A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto
A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of John Hoghton Esq, eldest son of Sir Charles Hoghton of Hoghton-Tower in the county of Lancaster, Baronet / by John Howe ...
John Howe 1630–1705London: printed for Tho. Parkhurst, 1699
31, [1], 213 p. · 33k words · Wing H3021 · ESTC R19328
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.
What I intend in this kind, I shall only set down on the by in the Margin, upon which they that will may cast their Eye†; that the Discourse be not interrupted as to others that either have ⟨p. 10⟩no need to be informed in this matter, having known as much before, ⟨p. 11⟩as can be now told them; or no inclination to be diverted from their present purpose in reading; apprehending that what is generally told them, only concerning the usual signification of a word, is not said without some ground.
†And here it may suffice to take notice that Greek Writers, Poets, Philosophers, Historians; and other Writers, that have made only occasional mention of this word [Greek or Hebrew], or of the words next akin to it [Greek or Hebrew], or [Greek or Hebrew], or Lexicographers, that have purposely given an account of it, from Greek Authors, that must be supposed best to understand the use of words in their own Tongue; generally such as have not been engaged in a Controversy, that obliges men usually to torture words to their own sense, or to serve the Hypothesis, which they had espoused; have been remote from confining this, or the cognate words; to that narrow sense as only to signify a place or state of torment for bad men, but understood it as comprehending also, a state of Felicity for the pious and good. For such as have been concern'd in interpreting this or other like words with reference to the known, and famous Controversy, which I need not mention, their Judgments must weigh according to the reputation they are of with the Reader. The Greeks, no doubt, best understood their own Language. And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's, those [Greek or Hebrew], which the W•r he is describing, sent into the invisible Regions, [Greek or Hebrew], that he ever dreamt they were all promiscuously dispatched away to a place of Torment. Not to mention other passages where he uses the the word [Greek or Hebrew]; to the same purpose. Divers others of of the Greek Poets are cited by several ready to our han•s, with which I shall not cumber these pages. That one enough, and nothing can be fuller to our purpose, which is quoted by Clem. Alexandr. Str. l. 5. (as well as by sundry others) and ascribed to the Comic. Diphilus (tho' by others to another, Philemon.) [Greek or Hebrew] [Greek or Hebrew]. In Hades we reckon there are two paths, the one of the righteous, the other of the wicked; plainly showing that Hades was understood to contain Heaven, and Hell. Plato, when in his Phaedo, he tells us that he that comes into Hades, [Greek or Hebrew], not initiated and duly prepared, is thrown into [Greek or Hebrew], (a stinking Lake) but he that comes into it fitly purified, shall dwell with the Gods; as expressly signifies Hades to include the same opposite states of misery and felicity. In that Dialogue called Axiochus, tho' supposed not to be his, written by one that sufficiently knew the meaning of such a word, we are told that when Men die they are brought into the [Greek or Hebrew], the Field of Truth, where sit Judges that examine [Greek or Hebrew], what manner of life every one lived while he dwelt in the body, that they who while they liv'd here were inspir'd by a good Genius, or Spirit, go into the Region of pious Men, having before they came into Hades been purified—such as led their lives wickedly are hurried by Furies up and down Chaos—in the Region of the wicked. In the third Book de Repub. Plato blames the Poets that they represent the state of things in Hades too frightfully when they should [Greek or Hebrew], praise it rather. Plutarch de Superst. brings in Plato speaking of Hades, as a Person, or a God, Dis, or Pluto (as they frequently do) and says he is [Greek or Hebrew], benign or friendly to Men; therefore not a tormentor of them only. Caelius Rhodigin. quotes this same passage of Plutarch, and takes notice that our Saviour speaks of the state of Torment by another word, not Hades, but Gebenna; which sufficiently shows how he understood it himself. And whereas there are who disagree to this notation of this word, that makes it signify unseen, as some will fetch it from the Hebr. and go as far back as Adam in their search, alleging for this the Authority of an old Sibyl, will have it go for [Greek or Hebrew], and signify as [Greek or Hebrew], unpleasant; nothing is plainer than that this other is the common notion, which (tho' Fancy hath not a greater Dominion in any thing than in Etymology) would make one shy of stretching invention to find how to differ from the generality. Therefore Calepin, upon this word, tells us that the Greek Grammarians, do against the nature of the Etymon (which plainly enough shows what they understood that to be) generally direct its beginning to be writ with the asper spirit; but yet he makes it signify obscure, or not visible. And tho' Plato is endeavoured to be hook't in to the deriving it from Adam by a very far fetch; yet 'tis plain that his calling it [Greek or Hebrew], in a place before referr'd to, shows he understood it to signify invisible. And so Lexicons will commonly derive it (Vulgo, says Caelius. Rhodis.) But its extensiveness, as comprehending a state of happiness, is our principal concern, which way (as we might show by many more instances) the common stream carries it. Pausanias in his [Greek or Hebrew], speaking of Hermes (according to Homer) as [Greek or Hebrew], and that he did lead. Souls [Greek or Hebrew], could not be thought to mean, they were then universally miserable. Sext. Empir. is an Authority good enough for the meaning of a Greek word. When (Adversus Mathem.) he tells us, tho' by way of objection; all men have a common notion [Greek or Hebrew], (using the Genitive with [Greek or Hebrew], as Homer, and others do, another word house, or abode, in the Dative, being understood) And yet, as to the thing, he afterwards distinguishes Poets Fables, and what from the nature of the Soul it self, all have a common apprehension of. As also Diog. Laert. hath the same phrase, mentioning the Writings of Protagoras, who, he says, wrote one Book [Greek or Hebrew], using the Genitive, as here, after [Greek or Hebrew], as hath been usual, on the mentioned account. And tho' his Books were burnt by the Athenians, because of the dubious Title of one of them concerning the Gods. So that we have not opportunity to know, what his Opinion of Hades was, we have reason more than enough, to think he understood it not of a state of Torment only for Evil Spirits.
And here it may suffice to take notice that Greek Writers, Poets, Philosophers, Historians; and other Writers, that have made only occasional mention of this word 〈non-Latin alphabet〉, or of the words next akin to it 〈non-Latin alphabet〉, or 〈non-Latin alphabet〉, or Lexicographers, that have purposely given an account of it, from Greek Authors, that must be supposed best to understand the use of words in their own Tongue; generally such as have not been engaged in a Controversie, that obliges men usually to torture words to their own sense, or to serve the Hypothesis, which they had espoused; have been remote from confining this, or the cognate words; to that narrow sense as only to signifie a place or state of torment for bad men, but understood it as comprehending also, a state of Felicity for the pious and good. For such as have been concern'd in interpreting this or other like words with reference to the known, and famous Controversie, which I need not mention, their Judgments must weigh according to the reputation they are of with the Reader. The Greeks, no doubt, best understood their own Language. And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's, those 〈non-Latin alphabet〉, which the W•r he is describing, sent into the invisible Regions, 〈non-Latin alphabet〉, that he ever dreamt they were all promiscuously dispatcht away to a place of Torment. Not to mention other passages where he uses the the word 〈non-Latin alphabet〉; to the same purpose. Divers others of of the Greek Poets are cited by several ready to our han•s, with which I shall not cumber these pages. That one • enough, and nothing can be fuller to our purpose, which is quoted by Clem. Alexandr. Str. l. 5. (as well as by sundry others) and ascribed to the Comic. Diphilus (tho' by others to another, Philemon.) 〈non-Latin alphabet〉〈non-Latin alphabet〉. In Hades we reckon there are two paths, the one of the righteous, the other of the wicked; plainly shewing that Hades was understood to contain Heaven, and Hell. Plato, when in his Phaedo, he tells us that he that comes into Hades, 〈non-Latin alphabet〉, not initiated and duly prepared, is thrown into 〈non-Latin alphabet〉, (a stinking Lake) but he that comes into it fitly purified, shall dwell with the Gods; as expresly signifies Hades to include the same opposite states of misery and felicity. In that Dialogue called Axiochus, tho' supposed not to be his, written by one that sufficiently knew the meaning of such a word, we are told that when Men die they are brought into the 〈non-Latin alphabet〉, the Field of Truth, where sit Judges that examine 〈non-Latin alphabet〉, what manner of life every one lived while he dwelt in the body, that they who while they liv'd here were inspir'd by a good Genius, or Spirit, go into the Region of pious Men, having before they came into Hades been purified—such as led their lives wickedly are hurried by Furies up and down Chaos—in the Region of the wicked. In the third Book de Repub. Plato blames the Poets that they represent the state of things in Hades too frightfully▪ when they should 〈non-Latin alphabet〉, praise it rather. Plutarch de Superst. brings in Plato speaking of Hades, as a Person, or a God, Dis, or Pluto (as they frequently do) and says he is 〈non-Latin alphabet〉, benign or friendly to Men; therefore not a tormentor of them only. Caelius Rhodigin. quotes this same passage of Plutarch, and takes notice that our Saviour speaks of the state of Torment by another word, not Hades, but Gebenna; which sufficiently shews how he understood it himself. And whereas there are who disagree to this notation of this word, that makes it signifie unseen, as some will fetch it from the Hebr. and go as far back as Adam in their search, alledging for this the Authority of an old Sibyll, will have it go for 〈non-Latin alphabet〉, and signifie as 〈non-Latin alphabet〉, unpleasant; nothing is plainer than that this other is the common notion, which (tho' Fancy hath not a greater Dominion in any thing than in Etymology) would make one shy of stretching invention to find how to differ from the generality. Therefore Calepin, upon this word, tells us that the Greek Grammarians, do against the nature of the Etymon (which plainly enough shews what they understood that to be) generally direct its beginning to be writ with the asper spirit; but yet he makes it signifie obscure, or not visible. And tho' Plato is endeavoured to be hook't in to the deriving it from Adam by a very far fetch; yet 'tis plain that his calling it 〈non-Latin alphabet〉, in a place before referr'd to, shews he understood it to signifie invisible. And so Lexicons will commonly derive it (Vulgo, says Caelius. Rhodis.) But its extensiveness, as comprehending a state of happiness, is our principal concern, which way (as we might shew by many more instances) the common stream carries it. Pausanias in his 〈non-Latin alphabet〉, speaking of Hermes (according to Homer) as 〈non-Latin alphabet〉, and that he did lead. Souls 〈non-Latin alphabet〉, could not be thought to mean, they were then universally miserable. Sext. Empir. is an Authority good enough for the meaning of a Greek word. When (Adversus Mathem.) he tells us, tho' by way of objection; all men have a common notion 〈non-Latin alphabet〉, (using the Genitive with 〈non-Latin alphabet〉, as Homer, and others do, another word house, or abode, in the Dative, being understood) And yet, as to the thing, he afterwards distinguishes Poets Fables, and what from the nature of the Soul it self, all have a common apprehension of. As also Diog. Laert. hath the same phrase, mentioning the Writings of Protagoras, who, he says, wrote one Book 〈non-Latin alphabet〉, using the Genitive, as here, after 〈non-Latin alphabet〉, as hath been usual, on the mentioned account. And tho' his Books were burnt by the Athenians, because of the dubious Title of one of them concerning the Gods. So that we have not opportunity to know, what his Opinion of Hades was, we have reason more than enough, to think he understood it not of a state of Torment only for Evil Spirits.
And let Texts of Scripture be consulted about that, how Hades, and (the correspondent word in the O. T.) Sheel, are used there. ⟨p. 13⟩If we take the Help of Interpreters, the impartial. Reader is to judge of their Fidelity, and Ability who go our way*.
*Primate Usher's Judgment may be seen in his Answer to the Jesuits Challenge, that this word properly signifies the other World, the place or state of the Dead —So that Heaven it self may be comprehended in it. Grot. on Luk. 16.23. Makes Hades most certainly to signify a place withdrawn from our sight; spoken of the body, the grave; of the soul, all that Region wherein 'tis separate from the body. So that as Dives was in Hades, so was Lazarus too, but in separate Regions.—For both Paradise, and Hell, or as the Grecians were wont to speak) Elysii and Tartara were in Hades. You may have in him more Quotations from the Poets, the sense of the Essenes from Josephus, and passages from divers of the Fathers to the same purpose. Dr. Hammonds mind was the same, copiously expressed on Matt. 11.20. But differs from Grot. in ascribing to Philemon, the Jambicks above recited, which the other gives to Diphilus. Dr. Lightsoot is full to the same purpose. On the 4th Art. of the Creed. And tho' Bellarmin will have this word always signify Hell (which if it do with Sheol the correspondent word; Jacob desired to go to Hell to his Son, as Dr. H. argues.) Camero (as good a Judge) thinks, except once, it never d•es. If any desire to see more to this purpose with little trouble to themselves, let them peruse Martinius's Lexic. on the word Inserus, or Insernus. I could refer them to many more whom I forbear to mention. Only if any think in some or other Text of Scripture this word must signify Hell only, since it is of that latitude as to signify Heaven in other places, an impartial view of the circumstances of the Text, must determine whether there, it be meant of the one, or the other, or both.Primate Usher's Judgment may be seen in his Answer to the Jesuits Challenge, that this word properly signifies the other World, the place or state of the Dead —So that Heaven it self may be comprehended in it. Grot. on Luk. 16.23. Makes Hades most certainly to signifie a place withdrawn from our sight; spoken of the body, the grave; of the soul, all that Region wherein 'tis separate from the body. So that as Dives was in Hades, so was Lazarus too, but in separate Regions.—For both Paradise, and Hell, or as the Grecians were wont to speak) Elysii and Tartara were in Hades. You may have in him more Quotations from the Poets, the sense of the Essenes from Josephus, and passages from divers of the Fathers to the same purpose. Dr. Hammonds mind was the same, copiously exprest on Matt. 11.20. But differs from Grot. in ascribing to Philemon, the Jambicks above recited, which the other gives to Diphilus. Dr. Lightsoot is full to the same purpose. On the 4th Art. of the Creed. And tho' Bellarmin will have this word always signifie Hell (which if it do with Sheol the correspondent word; Jacob desired to go to Hell to his Son, as Dr. H. argues.) Camero (as good a Judge) thinks, except once, it never d•es. If any desire to see more to this purpose with little trouble to themselves, let them peruse Martinius's Lexic. on the word Inserus, or Insernus. I could refer them to many more whom I fo•bear to mention. Only if any think in some or other Text of Scripture this word must signifie Hell only, since it is of that latitude as to signifie Heaven in other places, an impartial view of the circumstances of the Text, must determine whether there, it be meant of the one, or the other, or both.
Upon the whole, it being most evident, that Hell, is but a small, ⟨p. 15⟩and mean part of what is signified by Hades, it will be very unreasonable to represent or conceive of, the Power here ascribed to our Lord, according to that narrow notion of it. And would be a like incongruity, as if, to magnify the Person of highest Dignity, in the Court of a mighty Prince, one should say, He is the Keeper of the Dungeon.
Upon the whole, it being most evident, that Hell, is but a small, ⟨p. 15⟩and mean part of what is signified by Hades, it will be very unreasonable to represent or conceive of, the Power here ascribed to our Lord, according to that narrow notion of it. And would be a like incongruity, as if, to magnifie the Person of highest Dignity, in the Court of a mighty Prince, one should say, He is the Keeper of the Dungeon.
Th• word it self, indeed, properly taken, and according to its just extent mightily greatens him i.e. 'tis as much as to say, his Dominion is of unknown limits; such as no Eye can measure. We think with a sort of veneration, of what is represented as too big for our knowledge. We have a natural awe and reverence for unsearchable darkness. But in the mean time we herein suffer a just diminution of our selves; that when our enquiry ⟨p. 16⟩stops, and can proceed no further, it being but a very little part of the Universe that lies within our compass, having tired our enquiring Eye, and Mind, upon all the rest we write Hades, call it unseen, or unknown.
Th• word it self, indeed, properly taken, and according to its just extent mightily greatens him i.e. 'tis as much as to say, his Dominion is of unknown limits; such as no Eye can measure. We think with a sort of veneration, of what is represented as too big for our knowledge. We have a natural awe and reverence for unsearchable darkness. But in the mean time we herein suffer a just diminution of our selves; that when our enquiry ⟨p. 16⟩stops, and can proceed no further, it being but a very little part of the Universe that lies within our compass, having tir'd our enquiring Eye, and Mind, upon all the rest we write Hades, call it unseen, or unknown.
And because we call it so; in reference to us, God himself calls it so too. It being his way (as is observed, by that noted Jew*) speaking to men, to use the tongue of the children of men, to speak to them in their own language, and allow them to coin their own words. Which at first they often do very occasionally; nor, as to this, could they have a fairer, or a more urgent occasion, or that is more self-justifying than in one word to say of that other World, that it is Hades or invisible, when that is truly all that they have to say, or can have any immediate notice of about it.
It hath therefore its rise from our selves, and the penury of our knowledge of things. And is at once both an ingenuous confession, with some sort of modest cover, and excuse of our own ignorance. As with Geographers, all that part of this Globe, which they cannot describe, is Terra incognita; and with Philosophers, such Phenomena, in nature, as they can give no account of, they resolve, shortly and in the most compendious way, into some or other occult quality, or somewhat else, as occult.
It hath therefore its rise from our selves, and the penury of our knowledge of things. And is at once both an ingenuous confession, with some sort of modest cover, and excuse of our own ignorance. As with Geographers, all that part of this Globe, which they cannot describe, is Terra incognita; and with Philosophers, such Phaenomena, in nature, as they can give no account of, they resolve, shortly and in the most compendious way, into some or other occult quality, or somewhat else, as occult.
How happy were it, if in all matters that concern Religion, and in this, as it doth so, they would shut up in a sacred venerable Darkness, what they cannot distinctly perceive, it being once by the undeceiving Word expressly asserted, that it is, without, therefore, ⟨p. 18⟩denying its reality, because they clearly apprehend not what it is.
How happy were it, if in all matters that concern Religion, and in this, as it doth so, they would shut up in a sacred venerable Darkness, what they cannot distinctly perceive, it being once by the undeceiving Word expresly asserted, that it is, without, therefore, ⟨p. 18⟩denying its reality, because they clearly apprehend not what it is.
With too many their Religion is so little, and their pride and self-conceit so great, that they think themselves fit to be Standards. That their Eye or Mind, is of a size large enough to measure the Creation; yea and the Creator too. And by how much they have the less left them of Mind, or the more it is sunk into Earth and Carnality, the more capable it is of being the measure of all reality of taking the compass, of all being, created and uncreated. And so that of the Philosopher takes place in the worst sense can be put upon it [to see Darkness is to see nothing] All is nullity that their sense reaches not. Hades is with such, indeed, empty, imaginary, Darkness; or in plainer English ⟨p. 19⟩there is neither Heaven nor Hell, because they see them not.
But we ought to have the greater thoughts of it, not the less, for its being too big, too great, too glorious for our present view: And that it must as yet, rest, as to us, and so let it rest a while, under the name of Hades. The unknown Dominion of our great Lord. According to that most express account he at his Ascension gave of the Existence of both parts together, that less known to us, and that more known, Matt. 28.18. All power is given to me both in Heaven and Earth.
That Death is added, as contained also within the limits of our Lord's Dominion, doth expressly signify his custody of the passage from this Visible World to the Invisible; viz. as he commands the entrance into each distinct part of ⟨p. 20⟩Hades, the Invisible World, consisting of both Heaven, and Hell, so he hath power over Death too, which is the common out-let from this World, and the passage unto both.
That Death is added, as contained also within the limits of our Lord's Dominion, doth expresly signifie his custody of the passage from this Visible World to the Invisible; viz. as he commands the entrance into each distinct part of ⟨p. 20⟩Hades, the Invisible World, consisting of both Heaven, and Hell, so he hath power over Death too, which is the common out-let from this VVorld, and the passage unto both.
But it withal plainly implies, His very absolute Power over this Visible World of ours also: For it signifies he hath the power of measuring every ones time here, and how long each Inhabitant of this World shall live in it. If it belong to him to determine when any one shall die, it must by consequence belong to him to assign the portion and dimensum of time that every one shall live. Nor is there any conceivable moment in the time of any ones life, wherein he hath not this power of putting a period by death thereunto, at his own pleasure. He is therefore signified to have the ⟨p. 21⟩power of every man's life and death at once. And the Power of Life and Death is very high and great Power. He therefore herein implicitly claims, what is elsewhere expressly ascribed to him, Rom. 14.78, 9. None—lives to himself, (i.e. de jure, no man should) or dies to himself: For whether we live, we live unto the Lord, or whether we die, we die to the Lord; whether we live therefore or die, we are the Lords. For to this end Christ both died, and rose again, and revived, that he might be Lord, both of the dead and living.
But it withall plainly implies, His very absolute Power over this Visible VVorld of ours also: For it signifies he hath the power of measuring every ones time here, and how long each Inhabitant of this World shall live in it. If it belong to him to determine when any one shall die, it must by consequence belong to him to assign the portion and dimensum of time that every one shall live. Nor is there any conceivable moment in the time of any ones life, wh•rein he hath not this power of putting a period by death thereunto, at his own pleasure. He is therefore signified to have the ⟨p. 21⟩power of every man's life and death at once. And the Power of Life and Death is very high and great Power. He therefore herein implicitly claims, what is elsewhere expresly ascribed to him, Rom. 14.78, 9. None—lives to himself, (i.e. de jure, no man should) or dies to himself: For whether we live, we live unto the Lord, or whether we die, we die to the Lord; whether we live therefore or die, we are the Lords. For to this end Christ both died, and rose again, and revived, that he might be Lord, both of the dead and living.
In sum, here is asserted to him a Dominion over both Worlds; this, in which we live, and that, into which we die, whether the one or the other part of it. And so in reference to Men, who once have inhabited this World, the sense of this •ext, and that we are ⟨p. 22⟩insisting on, is the same. Tho' Hades is of vastly larger extent than only to be the receptacle of such as have lived here; it having also, in both the parts of it, innumerable Inhabitants who never had a dwelling assigned them in this World of ours at all.
In summ, here is asserted to him a Dominion over both Worlds; this, in which we live, and that, into which we die, whether the one or the other part of it. And so in reference to Men, who once have inhabited this World, the sense of this •ext, and that we are ⟨p. 22⟩insisting on, is the same. Tho' Hades is of vastly larger extent than only to be the receptacle of such as have liv'd here; it having also, in both the parts of it, innumerable Inhabitants who never had a dwelling assigned them in this World of ours at all.
But thus far we have the vast extent of our Lord Christ's Dominion, competently cleared to be the proper intendment of this Text. And that it never meant so faint and minute a representation of it, as only to make him Keeper of the bottomless Pit. Tho' of that also he hath the Key; as we shall further take notice. But are, now to enquire of, what will take up less time.
But thus far we have the vast extent of our Lord Christ's Dominion, competently cleared to be the proper intendment of this Text. And that it never meant so faint and minute a representation of it, as only to make him Keeper of the bottomless Pit. Tho' of that also he hath the Key; as we shall further take notice. But are, now to enquire of, what will tak up less time.
The Jews, as some Writers of their Affairs say, appropriate the Keys of three, others of four things to God only. Of Life, or the entrance into this World. Of the Rain, or the Treasures of the Clouds. Of the Earth (say some*) as of the Granary of Corn. And of the Grave. Of which, says one of their own. —The Holy Blessed, 2one hath the Keys of the Sepulchres in his hand, &c. And, as we may be sure he admits thither, so he emits from thence; and (as he says) in the future Age, the H. B. one will unlock the Treasures of Souls, and will open the Graves, and bring every Soul back into its own body, &c.
