Answer to a Jesuit in Ireland, Treatise · Section 7 (2 of 3)

Answer to a Jesuit in Ireland · Treatise · Section 7 (2 of 3)

p. 295Now you shall heare, if you please, what our Romish Doctors doe deliver touching this point. ooDuae super hâc questione sunt sententiae. Vna est Hebraeorum, & d… Christianis multorum in hâc aetate nostrâ, maximè verò Haereticorum affirmantium vocem Sceol non significare aliud in Scripturâ nisi fossam sive sepulchrum, & ex hoc falso argumentantiū. Dominum nostrum non descendisse ad Infernū. Per…. in Genes. 37. sect 92.Gen 37There be two opinions, saith Pererius upon Genes. 37.35. concerning this question. The one of the Hebrewes, and of many of the Christians in this our age, but especially of the Heretickes, affirming that the word Sheol signifieth nothing else in the Scripture, but the pit or the grave, and from thence reasoning falsly, that our Lord did not descend into Hell. ppAltera est sententia exploratae certaeque veritatis; vocem Hebrae… Sceol, & Latinam ei respondentem Infernus, & in hoc loco Scripturae, & alibi saepenumerò significare non fossam vel sepulchrū, sed locū inferorum, & subterranea loca, in quibus sunt animae post mortē. Ibid. sect. 96.The other opinion is of undoubted and certaine truth: that the Hebrew word Sheol, and the Latin Infernus answering to it, both in this place of Scripture and elsewhere oftentimes doth signifie, not the pit or the grave, but the place of Hell, and the places under the earth wherein the soules are after death. qqHebraicè, ubicun que ; Hieronymus ac Septuaginta infernū interpretati sunt, est Sheol, hoc est, fossa sive sepulchrū Neque enim significat cum locum, ubi sceleratorū animas recipi antiquitas opinata est. Aug. Steuch. in Gen. cap. 37.Gen 37Wheresoever Hi… rome (saith Augustinus Steuchus upon the same place) and the S…ptuagint have translated Hell, it is in the Hebrewe, Sheol, that is, the pit or the grave. For it doth not signifie that place, wherein Antiquitie hath thought that the soules of the wicked are received. The Hebrew word properly signifieth the grave: saith Iansenius upon Proverb. 15.12. the Grave properly, and Hell onelyonly metaphorically ▪ saith Arias Montanus, in his answere unto Leo á Castro. and, rrFeré semper Inferni nomen sepulchrum sonat in veteri Testamento. Alphons. Mendoz Controvers. Theologic. quaest. 1. …sitiv sect. 5.in the old Testament, the name of Hell doth alwayes almost import the Grave: saith Alphonsus Mendoza. The Iesuite Pineda commendeth one ssIllud non praeteribo, parùm consideratè (ne graviori inuram notâ) Cyprianū Cisterciensem (virum alioqui doctrinâ & pietate conspicuum) affirmâsse, Sheol, id est, inferos vel infernum in toto veterà Testamento accipi pro sepulchro. Io. Pinea. in Iob. cap. 7. vers. 9. num. 2.Job 7:9Cyprian a Cistercian monke, as a man famous for learning p. 296and pietie: yet holdeth him worthie to be censured, for affirming that Sheol or Hell is in all the old Testament taken for the Grave. Another croaking monke (Crocquet they call him) crieth out on the other side, that we shall ttEt ne vehementiùs sibi placeant ob suum illud Sheol: nunquam efficient ut uno saltem Scripturae loco prolato praeclaram illā interpretationē sepulchri confirment Andr. Crocquet. Caeteches. 19.never be able to prove by the producing of as much as one place of Scripture, that Sheol doth signifie the Grave. Cardinall Bellarmine is a little (and but a verie little) more modest heerein. The Hebrewe Sheol, hee saith, uuOrdinarié accipitur pro loco animarū subterranco; & vel raró vel nunquam, pro sepulchro. Bella…min. lib. 4. de Christo, cap. 10.is ordinarily taken for the place of soules under the earth; and eyther rarely or never, for the grave: but the Greeke xxVox foreign significat semper infernum, nunquam sepulchrum. Ibid. cap. 12word Hades alwayes signifieth Hell, never the grave. But Stapleton will stand to it stoutly, yyContra Bezam laté ostendimus, nec foreign, nec foreign pro sepulchro unquam, sed pro inferno semper in Scripturis accipi. Stapleton. Antidot in 1. Corinth. 15.55. & Act. 2.27.1 Cor 15:55Acts 2:27that neyther Hades nor Sheol is in the Scriptures ever taken for the grave, but alwayes for Hell. zzCaeterùm pro sepulchro vox infernus, foreign, nuuquam accipitur. Sepulchrū Graecé foreign, Hebraicé foreign vocatur. Quare & omnes paraphrastae Hebraeorum illam voce… foreign explicant per vocem gehennae; urlaté ostendit Genebrardus lib. 3. de Trinitate. Ibid. in Act. 2.27.Acts 2:27The word Infernus, Hades, Sheol, saith hee, is never taken for the grave. The grave is called in Greeke foreign, in Hebrewe foreign. Wherefore all the Paraphrastes of the Hebrewes also doe expound that word Sheol by the word Gehenna; as Genebrard doth shew at large in his third Booke of the Trinity. Where yet hee might have learned some more moderation from Genebrard himselfe, unto whom hee referreth us: who thus layeth downe his judgement of the matter in the place by him alledged. aaQuemadmodum in errore versantur qul Sheol nunquam sepulchrū designare contendunt: sic fronte sunt perfrictâ, qui uspiam gehennae regionem negant significare. Genebrard. de Trinitat. lib. 3.As they be in an error who contend that Sheol doth never designe the grave: so have they a shamelesse forehead, who denie that it doth any where signifie the region of the damned or Gehenna.

It is an error therefore in Stapleton (by his owne p. 297authors confession) to maintayne that Sheol is never taken for the grave; and in so doing, hee doth but bewray his old wrangling disposition. But least any other should take the shamelesse forehead from him, hee faceth it downe, that all the paraphrastes of the Hebrewes, do interpret Sheol by the word Gehenna. Whereas it is well knowne, that the two Paraphrastes that are of greatest antiquitie and credit with the Hebrewes, Onkelos the interpreter of Moses, and Ionathan ben Vzziel of the Prophets, never translate it so. Beside that of Onkelos, wee have two other Chaldee Paraphrases which expound the harder places of Moses; the one called the Targum of Ierusalem, the other attributed, unto Ionathan: in neyther of of these can wee finde, that Sheol is expounded by Gehenna; but in the latter of them we see it bbGenes. 37.35. & 44.29.Gen 37:35Gen 44:29twise expounded by foreign the house of the grave. In the Arabicke interpretations of Moses, where ccIbidem (in Genesi, quam cum Commentaerio Arabico MS penes me habeo▪ & D…uteron…m.) 32.22.the translator out of the Greek hath foreign al-gehim, Hell; there ddPentateuch▪ Arabic. ab Erpenio, edi…. an 1622.the translator out of the Hebrew putteth foreign al-tharai, which signifieth earth or clay. eePentateuch. Quadrilingue á Iudaeis. Constantinopoli encus.Iacobus Tawosius in his Persian translation of the Pentateuch, for Sheol doth alwaies put **Ier apud. Armenios & Turcas terram significat.Gor, that is, the grave. The Chaldee Paraphrase upon the Proverbs keepeth still the word foreign deflected a little from the Hebrew: the Paraphrast upon Iob useth that word ffIob. 11.8. & 24.19. & 26.6.Job 11:8Job 24:19Job 26:6thrise, but ggIob. 21.13.Job 21:13foreign and hhIob. 7.9. & 14.13. & 17.13, 16.Job 7:9Job 14:13Job 17:13Job 17:16foreign (which signifie the grave) in steed thereof five severall times. In Ecclesiastes the word commeth but iiEcclesiast. 9.10.once: & there the Chaldee Paraphrast rendreth it foreign the house of the grave. R. Ioseph Coecus doth the like in his paraphrase upon Psalm. 31.17. and 89.48. In Psalm. 141.7. he rendreth it by the simple foreign the grave: but in the 15. and 16. verses of the 49. Psalme, by foreign or Gehenna. And only there, and p. 298in Cantic 8.6. is Sheol in the Chaldee paraphrases expounded by Gehenna: whereby if we shall understand the place not of dead bodies (as in that place of the Psalme the Paraphrast maketh expresse mention of the kkforeign Psal. 49.15. Chald.Ps 49:15bodies waxing old or consuming in Gehenna) but of tormented soules (as the llElias in Tisch…, verb. foreign.Rabbines more commonly doe take it) yet doe our Romanists get little advantage thereby, who would faine have the Sheól into which our Saviour went, be conceived to have beene a place of rest and not of torment, the bosome of Abraham and not Gehenna the seat of the damned.

As for the Greek word Hádes: it is used by Hippocrates to expresse the first matter of things, from which they have their beginning, and into which afterwards being dissolved they make their ending. For having said, that in nature nothing properly may be held to be newly made, or to perish: he addeth this. mmforeign. Hippocrat. de d…a…â, sive vi…tus ratione, lib. 1.But men do thinke, that what doth grow from Hades into light, is newly made; and what is diminished from the light into Hades, is perished. by light understanding nothing else but the visible structure and existence of things: and by Hádes, that invisible and insensible thing which other Philosophers commonly call foreign, nnChalcid in Timaum Plato…n.Chalcidius the Platonick translateth Sylvam, the Aristotelians more fitly Materiam primam. whence also it is supposed by ooCasaub. in Baron. exercit. 1. cap. 10.Master Casaubon, that those passages were borrowed, which we meet withall in the bookes that beare the name of Hermes Trismegistus. ppforeign. Merm. P…mandr. serm. 1.In the dissolution of a materiall bodie, the body it selfe is brought to alteration, and the forme which it had is made invisible: qqforeign. Jd. serm. 8.and so p. 299there is a privation of the sense made, not a destruction of the bodies. rrforeign. Id. serm. 11.I say then that the world is changed, in as much as every day a part thereof is made invisible, but never utterly dissolved. wherewith wee may compare likewise that place of Plutarch in his booke of living privately. Generation ssforeign. Plutarch. in illud foreign.doth not make any of the things that be, but manifesteth them: neyther is corruption a translation of a thing from being to not being, but rather a bringing of the thing that is dissolved unto that vvhichwhich is unseene. Whereupon men, according to the ancient traditions of their fathers, thinking the sunne to be Apollo, called him Delius and Pythius: (namely from manifesting of things:) and the ruler of the contrary destinie (whether he be a God, or an Angel) they named Hádes; by reason that we, when we are dissolved, doe goe unto an unseene and invisible place. By the Latins this Hádes is termed Dispiter or Diespiter: which name they gave unto this ttIdem hic Diespiter dicitur, infimus aër, qui est conjunctus terra…, ubi omnia oriuntur, ubi aboriuntur: quorū quòd finis ortus, Orcus dictus, Varro, de linguâ Latin. lib. 4. cap. 10.lower ayre that is joyned to the earth, vvhere all things have their beginning and ending; quorum quòd finis ortus, Orcus dictus, saith Varro. uuTerrenam vim omnem atque naturam, Ditem patrem dicunt: quia haec est natura terrae, ut & recidant in eam omnia, & rursus ex eâ orta procedant. Iul. Firmic. Matern. de errore profan. relig. ex Ciceron. lib. 2. de natur. Deor.All this earthly power and nature, saith Iulius Firmicus, they named Ditem patrem; because this is the nature of the earth, that all things doe both fall into it, and taking their originall from thence doe againe proceed out of it. Whence the Earth is brought in, using this speech unto God, in Hermes. xxforeign. Herm. Minerva Mundi. apud. lo. Stebaum in Eclogis Physicis, pag. 124.I do receive the nature of all things. For I, according as thou hast commanded, doe both beare all things, and receive such as are deprived of life. The use which we make of the testimony p. 300of Hippocrates, & those other authorities of the heathen, is to shew, that the Greek Interpreters of the old Testamēt did most aptly assume the word Hádes, to expresse that cōmon state & place of corruption which was signified by the Hebrew Sheol. & therfore in the last verse of the 17. of Iob, where the Greeke maketh mention of descending into Hádes; yyPaul. Comitol. Caten. Graec. in Iob. 17. ult.Job 17Comitolus the Iesuite noteth that S. Ambrose rendreth it, in sepulchrum, into the grave. which agreeth well with the paraphrase that the Greeke Scholiasts make upon that place. zzAn non cō mune est mortalium omniū mori? an non Infernus est omnium domicilium? an non illic omnes suorum laborum exitum invenitunt? Polychronius, vel Olympiodorus, in Catenâ, ibid.Is it not a thing common unto all mortall men, to die? is not Hell (or Hádes) the house of all? doe not all finde there an end of their labours? Yea some doe thinke, that Homer himselfe doth take foreign either for the earth or the grave, in those verses of the eighth of his Iliads.

foreign,

foreign.

foreign,

foreign.

—I'le cast him downe as deepe

As Tartarus (the brood of night) where Barathrum doth sleepe

Torment in his profoundest sinks; where is the floore of brasse,

And gates of iron: the place, for depth as far doth Hell surpasse,

As heaven for height exceeds the earth.

For Tartarus being cōmonly acknowledged to be a part of Hádes, and to be the very Hell where the wicked spirits are tormented: they thinke the Hell, from whence Homer maketh it to be as farre distant as the heaven is from the earth, can be referred to nothing so fitly as to the Earth or the Grave. It is taken also for a tombe in that place of Pindarus:

p. 301—aaPindar. Pyth. Od. 5. foreign—

foreign

foreign

foreign.

Other sacred Kings have gotten a tombe apart by themselves before the houses, or before the gates of the Citie. And therefore we see that foreign is by Suidas in his Lexicon expressely interpreted foreign, and by Hesychius, foreign, a tombe, or a grave, and in the Greeke Dictionary set out by the Romanists themselves, for the better understanding of the Bible, it is noted, that bbforeign, Orcu…, Tartarus, sepulchrū. Lexic. Graecolat. in saecro Apparatu Biblior. Regior. edit. Antuerp. an. 1572.Hádes doth not onelyonly signifie that which we commonly call Hell, but the sepulchre or grave also. Of which, because Stapleton and Bellarmine doe denie that any proofe can be brought: these instances following may be considered.

In the booke of Tobi, chap. 3.10. I shall bring my fathers old age with sorrow foreign, unto Hell: what can it import else, but that which is in other wordes expressed, chap. 6.14. I shall bring my fathers life with sorrow foreign, unto the grave? In the 93. and 113. Psalm. according to the Greeke division, or the 94. and 115. according to the Hebrew; where the Hebrew hath foreign the place of silence (meaning the grave, as our adversaries themselves do grant) there the Greeke hath Hades or Hell. In Esai. 14.19. where the vulgar …atin translateth out of the Hebrew; Descenderunt ad fundamenta laci, quasi cadaver putridum, They descended unto the foundations of the lake or pit, as a rotten carkeis: in steed of the Hebrew foreign which signifieth the lake or pit, the Greeke both there and in Esai. 38.18. putteth in Hades or Hell. and on the other side Ezech. 32.21. p. 302where the Hebrew saith, The strong among the mightie shall speake to him out of the middest of Sheol or Hell; there the Greeke readeth, foreign or foreign, in the depth of the lake or pit: by Hell, lake and pit nothing but the grave being understood; as appeareth by comparing this verse with the five that come after it. So in these places following, where in the Hebrew is Sheol, in the Greeke Hades, in the Latin Infernus or Inferi, in the English Hell: the place of dead bodies, & not of soules is to be understood. Gen. 44.31. We shall bring downe the gray haires of our father with sorrow unto Hell. where no lower Hell can be conceited, into which gray haires may be brought, then the Grave. So 1. King. 2.6. David giveth this charge unto Salomon concerning Ioab: Let not his hoare head goe downe to Hell in peace. and in the ninth verse concerning Shimei: His hoare head bring thou downe to Hell with bloud. Psalm. 141.7. Our bones are scattered at the mouth of Hell. Esai. 14.11. Thy pompe is brought downe to Hell: the worme is spread under thee, and the wormes cover thee. Psal. 6.5. In death there is no remembrance of thee: in Hell who shall give thee thankes? of which there can bee no better paraphrase, then that which is given in Psalm. 88.11, 12. Shall thy loving kindnesse bee declared in the grave? or thy faithfulnesse in destruction? Shall thy wonders bee knowne in the darke? and thy righteousnesse in the land of forgetfulnesse?

Andradius in his defence of the faith of the Councell of Trent, speaking of the difference of reading which is found in the sermon of S. Peter, Act. 2.24. (where God is sayd to have raysed up our Saviour, loosing the sorrowes of death, as the Greeke bookes commonly reade, or the sorrowes of Hell, as the Latin) saith p. 303for reconciliation thereof, that ccNullum erit inter Latina Graeca que exemplaria dissidiū, si animadvertamus infernū hoc loco pro morte atque sepulchro, Hebraeorum dicendi more, usurpari: ut Psal. 15. quem mox Petrus citat; Quoniam non dereliquisti animā meā in inferno. & Esai. 38. Quia non infernus cōfitebitur tibi. Nam cùm de Christi resurrectioned disserat; multis atque apertissimis Davidis testimonijs confirmat, ita pro humano genere mortem Christū obijsse. ut morte obrui & delitescere inter mortuos diu non posset. Videtur autem mihi per dolores inferni sive mortis, mortem doloris atque miseriarum plenam, Hebraeorum dicendi more, significari: sicut Matthaei c. 24. abominatio desolationis accipitur pro desolatione abominandâ Andrad. desens. Tridentin fid. lib. 2.Ps 15Isa 38there will be no disagreement betwixt the Latin and Greeke copies, if we do marke that Hell in this place is used for Death and the Grave, according to the Hebrews maner of speaking: as in the 15 ^th Psalme, which Peter presently after citeth; Because thou wilt not leave my soule in Hell. and Esai. 38. For Hell cannot confesse unto thee. For when he disputeth (saith hee) of the resurrection of Christ; he confirmeth by many and most evident testimonies of David, that Christ did suffer death for mankinde in such sort, that he could not be overwhelmed with death nor long lye hidden among the dead. And it seemeth to me, that by the sorrowes of Hell or Death, a death full of sorrow and miseries is signified, according to the Hebrewes maner of speaking: as in Matthew. 24. the abomination of desolation is taken for an abominable desolation. Thus farre Andradius: clearely forsaking herein his fellow-defenders of the Tridentine faith, who by the one text of loosing the sorrowes of death, would faine prove Christs descending to free the soules that were tormented in Purgatory; and by the other of not leaving his soule in Hell, his descending into Limbus to deliver the soules of the fathers that were at rest in Abrahams bosome.

The former of these texts, Act. 2.24. is thus expounded by Ribera the Iesuite. ddSuscitavit illum Deus, solvens & irritans dolores mortis, hoc est, quod per tot dolores mors effecerat, ut scilicèt anima separareturá corqore. Fr. Ribera, in Hose. cap. 13. num. 23.Hos 13God raysed him up loosing and making voyde the sorrowes of death, that is to say, that which death by so many sorrowes had effected; namely that the soule should bee separated from the bodie. His fellow Sà interpreteth the loosing of the sorrowes of death p. 304to be the eeQuasi dicat, Ereptū á mortis molestijs: has enim dolores vocat. quā quàm mortis epitheton pos sit esse dolor; quoòd morti conjungi soleat. Emman Sá. No…at. in Act. 24.Acts 24delivering of him from the troubles of death: although sorrow (saith hee) may be the epithet of death. because it useth to bee joyned with death. The Apostles speech hath manifest reference to the wordes of David, 2. Sam. 22.5, 6. and Psalm. 18. (al. 17.) 4, 5. where in the former verse mention is made of foreign the sorrowes of death, in the latter of foreign which by the Septuagint is in the place of the Psalmes translated foreign, the sorrowes of Hell, in 2. Sam 22.6. ffInedit, Aldinâ & Vaticanâ nam Complutensis h…bet foreign.foreign, the sorrowes of Death; according to the explication following in the end of the selfe same verse. The sorrowes of Hell compassed me about; the snares of Death prevented me. and in Psalm. 116.3. The sorrowes of Death compassed me, & the paines of Hell found me, or, gate hold upon me. where Lyranus hath this note. ggIn Hebraeo pro inserno ponitur Sheol; quod non solùm significat infernum, sed etiam significat fossam, sive sepulturam; & fic accipitur hîc, eò quòd sequitur ad mortem. N…c. de Lyra, in Psalm. 114.Ps 114In the Hebrew for Hell is put Sheol: which doth not signifie onelyonly Hell, but signifieth also the pit, or the grave; and so it is taken heere, by reason it followeth upon Death. The like explicatorie repetition is hhforeign R. Dav Kimchi in Psal. 16.10. Hoc meliùs ex suâ consuetudine explicans, exaggerans que ; Nec dabis sanctū tuū videre corruptionem. Aug. Steuchus.Ps 16:10noted also by the interpreters to have beene used by the Prophet, in that other text alledged out of Psalm. 16.10. as in Psalm. 30. (al. 29.) 3. foreign. Thou hast brought up my soule from Hell; thou hast kept me safe (or alive) from those that goe downe to the pit. and Iob. 33.22. foreign. His soule drew neere unto death, and his life unto Hell. whence that in the prayer of Iesus the sonne of Sirach is taken, Ecclesiastic 51. foreign. My soule drew neere unto death, & my life was neere to Hell beneath. And therefore for Hell doth Pagnin in his translation of the sixteenth Psalme put the Grave (being therein also followed in the Interlineary p. 305Bible iiCensorum Lovauiensium judicio examiminata, & Academiae suffragio comprobata. Biblia interlineat. edit. an. 1…72.approved by the Censure of the Universitie of Lovaine) & in the notes upon the same, that goe under the name of Vatablus, the word Soule is (by comparing of this with Levitic. 21.1.) expounded to be the Bodie. So doth Arias Montanus directly interpret this text of the Psalme: kkNō relinques animam meam in sepulchro. Psal. 16.10. id est, Corpus meum, Ar. Mont. in Hebraicae linguae Idiotismis, voc. Anima. in sacr Bibl. Appaerat. edit. an. 1572.Ps 16:10Thou shalt not leave my soule in the grave, that is to say, my body. and Isidorus Clarius in his annotations upon the second of the Acts, saith that, [My soule in hell,] in that place is according to the maner of speech used by the Hebrewes, put for [llHeb. pro, Corpus meum in sepulchro vel tumolo, Isid. Clarius, in Act. 2.Acts 2 My bodie in the grave or tombe.] least any man should thinke that Master Beza was the first deviser or principall author of this interpretation.

Yet him alone doth Cardinall Bellarmine single out here, to try his manhood upon: but doth so miserably acquite himselfe in the encounter, that it may well bee doubted whether he laboured therein more to crosse Beza, then to strive with himselfe in the wilfull suppressing of the light of his owne knowledge. For whereas Beza in his notes upon Act. 2.27. had shewed out of the 1. and 11. verses of the 21. Chapter of Leviticus, and other places of Scripture, that the Hebrew word foreign, which wee translate Soule, is put for a dead bodie: the Cardinall, to rid himselfe handsomely of this which pinched him very shrewdly, telleth us in sober sadnesse, mmDico, multū inter foreign & foreign interesse. Nam foreign est generalissima vox, & significat sine ullo tropo tam animam, quàm animal, immò etiam corpus; ut patet ex plurimis Scripturae locis. etc. Itaque in Levitico non ponitur pars pro parte, id est, anima pro corpore; sed vocabulū, quod ipsum corpus significare solet: aut certé ponitur totum pro parte, id est, vivens pro corpore. At Actor. 2. ponitur foreign, quae animā solam significat. Bellarm. de Christ lib. 4. cap. 12.that there is a very great difference betwixt the Hebrew foreign and the Greeke foreign. For foreign (saith he) is a most generall word, and signifieth without any trope as well the soule as the living creature it selfe, yea and the body it selfe also; as by very many places of Scripture it doth appeare. p. 306And therefore in Leviticus, where that name is given unto dead bodies, one part is not put for another, to wit, the soule for the body; but a word, which doth usually signifie the bodie it selfe: or the whole at leastwise is put for the part, namely the living creature for the body thereof. But in the second of the Acts foreign is put, which signifieth the soule alone. Now did not the Cardinall know (thinke you) in his own conscience, that as in the second of the Acts foreign is put, where the originall text of the Psalme there alledged hath foreign, so on the other side, in those places of Leviticus (which he would faine make to be so different from this) where the originall text readeth foreign, there the Greeke also putteth foreign? Doe we not there reade, foreign, Levit. 21.1. and in the 11. verse: foreign, He shall not goe in to any dead soule, that is, to anie dead bodie? The Cardinall himselfe bringeth in Num. 23.10. & 31.35. & Gen. 37.21. and Num. 19.13. to prove that foreign doth signifie eyther the whole man, or his verie bodie: and must not the word foreign, which the Greek Bible useth in all those places, of necessitie also be expounded after the same maner? Take, for example, that last place, (which is most pertinent to the purpose) Numb. 19.13. foreign, which the vulgar Latin rendreth, Omnis qui tetigerit humanae animae morticinum: and compare it with the 11. verse; foreign, Hee that toucheth any soule of a dead man (that is, as the vulgar Latin rightly expoundeth the meaning of it, Qui tetigerit cadaver hominis, He that toucheth the dead body of any man) shall be uncleane seven dayes. and wee shall need no other proofe, that the Greek word foreign, being put for the Hebrew p. 307foreign, may signifie the dead body of a man: even as the Latin Anima also doth, in that place of the heathen Poët,—nnVirgil. Aeneid. 3. animamque sepulchro Condimus. We buried his soule in the grave. The argument therefore drawne from the nature of the word foreign, doth no way hinder, that in Act 2.27. Thou wilt not leave my soule, should be interpreted, eyther Thou wilt not leave me (as in the 31. verse following, where the Greek text saith that his soule was not left, the old Latin hath, He was not left) or, Thou wilt not leave my body. as the Interpreters, writing upon that place, Genes. 46.26. All the soules that came with Iacob into Egypt which came out of his loynes, do generally expound it, eyther by a Synecdoche, whereby the one part of the man is put for the whole person (as we may see in the commentaries upon Genesis attributed to Eucherius, lib. 3. cap. 31. Alcuinus in Genes. interrog. 269. Anselmus Laudunensis in the interlineary Glosse, Lyranus and others) or by a Metonymie, whereby that which is contayned is put for that which doth containe it; for illustration whereof, S. Augustine very aptly bringeth in this example. ooSicut ergo appellamus Ecclesiam basilicam, quâ continetur populus, qui veré appellatur Ecclesia; ut nomine Ecclesiae, id est, populi qui continetur, significemus locum qui continet: ita quòd animae corporibus continentur, intelligi corpora filio…ū per nominatas animas possunt. Sic enim meliùs accipitur etiam illud quod Lex inquinari dicit cū, qui intraverit super animā mortuam, hoc est, super defuncti cadaver; ut nomine animae mortuae, mortuum corpus intelligatur, quod animā continebat: quia & absente populo, id est Ecclesiâ, locus tamen ille nihilominus Ecclesia nun…upatur. Augustin. epist. 157. ad Optat.As we give the name of a Church unto the materiall building, wherein the people are contayned, unto whom the name of the Church doth properly appertaine; by the name of the Church, that is, of of the people vvhichwhich are contained, signifying the place which doth contayne them: so because the soules are contayned in the bodies, by the soules here named the bodies of the sonnes (of Iacob) may be understood. For so may that also be taken, where the Law saith that he is defiled, who shall goe in to a dead soule (Levit. 21.11.) that is, to the p. 308carkase of a dead man; that by the name of a dead soule, the dead body may be understood which did containe the soule: even as vvhen the people are absent, vvhichwhich be the Church, yet the place neverthelesse is still tearmed the Church.

Yea but ppVox foreign, ut supra ostencimus, significat semper infernū, nunquā sepulch…um. At corpus Christi non fuit in inferno: ergo anima ibi fuit. Bellarm. l…b. 4. de Christo, cap. 12.the word Hades (saith Bellarmine) as vvee have shewed, doth alwayes signifie Hell, and never the Grave. But the bo…y of Christ was not in Hell: therefore his soule was there. If he had said, that the word Hades did either rarely or never signifie the Grave, although he had not therein spoken truely, yet it might have argued a little more modestie in him, and that he had taken some care also, that his latter conceits should hold some better correspondencie with his former. For he m…ght have remembred, how in the place unto which hee doth referre us, he had said, that qqJd. ibid. cap. 10.the LXXII. Seniors did every where in their translation put Hades in stead of Sheol: which (as he the…e hath told us) is ordinarily taken for the place of soules under the earth, and eyther rarely or never for the grave. But wee have shewed not only out of those Dictionaries, unto which the rrConsulantur omnia dictionaria. I…id. cap. 12.Cardinall doth referre us (having forgotten first to looke into them himselfe) but by allegation of diverse particular instances likewise (unto none of which he hath made any answere) that Hades in the translation of t…e LXXII. Seniors is not rarely, but verie usu…lly taken for the place of dead bodies. So for the use of the word Infernus in the Latin translation; Lyranus noteth, that it is ssAccipitur Infernus in sc…ipturâ dupliciter. uno modo pro fossâ, ubi ponuntur mortuorum cadavera A…io modo pro loco, ubi descendunt animae damnato…um ad purgandū, & generaliter illorū, qui non admittuntur statim ad gloriam. Lyran. in …sai. 5.taken in the Scripture, not for the place of the damned only, but also for the pit wherein dead …ens carkases were layd. And among the Iesuites, Gaspar Sanctius yeeldeth for the generall, that ttEst in Scripturâ frequens infernum pro sepulturâ, at que adeò pro morte sumi. Gosp. S…nct. commentar. in Act. 2. sect. 56.Acts 2Infernus or Hell is frequently p. 309in the Scripture taken for buriall: and in particular, Emmanuel Sà confesseth it to be so taken, in Gen. 42.38. 1. Sam. 2.6. Iob. 7.9. and 21.13. Psalm. 29.4. and 87.4. and 93.17. and 113.17. and 114.3. and 140.7. (according to the Greek division) Prov. 1.12. and 23.14. Ecclesiast. 9.10. Cantic. 8.6. Ecclesiastic. 51.7. Esai. 28.15. and 38.10. Baruch. 2.17. Dan. 3.88. (in the Hymne of the three children) and 2. Maccab. 6.23. in all which places, Hádes being used in the Greek, and Inferi or Infernus in the Latin, it is acknowledged by the uuEmm. Sà, Notat. in Scriptur.Iesuite, that the Grave is meant: which by xxBed. in Psalm. 48.Ps 48Bede also is termed Infernus exterior, the exterior Hell. So Alcuinus, moving the question, how that speech of Iacob should be understood, Genes. 37.35. I will goe downe to my sonne mourning into Hell. maketh answer: that yyPerturbati & dolentis verba sunt, mala sua etiam hinc exaggerantis. vel etiā inferni nomine sepulchrum significavit, quasi diceret: In luctu maneo donec. me terra suscipiat, sicut illū sepulchrum. Aleuin. in Gen. Jnterrog. 256.these be the words of a troubled and grieving man, amplifying his evills even from hence. Or else (saith hee) by the name of Hell he signified the Grave: as if he should have said. I remaine in sorrow, untill the earth doe receive me, as the grave hath done him.

So Primasius, expounding the place, Hebr. 13.20. zzDeus ergo pater eduxit filium suum de mortuis: hoc est, de inferno, vel de sepulchro, juxta quod Psalmista praedixerat: Non dabis sanctum tuum videre corruptionem. Primaes. in Hebr. 13.Heb 13God the father (saith hee) brought his sonne from the dead, that is to say, from Hell; or from the Grave: according to that which the Psalmiste had foretolde; Thou wilt not suffer thine holy one to see corruption. And Maximus Taurinensis saith, that aaMaria Magdalene non leviter fuit objurgata, cur post resurrectionem Dominum quaereret in sepulchro; & non reminiscens verborum ejus, quibus se ab inferis tertiâ die rediturum esse dixerat, putaret eum inferni legibus detineri. Maxim. Taurin. de sepultur. Dom. homil. 4.Mary Magdalene received a reproofe, because after the resurrection she sought our Lord in the grave, and not remembring his words, whereby hee had said that the third day he would returne from hell, shee thought him still to be detayned by the lawes of hell. And p. 310therefore (saith he) while bbVnde & illa Maria Magdalene, quae Dominum inter caeteros defunctos in sepulchro quaerebat, arguitur, & dicitur illi: Quid quaeris viventē cum mortuis? hoc est, Quid quaeris apud inferos, quem redijsse jam constat ad superos? Id. de eâd. homil. 3.shee did seeke the Lord in the grave among the rest of the dead, shee is reprehended, and it is said umto her: Why seekest thou him that liveth, among the dead? that is to say, Why seekest thou him among them that are in the infernall parts, who is now knowne to have returned unto the supernall? ccNam qui eū aut in infernis requirit, aut tumulis, dicitur ei; Quid quaeris viventē cum mortuis? Ibid.For he that seeketh for him eyther in the infernall places, or in the graves, to him it is sayd; Why seekest thou him that liveth among the dead? and to the same purpose he applieth those other wordes of our Saviour unto Mary; Touch me not, for I am not yet ascended unto my Father as if hee had sayd. ddQuid me cō tingere cupis, quae me dum inter tumulos quaeris, adhuc ad Patrem ascendisse non credis: quae dum me inter inferna scrutaris, ad coelestia redijsse diffidis; dum inter mortuos quaeris, vivere cū Deo patre meo non speras? Id. de sepul…ur. Dom. hom. 4.Why dost thou desire to touch me, who while thou seekest me among the graves, dost not as yet beleeve that I am ascended to my Father: who while thou searchest for me among the infernalls, dost distrust that I am returned to the celestials; while thou seekest me among the dead, dost not hope that I doe live with my father? Where his Inferi and Inferna, doe plainely import no more but tumulos and sepulchra.

Heereupon Ruffinus in his exposition of the Creed, having given notice, eeSciendum sané est, quòd in Ecclesiae Romanae Symbolo non habetur additum; Descendit ad inferna: sed ne que in Orientis ecclesijs habetur hic sermo. vis tamen verbi eadem videtur esse in eo quod sepultus dicitur. Ruffin. in exposit. Symbol.that in the Symbol of the Church of Rome there is not added, He descended into hell, nor in the Churches of the East neyther; adjoyneth presently: Yet the force or meaning of the word seemeth to bee the same, in that he is sayd to have bene buried. For the tearmes of buriall and descending into hell in the Scripture phrase tend much to the expressing of the selfe same thing: but that the bare naming of the one doth lead us only to the consideration of the honor of buriall, the addition of the other intimateth unto us that p. 311which is more dishonourable in it. Thus under the buriall of our Saviour may be comprehended his foreign and foreign, his funeration and his interring: which are both of them set down in the end of the 19. chapter of the Gospell according to S. Iohn. the latter in the two last verses, where Ioseph and Nicodemus are said to have laid him in a new Sepulchre, vvherein was never man yet laid: the former in the two verses going before, where it is recorded that they wound his body in linnen clothes, with spices, foreign, as it is the maner of the Iews to bury. for to the foreign or funeratiō belongeth the imbalming of the dead body, & all other offices that are performed unto it while it remaines above ground. So Gen. 50.2. where the Physiciās are said to have imbalmed Israel; the Greek translators render it: foreign. and when Mary poured the pretious ointment upon our Saviour; himselfe interpreteth this to have beene done for his ffforeign. Matth. …6.12. foreign. Marc 14.8. foreign. Ioh. 12.7.Matt 6:12Mark 14:8John 12:7funeration or buriall. ggMos enim antiquitùs fuit, ut nobiliū corpora sepelienda unguentis pretiosis ungerentur, & cum a…omatibus sepelirentur. Euseb. Emiss. homil. Dominic. in Ramis Palmarum.For it was a custome in times past (saith Eusebius, commonly called Emissenus) that the bodies of noble men being to be buried, should first be annointed with pretious ointments, and buried with spices. And hhQuis nescit sepulchrum mortuo honori esse, non dedecori; & quorundam sceleribus sepulchra negari? Stapleton. Antid…t. in 1. Corinth. 15.55.1 Cor 15:55who knoweth not (saith Stapleton) that a sepulchre is an honour to the dead, and not a disgrace? But the mention of Sheol (which hath speciall relation, as hath beene shewed, to the disposing of the dead body unto corruption) and so of Hades, Infernus, or Hell, answering thereunto, carrieth us further to the consideration of that which the Apostle calleth the sowing of the body in corruption and dishonour. (1. Corinth. 15.42, 43.) For which, that place in S. Augustine p. 312is worth the consideration. iiNónne inferna Christo testimonium perhibuerunt, quando jure suo perdito Lazaru…, quē dissolvendum acceperant, integrū per quatriduum reservaverunt; ut incolumē redderent, cùm vocem Domini sui jubentis audirent? O…at. c…ntra Iudaeos. Pagan. & Arrian cap. 17. tom. 6. Oper. Augustin.Did not the Hells (or, the Grave) give testimony unto Christ, when loosing their power, they reserved Lazarus (whom they had received to dissolve) for foure dayes together; that they might restore him safe againe, when they did heare the voyce of their Lord commanding it? where you may observe an H…ll appointed for the dissolution of dead mens bodies: the descending into which (according to Ruffinus his note) differeth little or nothing from the descending into the Grave.

In the thirteenth of the Acts S. Paul preacheth unto the Iewes, that God raysed up his Sonne from the dead, kkforeign. Act. 13 34.Acts 13:34not to returne now any more unto corruption: and yet presently addeth, that therein was verified that prophecie in the Psalme; llforeign. ibid. vers. 35. ex Psal. 16.10.Ps 16:10Thou wilt not suffer thy Holy one to see corruption. implying thereby, that he descended in some sort for a time into corruption, although in that time he did not suffer corruption. And mmNe mireris quomodo descenderit in corruptionem; cujus caro non vidit corruptionem. Descendit quidem in locum co…ruptionis, qui penetravit inferna; sed corruptionem incorruptus exclusit. Ambros. de Virginib. lib. 3.doe not wonder (saith S. Ambrose) how he should descend into corruption, whose flesh did not see corruption. He did descend indeed into the place of corruption, who pierced the Hells; but being uncorrupted he shut out corruption. For as the word foreign, which the Prophet useth in the Psalm, doth signifie as well the pit or place of corruption, as the corruption it selfe: so also the word foreign, whereby S. Luke doth expresse the same, is used by the Greek Interpreters of the old Testament to signifie not the corruption it selfe alone, but the verie place of it likewise. as where we read in Psalm. 7.15. He is fallen into the pit which he made. and, Psalm. 9.16. The heathen are sunke downe in the pit that they made. and, Proverb. 26.27. Who so diggeth a pit, shall fall therein. Aquila in the p. 313first place, the Septuagint in the second, Aquila and Symmachus in the third, retaine the Greek word foreign, So that our Saviour, descending into Sheol, Hades or Hell, may thus be understood to have descended into corruption, that is to say, into the pit or place of corruption, (as S. Ambrose interpreteth it) although hee were free in the meane time from the passion of corruption. And because foreign and foreign & foreign, Hell and Corruption, have reference to the selfe same thing: therfore doth the Arabick interpreter, **an. 1578. although in the Arabi…k Testament, printed by Erpenius ann. 1616. the termes be varied: foreign al-hawita being put for Hell, and foreign phasada for corruption.translated by Iunius, in Act. 2.31. (or, as the Arabian divideth the book, Act. 4.10.) confound them together, and retaine the same word in both the parts of the sentence, after this maner. Hee was not left in perdition, neyther did his flesh see perdition. even as in the 29. Psalme (or the 30. according to the division of the Hebrewes) the Arabick readeth,nnPsalter. Arabic. edit. Genuae, an. 1516. & Romae, an. 1619. Verúm in duobus meis MSS. exemplarib. habetur hîc foreign alhalaci, quod perditionē vel interitū notat. foreign al-gehim, or Hell, where the Greek hath foreign, the Hebrew foreign, & the Chaldee paraphrase foreign, that is, the house of the grave.

Athanasius in his booke of the Incarnation of the Word, written against the Gentiles, observeth that when God threatned our first parents, that whatsoever day they did eate of the forbidden fruite they should die the death; by ooforeign; Athanas. de Incarnat. Verbi, tom. 1. Oper. Graecolat. pa. …9.dying the death hee signified, that they should not onelyonly die, but also remaine in the corruption of death: & that our Saviour comming to ppforeign. Ibid. pag. 54.free us from this corruption, kept his owne body uncorrupted, as a pledge and an evidence of the future resurrection of us all. which hath wrought such a contempt of death in his disciples, that (as he addeth afterwards) wee may qqforeign. etc. Ib. pag. 59.see p. 314men which are by nature weake, leaping or dauncing unto death, being not agaste at the corruption thereof, nor fearing the descents into Hell. So the Grecians sing in their Liturgy at this day: rrforeign. Graeci in Octoëcho Anastasimo.The corruption-working pallace of Hell was dissolved, when thou didst arise out of the Grave, O Lord ▪ and againe. ssforeign. etc. foreign. Cumûlas, in Graecorum Pentecostario.The stone is rouled away, the grave is emptied. Behold corruption is troaden under by life. That which was mortall is saved by the flesh of God. Hell mourneth. For God (saith ttNeque nostras animas derelinquet in inferno, nec dabit nos in corruptione in perpetuū manere: sed qui illum post diē tertium revocavit ab inferis, & nos revocabit in tempore opportuno; & qui illi donavit, ut nō videat caro ejus corruptionem, nobis donabit, non quidem ut non videat caro nostra corruptionem, sed ut liberetur á corruptione tempore opportuno. Origen. tractat. 3…. in Matth. cap. 27.Matt 27Origen) will neyther leave our soules in hell, nor suffer us to remaine for ever in corruption: but he that recalled him after the third day from hell, will recall us also in fit time; and he who granted unto him, that his flesh should not see corruption, will grant also unto us, that our flesh shall not see corruption, but that in fit time it shall bee freed from corruption. Neyther is it any whit strange unto them that are conversant in the writings of the ancient Doctors, to heare that our Saviour by his buriall descended into Hell, spoyled Hell, and brought away both his owne body and the bodies of the Saints from Hell. Wee finde the question moved by Gregory Nyssen, in his sermon upon the Resurrection of Christ; uuforeign. G…eg. Nyss in Pascha & Christi Resurrect. t…m. 2. Oper. Graecolat pag. 823.how our Lord did dispose himselfe at the same time three maner of wayes? both in the heart of the earth, (Matth. 12.40.) and in Paradise with the thiefe, (Luk. 23.43.) and in the hands of his Father. (Luk. 23.46.) xxforeign. Ibid.For neither will any man say, (quoth he) that Paradise is in the places under the earth, or the places under the earth in Paradise, that at the same time he might be in p. 315both; or that those (infernall) places are called the hand of the Father. Now for the last of these, hee saith the case is yyforeign. Ib. pag. 825.plaine, that being in Paradise he must needs be in his Fathers hands also: but the greatest doubt hee maketh to be, zzforeign; Ibid. pag. 824.how he should at the same time be both in Hades and in Paradise. for with him, the heart of the earth, the places under the earth, and Hades or Hell, are in this question one and the same thing. And his finall resolution is, that in this Hell Christ remained with his dead body, when with his soule hee brought the thiefe into the possession of Paradise. aaforeign. Ib. pag. 825.For by his body (saith he) wherein he sustayned not the corruption that followeth upon death, hee destroyed him that had the power of death: but by his soule he ledd the thiefe into the entrance of Paradise. And these two did worke at the selfe same time, the Godhead accomplishing the good by them both: namely, by the incorruption of the body, the dissolution of death, and by the placing of the soule in his proper seat, the bringing backe of men unto Paradise againe.

The like sentence doe wee meet withall in the same Fathers epistle unto Eustathia, Ambrosia, and Basilissa. bbforeign. Id. in Epist. ad Eustath. ibid. pag. 1093.His body he caused by dispensation to be separated from his soule: but the indivisible deitie being once knit with that subject, was neyther dis-joyned from the body, nor the soule. but was with the soule in Paradise, making way by the thiefe for an entrance unto mankinde thither; and with the body in the heart of the earth, destroying him that had the power of death. Wherewith wee may compare that place, which we meet withall in the workes of S. p. 316Gregory Bishop of Neocaesarea: wherein our Saviour is brought in speaking after this maner. ccforeign. Gregor. Neocaesar. serm. in Theophanta, pag. 111. Oper. edit. Mogunt. & inter Opera Chysostomi, tom. 7. edit. Savilian. pag. 660.I must descend into the very bottome of Hell, for the dead that are detay-there. I must by the three dayes death of my flesh overthrow the power of long continuing death. I must light the lamp of my BODY unto them vvhichwhich sit in darkenesse and in the shadow of death. and that of S. Chrysostom (who is accounted also to be the author of that other sermon attributed unto S. Gregory:) ddforeign. Chrysost in Matth. cap. 11. homil. 36. edit. Graec. vel 37. Latin.Matt 11How vvere the brasen gates broken, and the iron barres burst? By his BODY. For then appeared first a body immortall, and dissolving the tyrannie of death it selfe: whereby was shewed, that the force of death was taken away, not that the sinnes of those who dyed before his comming were dissolved. and that which we reade in another place of his workes: eeforeign reponendum, ex MS. Constantinopolitano) foreign. Orat. Catechetic. in S. Pascha; tom. 5. oper. Chrysostom. edit. Savilian. pag. 916. & in Graecorum Pentecostario: ubi pro primâ voce foreign, rectiùs habetur foreign.He spoyled Hell, descending into Hell: hee made it bitter, when it tasted of his flesh. Which Esay understanding before hand, cryed out, saying: Hell was made bitter, meeting thee below. (so the Septuagint render the words, Esai. 14.19.) It was made bitter: for it was destroyed. It was made bitter: for it was mocked. It received a BODY, and light upon God: it received Earth, and met with Heaven: it received that vvhichwhich it saw, and fell from that which it did not see. Thus Caesarius expounding the parable, Luk. 13.21. wherein the kingdome of God is likened unto leaven, vvhichwhich a woman tooke, and hid in p. 317three pecks of floure, till all was leavened: saith that ffFarinae autē sata tria, primū quidem universa mortalium natura, deinde mors, postea orcus; in quo absconditū per sepulturā divinū corpus, fermētavit omnia in resurrectionē & vitam Caesarius, Dialog. 4.the three pecks of floure are first the whole nature of mankind, then death, and lastly Hell; wherein the divine BODY being hidden by BURIALL, did leaven all unto resurrection and life. Whereupon he bringeth in our Saviour in another place speaking thus. ggIdcirco sepeliar, propter eos qui in Orco sunt: idcirco veluti saxum aliquod percutiā illius portas, educens vinctos in fortitudine, quemadmodū inquit Davides servus meus. Id. Dialog 3.I will therefore be buried, for their sakes that be in Hell: I will therefore as it were a stone strike the gates thereof, bringing forth the prisoners in strength, as my servant David hath said. So S. Basil asketh, hhforeign. Basil. de Spiritu sancto. cap. 15.How we do accomplish the descent into Hell? and answereth, that we doe it in imitating the BURIALL of Christ, in Baptisme. For the bodies of those that be baptized, are as it were buried in the water: saith he. S. Hilary maketh mention of Christs iiEt haec vermis, vel non ex cōceptu cōmuniū originū vivens, vel é profundis terrae vivus emergens, ad significationē assumptae & vivificatae per se etiā ex inferno carnis professus est. Hilar. de Trinitat. lib. 11,flesh quickened out of Hell by himselfe. and Arator in like maner:

**Arator. Histor. Apostolic. lib. 1.Infernum Dominus cùm destructurus adiret,

Detulit inde suam spoliato funere carnem.

When the Lord went to Hell to destroy it, He brought from THENCE his owne flesh, sp…yling the grave.

kkPhilo. in Cantic. 5.2. foreign. inter fragmenta Eusebij in Cantic. á Men…sio edita pag. 52.Song 5:2Philo Carpathius addeth, that in his grave he spoyled Hell. Whereupon the Emperour Leo in his oration upon the buriall of our Saviour, wisheth us to llforeign. Leo Imp. homil. 1.honour it, by adorning our selves with vertues, and not by putting him in the grave againe. For it behoved (saith he) that this should be once done, to the end that Hell might be spoyled: and it was done. And the Grecians retaine the commemoration hereof in their Liturgies unto this day: as their Octoëchon Anastasimon and Pentecostarion p. 318do testifie; wherein such hymnes and prayers as these are frequent. mmforeign.Thou didst receive death in thy flesh, working thereby immortalitie for us, O Saviour: and didst dwell in the grave, that thou mightest free us from Hell, raysing us up together with thy selfe. nnforeign.When thou vvast put in the tombe as a mortall man, the keepers of Hell gates shooke for feare: for, having overthrowne the strength of Death, thou diddest exhibite incorruption to all the dead by thy Resurrection. ooforeign.Although thou didst descend into the grave as a mortall man, ô giver of life, yet didst thou dissolve the strength of hell, ô Christ, raysing up the dead together with thy selfe, whom it had also swallowed; and didst exhibit the resurrection, as God, unto all that in faith and desire doe magnifie thee. ppforeign.Thou who by thy three-dayes buriall didst spoyle Death, and by thy life-bringing resurrectiō didst raise up corrupted man (ô Christ our God) as a lover of mankinde: to thee be glory. qqforeign.Thou who by thy three-dayes buriall didst spoyle Hell, and by thy resurrection didst save man; have mercy upon me. rrforeign.By thy three-dayes buriall the enemy was spoyled, the dead loosed from the bands of Hell, death deaded, the palaces of hell voyded. Therefore in hymnes doe we honour and magnifie thee, ô giver of life. ssforeign.Thou wast put in the tombe, being voluntarily made dead; and didst emptie all the palaces of hell (ô immortall King) raysing up the dead with thy Resurrectiō. ttforeign. Tom. 6. Bibliothec. Pair. edit, an. 1589. col. 128.Thou who spoyledst hell by thy buriall, be mindfull of me.

Hitherto also belongeth that of Prudentius, in his Apotheosis:

p. 319—tumulo que inferna refringens

Regna, resurgentes secum jubet ire sepultos.

Coelum habitat, terris intervenit, abdita rumpit

Tartara, vera fides, Deus est, qui totus ubi que est.

where, in saying that our Saviour by his grave did break up the infernall kingdomes, and commanded those that were buried to rise up with him; he hath reference unto that part of the history of the Gospell, wherein it is recorded, that The graves were opened, and many bodies of the Saints which slept arose, and came out of the graves after his resurrection, and went into the holy citie, and appeared unto many. (Matth. 27.52, 53.) upon which place S. Hilary writeth thus. uuIlluminans enim mortis tenebras, & infernorum obscura collustrans; in sanctorum ad praesens conspicatorum resurrectione mortis ipsius spolia detrahebat. Hilar. in Matth. Canon. 33.Inlightning the darkenesse of death, and shining in the obscure places of Hell; by the resurrection of the Saints that were seene at the present, he tooke away the spoyles of death it selfe. To the same effect writeth S. Ambrose also. xxSed nec sepulchrum quidem ejus miraculo caret. Nam cùm esset unctus á Ioseph, & …n ejus monumento sepultus; novo opere quodam, ipse defunctus defunctorum sepulchra reserabat. Et corpus quidem ejus jacebat in tumulo, ipse autem inter mortuos liber, remissionem in inferno positis, solutâ mortis lege donabat. Erat enim caro ejus in monumento, sed virtus ejus operabatur é coelo. Ambros …e…ura. nat, …ap. 5Neither did his sepulchre want a miracle. For when he was anoynted by Ioseph, and buried in his tombe; by a new kinde of worke, he that was dead himselfe did open the sepulchres of the dead. His body indeed did lye in the grave; but he himselfe being free among the dead, did give libertie unto them that were placed in Hell, dissolving the law of death. For his flesh was in the tombe, but his power did worke from heaven. which may be a sufficient commentary upon that sentence, which we reade in the Exposition of the Creed attributed unto S. Chrysostom. yyDescendit ad infernum, ut & ibi á miraculo non vacaret. Nam multa corpora sanctorum resurrexerunt cum Christo. Homil. 2. in Symbol. tom. 5. Latin. Oper. Chrysostom.He descended into Hell, that there also he might not want a miracle. For p. 320many bodies of the Saints arose with Christ. namely, zzReddunt inferi corpora rediviva sanctorum: & in occur…um authoris inferos penetrantis, temporalem accipiunt beatae animae commeatum Homil. 4 de P…oditore, & Pass. Dominic. tom. …. Latin. Oper Chrysost.HELL rendring up the BODIES of the Saints alive againe: as eyther the same, or another author that goeth under the like name of Chrysostom, doth elsewhere directly affirme. which is a further confirmation of that which we have heard delivered by Ruffinus, touching the exposition of the article of the Descent into Hell; that the substance thereof seemeth to be the same with that of the Buriall. for what other Hell can we imagin it to be but the Grave, that thus receiveth and giveth up the bodies of men departed this life?

And hitherto also may bee refer…ed that famous saying, of Christs descending alone & ascending with a multitude: which we meet withall in foure severall places of antiquitie. First, in the h…ads of the sermon of Thaddaeus, as they are reported by Eusebius out of the Syriack records of the citie of Edessa. aaforeign. Thaddaeus, …pud Euseb. lib. 1. histor. Ecclesiast. ca. ultHe was crucified, and descended into Hades or Hell, and brake the rampiere never broken before since the beginning; and rose againe, and raysed up with him those dead, that had slept from the beginning: and descended alone, but ascended to his Father with a great multitude. Secondly, in the epistle of Ignatius unto the Trallians. bbforeign. Ignat. epist. 2. ad Trallian.He was truly, and not in opinion, crucified, and died; those that were in heaven, and in earth, and under the earth, beholding him. those in heaven, as the incorporeall natures. those in earth, to wit the Iewes and the Romanes, and such men as were present at that time, when the Lord was crucified. those under the earth, as the multitude that rose up together with the Lord: for many bodies (saith he) of the Saints p. 321which slept arose, the graves being opened. And hee descended into Hades or Hell alone, but returned with a multitude, and brake the rampiere that had stood from the beginning, and overthrew the partition thereof. Thirdly, in the disputation of Macarius Bishop of Ierusalem, in the first generall Councell of Nice. ccforeign. Macar. Hierosolymit. apud Gelasium Cyzicen. in Act. Concil. Nicaen. lib. 1. ca. 23. al. 24.After death wee were carried into Hades or Hell. Christ tooke upon him this also, and descended voluntarily into it; he was not detayned as wee, but descended onelyonly. For hee was not subjected unto death, but was the Lord of death. And descending alone, he returned with a multitude. For he was that spirituall graine of wheat, falling for us into the earth, and dying in the flesh; who by the power of his godhead raysed up the temple of his body, according to the Scriptures, which brought forth for fruite the Resurrection of all mankinde. Fourthly, in the Catechises of Cyrill Bishop of Ierusalem: whose wordes are these. ddforeign. Cyrill. Hierosol cateches. 14.I beleeve that Christ was raysed from the dead. For of this I have many witnesses, both out of the divine scriptures, & from the witnesse and operation even unto this day of him that rose againe: of him (I say) that descended into Hades or Hell alone, but ascēded with many. For he did descend unto death; & many bodies of the Saints that slept were raised by him. which resurrection he seemeth afterward to make common unto all the Saints that dyed before our Saviour. eeforeign. Id. ibid.All the righteous men (saith he) were delivered, whom death had devoured. For it became the proclaymed p. 322King, to be the deliverer of those good proclaymers of him. Then did every one of the righteous say: O death where is thy victory? ô Hell, where is thy sting? for the conqueror hath delivered us. wherewith we may compare that saying of S. Chrysostom. ffforeign. Ch…ysost. in Matth 27. homil. 88. edit. Graec. vel 89. Latin ubi tamen Interpres vertit: Multo majus profectò est multos jam olim mortuos in vitā reduxisse.Matt 27If it were a great matter, that Lazarus being foure dayes dead should come forth: much more, that all they who were dead of old should appeare together alive. which was a signe of the future resurrection. For many bodies of the Saints which slept arose; saith the text. and these articles of the Confession of the Armenians. ggErgo & in sepulcrum quoad corpus, quod mo…tuū erat, descendit: juxta veró divinitatem, quae vivebat, infernu… intereà devicit. Te…tio die resurrexit: sed & animas fideliū secum unâ suscitavit; & dedit spem corporibus etiā á morte resurgendi sib similiter in secundo adventu Con…ess. A…men. artic. …22.123.124.According to his body, which was dead, he descended into the grave: but according to his divinitie, which did live, he over came Hell in the meane time. The third day he rose againe: but withall rays…d up the soules (or persons) of the faithfull together with him; and gave hope thereby, that our bodies also should rise againe like unto him at his second comming.

Of those who arose with our Saviour from the Grave, or (as anciently they used to speake) from Hell; two there be whom the Fathers nominate in particular: Adam and Iob. Of Iob, S. Ambrose writeth in this maner. hhAudito igitur quod locutus esset in eo Deus, & cognito per Spiritum sanctum quòd filius Dei non solùm veni…et in terras, sed etiam descensurus esset ad inferos, ut mortuos refuscitaret, (quod tunc quidē factum est ad testimonium praesentium, & exemplum futurorū) conversus ad Dominum ait: Vtinam in inferno conservares, absconderes autem me donec desinat ira tua, & statuas mihi tempus in quo memoriam mei facias. Am…ros. de Int…rpellatio…, lib. 1. cap. 8.Having heard what God had spoken in him, and having understood by the holy Ghost, that the Sonne of God was not onelyonly to come into the earth, but that he was also to descend into Hell to that he might rayse up the dead, (which was then done, for a testimony of the present, and an example of the future:) he turned himselfe unto the p. 323Lord and said: O that thou wouldest keepe me in Hell, that thou vvouldest hide me untill thy wrath be past, and that thou wouldest appoint me a time in which thou wouldest remember me. (Iob. 14.13.) in which wordes he affirmeth that Iob did prophecie, iiQuòd in passione Domini resuscitandus foret; sicut in fine hujus libri testatur. Ibid.that he should be raysed up at the passion of our Lord; as in the end of this booke, saith he, he doth testifie. meaning the apocryphall Appendix, which is annexed to the end of the Greeke edition of Iob: wherein we reade thus. kkforeign. Append. ad Iob.It is written, that he should rise againe, with those whom the Lord was to raise. which although it be accounted to have proceeded from the Septuagint; yet the thing it selfe sheweth, that it was added by some that lived after the comming of our Saviour Christ. Touching Adam, S. Augustine affirmeth that llEt de illo quidem primo homine patre generis humani, quòd eum ibidem solverit, Ecclesia feré tota consentit: quod eam non inaniter credidisse credendum est, undecun que hoc traditum sit, etiamsi canonicarum scripturarum hinc expressa non proferatur authoritas. Aug. epist. 99.the whole Church almost did consent, that Christ loosed him in Hell. which we are to beleeve (saith he) that shee did not vainely beleeve, whencesoever this tradition came; although no expresse authoritie of the Canonicall Scriptures be produced for it. The onelyonly place which he could thinke off that seemed to look this way, was that in the beginning of the tenth Chapter of the booke of Wisedome: Shee kept him who was the first formed father of the world, when hee was created alone, and brought him out of his sinne. which would be much more pertinent to the purpose, if that were added, which presently followeth in the mmIn Biblijs Regijs, edit. Antuerp. an. 1572 & magnis Latinis Biblijs edit Venet. an. 1588. ubi in hanc particulam habentur notae Glossae interlinealis & Nic. Lyrani.Latin text (I meane in the old edition: for the new corrected ones have left it out) Et eduxit illum de limo terrae, and brought him out of the claye of the earth. which being placed after the bringing of him out of his sinne, may seeme to have reference unto some deliverance (like that of Davids, Psalm. 40 2. He brought me up out of the horrible pit, out of the mirye claye) rather then unto p. 324his first creation out of the dust of the earth. So limus terrae may here answere well unto the Arabians foreign al-tharai: which properly signifying moyst earth or slime or claye, is by the Arabick interpreter of Moses used to expresse the Hebrew nnFr. Rapheleng in Lexico Arabico, pag 53. & 55 foreign & foreign Sepulcrum, infernus, foreign. Malé: inquit Erpenius, in observation. ad hunc locum. significat terram humidam. Verúm Raphelengium ab hâc reprehensione vindicat Arabs Pentateuchi interpres ab ipso Erpenio editus: qui Sheol vertit Tharai, Genes. 37.35. & 44.29, 31. item Num. 16.30, 33. & Deut. 32.22.Gen 37:35Gen 44:29Gen 44:31Num 16:30Num 16:33Deut 32:22foreign which we translate Hell or Grave. And as this place in the booke of Wisedome may be thus applied unto the raysing of Adams body out of the ear…h wh…rein hee lay buried: so may that other tradition also, which was so currant in the Church, be referred unto the selfe same thing; even to the bringing of Adam out of the Hell of the Grave.

The verie Liturgies of the Church doe lead us unto this interpretation of the tradition of the Church: beside the testimony of the Fathers, which discover unto us the first ground and foundation of this tradition. In the Liturgie of the Church of Alexandria, ascribed to S. Marke, our Saviour Christ is thus called upon. ooforeign. Marc. Liturg.O most great King, and coëternall to the Father, who by thy might didst spoyle Hell, and tread downe death, and binde the strong one, and raise Adam out of the grave by thy divine power and the bright splendour of thine unspeakeable Godhead. In the Liturgie of the Church of Constantinople translated into Latin by Leo Thus…us, the like speech is used of him. ppCrucem sponte pro nobis subijt, per quam resuscitavit protoplastum, & á morte animas nostras salvavit. Chrysost. Liturg. Latin.He did voluntarily undergoe the Crosse for us, by which he raysed up the first formed man, and saved our soules from death. And in the Octoëchon Anastasimon and Pentecostarion of the Grecians at this day, such sayings as these are very usuall. qqforeign. Nov. Autholog. Graec. edit. Romae, an. 1598. pa. 23. bThou didst undergoe buriall, and rise in glory, and rayse up p. 325Adam together with thee, by thy almighty hand. rrforeign. Ibid. fin. pa. 239.Rising out of thy tombe, thou didst rayse up the dead, and break the po…er of death, and rayse up Adam. ssforeign. Ibid. pag. 262. b.Having slept in the flesh as a mortall man, ô King and Lord, the third day thou didst arise againe; raysing Adam from corruption, and abolishing death. ttforeign. Ib. pag. 278. b.Iesus the deliverer, who raysed up Adam of his compassion, &c. Therefore doth Theodorus Prodromus begin his Tetrastich upon our Saviors Resurrection with foreign. Rise up, thou first formed old man, rise up from thy grave.

S. Ambrose pointeth to the ground of the tradition, when he intimateth that Christ suffered in uuQuam suscepit in Golgothâ Christus, ubi Adae sepulchrum, ut illū mortuū in suâ cruce resuscitaret. Vbi ergo in Adam mors omnium, ibi i… Christo omniū resurrectio. Ambros. lib. 5. epist. 19.Golgotha, where Adams sepulchre was, that by his Crosse he might rayse him that was dead; that where in Adam the death of all men lay, therein Christ might be the resurrection of all. Which he receaved (as he did many other things besides) from Origen: who writeth thus of the matter. xxVenit ad me traditio quaedā talis, quòd corpus Adae primi hominis ibi sepultum est ubi crucifixus est Christus: ut sicut in Adam omnes moriuntur, sic in Christo omnes vivificentur; ut in loco illo qui dicitur Calvariae locus, id est locus capitis, caput humani generis resurrectionem inveniat cum populo universo per resurrectionem Domini Salvatoris, qui ibi passus est, & resurrexit. Inconveniens enim erat, ut cùm multi ex eo nati remissionem acciperent peccatorum, & beneficium resurrectionis consequerentur; non magis ipse pater omnium hominum hujusmodi gratiam consequeretur. Origen. in tractat. 35. in Matth. cap. 27.Matt 27There came unto me some such tradition as this, that the body of Adam the first man mas buried there, where Christ was crucified: that as in Adam all doe die, so in Christ all might be made alive; that in the place which is called the place of Calvarie, that is, the place of the head, the head of mankinde might finde resurrection with all the rest of the people, by the resurrection of our Lord and Saviour, who suffered there and rose againe. For it was unfit, that when many which were borne of him did receive forgivenesse p. 326of their sinnes and obtayne the benefit of Resurrection, he who was the father of all men should not much more obtaine the like grace. Athanasius, (or who ever else was author of the Discourse upon the Passion of our Lord, which beareth his name) referreth this tradition of Adams buriall place unto the report of the yyforeign. Athanas. in passion. & crucem Domini.Doctors of the Hebrewes (from whom belike hee thought that Origen had received it) and addeth withall, that it was very fit, that where it was said to Adam, Earth thou art and to earth thou shalt returne; our Saviour finding him there, should say unto him again. Arise thou that sleepest, and stand up from the dead, and Christ shall give thee light. zzEpiphan. cont. Tatian. haeres. 46. Vide etiam Paulae & Eusto…hij epist. ad Marcellami, tomo …. oper. Hieronymi, epist. 17.Epiphanius goeth a little furthet, and findeth out a mysterie in the water and bloud that fell from the Crosse upon the relicks of our first father lying buried under it: applying thereunto both that in the Gospell, of the arising of many of the Saints, Matth. 27.52. and that other place in S. Paule, Arise thou that sleepest, &c. Ephes. 5.14. which strange speculation, with what great applause it was received by the multitude at the first delivery of it, and for how little reason: he that list may reade in the fourth book of S. Hieroms cōmentaries, upon the 27. of S. Matthew, & in his third upon the fifth to the Ephesians, for upon this first point, of Christs descent into the Hell of the grave, and the bringing of Adam and his children with him from thence, we have dwelt too long already.

In the second place therefore we are now to consider, that as Hádes and Inferi, (which we call Hell) are applied by rhe Interpreters of the holy Scripture, to denote the place of bodies separated from their soules: so with forraine authors (in whose language, as being that wherewith the common people was acquainted, p. 327the Church also did use to speake) the same tearmes do signifie ordinarily the common lodge of soules separated from their bodies, whether the particular place assigned unto each of them be conceived to be an habitation of blisse or of miserie. For as when the Grave is said to be the common receptacle of dead bodies, it is not meant thereby that all dead carkasses are heaped together promiscuously in one certaine pit: so when the Heathen write that all the soules of the dead goe to Hades, their meaning is not, that they are all shut up together in one and the selfe same roome: but in generall onelyonly they understand thereby the translation of them into the other world, the extreame parts whereof the Poëts place as farre asunder as wee doe Heaven and Hell. And this opinion of theirs S. Ambrose doth well like off (aaAtque utinā non superflua his & inutilia miscuissent. Ambros. de bono mortis, cap. 10. wishing that they had not mingled other superfluous and unprofitable conceits therewith) bbSatis fuerat dixisse illis, quòd liberatae animae de corporibus foreign peterent, id est, locum qui non videtur. Quem locum Latiné infernum dicimus Jbid.that soules departed from their bodies did goe to foreign, that is, to a place which is not seene: which place (saith he) wee in Latin call Infernus. So likewise saith S. Chrysostom. ccforeign. Chrysost. in 2. Corinth. homil. 9.The Grecians, and Barbarians, and Poëts, and Philosophers, and all mankinde doe herein consent with us, although not all alike; and say that there be certaine seats of judgement in Hádes: so manifest and so confessed a thing is this. and againe. ddforeign. Chrysostom. de fato & providentiâ, orat. 4. tom. 6. edit. Savil. pa. 874.The Grecians were foolish in many things; yet did they not resist the truth of this doctrine. If therefore thou vvilt follow them, they have granted that there is a certaine life after this, & accounts, p. 328and seats of judgement in Hádes, and punishments, and honors, and sentences, judgements. And if thou shalt aske the Iewes, or heretickes, or any man; he will reverence the truth of this doctrine: & although they differ in other things, yet in this doe they all agree and say, that there are accounts to be made there of the things that be done here. Only amōg the Iwes, the Sadducees, w^ch eeAct. 23 8.Acts 23:8say that there is no resurrection, neyther Angel, nor Spirit; foreign, take away the punishments, and honours that are in Hádes: as is noted by ffIoseph de Bello Iudaic. lib. 2. cap. 12. circa finem.Iosephus. For which wicked doctrine they were condemned by the other sectes of the Iewes: who generally acknowledged, that there was foreign Olam hanneshamoth (for so doe they in their language untill this day call that,gg…lia… Levita in Tis…hbi, verb. foreign. which Iosephus in Greeke tearmeth Hades) that is to say, the world of spirits; into which they held that the soules were translated presently after death, and there received their seuerall judgements.

The same thing doth Theodoret suppose to be signified by that phrase of being gathered to ones people, which is so usuall in the word of God. For it being said of Iacob, before he was buried, that he gave up the ghost, and was gathered unto his people, Genes. 49.33. Theodoret observeth, that Moses hhforeign. …heodoret. in Genes. quaest. 109.by these words did closely intimate the hope of the resurrection. For if men (saith he) had beene wholy extinguished, and did not passe unto another life; he would not have sayd, Hee was gathered to his people. So likewise where it is distinctly noted of Abraham, Genes. 25.8, 9. first, that hee gave up the ghost and died, then, that hee was gathered to his people, and lastly, that his sonnes buried him: Cardinall iiCaietan. on Genes. 25.Gen 25Cajetan and the Iesuite kkLorin. in Act. 13.36.Acts 13:36Lorinus interpret the first de compositi totius dissolutione, of the dissolution of the p. 329parts of the whole-man, consisting of body and soule; the second of the state of the soule separated from the body, and the third of the disposing of the body parted from the soule. Thus the Scriptures speech of being gathered to our people should be answerable in meaning to the phrase used by the heathen of descending into Hell or going to Hades: which, as llSyn…s. epist. 4.Synesius noteth out of Homer, was by them opposed foreign, to a most absolute extinguishment as well of the soule as of the body. And forasmuch as by that tearme, the immortalitie of the soule was commonly signified: therefore doth Plato in his Phaedo disputing of that argument, make this the state of his question; mmforeign. Plat. Phaedoa. pag. 81. edit. Graecolatin. an. 1590.Whether the soules of men deceased be in Hades or no? and our Ecc…esiasticall writers also doe from thence sometimes fetch a difference betwixt Death and Hades. nnComperies aliquod esse inferni & mortis discrimen: videlicèt quòd animas infernus contineat, mors veró corpora. Nam immortales sunt animae. Theophylact. in 1. Corinth. 15.1 Cor 15You shall finde, saith Theophylact, that there is some difference betwixt Hades and Death: namely that Hades contayneth the soules, but Death the bodies. For the soules are immo…tall. The same we reade in ooHoc differunt mors & infernus: quòd illa corpora, hîc animas detineat. Nicet. in Gregor. Nazianz. orat 42.Nicetas Serronius his exposition of Gregory Nazianzens second Paschall oration. Andreas Caesareensis doth thus expresse the difference. ppforeign. Andr. Caesareens. in Apocalyps. commentar. cap. 64. edit. Graec. 63. Latin.Death is the separation of the soule and the body. But Hades. is a place to us invisible or vnseene and unknowne, which receiveth our soules when they departe from hence. The ordinary Glosse, following S. Hierome upon the thirteenth of Hosea, thus. qqMors est, quâ separatur anima á corpore. Infernus est locus ubi recluduntur animae, vel ad refrigerium, vel ad poenam. Strabus in Gloss. ordinar. …n Hieronym. lib. 3. in Ose. cap. 13.Hos 13Death is that, whereby the soule is separated from the body. Hell is that place, p. 330wherein the soules are included, eyther for comfort or for paine.

The rrforeign, Nicet init. Historiae.soule goeth to Hádes, saith Nicetas Choniates in the Prooeme of his Historie: but the bodie returneth againe into those things, of which it was composed. Caius, (or whoe ever else was the author of that auncient fragment, which wee formerly signified to have been falsely fathered upon Iosephus) holdeth that ssforeign, Caius, in fragmento de Caussâ sive essentiâ Vniversi: de quo suprà, pag. 222.in Hades, the soules both of the righteous and unrighteous are contayned: ttforeign. Ibid.but that the righteous are led to the right hand by the Angels that awayte them there, and brought unto a lightsome region, wherein the righteous men that have beene from the beginning doe dwell (and this wee call Abrahams b…some: saith he) whereas the wicked are drawen toward the left hand by the punishing Angels, not going willingly, but drawen as prisoners by violence. Where you may observe how he frameth his description of Hades, according to that modell wherewith the Poets had before possessed mens mindes.

uuVirgil A… neid. 6. conferēd. cum Platonis narratione lib. 10. de Republ. paulò pòst citandâDextera, quae Ditis magni sub moenia tendit,

Hâc iter Elysium nobis: at laeva malorum

Exercet poenas, & ad impia tartara mittit.

The right hand path goth underneath the walls of Pluto deepe;

That way we must, if paths to Paradise we thinke to keepe:

The left hand leads to paine, and men to Tartarus doth send.

For xxforeign. Io. Tzetz. in Hesiodi foreign.as Wee doe allot unto good men a resting place in Paradise; so the Greekes doe assigne unto their Heroës the Fortunate Ilandes, and the Elysian fields: saith Tzetzes. p. 331And as the Scripture borroweth the terme of yyforeign. 2. Pet. 2.4.2 Pet 2:4Tartarus from the Heathen: so is it thought by zzTertullian. Apologetic. cap. 47.Tertullian and aaGreg. Nazianz. orat. 20 in laud. Basilij.Gregory Nazianzen that the Heathen tooke the ground of their Elysian fields from the Scriptures Paradise.

To heape up many testimonies out of the Heathen authors, to prove that in their understanding all soules went to Hades, and received there eyther punishment or reward according to the life that they led in this world; would be but a needlesse worke: seeing none that hath reade any thing in their writings can be ignorant therof. If any man desire to informe himselfe herein, he may repayre to Plutarches consolatory discourse written to Apollonius: where he shall finde the testimonies of Pindarus and many others alledged, foreign, touching the state of the godly in Hades. Their common opinion is sufficiently expressed in that sentence of Diphilus, the old Comicall Poet. bbforeign. foreign. D…phil. apud Clement. Alexandr. lib. 5. Stromat, ind… que apud Euseb. Praeparat. Euangeli…. lib. 13. pag. 400. edit Grae…. & Theodoret. in Therapeutic. ad Graec. lib. 8. pag. 88.89. who commendeth this for true, philosophy indeed.In Hades we resolve there are two pathes: the one whereof is the way of the righteous, the other of the wicked. But as in this generall they agreed together both among themselves and with the truth: so touching the particular situation of this Hádes, and the speciall places whereunto these two sorts of soules were disposed, and the state of things there, a number of ridiculous fictions and fond conceits are to be found among them; wherein they dissented as much from one another, as they did from the truth it selfe. So we see, for example, **Vid. Tertullian. de Animâ cap. 54.55. & Macrob. in Somn. Scipionis. lib. 1. cap. 9.10.11.12.that the best soules are placed by some of them in the companie of their Gods in heaven, by others in the Galaxias or milky circle, by others beyond the Ocean, and by others under the earth: p. 332ccAntholog. lib. 1. cap. 37.foreign, yet one Hádes notwithstanding was cōmonly thought to have received them all.

Plato relateth this, as a sentence delivered by them who were the first ordayners of the Grecian Mysteries: ddforeign. Plat. Phaedon. pag. 380. f. & 386. a.Whosoever goeth to Hádes not initiated and not cleansed, shal lye in the mire; but he that commeth thither, purged and initiated, shall dwell with the Gods. So Zoroaster the great father of the Magi in the East, is said to have used this entrance into his discourse touching the things of the other world. eeforeign. Zoroaster. apud. Clement. Alexandr. lib. 5. Stromat. inde que apud Euseb. Praeparat. Euangel. lib. 13.39….These things wrote Zoroaster, the sonne of Armenius, by race a Pamphylian, having beene dead in the warre, which I learned of the Gods, being in Hades. as Clemens Alexandrinus relateth in the fifth booke of his Stromata: where he also noteth, that this Zoroaster is that Er the sonne of Armenius, a Pamphylian, of whom Plato writeth in the tenth booke of his Common-wealth; that being slain in the warre he revived the twelfth day after, and was sent backe as a messenger to report unto men here the things which he had heard and seene in the other world one part of whose relation was this: that he saw certaine ffPlato, lib. 10. de Republ. pag. pag. 518.gulfes beneath in the earth, and above in the heaven, opposite one to the other; and that the just were commanded by the Iudges that sate betwixt those gulfs, to go to the right hand up toward Heaven, but the wicked to the left hand and downeward. which testimonie ggEuseb. Praeparat. Euangel. lib. 11. pag. 330.Eusebius bringeth in, among many others, to shew the consent that is betwixt Plato and the Hebrewes in matters that concerne the state of the world to come. Next to Zoroaster commeth Pythagoras: whose golden verses are concluded with this distich.

p. 333hhPhytag…r…aur. Ca…m. cum commentar. H…er… cli… ▪ pag 310.foreign,

foreign·

When thou shalt leave the body, and come unto a free heaven; thou shalt be an immortall God, incorruptible, and not subject to mortalitie any more. So Epicharmus the scholler of Pythagoras: iiforeign. Epicharm. apud Clement. Alexandr. lib. 4. stro….If thou be godly in minde, thou shalt suffer no evill when thou art dead; thy spirit shall remaine above in heaven. and Pindarus: kkforeign. Pindar. ibid. & apud Theodore…. in Therapeutic. ad Grae…os, lib. 8.The soules of the ungodly flie under the heaven (or under the earth) in cruell torments, under the unavoydable yoakes of evills. but the soules of the godly, dwelling in heaven, doe prayse that great blessed one with songs and hymnes.

Ci…ero in his Tusculan questions alledgeth the testimony of llRomulus in co…lo cum dijs agit aevum: ut famae assentiens dixit Ennius. Cic Tus…ul. quaest. lib. 1.Ennius, approving the common fame, that Romulus did lead his life in heaven with the Gods. and in the sixth booke of his Common-wealth, he bringeth in Scipio teaching that mmOmnibus, qui patriam conservârint, adjuverint, auxerint, certum esse in coelo ac definitum locum, ubi beati aevo sempiterno fruantur. Id. in Som…o Scipionis.unto all them which preserve, assist, and enlarge their countrey, there is a certaine place appointed in heav…n, where they shall live blessed world without end. nnEa vita, via est in coelum, & in hunc coetum eorum, qui jam vixerunt, & corpore laxati, illum incolunt locum quem vides (erat autem is splendidissimo candore inter flammas elucens circulus) quem vos, ut á Graijs accepistis, orbem lacteum nuncupatis Ibid.Such a life (saith he) is the way to heaven, and into the company of these, who having lived and are now loosed from their body, doe inhabite that place which thou seest, p…inting to the Galaxiaes or milky circle. whereof we reade thus also in ooManil. lib. 1. Astronom.Manilius:

An fortes animae, dignat que nomina coelo

Corporibus resoluta suis, terrae que remissa;

p. 334Huc migrant ex orbe, suum que habitantia coelum,

Aethereos vivunt annos, mundo que fruuntur?

With Damascius the philosopher of Damascus, this circle ppforeign Damasc.is the way of the soules that goe to the Hades in heaven. Against whom Iohannes Philoponus doth reason thus, from the etymologie of the word. qqforeign; Philopon in 1. Mettor. fol. 104. b.If they passe through the Galaxias or milky circle; then this should be that foreign or Hades that is in heaven: and how can that be Hades, which is so lightsome? To which, they that maintayned the other opinion, would peradventure oppose that other common derivation of the word from the Dorick foreign, which signifieth to please or to delight; or that which rrforeign. Socrat. apud Platonem in Cra…ylo. pag 265.Plato doth deliver in the name of Socrates, foreign from seeing or knowing all good things. For, there did Socrates looke to finde such things: as appeareth by that speech which Plato in his Dialogue of the Soule maketh him to use the same day that he was to depart out of this life. ssforeign. Id. apud. eund. in Phaedone. pag. 385. g.The soule, being an invisible thing, goeth hence into such another noble and pure and invisible place; to Hades, in truth, unto the good and wise God: whither, if God will, my soule must presently goe. which place is alledged by ttEuseb. Praepar. Euangel. lib. 11. pag. 325.Eusebius, to prove that uuforeign. Ibid. pag. 323.in the things which concerne the immortalitie of the soule, Plato doth differ in opinion nothing from Moses. The tale also which Socrates there telleth of the xxPlat. Phaedon. pag. 39….399.pure land seated above in the pure heaven, though it have a number of toyes added to it (as tales use to have) yet the foundation thereof both Eusebius and Origen doe judge to have beene taken from p. 335the speeches of the Prophets touching the land of promise and the heavenly Canaan: and for the rest, Origen referreth us to Platoes interpreters, affirming that yyforeign Origen lib 7. contra Celsum, pag. 362.they who handle his writings more gravely, doe expound this tale of his by way of allegory.

Such another tale doth the same philosoper relate in the Dialogue which he intituleth Gorgias: shewing, that zzforeign. Plato, in Gorg. pag. 312. c.among men he that leadeth his life righteously and holily, shall when he is dead goe unto the Fortunate Ilands, and dwell in all happinesse, free from evills. but he that leadeth it unrighteously and impiously, shall goe unto the prison of punishment and just revenge, which they call Tartarus. which Theodoret bringeth in, to prove that aaforeign. Theodoret. Therapeutic. ad Graec. lib. 11. pag. 155.Plato did exactly beleeve that there were judgements to passe upon men in Hades. For being conversant with the Hebrewes (saith he) in Aegypt, he heard without doubt the oracles of the Prophets: and bbforeign. Ibid. pag. 166.taking some things from thence, and mingling other things therewith out of the fables of the Greekes, made up his discourses of these things. Among which mixtures, that which he hath of the Fortunate Ilands, is reckoned by ccIbid. pag. 157.Theodoret for one: whereof you may reade in ddHesiod. in foreign.Hesiod, eePindar. Olymp. Od. 2.Pindarus, ffDiodor. Bibliothec. lib. 3.Diodorus Siculus, ggPlutarch. in vitâ Serlorij.Plutarch, and hhIoseph. de bello Iudaico, lib. 2. cap. 12. pag. 730. edit. Graec.Iosephus also; who treating of the diverse sectes that were among the Iewes, sheweth that the Essenes borrowed this opinion (of the placing of good mens soules in a certaine pleasant habitation beyond the Ocean) from the Grecians. But the Pharisees (as hee noteth iiforeign. Jd. lib. 18. Antiquit. cap. 2. pag. 548.elsewhere) held p. 336that the place, wherein both rewards were given to the good and punishments to the wicked, was under the earth: which as kkforeign. Origen cont…a Celsum, lib. 5 pag. 267.Origen doth declare to have been the common opinion of the Iewes, so doth Lucian shew that it was the more vulgar opinion among the Grecians. For among them llforeign. Lucian. de luctu.the common multitude, whom wise men (saith he) call simple people, being perswaded of these things by Homer and Hesiod and such other fabulous authors, and receiving their Poëms for a law; tooke HADES to be a certaine deepe place under the earth. The first originall of which conceite is by Cicero derived from hence. mmIn terram enim cadentibus corporibus, hisque humo tectis, ex quo dictum est humari; sub terrâ censebant reliquam vitam agi mortuorum. quam …orum opinionem magni errores consecuti sunt: quos auxerunt Poëtae. Cic. Tuscul. quaest. lib. 1.The bodies falling into the ground, and being covered with earth, (whence they are said to be interred) men thought that the rest of the life of the dead was led under the earth, upon which opinion of theirs (saith he) great errors did ensue: which were increased by the Poës. Others do imagine, that the Poets herein had some relation to the nnHera…lid Pontic de Allegor. Homer. Servius, in Virgil. Ae…e…d. lib. 6.sphericall situation of the world: for the better understanding whereof, these particulars following would be considered by them that have some knowledge in this kinde of learning.