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.
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
. 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,
that 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〉, Levit. 21.1. and in the 11. verse: 〈non-Latin alphabet〉, He shall not goe in to any dead soule, that is, to anie dead bodie? The Cardinall himselfe bringeth in Num. 23.10. & 31.35. & Gen. 37.21. and Num. 19.13. 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?
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.
Yea but pthe word Hades (saith Bellarmine) as we have showed, doth always signify Hell, and never the Grave. But the bo•y of Christ was not in Hell: therefore his soul was there. If he had said, that the word Hades did either rarely or never signify the Grave, although he had not therein spoken truly, yet it might have argued a little more modesty in him, and that he had taken some care also, that his latter conceits should hold some better correspondency with his former. For he might have remembered, how in the place unto which he doth refer us, he had said, that qthe LXXII. Seniors did every where in their translation put Hades in stead of Sheol: which (as he the•e hath told us) is ordinarily taken for the place of souls under the earth, and either rarely or never for the grave. But we have showed not only out of those Dictionaries, unto which the rCardinal doth refer us (having forgotten first to look into them himself) but by allegation of diverse particular instances likewise (unto none of which he hath made any answer) that Hades in the translation of t•e LXXII. Seniors is not rarely, but very usually taken for the place of dead bodies. So for the use of the word Infernus in the Latin translation; Lyranus noteth, that it is staken in the Scripture, not for the place of the damned only, but also for the pit wherein dead •ens carcasses were laid. And among the Jesuits, Gaspar Sanctius yieldeth for the general, that tInfernus or Hell is frequently ⟨p. 309⟩in the Scripture taken for burial: and in particular, Emmanuel Sà confesseth it to be so taken, in Gen. 42.38. 1. Sam. 2.6. Job. 7.9. and 21.13. Psalm. 29.4. and 87.4. and 93.17. and 113.17. and 114.3. and 140.7. (according to the Greek division) Prov. 1.12. and 23.14. Ecclesiast. 9.10. Cantic. 8.6. Ecclesiastic. 51.7. Isaiah. 28.15. and 38.10. Baruch. 2.17. Dan. 3.88. (in the Hymn of the three children) and 2. Maccab. 6.23. in all which places, Hades being used in the Greek, and Inferi or Infernus in the Latin, it is acknowledged by the uJesuit, that the Grave is meant: which by xBede also is termed Infernus exterior, the exterior Hell. So Alcuinus, moving the question, how that speech of Jacob should be understood, Genes. 37.35. I will go down to my son mourning into Hell. maketh answer: that ythese be the words of a troubled and grieving man, amplifying his evils even from hence.
Yea but pthe word Hades (saith Bellarmine) as vvee have shewed, doth alwayes signifie Hell, and never the Grave. But the bo•y of Christ was not in Hell: therefore his soule was there. If he had said, that the word Hades did either rarely or never signifie the Grave, although he had not therein spoken truely, yet it might have argued a little more modestie in him, and that he had taken some care also, that his latter conceits should hold some better correspondencie with his former. For he m•ght have remembred, how in the place unto which hee doth referre us, he had said, that qthe LXXII. Seniors did every where in their translation put Hades in stead of Sheol: which (as he the•e hath told us) is ordinarily taken for the place of soules under the earth, and eyther rarely or never for the grave. But wee have shewed not only out of those Dictionaries, unto which the rCardinall doth referre us (having forgotten first to looke into them himselfe) but by allegation of diverse particular instances likewise (unto none of which he hath made any answere) that Hades in the translation of t•e LXXII. Seniors is not rarely, but verie usu•lly taken for the place of dead bodies. So for the use of the word Infernus in the Latin translation; Lyranus noteth, that it is staken in the Scripture, not for the place of the damned only, but also for the pit wherein dead •ens carkases were layd. And among the Iesuites, Gaspar Sanctius yeeldeth for the generall, that tInfernus or Hell is frequently ⟨p. 309⟩in the Scripture taken for buriall: and in particular, Emmanuel Sà confesseth it to be so taken, in Gen. 42.38. 1. Sam. 2.6. Iob. 7.9
pVox [Greek or Hebrew], ut supra ostencimus, significat semper infernū, nunquā sepulch•um. At corpus Christi non fuit in inferno: ergo anima ibi fuit. Bellarm. l•b. 4. de Christo, cap. 12.Vox 〈non-Latin alphabet〉, ut supra ostencimus, significat semper infernū, nunquā sepulch•um. At corpus Christi non fuit in inferno: ergo anima ibi fuit. Bellarm. l•b. 4. de Christo, cap. 12.
qJd. ibid. cap. 10.
rConsulantur omnia dictionaria. I•id. cap. 12.
sAccipitur Infernus in sc•ipturâ dupliciter. uno modo pro fossâ, ubi ponuntur mortuorum cadavera A•io modo pro loco, ubi descendunt animae damnato•um ad purgandū, & generaliter illorū, qui non admittuntur statim ad gloriam. Lyran. in •sai. 5.Accipitur Infernus in sc•ipturâ dupliciter. uno modo pro fossâ, ubi ponuntur mortuorum cadavera A•io modo pro loco, ubi descendunt animae damnato•um ad purgandū, & generaliter illorū, qui non admittuntur statim ad gloriam. Lyran. in •sai. 5.
tEst in Scripturâ frequens infernum pro sepulturâ, atque adeò pro morte sumi. Gosp. S•nct. commentar. in Act. 2. sect. 56.
uEmm. Sà, Notat. in Scripture.Emm. Sà, Notat. in Scriptur.
Or else (saith he) by the name of Hell he signified the Grave: as if he should have said. I remain in sorrow, until the earth do receive me, as the grave hath done him.
Or else (saith hee) by the name of Hell he signified the Grave: as if he should have said. I remaine in sorrow, untill the earth doe receive me, as the grave hath done him.
So Primasius, expounding the place, Hebr. 13.20. zGod the father (saith he) brought his son from the dead, that is to say, from Hell; or from the Grave: according to that which the Psalmist had foretold; Thou wilt not suffer thine holy one to see corruption. And Maximus Taurinensis saith, that aMary Magdalene received a reproof, because after the resurrection she sought our Lord in the grave, and not remembering his words, whereby he had said that the third day he would return from hell, she thought him still to be detained by the laws of hell. And ⟨p. 310⟩therefore (saith he) while bshe did seek the Lord in the grave among the rest of the dead, she is reprehended, and it is said umto her: Why seekest thou him that liveth, among the dead? that is to say, Why seekest thou him among them that are in the infernal parts, who is now known to have returned unto the supernall? cFor he that seeketh for him either in the infernal places, or in the graves, to him it is said; Why seekest thou him that liveth among the dead? and to the same purpose he applieth those other words of our Saviour unto Mary; Touch me not, for I am not yet ascended unto my Father as if he had said. dWhy dost thou desire to touch me, who while thou seekest me among the graves, dost not as yet believe that I am ascended to my Father: who while thou searchest for me among the infernalls, dost distrust that I am returned to the celestials; while thou seekest me among the dead, dost not hope that I do live with my father? Where his Inferi and Inferna, do plainly import no more but tumulos and sepulchra.
So Primasius, expounding the place, Hebr. 13.20. zGod the father (saith hee) brought his sonne from the dead, that is to say, from Hell; or from the Grave: according to that which the Psalmiste had foretolde; Thou wilt not suffer thine holy one to see corruption. And Maximus Taurinensis saith, that aMary Magdalene received a reproofe, because after the resurrection she sought our Lord in the grave, and not remembring his words, whereby hee had said that the third day he would returne from hell, shee thought him still to be detayned by the lawes of hell. And ⟨p. 310⟩therefore (saith he) while bshee did seeke the Lord in the grave among the rest of the dead, shee is reprehended, and it is said umto her: Why seekest thou him that liveth, among the dead? that is to say, Why seekest thou him among them that are in the infernall parts, who is now knowne to have returned unto the supernall? cFor he that seeketh for him eyther in the infernall places, or in the graves, to him it is sayd; Why seekest thou him that liveth among the dead? and to the same purpose he applieth those other wordes of our Saviour unto Mary; Touch me not, for I am not yet ascended unto my Father as if hee had sayd. dWhy dost thou desire to touch me, who while thou seekest me among the graves, dost not as yet beleeve that I am ascended to my Father: who while thou searchest for me among the infernalls, dost distrust that I am returned to the celestials; while thou seekest me among the dead, dost not hope that I doe live with my father? Where his Inferi and Inferna, doe plainely import no more but tumulos and sepulchra.
zDeus ergo pater eduxit filium suum de mortuis: hoc est, de inferno, vel de sepulchro, juxta quod Psalmista praedixerat: Non dabis sanctum tuum videre corruptionem. Primaes. in Hebr. 13.
aMaria Magdalene non leviter fuit objurgata, cur post resurrectionem Dominum quaereret in sepulchro; & non reminiscens verborum ejus, quibus se ab inferis tertiâ die rediturum esse dixerat, putaret eum inferni legibus detineri. Maxim. Taurin. de sepultur. Dom. homil. 4.
bUnde & illa Maria Magdalene, quae Dominum inter caeteros defunctos in sepulchro quaerebat, arguitur, & dicitur illi: Quid quaeris viventē cum mortuis? hoc est, Quid quaeris apud inferos, quem redijsse jam constat ad superos? Id. de eâd. homil. 3.Vnde & illa Maria Magdalene, quae Dominum inter caeteros defunctos in sepulchro quaerebat, arguitur, & dicitur illi: Quid quaeris viventē cum mortuis? hoc est, Quid quaeris apud inferos, quem redijsse jam constat ad superos? Id. de eâd. homil. 3.
cNam qui eū aut in infernis requirit, aut tumulis, dicitur ei; Quid quaeris viventē cum mortuis? Ibid.Nam qui eū aut in infernis requirit, aut tumulis, dicitur ei; Quid quaeris viventē cum mortuis? Ibid.
dQuid me cō tingere cupis, quae me dum inter tumulos quaeris, adhuc ad Patrem ascendisse non credis: quae dum me inter inferna scrutaris, ad coelestia redijsse diffidis; dumb inter mortuos quaeris, vivere cū Deo patre meo non speras? Id. de sepul•ur. Dom. hom. 4.Quid me cō tingere cupis, quae me dum inter tumulos quaeris, adhuc ad Patrem ascendisse non credis: quae dum me inter inferna scrutaris, ad coelestia redijsse diffidis; dum inter mortuos quaeris, vivere cū Deo patre meo non speras? Id. de sepul•ur. Dom. hom. 4.
Hereupon Ruffinus in his exposition of the Creed, having given notice, ethat in the Symbol of the Church of Rome there is not added, He descended into hell, nor in the Churches of the East neither; adjoineth presently: Yet the force or meaning of the word seemeth to be the same, in that he is said to have been buried. For the terms of burial and descending into hell in the Scripture phrase tend much to the expressing of the self same thing: but that the bare naming of the one doth lead us only to the consideration of the honour of burial, the addition of the other intimateth unto us that ⟨p. 311⟩which is more dishonourable in it. Thus under the burial of our Saviour may be comprehended his [Greek or Hebrew] and [Greek or Hebrew], his funeration and his interring: which are both of them set down in the end of the 19. chapter of the Gospel according to S. John. the latter in the two last verses, where Joseph and Nicodemus are said to have laid him in a new Sepulchre, wherein was never man yet laid: the former in the two verses going before, where it is recorded that they wound his body in linen clothes, with spices, [Greek or Hebrew], as it is the manner of the Jews to bury. for to the [Greek or Hebrew] or funeratiō belongeth the embalming of the dead body, & all other offices that are performed unto it while it remains above ground. So Gen. 50.2. where the Physicians are said to have embalmed Israel; the Greek translators render it: [Greek or Hebrew]. and when Mary poured the precious ointment upon our Saviour; himself interpreteth this to have been done for his ffuneration or burial. gFor it was a custom in times past (saith Eusebius, commonly called Emissenus) that the bodies of noble men being to be buried, should first be anointed with precious ointments, and buried with spices. And hwho knoweth not (saith Stapleton) that a sepulchre is an honour to the dead, and not a disgrace? But the mention of Sheol (which hath special relation, as hath been showed, to the disposing of the dead body unto corruption) and so of Hades, Infernus, or Hell, answering thereunto, carrieth us further to the consideration of that which the Apostle calleth the sowing of the body in corruption and dishonour. (1. Corinth. 15.42, 43.) For which, that place in S. Augustine ⟨p. 312⟩is worth the consideration.
Heereupon Ruffinus in his exposition of the Creed, having given notice, ethat in the Symbol of the Church of Rome there is not added, He descended into hell, nor in the Churches of the East neyther; adjoyneth presently: Yet the force or meaning of the word seemeth to bee the same, in that he is sayd to have bene buried. For the tearmes of buriall and descending into hell in the Scripture phrase tend much to the expressing of the selfe same thing: but that the bare naming of the one doth lead us only to the consideration of the honor of buriall, the addition of the other intimateth unto us that ⟨p. 311⟩which is more dishonourable in it. Thus under the buriall of our Saviour may be comprehended his 〈non-Latin alphabet〉 and 〈non-Latin alphabet〉, his funeration and his interring: which are both of them set down in the end of the 19. chapter of the Gospell according to S. Iohn. the latter in the two last verses, where Ioseph and Nicodemus are said to have laid him in a new Sepulchre, vvherein was never man yet laid: the former in the two verses going before, where it is recorded that they wound his body in linnen clothes, with spices, 〈non-Latin alphabet〉, as it is the maner of the Iews to bury. for to the 〈non-Latin alphabet〉 or funeratiō belongeth the imbalming of the dead body, & all other offices that are performed unto it while it remaines above ground. So Gen. 50.2. where the Physiciās are said to have imbalmed Israel; the Greek translators render it: 〈non-Latin alphabet〉. and when Mary poured the pretious ointment upon our Saviour; himselfe interpreteth this to have beene done for his ffuneration or buriall. gFor it was a custome in times past (saith Eusebius, commonly called Emissenus) that the bodies of noble men being to be buried, should first be annointed with pretious ointments, and buried with spices. And hwho knoweth not (saith Stapleton) that a sepulchre is an honour to the dead, and not a disgrace? But the mention of Sheol (which hath speciall relation, as hath beene shewed, to the disposing of the dead body unto corruption) and so of Hades, Infernus, or Hell, answering thereunto, carrieth us further to the consideration of that which the Apostle calleth the sowing of the body in corruption and dishonour. (
eSciendum sané est, quòd in Ecclesiae Romanae Symbolo non habetur additum; Descendit ad inferna: sed neque in Orientis ecclesijs habetur hic sermo. vis tamen verbi eadem videtur esse in eo quod sepultus dicitur. Ruffin. in exposit. Symbol.
f[Greek or Hebrew]. Matth. •6.12. [Greek or Hebrew]. Marc 14.8. [Greek or Hebrew]. Joh. 12.7.〈non-Latin alphabet〉. Matth. •6.12. 〈non-Latin alphabet〉. Marc 14.8. 〈non-Latin alphabet〉. Ioh. 12.7.
gMos enim antiquitùs fuit, ut nobiliū corpora sepelienda unguentis pretiosis ungerentur, & cum a•omatibus sepelirentur. Euseb. Emiss. homil. Dominic. in Ramis Palmarum.Mos enim antiquitùs fuit, ut nobiliū corpora sepelienda unguentis pretiosis ungerentur, & cum a•omatibus sepelirentur. Euseb. Emiss. homil. Dominic. in Ramis Palmarum.
hQuis nescit sepulchrum mortuo honori esse, non dedecori; & quorundam sceleribus sepulchra negari? Stapleton. Antidote. in 1. Corinth. 15.55.Quis nescit sepulchrum mortuo honori esse, non dedecori; & quorundam sceleribus sepulchra negari? Stapleton. Antid•t. in 1. Corinth. 15.55.
iDid not the Hells (or, the Grave) give testimony unto Christ, when loosing their power, they reserved Lazarus (whom they had received to dissolve) for four days together; that they might restore him safe again, when they did hear the voice of their Lord commanding it? where you may observe an H•ll appointed for the dissolution of dead mens bodies: the descending into which (according to Ruffinus his note) differeth little or nothing from the descending into the Grave.
iDid not the Hells (or, the Grave) give testimony unto Christ, when loosing their power, they reserved Lazarus (whom they had received to dissolve) for foure dayes together; that they might restore him safe againe, when they did heare the voyce of their Lord commanding it? where you may observe an H•ll appointed for the dissolution of dead mens bodies: the descending into which (according to Ruffinus his note) differeth little or nothing from the descending into the Grave.
iNónne inferna Christo testimonium perhibuerunt, quando jure suo perdito Lazarus, quē dissolvendum acceperant, integrū per quatriduum reservaverunt; ut incolumē redderent, cùm vocem Domini sui jubentis audirent? Oat. c•ntra Judaeos. Pagan. & Arian cap. 17. tom. 6. Oper. Augustin.Nónne inferna Christo testimonium perhibuerunt, quando jure suo perdito Lazaru•, quē dissolvendum acceperant, integrū per quatriduum reservaverunt; ut incolumē redderent, cùm vocem Domini sui jubentis audirent? O•at. c•ntra Iudaeos. Pagan. & Arrian cap. 17. tom. 6. Oper. Augustin.
In the thirteenth of the Acts S. Paul preacheth unto the Jews, that God raised up his Son from the dead, knot to return now any more unto corruption: and yet presently addeth, that therein was verified that prophecy in the Psalm; lThou wilt not suffer thy Holy one to see corruption. implying thereby, that he descended in some sort for a time into corruption, although in that time he did not suffer corruption. And mdo not wonder (saith S. Ambrose) how he should descend into corruption, whose flesh did not see corruption. He did descend indeed into the place of corruption, who pierced the Hells; but being uncorrupted he shut out corruption. For as the word [Greek or Hebrew], which the Prophet useth in the Psalm, doth signify as well the pit or place of corruption, as the corruption it self: so also the word [Greek or Hebrew], whereby S. Luke doth express the same, is used by the Greek Interpreters of the old Testament to signify not the corruption it self alone, but the very place of it likewise. as where we read in Psalm. 7.15. He is fallen into the pit which he made. and, Psalm. 9.16. The heathen are sunk down in the pit that they made. and, Proverb. 26.27. Who so diggeth a pit, shall fall therein. Aquila in the ⟨p. 313⟩first place, the Septuagint in the second, Aquila and Symmachus in the third, retain the Greek word [Greek or Hebrew], So that our Saviour, descending into Sheol, Hades or Hell, may thus be understood to have descended into corruption, that is to say, into the pit or place of corruption, (as S. Ambrose interpreteth it) although he were free in the mean time from the passion of corruption. And because [Greek or Hebrew] and [Greek or Hebrew] & [Greek or Hebrew], Hell and Corruption, have reference to the self same thing: therefore doth the Arabic interpreter, *translated by Junius, in Act. 2.31. (or, as the Arabian divideth the book, Act. 4.10.) confound them together, and retain the same word in both the parts of the sentence, after this manner. He was not left in perdition, neither did his flesh see perdition. even as in the 29. Psalm (or the 30. according to the division of the Hebrews) the Arabic readeth,n [Greek or Hebrew] all-gehim, or Hell, where the Greek hath [Greek or Hebrew], the Hebrew [Greek or Hebrew], & the Chaldee paraphrase [Greek or Hebrew], that is, the house of the grave.
In the thirteenth of the Acts S. Paul preacheth unto the Iewes, that God raysed up his Sonne from the dead, knot to returne now any more unto corruption: and yet presently addeth, that therein was verified that prophecie in the Psalme; lThou wilt not suffer thy Holy one to see corruption. implying thereby, that he descended in some sort for a time into corruption, although in that time he did not suffer corruption. And mdoe not wonder (saith S. Ambrose) how he should descend into corruption, whose flesh did not see corruption. He did descend indeed into the place of corruption, who pierced the Hells; but being uncorrupted he shut out corruption. For as the word 〈non-Latin alphabet〉, which the Prophet useth in the Psalm, doth signifie as well the pit or place of corruption, as the corruption it selfe: so also the word 〈non-Latin alphabet〉, whereby S. Luke doth expresse the same, is used by the Greek Interpreters of the old Testament to signifie not the corruption it selfe alone, but the verie place of it likewise. as where we read in Psalm. 7.15. He is fallen into the pit which he made. and, Psalm. 9.16. The heathen are sunke downe in the pit that they made. and, Proverb. 26.27. Who so diggeth a pit, shall fall therein. Aquila in the ⟨p. 313⟩first place, the Septuagint in the second, Aquila and Symmachus in the third, retaine the Greek word 〈non-Latin alphabet〉, So that our Saviour, descending into Sheol, Hades or Hell, may thus be understood to have descended into corruption, that is to say, into the pit or place of corruption, (as S. Ambrose interpreteth it) although hee were free in the meane time from the passion of corruption. And because 〈non-Latin alphabet〉 and 〈non-Latin alphabet〉 & 〈non-Latin alphabet〉, Hell and Corruption, have reference to the selfe same thing: therfore doth the Arabick interpreter,
l[Greek or Hebrew]. ibid. vers. 35. ex Psal. 16.10.〈non-Latin alphabet〉. ibid. vers. 35. ex Psal. 16.10.
mNe mireris quomodo descenderit in corruptionem; cujus caro non vidit corruptionem. Descendit quidem in locum co•ruptionis, qui penetravit inferna; sed corruptionem incorruptus exclusit. Ambros. de Virginib. lib. 3.
*an. 1578. although in the Arabic Testament, printed by Erpenius an. 1616. the terms be varied: [Greek or Hebrew] all-hawita being put for Hell, and [Greek or Hebrew] phasada for corruption.an. 1578. although in the Arabi•k Testament, printed by Erpenius ann. 1616. the termes be varied: 〈non-Latin alphabet〉 al-hawita being put for Hell, and 〈non-Latin alphabet〉 phasada for corruption.
nPsalter. Arabic. edit. Genuae, an. 1516. & Romae, an. 1619. Verúm in duobus meis MSS. exemplarib. habetur hîc [Greek or Hebrew] alhalaci, quod perditionē vel interitū notat.Psalter. Arabic. edit. Genuae, an. 1516. & Romae, an. 1619. Verúm in duobus meis MSS. exemplarib. habetur hîc 〈non-Latin alphabet〉 alhalaci, quod perditionē vel interitū notat.
Athanasius in his book of the Incarnation of the Word, written against the Gentiles, observeth that when God threatened our first parents, that whatsoever day they did eat of the forbidden fruit they should die the death; by odying the death he signified, that they should not only die, but also remain in the corruption of death: & that our Saviour coming to pfree us from this corruption, kept his own body uncorrupted, as a pledge and an evidence of the future resurrection of us all. which hath wrought such a contempt of death in his disciples, that (as he addeth afterwards) we may qsee ⟨p. 314⟩men which are by nature weak, leaping or dancing unto death, being not aghast at the corruption thereof, nor fearing the descents into Hell. So the Grecians sing in their Liturgy at this day: rThe corruption-working palace of Hell was dissolved, when thou didst arise out of the Grave, O Lord ▪ and again. sThe stone is rolled away, the grave is emptied. Behold corruption is trodden under by life. That which was mortal is saved by the flesh of God. Hell mourneth. For God (saith tOrigen) will neither leave our souls in hell, nor suffer us to remain for ever in corruption: but he that recalled him after the third day from hell, will recall us also in fit time; and he who granted unto him, that his flesh should not see corruption, will grant also unto us, that our flesh shall not see corruption, but that in fit time it shall be freed from corruption. Neither is it any whit strange unto them that are conversant in the writings of the ancient Doctors, to hear that our Saviour by his burial descended into Hell, spoiled Hell, and brought away both his own body and the bodies of the Saints from Hell. We find the question moved by Gregory Nyssen, in his sermon upon the Resurrection of Christ; uhow our Lord did dispose himself at the same time three manner of ways? both in the heart of the earth, (Matth. 12.40.) and in Paradise with the thief, (Luk. 23.43.) and in the hands of his Father. (Luk. 23.46.) xFor neither will any man say, (quoth he) that Paradise is in the places under the earth, or the places under the earth in Paradise, that at the same time he might be in ⟨p. 315⟩both; or that those (infernal) places are called the hand of the Father. Now for the last of these, he saith the case is yplain, that being in Paradise he must needs be in his Fathers hands also:
Athanasius in his booke of the Incarnation of the Word, written against the Gentiles, observeth that when God threatned our first parents, that whatsoever day they did eate of the forbidden fruite they should die the death; by odying the death hee signified, that they should not onely die, but also remaine in the corruption of death: & that our Saviour comming to pfree us from this corruption, kept his owne body uncorrupted, as a pledge and an evidence of the future resurrection of us all. which hath wrought such a contempt of death in his disciples, that (as he addeth afterwards) wee may qsee ⟨p. 314⟩men which are by nature weake, leaping or dauncing unto death, being not agaste at the corruption thereof, nor fearing the descents into Hell. So the Grecians sing in their Liturgy at this day: rThe corruption-working pallace of Hell was dissolved, when thou didst arise out of the Grave, O Lord ▪ and againe. sThe stone is rouled away, the grave is emptied. Behold corruption is troaden under by life. That which was mortall is saved by the flesh of God. Hell mourneth. For God (saith tOrigen) will neyther leave our soules in hell, nor suffer us to remaine for ever in corruption: but he that recalled him after the third day from hell, will recall us also in fit time; and he who granted unto him, that his flesh should not see corruption, will grant also unto us, that our flesh shall not see corruption, but that in fit time it shall bee freed from corruption. Neyther is it any whit strange unto them that are conversant in the writings of the ancient Doctors, to heare that our Saviour by his buriall descended into Hell, spoyled Hell, and brought away both his owne body and the bodies of the Saints from Hell. Wee finde the question moved by Gregory Nyssen, in his sermon upon the Resurrection of Christ; uhow our Lord did dispose himselfe at the same time three maner of wayes? both in the heart of the earth, (
o[Greek or Hebrew]; Athanas. de Incarnat. Verbi, tom. 1. Oper. Graecolat. pa. •9.〈non-Latin alphabet〉; Athanas. de Incarnat. Verbi, tom. 1. Oper. Graecolat. pa. •9.
p[Greek or Hebrew]. Ibid. pag. 54.〈non-Latin alphabet〉. Ibid. pag. 54.
q[Greek or Hebrew]. etc. Ib. pag. 59.〈non-Latin alphabet〉. etc. Ib. pag. 59.
r[Greek or Hebrew]. Graeci in Octoëcho Anastasimo.〈non-Latin alphabet〉. Graeci in Octoëcho Anastasimo.
s[Greek or Hebrew]. etc. [Greek or Hebrew]. Cumûlas, in Graecorum Pentecostario.〈non-Latin alphabet〉. etc. 〈non-Latin alphabet〉. Cumûlas, in Graecorum Pentecostario.
tNeque nostras animas derelinquet in inferno, nec dabit nos in corruption in perpetuū manere: sed qui illum post diē tertium revocavit ab inferis, & nos revocabit in tempore opportuno; & qui illi donavit, ut nō videat caro ejus corruptionem, nobis donabit, non quidem ut non videat caro nostra corruptionem, sed ut liberetur á corruption tempore opportuno. Origen. tractat. 3•. in Matth. cap. 27.Neque nostras animas derelinquet in inferno, nec dabit nos in corruptione in perpetuū manere: sed qui illum post diē tertium revocavit ab inferis, & nos revocabit in tempore opportuno; & qui illi donavit, ut nō videat caro ejus corruptionem, nobis donabit, non quidem ut non videat caro nostra corruptionem, sed ut liberetur á corruptione tempore opportuno. Origen. tractat. 3•. in
but the greatest doubt he maketh to be, zhow he should at the same time be both in Hades and in Paradise. for with him, the heart of the earth, the places under the earth, and Hades or Hell, are in this question one and the same thing. And his final resolution is, that in this Hell Christ remained with his dead body, when with his soul he brought the thief into the possession of Paradise. aFor by his body (saith he) wherein he sustained not the corruption that followeth upon death, he destroyed him that had the power of death: but by his soul he led the thief into the entrance of Paradise. And these two did work at the self same time, the Godhead accomplishing the good by them both: namely, by the incorruption of the body, the dissolution of death, and by the placing of the soul in his proper seat, the bringing back of men unto Paradise again.
but the greatest doubt hee maketh to be, zhow he should at the same time be both in Hades and in Paradise. for with him, the heart of the earth, the places under the earth, and Hades or Hell, are in this question one and the same thing. And his finall resolution is, that in this Hell Christ remained with his dead body, when with his soule hee brought the thiefe into the possession of Paradise. aFor by his body (saith he) wherein he sustayned not the corruption that followeth upon death, hee destroyed him that had the power of death: but by his soule he ledd the thiefe into the entrance of Paradise. And these two did worke at the selfe same time, the Godhead accomplishing the good by them both: namely, by the incorruption of the body, the dissolution of death, and by the placing of the soule in his proper seat, the bringing backe of men unto Paradise againe.
z[Greek or Hebrew]; Ibid. pag. 824.〈non-Latin alphabet〉; Ibid. pag. 824.
a[Greek or Hebrew]. Ib. pag. 825.〈non-Latin alphabet〉. Ib. pag. 825.
The like sentence do we meet withal in the same Fathers epistle unto Eustathia, Ambrosia, and Basilissa. bHis body he caused by dispensation to be separated from his soul: but the indivisible deity being once knit with that subject, was neither dis-joined from the body, nor the soul. but was with the soul in Paradise, making way by the thief for an entrance unto mankind thither; and with the body in the heart of the earth, destroying him that had the power of death. Wherewith we may compare that place, which we meet withal in the works of S. ⟨p. 316⟩Gregory Bishop of Neocaesarea: wherein our Saviour is brought in speaking after this manner. cI must descend into the very bottom of Hell, for the dead that are detay-there. I must by the three days death of my flesh overthrow the power of long continuing death. I must light the lamp of my BODY unto them which sit in darkness and in the shadow of death. and that of S. Chrysostom (who is accounted also to be the author of that other sermon attributed unto S. Gregory:) dHow were the brazen gates broken, and the iron bars burst? By his BODY. For then appeared first a body immortal, and dissolving the tyranny of death it self: whereby was showed, that the force of death was taken away, not that the sins of those who dyed before his coming were dissolved. and that which we read in another place of his works: eHe spoiled Hell, descending into Hell: he made it bitter, when it tasted of his flesh. Which Isaiah understanding before hand, cried out, saying: Hell was made bitter, meeting thee below. (so the Septuagint render the words, Isaiah. 14.19.) It was made bitter: for it was destroyed. It was made bitter: for it was mocked. It received a BODY, and light upon God: it received Earth, and met with Heaven: it received that which it saw, and fell from that which it did not see. Thus Caesarius expounding the parable, Luk. 13.21. wherein the kingdom of God is likened unto leaven, which a woman took, and hid in ⟨p. 317⟩three pecks of flour, till all was leavened: saith that fthe three pecks of flour are first the whole nature of mankind, then death, and lastly Hell; wherein the divine BODY being hidden by BURIAL, did leaven all unto resurrection and life. Whereupon he bringeth in our Saviour in another place speaking thus. gI will therefore be buried, for their sakes that be in Hell:
The like sentence doe wee meet withall in the same Fathers epistle unto Eustathia, Ambrosia, and Basilissa. bHis body he caused by dispensation to be separated from his soule: but the indivisible deitie being once knit with that subject, was neyther dis-joyned from the body, nor the soule. but was with the soule in Paradise, making way by the thiefe for an entrance unto mankinde thither; and with the body in the heart of the earth, destroying him that had the power of death. Wherewith wee may compare that place, which we meet withall in the workes of S. ⟨p. 316⟩Gregory Bishop of Neocaesarea: wherein our Saviour is brought in speaking after this maner. cI must descend into the very bottome of Hell, for the dead that are detay-there. I must by the three dayes death of my flesh overthrow the power of long continuing death. I must light the lamp of my BODY unto them vvhich sit in darkenesse and in the shadow of death. and that of S. Chrysostom (who is accounted also to be the author of that other sermon attributed unto S. Gregory:) dHow vvere the brasen gates broken, and the iron barres burst? By his BODY. For then appeared first a body immortall, and dissolving the tyrannie of death it selfe: whereby was shewed, that the force of death was taken away, not that the sinnes of those who dyed before his comming were dissolved. and that which we reade in another place of his workes: eHe spoyled Hell, descending into Hell: hee made it bitter, when it tasted of his flesh. Which Esay understanding before hand, cryed out, saying: Hell was made bitter, meeting thee below. (so the Septuagint render the words, Esai. 14.19.) It was made bitter: for it was destroyed. It was made bitter: for it was mocked. It received a BODY, and light upon God: it received Earth, and met with Heaven: it received that vvhich it saw, and fell from that which it did not see. Thus Caesarius expounding the parable, Luk. 13.21. wherein the kingdome of God is likened unto leaven, vvhich a woman tooke, and hid in ⟨p. 317⟩three pecks of floure, till all was leavened: saith that
b[Greek or Hebrew]. Id. in Epist. ad Eustath. ibid. pag. 1093.〈non-Latin alphabet〉. Id. in Epist. ad Eustath. ibid. pag. 1093.
c[Greek or Hebrew]. Gregor. Neocaesar. serm. in Theophanta, pag. 111. Oper. edit. Mogunt. & inter Opera Chysostomi, tom. 7. edit. Savilian. pag. 660.〈non-Latin alphabet〉. Gregor. Neocaesar. serm. in Theophanta, pag. 111. Oper. edit. Mogunt. & inter Opera Chysostomi, tom. 7. edit. Savilian. pag. 660.
d[Greek or Hebrew]. Chrysost in Matth. cap. 11. homil. 36. edit. Graec. vel 37. Latin.〈non-Latin alphabet〉. Chrysost in Matth. cap. 11. homil. 36. edit. Graec. vel 37. Latin.
e[Greek or Hebrew] reponendum, ex MS. Constantinopolitano) [Greek or Hebrew]. Orat. Catechetic. in S. Pascha; tom. 5. oper. Chrysostom. edit. Savilian. pag. 916. & in Graecorum Pentecostario: ubi pro primâ voce [Greek or Hebrew], rectiùs habetur [Greek or Hebrew].〈non-Latin alphabet〉 reponendum, ex MS. Constantinopolitano) 〈non-Latin alphabet〉. Orat. Catechetic. in S. Pascha; tom. 5. oper. Chrysostom. edit. Savilian. pag. 916. & in Graecorum Pentecostario: ubi pro primâ voce 〈non-Latin alphabet〉, rectiùs habetur 〈non-Latin alphabet〉.
fFarinae autē sata tria, primū quidem universa mortalium natura, deinde mors, postea orcus; in quo absconditū per sepulturā divinū corpus, fermentavit omnia in resurrectionē & vitam Caesarius, Dialog. 4.Farinae autē sata tria, primū quidem universa mortalium natura, deinde mors, postea orcus; in quo absconditū per sepulturā divinū corpus, fermētavit omnia in resurrectionē & vitam Caesarius, Dialog. 4.
I will therefore as it were a stone strike the gates thereof, bringing forth the prisoners in strength, as my servant David hath said. So S. Basil asketh, hHow we do accomplish the descent into Hell? and answereth, that we do it in imitating the BURIAL of Christ, in Baptism. For the bodies of those that be baptized, are as it were buried in the water: saith he. S. Hilary maketh mention of Christs iflesh quickened out of Hell by himself. and Arator in like maner:
*Infernum Dominus cùm destructurus adiret,
Detulit inde suam spoliato funner carnem.
When the Lord went to Hell to destroy it, He brought from THENCE his own flesh, sp•yling the grave.
I will therefore as it were a stone strike the gates thereof, bringing forth the prisoners in strength, as my servant David hath said. So S. Basil asketh, hHow we do accomplish the descent into Hell? and answereth, that we doe it in imitating the BURIALL of Christ, in Baptisme. For the bodies of those that be baptized, are as it were buried in the water: saith he. S. Hilary maketh mention of Christs iflesh quickened out of Hell by himselfe. and Arator in like maner:
*Infernum Dominus cùm destructurus adiret,
Detulit inde suam spoliato funere carnem.
When the Lord went to Hell to destroy it, He brought from THENCE his owne flesh, sp•yling the grave.
h[Greek or Hebrew]. Basil. de Spiritu sancto. cap. 15.〈non-Latin alphabet〉. Basil. de Spiritu sancto. cap. 15.
iEt haec vermis, vel non ex conceptu communiū originū vivens, vel é profundis terrae vivus emergens, ad significationē assumptae & vivificatae per se etiā ex inferno carnis professus est. Hilar. de Trinitat. lib. 11,Et haec vermis, vel non ex cōceptu cōmuniū originū vivens, vel é profundis terrae vivus emergens, ad significationē assumptae & vivificatae per se etiā ex inferno carnis professus est. Hilar. de Trinitat. lib. 11,
kPhilo Carpathius addeth, that in his grave he spoiled Hell. Whereupon the Emperor Leo in his oration upon the burial of our Saviour, wisheth us to lhonour it, by adorning our selves with virtues, and not by putting him in the grave again. For it behoved (saith he) that this should be once done, to the end that Hell might be spoiled: and it was done. And the Grecians retain the commemoration hereof in their Liturgies unto this day: as their Octoëchon Anastasimon and Pentecostarion ⟨p. 318⟩do testify; wherein such hymns and prayers as these are frequent. mThou didst receive death in thy flesh, working thereby immortality for us, O Saviour: and didst dwell in the grave, that thou mightest free us from Hell, raising us up together with thy self. nWhen thou wast put in the tomb as a mortal man, the keepers of Hell gates shook for fear: for, having overthrown the strength of Death, thou diddest exhibit incorruption to all the dead by thy Resurrection. oAlthough thou didst descend into the grave as a mortal man, ô giver of life, yet didst thou dissolve the strength of hell, ô Christ, raising up the dead together with thy self, whom it had also swallowed; and didst exhibit the resurrection, as God, unto all that in faith and desire do magnify thee. pThou who by thy three-days burial didst spoil Death, and by thy life-bringing resurrection didst raise up corrupted man (ô Christ our God) as a lover of mankind: to thee be glory. qThou who by thy three-days burial didst spoil Hell, and by thy resurrection didst save man; have mercy upon me. rBy thy three-days burial the enemy was spoiled, the dead loosed from the bands of Hell, death deadened, the palaces of hell voided. Therefore in hymns do we honour and magnify thee, ô giver of life. sThou wast put in the tomb, being voluntarily made dead; and didst empty all the palaces of hell (ô immortal King) raising up the dead with thy Resurrection. tThou who spoiledst hell by thy burial, be mindful of me.
kPhilo Carpathius addeth, that in his grave he spoyled Hell. Whereupon the Emperour Leo in his oration upon the buriall of our Saviour, wisheth us to lhonour it, by adorning our selves with vertues, and not by putting him in the grave againe. For it behoved (saith he) that this should be once done, to the end that Hell might be spoyled: and it was done. And the Grecians retaine the commemoration hereof in their Liturgies unto this day: as their Octoëchon Anastasimon and Pentecostarion ⟨p. 318⟩do testifie; wherein such hymnes and prayers as these are frequent. mThou didst receive death in thy flesh, working thereby immortalitie for us, O Saviour: and didst dwell in the grave, that thou mightest free us from Hell, raysing us up together with thy selfe. nWhen thou vvast put in the tombe as a mortall man, the keepers of Hell gates shooke for feare: for, having overthrowne the strength of Death, thou diddest exhibite incorruption to all the dead by thy Resurrection. oAlthough thou didst descend into the grave as a mortall man, ô giver of life, yet didst thou dissolve the strength of hell, ô Christ, raysing up the dead together with thy selfe, whom it had also swallowed; and didst exhibit the resurrection, as God, unto all that in faith and desire doe magnifie thee. pThou who by thy three-dayes buriall didst spoyle Death, and by thy life-bringing resurrectiō didst raise up corrupted man (ô Christ our God) as a lover of mankinde: to thee be glory. qThou who by thy three-dayes buriall didst spoyle Hell, and by thy resurrection didst save man; have mercy upon me. rBy thy three-dayes buriall the enemy was spoyled, the dead loosed from the bands of Hell, death deaded, the palaces of hell voyded. Therefore in hymnes doe we honour and magnifie thee, ô giver of life. sThou wast put in the tombe, being voluntarily made dead; and didst emptie all the palaces of hell (ô immortall King) raysing up the dead with thy Resurrectiō.
kPhilo. in Cantic. 5.2. [Greek or Hebrew]. inter fragmenta Eusebij in Cantic. á Men•sio edita pag. 52.Philo. in Cantic. 5.2. 〈non-Latin alphabet〉. inter fragmenta Eusebij in Cantic. á Men•sio edita pag. 52.
l[Greek or Hebrew]. Leo Imp. homil. 1.〈non-Latin alphabet〉. Leo Imp. homil. 1.
Hitherto also belongeth that of Prudentius, in his Apotheosis:⟨p. 319⟩
—tumuloque inferna refringens
Regna, resurgentes secum jubet ire sepultos.
Coelum habitat, terris intervenit, abdita rumpit
Tartara, vera fides, Deus est, qui totus ubique est.
where, in saying that our Saviour by his grave did break up the infernal kingdoms, and commanded those that were buried to rise up with him; he hath reference unto that part of the history of the Gospel, wherein it is recorded, that The graves were opened, and many bodies of the Saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. (Matth. 27.52, 53.) upon which place S. Hilary writeth thus. uEnlightening the darkness of death, and shining in the obscure places of Hell; by the resurrection of the Saints that were seen at the present, he took away the spoils of death it self. To the same effect writeth S. Ambrose also. xNeither did his sepulchre want a miracle. For when he was anointed by Joseph, and buried in his tomb; by a new kind of work, he that was dead himself did open the sepulchres of the dead. His body indeed did lye in the grave; but he himself being free among the dead, did give liberty unto them that were placed in Hell, dissolving the law of death. For his flesh was in the tomb, but his power did work from heaven. which may be a sufficient commentary upon that sentence, which we read in the Exposition of the Creed attributed unto S. Chrysostom. yHe descended into Hell, that there also he might not want a miracle. For ⟨p. 320⟩many bodies of the Saints arose with Christ. namely, zHELL rendering up the BODIES of the Saints alive again: as either the same, or another author that goeth under the like name of Chrysostom, doth elsewhere directly affirm. which is a further confirmation of that which we have heard delivered by Ruffinus, touching the exposition of the article of the Descent into Hell; that the substance thereof seemeth to be the same with that of the Burial. for what other Hell can we imagine it to be but the Grave, that thus receiveth and giveth up the bodies of men departed this life?
Hitherto also belongeth that of Prudentius, in his Apotheosis:⟨p. 319⟩
—tumuloque inferna refringens
Regna, resurgentes secum jubet ire sepultos.
Coelum habitat, terris intervenit, abdita rumpit
Tartara, vera fides, Deus est, qui totus ubique est.
where, in saying that our Saviour by his grave did break up the infernall kingdomes, and commanded those that were buried to rise up with him; he hath reference unto that part of the history of the Gospell, wherein it is recorded, that The graves were opened, and many bodies of the Saints which slept arose, and came out of the graves after his resurrection, and went into the holy citie, and appeared unto many. (Matth. 27.52, 53.) upon which place S. Hilary writeth thus. uInlightning the darkenesse of death, and shining in the obscure places of Hell; by the resurrection of the Saints that were seene at the present, he tooke away the spoyles of death it selfe. To the same effect writeth S. Ambrose also. xNeither did his sepulchre want a miracle. For when he was anoynted by Ioseph, and buried in his tombe; by a new kinde of worke, he that was dead himselfe did open the sepulchres of the dead. His body indeed did lye in the grave; but he himselfe being free among the dead, did give libertie unto them that were placed in Hell, dissolving the law of death. For his flesh was in the tombe, but his power did worke from heaven. which may be a sufficient commentary upon that sentence, which we reade in the Exposition of the Creed attributed unto S. Chrysostom. yHe descended into Hell, that there also he might not want a miracle. For ⟨p. 320⟩many bodies of the Saints arose with Christ. namely, zHELL rendring up the BODIES of the Saints alive againe: as eyther the same, or another author that goeth under the like name of Chrysostom, doth elsewhere directly affirme. which is a further confirmation of that which we have heard delivered by Ruffinus, touching the exposition of the article of the Descent into Hell; that the substance thereof seemeth to be the same with that of the Buriall. for what other Hell can we imagin it to be but the Grave, that thus receiveth and giveth up the bodies of men departed this life?
uIlluminans enim mortis tenebras, & infernorum obscura collustrans; in sanctorum ad praesens conspicatorum resurrectione mortis ipsius spolia detrahebat. Hilar. in Matth. Canon. 33.
xSed nec sepulchrum quidem ejus miraculo caret. Nam cùm esset unctus á Joseph, & •n ejus monumento sepultus; novo opere quodam, ipse defunctus defunctorum sepulchra reserabat. Et corpus quidem ejus jacebat in tumulo, ipse autem inter mortuos liber, remissionem in inferno positis, solutâ mortis lege donabat. Erat enim caro ejus in monumento, sed virtus ejus operabatur é coelo. Ambros •e••ura. not, •ap. 5Sed nec sepulchrum quidem ejus miraculo caret. Nam cùm esset unctus á Ioseph, & •n ejus monumento sepultus; novo opere quodam, ipse defunctus defunctorum sepulchra reserabat. Et corpus quidem ejus jacebat in tumulo, ipse autem inter mortuos liber, remissionem in inferno positis, solutâ mortis lege donabat. Erat enim caro ejus in monumento, sed virtus ejus operabatur é coelo. Ambros •e••ura. nat, •ap. 5
yDescendit ad infernum, ut & ibi á miraculo non vacaret. Nam multa corpora sanctorum resurrexerunt cum Christo. Homil. 2. in Symbol. tom. 5. Latin. Oper. Chrysostom.
. Baruch. 2.17. Dan. 3.88. (in the Hymne of the three children) and 2. Maccab. 6.23. in all which places, Hádes being used in the Greek, and Inferi or Infernus in the Latin, it is acknowledged by the
Bede also is termed Infernus exterior, the exterior Hell. So Alcuinus, moving the question, how that speech of Iacob should be understood, Genes. 37.35. I will goe downe to my sonne mourning into Hell. maketh answer: that
these be the words of a troubled and grieving man, amplifying his evills even from hence.
yPerturbati & dolentis verba sunt, mala sua etiam hinc exaggerantis. vel etiā inferni nomine sepulchrum significavit, quasi diceret: In luctu maneo donec. me terra suscipiat, sicut illū sepulchrum. Alevin. in Gen. Jnterrog. 256.Perturbati & dolentis verba sunt, mala sua etiam hinc exaggerantis. vel etiā inferni nomine sepulchrum significavit, quasi diceret: In luctu maneo donec. me terra suscipiat, sicut illū sepulchrum. Aleuin. in Gen. Jnterrog. 256.
translated by Iunius, in Act. 2.31. (or, as the Arabian divideth the book, Act. 4.10.) confound them together, and retaine the same word in both the parts of the sentence, after this maner. Hee was not left in perdition, neyther did his flesh see perdition. even as in the 29. Psalme (or the 30. according to the division of the Hebrewes) the Arabick readeth,
〈non-Latin alphabet〉 al-gehim, or Hell, where the Greek hath 〈non-Latin alphabet〉, the Hebrew 〈non-Latin alphabet〉, & the Chaldee paraphrase 〈non-Latin alphabet〉, that is, the house of the grave.
For neither will any man say, (quoth he) that Paradise is in the places under the earth, or the places under the earth in Paradise, that at the same time he might be in
⟨p. 315⟩
both; or that those (infernall) places are called the hand of the Father. Now for the last of these, hee saith the case is
the three pecks of floure are first the whole nature of mankind, then death, and lastly Hell; wherein the divine BODY being hidden by BURIALL, did leaven all unto resurrection and life. Whereupon he bringeth in our Saviour in another place speaking thus.
I will therefore be buried, for their sakes that be in Hell:
g
Idcirco sepeliar, propter eos qui in Orco sunt: idcirco veluti saxum aliquod percutiā illius portas, educens vinctos in fortitudine, quemadmodū inquit Davids servus meus. Id. Dialog 3.Idcirco sepeliar, propter eos qui in Orco sunt: idcirco veluti saxum aliquod percutiā illius portas, educens vinctos in fortitudine, quemadmodū inquit Davides servus meus. Id. Dialog 3.
