and the pains of hell found me, or, got hold upon me; where Lyranus hath this note: "In the Hebrew for hell is put Sheol: which doth not signify only hell, but signifieth also the pit, or the grave; and so it is taken here, by reason it followeth upon death." The like explicatory repetition is noted also by the interpreters to have been used by the prophet, in that other text alleged out of Psalm 16. ver. 10. as in Psalm 30. (al. 29.) ver. 3. Ανήγαγες ἐξ ᾅδου τὴν ψυχήν μου, ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον, Thou hast brought up my soul from hell, thou hast kept me safe (or alive) from those that go down to the pit." And Job, chap. 33. ver. 22. “"Hyγισε δὲ εἰς θάνατον ἡ ψυχὴ αὐτοῦ, ἡ δὲ ζωὴ αὐτοῦ ἐν ᾅδῃ; His soul drew near unto death, and his life unto hell;" whence that in the prayer of Jesus the son of Sirach is taken, “ Ηγγισεν ἕως θανάτου ἡ ψυχή μου, καὶ ἡ ζωή μου ἦν σύνεγγυς ᾅδου κάτω. My soul drew near unto death, and my life was near to hell beneath." And therefore for hell doth Pagnin in his translation of the sixteenth Psalm, put the grave (being therein also followed in the interlineary Bible approved by the censure of the university of Louvain) and in the notes upon the same, that go under the name of Vatablus, the word soul is (by comparing of this with Leviticus, chap. 21. ver. 1.) expounded to be the body. So doth Arias Montanus directly interpret this text of the Psalm: "Thou shalt not leave my soul in the grave, that is to say, my body;" and Isidorus Clarius in his annotations upon the second of the Acts, saith that, 2 In Hebræo pro inferno ponitur Sheol : quod non solum significat infernum, sed etiam significat fossam, sive sepulturam; et sic accipitur hic, eo quod sequitur ad mortem. Nic. de Lyra, in Psal. 114. * me mibba pay b R. Dav. Kimchi in Psal. 16. ver. 10. Hoc melius ex sua consuetudine explicans, exaggeransque; Nec dabis sanctum tuum videre corruptionem. Aug. Steuchus. b Ecclesiasticus, chap. 51. © Censorum Lovaniensium judicio examinata, et academiæ suffragio comprobata. Biblia interlin. edit. ann. 1572. a Non relinques animam meam in sepulchro. Psalm. 16. ver. 10. id est, corpus meum. Ar. Montan. in Hebraicæ linguæ idiotismis, voc. anima. in sacr. bibl. apparat, edit. ann. 1572. my soul in hell," in that place is according to the manner of speech used by the Hebrews, put for " mye body in the grave or tomb," lest any man should think that Master Beza was the first deviser or principal author of this interpretation. Yet him alone doth cardinal Bellarmine single out here, to try his manhood upon: but doth so miserably acquit himself in the encounter, that it may well be doubted whether he laboured therein more to cross Beza, than to strive with himself in the wilful suppressing of the light of his own knowledge. For whereas Beza in his notes upon Acts, chap. 2. ver. 27. had shewed out of the 1st and 11th verses of the 21st chapter of Leviticus, and other places of Scripture, that the Hebrew word WD, which we translate soul, is put for a dead body: the cardinal, to rid himself handsomely of this which pinched him very shrewdly, telleth us in sober sadness, "that there is a very great difference betwixt the Hebrew WD, and the Greek 4vxn. For WD," saith he, "is a most general word, and signifieth without any trope as well the soul as the living creature itself, yea and the body itself also; as by very many places of Scripture it doth appear." And therefore in Leviticus, where that name is given unto dead bodies, "one part is not put for another, to wit, the soul for the body; but a word, which doth usually signify the body itself: 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, fux is put, which signifieth the soul alone." Now did not the cardinal know, think you, in his own conscience, that as in the second of the Acts, Yuxǹ is put, where the original text of the Psalm there al e Heb. pro corpus meum in sepulchro vel tumulo. Isid. Clarius, in Act. chap. 2. f Dico, multum inter v et uxv interesse. Nam 5 est generalissima vox, et significat sine ullo tropo tam animam, quam animal, immo etiam corpus ; ut patet ex plurimis scripturæ locis, &c. Itaque in Levitico non ponitur pars pro parte, id est, anima pro corpore; sed vocabulum, quod ipsum corpus significare solet: aut certe ponitur totum pro parte, id est, vivens pro corpore. At Actor. cap. 2. ponitur vx, quæ animam solam significat. Bellarm. de Christ. lib. 4. cap. 12. 66 leged hath WD, so on the other side, in those places of Leviticus, which he would fain make to be so different from this, where the original text readeth w, there the Greek also putteth fuxn? Do we not there read, 'Ev ταῖς ψυχαῖς οὐ μιανθήσονται, ands in the eleventh verse: “ ἐπὶ πάσῃ ψυχῇ τετελευτηκυίᾳ οὐκ εἰσελεύσεται, He shall not go into any dead soul," that is, to any dead body? The cardinal himself bringeth in Numbers, chap. 23. ver. 10. and chap. 31. ver. 35. and Genesis, chap. 37. ver. 21. and Numbers, chap. 19. ver. 13. to prove that w doth signify either the whole man, or his very body: and must not the word uxn, which the Greek bible useth in all those places, of necessity also be expounded after the same manner? Take, for example, that last place, which is most pertinent to the purpose: Πᾶς ὁ ἁπτόμενος τοῦ τεθνηκότος ἀπὸ ψυχῆς ἀνθρώπου, which the vulgar Latin rendereth, "Omnis qui tetigerit humanæ animæ morticinum :" and compare it with the eleventh verse; "'O ἁπτόμενος τοῦ τεθνηκότος πάσης ψυχῆς ἀνθρώπου, He that toucheth any soul 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 unclean seven days." And we shall need no other proof, that the Greek word vxn, being put for the Hebrew WD, may signify the dead body of a man: even as the Latin anima also doth, in that place of the heathen poet, "animamque sepulchro Condimus. We buried his soul in the grave." The argument therefore drawn from the nature of the word uyn, doth no way hinder that in Acts, chap. 2. ver. 27. "Thou wilt not leave my soul," should be interpreted, either "Thou wilt not leave me (as in the thirty-first verse following, where the Greek text saith that his soul was not left, the old Latin hath, he was not left) or, Thou wilt not leave my body," as the interpreters, writing upon that placek, " All the souls that came with Jacob into Egypt which came out of his loins," Leviticus, chap. 21. ver. 1. VOL. III. Numbers, chap. 19. ver. 13. Z 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: "As 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. 9 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. Est in scriptura frequens infernum pro sepultura, atque adeo pro morte sumi. Gasp. Sanct. commentar. in Act. cap. 2. sect. 56. |