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.
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
descendo, 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 mupon any pretense may presume to reject) doth render it there by the generall termes of nabeo, ovenio, pdevenio, qsupervenio. and where it retayneth the word rdescendo, 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.
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.
and yet in another, citing the later end of the verse, because it was not possible he should be holden by it, addeth this explication thereunto, s[Greek or Hebrew], that is to say, by Hell. And the author of the Sermon upon Christs passion, among the works of Athanasius, one where saith that he loosed the sorrows of tHell, and otherwhere that he loosed the sorrows of uDeath. unto whom we may adjoin Bede, xwho is in like manner indifferent for either reading.
and yet in another, citing the later end of the verse, because it was not possible he should be holden by it, addeth this explication thereunto, s〈non-Latin alphabet〉, that is to say, by Hell. And the author of the Sermon upon Christs passion, among the workes of Athanasius, one where saith that he loosed the sorrowes of tHell, and otherwhere that he loosed the sorrowes of uDeath. unto whom wee may adjoyne Bede, xwho is in like maner indifferent for eyther reading.
sId. in Anchora•o, pag. 484. Vid. etiam eund. contra Ariomani•. haeres. 69. pag. 337.
tAthana•. Oper. Gra•olat. tom. 1. pag. 801.
uIbid. pag. 805.
xSolutos per Dominū dicit dolores inferni, sive mortis. Bed. Retract. in Act. cap. 2.Solutos per Dominū dicit dolores inferni, sive mortis. Bed. Retract. in Act. cap. 2.
In the Proverbs, where it is said; There is a way which seemeth right unto a man, but the end thereof are the ways of Death: Proverb. 14.12. and 16.25. the LXX. in both ⟨p. 361⟩places for Death put [Greek or Hebrew] the bottom of Hell. and on the other side, where it is said; Thou shalt beat him with the rod, and shalt deliver his soul from Hell: Proverb. 23.14. they read, [Greek or Hebrew], Thou shalt deliver his soul from Death. So in Hose. 13.14. where the Hebrew and Greek both read: I will deliver them from the hand of Hell: the Vulgar Latin hath; De manu mortis liberabo eos, I will deliver them from the hand of Death. which S. Cyril of Alexandria showeth to be the same in effect. for yhe hath redeemed us (saith he) from the hand of Hell, that is to say, from the power of Death. So out of the text, Matth. 16.18. Eusebius noteth, that the Church doth znot give place to the gates of DEATH, for that one saying which Christ did utter: Upon the rock I will build my Church, and the gates of HELL shall not prevail against it. S. Ambrose also from the same text collecteth thus, that afaith is the foundation of the Church. For it was not said of the flesh of Peter, but of the faith, that the gates of DEATH should not prevail against it: but the confession (of the faith) overcame HELL. So Theodoret noteth, that the bname of Hell is given unto Death, in that place, Cantic. 8.6. Love is strong as death, jealousy is hard or cruel as Hell. which in the writings of the Fathers is a thing very usual. Take the Poems of Theodorus Prodromus for an instance: where delivering an history out of the life of S. Chrysostom, of a woman that had lost four of her sons; he saith that they four were gone unto Hades,
— [Greek or Hebrew]
[Greek or Hebrew].
⟨p. 362⟩and relating how S. Basil had freed the country of Cappadocia from famine, thus he expresseth it:
[Greek or Hebrew]
[Greek or Hebrew]
[Greek or Hebrew].
and showing how Gregory Nazianzen, when he was a child, was recovered from death by being brought to the communion Table; he saith he was brought unto the Sun from Hades: [Greek or Hebrew].
In the Proverbs, where it is said; There is a way which seemeth right unto a man, but the end therof are the waies of Death: Proverb. 14.12. and 16.25. the LXX. in both ⟨p. 361⟩places for Death put 〈non-Latin alphabet〉 the bottome of Hell. and on the other side, where it is said; Thou shalt beate him with the rod, and shalt deliver his soule from Hell: Proverb. 23.14. they reade, 〈non-Latin alphabet〉, Thou shalt deliver his soule from Death. So in Hose. 13.14. where the Hebrew and Greeke both reade: I will deliver them from the hand of Hell: the Vulgar Latin hath; De manu mortis liberabo eos, I will deliver them from the hand of Death. which S. Cyrill of Alexandria sheweth to be the same in effect. for yhe hath redeemed us (saith he) from the hand of Hell, that is to say, from the power of Death. So out of the text, Matth. 16.18. Eusebius noteth, that the Church doth znot give place to the gates of DEATH, for that one saying which Christ did utter: Vpon the rocke I will build my Church, and the gates of HELL shall not prevaile against it. S. Ambrose also from the same text collecteth thus, that afaith is the foundation of the Church. For it was not said of the flesh of Peter, but of the faith, that the gates of DEATH should not prevaile against it: but the confession (of the faith) overcame HELL. So Theodoret noteth, that the bname of Hell is given unto Death, in that place, Cantic. 8.6. Love is strong as death, jealousie is hard or cruell as Hell. which in the writings of the Fathers is a thing very usuall. Take the Poems of Theodorus Prodromus for an instance: where delivering an historie out of the life of S. Chrysostom, of a woman that had lost foure of her sonnes; he saith that they foure were gone unto Hádes,
— 〈non-Latin alphabet〉〈non-Latin alphabet〉.
y[Greek or Hebrew] Cyril. in Hoseam. pag. 371.〈non-Latin alphabet〉 Cyrill. in Hoseam. pag. 371.
aFides ergo est Ecclesiae fundamentū. Non enim de carne Petri, sed de fide dictum est, quia portae mortis ei non praevalebunt; sed confessio vicit infernum. Ambros. de Incarnat. sacrament. cap. 5.Fides ergo est Ecclesiae fundamentū. Non enim de carne Petri, sed de fide dictum est, quia portae mortis ei non praevalebunt; sed confessio vicit infernum. Ambros. de Incarnat. sacrament. cap. 5.
bInfernum autem ex opinione, quae invaluit, usurpavit; hoc etiam morti nomen imponens. Theodoret. in Cantic. 8.
Gregory himself likewise in his Poems, setting out the dangers of a sea-faring life, saith that cthe greater part of them that sail the seas is in Hades. Basil of Seleucia, speaking of the translation of Enoch and Elijah, saith in one place, that dEnoch remained out of Deaths nett, Elijah obeyed not the laws of nature; and in another, that eElijah remained superior to death, Enoch by translation declined Hades: making Death and Hades to be one and the same thing. So he maketh Elijah to pray thus, at the raising of the widows son. fShow, ô Lord, that Death is made gentle towards men, let it learn the evidences of thy humanity; let the documents of thy goodness come even to Hades. And as he there noteth that gDeath received an overthrow from Elijah: so in another place he noteth that hHades received a like overthrow, by Christs raising of the dead. whereupon he bringeth in S. Peter, using this speech unto our Saviour: ⟨p. 363⟩iShall Death make any youthful attempt against thee, whose voice Hades could not endure? The other day thou didst call the widows son that was dead; and Death fled, not being able to accompany him unto the grave whom he had overcome: how shall Death therefore lay hold on him, whom it feareth? and our Saviour himself speaking thus unto his Disciples. kI will arise out of the grave, renewing the Resurrection: I will teach Hades that it must expect the Resurrection to succeed it. For in me both Death ceaseth, and immortality is planted. So saith S. Cyril of Alexandria: lChrist was raised up for us. for he could not be detained by the gates of Hades, nor taken at all by the bonds of Death. And therefore Cyril of Jerusalem having said that our Saviour did mdescend into Hades, doth presently add as an explication thereof. [Greek or Hebrew]. for he did descend into Death. nHe descended into Death as a man: saith Athanasius. oThe divine nature (saith Ruffinus, meaning the divine person) by his flesh descended into Death; not that according to the law of mortal men he should be detained of death, but that rising again by himself he might open the gates of death. pWhen thou didst descend into Death, ô immortal Life, (say the Grecians in their Liturgy) thou didst then mortify Hades or Hell with the brightness of thy divinity.
Gregory himselfe likewise in his Poems, setting out the dangers of a sea-faring life, saith that cthe greater part of them that saile the seas is in Hades. Baesil of Seleucia, speaking of the translation of Enoch and Elias, saith in one place, that dEnoch remayned out of Deaths nett, Elias obeyed not the lawes of nature; and in another, that eElias remayned superior to death, Enoch by translation declined Hades: making Death and Hades to be one and the same thing. So he maketh Elias to pray thus, at the raysing of the widowes sonne. fShew, ô Lord, that Death is made gentle towards men, let it learne the evidences of thy humanity; let the documents of thy goodnesse come even to Hades. And as he there noteth that gDeath received an overthrow from Elias: so in another place he noteth that hHades received a like overthrow, by Christs raysing of the dead. whereupon he bringeth in S. Peter, using this speech unto our Saviour: ⟨p. 363⟩iShall Death make any youthfull attempt against thee, whose voyce Hades could not endure? The other day thou didst call the widowes sonne that was dead; and Death fled, not being able to accompany him unto the grave whom he had overcome: how shall Death therefore lay hold on him, whom it feareth? and our Saviour himselfe speaking thus unto his Disciples. kI will arise out of the grave, renewing the Resurrection: I will teach Hades that it must expect the Resurrection to succeed it. For in me both Death ceaseth, and immortalitie is planted. So saith S. Cyrill of Alexandria: lChrist was raysed up for us. for he could not be detayned by the gates of Hades, nor taken at all by the bonds of Death. And therefore Cyrill of Hierusalem having sayd that our Saviour did mdescend into Hades, doth presently adde as an explication thereof. . for he did descend into Death.
c[Greek or Hebrew]. Nazianz. Carm. 15. de Vitae itinerib. tom. 2. edit. Graecolat. pag. 91.〈non-Latin alphabet〉. Nazianz. Carm. 15. de Vitae itinerib. tom. 2. edit. Graecolat. pag. 91.
d[Greek or Hebrew]. Basil. Se•enc. in Jonam orat. 2. pag. 114.〈non-Latin alphabet〉. Basil. Se•enc. in Ionam orat. 2. pag. 114.
e[Greek or Hebrew]. Id in illud: Ecce as•endimus Hierosolym. pag. 268.〈non-Latin alphabet〉. Id in illud: Ecce as•endimus Hierosolym. pag. 268.
f[Greek or Hebrew]. Id. in Eliam. pag. 97.〈non-Latin alphabet〉. Id. in Eliam. pag. 97.
g[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
h[Greek or Hebrew]. Id. in illud: Ecc• ascendimus Hierosolym. pag. 265.〈non-Latin alphabet〉. Id. in illud: Ecc• ascendimus Hierosolym. pag. 265.
i[Greek or Hebrew]; •b. pag. 268.〈non-Latin alphabet〉; •b. pag. 268.
And thus, if my memory do not fail me, (for at this present I have not the book lying by me) is the article expressed in the Hebrew Creed, which is printed with Potken's qEthiopian Syllabary. [Greek or Hebrew] He descended ⟨p. 364⟩into the shadow of death. where the Hebrew Interpreter doth render Hades by the shadow of death: as the Greek Interpreters, in that text (which by the rFathers is applied to our Saviours descent into Hell) Job. 38.17. do render the shadow of death by Hades. for where the Hebrew hath [Greek or Hebrew] the gates of the shadow of death, they •eade; [Greek or Hebrew], the keepers of the gates of Hades seeing thee, shrank for fear. sThe resurrection from the dead therefore being the end of our Saviours suffering (as Eusebius notes) and so the beginning of his glorifying: the first degree of his exaltation would thus very aptly answer• unto the last degree of his humiliation that as his Resurrection is an arising from the dead, so his descending unto Hades or ad inferos should be no other thing but a going to the dead. For further confirmation whereof, let it be considered, that S. Hierome in the vulgar Latin translation of the Bible, hath ad inferos deducentur, Ecclesia••is 9.3. where the Hebrew and Greek read, to the dead: and in like manner, Proverb 2.18. he hath ad inferos againe, where [Greek or Hebrew] is in the Hebrew; which being a word that sometimes signifieth the dead, and sometimes Giants, the LXX. do join both together and read, [Greek or Hebrew], in Hades •ith the Giants. So in the Sibylline verses cited by tLactantius, — [Greek or Hebrew], that he may speak unto the dead; is in uProsper translated, Ut inferis l•quatur: and those other verses touching our Saviours Resurrection
x[Greek or Hebrew]
[Greek or Hebrew].
Then coming forth from the Dead, &c. are thus turned ⟨p. 365⟩into Latin in Prosper. yTunc ab inferis regressus, ad lucem veniet primus resurrectionis principio revocatis ostenso. Then returning from Hell, he shall come unto the light first showing the beginning of the Resurrection unto those whom he shall call back from thence. for zChrist returning back a conqueror from Hades unto life (as Basil of Seleucia writeth) the dead were taught the reviving again unto life. His arising from the Dead, was the loosing of us from Hades: saith Gregory Nazianzen. bHe was raised from Hades or from the dead;
And thus, if my memory do not faile me, (for at this present I have not the booke lying by me) is the article expressed in the Hebrew Creed, which is printed with Potkens qAethiopian Syllabarie. 〈non-Latin alphabet〉 He descended ⟨p. 364⟩into the shadow of death. where the Hebrew Interpreter doth render Hades by the shadow of death: as the Greeke Interpreters, in that text (which by the rFathers is applied to our Saviours descent into Hell) Iob. 38.17. doe render the shadow of death by Hades. for where the Hebrew hath 〈non-Latin alphabet〉 the gates of the shadow of death, they •eade; 〈non-Latin alphabet〉, the keepers of the gates of Hades seeing thee, shranke for feare. sThe resurrection from the dead therefore being the end of our Saviours s•ffering (as Eusebius notes) and so the beginning of his glorifying: the first degree of his exaltation would thus very aptly answer• unto the last degree of his humiliation that as his Resurrection is an arising from the dead, so his descending unto Hades or ad inferos should be no other thing but a going to the dead. For further confirmation whereof, let it be considered, that S. Hierome in the vulgar Latin translation of the Bible, hath ad inferos deducentur, Ecclesia••is 9.3. where the Hebrew and Greeke reade, to the dead: and in like manner, Proverb 2.18. he hath ad inferos againe, where 〈non-Latin alphabet〉 is in the Hebrew; which being a word that somtimes signifieth the dead, and somtimes Gyants, the LXX. doe joyne both together and reade, 〈non-Latin alphabet〉, in Hades •ith the Giants. So in the Sibylline verses cyted by tLactantius, — 〈non-Latin alphabet〉, that he may speake unto the dead; is in
qSyllabar. Aethiopic. ad calcem Psalterij, edit. Hebraic. Graec. Latin. & Aethiopic. in fol.
and raised me being dead with him: saith Nectarius, his successor in the See of Constantinople. Therefore is he called cthe first begotten of the dead, because he was the first that rose from Hades; as we also shall rise at his second coming: saith the author of the Treatise of Definitions, among the works of Athanasius.
and raysed me being dead with him: saith Nectarius, his successor in the See of Constantinople. Therefore is he called cthe first begotten of the dead, because he was the first that rose from Hádes; as we also shall rise at his second comming: saith the author of the Treatise of Definitions, among the workes of Athanasius.
c[Greek or Hebrew]. Tract. de Definitionib tom. 2. Oper. Athanas. Graecolat. pag. 59.〈non-Latin alphabet〉. Tract. de Definitionib tom. 2. Oper. Athanas. Graecolat. pag. 59.
To lay down all the places of the Fathers, wherein our Lords rising again from the Dead, is termed his rising again from Hades, Inferi or Hell, would be a needless labour: for this we need go no further then to the Canon of the Mass it self; where in the prayer that followeth next after the Consecration, there being a Commemoration made of Christs passion, resurrection, and ascension, the second is set out by the title ab inferis resurrectionis, of the resurrection from Hell. For as the dLiturgies of the Eastern Churches do here make mention [Greek or Hebrew] of the resurrection from the dead: so those of the eWest retain that other title of the resurrection ab inferis, that is [Greek or Hebrew] (as it is in the Liturgy that goeth under the name ⟨p. 348⟩of S. Peter) or [Greek or Hebrew], as it is in the Gregorian Office translated into Greek by Codinus. If then the resurrection from the dead be the same with the resurrection from Hades, Inferi or Hell: why may not the going unto Hades, Inferi or Hell, be interpreted, by the same reason, to be the going unto the dead? whereby no more is understood, than what is intimated in that phrase wch the Latins use of one that hath left this world; Abijt ad plures: or in that of the Hebrews, so frequent in the word of God; He fwent or was gathered unto his people, he went or was gathered unto his fathers. which being applied unto a whole generation, Judg. 2.10. as well as in other places unto particular persons; must of necessity denote the common condition of men departed out of this life.
To lay downe all the places of the Fathers, wherein our Lords rising againe from the Dead, is termed his rising againe from Hádes, Inferi or Hell, would be a needlesse labour: for this we need go no further then to the Canon of the Masse it selfe; where in the prayer that followeth next after the Consecration, there being a Commemoration made of Christs passion, resurrection, and ascension, the second is set out by the title ab inferis resurrectionis, of the resurrection from Hell. For as the dLiturgies of the Easterne Churches doe here make mention 〈non-Latin alphabet〉 of the resurrection from the dead: so those of the eWest retayne that other title of the resurrection ab inferis, that is 〈non-Latin alphabet〉 (as it is in the Liturgie that goeth under the name ⟨p. 348⟩of S. Peter) or 〈non-Latin alphabet〉, as it is in the Gregorian Office translated into Greek by Codinus. If then the resurrection frō the dead be the same with the resurrection from Hades, Inferi or Hell: why may not the going unto Hades, Inferi or Hell, be interpreted, by the same reason, to be the going unto the dead? whereby no more is understood, than what is intimated in that phrase wch the Latins use of one that hath left this world; Abijt ad plures: or in that of the Hebrewes, so frequent in the word of God; He fwent or was gathered unto his people, he went or was gathered unto his fathers. which being applied unto a whole generation, Iudg. 2.10. as well as in other places unto particular persons; must of necessitie denote the common condition of men departed out of this life.
〈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
and relating how S. Basil had freed the countrey of Cappadocia from famine, thus he expresseth it:
〈non-Latin alphabet〉〈non-Latin alphabet〉〈non-Latin alphabet〉.
and shewing how Gregory Nazianzen, when he was a childe, was recovered from death by being brought to the communion Table; he saith he was brought unto the Sunne from Hádes: 〈non-Latin alphabet〉.
The diuine nature (saith Ruffinus, meaning the divine person) by his flesh descended into Death; not that according to the law of mortall men he should be detayned of death, but that rising againe by himselfe he might open the gates of death.
When thou didst descend into Death, ô immortall Life, (say the Grecians in their Liturgie) thou didst then mortifie Hades or Hell with the brightnesse of thy divinitie.
〈non-Latin alphabet〉. Ibid. pag. 267.
l[Greek or Hebrew]. Cyril. Alexand•. Glaphyr. in Genes. lib. 5. pag 121.〈non-Latin alphabet〉. Cyrill. Alexand•. Glaphyr. in Genes. lib. 5. pag 121.
n[Greek or Hebrew]. Athanas. de Incarnat. Verbi, contra Gentes, pag. 77.〈non-Latin alphabet〉. Athanas. de Incarnat. Verbi, contra Gentes, pag. 77.
oDivina natura in mortem per carnem descendit; non ut lege mortalium detineretur á morte, sed ut per se resurrecturus januas mortis aperiret. Ruffin. in exposit. Symbol.
p[Greek or Hebrew]. Octoench. Anastas. Graec. & Li•urg. Chr•sost. Latin. á •eone Thus•o edit.〈non-Latin alphabet〉. Octoēch. Anastas. Graec. & Li•urg. Chr•sost. Latin. á •eone Thus•o edit.
Tunc ab inferis regressus, ad lucem veniet primus resurrectionis principio revocatis ostenso. Then returning from Hell, he shall come unto the light first shewing the beginning of the Resurrection unto those whō he shall call back from thence. for
