arise again; raising Adam from corruption, and abolishing death." "Jesus" the deliverer, who raised up Adam of his compassion, &c." Therefore doth Theodorus Prodromus begin his tetrastich upon our Saviour's resurrection with

Εγρεο πρωτόπλαστε παλαίγενες, ἔγρεο τύμβου,

Rise up, thou first formed old man, rise up from thy grave."

St. Ambrose pointeth to the ground of the tradition, when he intimateth that Christ suffered in "Golgotha*, where Adam's sepulchre was, that by his cross he might raise him that was dead; that where in Adam the death of all men lay, there in Christ might be the resurrection of all." Which he received, as he did many other things besides, from Origen: who writeth thus of the matter: "There came unto me some such tradition as this, that the body of Adam the first man was buried there, where Christ was crucified: that as in Adam all do die, so in Christ all might be made alive; that in the place which is called the place of Calvary, that is, the place of the head, the head of mankind might find resurrection with all the rest of the people, by the resurrection of our Lord and Saviour, who suffered there and rose again. For it was unfit, that when many which were born of him did receive forgiveness of their sins and obtain the benefit of resurrection, he who was the father of all men, should not

* Ἰησοῦς ὁ λυτρωτὴς, ὁ ἐγείρας τὸν ̓Αδάμ τῇ εὐσπλαγχνίᾳ αὐτοῦ. Νον. Antholog. Græc. edit. Romæ, ann. 1598. pag. 278. b.

Quam suscepit in Golgotha Christus, ubi Adæ sepulchrum, ut illum mortuum in sua cruce resuscitaret. Ubi ergo in Adam mors omnium, ibi in Christo omnium resurrectio. Ambros. lib. 5. epist. 19.

y Venit ad me traditio quædam talis, quod corpus Adæ 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 Calvariæ locus, id est locus capitis, caput humani generis resurrectionem inveniat cum populo universo per resurrectionem Domini Salvatoris, qui ibi passus est, et resurrexit. Inconveniens enim erat, ut cum multi ex eo nati remissionem acciperent peccatorum, et beneficium resurrectionis consequerentur; non magis ipse pater omnium hominum hujusmodi gratiam consequeretur. Origen. tractat. 35. in Matth. cap. 27.

much more obtain 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 Adam's burial place unto the report of the doctors2 of the Hebrews, from whom belike he thought that Origen had received it, and addeth withal, that it was very fit, that where it was said to Adam, "Earth thou art, and to earth thou shalt return;" 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." Epiphanius goeth a little further, and findeth out a mystery in the water and blood that fell from the cross upon the relics of our first father lying buried under it applying thereunto both that in the Gospel, of the

arising of many of the saints"," and that other place in St. Paul, "Arise thou that sleepest, &c." 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 read in the fourth book of St. Hierom's commentaries, upon the twenty-seventh of St. Matthew, and in his third upon the fifth to the Ephesians; for upon this first point, of Christ's 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 Hades and inferi, which we call hell, are applied by the interpreters of the holy Scripture, to denote the place of bodies separated from their souls: so with foreign authors, in whose language, as being that wherewith the common people was acquainted, the Church also did use to speak, the same terms do signify ordinarily the common lodge of souls separated from their bodies, whe

2 "Οθεν οὐδὲ ἀλλαχοῦ πάσχει, οὐδὲ εἰς ἄλλον τόπον σταυροῦται ἢ εἰς τὸν κρανίου τόπον, ὃν Εβραίων οἱ διδάσκαλοι φασι τοῦ 'Αδαμ εἶναι ταφον. Athanas. in passion. et crucem Domini. op. tom. 2. pag. 90.

a Epiphan. contr. Tatian. hæres. 46. Vide etiam Paula et Eustochii epist. ad Marcellam; epist. 17. tomo 4. oper. Hieronymi, pag. 547. b Matth. chap. 27. ver. 52.

с

Ephes. chap. 5. ver. 14.

ther the particular place assigned unto each of them be conceived to be an habitation of bliss or of misery. For as when the grave is said to be the common receptacle of dead bodies, it is not meant thereby that all dead carcasses are heaped together promiscuously in one certain pit: so when the heathen write that all the souls of the dead go to Hades, their meaning is not, that they are all shut up together in one and the self same room: but in general only they understand thereby the translation of them into the other world, the extreme parts whereof the poets place as far asunder as we do heaven and hell. And this opinion of theirs St. Ambrose doth well like off (wishingd that they "had not mingled other superfluous and unprofitable" conceits therewith) "thate souls departed from their bodies did go to ans, that is, to a place which is not seen which place," saith he, "we in Latin call infernus." So likewise saith St. Chrysostom: "The Grecians, and barbarians, and poets, and philosophers, and all mankind do herein consent with us, although not all alike; and say that there be certain seats of judgment in Hades: so manifest and so confessed a thing is this." And again : "The Grecians were foolish in many things, yet did they not resist the truth of this doctrine. If therefore thou wilt follow them, they have granted that there is a certain life after this, and accounts, and seats of judgment in

d Atque utinam non superflua his et inutilia miscuissent. Ambros. de bono mortis, cap. 10.

e Satis fuerat dixisse illis, quod liberatæ animæ de corporibus áidŋv peterent, id est, locum qui non videtur. Quem locum Latine infernum dicimus. Ibid.

f ̓Αλλὰ καὶ Ελληνες, καὶ βάρβαροι, καὶ ποιηταὶ, καὶ φιλόσοφοι καὶ πᾶν ἀνθρώπων γένος συμφωνοῦσιν ἐν τούτοις ἡμῖν, εἰ καὶ μὴ ὁμοίως, καί φασιν εἶναι τινα δικαστήρια ἐν ᾅδου· οὕτω φανερὸν, καὶ ὡμολογημένον τὸ πρᾶγ pá lor. Chrysost. in 2 Cor. hom. 9. op. tom. 10. pag. 502.

5 Τοσαῦτα ἐλήρησαν Ἕλληνες, ἀλλ ̓ ὅμως πρὸς τὴν τοῦ δόγματος τούτου οὐκ ἀντέστησαν ἀλήθειαν· ἀλλ ̓ εἰ καὶ αὐτοῖς ἀκολουθήσεις, ὅμως ἔδωκάν τινα μετὰ ταῦτα βίον, καὶ εὐθύνας, καὶ δικαστήρια ἐν ᾅδου, καὶ κολάσεις, καὶ τιμὰς, καὶ ψήφους, καὶ κρίσεις· καν Ιουδαίους ἐρωτήσης, καν αἱρετικοὺς, καν ὅντινα ἄνθρωπον, αἰσχυνθήσεται τοῦ δόγματος τὴν ἀληθείαν, καὶ εἰ καὶ ἐν ἄλλοις διαφέρονται, ἀλλ ̓ ἐν τούτῳ πάντες συμφωνοῦσι καὶ λέγουσι εἶναι τῶν ἐνταῦθα γεγενημένων εὐθύνας ἐκεῖ. Chry sost. de fato et providentia, orat. 4. op. tom. 2. pag. 766.

and judgments.

Hades, and punishments, and honours, and sentences, And if thou shalt ask the Jews or heretics, or any man, he will reverence the truth of this doctrine: and although they differ in other things, yet in this do they all agree and say, that there are accounts to be made there of the things that be done here." Only among the Jews, "the Sadducees, which say that there is no resurrection, neither angel nor spirit;” τὰς καθ ̓ ᾅδου τιμωρίας καὶ τιμὰς ἀναιροῦσι, take away the punishments and honours that are in Hades:" as is noted by Josephus. For which wicked doctrine they were condemned by the other sects of the Jews, who

,עולם הנשמות generally acknowledged, that there was

Olam hanneshamoth, (for so do they in their language until this day call that, which Josephus in Greek termed hades) that is to say, the world of spirits, into which they held that the souls were translated presently after death, and there received their several judgments.

The same thing doth Theodoret suppose to be signified by that phrase of being "gathered to one's people," which is so usual in the Word of God. For it being said of Jacob, before he was buried, that he gave up the ghost, and was gathered unto his people', Theodoret observeth, that "Moses by these words did closely intimate the hope of the resurrection. For if men," saith he, "had been wholly extinguished, and did not pass unto another life, he would not have said, He was gathered to his people." So likewise where it is distinctly noted of Abraham", first, that "he gave up the ghost and died," then, that he was gathered to his people," and lastly, that "his sons buried him :" cardinal Cajetan" and the Jesuit

66

b Act. chap. 23. ver. 8.

i Joseph. de Bello Judaic. lib. 2. cap. 12. circa finem.

* Elias Levita in Tischi, verb.

Genes. chap. 49. ver. 33.

m Διὰ τούτων τῶν λόγων

y.

νίξατο τὴν ἐλπίδα τῆς ἀναστάσεως. Εἰ

γὰρ παντάπασι διεφθείροντο, καὶ μὴ εἰς ἕτερον μετέβαινον βίον, οὐκ ἂν

εἶπε, Προσετέθη πρὸς τὸν λαὸν αὐτοῦ. "Genes. chap. 25. ver. 8, 9.

Theodoret. in Gen. quaest. 109.

• Cajetan. in Gen. cap. 25.

Lorinus interpret the first de compositi totius dissolutione, of the dissolution of the parts of the whole man, consisting of body and soul; the second of the state of the soul separated from the body; and the third of the disposing of the body parted from the soul. 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 Synesius noteth out of Homer, was by them opposed rý ἀκριβεστάτῃ ἀπωλείᾳ, to a most absolute extinguishment as well of the soul as of the body. And forasmuch as by that term, the immortality of the soul was commonly signified therefore doth Plato in his Phædo disputing of that argument, make this the state of his question: "Whether the souls of men deceased be in Hades or no?" and Olympiodorus, the Alexandrian deacon, affirmeth of Job, that he delivered "the most excellent doctrine of the immortality of the soul;" by teaching, "that souls are not extinguished together with their bodies, but do remain in Hades;" and some others also of our ecclesiastical writers do from thence fetch a difference between death and Hades. "You shall find," said Theophylact," that there is some difference between Hades and death: namely that Hades containeth the souls, but death the bodies. For the souls are immortal." The same we read in Nicetas Serronius's" exposition of Gregory Nazianzen's second paschal oration. Andreas Cæsareensis doth thus express the difference: "Death" is the separation of the

P Lorin. in Act. cap. 13. ver. 36.

4 Synes. epist. 4.

· Εἴτε ἄρα ἐν ᾅδου εἰσὶν αἱ ψυχαὶ τελευτησάντων τῶν ἀνθρώπων, EITE Kai ou; Plat. Phædon. op. tom. 1. pag. 70.

* Περὶ ἀθανασίας ψυχῆς κάλλιστον εἰσηγεῖται μάθημα· δι ̓ ὧν διδάσκει, μὴ συναπόλλυσθαι τοῖσι σώμασι τὰς ψυχὰς, ἀλλ ̓ ἐν ᾅδου τυγχάνειν. Olympiodor. Protheori. in Job. Kep. d.

Comperies aliquod esse inferni et mortis discrimen: videlicet, quod animas infernus contineat, mors vero corpora. Nam immortales sunt animæ. Theophylact. in 1 Cor. cap. 15.

"Hoc differunt mors et infernus: quod illa corpora, hic animas detineat. Nicet. in Greg. Nazian. orat. 42.

* θάνατος μὲν χωρισμὸς ψυχῆς καὶ σώματος· ᾅδης δὲ, τόπος ἡμῖν ἀειδὴς