do generally expound it, either by a Synecdoche, whereby the one part of the man is put for the whole person', or by a Metonymy, whereby that which is contained is put for that which doth contain it; for illustration whereof, St. Augustin very aptly bringeth in this example: "AsTM we give the name of a church unto the material building, wherein the people are contained, unto whom the name of the church doth properly appertain; by the name of the church, that is, of the people which are contained, signifying the place which doth contain them: so because the souls are contained in the bodies, by the souls here named the bodies of the sons of Jacob may be understood. For so may that also be taken, where the Law saith that he is defiled, who shall go into a dead soul, that is, to the carcase of a dead man; that by the name of a dead soul, the dead body may be understood which did contain the soul: even as when the people are absent, which be the church, yet the place nevertheless is still termed the church."

Yea but "the" word Hades," saith Bellarmine, "as we have shewed, doth always signify hell, and never the grave. But the body of Christ was not in hell: therefore his soul was there." If he had said, that the word Hades did either rarely or never signify the grave, although he had not therein spoken truly, yet it might have argued a little

1 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 gloss, Lyranus and others.

m Sicut ergo appellamus ecclesiam basilicam, qua continetur populus, qui vere appellatur ecclesia; ut nomine ecclesiæ, id est, populi qui continetur, significemus locum qui continet: ita quod animæ corporibus continentur, intelligi corpora filiorum per nominatas animas possunt. Sic enim melius accipitur etiam illud quod lex inquinari dicit eum, qui intraverit super animam mortuam, hoc est, super defuncti cadaver; ut nomine animæ mortuæ, mortuum corpus intelligatur, quod animam continebat: quia et absente populo, id est ecclesia, locus tamen ille nihilominus ecclesia nuncupatur. August. epist. 190. ad Optat. op. tom. 2. pag. 705.

n Leviticus, chap. 21. ver. 11.

• Vox adne, ut supra ostendimus, significat semper infernum, nunquam sepulchrum. At corpus Christi non fuit in inferno: ergo anima ibi fuit. Bellarm. lib. 4. de Christo, cap. 12.

more modesty in him, and that he had taken some care also, that his latter conceits should hold some better correspondency with the former. For he might have remembered, how in the place unto which he doth refer us, he had said, that the Seventy-two seniors did every where in their translation put Hades instead of Sheol: which, as he there hath told us, "is ordinarily taken for the place of souls under the earth, and either rarely or never for the grave." But we have shewed, not only out of those dictionaries, unto which the cardinal doth refer us, having forgotten first to look into them himself, but by allegation of divers particular instances likewise, unto none of which he hath made any answer, that Hades in the translation of the Seventy-two seniors is not rarely, but very usually taken for the place of the dead bodies. So for the use of the word Infernus in the Latin translation; Lyranus noteth, that it is "taken' in the Scripture, not for the place of the damned only, but also for the pit wherein dead men's carcases were laid." And among the Jesuits, Gaspar Sanctius yieldeth for the general, that "Infernuss or hell is frequently in the scripture taken for burial :" and in particular, Emmanuel Sa confesseth it to be so taken, in Genesis, chap. 42. ver. 38. 1 Samuel, chap. 2. ver. 6. Job, chap. 7. ver. 9. and chap. 21. ver. 13. Psalm 29. ver. 4. and 87. ver. 4. and 93. ver. 17. and 113. ver. 17. and 114. ver. 3. and 140. ver. 7. (according to the Greek division) Proverbs, chap. 1. ver. 12. and chap. 23. ver. 14. Ecclesiastes, chap. 9. ver. 10. Canticles, chap. 8. ver. 6. Ecclesiasticus, chap. 51. ver. 7. Isaiah, chap. 28. ver. 15. and chap. 38. ver. 10. Baruch, chap. 2. ver. 17. Daniel, chap. 3. ver. 88. in the hymn of the three

P Bellarm. de Christo lib. 4. cap. 10.

4 Consulantur omnia dictionaria. Ibid. cap. 12.

Accipitur infernus in scriptura dupliciter, uno modo pro fossa, ubi ponuntur mortuorum cadavera. Alio modo pro loco ubi descendunt animæ damnatorum ad purgandum, et generaliter illorum, qui non admittuntur statim ad gloriam. Lyran, in Esai. cap. 5.

s Est in scriptura frequens infernum pro sepultura, atque adeo pro morte sumi. Gasp. Sanct. commentar. in Act. cap. 2. sect. 56.

Children, and 2 Maccabees, chap. 6. ver. 23. in all which places, Hades being used in the Greek, and Inferi or infernus in the Latin, it is acknowledged by the Jesuit, that the grave is meant: which by Bede" also is termed Infernus exterior, the exterior hell. So Alcuinus, moving the question, how that speech of Jacob should be understood, "I will go down to my son mourning into hell," maketh answer that "these" be the words of a troubled and grieving man, amplifying his evils even from hence, or else, (saith he) by the name of hell he signified the grave: as if he should have said, I remain in sorrow, until the earth do receive me, as the grave hath done him."

99

So Primasius, expounding the place, Hebrews, chap. 13. ver. 20. "God the Father," saith he, " brought his son from the dead, that is to say, from hell; or from the grave, according to that which the Psalmist had foretold; Thou wilt not suffer thine holy one to see corruption.' And Maximus Taurinensis saith, that "Mary Magdalene" received a reproof, because after the resurrection she sought our Lord in the grave, and not remembering his words, whereby he had said that the third day he would return from hell, she thought him still detained by the laws of hell." And therefore, saith he, while "shez did seek the Lord in the grave among the rest of the

Emm. Sa, notat. in scriptur.

Genes. chap. 37. ver. 35.

u Bed. in Psalm. 48.

w Perturbati et dolentis verba sunt, mala sua etiam hinc exaggerantis; vel etiam inferni nomine sepulchrum significavit, quasi diceret : in luctu maneo donec me terra suscipiat, sicut illum sepulchrum. Alcuin. in Gen. interrog.

256.

* Deus ergo pater eduxit filium suum de mortuis: hoc est, de inferno, vel de sepulchro, juxta quod Psalmista prædixerat: Non dabis sanctum tuum videre corruptionem. Primas. in Hebr. cap. 13.

y Maria Magdalene non leviter fuit objurgata, cur post resurrectionem Dominum quæreret in sepulchro ; et non reminiscens verborum ejus, quibus se ab inferis tertia die rediturum esse dixerat, putaret eum inferni legibus detineri. Maxim. Taurin. de sepultur. Dom. homil. 4.

z Unde et illa Maria Magdalene, quæ Dominum inter cæteros defunctos in sepulchro quærebat, arguitur, et dicitur illi: Quid quæris viventem cum mortuis ? hoc est, quid quæris apud inferos, quem rediisse jam constat ad superos? Id. de ead. homil. 3.

dead, she is reprehended, and it is said unto her: Why seekest thou him that liveth, among the dead? that is to say, Why seekest thou him among them that are in the infernal parts, who is now known to have returned unto the supernal? For he that seeketh for him either in the infernal places, or in the graves, to him it is said: Why seekest thou him that liveth among the dead?" And to the same purpose he applieth those other words of our Saviour unto Mary; "Touch me not, for I am not yet ascended unto my Father." As if he had said, "Why" dost thou desire to touch me, who while thou seekest me among the graves, dost not as yet believe that I am ascended to my Father: who while thou searches for me among the infernals, dost distrust that I am returned to the celestials; while thou seekest me among the dead, dost not hope that I do live with my Father?" Where his · Inferi and inferna, do plainly import no more but tumulos and sepulchra.

Hereupon Ruffinus in his exposition of the Creed, having given notice, "That, in the symbol of the church of Rome there is not added, He descended into hell, nor in the churches of the East neither;" adjoineth presently: "Yet the force or meaning of the word seemeth to be the same, in that he is said to have been buried." Which some think to be the cause, why in all the ancient symbols that are known to have been written within the first six hundred years after Christ (that of Aquileia only excepted, which Ruffinus followed) where the burial is expressed, there the descending into hell is omitted; as in that of

a Nam qui eum aut in infernis requirit, aut tumulis, dicitur ei; Quid, quæris viventem cum mortuis? Maxim. Taurin. de sepultur. Dom. homil. 3.

b Quid me contingere cupis, quæ me dum inter tumulos quæris, adhuc ad patrem ascendisse non credis : quæ dum me inter inferna scrutaris, ad cœlestia rediisse diffidis; dum inter mortuos quæris, vivere cum Deo patre meo non speras? Ibid. homil. 4.

c Sciendum sane est, quod in ecclesiæ Romanæ symbolo non habetur additum: Descendit ad inferna sed neque in orientis ecclesiis habetur hic sermo. Vis tamen verbi eadem videtur esse in eo quod sepultus dicitur. Ruffin. in exposit. symbol.

:

Constantinople, for example, commonly called the Nicene creed: and on the other side, where the descent into hell is mentioned, there the article of the burial is past over; as in that of Athanasius. And to say the truth, the terms of burial and descending into hell in the Scripture phrase tend much to the expressing of the self-same thing but that the bare naming of the one doth lead us only to the consideration of the honour of burial, the addition of the other intimateth unto us that which is more dishonourable in it. Thus under the burial of our Saviour may be comprehended his ἐνταφιασμός and ταφή, his funeration and his interring which are both of them set down in the end of the nineteenth chapter of the gospel according to St. John, the latter in the two last verses, where Joseph and Nicodemus are said to have "laid him in a new sepulchre, wherein was never man yet laid:" the former in the two verses going before, where it is recorded that they "wound his body in linen clothes, with spices, kawę ἔθος ἐστὶ τοῖς Ἰουδαίοις ἐνταφιάζειν, as it is the manner of the Jews to bury." For to the vrapiaoμòs or funeration belongeth the embalming of the dead body, and all other offices that are performed unto it while it remains above ground. So where physicians are said to have embalmed Israel; the Greek translators render it: iverapiaoav oi ἐνταφιασταὶ τὸν Ἰσραὴλ. And when Mary poured the precious ointment upon our Saviour, himself interpreteth this to have been done for his funeratione or burial. "For it was a custom in times past," saith Eusebius, commonly called Emissenus, "that the bodies of noblemen being to be buried, should first be annointed with precious ointments, and buried with spices." And "who knoweth not," saith Stapleton, "that a sepulchre is an honour to

d Genesis, chap. 50. ver. 2.

e Matth. chap. 26. ver. 12. Mark, chap. 14. ver. 8. John, chap. 12. ver. 7. Mos enim antiquitus fuit, ut nobilium corpora sepelienda unguentis pretiosis ungerentur, et cum aromatibus sepelirentur. Euseb. Emiss. homil. Dominic. in Ramis Palmarum.

Quis nescit sepulchrum mortuo honori esse, non dedecori; et quorundam sceleribus sepulchra negari? Stapleton. Antidot. in 1 Cor. cap. 15. ver. 55.