in heaven, as the incorporeal natures: those in earth, to wit, the Jews and the Romans, 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 which slept arose, the graves being opened. And he descended into Hades or hell alone, but returned with a multitude, and brake the rampier that had stood from the beginning, and overthrew the partition thereof." Thirdly, in the disputation of Macarius bishop of Jerusalem, in the first general council of Nice : « After death we were carried into Hades or hell. Christ took upon him this also, and descended voluntarily into it; he was not detained as we, but descended only. For he was not subjected unto death, but was the Lord of death. And descending alone, he returned with a multitude. For he was that spiritual grain of wheat, falling for us into the earth, and dying in the flesh; who by the power of his Godhead raised up the temple of his body, according to the Scriptures, which brought forth for fruit the resurrection of all mankind.” Fourthly, in the catechises of Cyril bishop of Jerusalem: whose words are these: "I believe that Christ was raised from the dead. For of this I have many witnesses, both out of the divine Scriptures, and from the witness and operation even unto this day of him that rose again: of him, I say, that de

• Κατεφερόμεθα μετὰ τὸν θάνατον εἰς τὸν ᾅδην. ̓Ανεδέξατο καὶ τοῦτο, καὶ κατῆλθεν ἑκουσίως εἰς αὐτὸν· οὐ κατηνέχθη καθάπερ ἡμεῖς, ἀλλὰ και τῆλθεν· οὐ γὰρ ἦν ὑποκείμενος τῷ θανάτῳ, ἀλλ ̓ ἐξουσιαστὴς τοῦ θανάτου. Καὶ μόνος κατελθὼν, μετὰ πλήθους ἀνελήλυθεν· αὐτὸς γὰρ ἦν ὁ νοερὸς κόκκος τοῦ σίτου, ὁ ὑπὲρ ἡμῶν πεσὼν εἰς τὴν γὴν, καὶ ἀποθανὼν σαρκὶ, ὅς τῇ τῆς θεότητος αὐτοῦ δυνάμει ἀνέστησε τὸν σωματικὸν αὐτοῦ ναὸν, κατὰ τὰς γραφὰς, καρποφορήσαντα τὴν τοῦ παντὸς ἀνθρωπείου γένους ἀνάστασιν. Macar. Hierosolym. apud Gelasium Cyzicen. in act. conc. Nicæn. lib. 1. cap. 23. al. 24.

* Πιστεύω ὅτι καὶ Χριστὸς ἐκ νεκρῶν ἐγήγερται· πολλὰς γὰρ ἔχω τὰς περὶ τούτου μαρτυρίας, ἔκ τε τῶν θείων γραφῶν, καὶ ἐκ τῆς μέχρι σήμερον τοῦ ἀναστάντος μαρτυρίας καὶ ἐνεργείας· τοῦ μόνου μὲν καταβάντος εἰς ᾅδην, πολλοστοῦ δὲ ἀναβάντος· κατῆλθε γὰρ εἰς τὸν θάνατον, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἐγέρθη δι' αὐτοῦ. Cyrill. Hierosol. Cateches. 14. op. pag. 214.

scended into Hades or hell alone, but ascended with many. For he did descend unto death; and many bodies of the saints that slept were raised by him." Which resurrection he seemeth afterward to make common unto all the saints that died before our Saviour. "All the righteous men," saith he, "were delivered, whom death had devoured. For it became the proclaimed King to be the deliverer of those good proclaimers of him. Then did every one of the righteous say, O death where is thy victory? O hell where is thy sting? for the Conqueror hath delivered us;" wherewith we may compare that saying of St. Chrysostom: "If it were a great matter, that Lazarus being four days dead should come forth: much more, that all they who were dead of old should appear together alive, which was a sign of the future resurrection. For many bodies of the saints which slept, arose, saith the text ;" and those other, attributed unto him in the Greek Euchologe: "The" monuments (or graves) were opened, and they that were dead from the beginning arose." The Lord "descending into Hades, and shaking out the monuments thereof, freed all those that were detained bound therein, and called them unto himself;" and these articles of the confession of the Armenians : "" According to his body,

• Ελυτροῦντο πάντες οἱ δίκαιοι, οὓς κατέπιεν ὁ θάνατος· ἔδει γὰρ τὸν κηρυχθέντα βασιλέα, τῶν καλῶν κηρύκων γενέσθαι λυτρωτὴν· Εἶτα ἕκαστ τος τῶν δικαίων ἔλεγε· ποῦ σου θάνατε τὸ νῖκος ; που σου ᾅδη τὸ κέντρον ; ¿λvrρwσαтo yàp ýμãs ỏ vikoπoids. Cyril. Hierosol. cateches. 14. op. pag. 214.

· Εἰ γὰρ τὸ τεταρταῖον ἐξελθεῖν Λάζαρον, μέγα· πολλῷ μᾶλλον τὸ πάντας ἀθρόως τοὺς πάλαι κοιμηθέντας φανῆναι ζῶντας· ὃ της ἐσομένης ἀναστάσεως σημεῖον ἦν. Πολλὰ γὰρ σώματα τῶν κεκοιμημένων ἁγίων nyépen, noi. Chrysost. in Matt. 27. hom. 88. op. tom. 7. pag. 826. In edit. Latina interpres vertit: Multo majus profecto est multos jam olim mortuos in vitam reduxisse.

" Τὰ μνημεῖα ἠνεᾤχθησαν, καὶ οἱ απ' αἰῶνος θανέντες ἀνέστησαν. Εucholog. fol. 166. b.

• Ο καταβὰς εἰς τὸν ᾅδην καὶ τὰ μνημεῖα αὐτοῦ ἐκτινάξας καὶ πάντας τοὺς ἐν αὐτῷ κατεχομένους δεσμίους ἐλευθερώσας, καὶ πρὸς ἑαυτὸν ἀνακαλεσάμενος. Ibid.

w Ergo et in sepulchrum quoad corpus, quod mortuum erat, descendit: juxta vero divinitatem, quæ vivebat, infernum interea devicit. Tertio die resurrexit : sed et animas fidelium secum una suscitavit; et dedit spem corporibus etiam a

which was dead, he descended into the grave: but according to his divinity, which did live, he overcame hell in the mean time. The third day he rose again: but withal raised up the souls (or persons) of the faithful together with him, and gave hope thereby, that our bodies also should rise again like unto him at his second coming."

Of those who arose with our Saviour from the grave, or, as anciently they used to speak, from hell, two there be whom the fathers nominate in particular: Adam and Job, unto whom Eusebius also thinketh fit that David should be added. Of Job, St. Ambrose writeth in this manner: "Having heard what God had spoken in him, and having understood by the Holy Ghost, that the Son of God was not only to come into the earth, but that he was also to descend into hell that he might raise up the dead, which was then done, for a testimony of the present, and an example of the future: he turned himself unto the Lord and said: O that thou wouldest keep me in hell, that thou wouldest hide me until thy wrath be past, and that thou wouldest appoint me a time in which thou wouldest remember me"." In which words he affirmeth that Job did prophecy, "that he should be raised up at the passion of our Lord; as in the end of this book, saith he, he doth testify;" meaning the apocryphal appendix, which is annexed to the end of the Greek edition of Job, wherein we read thus: "It is written, that he should rise again,

morte resurgendi sibi similiter in secundo adventu. Confess. Armen. artic. 122. 123, 124.

* Euseb. in Psal. 3. ver. 5. in Catena Danielis Barbari et Aloysii Lippomani. Audito igitur quid locutus esset in eo Deus, et cognito per spiritum sanctum quod filius Dei non solum veniret in terras, sed etiam descensurus esset ad inferos, ut mortuos resuscitaret, (quod tunc quidem factum est ad testimonium præsentium, et exemplum futurorum) conversus ad Dominum, ait: Utinam in inferno conservares, absconderes autem me donec desinat ira tua, et statuas mihi tempus in quo memoriam mei facias. Ambros. de interpellatione Job, lib. 1. cap. 8. Job, chap. 14. ver. 13.

a Quod in passione Domini resuscitandus foret; sicut in fine hujus libri testatur. Ibid.

* Γέγραπται δὲ αὐτὸν πάλιν ἀναστήσασθαι, μεθ' ὧν ὁ κύριος ἀνίστησι vel ἀνέστησε. Append. ad Job. Vid. Clement. Constitut. apostolic. lib. 5. cap. 6.

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") rather 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 NP,

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.

n In Bibliis Complutensibus, et regiis edit. Antwerp. ann. 1572. et magnis Latinis Bibliis edit. Venet. ann. 1588. ubi in hanc particulam habentur notæ 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 fiturgy of the church of Constantinople translated into Latin by Leo Thuseus, the like speech is used of him: "Her 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

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4 "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 θεουργικῇ σου δυνάμει καὶ φωτιστική 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 Xeipi mavrodνváμy. 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.