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.
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.
Thou 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
do 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,
[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, *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,n〈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.
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.
And hitherto also may be refer•ed that famous saying, of Christs descending alone & ascending with a multitude: which we meet withal in four several places of antiquity. First, in the heads of the sermon of Thaddaeus, as they are reported by Eusebius out of the Syriac records of the city of Edessa. aHe was crucified, and descended into Hades or Hell, and brake the rampire never broken before since the beginning; and rose again, and raised up with him those dead, that had slept from the beginning: and descended alone, but ascended to his Father with a great multitude. Secondly, in the epistle of Ignatius unto the Trallians. bHe was truly, and not in opinion, crucified, and died; those that were in heaven, and in earth, and under the earth, beholding him. those in heaven, as the incorporeal natures. those in earth, to wit the Jews and the Romans, and such men as were present at that time, when the Lord was crucified. those under the earth, as the multitude that rose up together with the Lord: for many bodies (saith he) of the Saints ⟨p. 321⟩which slept arose, the graves being opened. And he descended into Hades or Hell alone, but returned with a multitude, and brake the rampire that had stood from the beginning, and overthrew the partition thereof. Thirdly, in the disputation of Macarius Bishop of Jerusalem, in the first general Council of Nice. cAfter death we were carried into Hades or Hell. Christ took upon him this also, and descended voluntarily into it; he was not detained as we, but descended only. For he was not subjected unto death, but was the Lord of death. And descending alone, he returned with a multitude. For he was that spiritual grain of wheat, falling for us into the earth, and dying in the flesh; who by the power of his godhead raised up the temple of his body, according to the Scriptures, which brought forth for fruit the Resurrection of all mankind. Fourthly, in the Catechises of Cyril Bishop of Jerusalem: whose words are these. dI believe that Christ was raised from the dead. For of this I have many witnesses, both out of the divine scriptures, & from the witness and operation even unto this day of him that rose again: of him (I say) that descended into Hades or Hell alone, but ascended with many. For he did descend unto death; & many bodies of the Saints that slept were raised by him.
And hitherto also may bee refer•ed that famous saying, of Christs descending alone & ascending with a multitude: which we meet withall in foure severall places of antiquitie. First, in the h•ads of the sermon of Thaddaeus, as they are reported by Eusebius out of the Syriack records of the citie of Edessa. aHe was crucified, and descended into Hades or Hell, and brake the rampiere never broken before since the beginning; and rose againe, and raysed up with him those dead, that had slept from the beginning: and descended alone, but ascended to his Father with a great multitude. Secondly, in the epistle of Ignatius unto the Trallians. bHe was truly, and not in opinion, crucified, and died; those that were in heaven, and in earth, and under the earth, beholding him. those in heaven, as the incorporeall natures. those in earth, to wit the Iewes and the Romanes, and such men as were present at that time, when the Lord was crucified. those under the earth, as the multitude that rose up together with the Lord: for many bodies (saith he) of the Saints ⟨p. 321⟩which slept arose, the graves being opened. And hee descended into Hades or Hell alone, but returned with a multitude, and brake the rampiere that had stood from the beginning, and overthrew the partition thereof. Thirdly, in the disputation of Macarius Bishop of Ierusalem, in the first generall Councell of Nice. cAfter death wee were carried into Hades or Hell. Christ tooke upon him this also, and descended voluntarily into it; he was not detayned as wee, but descended onely. For hee was not subjected unto death, but was the Lord of death. And descending alone, he returned with a multitude. For he was that spirituall graine of wheat, falling for us into the earth, and dying in the flesh; who by the power of his godhead raysed up the temple of his body, according to the Scriptures, which brought forth for fruite the Resurrection of all mankinde. Fourthly, in the Catechises of Cyrill Bishop of Ierusalem: whose wordes are these. dI beleeve that Christ was raysed from the dead. For of this I have many witnesses, both out of the divine scriptures, & from the witnesse and operation even unto this day of him that rose againe: of him (I say) that descended into Hades or Hell alone, but ascēded with many. For he did descend unto death; & many bodies of the Saints that slept were raised by him.
a[Greek or Hebrew]. Thaddaeus, spud Euseb. lib. 1. histor. Ecclesiast. ca. ult〈non-Latin alphabet〉. Thaddaeus, •pud Euseb. lib. 1. histor. Ecclesiast. ca. ult
b[Greek or Hebrew]. Ignat. epist. 2. ad Trallian.〈non-Latin alphabet〉. Ignat. epist. 2. ad Trallian.
c[Greek or Hebrew]. Macar. Hierosolymit. apud Gelasium Cyzicen. in Act. Concil. Nicaen. lib. 1. ca. 23. all. 24.〈non-Latin alphabet〉. Macar. Hierosolymit. apud Gelasium Cyzicen. in Act. Concil. Nicaen. lib. 1. ca. 23. al. 24.
which resurrection he seemeth afterward to make common unto all the Saints that dyed before our Saviour. eAll the righteous men (saith he) were delivered, whom death had devoured. For it became the proclaimed ⟨p. 322⟩King, to be the deliverer of those good proclaimers of him. Then did every one of the righteous say: O death where is thy victory? ô Hell, where is thy sting? for the conqueror hath delivered us. wherewith we may compare that saying of S. Chrysostom. fIf it were a great matter, that Lazarus being four days dead should come forth: much more, that all they who were dead of old should appear together alive. which was a sign of the future resurrection. For many bodies of the Saints which slept arose; saith the text. and these articles of the Confession of the Armenians. gAccording to his body, which was dead, he descended into the grave: but according to his divinity, which did live, he over came Hell in the mean time. The third day he rose again: but withal raised up the souls (or persons) of the faithful together with him; and gave hope thereby, that our bodies also should rise again like unto him at his second coming.
which resurrection he seemeth afterward to make common unto all the Saints that dyed before our Saviour. eAll the righteous men (saith he) were delivered, whom death had devoured. For it became the proclaymed ⟨p. 322⟩King, to be the deliverer of those good proclaymers of him. Then did every one of the righteous say: O death where is thy victory? ô Hell, where is thy sting? for the conqueror hath delivered us. wherewith we may compare that saying of S. Chrysostom. fIf it were a great matter, that Lazarus being foure dayes dead should come forth: much more, that all they who were dead of old should appeare together alive. which was a signe of the future resurrection. For many bodies of the Saints which slept arose; saith the text. and these articles of the Confession of the Armenians. gAccording to his body, which was dead, he descended into the grave: but according to his divinitie, which did live, he over came Hell in the meane time. The third day he rose againe: but withall rays•d up the soules (or persons) of the faithfull together with him; and gave hope thereby, that our bodies also should rise againe like unto him at his second comming.
e[Greek or Hebrew]. Id. ibid.〈non-Latin alphabet〉. Id. ibid.
f[Greek or Hebrew]. Ch•ysost. in Matth 27. homil. 88. edit. Graec. vel 89. Latin ubi tamen Interpres vertit: Multo majus profectò est multos jam olim mortuos in vitā reduxisse.〈non-Latin alphabet〉. Ch•ysost. in Matth 27. homil. 88. edit. Graec. vel 89. Latin ubi tamen Interpres vertit: Multo majus profectò est multos jam olim mortuos in vitā reduxisse.
gErgo & in sepulcrum quoad corpus, quod mo•tuū erat, descendit: juxta veró divinitatem, quae vivebat, infernu• intereà devicit. Te•tio die resurrexit: sed & animas fideliū secum unâ suscitavit; & dedit spem corporibus etiā á morte resurgendi sib similiter in secundo adventu Confess. A•men. artic. •22.123.124.Ergo & in sepulcrum quoad corpus, quod mo•tuū erat, descendit: juxta veró divinitatem, quae vivebat, infernu• intereà devicit. Te•tio die resurrexit: sed & animas fideliū secum unâ suscitavit; & dedit spem corporibus etiā á morte resurgendi sib similiter in secundo adventu Con•ess. A•men. artic. •22.123.124.
Of those who arose with our Saviour from the Grave, or (as anciently they used to speak) from Hell; two there be whom the Fathers nominate in particular: Adam and Job. Of Job, S. Ambrose writeth in this manner. hHaving heard what God had spoken in him, and having understood by the holy Ghost, that the Son of God was not only to come into the earth, but that he was also to descend into Hell to that he might raise up the dead, (which was then done, for a testimony of the present, and an example of the future:) he turned himself unto the ⟨p. 323⟩Lord and said: O that thou wouldest keep me in Hell, that thou wouldest hide me until thy wrath be past, and that thou wouldest appoint me a time in which thou wouldest remember me. (Job. 14.13.) in which words he affirmeth that Job did prophesy, ithat he should be raised up at the passion of our Lord; as in the end of this book, saith he, he doth testify. meaning the apocryphal Appendix, which is annexed to the end of the Greek edition of Job: wherein we read thus. kIt is written, that he should rise again, with those whom the Lord was to raise. which although it be accounted to have proceeded from the Septuagint; yet the thing it self showeth, that it was added by some that lived after the coming of our Saviour Christ. Touching Adam, S. Augustine affirmeth that lthe whole Church almost did consent, that Christ loosed him in Hell. which we are to believe (saith he) that she did not vainly believe, whencesoever this tradition came; although no express authority of the Canonical Scriptures be produced for it. The only place which he could think off that seemed to look this way, was that in the beginning of the tenth Chapter of the book of Wisdom: She kept him who was the first formed father of the world, when he was created alone, and brought him out of his sin. which would be much more pertinent to the purpose, if that were added, which presently followeth in the mLatin text (I mean in the old edition: for the new corrected ones have left it out) Et eduxit illum de limo terrae, and brought him out of the clay of the earth. which being placed after the bringing of him out of his sin, may seem to have reference unto some deliverance (like that of Davids, Psalm. 40 2. He brought me up out of the horrible pit, out of the miry clay) rather then unto ⟨p. 324⟩his first creation out of the dust of the earth.
Of those who arose with our Saviour from the Grave, or (as anciently they used to speake) from Hell; two there be whom the Fathers nominate in particular: Adam and Iob. Of Iob, S. Ambrose writeth in this maner. hHaving heard what God had spoken in him, and having understood by the holy Ghost, that the Sonne of God was not onely to come into the earth, but that he was also to descend into Hell to that he might rayse up the dead, (which was then done, for a testimony of the present, and an example of the future:) he turned himselfe unto the ⟨p. 323⟩Lord and said: O that thou wouldest keepe me in Hell, that thou vvouldest hide me untill thy wrath be past, and that thou wouldest appoint me a time in which thou wouldest remember me. (Iob. 14.13.) in which wordes he affirmeth that Iob did prophecie, ithat he should be raysed up at the passion of our Lord; as in the end of this booke, saith he, he doth testifie. meaning the apocryphall Appendix, which is annexed to the end of the Greeke edition of Iob: wherein we reade thus. kIt is written, that he should rise againe, with those whom the Lord was to raise. which although it be accounted to have proceeded from the Septuagint; yet the thing it selfe sheweth, that it was added by some that lived after the comming of our Saviour Christ. Touching Adam, S. Augustine affirmeth that lthe whole Church almost did consent, that Christ loosed him in Hell. which we are to beleeve (saith he) that shee did not vainely beleeve, whencesoever this tradition came; although no expresse authoritie of the Canonicall Scriptures be produced for it. The onely place which he could thinke off that seemed to look this way, was that in the beginning of the tenth Chapter of the booke of Wisedome: Shee kept him who was the first formed father of the world, when hee was created alone, and brought him out of his sinne. which would be much more pertinent to the purpose, if that were added, which presently followeth in the mLatin text (I meane in the old edition: for the new corrected ones have left it out) Et eduxit illum de limo terrae, and brought him out of the claye of the earth. which being placed after the bringing of him out of his sinne, may seeme to have reference unto some deliverance (like that of Davids,
hAudito igitur quod locutus esset in eo Deus, & cognito per Spiritum sanctum quòd filius Dei non solùm veni•et in terras, sed etiam descensurus esset ad inferos, ut mortuos refuscitaret, (quod tunc quidē factum est ad testimonium praesentium, & exemplum futurorū) conversus ad Dominum ait: Utinam in inferno conservares, absconderes autem me donec desinat ira tua, & statuas mihi tempus in quo memoriam mei facias. Am•ros. de Int•rpellatio••, lib. 1. cap. 8.Audito igitur quod locutus esset in eo Deus, & cognito per Spiritum sanctum quòd filius Dei non solùm veni•et in terras, sed etiam descensurus esset ad inferos, ut mortuos refuscitaret, (quod tunc quidē factum est ad testimonium praesentium, & exemplum futurorū) conversus ad Dominum ait: Vtinam in inferno conservares, absconderes autem me donec desinat ira tua, & statuas mihi tempus in quo memoriam mei facias. Am•ros. de Int•rpellatio••, lib. 1. cap. 8.
iQuòd in passione Domini resuscitandus foret; sicut in fine hujus libri testatur. Ibid.
k[Greek or Hebrew]. Append. ad Job.〈non-Latin alphabet〉. Append. ad Iob.
lEt de illo quidem primo homine patre generis humani, quòd eum ibidem solverit, Ecclesia feré tota consentit: quod eam non inaniter credidisse credendum est, undecunque hoc traditum sit, etiamsi canonicarum scripturarum hinc expressa non proferatur authoritas. Aug. epist. 99.
mIn Biblijs Regijs, edit. Antuerp. an. 1572 & magnis Latinis Biblijs edit Venet. an. 1588. ubi in hanc particulam habentur notae Glossae interlinealis & Nic. Lyrani.
So limus terrae may here answer well unto the Arabians [Greek or Hebrew] all-tharai: which properly signifying moist earth or slime or clay, is by the Arabic interpreter of Moses used to express the Hebrew n[Greek or Hebrew] which we translate Hell or Grave. And as this place in the book of Wisdom may be thus applied unto the raising of Adams body out of the earth wherein he lay buried: so may that other tradition also, which was so currant in the Church, be referred unto the self same thing; even to the bringing of Adam out of the Hell of the Grave.
So limus terrae may here answere well unto the Arabians 〈non-Latin alphabet〉 al-tharai: which properly signifying moyst earth or slime or claye, is by the Arabick interpreter of Moses used to expresse the Hebrew n〈non-Latin alphabet〉 which we translate Hell or Grave. And as this place in the booke of Wisedome may be thus applied unto the raysing of Adams body out of the ear•h wh•rein hee lay buried: so may that other tradition also, which was so currant in the Church, be referred unto the selfe same thing; even to the bringing of Adam out of the Hell of the Grave.
nFr. Rapheleng in Lexico Arabico, pag 53. & 55 [Greek or Hebrew] & [Greek or Hebrew] Sepulcrum, infernus, [Greek or Hebrew]. Malé: inquit Erpenius, in observation. ad hunc locum. significat terram humidam. Verúm Raphelengium ab hâc reprehensione vindicat Arabs Pentateuchi interpres ab ipso Erpenio editus: qui Sheol vertit Tharai, Genes. 37.35. & 44.29, 31. item Num. 16.30, 33. & Deut. 32.22.Fr. Rapheleng in Lexico Arabico, pag 53. & 55 〈non-Latin alphabet〉 & 〈non-Latin alphabet〉 Sepulcrum, infernus, 〈non-Latin alphabet〉. Malé: inquit Erpenius, in observation. ad hunc locum. significat terram humidam. Verúm Raphelengium ab hâc reprehensione vindicat Arabs Pentateuchi interpres ab ipso Erpenio editus: qui Sheol vertit Tharai, Genes. 37.35. & 44.29, 31. item Num. 16.30, 33. & Deut. 32.22.
The very Liturgies of the Church do lead us unto this interpretation of the tradition of the Church: beside the testimony of the Fathers, which discover unto us the first ground and foundation of this tradition. In the Liturgy of the Church of Alexandria, ascribed to S. Mark, our Saviour Christ is thus called upon. oO most great King, and coeternal to the Father, who by thy might didst spoil Hell, and tread down death, and bind the strong one, and raise Adam out of the grave by thy divine power and the bright splendour of thine unspeakable Godhead. In the Liturgy of the Church of Constantinople translated into Latin by Leo Thus•us, the like speech is used of him. pHe did voluntarily undergo the Cross for us, by which he raised up the first formed man, and saved our souls from death. And in the Octoëchon Anastasimon and Pentecostarion of the Grecians at this day, such sayings as these are very usual. qThou didst undergo burial, and rise in glory, and raise up ⟨p. 325⟩Adam together with thee, by thy almighty hand. rRising out of thy tomb, thou didst raise up the dead, and break the po•er of death, and raise up Adam. sHaving slept in the flesh as a mortal man, ô King and Lord, the third day thou didst arise again; raising Adam from corruption, and abolishing death. tJesus the deliverer, who raised up Adam of his compassion, &c. Therefore doth Theodorus Prodromus begin his Tetrastich upon our Saviours Resurrection with [Greek or Hebrew]. Rise up, thou first formed old man, rise up from thy grave.
The verie Liturgies of the Church doe lead us unto this interpretation of the tradition of the Church: beside the testimony of the Fathers, which discover unto us the first ground and foundation of this tradition. In the Liturgie of the Church of Alexandria, ascribed to S. Marke, our Saviour Christ is thus called upon. oO most great King, and coëternall to the Father, who by thy might didst spoyle Hell, and tread downe death, and binde the strong one, and raise Adam out of the grave by thy divine power and the bright splendour of thine unspeakeable Godhead. In the Liturgie of the Church of Constantinople translated into Latin by Leo Thus•us, the like speech is used of him. pHe did voluntarily undergoe the Crosse for us, by which he raysed up the first formed man, and saved our soules from death. And in the Octoëchon Anastasimon and Pentecostarion of the Grecians at this day, such sayings as these are very usuall. qThou didst undergoe buriall, and rise in glory, and rayse up ⟨p. 325⟩Adam together with thee, by thy almighty hand. rRising out of thy tombe, thou didst rayse up the dead, and break the po•er of death, and rayse up Adam. sHaving slept in the flesh as a mortall man, ô King and Lord, the third day thou didst arise againe; raysing Adam from corruption, and abolishing death. tIesus the deliverer, who raysed up Adam of his compassion, &c. Therefore doth Theodorus Prodromus begin his Tetrastich upon our Saviors Resurrection with 〈non-Latin alphabet〉. Rise up, thou first formed old man, rise up from thy grave.
o[Greek or Hebrew]. Marc. Liturg.〈non-Latin alphabet〉. Marc. Liturg.
pCrucem sponte pro nobis subijt, per quam resuscitavit protoplastum, & á morte animas nostras salvavit. Chrysost. Liturg. Latin.
q[Greek or Hebrew]. Nov. Autholog. Graec. edit. Romae, an. 1598. pa. 23. b〈non-Latin alphabet〉. Nov. Autholog. Graec. edit. Romae, an. 1598. pa. 23. b
S. Ambrose pointeth to the ground of the tradition, when he intimateth that Christ suffered in uGolgotha, where Adams sepulchre was, that by his Cross he might raise him that was dead; that where in Adam the death of all men lay, therein Christ might be the resurrection of all. Which he received (as he did many other things besides) from Origen: who writeth thus of the matter. xThere came unto me some such tradition as this, that the body of Adam the first man mas buried there, where Christ was crucified: that as in Adam all do die, so in Christ all might be made alive; that in the place which is called the place of Calvary, that is, the place of the head, the head of mankind might find resurrection with all the rest of the people, by the resurrection of our Lord and Saviour, who suffered there and rose again. For it was unfit, that when many which were borne of him did receive forgiveness ⟨p. 326⟩of their sins and obtain the benefit of Resurrection, he who was the father of all men should not much more obtain the like grace. Athanasius, (or who ever else was author of the Discourse upon the Passion of our Lord, which beareth his name) referreth this tradition of Adams burial place unto the report of the yDoctors of the Hebrews (from whom belike he thought that Origen had received it) and addeth withal, that it was very fit, that where it was said to Adam, Earth thou art and to earth thou shalt return; our Saviour finding him there, should say unto him again. Arise thou that sleepest, and stand up from the dead, and Christ shall give thee light. zEpiphanius goeth a little further, and findeth out a mystery in the water and blood that fell from the Cross upon the relics of our first father lying buried under it: applying thereunto both that in the Gospel, of the arising of many of the Saints, Matth. 27.52. and that other place in S. Paul, Arise thou that sleepest, &c. Ephes. 5.14. which strange speculation, with what great applause it was received by the multitude at the first delivery of it, and for how little reason: he that list may read in the fourth book of S. Hieroms commentaries, upon the 27. of S. Matthew, & in his third upon the fifth to the Ephesians, for upon this first point, of Christs descent into the Hell of the grave, and the bringing of Adam and his children with him from thence, we have dwelt too long already.
S. Ambrose pointeth to the ground of the tradition, when he intimateth that Christ suffered in uGolgotha, where Adams sepulchre was, that by his Crosse he might rayse him that was dead; that where in Adam the death of all men lay, therein Christ might be the resurrection of all. Which he receaved (as he did many other things besides) from Origen: who writeth thus of the matter. xThere came unto me some such tradition as this, that the body of Adam the first man mas buried there, where Christ was crucified: that as in Adam all doe die, so in Christ all might be made alive; that in the place which is called the place of Calvarie, that is, the place of the head, the head of mankinde might finde resurrection with all the rest of the people, by the resurrection of our Lord and Saviour, who suffered there and rose againe. For it was unfit, that when many which were borne of him did receive forgivenesse ⟨p. 326⟩of their sinnes and obtayne the benefit of Resurrection, he who was the father of all men should not much more obtaine the like grace. Athanasius, (or who ever else was author of the Discourse upon the Passion of our Lord, which beareth his name) referreth this tradition of Adams buriall place unto the report of the yDoctors of the Hebrewes (from whom belike hee thought that Origen had received it) and addeth withall, that it was very fit, that where it was said to Adam, Earth thou art and to earth thou shalt returne; our Saviour finding him there, should say unto him again. Arise thou that sleepest, and stand up from the dead, and Christ shall give thee light. zEpiphanius goeth a little furthet, and findeth out a mysterie in the water and bloud that fell from the Crosse upon the relicks of our first father lying buried under it: applying thereunto both that in the Gospell, of the arising of many of the Saints, Matth. 27.52. and that other place in S. Paule, Arise thou that sleepest, &c. Ephes. 5.14. which strange speculation, with what great applause it was received by the multitude at the first delivery of it, and for how little reason: he that list may reade in the fourth book of S. Hieroms cōmentaries, upon the 27. of S. Matthew, & in his third upon the fifth to the Ephesians, for upon this first point, of Christs descent into the Hell of the grave, and the bringing of Adam and his children with him from thence, we have dwelt too long already.
uQuam suscepit in Golgothâ Christus, ubi Adae sepulchrum, ut illū mortuū in suâ cruce resuscitaret. Ubi ergo in Adam mors omnium, ibi i• Christo omniū resurrectio. Ambros. lib. 5. epist. 19.Quam suscepit in Golgothâ Christus, ubi Adae sepulchrum, ut illū mortuū in suâ cruce resuscitaret. Vbi ergo in Adam mors omnium, ibi i• Christo omniū resurrectio. Ambros. lib. 5. epist. 19.
xVenit ad me traditio quaedā talis, quòd corpus Adae primi hominis ibi sepultum est ubi crucifixus est Christus: ut sicut in Adam omnes moriuntur, sic in Christo omnes vivificentur; ut in loco illo qui dicitur Calvariae locus, id est locus capitis, caput humani generis resurrectionem inveniat cum populo universo per resurrectionem Domini Salvatoris, qui ibi passus est, & resurrexit. Inconveniens enim erat, ut cùm multi ex eo nati remissionem acciperent peccatorum, & beneficium resurrectionis consequerentur; non magis ipse pater omnium hominum hujusmodi gratiam consequeretur. Origen. in tractat. 35. in Matth. cap. 27.Venit ad me traditio quaedā talis, quòd corpus Adae primi hominis ibi sepultum est ubi crucifixus est Christus: ut sicut in Adam omnes moriuntur, sic in Christo omnes vivificentur; ut in loco illo qui dicitur Calvariae locus, id est locus capitis, caput humani generis resurrectionem inveniat cum populo universo per resurrectionem Domini Salvatoris, qui ibi passus est, & resurrexit. Inconveniens enim erat, ut cùm multi ex eo nati remissionem acciperent peccatorum, & beneficium resurrectionis consequerentur; non magis ipse pater omnium hominum hujusmodi gratiam consequeretur. Origen. in tractat. 35. in Matth. cap. 27.
y[Greek or Hebrew]. Athanas. in passion. & crucem Domini.〈non-Latin alphabet〉. Athanas. in passion. & crucem Domini.
zEpiphan. cont. Tatian. haeres. 46. Vide etiam Paulae & Eusto•hij epist. ad Marcellami, tomo •. oper. Hieronymi, epist. 17.
In the second place therefore we are now to consider, that as Hades and Inferi, (which we call Hell) are applied by rhe Interpreters of the holy Scripture, to denote the place of bodies separated from their souls: so with foreign authors (in whose language, as being that wherewith the common people was acquainted, ⟨p. 327⟩the Church also did use to speak) the same terms do signify ordinarily the common lodge of souls separated from their bodies, whether the particular place assigned unto each of them be conceived to be an habitation of bliss or of misery. For as when the Grave is said to be the common receptacle of dead bodies, it is not meant thereby that all dead carcasses are heaped together promiscuously in one certain pit: so when the Heathen write that all the souls of the dead go to Hades, their meaning is not, that they are all shut up together in one and the self same room: but in general only they understand thereby the translation of them into the other world, the extreme parts whereof the Poets place as far asunder as we do Heaven and Hell. And this opinion of theirs S. Ambrose doth well like off (a wishing that they had not mingled other superfluous and unprofitable conceits therewith) bthat souls departed from their bodies did go to [Greek or Hebrew], that is, to a place which is not seen: which place (saith he) we in Latin call Infernus. So likewise saith S. Chrysostom. cThe Grecians, and Barbarians, and Poets, and Philosophers, and all mankind do herein consent with us, although not all alike; and say that there be certain seats of judgement in Hades: so manifest and so confessed a thing is this. and again. dThe Grecians were foolish in many things; yet did they not resist the truth of this doctrine. If therefore thou wilt follow them, they have granted that there is a certain life after this, & accounts, ⟨p. 328⟩and seats of judgement in Hades, and punishments, and honours, and sentences, judgements. And if thou shalt ask the Jews, or heretics, or any man; he will reverence the truth of this doctrine: & although they differ in other things, yet in this do they all agree and say, that there are accounts to be made there of the things that be done here. Only among the Jews, the Sadducees, wch esay that there is no resurrection, neither Angel, nor Spirit;
In the second place therefore we are now to consider, that as Hádes and Inferi, (which we call Hell) are applied by rhe Interpreters of the holy Scripture, to denote the place of bodies separated from their soules: so with forraine authors (in whose language, as being that wherewith the common people was acquainted, ⟨p. 327⟩the Church also did use to speake) the same tearmes do signifie ordinarily the common lodge of soules separated from their bodies, whether the particular place assigned unto each of them be conceived to be an habitation of blisse or of miserie. For as when the Grave is said to be the common receptacle of dead bodies, it is not meant thereby that all dead carkasses are heaped together promiscuously in one certaine pit: so when the Heathen write that all the soules of the dead goe to Hades, their meaning is not, that they are all shut up together in one and the selfe same roome: but in generall onely they understand thereby the translation of them into the other world, the extreame parts whereof the Poëts place as farre asunder as wee doe Heaven and Hell. And this opinion of theirs S. Ambrose doth well like off (a wishing that they had not mingled other superfluous and unprofitable conceits therewith) bthat soules departed from their bodies did goe to 〈non-Latin alphabet〉, that is, to a place which is not seene: which place (saith he) wee in Latin call Infernus. So likewise saith S. Chrysostom. cThe Grecians, and Barbarians, and Poëts, and Philosophers, and all mankinde doe herein consent with us, although not all alike; and say that there be certaine seats of judgement in Hádes: so manifest and so confessed a thing is this. and againe. dThe Grecians were foolish in many things; yet did they not resist the truth of this doctrine. If therefore thou vvilt follow them, they have granted that there is a certaine life after this, & accounts, ⟨p. 328⟩and seats of judgement in Hádes, and punishments, and honors, and sentences, judgements. And if thou shalt aske the Iewes, or heretickes, or any man; he will reverence the truth of this doctrine: & although they differ in other things, yet in this doe they all agree and say, that there are accounts to be made there of the things that be done here. Only amōg the Iwes, the Sadducees, wch
aAtque utinā non superflua his & inutilia miscuissent. Ambros. de bono mortis, cap. 10.Atque utinā non superflua his & inutilia miscuissent. Ambros. de bono mortis, cap. 10.
bSatis fuerat dixisse illis, quòd liberatae animae de corporibus [Greek or Hebrew] peterent, id est, locum qui non videtur. Quem locum Latiné infernum dicimus Jbid.Satis fuerat dixisse illis, quòd liberatae animae de corporibus 〈non-Latin alphabet〉 peterent, id est, locum qui non videtur. Quem locum Latiné infernum dicimus Jbid.
c[Greek or Hebrew]. Chrysost. in 2. Corinth. homil. 9.〈non-Latin alphabet〉. Chrysost. in 2. Corinth. homil. 9.
d[Greek or Hebrew]. Chrysostom. de fato & providentiâ, orat. 4. tom. 6. edit. Savil. pa. 874.〈non-Latin alphabet〉. Chrysostom. de fato & providentiâ, orat. 4. tom. 6. edit. Savil. pa. 874.
[Greek or Hebrew], take away the punishments, and honours that are in Hades: as is noted by fJosephus. For which wicked doctrine they were condemned by the other sects of the Jews: who generally acknowledged, that there was [Greek or Hebrew] Olam hanneshamoth (for so do they in their language until this day call that,g which Josephus in Greek termeth Hades) that is to say, the world of spirits; into which they held that the souls were translated presently after death, and there received their several judgements.
〈non-Latin alphabet〉, take away the punishments, and honours that are in Hádes: as is noted by fIosephus. For which wicked doctrine they were condemned by the other sectes of the Iewes: who generally acknowledged, that there was 〈non-Latin alphabet〉 Olam hanneshamoth (for so doe they in their language untill this day call that,g which Iosephus in Greeke tearmeth Hades) that is to say, the world of spirits; into which they held that the soules were translated presently after death, and there received their seuerall judgements.
fJoseph de Bello Judaic. lib. 2. cap. 12. circa finem.Ioseph de Bello Iudaic. lib. 2. cap. 12. circa finem.
g•lia• Levita in Tis•hbi, verb. [Greek or Hebrew].•lia• Levita in Tis•hbi, verb. 〈non-Latin alphabet〉.
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.
