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.
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 m
Latin 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, Psalm. 40 2. He brought me up out of the horrible pit, out of the mirye claye) rather then unto ⟨p. 324⟩his first creation out of the dust of the earth.
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〉.
The same thing doth Theodoret suppose to be signified by that phrase of being gathered to ones people, which is so usual in the word of God. For it being said of Jacob, before he was buried, that he gave up the ghost, and was gathered unto his people, Genes. 49.33. Theodoret observeth, that Moses hby these words did closely intimate the hope of the resurrection. For if men (saith he) had been wholly extinguished, and did not pass unto another life; he would not have said, He was gathered to his people. So likewise where it is distinctly noted of Abraham, Genes. 25.8, 9. first, that he gave up the ghost and died, then, that he was gathered to his people, and lastly, that his sons buried him: Cardinal iCajetan and the Jesuit kLorinus interpret the first de compositi totius dissolution, of the dissolution of the ⟨p. 329⟩parts of the whole-man, consisting of body and soul; the second of the state of the soul separated from the body, and the third of the disposing of the body parted from the soul. Thus the Scriptures speech of being gathered to our people should be answerable in meaning to the phrase used by the heathen of descending into Hell or going to Hades: which, as lSynesius noteth out of Homer, was by them opposed [Greek or Hebrew], to a most absolute extinguishment as well of the soul as of the body. And forasmuch as by that term, the immortality of the soul was commonly signified: therefore doth Plato in his Phaedo disputing of that argument, make this the state of his question; mWhether the souls of men deceased be in Hades or no? and our Ecclesiastical writers also do from thence sometimes fetch a difference betwixt Death and Hades. nYou shall find, saith Theophylact, that there is some difference betwixt Hades and Death: namely that Hades containeth the souls, but Death the bodies. For the souls are immortal. The same we read in oNicetas Serronius his exposition of Gregory Nazianzens second Paschal oration. Andreas Caesareensis doth thus express the difference. pDeath is the separation of the soul and the body. But Hades. is a place to us invisible or unseen and unknown, which receiveth our souls when they depart from hence. The ordinary Gloss, following S. Hierome upon the thirteenth of Hosea, thus. qDeath is that, whereby the soul is separated from the body.
The same thing doth Theodoret suppose to be signified by that phrase of being gathered to ones people, which is so usuall in the word of God. For it being said of Iacob, before he was buried, that he gave up the ghost, and was gathered unto his people, Genes. 49.33. Theodoret observeth, that Moses hby these words did closely intimate the hope of the resurrection. For if men (saith he) had beene wholy extinguished, and did not passe unto another life; he would not have sayd, Hee was gathered to his people. So likewise where it is distinctly noted of Abraham, Genes. 25.8, 9. first, that hee gave up the ghost and died, then, that hee was gathered to his people, and lastly, that his sonnes buried him: Cardinall iCajetan and the Iesuite kLorinus interpret the first de compositi totius dissolutione, of the dissolution of the ⟨p. 329⟩parts of the whole-man, consisting of body and soule; the second of the state of the soule separated from the body, and the third of the disposing of the body parted from the soule. Thus the Scriptures speech of being gathered to our people should be answerable in meaning to the phrase used by the heathen of descending into Hell or going to Hades: which, as lSynesius noteth out of Homer, was by them opposed 〈non-Latin alphabet〉, to a most absolute extinguishment as well of the soule as of the body. And forasmuch as by that tearme, the immortalitie of the soule was commonly signified: therefore doth Plato in his Phaedo disputing of that argument, make this the state of his question; mWhether the soules of men deceased be in Hades or no? and our Ecc•esiasticall writers also doe from thence sometimes fetch a difference betwixt Death and Hades. nYou shall finde, saith Theophylact, that there is some difference betwixt Hades and Death: namely that Hades contayneth the soules, but Death the bodies. For the soules are immotall. The same we reade in
h[Greek or Hebrew]. •heodoret. in Genes. quaest. 109.〈non-Latin alphabet〉. •heodoret. in Genes. quaest. 109.
m[Greek or Hebrew]. Plot. Phaedoa. pag. 81. edit. Graecolatin. an. 1590.〈non-Latin alphabet〉. Plat. Phaedoa. pag. 81. edit. Graecolatin. an. 1590.
nComperies aliquod esse inferni & mortis discrimen: videlicèt quòd animas infernus contineat, mors veró corpora. Nam immortales sunt animae. Theophylact. in 1. Corinth. 15.
oHoc differunt mors & infernus: quòd illa corpora, hîc animas detineat. Nicet. in Gregor. Nazianz. orat 42.
p[Greek or Hebrew]. Andr. Caesareens. in Apocalypse. commentar. cap. 64. edit. Graec. 63. Latin.〈non-Latin alphabet〉. Andr. Caesareens. in Apocalyps. commentar. cap. 64. edit. Graec. 63. Latin.
qMors est, quâ separatur anima á corpore. Infernus est locus ubi recluduntur animae, vel ad refrigerium, vel ad poenam. Strabus in Gloss. ordinar. •n Hieronym. lib. 3. in Ose. cap. 13.
The rsoul goeth to Hades, saith Nicetas Choniates in the Proem of his History: but the body returneth again into those things, of which it was composed. Caius, (or who ever else was the author of that ancient fragment, which we formerly signified to have been falsely fathered upon Josephus) holdeth that sin Hades, the souls both of the righteous and unrighteous are contained: tbut that the righteous are led to the right hand by the Angels that await them there, and brought unto a lightsome region, wherein the righteous men that have been from the beginning do dwell (and this we call Abraham's b•some: saith he) whereas the wicked are drawn toward the left hand by the punishing Angels, not going willingly, but drawn as prisoners by violence. Where you may observe how he frameth his description of Hades, according to that model wherewith the Poets had before possessed mens mindes.
uDextera, quae Ditis magni sub moenia tendit,
Hâc iter Elysium nobis: at laeva malorum
Exercet poenas, & ad impia tartara mittit.
The right hand path goeth underneath the walls of Pluto deep;
That way we must, if paths to Paradise we think to keep:
The left hand leads to pain, and men to Tartarus doth send.
For xas We do allot unto good men a resting place in Paradise; so the Greeks do assign unto their Heroes the Fortunate Islands, and the Elysian fields: saith Tzetzes. ⟨p. 331⟩And as the Scripture borroweth the term of yTartarus from the Heathen: so is it thought by zTertullian and aGregory Nazianzen that the Heathen took the ground of their Elysian fields from the Scriptures Paradise.
The rsoule goeth to Hádes, saith Nicetas Choniates in the Prooeme of his Historie: but the bodie returneth againe into those things, of which it was composed. Caius, (or whoe ever else was the author of that auncient fragment, which wee formerly signified to have been falsely fathered upon Iosephus) holdeth that sin Hades, the soules both of the righteous and unrighteous are contayned: tbut that the righteous are led to the right hand by the Angels that awayte them there, and brought unto a lightsome region, wherein the righteous men that have beene from the beginning doe dwell (and this wee call Abrahams b•some: saith he) whereas the wicked are drawen toward the left hand by the punishing Angels, not going willingly, but drawen as prisoners by violence. Where you may observe how he frameth his description of Hades, according to that modell wherewith the Poets had before possessed mens mindes.
uDextera, quae Ditis magni sub moenia tendit,
Hâc iter Elysium nobis: at laeva malorum
Exercet poenas, & ad impia tartara mittit.
The right hand path goth underneath the walls of Pluto deepe;
That way we must, if paths to Paradise we thinke to keepe:
The left hand leads to paine, and men to Tartarus doth send.
For xas Wee doe allot unto good men a resting place in Paradise; so the Greekes doe assigne unto their Heroës the Fortunate Ilandes, and the Elysian fields: saith Tzetzes. ⟨p. 331⟩And as the Scripture borroweth the terme of yTartarus from the Heathen: so is it thought by zTertullian and aGregory Nazianzen that the Heathen tooke the ground of their Elysian fields from the Scriptures Paradise.
r[Greek or Hebrew], Nicet init. Historiae.〈non-Latin alphabet〉, Nicet init. Historiae.
s[Greek or Hebrew], Caius, in fragmento de Caussâ sive essentiâ Universi: de quo suprà, pag. 222.〈non-Latin alphabet〉, Caius, in fragmento de Caussâ sive essentiâ Vniversi: de quo suprà, pag. 222.
t[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
uVirgil A• neid. 6. conferend. cum Platonis narratione lib. 10. de Republ. paulò pòst citandâVirgil A• neid. 6. conferēd. cum Platonis narratione lib. 10. de Republ. paulò pòst citandâ
x[Greek or Hebrew]. Jo. Tzetz. in Hesiodi [Greek or Hebrew].〈non-Latin alphabet〉. Io. Tzetz. in Hesiodi 〈non-Latin alphabet〉.
To heap up many testimonies out of the Heathen authors, to prove that in their understanding all souls went to Hades, and received there either punishment or reward according to the life that they led in this world; would be but a needless work: seeing none that hath read any thing in their writings can be ignorant thereof. If any man desire to inform himself herein, he may repair to Plutarch's consolatory discourse written to Apollonius: where he shall find the testimonies of Pindarus and many others alleged, [Greek or Hebrew], touching the state of the godly in Hades. Their common opinion is sufficiently expressed in that sentence of Diphilus, the old Comical Poet. bIn Hades we resolve there are two paths: the one whereof is the way of the righteous, the other of the wicked. But as in this general they agreed together both among themselves and with the truth: so touching the particular situation of this Hades, and the special places whereunto these two sorts of souls were disposed, and the state of things there, a number of ridiculous fictions and fond conceits are to be found among them; wherein they dissented as much from one another, as they did from the truth it self. So we see, for example, *that the best souls are placed by some of them in the company of their Gods in heaven, by others in the Galaxias or milky circle, by others beyond the Ocean, and by others under the earth: ⟨p. 332⟩c[Greek or Hebrew], yet one Hades notwithstanding was commonly thought to have received them all.
To heape up many testimonies out of the Heathen authors, to prove that in their understanding all soules went to Hades, and received there eyther punishment or reward according to the life that they led in this world; would be but a needlesse worke: seeing none that hath reade any thing in their writings can be ignorant therof. If any man desire to informe himselfe herein, he may repayre to Plutarches consolatory discourse written to Apollonius: where he shall finde the testimonies of Pindarus and many others alledged, 〈non-Latin alphabet〉, touching the state of the godly in Hades. Their common opinion is sufficiently expressed in that sentence of Diphilus, the old Comicall Poet. bIn Hades we resolve there are two pathes: the one whereof is the way of the righteous, the other of the wicked. But as in this generall they agreed together both among themselves and with the truth: so touching the particular situation of this Hádes, and the speciall places whereunto these two sorts of soules were disposed, and the state of things there, a number of ridiculous fictions and fond conceits are to be found among them; wherein they dissented as much from one another, as they did from the truth it selfe. So we see, for example, *that the best soules are placed by some of them in the companie of their Gods in heaven, by others in the Galaxias or milky circle, by others beyond the Ocean, and by others under the earth: ⟨p. 332⟩c〈non-Latin alphabet〉, yet one Hádes notwithstanding was cōmonly thought to have received them all.
b[Greek or Hebrew]. [Greek or Hebrew]. D•phil. apud Clement. Alexandr. lib. 5. Stromat, ind• que apud Euseb. Praeparat. Evangelic. lib. 13. pag. 400. edit Grace. & Theodoret. in Therapeutic. ad Graec. lib. 8. pag. 88.89. who commendeth this for true, philosophy indeed.〈non-Latin alphabet〉. 〈non-Latin alphabet〉. D•phil. apud Clement. Alexandr. lib. 5. Stromat, ind• que apud Euseb. Praeparat. Euangeli•. lib. 13. pag. 400. edit Grae•. & Theodoret. in Therapeutic. ad Graec. lib. 8. pag. 88.89. who commendeth this for true, philosophy indeed.
*Vid. Tertullian. de Animâ cap. 54.55. & Macrob. in Somn. Scipionis. lib. 1. cap. 9.10.11.12.
Plato relateth this, as a sentence delivered by them who were the first ordainers of the Grecian Mysteries: dWhosoever goeth to Hades not initiated and not cleansed, shall lye in the mire; but he that cometh thither, purged and initiated, shall dwell with the Gods. So Zoroaster the great father of the Magi in the East, is said to have used this entrance into his discourse touching the things of the other world. eThese things wrote Zoroaster, the son of Armenius, by race a Pamphylian, having been dead in the war, which I learned of the Gods, being in Hades. as Clemens Alexandrinus relateth in the fifth book of his Stromata: where he also noteth, that this Zoroaster is that Er the son of Armenius, a Pamphylian, of whom Plato writeth in the tenth book of his Common-wealth; that being slain in the war he revived the twelfth day after, and was sent back as a messenger to report unto men here the things which he had heard and seen in the other world one part of whose relation was this: that he saw certain fgulfs beneath in the earth, and above in the heaven, opposite one to the other; and that the just were commanded by the Judges that sate betwixt those gulfs, to go to the right hand up toward Heaven, but the wicked to the left hand and downward. which testimony gEusebius bringeth in, among many others, to show the consent that is betwixt Plato and the Hebrews in matters that concern the state of the world to come. Next to Zoroaster cometh Pythagoras: whose golden verses are concluded with this distich.⟨p. 333⟩h[Greek or Hebrew],
[Greek or Hebrew]·
When thou shalt leave the body, and come unto a free heaven; thou shalt be an immortal God, incorruptible, and not subject to mortality any more. So Epicharmus the scholar of Pythagoras: iIf thou be godly in mind, thou shalt suffer no evil when thou art dead; thy spirit shall remain above in heaven. and Pindarus: kThe souls of the ungodly fly under the heaven (or under the earth) in cruel torments, under the unavoidable yokes of evils. but the souls of the godly, dwelling in heaven, do praise that great blessed one with songs and hymns.
Plato relateth this, as a sentence delivered by them who were the first ordayners of the Grecian Mysteries: dWhosoever goeth to Hádes not initiated and not cleansed, shal lye in the mire; but he that commeth thither, purged and initiated, shall dwell with the Gods. So Zoroaster the great father of the Magi in the East, is said to have used this entrance into his discourse touching the things of the other world. eThese things wrote Zoroaster, the sonne of Armenius, by race a Pamphylian, having beene dead in the warre, which I learned of the Gods, being in Hades. as Clemens Alexandrinus relateth in the fifth booke of his Stromata: where he also noteth, that this Zoroaster is that Er the sonne of Armenius, a Pamphylian, of whom Plato writeth in the tenth booke of his Common-wealth; that being slain in the warre he revived the twelfth day after, and was sent backe as a messenger to report unto men here the things which he had heard and seene in the other world one part of whose relation was this: that he saw certaine fgulfes beneath in the earth, and above in the heaven, opposite one to the other; and that the just were commanded by the Iudges that sate betwixt those gulfs, to go to the right hand up toward Heaven, but the wicked to the left hand and downeward. which testimonie gEusebius bringeth in, among many others, to shew the consent that is betwixt Plato and the Hebrewes in matters that concerne the state of the world to come. Next to Zoroaster commeth Pythagoras: whose golden verses are concluded with this distich.⟨p. 333⟩h〈non-Latin alphabet〉,
〈non-Latin alphabet〉·
When thou shalt leave the body, and come unto a free heaven; thou shalt be an immortall God, incorruptible, and not subject to mortalitie any more. So Epicharmus the scholler of Pythagoras: iIf thou be godly in minde, thou shalt suffer no evill when thou art dead; thy spirit shall remaine above in heaven. and Pindarus: k
d[Greek or Hebrew]. Plot. Phaedon. pag. 380. f. & 386. a.〈non-Latin alphabet〉. Plat. Phaedon. pag. 380. f. & 386. a.
hPhytag•r•aur. Ca•m. cum commentar. H•er• cli•▪ pag 310.
i[Greek or Hebrew]. Epicharm. apud Clement. Alexandr. lib. 4. stro••.〈non-Latin alphabet〉. Epicharm. apud Clement. Alexandr. lib. 4. stro••.
k[Greek or Hebrew]. Pindar. ibid. & apud Theodore•. in Therapeutic. ad Grae•os, lib. 8.〈non-Latin alphabet〉. Pindar. ibid. & apud Theodore•. in Therapeutic. ad Grae•os, lib. 8.
Cicero in his Tusculan questions allegeth the testimony of lEnnius, approving the common fame, that Romulus did lead his life in heaven with the Gods. and in the sixth book of his Common-wealth, he bringeth in Scipio teaching that munto all them which preserve, assist, and enlarge their country, there is a certain place appointed in heaven, where they shall live blessed world without end. nSuch a life (saith he) is the way to heaven, and into the company of these, who having lived and are now loosed from their body, do inhabit that place which thou seest, p•inting to the Galaxiaes or milky circle. whereof we read thus also in oManilius:
An fortes animae, dignatque nomina coelo
Corporibus resoluta suis, terraeque remissa;
⟨p. 334⟩Huc migrant ex orbe, suumque habitantia coelum,
Aethereos vivunt annos, mundoque fruuntur?
With Damascius the philosopher of Damascus, this circle pis the way of the souls that go to the Hades in heaven. Against whom Johannes Philoponus doth reason thus, from the etymology of the word. qIf they pass through the Galaxias or milky circle; then this should be that [Greek or Hebrew] or Hades that is in heaven: and how can that be Hades, which is so lightsome? To which, they that maintained the other opinion, would peradventure oppose that other common derivation of the word from the Doric [Greek or Hebrew], which signifieth to please or to delight; or that which rPlato doth deliver in the name of Socrates, [Greek or Hebrew] from seeing or knowing all good things. For, there did Socrates look to find such things: as appeareth by that speech which Plato in his Dialogue of the Soul maketh him to use the same day that he was to depart out of this life. sThe soul, being an invisible thing, goeth hence into such another noble and pure and invisible place; to Hades, in truth, unto the good and wise God: whither, if God will, my soul must presently go. which place is alleged by tEusebius, to prove that uin the things which concern the immortality of the soul, Plato doth differ in opinion nothing from Moses. The tale also which Socrates there telleth of the xpure land seated above in the pure heaven, though it have a number of toys added to it (as tales use to have) yet the foundation thereof both Eusebius and Origen do judge to have been taken from ⟨p. 335⟩the speeches of the Prophets touching the land of promise and the heavenly Canaan:
Ci•ero in his Tusculan questions alledgeth the testimony of lEnnius, approving the common fame, that Romulus did lead his life in heaven with the Gods. and in the sixth booke of his Common-wealth, he bringeth in Scipio teaching that munto all them which preserve, assist, and enlarge their countrey, there is a certaine place appointed in heav•n, where they shall live blessed world without end. nSuch a life (saith he) is the way to heaven, and into the company of these, who having lived and are now loosed from their body, doe inhabite that place which thou seest, p•inting to the Galaxiaes or milky circle. whereof we reade thus also in oManilius:
An fortes animae, dignatque nomina coelo
Corporibus resoluta suis, terraeque remissa;
⟨p. 334⟩Huc migrant ex orbe, suumque habitantia coelum,
Aethereos vivunt annos, mundoque fruuntur?
With Damascius the philosopher of Damascus, this circle pis the way of the soules that goe to the Hades in heaven. Against whom Iohannes Philoponus doth reason thus, from the etymologie of the word. qIf they passe through the Galaxias or milky circle; then this should be that 〈non-Latin alphabet〉 or Hades that is in heaven: and how can that be Hades, which is so lightsome? To which, they that maintayned the other opinion, would peradventure oppose that other common derivation of the word from the Dorick 〈non-Latin alphabet〉, which signifieth to please or to delight; or that which rPlato doth deliver in the name of Socrates, 〈non-Latin alphabet〉 from seeing or knowing all good things. For, there did Socrates looke to finde such things: as appeareth by that speech which Plato in his Dialogue of the Soule maketh him to use the same day that he was to depart out of this life.
lRomulus in co•lo cum dijs agit aevum: ut famae assentiens dixit Ennius. Cic Tus•ul. quaest. lib. 1.
mOmnibus, qui patriam conservârint, adjuverint, auxerint, certum esse in coelo ac definitum locum, ubi beati aevo sempiterno fruantur. Id. in Som•o Scipionis.
nEa vita, via est in coelum, & in hunc coetum eorum, qui jam vixerunt, & corpore laxati, illum incolunt locum quem vides (erat autem is splendidissimo candour inter flammas elucens circulus) quem vos, ut á Graijs accepistis, orbem lacteum nuncupatis Ibid.Ea vita, via est in coelum, & in hunc coetum eorum, qui jam vixerunt, & corpore laxati, illum incolunt locum quem vides (erat autem is splendidissimo candore inter flammas elucens circulus) quem vos, ut á Graijs accepistis, orbem lacteum nuncupatis Ibid.
oManil. lib. 1. Astronom.
p[Greek or Hebrew] Damasc.〈non-Latin alphabet〉 Damasc.
q[Greek or Hebrew]; Philopon in 1. Mettor. fol. 104. b.〈non-Latin alphabet〉; Philopon in 1. Mettor. fol. 104. b.
r[Greek or Hebrew]. Socrat. apud Platonem in Cra•ylo. pag 265.〈non-Latin alphabet〉. Socrat. apud Platonem in Cra•ylo. pag 265.
s[Greek or Hebrew]. Id. apud. eund. in Phaedone. pag. 385. g.〈non-Latin alphabet〉. Id. apud. eund. in Phaedone. pag. 385. g.
and for the rest, Origen referreth us to Plato's interpreters, affirming that ythey who handle his writings more gravely, do expound this tale of his by way of allegory.
and for the rest, Origen referreth us to Platoes interpreters, affirming that ythey who handle his writings more gravely, doe expound this tale of his by way of allegory.
y[Greek or Hebrew] Origen lib 7. contra Celsum, pag. 362.〈non-Latin alphabet〉 Origen lib 7. contra Celsum, pag. 362.
Such another tale doth the same philosopher relate in the Dialogue which he intituleth Gorgias: showing, that zamong men he that leadeth his life righteously and holily, shall when he is dead go unto the Fortunate Islands, and dwell in all happiness, free from evils. but he that leadeth it unrighteously and impiously, shall go unto the prison of punishment and just revenge, which they call Tartarus. which Theodoret bringeth in, to prove that aPlato did exactly believe that there were judgements to pass upon men in Hades. For being conversant with the Hebrews (saith he) in Egypt, he heard without doubt the oracles of the Prophets: and btaking some things from thence, and mingling other things therewith out of the fables of the Greeks, made up his discourses of these things. Among which mixtures, that which he hath of the Fortunate Islands, is reckoned by cTheodoret for one: whereof you may read in dHesiod, ePindarus, fDiodorus Siculus, gPlutarch, and hJosephus also; who treating of the diverse sects that were among the Jews, showeth that the Essenes borrowed this opinion (of the placing of good mens souls in a certain pleasant habitation beyond the Ocean) from the Grecians. But the Pharisees (as he noteth ielsewhere) held ⟨p. 336⟩that the place, wherein both rewards were given to the good and punishments to the wicked, was under the earth: which as kOrigen doth declare to have been the common opinion of the Jews, so doth Lucian show that it was the more vulgar opinion among the Grecians. For among them lthe common multitude, whom wise men (saith he) call simple people, being persuaded of these things by Homer and Hesiod and such other fabulous authors, and receiving their Poems for a law; took HADES to be a certain deep place under the earth. The first original of which conceit is by Cicero derived from hence. mThe bodies falling into the ground, and being covered with earth, (whence they are said to be interred) men thought that the rest of the life of the dead was led under the earth, upon which opinion of theirs (saith he) great errors did ensue: which were increased by the Poës. Others do imagine, that the Poets herein had some relation to the nspherical situation of the world: for the better understanding whereof, these particulars following would be considered by them that have some knowledge in this kind of learning.
Such another tale doth the same philosoper relate in the Dialogue which he intituleth Gorgias: shewing, that zamong men he that leadeth his life righteously and holily, shall when he is dead goe unto the Fortunate Ilands, and dwell in all happinesse, free from evills. but he that leadeth it unrighteously and impiously, shall goe unto the prison of punishment and just revenge, which they call Tartarus. which Theodoret bringeth in, to prove that aPlato did exactly beleeve that there were judgements to passe upon men in Hades. For being conversant with the Hebrewes (saith he) in Aegypt, he heard without doubt the oracles of the Prophets: and btaking some things from thence, and mingling other things therewith out of the fables of the Greekes, made up his discourses of these things. Among which mixtures, that which he hath of the Fortunate Ilands, is reckoned by cTheodoret for one: whereof you may reade in dHesiod, ePindarus, fDiodorus Siculus, gPlutarch, and hIosephus also; who treating of the diverse sectes that were among the Iewes, sheweth that the Essenes borrowed this opinion (of the placing of good mens soules in a certaine pleasant habitation beyond the Ocean) from the Grecians. But the Pharisees (as hee noteth ielsewhere) held ⟨p. 336⟩that the place, wherein both rewards were given to the good and punishments to the wicked, was under the earth: which as kOrigen doth declare to have been the common opinion of the Iewes, so doth Lucian shew that it was the more vulgar opinion among the Grecians. For among them
z[Greek or Hebrew]. Plato, in Gorg. pag. 312. c.〈non-Latin alphabet〉. Plato, in Gorg. pag. 312. c.
a[Greek or Hebrew]. Theodoret. Therapeutic. ad Graec. lib. 11. pag. 155.〈non-Latin alphabet〉. Theodoret. Therapeutic. ad Graec. lib. 11. pag. 155.
b[Greek or Hebrew]. Ibid. pag. 166.〈non-Latin alphabet〉. Ibid. pag. 166.
cIbid. pag. 157.
dHesiod. in [Greek or Hebrew].Hesiod. in 〈non-Latin alphabet〉.
ePindar. Olymp. Od. 2.
fDiodor. Bibliothec. lib. 3.
gPlutarch. in vitâ Serlorij.
hJoseph. de bello Judaico, lib. 2. cap. 12. pag. 730. edit. Graec.Ioseph. de bello Iudaico, lib. 2. cap. 12. pag. 730. edit. Graec.
First, the material Spheres in ancient time were not made moveable in their sockets, as they are now, that they might be set to any elevation of the Pole: but were osixth to the elevation of XXXVI. degrees; which was the height of the Rhodian climate. Secondly, the Horizon which divided this Sphere through the middle, and separated the visible part of the world from the invisible, was commonly esteemed the utmost ⟨p. 337⟩bound of the earth: so that whatsoever was under that horizon, was accounted to be under the earth. for neither the common people, nor yet some of the learned Doctors of the Church (as pLactantius, qS. Augustine, rProcopius, and others) could be induced to believe that which our daily navigations find now to be most certain; that there should be another southern hemisphere of the earth, inhabited by any Antipodes, that did walk with their feet just opposite unto ours. Thirdly, the great Ocean was supposed to be the thing in nature which was answerable to this horizon in the Sphere. Therefore it is observed by sStrabo that Homer, and by tTheon, uAchilles Statius, and others that Aratus and the rest of the Poets do put the Ocean for the Horizon: and thereupon where the astronomers say that the Sun or the stars at their setting, go under the horizon the common phrase of the Poets is, that they do tingere see Oceano, dive themselves into the Ocean. for as they took the Earth to be but half a globe, and not a whole one: so they imagined that demye globe to be as it were a great mountain or Island seated in, and environed round about with the Ocean. Thus the author of the book de Mundo, affirmeth that xthe whole world is one Island, compassed about with the Atlantic sea: and Dionysius Alexandrinus, in the beginning of his Geography,
[Greek or Hebrew]
[Greek or Hebrew].
⟨p. 338⟩wherein he followed Eratosthenes, as his expositor Eustathius there noteth: who compareth also with this, that place of Orpheus [Greek or Hebrew],
— [Greek or Hebrew],
[Greek or Hebrew].
whereunto answereth that of yEuphorion, or (as zAchilles Statius citeth it) of Neoptolemus Parianus in his [Greek or Hebrew].
First, the materiall Spheres in ancient time were not made moveable in their sockets, as they are now, that they might bee set to any elevation of the Pole: but were ofixt to the elevation of XXXVI. degrees; which was the height of the Rhodian climat. Secondly, the Horizon which devided this Sphere through the middle, and separated the visible part of the world from the invisible, was commonly esteemed the utmost ⟨p. 337⟩bound of the earth: so that whatsoever was under that horizon, was accounted to be under the earth. for neyther the common people, nor yet some of the learned Doctros uf the Church (as pLactantius, qS. Augustine, rProcopius, and others) could be induced to beleeve that which our daily navigations finde now to bee most certaine; that there should bee another southerne hemisphere of the earth, inhabited by any Antipodes, that did walke with their feete just opposite unto ours. Thirdly, the great Ocean was supposed to be the thing in nature which was answerable to this horizon in the Sphere. Therefore it is observed by sStrabo that Homer, and by tTheon, uAchilles Statius, and others that Aratus and the rest of the Poets doe put the Ocean for the Horizon: and thereupon where the astronomers say that the Sunne or the starres at their setting, goe under the horizon the common phrase of the Poets is, that they doe tingere se Oceano, dive themselves into the Ocean. for as they tooke the Earth to be but halfe a globe, and not a whole one: so they imagined that demye globe to be as it were a great mountaine or Iland seated in, and invironed round about with the Ocean. Thus the author of the booke de Mundo, affirmeth that xthe whole world is one Iland, compassed about with the Atlanticke sea: and Dionysius Alexandrinus, in the beginning of his Geography,
〈non-Latin alphabet〉〈non-Latin alphabet〉.
o[Greek or Hebrew]. G•minus, in Phaenomen. cap. 13.〈non-Latin alphabet〉. G•minus, in Phaenomen. cap. 13.
sStrabo, Geograph. lib. 1. ad quem doctiss. Casauhonus hane ex Grammaticis Oceani definitionem producit. [Greek or Hebrew].Strabo, Geograph. lib. 1. ad quem doctiss. Casauhonus hane ex Grammaticis Oceani definitionem producit. 〈non-Latin alphabet〉.
t[Greek or Hebrew]. Theon in Arat. pag. 6. [Greek or Hebrew]. Ibid. pag. 59. edit. Paris.〈non-Latin alphabet〉. Theon in Arat. pag. 6. 〈non-Latin alphabet〉. Ibid. pag. 59. edit. Paris.
u[Greek or Hebrew]. Ach•l. Stat. in Ar••. pag. 93 •dit. Florentin. ubi etiam alius scholiastes, pag. 115. de horizonte similiter notat. [Greek or Hebrew].〈non-Latin alphabet〉. Ach•l. Stat. in Ar••. pag. 93 •dit. Florentin. ubi etiam alius scholiastes, pag. 115. de horizonte similiter notat. 〈non-Latin alphabet〉.
Death is the separation of the soule and the body. But Hades. is a place to us invisible or vnseene and unknowne, which receiveth our soules when they departe from hence. The ordinary Glosse, following S. Hierome upon the thirteenth of Hosea, thus.
Death is that, whereby the soule is separated from the body.
The soules of the ungodly flie under the heaven (or under the earth) in cruell torments, under the unavoydable yoakes of evills. but the soules of the godly, dwelling in heaven, doe prayse that great blessed one with songs and hymnes.
The soule, being an invisible thing, goeth hence into such another noble and pure and invisible place; to Hades, in truth, unto the good and wise God: whither, if God will, my soule must presently goe. which place is alledged by
in the things which concerne the immortalitie of the soule, Plato doth differ in opinion nothing from Moses. The tale also which Socrates there telleth of the
pure land seated above in the pure heaven, though it have a number of toyes added to it (as tales use to have) yet the foundation thereof both Eusebius and Origen doe judge to have beene taken from
⟨p. 335⟩
the speeches of the Prophets touching the land of promise and the heavenly Canaan:
Euseb. Praepar. Euangel. lib. 11. pag. 325.
u[Greek or Hebrew]. Ibid. pag. 323.〈non-Latin alphabet〉. Ibid. pag. 323.
the common multitude, whom wise men (saith he) call simple people, being perswaded of these things by Homer and Hesiod and such other fabulous authors, and receiving their Poëms for a law; tooke HADES to be a certaine deepe place under the earth. The first originall of which conceite is by Cicero derived from hence.
The bodies falling into the ground, and being covered with earth, (whence they are said to be interred) men thought that the rest of the life of the dead was led under the earth, upon which opinion of theirs (saith he) great errors did ensue: which were increased by the Poës. Others do imagine, that the Poets herein had some relation to the
sphericall situation of the world: for the better understanding whereof, these particulars following would be considered by them that have some knowledge in this kinde of learning.
〈non-Latin alphabet〉. Lucian. de luctu.
mIn terram enim cadentibus corporibus, hisque humo tectis, ex quo dictum est humari; sub terrâ censebant reliquam vitam agi mortuorum. quam •orum opinionem magni errores consecuti sunt: quos auxerunt Poëtae. Cic. Tuscul. quaest. lib. 1.
nHera•lid Pontic de Allegor. Homer. Servius, in Virgil. Ae•e•d. lib. 6.
⟨p. 338⟩
wherein he followed Eratosthenes, as his expositor Eustathius there noteth: who compareth also with this, that place of Orpheus 〈non-Latin alphabet〉,
— 〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
whereunto answereth that of
