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.
So Leo, in one of his Sermons upon our Lords passion. sHe did undergo the laws of Hell by dying, but did dissolve them by rising again: and so did cut off the perpetuity of death, that of eternal he might make it temporal. So Irenaeus, having said, that our Lord gconversed three days where the dead were, addeth that ⟨p. 347⟩therein he hobserved the law of the dead, that he might be made the first begotten from the dead; staying until the third day in the lower parts of the earth, and afterward rising in his flesh. Then he draweth from thence this general conclusion. iSeeing our Lord went in the midst of the shadow of death, where the souls of the dead were, then afterward rose again corporally, and after his resurrection was assumed: it is manifest that the souls of his disciples also, for whose sake the Lord wrought these things, shall go to an invisible place appointed unto them by God, and there shall abide until the resurrection, waiting for the resurrection; and afterwards receiving their bodies, and rising again perfectly, that is to say corporally, even as our Lord did rise again, they shall so come unto the presence of God. For there is no disciple above his master: but every one shall be perfect, if he be as his master. The like collection doth Tertullian make in his book of the Soul. kIf Christ being God, because he was also man, dying according to the Scriptures, and being buried according to the same, did here also satisfy the law, by performing the course of an humane death in Hell; neither did ascend into the higher parts of the heavens, before he descended into the lower parts of the earth, that he might there make the Patriarchs and Prophets partakers of himself: thou hast, both to believe that there is a region of Hell under the earth, and to push them with the elbow, who proudly enough do not think the souls of the faithful to be fit for Hell; servants above their Lord, and disciples above their Master, scorning perhaps to take the comfort of expecting
What is that, saith he, which is translated unto the infernal parts (or Hell) after the separation of the body? which is detained there, which is reserved unto the day of judgement, unto which Christ by dying did descend, to the souls of the Patriarchs, I think.
So Leo, in one of his Sermons upon our Lords passion. sHee did undergoe the lawes of Hell by dying, but did dissolve them by rising againe: and so did cut off the perpetuitie of death, that of eternall hee might make it temporall. So Irenaeus, having said, that our Lord gconversed three dayes where the dead were, addeth that ⟨p. 347⟩therein he hobserved the law of the dead, that hee might be made the first begotten from the dead; staying untill the third day in the lower parts of the earth, and afterward rising in his flesh. Then he draweth from thence this generall conclusion. iSeeing our Lord went in the midst of the shadow of death, vvhere the soules of the dead were, then afterward rose againe corporally, and after his resurrection was assumed: it is manifest that the soules of his disciples also, for whose sake the Lord wrought these things, shall goe to an invisible place appointed unto them by God, and there shall abide untill the resurrection, wayting for the resurrection; and afterwards receaving their bodies, and rising againe perfectly, that is to say corporally, even as our Lord did rise againe, they shall so come unto the presence of God. For there is no disciple above his master: but every one shall be perfect, if he be as his master. The like collection doth Tertullian make in his booke of the Soule. kIf Christ being God, because he was also man, dying according to the Scriptures, and being buried according to the same, did heere also satisfie the law, by performing the course of an humane death in Hell; neyther did ascend into the higher parts of the heavens, before he descended into the lower parts of the earth, that he might there make the Patriarches and Prophets partakers of himselfe: thou hast, both to beleeve that there is a region of Hell under the earth, and to push them with the elbowe, who proudly enough doe not thinke the soules of the faithfull to be fit for Hell; servants above their Lord, and disciples above their Master, scorning perhaps to take the comfort of expecting ⟨p. 348⟩the resurrection in Abrahams bosome. And in the same booke, speaking of the soule: lWhat is that, saith he, which is translated unto the infernall parts (or Hell) after the separation of the body? which is detayned there, which is reserved unto the day of judgement, unto which Christ by dying did descend, to the soules of the Patriarches, I thinke.
sLeges inferni moriendo subijt, sed resurgendo dissolvit: & ita perpetuitatem mortis incîdit, ut eam de aeternâ faceret temporalem. Leo de passion. serm. 8.
gNunc autem tribus diebus conversatus est ubi erant mortui. Irenaeus, lib. 5. cap. ult.
hDominus legem mortuorū servavit, ut fieret primogenitus á mortuis, et commoratus usque ad te•tiā diē in inferioribus terrae, pòst deinde surgens in carne, ut etiā figuras clavorū ostenderet discipulis, sic ascendit ad patrem. Ibid.Dominus legem mortuorū servavit, ut fieret primogenitus á mortuis, et commoratus usque ad te•tiā diē in inferioribus terrae, pòst deinde surgens in carne, ut etiā figuras clavorū ostenderet discipulis, sic ascendit ad patrem. Ibid.
iCùm enim Dominus in medio umbrae mortis abierit, ubi animae mortuorum erant, post deinde corporaliter resurrexit, & post resurrectionē assumptus est: manifestū est quia & discipulorum ejus, propter quos & haec operatus est Dominus, animae abibunt in invisibilem locum, definitū eis á Deo, & ibi usque ad resurrectionem commorabuntur, sustinentes resurrectionem; pòst recipients corpora & perfecté resu•gentes, hoc est corporaliter, quemadmodum & Dominus resurrexit, sic venient ad conspectum Dei. Nemo enim est discipulus super magistrum: perfectus autem omnis erit, sicut magister ejus. Ibid.Cùm enim Dominus in medio umbrae mortis abierit, ubi animae mortuorum erant, post deinde corporaliter resurrexit, & post resurrectionē assumptus est: manifestū est quia & discipulorum ejus, propter quos & haec operatus est Dominus, animae abibunt in invisibilem locum, definitū eis á Deo, & ibi usque ad resurrectionem commorabuntur, sustinentes resurrectionem; pòst recipientes corpora & perfecté resu•gentes, hoc est corporaliter, quemadmodum & Dominus resurrexit, sic venient ad conspectum Dei. Nemo enim est discipulus super magistrum: perfectus autem omnis erit, sicut magister ejus. Ibid.
kTertullian de Animâ, cap. 55. vid. supr. pag. 270. ad liter. b.
lQuid est illud quod ad inferna transfertur post divortium corporis, quod detinetur illic, quod in diem judicij reservatur, ad quod & Christus moriendo descendit, puto ad animas Patriarcharum. Jbid. cap. 7.
Where he maketh the Hell unto which our Saviour did descend, to be the common receptacle not of the souls of the Patriarchs alone, but also of the souls that are now still separated from their bodies: as being the place quò universa humanitas trahitur (as he speaketh melsewhere in that book) unto which all mankind is drawn.
Where he maketh the Hell unto which our Saviour did descend, to be the common receptacle not of the soules of the Patriarches alone, but also of the soules that are now still separated from their bodies: as being the place quò universa humanitas trahitur (as he speaketh melsewhere in that booke) unto which all mankinde is drawne.
So Novatianus after him, affirmeth that the very places nwhich lye under the earth be not void of distinguished and ordered powers. For that is the place (saith he) whither the souls both of the godly and ungodly are led, receiving the fore-judgements of their future d•ome. Lactantius saith that our Saviour orose againe ab inferis, from Hell: but so he saith also that the dead Saints shall be praised up ab inferis at the time of the Resurrection. S. Cyril of Alexandria saith that the Jews qkilled Christ, and cast him into the deep and dark dungeon of death, that is, into Hades: adding afterward, that rHades may rightly be esteemed to be the house and mansion of such as are deprived of life. Nicephorus Gregoras in his funeral Oration upon Theodorus Metochites, putteth in this for one strain of his lamentation. sWho hath brought down that heavenly man unto the ⟨p. 349⟩bottom of Hades? and Andrew archbishop of Crete, touching the descent both of Christ and all Christians after him even unto the dark and comfortless Hades writeth in this manner. tIf he, who was the Lord and master of all, and the light of them that are in darkness, and the life of all men, would taste death, and undergo the descent into Hell, that he might be made like unto us in all things, sin excepted; and for three days went thorough the sad, obscure and dark region of Hell: what strange thing is it, that we who are sinners, and dead in trespasses (according to the great Apostle) who are subject to generation and corruption; should meet with death, and go with our soul into the dark chambers of Hell, where we cannot see light, nor behold the life of mortal men? For are we above our Master, or better then the Saints, who underwent these things of ours after the like manner that we must do?
So Novatianus after him, affirmeth that the very places nwhich lye under the earth be not voyde of distinguished and ordered powers. For that is the place (saith he) whither the soules both of the godly and ungodly are led, receiving the fore-judgements of their future d•ome. Lactantius saith that our Saviour orose againe ab inferis, from Hell: but so he saith also that the dead Saints shall be praised up ab inferis at the time of the Resurrection. S. Cyrill of Alexandria saith that the Iewes qkilled Christ, and cast him into the deepe and darke dungeon of death, that is, into Hades: adding afterward, that rHades may rightly be esteemed to be the house and mansion of such as are deprived of life. Nicephorus Gregoras in his funerall Oration upon Theodorus Metochites, putteth in this for one strayne of his lamentation. sWho hath brought downe that heavenly man unto the ⟨p. 349⟩bottome of Hades? and Andrew archbishop of Crete, touching the descent both of Christ and all Christians after him even unto the darke and comfortlesse Hades writeth in this maner. tIf hee, who was the Lord and master of all, and the light of them that are in darknesse, and the life of all men, would taste death, and undergoe the descent into Hell, that he might be made like unto us in all things, sinne excepted; and for three dayes went thorough the sad, obscure and darke region of Hell: what strange thing is it, that wee who are sinners, and dead in trespasses (according to the great Apostle) who are subject to generation and corruption; should meete with death, and goe with our soule into the darke chambers of Hell, where we cannot see light, nor behold the life of mortall men? For are wee above our Master, or better then the Saints, who underwent these things of ours after the like maner that we must doe?
nQuae infraterram jacent, neque ipsa sunt digestis & ordinatis potestatibus vacua. Locus enim est, quò piorum animae impiorumque ducuntur, futuri judicij pra•judicia sentientes Novatian. de Trinitat. cap 1.
oLactant. Justitut. lib. 4. cap. 19.
pI•. lib. 7. cap. 24. vid. & cap. 22.
q[Greek or Hebrew] Cyril. Glaphyr. in Genes. lib. 6. pag. 154.〈non-Latin alphabet〉 Cyrill. Glaphyr. in Genes. lib. 6. pag. 154.
r[Greek or Hebrew]. Ibid. pag 155.〈non-Latin alphabet〉. Ibid. pag 155.
t[Greek or Hebrew]; Andre. Hierosolymitan. serm. in vitam humanam, & in Defunctos.〈non-Latin alphabet〉; Andre. Hierosolymitan. serm. in vitam humanam, & in Defunctos.
Juvencus intimateth, that our Saviour giving up the ghost sent his soul unto heaven, in those verses of his:
uTunc clamor Domini magno conamine missus,
Aethereis animam comitem commiscuit auris.
Eusebius Emesenus collecteth so much from the last words which our Lord uttered at the same time; Father, into thine hands I commend my spirit. [Greek or Hebrew], saith xhe, [Greek or Hebrew]. His spirit was above, and his body remained upon the cross for us. In the Greek exposition of the Canticles, collected out of Eusebius, Philo Carpathius and others, that sentence in the beginning of the sixth chapter, My beloved ⟨p. 350⟩is gone down into his garden, is interpreted of Christs ygoing to the souls of the Saints in Hádes. which in the Latin collections that bear the name of Philo Carpathius is thus more largely expressed. zBy this descending of the Bridegroom, we may understand the descending of our Lord Jesus Christ into Hell as I suppose: for that which followeth proveth this, when he sayeth; To the beds of spices. For those ancient holy men are not unfitly signified by the beds of spices; such as were, Noah, Abraham, Isaac, Jacob, Moses, Job, David, Samuel, Elisaeus, Daniel, and very many others before the Law & in the Law: who all of them, like unto beds of spices, gave a most sweet smell of the odours and fruits of holy righteousness. For then as a triumpher did he enter into PARADISE, when he pierced into Hell. God himself is present with us for a witness in this matter, when he answered most graciously to the Thief upon the Cross, commending himself unto him most religiously; To day shalt thou be with me in Paradise. Lastly touching this Paradise, the various opinions of the ancient are thus laid down by Olympiodorus; to seek no farther. aIt is a thing worthy of enquiry, in ⟨p. 351⟩what place under the Sun the righteous are placed which have left this life. Certain it is, that in Paradise: forasmuch as Christ said unto the Thief; This day shalt thou be with me in Paradise. And it is to be known, that the literal Tradition teacheth Paradise to be in earth. But some have said that Paradise also is in Hell, that is, in a place under the earth: unto which opinion of theirs they apply that of the Gospel; where the rich man saw Lazarus, being yet himself sunk down in a lower place, when Lazarus was in a place more eminent, where Abraham was.
Iuvencus intimateth, that our Saviour giving up the ghost sent his soule unto heaven, in those verses of his:
uTunc clamor Domini magno conamine missus,
Aethereis animam comitem commiscuit auris.
Eusebius Emesenus collecteth so much from the last words which our Lord uttered at the same time; Father, into thine hands I commend my spirit. 〈non-Latin alphabet〉, saith xhe, 〈non-Latin alphabet〉. His spirit was above, and his body remayned upon the crosse for us. In the Greeke exposition of the Canticles, collected out of Eusebius, Philo Carpathius and others, that sentence in the beginning of the sixt chapter, My beloved ⟨p. 350⟩is gone down into his garden, is interpreted of Christs ygoing to the soules of the Saints in Hádes. which in the Latin collections that beare the name of Philo Carpathius is thus more largely expressed. zBy this descending of the Bridegrome, we may understand the descending of our Lord Iesus Christ into Hell as I suppose: for that which followeth proveth this, when he sayeth; To the beds of spices. For those ancient holy men are not unfi•ly signified by the beds of spices; such as were, Noë, Abraham, Isaac, Iacob, Moses, Iob, David, Samuel, Elisaeus, Daniel, and very many others before the Law & in the Law: who all of them, like unto beds of spices, gave a most sweete smell of the odours and fruits of holy righteousnesse. For then as a triumpher did he enter into PARADISE, when he pierced into Hell. God himselfe is present with us for a witnesse in this matter, when he answered most graciously to the Thiefe upon the Crosse, commending himselfe unto him most religiously; To day shalt thou be with me in Paradise. Lastly touching this Paradise, the various opinions of the ancient are thus layd downe by Olympiodorus; to seeke no farther. aIt is a thing worthy of enquirie, in ⟨p. 351⟩what place under the Sunne the righteous are placed which have left this life. Certaine it is, that in Paradise: forasmuch as Christ said unto the Thiefe; This day shalt thou be with me in Paradise. And it is to be knowne, that the literall Tradition teacheth Paradise to be in earth. But some have said that Paradise also is in Hell, that is, in a place under the earth: unto which opinion of theirs they apply that of the Gospell; where the rich man saw Lazarus, being yet himselfe sunke downe in a lower place, when Lazarus was in a place more eminent, where Abraham was.
xEuseb. Em•sen. á Theodore•o citatus in [Greek or Hebrew]. dialog. 3.Euseb. Em•sen. á Theodore•o citatus in 〈non-Latin alphabet〉. dialog. 3.
y[Greek or Hebrew]. Euseb. in Cantic. pag. 68.〈non-Latin alphabet〉. Euseb. in Cantic. pag. 68.
zPer descensum Sponsi quem patruelem appellat, Domini nost•i Jesu Christi descensum ad inferos possumus intelligere, ut arbitror: nam & haec sequentia probant, cùm dixit; Ad aromatum phialas sive areolas. Prisci enim illi sanctissimi viri, per phialas aromatum non inepté significantur; quales fuere, Noë, Abraham, Isaac, Jacob, Moses, Job, David, Samuel, Elisaeus, Daniel, alijque quamplurimi ante Legem & in Lege: qui quidem omnes, veluti aromatum phialae sive areolae, sanctissimae justitiae odours ac fructus suavissimé oluerunt. Tunc enim Paradisum triumphator ingressus est, cùm ad inferos penetravit. Adest nobis ipse Deu• hâc in re testis, cùm in Cruce Latroni (sese illi ipsi religiosissime commendanti) clementissimé respondit; Hodie mecū eris in Paradiso. Philo Carpath in Canti•. 6.Per descensum Sponsi quem patruelem appellat, Domini nost•i Iesu Christi descensum ad inferos possumus intelligere, ut arbitror: nam & haec sequentia probant, cùm dixit; Ad aromatum phialas sive areolas. Prisci enim illi sanctissimi viri, per phialas aromatum non inepté significantur; quales fuere, Noë, Abraham, Isaac, Iacob, Moses, Iob, David, Samuel, Elisaeus, Daniel, alijque quamplurimi ante Legem & in Lege: qui quidem omnes, veluti aromatum phialae sive areolae, sanctissimae justitiae odores ac fructus suavissimé oluerunt. Tunc enim Paradisum triumphator ingressus est, cùm ad inferos penetravit. Adest nobis ipse Deu• hâc in re testis, cùm in Cruce Latroni (sese illi ipsi religiosissime commendanti) clementissimé respondit; Hodie mecū eris in Paradiso. Philo Carpath in Canti. 6.
But howsoever the matter goeth; this without doubt is manifest, aswell out of Ecclesiastes as out of all the sacred Scripture, that the godly shall be in prosperity and peace, and the ungodly in punishments and torments. And others are of the mind, that Paradise is in the Heavens, &c. Hitherto Olympiodorus.
But howsoever the matter goeth; this without doubt is manifest, aswell out of Ecclesiastes as out of all the sacred Scripture, that the godly shall be in prosperity and peace, and the ungodly in punishments and torments. And others are of the minde, that Paradise is in the Heavens, &c. Hitherto Olympiodorus.
That Christs soul went into Paradise, bDoctor Bishop saith, being well understood, is true. For his soul in hell, had the joys of Paradise: but to make that an exposition of Christs descending into hell, is to expound a thing by the flat contrary of it. Yet this ridiculous exposition, he affirmeth to be received of most Protestants. Which is even as true, as that which he avoucheth in the same place; that this article of the descent into Hell is to be found cin the old Roman Creed expounded by Ruffinus: where Ruffinus (as we have heard) expounding that article, delivereth the flat contrary, that it is not found added in the Creed of the Church of Rome. It is true indeed, that more than most Protestants do interpret the words of Christ uttered unto the Thief upon the Cross, Luk. 23.43. of the going of his soul into Paradise: where our Saviour meaning simply and plainly, that he would be that day in dHeaven; M. Bishop ⟨p. 352⟩would have him so to be understood, as if he had meant that that day he would be in Hell. And must it be now held more ridiculous in Protestants, to take Hell for Paradise; then in M. Bishop, to take Paradise for Hell? [Greek or Hebrew], be the words of the Apostles Creed in the Greek: and, [Greek or Hebrew], in the Symbol of eAthanasius. Some learned Protestants do observe, that in these words there is no determinate mention made, either of ascending or descending, either of Heaven or Hell (taking Hell according to the vulgar acception) but of the general only, under which these contraries are indifferently comprehended: and that the words literally interpreted, import no more but this; HE WENT UNTO THE OTHER WORLD. Which is not to expound a thing by the flat contrary of it, as M. Bishop fancieth: who may quickly make himself ridiculous, in taking upon him thus to censure the interpretations of our learned linguists; unless his own skill in the languages were greater, then as yet he hath given proof of.
That Christs soule went into Paradise, bDoctor Bishop saith, being well understood, is true. For his soule in hell, had the joyes of Paradise: but to make that an exposition of Christs descending into hell, is to expound a thing by the flat contrary of it. Yet this ridiculous exposition, he affirmeth to be received of most Protestants. Which is even as true, as that which he avoucheth in the same place; that this article of the descent into Hell is to be found cin the old Roman Creed expounded by Ruffinus: where Ruffinus (as we have heard) expounding that article, delivereth the flat contrarie, that it is not found added in the Creed of the Church of Rome. It is true indeed, that more than most Protestants do interprete the words of Christ uttered unto the Thiefe upon the Crosse, Luk. 23.43. of the going of his soule into Paradise: where our Saviour meaning simply and plainly, that hee would be that day in dHeaven; M. Bishop ⟨p. 352⟩would have him so to be understood, as if he had meant that that day he would be in Hell. And must it be now held more ridiculous in Protestants, to take Hell for Paradise; then in M. Bishop, to take Paradise for Hell? 〈non-Latin alphabet〉, be the wordes of the Apostles Creed in the Greeke: and, 〈non-Latin alphabet〉, in the Symbol of eAthanasius. Some learned Protestants do observe, that in these words there is no determinate mention made, eyther of ascending or descending, either of Heaven or Hell (taking Hell according to the vulgar acception) but of the generall only, under which these contraries are indifferently comprehended: and that the words literally interpreted, import no more but this; HEE WENT UNTO THE OTHER WORLD. Which is not to expound a thing by the flat contrary of it, as M. Bishop fancieth: who may quickly make himselfe ridiculous, in taking upon him thus to censure the interpretations of our learned linguistes; unlesse his owne skill in the languages were greater, then as yet he hath given proofe of.
Master Broughton (with whose authority he elsewhere presseth us, as of a man festeemed to be singularly seen in the Hebrew and Greek tongue) hath been but too forward in maintaining that exposition, which by D. Bishop is accounted so ridiculous. In one place, touching the term Hell, as it doth answer the Hebrew Sheol and the Greek Hades, he writeth thus. gHe that thinketh it ever used for Tartaro or Gehenna, otherwise then the term Death may by Synecdoche import so: hath not skill in Hebrew or that Greek, which breathing and live Graecia spake, if God hath lent me any judgement that way. In hanother place he allegeth out of Portus his Dictionary, that the Macedonians call [Greek or Hebrew] Heaven. ⟨p. 353⟩And one of his acquaintance beyond the Sea, reporteth that he should deliver, that in imany most ancient Manuscript copies the Lords prayer is found with this beginning: [Greek or Hebrew], Our Fat•er which art in Hádes. which I for my part will then believe to be true, when I shall see one of those old copies with mine own eyes. But in the mean time for Hades, it hath been sufficiently declared before out of▪ good authors, that it signifieth the place of souls departed in general; and so is of extent large enough to comprehend under it, as well [Greek or Hebrew] (as Damascius speaketh) that part of Hades (or the unseen world) which is in heaven, as that which by kJosephus is called [Greek or Hebrew] the darker Hades, and in the lGospel [Greek or Hebrew] outer darkness. And as for [Greek or Hebrew] the other word; in the Acts of the Apostles it is used ten times: and in none of all those places signifieth any descending from a higher place unto a lower, but a removing simply from one place unto another. Whereupon the Vulgar Latin edition (which none of the Romanists mupon any pretence may presume to reject) doth render it there by the general terms of nabeo, ovenio, pdevenio, qsupervenio. and where it retaineth the word rdescendo, it intendeth nothing less, then to signify thereby the lower situation of the place unto which the removal is noted to be made. If descending therefore in the Acts of the Apostles imply no such kind of thing: what necessity is there; that thus of force it must be interpreted in the Creed of the Apostles? Menelaus declared unto us, [Greek or Hebrew]: saith King Antiochus, in his epistle unto the Jews, 2.
Master Broughton (with whose authoritie hee elsewhere presseth us, as of a man festeemed to be singularly seene in the Hebrew and Greeke tongue) hath beene but too forward in maintayning that exposition, which by D. Bishop is accounted so ridiculous. In one place, touching the terme Hell, as it doth answer the Hebrew Sheol and the Greeke Hádes, he writeth thus. gHe that thinketh it ever used for Tartaro or Gehenna, otherwise then the terme Death may by Synecdoche import so: hath not skill in Ebrew or that Greeke, vvhich breathing and live Graecia spake, if God hath lent me any judgement that way. In hanother place he alledgeth out of Portus his Dictionary, that the Macedonians call 〈non-Latin alphabet〉 Heaven. ⟨p. 353⟩And one of his acquaintance beyond the Sea, reporteth that he should deliver, that in imany most ancient Manuscript copies the Lords prayer is found with this beginning: 〈non-Latin alphabet〉, Our Fat•er which art in Hádes. which I for my part will then beleeve to be true, when I shall see one of those old copies with mine owne eyes. But in the meane time for Hádes, it hath beene sufficiently declared before out of▪ good authors, that it signifieth the place of soules departed in generall; and so is of extent large enough to comprehend under it, as well 〈non-Latin alphabet〉 (as Damascius speaketh) that part of Hádes (or the unseene vvorld) which is in heaven, as that which by kIosephus is called 〈non-Latin alphabet〉 the darker Hades, and in the lGospell 〈non-Latin alphabet〉 outer darknesse. And as for 〈non-Latin alphabet〉 the other word; in the Acts of the Apostles it is used ten times: and in none of all those places signifieth anie descending from a higher place unto a lower, but a removing simply from one place unto another. Whereupon the Vulgar Latin edition (which none of the Romanists
fBishop. Preface to the second part of his Reformat. of Perkins Catholic pag. 19.Bishop. Preface to the second part of his Reformat. of Perkins Catholick pag. 19.
gBrought. in his epistle to the Nobility of Engl. edit. an. 1597. pag. 38.Brought. in his epistle to the Nobilitie of Engl. edit. an. 1597. pag. 38.
hId. in alio Opusculo, edit. an. 1604.
iInveniri insupe• asserit in multis vetussissimis exemplaribus MS•. orationem Dominicam in hunc modum; [Greek or Hebrew] Pater noster qui es in inferno etc. Veteres quoque Macedones aliter orationem Dominicam nunquam precatos fuisse. Jo. Rodolph. Lavator. de descensu ad inferos, lib. 1. part 1. cap 8.Inveniri insupe• asserit in multis vetussissimis exemplaribus MS•. orationem Dominicam in hunc modum; 〈non-Latin alphabet〉 Pater noster qui es in inferno etc. Veteres quoque Macedones aliter orationem Dominicam nunquam precatos fuisse. Io. Rodolph. Lavator. de descensu ad inferos, lib. 1. part 1. cap 8.
kJoseph. de Bello Judaic. lib. 3. cap. 25. pag. 785.Ioseph. de Bello Iudaic. lib. 3. cap. 25. pag. 785.
Maccab. 11.29. Veil vos descendere ad vestros, it is in the Latin edition: whereby ⟨p. 354⟩what else is meant, but that they had a desire to go unto their own?
Maccab. 11.29. Velle vos descendere ad vestros, it is in the Latin edition: whereby ⟨p. 354⟩what else is meant, but that they had a desire to goe unto their owne?
I omit the phrases of descending in praelium, in forum, in campum, in amicitiam, in caussam, &c. which are so usual in good Latin authors: yea and of descending into heaven it self; if that be not a jest which the Poet breaketh upon Claudius.
sIlle senis tremulumque caput descendere jussit
In coelum.
Others add unto this, that the phrase of descending ad inferos, is a popular kind of speech, which sprung from the opinion that was vulgarly conceived of the situation of the receptacle of the souls under the earth: and that according to the rule of Aristotle in his Topics, we must speak as the vulgar, but think as wise men do. Even as we use to say commonly, that the Sun is under a cloud, because it is a vulgar form of speech: and yet it is far enough from our meaning for all that, to imagine the cloud to be indeed higher then the Sun. So Cicero, they say, where ever he hath occasion to mention any thing that concerneth the dead, speaketh still of Inferi according to the vulgar phrase: although he misliked the vulgar opinion, which bred that manner of speaking; and professed it to be his judgement, that tthe souls when they depart out of the body are carried up on high, & not downward unto any habitations under the earth. So Chrysostom and Theophylact think that the Apostle termed the Death and Hell unto which our Saviour did descend, the lower parts of the earth, Ephes. 4.9. u[Greek or Hebrew], xfrom the common opinion of men. So in the translation of the holy Scripture, ⟨p. 355⟩S. Hierome showeth that we use the names of Arcturus and Orion, not approving thereby the ridiculous and monstrous figments of the Poets in this matter, but expressing the Hebrew names of these constellations by the words of heathenish fables; because ywe cannot understand that which is said, but by those words, which we have learned by use, and drunk in by error.
I omitt the phrases of descending in praelium, in forum, in campum, in amicitiam, in caussam, &c. which are so usuall in good Latin authors: yea and of descending into heaven it selfe; if that be not a jeast which the Poet breaketh upon Claudius.
sIlle senis tremulumque caput descendere jussit
In coelum.
Others adde unto this, that the phrase of descending ad inferos, is a popular kinde of speech, which sprung from the opinion that was vulgarly conceived of the situation of the recept•cle of the soules under the earth: and that according to the rule of Aristo•le in his Top•cks, we must speake as the vulgar, but thinke as wise men doe. Even as wee use to say commonly, that the Sunne is under a cloude, because it is a vulgar forme of speech: and yet it is farre enough from our meaning for all that, to imagine the cloude to bee indeede higher then the Sunne. So Cicero, they say, where ever hee hath occasion to mention any thing that concerneth the dead, speaketh still of Inferi according to the vulgar phrase: although hee misliked the vulgar opinion, which bred that maner of speaking; and professed it to bee his judgement, that tthe soules when they depart out of the body are carried up on high, & not downward unto any habitations under the earth. So Chrysostom and Theophylact thinke that the Apostle tearmed the Death and Hell unto which our Saviour did descend, the lower parts of the earth, Ephes. 4.9. u〈non-Latin alphabet〉, xfrom the common opinion of men. So in the translation of the holy Scripture, ⟨p. 355⟩S. Hierome sheweth that wee use the names of Arcturus and Orion, not approving thereby the ridiculous and monstrous figments of the Poets in this matter, but expressing the Hebrew names of these constellations by the vvords of heathenish fables; because ywe cannot understand that which is sayd, but by those words, which we have learned by use, and drunke in by error.
sJuvenal. Satyr. 6.Iuvenal. Satyr. 6.
tAnimos cùm é corpore excesserint, in sublime ferry. Cic lib 1. Tusculan. quaest.Animos cùm é corpore excesserint, in sublime ferri. Cic lib 1. Tusculan. quaest.
yQui non possumus intelligere quod dicitur, nisi per ea vocabula, quae usu didicimus, & error combibimus. Hieronym. lib. 2. in Amos cap. 5.Qui non possumus intelligere quod dicitur, nisi per ea vocabula, quae usu didicimus, & errore combibimus. Hieronym. lib. 2. in Amos cap. 5.
And just so standeth the case with this word Hades: which with the G•eeke Poets is the name of Pluto, whom they feigned to be the God of the dead under the earth, & gave a denomination unto [Greek or Hebrew], from riches; zbecause that all things coming to their dissolution, there is nothing which is not at last brought unto him, and made his possession. Thus Homer and Hesiod, with aPlato and others after them, say that Rhea brought forth three sons, to Saturn; Jupiter, Neptune,
b[Greek or Hebrew],
[Greek or Hebrew].
and mighty Hades, who inhabiteth the houses under the earth, having a merciless heart: for that attribute doth Hesiod give unto him, because Death spareth no man. So Homer: — c[Greek or Hebrew]: which is also the description that Hesiod maketh of him in that verse: d[Greek or Hebrew], Hades was afraid, who reigneth over them that lye dead in the earth. Now that [Greek or Hebrew] in the Creed ⟨p. 356⟩is a phrase taken from the heathen, and applied to express a Christian truth; the very Grammatical construction may seem to intimate: where the noun is not put in the accusative case (as otherwise it should) but after the manner of the Greeks in the genitive case, implying the defect of another word necessarily to be understood; as if it had been said, He went unto the place or house of Hades. as the Poets use to express it, sometimes defectively [Greek or Hebrew], and sometimes more fully e[Greek or Hebrew] or f[Greek or Hebrew], into the house or chambers of Hádes. Thus then, they that take Hades for the common receptacle of souls, do interpret the context of the Creed, as Cardinal Cajetan before did the narration of Moses touching Abraham's giving up the ghost, being gathered to his people, and being buried, Genes. 25.8, 9. that the article of the death is to be referred to the whole manhood, and the dissolution of the parts thereof; that of the burial, to the body separated from the soul, and this of the descending into Hades, to the soul separated from the body as if he had said. He suffered death truly, by a real separation of his soul from his body: and after this dissolution, the same did befall him that useth to betide all other dead men;
And just so standeth the case with this word Hades: which with the G•eeke Poets is the name of Pluto, whom they fayned to be the God of the dead under the earth, & gave a denomination unto 〈non-Latin alphabet〉, from riches; zbecause that all things comming to their dissolution, there is nothing which is not at last brought unto him, and made his possession. Thus Homer and Hesiod, with aPlato and others after them, say that Rhea brought forth three sonnes, to Saturne; Iupiter, Neptune,
b〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
and mightie Hades, who inhabiteth the houses under the earth, having a mercilesse heart: for that attribute doth Hesiod give unto him, because Death spareth no man. So Homer: — c〈non-Latin alphabet〉: which is also the description that Hesiod maketh of him in that verse: d〈non-Latin alphabet〉, Hades was afraid, who raigneth over them that lye dead in the earth. Now that 〈non-Latin alphabet〉 in the Creed ⟨p. 356⟩is a phrase taken from the heathen, and applied to expresse a Christian truth; the very Grammatica•l construction may seeme to intimate: where the nowne is not put in the accusative case (as otherwise it should) but after the maner of the Greekes in the genitive case, implying the defect of another word necessarily to be understood; as if it had beene said, He went unto the place or house of Hades. as the Poets use to expresse it, sometimes defectively 〈non-Latin alphabet〉, and sometimes more fully e〈non-Latin alphabet〉 or
his lifeless body was sent unto the place which is appointed to receive dead bodies, and his immortal soul went unto the other world, as the souls of other men use to do.
his livelesse bodie was sent unto the place which is appointed to receive dead bodies, and his immortall soule went unto the other world, as the soules of other men use to doe.
Having now declared, how the Greek Hades (and so the Latin Inferi, and our English Hell) is taken for the place of the bodies and of the souls of dead men, severally: it followeth that we show, how the common state of the dead is signified thereby, and the place in general which is answerable unto the parts of the ⟨p. 357⟩whole man thus indefinitely considered in the state of separation. Concerning which, that place of Dionysius, wherein he setteth forth the signification of our being dead and buried with Christ by Baptism, is to be considered. fForasmuch as death is in us, not an utter extinguishment of our being, as others have thought, but a separation of the united parts, bringing them unto that which is to us invisible; the soul as being by the deprivation of the body made unseen, and the body as either being covered in the earth, or by some other of the alterations that are incident unto bodies, being taken away from the sight of man: the whole covering of the man in water is fitly assumed for an image of the death and burial which is not seen. Thus Dionysius, concerning the separation of the united parts by Death, and the bringing of them unto that which is invisible: gaccording whereunto, as his paraphrast Pachymeres noteth, it is called Hades, that is to say, an invisible separation of the soul from the body. And so indeed we find as well in foreign authors, as in the Scriptures & the writings of the Greek and Latin Fathers, that Hades and Inferi are not only taken in as large a sense as Death (and so extended unto all men indifferently, whether good or bad) but are likewise oftentimes indifferently used for it. For proof whereof, out of heathen authors these testimonies following may suffice.
h[Greek or Hebrew]
[Greek or Hebrew]:
saith Pindarus. The man that doeth things befitting him, forgetteth Hades: meaning, that the remembrance of death doth no whit trouble him. and again:
i[Greek or Hebrew]
[Greek or Hebrew]—
[Greek or Hebrew]
[Greek or Hebrew].
⟨p. 358⟩The son of Cleonicus wisheth that with such manners he may meet and receive Hades (that is, death) and hoar old age. So another Poet, cited by kPlutarch:
[Greek or Hebrew].
[Greek or Hebrew].
O Death, the sovereign physician, come: for Hades is in very truth the haven of the earth.
Having now declared, how the Greek Hádes (and so the Latine Inferi, and our English Hell) is taken for the place of the bodies and of the soules of dead men, severally: it followeth that we shew, how the common state of the dead is signified thereby, and the place in generall which is answerable unto the parts of the ⟨p. 357⟩whole man thus indefinitely considered in the state of separation. Concerning which, that place of Dionysius, wherein he setteth forth the signification of our being dead and buried with Christ by Baptisme, is to be considered. fForasmuch as death is in us, not an utter extinguishment of our being, as others have thought, but a separation of the united parts, bringing them unto that which is to us invisible; the soule as being by the deprivation of the body made unseene, and the body as eyther being covered in the earth, or by some other of the alterations that are incident unto bodies, being taken away from the sight of man: the whole covering of the man in water is fitly assumed for an image of the death and buriall which is not seene. Thus Dionysius, concerning the separation of the united parts by Death, and the bringing of them unto that which is invisible: gaccording whereunto, as his paraphrast Pachymeres noteth, it is called Hádes, that is to say, an invisible separation of the soule from the body. And so indeed wee finde as well in forraine authors, as in the Scriptures & the writings of the Greek and Latin Fathers, that Hádes and Inferi are not only taken in as large a sense as Death (and so extended unto all men indifferently, whether good or bad) but are likewise oftentimes indifferently used for it. For proofe whereof, out of heathen authors these testimonies following may suffice.
h〈non-Latin alphabet〉〈non-Latin alphabet〉:
saith Pindarus. The man that doeth things befitting him, forgetteth Hádes: meaning, that the remembrance of death doth no whit trouble him. and againe:
i〈non-Latin alphabet〉〈non-Latin alphabet〉—
〈non-Latin alphabet〉〈non-Latin alphabet〉.
So the saying, that the best thing were, never to have been born, and the next to that, to dye quickly; is thus expressed by Theognis, in his elegies:
[Greek or Hebrew],
[Greek or Hebrew].
[Greek or Hebrew],
[Greek or Hebrew].
So the saying, that the best thing were, never to have been born, and the next to that, to dye quickly; is thus expressed by Theognis, in his elegies:
〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
Sophocles in the beginning of his Trachiniae, bringeth in D•ianira affirming that, howsoever it were an old saying among men, that none could know whether a man, life were happy or unhappy before he were dead; yet she knew her own to be heavy and unfortunate before she went to Hádes.
[Greek or Hebrew],
[Greek or Hebrew].
where [Greek or Hebrew], is the same with [Greek or Hebrew] before death: as both the ancient Scholiast and the matter it self doth show. So in his Ajax: [Greek or Hebrew]. He is better that is hidden in Hades (that is to say, he that is dead, [Greek or Hebrew], as the Scholiast rightly expoundeth it) then he that is sick past recovery. and in his Antigone:
[Greek or Hebrew],
[Greek or Hebrew].
My father and mother being laid in Hades, it is not possible that any brother should spring forth afterward. Wherewith lClemens Alexandrinus doth fitly compare that speech of the wife of Intaphernes in mHerodotus: [Greek or Hebrew] ⟨p. 359⟩[Greek or Hebrew]. My father and mother being now no longer living, another brother by no manner of means can be had. So that [Greek or Hebrew] or [Greek or Hebrew], being in Hades, with the one, is the same with [Greek or Hebrew], not now living, in the other; or as it is alleged by Clemens, [Greek or Hebrew], not now being: which is the Scripture phrase of them that have left this world, Genes. 5.24. and 42.36. Psal. 39.13. Jerem. 31.15. and 49.10. used also by Homer, Iliad. β.
Sophocles in the beginning of his Trachiniae, bringeth in D•ianira affirming that, howsoever it were an old saying among men, that none could know whether a man, life were happy or unhappy before he were dead; yet she knew her own to be heavie and unfortunate before she went to Hádes.
〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
where 〈non-Latin alphabet〉, is the same with 〈non-Latin alphabet〉 before death: as both the ancient Scholiast and the matter it selfe doth shew. So in his Ajax: 〈non-Latin alphabet〉. He is better that is hidden in Hádes (that is to say, he that is dead, 〈non-Latin alphabet〉, as the Scholiast rightly expoundeth it) then he that is sick past recoverie. and in his Antigone:
〈non-Latin alphabet〉,
〈non-Latin alphabet〉.
My father and mother being layd in Hádes, it is not possible that any brother should spring forth afterward. Wherwith lClemens Alexandrinus doth fitly compare that speech of the wife of Intaphernes in mHerodotus: 〈non-Latin alphabet〉⟨p. 359⟩〈non-Latin alphabet〉. My father and mother being now no longer living, another brother by no maner of meanes can be had. So that 〈non-Latin alphabet〉 or 〈non-Latin alphabet〉, being in Hádes, with the one, is the same with 〈non-Latin alphabet〉, not now living, in the other; or as it is alledged by Clemens, 〈non-Latin alphabet〉, not now being: which is the Scripture phrase of them that have left this world, Genes. 5.24. and 42.36. Psal. 39.13. Ierem. 31.15. and 49.10. used also by Homer, Iliad. β.
Touching the use of the word Hell in the Scriptures, thus writeth Jansenius, expounding those words, Proverb. 15.11. Hell and destruction are before the Lord: how much more then, the hearts of the children of men? nIt is to be known, that by Hell and destruction (which two in the Scriptures are often joined together) the state of the dead is signified; and not of the damned only, as we commonly do conceive when we hear these words, but the state of the deceased in general. So oSanctius the Jesuit, with Sà his fellow, acknowledgeth, that Hell in the Scripture is frequently taken for Death. Therefore are these two joined together, Revel. 1.18. I have the keys of Hell and of Death, or (as other Greek copies read; agreeably to the old Latin and Ethiopian translation) of Death and of Hell. and Isaiah. 28.15. We have made a covenant with Death, and with Hell we are at agreement. where the Septuagint, to show that the same thing is meant by both the words, do place the one in the room of the other, after this manner: We have made a covenant with Hell, and with Death an agreement. The same things likewise are indifferently attributed unto them ⟨p. 360⟩both: as that they are unsatiable, and never full; spoken of Hell, Proverb. 27.20. and of Death, Haback. 2.5. So the gates of Hell, Isaiah. 38:10. are the gates of Death, Psalm. 9.13. and 107.18. and therefore where we read in the book of Wisdom; pThou leadest to the gates of Hell, and bringest back again: the Vulgar Latin translateth it; qThou leadest to the gates of Death, and bringest back again. So the sorrows of Death, Psal. 18.4. are in the verse following termed, the sorrows of Hell: and therefore the LXX. (as hath been showed) translating the self same words of David, do in the Psalm render them the sorrows of Hell, and in the history 2. Sam. 22.6. (where the same Psalm is repeated) the sorrows of Death. Whence also that difference of reading came, Act. 2.24. aswell in the copies of the text as in the citations of the ancient Fathers: which was the less regarded, because that variety in the words bred little or no difference at all in the sense. Therefore Epiphanius in one place, having respect to the beginning of the verse, saith that Christ loosed r[Greek or Hebrew] the sorrows of Death:
Touching the use of the word Hell in the Scriptures, thus writeth Iansenius, expounding those words, Proverb. 15.11. Hell and destruction are before the Lord: how much more then, the hearts of the children of men? nIt is to be knowen, that by Hell and destruction (which two in the Scriptures are often joyned together) the state of the dead is signified; and not of the damned only, as wee commonly doe conceave when we heare these words, but the state of the deceased in generall. So oSanctius the Iesuite, with Sà his fellow, acknowledgeth, that Hell in the Scripture is frequently taken for Death. Therefore are these two joyned together, Revel. 1.18. I have the keyes of Hell and of Death, or (as other Greeke copies read; agreeably to the old Latin and Aethiopian translation) of Death and of Hell. and Esai. 28.15. We have made a covenant with Death, and with Hell we are at agreement. where the Septuagint, to shew that the same thing is meant by both the words, do place the one in the room of the other, after this maner: We have made a covenant with Hell, and with Death an agreement. The same things likewise are indifferently attributed unto them ⟨p. 360⟩both: as that they are unsatiable, and never full; spoken of Hell, Proverb. 27.20. and of Death, Haback. 2.5. So the gates of Hell, Esai. 38:10. are the gates of Death, Psalm. 9.13. and 107.18. and therefore where we reade in the book of Wisedome; pThou leadest to the gates of Hell, and bringest backe againe: the Vulgar Latin translateth it; qThou leadest to the gates of Death, and bringest back againe. So the sorrowes of Death, Psal. 18.4. are in the verse following tearmed, the sorrowes of Hell: and therefore the LXX. (as hath beene shewed) translating the selfe same words of David, doe in the Psalme render them the sorrowes of Hell, and in the historie
nSciendum quòd per Infernum (pro quo dictio Hebraica proprié significat sepulchrum) & perditionem, quae duo in scripturis saepè conjunguntur, significatur status mortuorum; & non solùm damnatorum, ut nos feré ex his vocibus auditis concipimus, sed in genere status defunctorum. Cornellansen. in Proverb 15.
p[Greek or Hebrew]. Sapient. 16.13.〈non-Latin alphabet〉. Sapient. 16.13.
qDeducis ad portas mortis, & reducis. Lat. ibid.
rEpiphan in Anacephalaeosi, pag. 531. edit. Graec.
Archbishop of Armagh.
Transcription key
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aDigna fané inquisitu res est, ubinā sub Sole justi vitâ functi collocentur. Constat autem quòd in Paradiso: cùm dixerit Christus Latroni; Hodie mecum eris in Paradiso. Sciendumque est, quòd literalis Traditio Paradisum docet esse in terrâ. Nonnulli veró dixerunt, quòd Paradisus etiam est in inferno, id est, subterraneo loco: ad quam suam opinionem illud accommodant Evangelium. Dives Lazarum vidit, ipse tamen in inferiore demersus, cùm Lazarus eminentiore esset in loco, ubi esset Abraham. Verùm quomodocumque se habeant; illud proculdubio constat, tum ex praesenti Ecclesiastae nostri loco, tum ex omni •acrâ •cripturâ, futuros pios in prosperitate ac pace, in•ustos veró in supplicijs ac tormentis. Alijs autem placuit Paradisum esse in coelis: bonus autem ac ingenuus Ecclesiastes historiae sensum potiùs consectabitur. Olympiodor. in Ecclesiast. cap. 3.Digna fané inquisitu res est, ubinā sub Sole justi vitâ functi collocentur. Constat autem quòd in Paradiso: cùm dixerit Christus Latroni; Hodie mecum eris in Paradiso. Sciendumque est, quòd literalis Traditio Paradisum docet esse in terrâ. Nonnulli veró dixerunt, quòd Paradisus etiam est in inferno, id est, subterraneo loco: ad quam suam opinionem illud accommodant Euangelium. Dives Lazarum vidit, ipse tamen in inferiore demersus, cùm Lazarus eminentiore esset in loco, ubi esset Abraham. Verùm quomodocumque se habeant; illud proculdubio constat, tum ex praesenti Ecclesiastae nostri loco, tum ex omni •acrâ •cripturâ, futuros pios in prosperitate ac pace, in•ustos veró in supplicijs ac tormentis. Alijs autem placuit Paradisum esse in coelis: bonus autem ac ingenuus Ecclesiastes historiae sensum potiùs consectabitur. Olympiodor. in Ecclesiast. cap. 3.
descendo, it intendeth nothing lesse, then to signifie thereby the lower situation of the place unto which the removeall is noted to be made. If descending therfore in the Acts of the Apostles imply no such kind of thing: what necessitie is there; that thus of force it must be interpreted in the Creed of the Apostles? Menelaus declared unto us, 〈non-Latin alphabet〉: saith King Antiochus, in his epistle unto the Iewes, 2.
〈non-Latin alphabet〉, into the house or chambers of Hádes. Thus then, they that take Hádes for the common receptacle of soules, doe interpret the context of the Creed, as Cardinall Cajetan before did the narration of Moses touching Abrahams giving up the ghost, being gathered to his people, and being buried, Genes. 25.8, 9. that the article of the death is to be r•ferred to the whole manhood, and the dissolution of the parts thereof; that of the buriall, to the body s•parated from the soule, and this of the descending into Hádes, to the soule separated f•om the body as if he had said. He suffered death truely, by a reall separation of his soule from his bodie: and after this dissolution, the same did befall him that useth to betide all other dead men;
⟨p. 358⟩
The sonne of Cleonicus wisheth that with such manners he may meet and receive Hades (that is, death) and hoare old age. So another Poet, cyted by
. aswell in the copies of the text as in the citations of the ancient Fathers: which was the lesse regarded, because that varietie in the words bredd little or no difference at all in the sense. Therefore Epiphanius in one place, having respect to the beginning of the verse, saith that Christ loosed
