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.
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,
. 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
. 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
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 2. Sam. 22.6. (where the same Psalme is repeated) the sorrowes 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 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 r〈non-Latin alphabet〉 the sorrowes of Death:
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.
Now, although Death and Hades, dying and going to the dead, be of near affinity one with the other: yet be they not the same thing properly, but the one a consequent of the other; as it appeareth plainly by the vision, Revelat. 6.8. where Hades is directly brought in as a follower of Death. gDeath it self, as wise men do define it, is nothing else but the separation of the soul from the body; which is done in an instant: but Hades is the continuation of the body and soul in this state of separation, which lasteth all that space of time which is betwixt the day of death and the day of the resurrection. For as the state of hlife is comprehended betwixt two extremes, to wit, the beginning thereof and the ending; and there be itwo motions in nature answerable thereunto, the one whereby the soul concurreth to the body, (which we kcall Generation) the other whereby ⟨p. 349⟩the body is severed from the soul (which we call Death:) so the state of death in like manner is contained betwixt two bounds, the beginning, which is the very same with the ending of the other; and the last end, the motion whereunto is called the Resurrection, whereby the body and soul formerly separated are joined together again. Thus there be three terms here, as it were in a kind of a continued proportion, the middlemost whereof hath relation to either of the extremes: and by the motion to the first a man may be said to be natus, to the second denatus, to the third renatus. The first & the third have a like opposition unto the middle; and therefore are like betwixt themselves: the one being a generation, the other a regeneration. For that our Lord doth call the last Resurrection the Regeneration, Matth. 19.28. lS. Augustine supposeth that no man doubteth. Neither would our Lord himself have been styled m[Greek or Hebrew] the first borne from the dead; unless the Resurrection were accounted to be a kind of a new nativity: whereof he himself was in the first place to be made partaker, nthat among all or in all things he might have the preeminence; the rest of othe sons of God being to be children of the Resurrection also, but in their due time, and in the order of Post-nati.
Now, although Death and Hades, dying and going to the dead, be of neere affinitie one with the other: yet be they not the same thing properly, but the one a consequent of the other; as it appeareth plainely by the vision, Revelat. 6.8. where Hades is directly brought in as a follower of Death. gDeath it selfe, as wise men doe define it, is nothing else but the separation of the soule from the body; which is done in an instant: but Hades is the continuation of the body and soule in this state of separation, which lasteth all that space of time which is betwixt the day of death and the day of the resurrection. For as the state of hlife is comprehended betwixt two extreames, to wit, the beginning thereof and the ending; and there be itwo motions in nature answerable thereunto, the one whereby the soule concurreth to the body, (which we kcall Generation) the other whereby ⟨p. 349⟩the body is severed from the soule (which we call Death:) so the state of death in like maner is contained betwixt two bounds, the beginning, which is the very same with the ending of the other; and the last end, the motion whereunto is called the Resurrection, whereby the body and soule formerly separated are joyned together againe. Thus there be three tearmes here, as it were in a kinde of a continued proportion, the middlemost whereof hath relation to eyther of the extremes: and by the motion to the first a man may be said to be natus, to the second denatus, to the third renatus. The first & the third have a like oppositiō unto the middle; and therefore are like betwixt themselves: the one being a generation, the other a regeneration. For that our Lord doth call the last Resurrection the Regeneration, Matth. 19.28. lS. Augustine supposeth that no man doubteth. Neyther would our Lord himselfe have beene styled m〈non-Latin alphabet〉 the first borne from the dead; unlesse the Resurrection were accounted to be a kinde of a new nativitie: whereof he himselfe was in the first place to be made partaker,
gMortem nihil aliud esse definiunt sapientes, nisi separationem animae á corpore. Origen. tractat. 35. in Matth. cap. 27. Vid. Tertullian. de Animâ, cap. 27. & 51. & August. de Civit. Dei. lib. 13. cap. 6.
The middle distance betwixt the first and second term, that is to say, the space of life which we lead in this world betwixt the time of our birth and the time of our death; is opposite to the distance that is betwixt the second and third term, that is to say, the state of death under which man lieth from the time of his departure out of this life unto the time of his resurrection: and see what difference there is betwixt our ⟨p. 368⟩birth, and the life which we spend here after we are borne; the same difference is there betwixt Death and Hades, in that other state of our dissolution. That which properly we call Death (which is the parting a sunder of the soul and the body) standeth as a middle term betwixt the state of life and the state of death, being nothing else but the ending of the one, and the beginning of the other: and as it were a common mere between lands, or a communis terminus in a Geometrical magnitude, dividing part from part, but being it self a part of neither, and yet belonging equally unto either. Which gave occasion to the question moved by Taurus the philosopher: pWhen a dying man might be said to die; when he was now dead, or while he was yet living? whereunto Gellius returneth an answer out of Plato: qthat his dying was to be attributed neither to the time of his life nor of his death (because repugnances would arise either of those ways) but to the time which was in the confine betwixt both; which Plato calleth r[Greek or Hebrew], a moment or an instant, and denieth to be properly any part of time at all. Therefore Death doth his part in an instant (as hath been said) but Hades continueth that work of his, and holdeth the dead as it were under conquest, until the time of the resurrection; swherein shall be brought to pass the saying that is written. O Death, where is thy sting? O Hades, where is thy victory? For tthese things shall rightly be spoken then (saith Irenaeus) when this mortal and corruptible flesh (about which Death is, and which is holden down by a certain dominion of ⟨p. 369⟩Death) rising up unto life shall put on incorruption and immortality. for then shall death be truly overcome, when the flesh that is holden by it, shall come forth out of the Dominion thereof.
The middle distance betwixt the first and second terme, that is to say, the space of life which we lead in this world betwixt the time of our birth and the time of our death; is opposite to the distance that is betwixt the second and third terme, that is to say, the state of death under which man lyeth from the time of his departure out of this life unto the time of his resurrection: and see what difference there is betwixt our ⟨p. 368⟩birth, and the life which we spend here after wee are borne; the same difference is there betwixt Death and Hades, in that other state of our dissolution. That which properly we call Death (which is the parting a sunder of the soule and the body) standeth as a middle terme betwixt the state of life and the state of death, being nothing else but the ending of the one, and the beginning of the other: and as it were a common meare between lands, or a communis terminus in a Geometricall magnitude, dividing part from part, but being it selfe a part of neyther, and yet belonging equally unto eyther. Which gave occasion to the question moved by Taurus the philosopher: pWhen a dying man might be said to die; when he was now dead, or while hee was yet living? whereunto Gellius returneth an answere out of Plato: qthat his dying was to be attributed neyther to the time of his life nor of his death (because repugnances would arise eyther of those wayes) but to the time which was in the confine betwixt both; which Plato calleth r〈non-Latin alphabet〉, a moment or an instant, and denieth to be properly any part of time at all. Therefore Death doth his part in an instant (as hath beene said) but Hádes continueth that worke of his, and holdeth the dead as it were under conquest, untill the time of the resurrection; swherein shall be brought to passe the saying that is written. O Death, where is thy sting? O Hades, where is thy victorie? For tthese things shall rightly be spoken then (saith Irenaeus) when this mortall and corruptible flesh (about which Death is, and which is holden downe by a certaine dominion of ⟨p. 369⟩Death) rising up unto life shall put on incorruption and immortalitie. for then shall death be truly overcome, when the flesh that is holden by it, shall come forth out of the Dominion thereof.
pQuando moriens moreretur; cùm jam in morte esset, an tum etiam cùm in vitâ foret. Taur.
qPlato neque vitae id tempus, neque morti dedit (vidit quippe utrumque esse pugnans) sed tempori in confinio. A. Gel. N•ct. Attic. lib. 6. cap. 13.Plato neque vitae id tempus, neque morti dedit (vidit quippe utrumque esse pugnans) sed tempori in confinio. A. Gell. N•ct. Attic. lib. 6. cap. 13.
r[Greek or Hebrew]. (all. [Greek or Hebrew].) Plat•. in Parmenide, pag. 67,〈non-Latin alphabet〉. (al. 〈non-Latin alphabet〉.) Plat•. in Parmenide, pag. 67,
tHaec justé dicentur tunc, quando mortalis haec & corruptibilis caro (circa quam & mors est, quae & quodam dominio mortis pressa est) in vitam conscendens, induerit incorruptelam & immortalitatē. Tunc enim veré erit victa mors, quando ea quae continetur ab eâ caro, exierit de dominio ejus. Irenae. lib. 5. cap. 13.Haec justé dicentur tunc, quando mortalis haec & corruptibilis caro (circa quam & mors est, quae & quodam dominio mortis pressa est) in vitam conscendens, induerit incorruptelam & immortalitatē. Tunc enim veré erit victa mors, quando ea quae continetur ab eâ caro, exierit de dominio ejus. Irenae. lib. 5. cap. 13.
Death then, as it importeth the separation of the soul from the body (which is the proper acception of it) is a thing distinguishable from Hades, as an antecedent from his consequent: but as it is taken for the whole state of death, and the domination which it hath over the dead ([Greek or Hebrew] Basilius Seleuciensis calleth it, in his oration upon Elijah) it is the self same thing that Hades is; and in that respect (as we have seen) the words are sometimes indifferently put, the one for the other.
Death then, as it importeth the separation of the soule from the body (which is the proper acception of it) is a thing distinguishable from Hades, as an antecedent from his consequent: but as it is taken for the whole state of death, and the domination which it hath over the dead (〈non-Latin alphabet〉 Basilius Seleuciensis calleth it, in his oration upon Elias) it is the selfe same thing that Hades is; and in that respect (as we have seene) the words are sometimes indifferently put, the one for the other.
As therefore our Saviour (that we may apply this now unto him) after he was fastened and lifted up on the Cross, if he had come down from thence (as uthe standers by in mocking wise did wish him to do) might be truly said to have been crucified, but not to have dyed: so when he gave up the ghost, and laid down his life, if he had presently taken it up again, he might truly be said to have dyed, but not to have gone to the dead, or to have been in Hádes. His remaining under the power of Death until the third day, made this good. Whom God did raise up, loosing the sorrows of death, xforasmuch as it was not possible that he should be holden of it: saith S. Peter. and Christ being raised from the dead, dyeth now no more, yDeath hath no more dominion over him: saith S. Paul. implying thereby, that during the space of time that passed betwixt his death and his resurrection, he was holden by death, and death had some kind of domination over him. And therefore Athanasius (or who ever else was author of that writing to Liberius the Roman Bishop) having reference ⟨p. 352⟩unto the former text; affirmeth that zhe raised up that buried body of his, and presented it to his Father, having freed it from Death, of which it was holden. and Maximus (or he that collected the Dialogues against the Marcionites, under the name of Origen, out of him) expounding the other text; aOver whom then had Death dominion? saith he. For the saying that it hath no more dominion, showeth that before it had dominion over him. Not that Death could have any dominion over bthe Lord of Life, further than he himself was pleased to give way unto it: but as, when Death did at the first seize upon him, chis life indeed was taken from the earth, yet dnone could take it from him, but he laid it down of himself; so his continuing to be Deaths prisoner for a time, was a voluntary commitment only, unto which he freely yielded himself for our sakes, not any yoke of miserable necessity that Death was able to impose upon him. For ehe had power to lay down his life, and he had power to take it again: yet would he not take it again, before he had first not laid himself down only upon Deaths bed, but slept also upon it; that arising afterward from thence, he might become fthe first fruits of them that slept. In which respect, the gFathers apply unto him that text of the Psalm;
As therefore our Sauiour (that we may apply this now unto him) after he was fastned and lifted up on the Crosse, if he had come downe from thence (as uthe standers by in mocking wise did wish him to doe) might be truly said to have beene crucified, but not to have dyed: so when he gave up the ghost, and layde downe his life, if he had presently taken it up againe, he might truly be said to have dyed, but not to have gone to the dead, or to have beene in Hádes. His remayning under the power of Death untill the third day, made this good. Whom God did rayse up, loosing the sorrowes of death, xforasmuch as it was not possible that he should be holden of it: saith S. Peter. and Christ being raysed from the dead, dyeth now no more, yDeath hath no more dominion over him: saith S. Paul. implying thereby, that during the space of time that passed betwixt his death and his resurrection, he was holden by death, and death had some kinde of domination over him. And therefore Athanasius (or who ever else was author of that writing to Liberius the Roman Bishop) having reference ⟨p. 352⟩unto the former text; affirmeth that zhe raysed up that buried body of his, and presented it to his Father, having freed it from Death, of which it was holden. and Maximus (or he that collected the Dialogues against the Marcionites, under the name of Origen, out of him) expounding the other text; aOver whom then had Death dominion? saith he. For the saying that it hath no more dominion, sheweth that before it had dominion over him. Not that Death could have any dominion over bthe Lord of Life, further than he himselfe was pleased to give way unto it: but as, when Death did at the first sease upon him, chis life indeed vvas taken from the earth, yet dnone could take it from him, but he layd it downe of himselfe; so his continuing to be Deaths prisoner for a time, was a voluntarie commitment only, unto which he freely yeelded himselfe for our sakes, not anie yoake of miserable necessitie that Death was able to impose upon him. For
I laid me down and slept, I awaked, for the Lord sustained me. (Psalm. 3.5.) and Lactantius that verse of Sibyl,
[Greek or Hebrew],
The term of death he shall finish, when he hath slept unto the third day.
His dying, or his burying at the farthest, is that which here is answerable unto his lying down: but his [Greek or Hebrew] or [Greek or Hebrew] (as hDionysius calleth it) his ⟨p. 353⟩his three-days burial, and his continuing for that time in the state of death, is that which answereth unto his sleeping or being in Hádes. And therefore the Fathers of the fourth Council of Toledo, declaring how in Baptism ithe death and resurrection of Christ is signified, do both affirm, that the dipping in the water is as it were a descension into Hell, and the rising out of the water again, a resurrection; and add likewise out of Gregory (with whom many other kDoctors do herein agree) that lthe three-fold dipping is used to signify the three-days burial. which differeth as much from the simple burial or putting into the earth, as [Greek or Hebrew] doth from [Greek or Hebrew], the transportation or leading into captivity from the detaining in bondage, the committing of one to prison from the holding of him there, and the sowing of the seed from the remaining of it in ground.
I layd me down and slept, I awaked, for the Lord sustained mee. (Psalm. 3.5.) and Lactantius that verse of Sibyll,
〈non-Latin alphabet〉,
The tearme of death he shall finish, when he hath slept unto the third day.
His dying, or his burying at the farthest, is that which here is answerable unto his lying downe: but his 〈non-Latin alphabet〉 or 〈non-Latin alphabet〉 (as hDionysius calleth it) his ⟨p. 353⟩his three-dayes buriall, and his continuing for that time in the state of death, is that which answereth unto his sleeping or being in Hádes. And therefore the Fathers of the fourth Councell of Toledo, declaring how in Baptisme ithe death and resurrection of Christ is signified, do both affirme, that the dipping in the water is as it were a descension into Hell, and the rising out of the water againe, a resurrection; and adde likewise out of Gregory (with whom many other kDoctors doe herein agree) that lthe three-fold dipping is used to signifie the three-dayes buriall. which differeth as much from the simple buriall or putting into the earth, as 〈non-Latin alphabet〉 doth from 〈non-Latin alphabet〉, the transportation or leading into captivitie from the detayning in bondage, the committing of one to prison from the holding of him there, and the sowing of the seed from the remayning of it in ground.
hDionys Ecclesiast. Hierarch. cap. 2.
iEt ne fortè cuiquam sit dubium hujus simply mysteriū sacramenti; videat in eo mortem & resurrectionem Christi significari. Nam in aquis mersio, quasi in infernum descensio est; & rursu• ab aquis emersio, resurrectio est. Concil. Toletan. IIII. cap. 5. (all. 6.)Et ne fortè cuiquam sit dubium hujus simpli mysteriū sacramenti; videat in eo mortem & resurrectionem Christi significari. Nam in aquis mersio, quasi in infernum descensio est; & rursu• ab aquis emersio, resurrectio est. Concil. Toletan. IIII. cap. 5. (al. 6.)
kDionys ut sup. Cyrill. vel Johan. Hierosolymitan. Cateches. 2. Mystagogic. Petrus Chrysologus, serm. 113. Leo I. epist 4. cap. 3. Paschasius de Spiritu S. lib. 2. cap. 5. Jo. Damascene. Orthodox. fid. lib. 4. cap. 10. Germanus in rer. Ecclesiast. Theoria. Walafrid, Strab. de reb. Ecclesiastic. cap. 26. Theophylact. in Johan. cap. 3.Dionys ut sup. Cyrill. vel Iohan. Hierosolymitan. Cateches. 2. Mystagogic. Petrus Chrysologus, serm. 113. Leo I. epist 4. cap. 3. Paschasius de Spiritu S. lib. 2. cap. 5. Io. Damascen. Orthodox. fid. lib. 4. cap. 10. Germanus in rer. Ecclesiast. Theoria. Walafrid, Strab. de reb. Ecclesiastic. cap. 26. Theophylact. in Iohan. cap. 3.
lNos autem quòd tertiò mergimus, triduanae sepulturae sacramenta signamus: ut dum tertiò infans ab aquis educitur, resurrectio triduani temporis exprimatur, Concil. Toletan. ex Gregorio, lib. 1. Registri, epist. 41.
And thus have I unfolded at large the general acceptions of the word Hades and Inferi, and so the Ecclesiastical use of the word Hell answering thereunto: which being severally applied to the point of our Saviours descent, make up these three propositions that by the universal consent of Christians are acknowledged to be of undoubted verity. His dead body, though free from corruption, yet did descend into the place of corruption, as other bodies do. His soul, being separated from his body, departed hence into the other world, as all other mens souls in that case use to do. He went unto the dead, and remained for a time in the state of death, as other dead men do. There remaineth now ⟨p. 372⟩the vulgar acception of the word Hell, whereby it is taken for the place of torment prepared for the Devil and his Angels: and touching this also, all Christians do agree thus far, that Christ did descend thither at leastwise in a virtual manner; as God mis said to descend, when he doth any thing upon earth, which being wonderfully done beyond the usual course of nature may in some sort show his presence, or when he otherwise nvouchsafeth to have care of human frailty. Thus when Christs oflesh was in the tomb, his power did work from Heaven: saith S. Ambrose. which agreeth with that which was before cited out of the Armenians Confession: pAccording to his body which was dead, he descended into the grave; but according to his DIVINITY, which did live, he overcame Hell in the mean time. and with that which was cited out of Philo Carpathius, upon Cantic. 5.2. I sleep, but my heart waketh: qin the grave spoiling Hell. for which, in the Latin Collections that go under his name, we read thus. rI sleep, to wit on the Cross, and my heart waketh: when my DIVINITY spoiled Hell, and brought rich spoils from the triumph of everlasting death overcome, and the Devils power overthrown. The author of the imperfect work upon Matthew, attributeth this to the Divinity, not clothed with any part of the Humanity, but naked, as he speaketh. Seeing the Devils sfeared him, (saith he) while he was in the body, saying; What have we to do with thee, Jesus the son of the high God? art thou come to torment us before our ⟨p. 373⟩time? how shall they be able to endure his NAKED DIVINITY descending against them?
And thus have I unfolded at large the generall acceptions of the word Hádes and Inferi, and so the Ecclesiasticall use of the word Hell answering thereunto: which being severally applyed to the point of our Saviours descent, make up these three propositions that by the universall consent of Christians are acknowledged to be of undoubted verity. His dead body, though free from corruption, yet did descend into the place of corruption, as other bodies doe. His soule, being separated from his body, departed hence into the other world, as all other mens soules in that case use to doe. He went unto the dead, and remayned for a time in the state of death, as other dead men doe. There remayneth now ⟨p. 372⟩the vulgar acception of the word Hell, whereby it is taken for the place of torment prepared for the Divell and his Angells: and touching this also, all Christians do agree thus farre, that Christ did descend thither at leastwise in a virtuall maner; as God mis said to descend, when he doth any thing upon earth, which being wonderfully done beyond the usuall course of nature may in some sort shew his presence, or when he otherwise nvouchsafeth to have care of humaine frailtie. Thus when Christs oflesh was in the tombe, his power did worke from Heaven: saith S. Ambrose. which agreeth with that which was before cyted out of the Armenians Confession: pAccording to his body which was dead, he descended into the grave; but according to his DIVINITIE, which did live, he overcame Hell in the meane time. and with that which was cyted out of Philo Carpathius, upon Cantic. 5.2. I sleepe, but my heart waketh: qin the grave spoyling Hell. for which, in the Latin Collections that goe under his name, we reade thus. rI sleepe, to wit on the Crosse, and my heart waketh: vvhen my DIVINITIE spoyled Hell, and brought rich spoyles from the triumph of everlasting death overcome, and the Divells power overthrowne. The author of the imperfect worke upon Matthew, attributeth this to the Divinitie, not cloathed with any part of the Humanitie, but naked, as he speaketh. Seeing the Divels
mDescendere dicitur, cùm aliquid facit in terrâ, quod praeter usitatū naturae cursum mirabiliter sactum praesentiam quodam modo ejus ostendat. August. de Civit. Dei, lib. 16. cap. 5.Descendere dicitur, cùm aliquid facit in terrâ, quod praeter usitatū naturae cursum mirabiliter sactum praesentiam quodam modo ejus ostendat. August. de Civit. Dei, lib. 16. cap. 5.
nDescendere dicitur Deus; quando curam humanae fragi litatis habere dignatur. Aug. serm. 70. de Tempore.
oErat caro ejus in monumento; sed virtus ejus operabaturé coelo. Ambros. de Incarnat. cap. 5.
pSupr. pag. 3 22
qSupr. pag. 317
rEgo dormio, in Cruce scilicèt, & cor meū vigilat: cùm divinitas Tartara spoliavit, & opima spolia retulit de triumpho superatae mortis aeternae, atque dejectae diabolicae potestatis. Philo Carpath. in Cantic. 5.Ego dormio, in Cruce scilicèt, & cor meū vigilat: cùm divinitas Tartara spoliavit, & opima spolia retulit de triumpho superatae mortis aeternae, atque dejectae diabolicae potestatis. Philo Carpath. in Cantic. 5.
sQuem in corpore constitutum timuerunt, dicentes; Quid nobis & tibi, Jesu fili Dei excelsi? venisti ante tempus torquere nos? quomodo nudam ipsam divinitatem contra see descendentem pote•unt sustinere? Ecce post tres dies mortis suae revertetur ab inferis, quasi victor de bello. Op. imperfect. in Matth. homil. 35. tom. 2. Chrysostom.Quem in corpore constitutum timuerunt, dicentes; Quid nobis & tibi, Iesu fili Dei excelsi? venisti ante tempus torquere nos? quomodo nudam ipsam divinitatem contra se descendentem pote•unt sustinere? Ecce post tres dies mortis suae revertetur ab inferis, quasi victor de bello. Op. imperfect. in Matth. homil. 35. tom. 2. Chr•sost•m.
This conquest others do attribute to his Cross, others to his Death, others to his Burial, others to the real descent of his soul into the place of the damned, others to his Resurrection: and extend the effect thereof not only to the delivery of the Fathers of the old Testament, but also to the freeing of our souls from Hell. from whence how men may be said to have been delivered, who never were there, S. Augustin declareth by these similitudes. tThou sayest rightly to the physician, Thou hast freed me from this sickness; not in which thou wast, but in which thou wast like to be. Some body else having a troublesome business, was to be cast into prison: there cometh another, and defendeth him. what saith he, when he giveth thanks? Thou hast delivered me from prison. A debtor was in danger to be hanged: the debt is paid for him; he is said to be freed from hanging. In all these things they were not: but because such were their deserts, that unless they had been holpen, there they would have been; they say rightly that they were freed thence, whither by those that freed them they were not suffered to be brought. That Christ destroyed the power of Hell, uspoiled principalities and powers, and made a show of them openly, triumphing over them: is acknowledged by all Christians. Neither is there any who will refuse to subscribe unto that which Proclus delivered in his Sermon before Nestorius then Bishop of Constantinople (inserted into the Acts of the Council ⟨p. 374⟩of Ephesus.) xHe was shut up in the grave, who stretched out the heavens like a skin: he was reckoned among the dead, and spoiled Hell. and that which S. Cyril and the Synod of Alexandria, wrote unto the same Nestorius, concerning the Confession of their faith: (approved not only by the ythird general Council held at Ephesus, but also by the zfourth at Chalcedon, and the afifth at Constantinople.) bTo the end that by his unspeakable power treading down death in his own as the first and principal flesh, he might become the first borne from the dead and the first fruits of those that slept; and that he might make a way to mans nature for the turning back again unto incorruption: by the grace of God he tasted death for all men; and revived the third day, spoiling Hell. All, I say, do agree, that Christ spoiled or (as they were wont to speak) harrowed Hell:
This conquest others do attribute to his Crosse, others to his Death, others to his Buriall, others to the reall descent of his soule into the place of the damned, others to his Resurrection: and extend the effect therof not only to the deliverie of the Fathers of the old Testament, but also to the freeing of our soules from Hell. from whence how men may be said to have been delivered, who never were there, S. Augustin declareth by these similitudes. tThou sayest rightly to the physician, Thou hast freed me from this sicknesse; not in vvhich thou wast, but in which thou wast like to be. Some bodie else having a troublesome businesse, was to be cast into prison: there commeth another, and defendeth him. vvhat saith he, when he giveth thankes? Thou hast delivered me from prison. A debtor was in danger to be hanged: the debt is payd for him; he is said to be freed from hanging. In all these things they were not: but because such were their deserts, that unlesse they had beene holpen, there they would have beene; they say rightly that they were freed thence, vvhither by those that freed them they vvere not suffered to be brought. That Christ destroyed the power of Hell, uspoyled principalities and powers, and made a shew of them openly, triumphing over them: is acknowledged by all Christians. Neyther is there anie who will refuse to subscribe unto that which Proclus delivered in his Sermon before Nestorius then Bishop of Constantinople (inserted into the Acts of the Councell ⟨p. 374⟩of Ephesus.) xHe was shut up in the grave, who stretched out the heavens like a skinne: he was reckoned among the dead, and spoyled Hell. and that which S. Cyrill and the Synod of Alexandria, wrote unto the same Nestorius, concerning the Confession of their faith: (approved not only by the ythird generall Councell held at Ephesus, but also by the zfourth at Chalcedon, and the afifth at Constantinople.) bTo the end that by his unspeakable power treading down death in his own as the first and principall flesh, he might become the first borne from the dead and the first fruits of those that slept; and that he might make a way to mans nature for the turning back againe unto incorruption: by the grace of God he tasted death for all men; and revived the third day, spoyling Hell. All, I say, do agree, that Christ spoyled or (as they were wont to speake) harrowed Hell:
tRecté dicis medico, Liberâsti me ab aegritudine; non in quâ jam eras, sed in quâ futurus eras. Nescio quis habens caussā molestam, mittendus erat in carcerem: venit alius, defendit eum. gratias agens, quid dicit? Eruisti animam meam de carcere Suspendendus erat debitor: solutum est pro eo; liberatus dicitur de suspendio In his omnibus non erant: sed quia talibus meritis agebantur, ut, nisi subventum esset, ibi essent; inde se recté dicunt liberari, quò per liberatores suos non sunt permissi perduci. Augustin. in Psalm. 85.Recté dicis medico, Liberâsti me ab aegritudine; non in quâ jam eras, sed in quâ futurus eras. Nescio quis habens caussā molestam, mittendus erat in carcerem: venit alius, defendit eum. gratias agens, quid dicit? Eruisti animam meam de carcere Suspendendus erat debitor: solutum est pro eo; liberatus dicitur de suspendio In his omnibus non erant: sed quia talibus meritis agebantur, ut, nisi subventum esset, ibi essent; inde se recté dicunt liberari, quò per liberatores suos non sunt permissi perduci. Augustin. in Psalm. 85.
whether you take Hell for that which keepeth the soul separated from the body, or that which separateth soul and body both from the blessed presence of him who is our true life; the one whereof our Saviour hath conquered by bringing in the Resurrection of the body, the other he hath abolished by procuring for us Life everlasting.
whether you take Hell for that which keepeth the soule separated from the body, or that which separateth soule and body bothe from the blessed presence of him who is our true life; the one whereof our Saviour hath conquered by bringing in the Resurrection of the body, the other he hath abolished by procuring for us Life everlasting.
Archbishop of Armagh.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
⟨p. 362⟩
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
he had power to lay downe his life, and he had power to take it again: yet would he not take it againe, before he had first not layd himselfe downe only upon Deaths bed, but slept also upon it; that arising afterward from thence, he might become
feared him, (saith he) while he was in the body, saying; What have we to doe with thee, Iesus the sonne of the high God? art thou come to torment us before our
⟨p. 373⟩
time? how shall they be able to endure his NAKED DIVINITIE descending against them?
