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.
