with those whom the Lord was to raise ;" which although it be accounted to have proceeded from the Septuagint; yet the thing itself sheweth, that it was added by some that lived after the coming of our Saviour Christ. Touching Adam, St. Augustine affirmeth, that "them whole Church almost did consent, that Christ loosed him in hell; which we are to believe (saith he) that she did not vainly believe, whencesoever this tradition came; although no express authority of the canonical Scriptures be produced for it." The only place which he could think of that seemed to look this way, was that in the beginning of the tenth chapter of the book of Wisdom: "She kept him who was the first formed father of the world, when he was created alone, and brought him out of his sin;" which would be much more pertinent to the purpose, if that were added, which presently followeth in the Latin" text (I mean in the old edition: for the new corrected ones have left it out) "Et eduxit illum de limo terræ, and brought him out of the clay of the earth;" which being placed after the bringing of him out of his sin, may seem to have reference unto some deliverance (like that of David's°: "He brought me up out of the horrible pit, out of the miry clay") ràther than unto his first creation out of the dust of the earth. So limus terræ may here answer well unto the Arabians', al-tharay: which properly signifying moist earth, or slime or clay, is by the Arabic interpreter of Moses used to express the Hebrew SINWP,

m Et de illo quidem primo homine patre generis humani, quod eum ibidem solverit, Ecclesia fere tota consentit: quod eam non inaniter credidisse credendum est, undecunque hoc traditum sit, etiamsi canonicarum scripturarum hinc expressa non proferatur authoritas. Aug. epist. 99.

" In Bibliis Complutensibus, et regiis edit. Antwerp. ann. 1572. et magnis Latinis Bibliis edit. Venet. ann. 1588. ubi in hanc particulam habentur nota Glossæ interlinealis et Nic. Lyrani.

• Psalm 40. ver. 2.

P Fr. Rapheleng. in lexico Arabico, pag. 53. et 55. ♫ et ♬ sepulchrum, infernus, male: inquit Erpenius, in observation. ad hunc locum, significat terram humidam. Verum Raphelengium ab hac reprehensione vindicat Arabs Pentateuchi interpres ab ipso Erpenio editus: qui Sheol vertit Tharay, Gen. cap. 37. ver. 35. et cap. 44. ver. 29. 31. item. Num. cap. 16. ver. 30. 33. et Deut. cap. 32. ver. 22.

which we translate hell or grave. And as this place in the book of Wisdom may be thus applied unto the raising of Adam's body out of the earth wherein he lay buried: so may that other tradition also, which was so current in the Church, be referred unto the self same thing, even to the bringing of Adam out of the hell of the grave.

The very liturgies of the Church do 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 liturgy of the church of Alexandria, ascribed to St. Mark, our Saviour Christ is thus called upon: "O most great King, and coeternal to the Father, who by thy might didst spoil hell, and tread down death, and bind the strong one, and raise Adam out of the grave by thy divine power, and the bright splendour of thine unspeakable Godhead." In the liturgy of the church of Constantinople translated into Latin by Leo Thuseus, the like speech is used of him: "He did voluntarily undergo the cross for us, by which he raised up the first formed man, and saved our souls from death." And in the Octoechon Anastasimon and Pentecostarion of the Grecians at this day, such sayings as these are very usual: "Thou didst undergo burial, and rise in glory, and raise up Adam together with thee, by thy almighty hand:" "Risingt out of thy tomb, thou didst raise up the dead, and break the power of death, and raise up Adam." "Having" slept in the flesh as a mortal man, O King and Lord, the third day thou didst

9 "Αναξ μέγιστε, καὶ τῷ πατρὶ συνάναρχε, ὁ τῷ σῷ κράτει τὸν ᾅδην σκυλεύσας, καὶ τὸν θάνατον πατήσας, καὶ τὸν ἰσχυρὸν δεσμεύσας, καὶ τὸν ̓Αδὰμ ἐκ τάφου ἀναστήσας τῇ θεουργική σου δυνάμει καὶ φωτιστικῇ αἴγλη τῆς σῆς ἀῤῥήτου θεότητος. Marci Liturg.

Crucem sponte pro nobis subiit, per quam resuscitavit protoplastum, et a morte animas nostras salvavit. Chrysost. liturg. Latin.

• Ταφὴν καταδεξάμενος, καὶ ἀναστὰς ἐν δόξη, συναναστήσας τὸν ̓Αδὰμ Xepi πavrodvvápy. Nov. Antholog. Græc. edit. Romæ, ann. 1598. pag. 235. b.

* Εξαναστὰς τοῦ μνήματος τοὺς τεθνεῶτας ἤγειρας, καὶ τοῦ θανάτου τὸ κράτος συνέτριψας, καὶ τὸν ̓Αδὰμ ἀνέστησας. Ibid. fin. pag. 239.

* Σαρκὶ ὑπνώσας ὡς θνητὸς ὁ βασιλεὺς καὶ κύριος, τριήμερος ἐξανέστης ̓Αδὰμ ἐγείρας ἐκ φθορᾶς, καὶ καταργήσας θάνατον. Ibid. pag. 262. b.

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 παλαιγενες, έγρεο 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

W

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 Paulæ et Eustochii epist. ad Marcellam; epist. 17. tomo 4. oper. Hieronymi, pag. 547.

b Matth. chap. 27. ver. 52.

e 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 (wishing that they "had not mingled other superfluous and unprofitable" conceits therewith) "thate souls departed from their bodies did go to gons, 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

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

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

1 ̓Αλλὰ καὶ Ἕλληνες, 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 πρᾶγε μá lor. Chrysost. in 2 Cor. hom. 9. op. tom. 10. pag. 502.

5 Τοσαῦτα ἐλήρησαν Ελληνες, 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· κᾆν Ιουδαίους ἐρωτήσης, καν αἱρετικοὺς, κᾆν 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. Chrysost. de fato et providentia, orat. 4. op. tom. 2. pag. 766.