English Hell: the place of dead bodies, & not of soules is to be understood. Gen. 44.31. We shall bring downe the gray haires of our father with sorrow unto Hell. where no lower Hell can be conceited, into which gray haires may be brought, then the Grave. So 1. King. 2.6. David giveth this charge unto Salomon concerning Ioab: Let not his hoare head goe downe to Hell in peace. and in the ninth verse concerning Shimei: His hoare head bring thou downe to Hell with bloud.
Andradius in his defence of the faith of the Council of Trent, speaking of the difference of reading which is found in the sermon of S. Peter, Act. 2.24. (where God is said to have raised up our Saviour, loosing the sorrows of death, as the Greek books commonly read, or the sorrows of Hell, as the Latin) saith ⟨p. 303⟩for reconciliation thereof, that cthere will be no disagreement betwixt the Latin and Greek copies, if we do mark that Hell in this place is used for Death and the Grave, according to the Hebrews manner of speaking: as in the 15 th Psalm, which Peter presently after citeth; Because thou wilt not leave my soul in Hell. and Isaiah. 38. For Hell cannot confess unto thee. For when he disputeth (saith he) of the resurrection of Christ; he confirmeth by many and most evident testimonies of David, that Christ did suffer death for mankind in such sort, that he could not be overwhelmed with death nor long lye hidden among the dead. And it seemeth to me, that by the sorrows of Hell or Death, a death full of sorrow and miseries is signified, according to the Hebrews manner of speaking: as in Matthew. 24. the abomination of desolation is taken for an abominable desolation. Thus far Andradius: clearly forsaking herein his fellow-defenders of the Tridentine faith, who by the one text of loosing the sorrows of death, would fain prove Christs descending to free the souls that were tormented in Purgatory; and by the other of not leaving his soul in Hell, his descending into Limbus to deliver the souls of the fathers that were at rest in Abraham's bosom.
Andradius in his defence of the faith of the Councell of Trent, speaking of the difference of reading which is found in the sermon of S. Peter, Act. 2.24. (where God is sayd to have raysed up our Saviour, loosing the sorrowes of death, as the Greeke bookes commonly reade, or the sorrowes of Hell, as the Latin) saith ⟨p. 303⟩for reconciliation thereof, that cthere will be no disagreement betwixt the Latin and Greeke copies, if we do marke that Hell in this place is used for Death and the Grave, according to the Hebrews maner of speaking: as in the 15 th Psalme, which Peter presently after citeth; Because thou wilt not leave my soule in Hell. and Esai. 38. For Hell cannot confesse unto thee. For when he disputeth (saith hee) of the resurrection of Christ; he confirmeth by many and most evident testimonies of David, that Christ did suffer death for mankinde in such sort, that he could not be overwhelmed with death nor long lye hidden among the dead. And it seemeth to me, that by the sorrowes of Hell or Death, a death full of sorrow and miseries is signified, according to the Hebrewes maner of speaking: as in Matthew. 24. the abomination of desolation is taken for an abominable desolation. Thus farre Andradius: clearely forsaking herein his fellow-defenders of the Tridentine faith, who by the one text of loosing the sorrowes of death, would faine prove Christs descending to free the soules that were tormented in Purgatory; and by the other of not leaving his soule in Hell, his descending into Limbus to deliver the soules of the fathers that were at rest in Abrahams bosome.
cNullum erit inter Latina Graecaque exemplaria dissidiū, si animadvertamus infernū hoc loco pro morte atque sepulchro, Hebraeorum dicendi more, usurpari: ut Psal. 15. quem mox Petrus citat; Quoniam non dereliquisti animā mean in inferno. & Esai. 38. Quia non infernus confitebitur tibi. Nam cùm de Christi resurrectioned disserat; multis atque apertissimis Davidis testimonijs confirmat, ita pro humano genere mortem Christū obijsse. ut morte obrui & delitescere inter mortuos diu non posset. Videtur autem mihi per dolores inferni sive mortis, mortem doloris atque miseriarum plenam, Hebraeorum dicendi more, significari: sicut Matthaei c. 24. abominatio desolationis accipitur pro desolation abominandâ Andrad. desens. Tridentin fid. lib. 2.Nullum erit inter Latina Graecaque exemplaria dissidiū, si animadvertamus infernū hoc loco pro morte atque sepulchro, Hebraeorum dicendi more, usurpari: ut Psal. 15. quem mox Petrus citat; Quoniam non dereliquisti animā meā in inferno. & Esai. 38. Quia non infernus cōfitebitur tibi. Nam cùm de Christi resurrectioned disserat; multis atque apertissimis Davidis testimonijs confirmat, ita pro humano genere mortem Christū obijsse. ut morte obrui & delitescere inter mortuos diu non posset. Videtur autem mihi per dolores inferni sive mortis, mortem doloris atque miseriarum plenam, Hebraeorum dicendi more, significari: sicut Matthaei c. 24. abominatio desolationis accipitur pro desolatione abominandâ Andrad. desens. Tridentin fid. lib. 2.
The former of these texts, Act. 2.24. is thus expounded by Ribera the Jesuit. dGod raised him up loosing and making void the sorrows of death, that is to say, that which death by so many sorrows had effected; namely that the soul should be separated from the body. His fellow Sà interpreteth the loosing of the sorrows of death ⟨p. 304⟩to be the edelivering of him from the troubles of death: although sorrow (saith he) may be the epithet of death. because it useth to be joined with death. The Apostles speech hath manifest reference to the words of David, 2. Sam. 22.5, 6. and Psalm. 18. (all. 17.) 4, 5. where in the former verse mention is made of [Greek or Hebrew] the sorrows of death, in the latter of [Greek or Hebrew] which by the Septuagint is in the place of the Psalms translated [Greek or Hebrew], the sorrows of Hell, in 2. Sam 22.6. f[Greek or Hebrew], the sorrows of Death; according to the explication following in the end of the self same verse. The sorrows of Hell compassed me about; the snares of Death prevented me. and in Psalm. 116.3. The sorrows of Death compassed me, & the pains of Hell found me, or, gate hold upon me. where Lyranus hath this note. gIn the Hebrew for Hell is put Sheol: which doth not signify only Hell, but signifieth also the pit, or the grave; and so it is taken here, by reason it followeth upon Death. The like explicatory repetition is hnoted also by the interpreters to have been used by the Prophet, in that other text alleged out of Psalm. 16.10. as in Psalm. 30. (all. 29.) 3. [Greek or Hebrew]. Thou hast brought up my soul from Hell; thou hast kept me safe (or alive) from those that go down to the pit. and Job. 33.22. [Greek or Hebrew]. His soul drew near unto death, and his life unto Hell. whence that in the prayer of Jesus the son of Sirach is taken, Ecclesiastic 51. [Greek or Hebrew]. My soul drew near unto death, & my life was near to Hell beneath. And therefore for Hell doth Pagnin in his translation of the sixteenth Psalm put the Grave (being therein also followed in the Interlineary ⟨p. 305⟩Bible iapproved by the Censure of the University of Louvain) & in the notes upon the same, that go under the name of Vatablus, the word Soul is (by comparing of this with Levitic. 21.1.) expounded to be the Body. So doth Arias Montanus directly interpret this text of the Psalm:
The former of these texts, Act. 2.24. is thus expounded by Ribera the Iesuite. dGod raysed him up loosing and making voyde the sorrowes of death, that is to say, that which death by so many sorrowes had effected; namely that the soule should bee separated from the bodie. His fellow Sà interpreteth the loosing of the sorrowes of death ⟨p. 304⟩to be the edelivering of him from the troubles of death: although sorrow (saith hee) may be the epithet of death. because it useth to bee joyned with death. The Apostles speech hath manifest reference to the wordes of David, 2. Sam. 22.5, 6. and Psalm. 18. (al. 17.) 4, 5. where in the former verse mention is made of 〈non-Latin alphabet〉 the sorrowes of death, in the latter of 〈non-Latin alphabet〉 which by the Septuagint is in the place of the Psalmes translated 〈non-Latin alphabet〉, the sorrowes of Hell, in 2. Sam 22.6. f〈non-Latin alphabet〉, the sorrowes of Death; according to the explication following in the end of the selfe same verse. The sorrowes of Hell compassed me about; the snares of Death prevented me. and in Psalm. 116.3. The sorrowes of Death compassed me, & the paines of Hell found me, or, gate hold upon me. where Lyranus hath this note. gIn the Hebrew for Hell is put Sheol: which doth not signifie onely Hell, but signifieth also the pit, or the grave; and so it is taken heere, by reason it followeth upon Death. The like explicatorie repetition is hnoted also by the interpreters to have beene used by the Prophet, in that other text alledged out of
dSuscitavit illum Deus, solvens & irritans dolores mortis, hoc est, quod per tot dolours mors effecerat, ut scilicèt anima separareturá corqore. Fr. Ribera, in Hose. cap. 13. num. 23.Suscitavit illum Deus, solvens & irritans dolores mortis, hoc est, quod per tot dolores mors effecerat, ut scilicèt anima separareturá corqore. Fr. Ribera, in Hose. cap. 13. num. 23.
eQuasi dicat, Ereptū á mortis molestijs: has enim dolores vocat. quā quàm mortis epitheton pos sit esse dolor; quoòd morti conjungi soleat. Emman Sá. No•at. in Act. 24.Quasi dicat, Ereptū á mortis molestijs: has enim dolores vocat. quā quàm mortis epitheton pos sit esse dolor; quoòd morti conjungi soleat. Emman Sá. No•at. in Act. 24.
fInedit, Aldinâ & Vaticanâ nam Complutensis h•bet [Greek or Hebrew].Inedit, Aldinâ & Vaticanâ nam Complutensis h•bet 〈non-Latin alphabet〉.
gIn Hebraeo pro inserno ponitur Sheol; quod non solùm significat infernum, sed etiam significat fossam, sive sepulturam; & fic accipitur hîc, eò quòd sequitur ad mortem. N•c. de Lyra, in Psalm. 114.
h[Greek or Hebrew] R. Dav Kimchi in Psal. 16.10. Hoc meliùs ex suâ consuetudine explicans, exaggeransque; Nec dabis sanctū tuū videre corruptionem. Aug. Steuchus.〈non-Latin alphabet〉 R. Dav Kimchi in
kThou shalt not leave my soul in the grave, that is to say, my body. and Isidorus Clarius in his annotations upon the second of the Acts, saith that, [My soul in hell,] in that place is according to the manner of speech used by the Hebrews, put for [l My body in the grave or tomb.] least any man should think that Master Beza was the first deviser or principal author of this interpretation.
kThou shalt not leave my soule in the grave, that is to say, my body. and Isidorus Clarius in his annotations upon the second of the Acts, saith that, [My soule in hell,] in that place is according to the maner of speech used by the Hebrewes, put for [l My bodie in the grave or tombe.] least any man should thinke that Master Beza was the first deviser or principall author of this interpretation.
kNon relinques animam meam in sepulchro. Psal. 16.10. id est, Corpus meum, Ar. Mont. in Hebraicae linguae Idiotismis, voc. Anima. in sacr Bibl. Appaerat. edit. an. 1572.Nō relinques animam meam in sepulchro. Psal. 16.10. id est, Corpus meum, Ar. Mont. in Hebraicae linguae Idiotismis, voc. Anima. in sacr Bibl. Appaerat. edit. an. 1572.
lHeb. pro, Corpus meum in sepulchro vel tumolo, Isid. Clarius, in Act. 2.
Yet him alone doth Cardinal Bellarmine single out here, to try his manhood upon: but doth so miserably acquit himself in the encounter, that it may well be doubted whether he laboured therein more to cross Beza, then to strive with himself in the wilful suppressing of the light of his own knowledge. For whereas Beza in his notes upon Act. 2.27. had showed out of the 1. and 11. verses of the 21. Chapter of Leviticus, and other places of Scripture, that the Hebrew word [Greek or Hebrew], which we translate Soul, is put for a dead body: the Cardinal, to rid himself handsomely of this which pinched him very shrewdly, telleth us in sober sadness, mthat there is a very great difference betwixt the Hebrew [Greek or Hebrew] and the Greek [Greek or Hebrew]. For [Greek or Hebrew] (saith he) is a most general word, and signifieth without any trope as well the soul as the living creature it self, yea and the body it self also; as by very many places of Scripture it doth appear. ⟨p. 306⟩And therefore in Leviticus, where that name is given unto dead bodies, one part is not put for another, to wit, the soul for the body; but a word, which doth usually signify the body it self: or the whole at leastwise is put for the part, namely the living creature for the body thereof. But in the second of the Acts [Greek or Hebrew] is put, which signifieth the soul alone. Now did not the Cardinal know (think you) in his own conscience, that as in the second of the Acts [Greek or Hebrew] is put, where the original text of the Psalm there alleged hath [Greek or Hebrew], so on the other side, in those places of Leviticus (which he would fain make to be so different from this) where the original text readeth [Greek or Hebrew], there the Greek also putteth [Greek or Hebrew]? Do we not there read, [Greek or Hebrew], Levit. 21.1. and in the 11. verse: [Greek or Hebrew], He shall not go in to any dead soul, that is, to any dead body? The Cardinal himself bringeth in Num. 23.10. & 31.35. & Gen. 37.21. and Num. 19.13. to prove that [Greek or Hebrew] doth signify either the whole man, or his very body: and must not the word [Greek or Hebrew], which the Greek Bible useth in all those places, of necessity also be expounded after the same manner?
Yet him alone doth Cardinall Bellarmine single out here, to try his manhood upon: but doth so miserably acquite himselfe in the encounter, that it may well bee doubted whether he laboured therein more to crosse Beza, then to strive with himselfe in the wilfull suppressing of the light of his owne knowledge. For whereas Beza in his notes upon Act. 2.27. had shewed out of the 1. and 11. verses of the 21. Chapter of Leviticus, and other places of Scripture, that the Hebrew word 〈non-Latin alphabet〉, which wee translate Soule, is put for a dead bodie: the Cardinall, to rid himselfe handsomely of this which pinched him very shrewdly, telleth us in sober sadnesse, mthat there is a very great difference betwixt the Hebrew 〈non-Latin alphabet〉 and the Greeke 〈non-Latin alphabet〉. For 〈non-Latin alphabet〉 (saith he) is a most generall word, and signifieth without any trope as well the soule as the living creature it selfe, yea and the body it selfe also; as by very many places of Scripture it doth appeare. ⟨p. 306⟩And therefore in Leviticus, where that name is given unto dead bodies, one part is not put for another, to wit, the soule for the body; but a word, which doth usually signifie the bodie it selfe: or the whole at leastwise is put for the part, namely the living creature for the body thereof. But in the second of the Acts 〈non-Latin alphabet〉 is put, which signifieth the soule alone. Now did not the Cardinall know (thinke you) in his own conscience, that as in the second of the Acts 〈non-Latin alphabet〉 is put, where the originall text of the Psalme there alledged hath 〈non-Latin alphabet〉, so on the other side, in those places of Leviticus (which he would faine make to be so different from this) where the originall text readeth 〈non-Latin alphabet〉, there the Greeke also putteth 〈non-Latin alphabet〉? Doe we not there reade, 〈non-Latin alphabet〉,
mDico, multū inter [Greek or Hebrew] & [Greek or Hebrew] interesse. Nam [Greek or Hebrew] est generalissima vox, & significat sine ullo tropo tam animam, quàm animal, immò etiam corpus; ut patet ex plurimis Scripturae locis. etc. Itaque in Levitico non ponitur pars pro parte, id est, anima pro corpore; sed vocabulū, quod ipsum corpus significare solet: aut certé ponitur totum pro parte, id est, vivens pro corpore. At Actor. 2. ponitur [Greek or Hebrew], quae animā solam significat. Bellarm. de Christ lib. 4. cap. 12.Dico, multū inter 〈non-Latin alphabet〉 & 〈non-Latin alphabet〉 interesse. Nam 〈non-Latin alphabet〉 est generalissima vox, & significat sine ullo tropo tam animam, quàm animal, immò etiam corpus; ut patet ex plurimis Scripturae locis. etc. Itaque in Levitico non ponitur pars pro parte, id est, anima pro corpore; sed vocabulū, quod ipsum corpus significare solet: aut certé ponitur totum pro parte, id est, vivens pro corpore. At Actor. 2. ponitur 〈non-Latin alphabet〉, quae animā solam significat. Bellarm. de Christ lib. 4. cap. 12.
Take, for example, that last place, (which is most pertinent to the purpose) Numb. 19.13. [Greek or Hebrew], which the vulgar Latin rendreth, Omnis qui tetigerit humanae animae morticinum: and compare it with the 11. verse; [Greek or Hebrew], He that toucheth any soul of a dead man (that is, as the vulgar Latin rightly expoundeth the meaning of it, Qui tetigerit cadaver hominis, He that toucheth the dead body of any man) shall be unclean seven days. and we shall need no other proof, that the Greek word [Greek or Hebrew], being put for the Hebrew ⟨p. 307⟩[Greek or Hebrew], may signify the dead body of a man: even as the Latin Anima also doth, in that place of the heathen Poet,—n animamque sepulchro Condimus. We buried his soul in the grave. The argument therefore drawn from the nature of the word [Greek or Hebrew], doth no way hinder, that in Act 2.27. Thou wilt not leave my soul, should be interpreted, either Thou wilt not leave me (as in the 31. verse following, where the Greek text saith that his soul was not left, the old Latin hath, He was not left) or, Thou wilt not leave my body. as the Interpreters, writing upon that place, Genes. 46.26. All the souls that came with Jacob into Egypt which came out of his loins, do generally expound it, either by a Synecdoche, whereby the one part of the man is put for the whole person (as we may see in the commentaries upon Genesis attributed to Eucherius, lib. 3. cap. 31. Alcuinus in Genes. interrog. 269. Anselmus Laudunensis in the interlineary Gloss, Lyranus and others) or by a Metonymy, whereby that which is contained is put for that which doth contain it; for illustration whereof, S. Augustine very aptly bringeth in this example. oAs we give the name of a Church unto the material building, wherein the people are contained, unto whom the name of the Church doth properly appertain; by the name of the Church, that is, of of the people which are contained, signifying the place which doth contain them: so because the souls are contained in the bodies, by the souls here named the bodies of the sons (of Jacob) may be understood. For so may that also be taken, where the Law saith that he is defiled, who shall go in to a dead soul (Levit. 21.11.) that is, to the ⟨p. 308⟩carcass of a dead man; that by the name of a dead soul, the dead body may be understood which did contain the soul:
Take, for example, that last place, (which is most pertinent to the purpose) Numb. 19.13. 〈non-Latin alphabet〉, which the vulgar Latin rendreth, Omnis qui tetigerit humanae animae morticinum: and compare it with the 11. verse; 〈non-Latin alphabet〉, Hee that toucheth any soule of a dead man (that is, as the vulgar Latin rightly expoundeth the meaning of it, Qui tetigerit cadaver hominis, He that toucheth the dead body of any man) shall be uncleane seven dayes. and wee shall need no other proofe, that the Greek word 〈non-Latin alphabet〉, being put for the Hebrew ⟨p. 307⟩〈non-Latin alphabet〉, may signifie the dead body of a man: even as the Latin Anima also doth, in that place of the heathen Poët,—n animamque sepulchro Condimus. We buried his soule in the grave. The argument therefore drawne from the nature of the word 〈non-Latin alphabet〉, doth no way hinder, that in Act 2.27. Thou wilt not leave my soule, should be interpreted, eyther Thou wilt not leave me (as in the 31. verse following, where the Greek text saith that his soule was not left, the old Latin hath, He was not left) or, Thou wilt not leave my body. as the Interpreters, writing upon that place, Genes. 46.26. All the soules that came with Iacob into Egypt which came out of his loynes, do generally expound it, eyther by a Synecdoche, whereby the one part of the man is put for the whole person (as we may see in the commentaries upon Genesis attributed to Eucherius, lib. 3. cap. 31. Alcuinus in Genes. interrog. 269. Anselmus Laudunensis in the interlineary Glosse, Lyranus and others) or by a Metonymie, whereby that which is contayned is put for that which doth containe it; for illustration whereof, S. Augustine very aptly bringeth in this example. oAs we give the name of a Church unto the materiall building, wherein the people are contayned, unto whom the name of the Church doth properly appertaine; by the name of the Church, that is, of of the people vvhich are contained, signifying the place which doth contayne them: so because the soules are contayned in the bodies, by the soules here named the bodies of the sonnes (of Iacob) may be understood. For so may that also be taken, where the Law saith that he is defiled, who shall goe in to a dead soule (
nVirgil. Aeneid. 3.
oSicut ergo appellamus Ecclesiam basilicam, quâ continetur populus, qui veré appellatur Ecclesia; ut nomine Ecclesiae, id est, populi qui continetur, significemus locum qui continet: ita quòd animae corporibus continentur, intelligi corpora filio•ū per nominatas animas possunt. Sic enim meliùs accipitur etiam illud quod Lex inquinari dicit cū, qui intraverit super animā mortuam, hoc est, super defuncti cadaver; ut nomine animae mortuae, mortuum corpus intelligatur, quod animā continebat: quia & absente populo, id est Ecclesiâ, locus tamen ille nihilominus Ecclesia nun•upatur. Augustin. epist. 157. ad Optat.Sicut ergo appellamus Ecclesiam basilicam, quâ continetur populus, qui veré appellatur Ecclesia; ut nomine Ecclesiae, id est, populi qui continetur, significemus locum qui continet: ita quòd animae corporibus continentur, intelligi corpora filio•ū per nominatas animas possunt. Sic enim meliùs accipitur etiam illud quod Lex inquinari dicit cū, qui intraverit super animā mortuam, hoc est, super defuncti cadaver; ut nomine animae mortuae, mortuum corpus intelligatur, quod animā continebat: quia & absente populo, id est Ecclesiâ, locus tamen ille nihilominus Ecclesia nun•upatur. Augustin. epist. 157. ad Optat.
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.
once: & there the Chaldee Paraphrast rendreth it 〈non-Latin alphabet〉 the house of the grave. R. Ioseph Coecus doth the like in his paraphrase upon Psalm. 31.17. and 89.48. In Psalm. 141.7. he rendreth it by the simple 〈non-Latin alphabet〉 the grave: but in the 15. and 16. verses of the 49. Psalme, by 〈non-Latin alphabet〉 or Gehenna. And only there, and
⟨p. 298⟩
in Cantic 8.6. is Sheol in the Chaldee paraphrases expounded by Gehenna:
All this earthly power and nature, saith Iulius Firmicus, they named Ditem patrem; because this is the nature of the earth, that all things doe both fall into it, and taking their originall from thence doe againe proceed out of it.
uTerrenam vim omnem atque naturam, Ditem patrem dicunt: quia haec est natura terrae, ut & recidant in eam omnia, & rursus ex eâ orta procedant. Jul. Firmic. Matern. de errore profan. relig. ex Ciceron. lib. 2. de natur. Deor.Terrenam vim omnem atque naturam, Ditem patrem dicunt: quia haec est natura terrae, ut & recidant in eam omnia, & rursus ex eâ orta procedant. Iul. Firmic. Matern. de errore profan. relig. ex Ciceron. lib. 2. de natur. Deor.
. In death there is no remembrance of thee: in Hell who shall give thee thankes? of which there can bee no better paraphrase, then that which is given in
. (al. 29.) 3. 〈non-Latin alphabet〉. Thou hast brought up my soule from Hell; thou hast kept me safe (or alive) from those that goe downe to the pit. and
. 〈non-Latin alphabet〉. His soule drew neere unto death, and his life unto Hell. whence that in the prayer of Iesus the sonne of Sirach is taken, Ecclesiastic 51. 〈non-Latin alphabet〉. My soule drew neere unto death, & my life was neere to Hell beneath. And therefore for Hell doth Pagnin in his translation of the sixteenth Psalme put the Grave (being therein also followed in the Interlineary
approved by the Censure of the Universitie of Lovaine) & in the notes upon the same, that goe under the name of Vatablus, the word Soule is (by comparing of this with Levitic. 21.1.) expounded to be the Bodie. So doth Arias Montanus directly interpret this text of the Psalme:
. to prove that 〈non-Latin alphabet〉 doth signifie eyther the whole man, or his verie bodie: and must not the word 〈non-Latin alphabet〉, which the Greek Bible useth in all those places, of necessitie also be expounded after the same maner?
