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Hence Bafil Bishop of Seleucia, makes Lazarus come out of the Grave to live like an Infant in Swadling-cloaths. 'Exeber ανεπήδα νεκρός τετραήμερον τὰ τὰ θανάταις αεικείμρο σύμβολα καὶ θάνατον ἀποδυσάμμο, ἢ τάφες δολίω ἐκ ἠλλάξα]α ἀλλ' ἐρίσατο ταῖς κειρίαις ὡς ἐκ τάφες τεχθεὶς καὶ μὲ τόκον φέρων τα σπάργανα. Orat. in Publican & Pharif. The κερία then were inftita, as the Vulgar Latin; fafciæ, as Juvencus and the Syriack Tranflation,'POD TON, vinctus fafciis Of the fame nature I conceive were the via mentioned in our Saviour's Burial; and fo S. Auguftine does express them in reconciling the rest of the Evangelifts, who mentioned only Jofeph and the findon, with S. John, who addeth Nicodemus and the bóvia. Neque hic aliquid repugnet rectè intelligentibus. Neque enim illi qui de Nicodemo tacuerunt, affirmaverunt à folo Jofeph Dominum fepultum, quamvis folius commemorationem fecerint; aut quia illi una findone à Jofepho involutum dixerunt, propterea prohibuerunt intelligi & alia lintea potuiffe afferri à Nicodemo & fuperaddi, ut verum narraret Johannes quod non uno linteo, fed linteis, involutus fit; quamvis & propter fudarium quod capiti adhibebatur, & inftitas quibus totum corpus alligatum eft, quia omnia de lino erant, etiamfi una findon ibi fuit, verifiimè dici potuit, ligaverunt eum linteis. De confenfu Evang. l. 3. c. 23. Thefe which he calls inftitæ quibus totum corpus alligatum eft, were then, involucra mortui. Befide thefe we read in the History of Lazarus aur (xsuein wensedlo, John 11. 44. And of our Saviour, To Code à luixi & xeparis OUTE. The fame is rendred by the Syriack, and Nonnus makes it a Syriack Word, Kai divów wezenaso xuλúμμalı xvxzádæ κόρσίων, Σιδάριον το περ είπε Σύρων ςόμα. Whereas the Word is not of a Syriack, but Latin Origination, and from the Latins came to the Greek and Eastern People, Sudor and Sudare, from thence Sudarium. Vatinius reus, agente in eum Calvo, fudario candido frontem deterfit. Quintil. Suetonius of Nero, Plerumq; prodiit in publicum ligato circa collum fudario. This was tranflated into their own Language by the latter Greeks, to fignifie that which before was called ἐμιλύβιον and καψιδρώτιον, as is obferved by Julius Pollux, Τὸ ἢ ἡμιλύβιον, ἐεὶ μὴὺ καὶ τότο Αἰγύπλιον, εἴη 5 ἂν ἐξ τὸ ἐν τῇ μέση Κωμωδία καψδιρώτιον καλόρθρον, ὃ να γδάριον ὀνομάζει. "Αριςοφάνε γδ & Πλέτῳ τοιαύτη τις ἡ δόξα, Επειτα καθαρὸν ἡμούβιον λαβων, Τα βλέφαρα αειέψησε: where τὰ βλέφαρο πειέψησε, το the fame with that in Quintilian, frontem deterfit; then was the fame with Sudarium, So the Scholiaft upon this place: 'Huston ja vilesets 218 26 elov nayetov. This is the proper fignification of Exduesov, viz. a Linen Cloth used to wipe off Sweat: but when it was tranflated into the Chaldee or Syriack Language, it received à more general Signification, of any Cloth, or Veil, or Covering of Linen, for any other use, As Ruth 3. 15. Bring the Veil that thou haft upon thee; the Chaldee rendrethSo when Mofes is faid to put a veil on his face, Exod.

.and it held fix meafures of Barley ,הבי סודרא די עליך it סוררא על So the Rabbins ordinarily we ויהב על איקונין רבית אנפו סודרא the Chaldee again rendreth it .32 .14

the veil or covering of his head and in that fenfe it is here taken, not with any relation to the Etymology, as Nonnus conceived in thefe Words, Θερμὸν ἔχων ἱδρῶτα καλυπτόμπρο προσώπε, as if Lazarus had come fivearing out of his Grave; but the only ufe, is being bound about the Head, and covering the Face, which the Epiftle of Martialis calls fu

darium mortuorum.

Mark 15.

As for the Preparation of the Sepulchre to receive the Body of our Saviour, the Custom of the Jews was alfo punctually obferved in that. Jofeph of Arimathea had prepared a place of Burial for himself, and the manner of it is expreffed: For in the place where he was crucified, there was a garden, and in Matth. 27. the garden a new fepulchre wherein never man was laid, which Jofeph had bewn out of the rock for his own tomb: there laid they Jefus, and rolled a great ftone to the door of the fepulchre. And fo Chrift was buried after the manner of the Jews, in a Vault made by the * Excavation of the rocky firm Strabo obpart of the Earth, and that Vault fecured from external Injury by a great ferveth of Jemaffy Stone rolled to the Mouth or Door thereof. After which Stone was rufalem, that once rolled thither, the whole Funeral Action was performed, and the Sepul- about it,cès

*

the Ground

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dian, was wireless, for nine miles rocky underneath. It is therefore no wonder that in a Garden fo near Jerufalem there should be found Ground which was petrofa. It is faid therefore of Jofeph, that unusov ixeríunom cv zỹ wirey of the Sepulchre, that i deλalounμov in wiregs, and dažo, which fignifie no less than that it was cut out of a Rock: and Nonnus makes a particular Paraphrafe to that purpofe of λαξευτόν, only "El cν γείτονι κάπῳ Τύμβου αδαμήτοιο βα θυνομθύης από πέτρας Γλυπρὸς ὅλο νεό τους. Where Baluson fignifies the Excavation of the Rock, and yλvæĵos the manner by which that Excavation was performed by Infcifion, or Exfculption. But Salmafius hath invented another way, making the Earth to be digged, and a Sepulchre built by art, of ftone, within it. And this Interpretation he endeavours to prove out of the Text; first alledging that werny, fignifies, in the Writers of that Age, a Stone, not a Rock, and therefore λελατομημίον ἐκ πέτρας is ἐκ λίθε, made of fione: otherwife the Article would have been added on t πέτρας, if he meant the Rock which was there. But this is foon answered; for in S. Matthew the Article is exprefly added, iñalóμnoev cv There. S. Matthew therefore understood it of that Rock which was in the Garden: and the rest without question understood the fame. Again, he objects that aloues fignifies not only lapides ex lapicidina cædere, but alfo polire & quadrare ad ædificandum; and λages fignifies the laft only. Wherefore being it is faid not only deλalounion, which may be understood of building, but also agriv, which can be underflood of no other; therefore he concludes that it was a Vault built of a fquare ftone within the Ground. But there is no neceffity of fuch a precife sense of Xatolew, which may be extended to any sense of halouev. (as Origen indifferently λalountov n dažóútiv pevnsion cv wireα) and that, when it Speaks of a Jewish Custom, must be taken in that fenfe which is most congruous to their Custom, and as they used the Word. Now they rendred the Word n by xxlouer, as 1 Kings 5. 15. Acroμar i ögd. Ifa. 51. 2. ΠΟΥ 10127, ἐμβλέπετε εἰς * σερεὰν πέτραν τἢ ἐλαζομήσατε, unde excifi. As therefore Deut. 6. 11. λάκκες λελαλομηρίας ἐς εἰκ ἐξελατίμησας. Το Ifa. 22. 16. Ὅτι ἐλατόμησας σεαυτῷ ὧδε μνημεῖον, καὶ ἔγραψας εαυτῷ ἐν πέτρα (κηνήν τ in both places aloμev is nothing else but 2, and there minutov deλatounov, in the Language of the Jews, is to be taken in the jame fenfe with ráxx redalounges, that is, dirged or hewn out of the Ground. This is well expreffed by Orig. Ἡ ταφὴ ἔχει τ' καθαρότητα τὰ τῆ (υμβολικά δηλωμένων ἐν τῷ υποτεθείας αὐτῷ τὸ χῶμα ἐν μνημείῳ καινῷ ὑφεσῶτι· ἐκ ἐκ λογάδων λίθων οἰκοδομηθέντι, και τ' ἕνωσιν ή φυσικίω ἔχοντι, ἀλλ' ἐν μιᾷ καὶ δὲ ὅλων ἠνωρθρῃ πέτρα λαγομηλῇ καὶ λαξα τῇ 1.2. adv. Celfum. And this cutting the Sepulchre out of the Rock; rather than building it in the Earth, is very material in the Opinion of S. Jerome, who makes this Obfervation on Matth. 27. In monumento novo, quod excifum fuerat è Petra, conditus eft, ne fi ex multis lapidibus ædificatum effet, fuffoflis tumuli fundamentis, ablatus furto diceretur; and gives this Interpretation of the Prophet Ifaiah, Quod autem in fepulchro ponendus effet, Prophetæ teftimonium eft dicentis,

His

Hic habitabit in excifa fpelunca petra fortiffima, ftatimque poft duos verficulos fequitur, Regum cum gloria videbitis. Another use of the fame Suppofition is made likewife by St. Ambrofe: Domini corpus tanquam per Apoftolorum doctrinam infertur in vacuam & in novam requiem lapidis excifi; fcilicet in pectus duritiæ gentilis quodam doctrinæ opere excifum Chriftus infertur, rude fcilicet ac novum, & nullo antea ingreffu timoris Dei pervium, in Matth. cap. 27. Thus was the Sepulchre prepared for the Body: and when Joseph had laid it there, ogrexudice dibor μésar wegs TM dveg, he rolled a great stone to the door, the last part of that Solemnity. For this great Stone was faid to be rolled, by reafon of the bignefs, as being not portable, (from whence arofe the Women's Doubt, Mark 16. 3. Who fhall roll us away the ftone from the fepulchre ?) and that very properly, for it had its Name from that rolling, being called conftantly by the

הגולל אבן גדולה ורחבה, שסותמים בדה פי הקבר מלמעלה מלשן וגללו .volvere גלל from גוללא or גולל,Jews .Obadias de Bartenora את האבן.

*This hath been observed

* ture completed: fo that it was not lawful by the Cuftom of the Jews any by the Jews more to open the Sepulchre, or disturb the interred Body.

it is prohibited for any man to open the fepulchre after it is אסור לפתוח הקבר אחר שנסתם הגולל.,themselves

fhut with the rolled ftone.

So they are

ftyled in the

Jofeph βαλάν

a

Thirdly, Two eminent Perfons did concur unto the Burial of our Saviour, a† Ruler and a Counsellor, Men of thofe Orders among the Jews as were of Scriptures, greatest Authority with the People; Jofeph of Arimathea, rich and honouTs,and Nico- rable, and yet inferior to Nicodemus, one of the great Council of the Sanhedemus gxav drim: These two, though fearful while he lived to acknowledge him, are and these two Powers ruled brought by the hand of Providence to interr him; that fo the Prediction might all them at be fulfilled which was delivered by Isaiah to this purpose. The Counsel of his Jerufalem un- Enemies, the Defign of the Jews, made his grave with the wicked, that he der the RoAmight be buried with them which were crucified with him: But because he appeared hath done no violence, neither was any deceit in his mouth; because he was when Agrippa no ways guilty of thofe Crimes for which they justly suffered; that there might War by the be a Difference after their Death, though there appeared little Distinction in it; fudden raifing the Counsel of his Father, the Defign of Heaven put him with the rich in ` of a Tax: Eis his death, and caufed a Counsellor and a Ruler of the Jews to bury him. τε άρχοντες καὶ οἱ βαλουνται μερισθέντες φόρεις έλεγον. Jofeph. l. 2. c. 29. 3 Ι α. 53.9.

mans.

prevented a

ἢ τας κώμας οἱ

b Mark 15.

44, 45.

a

The Neceffity of this Part of the Article appeareth, Firft, In that it gives a Testimony and Affurance of the Truth both of Christ's Death preceding, and of his Resurrection following. Men are not put into the Earth before they die: Pilate was very inquifitive whether our Saviour had been any while dead, and was fully fatisfied by the Centurion, before he would give the body to Jofeph to be interred. Men cannot be faid to rife who never died; nor can there be a true Refurrection, where there hath not been a true Diffolution. That therefore we might believe Chrift truly rose from the Dead, we must be first affured that he died: and a greater Affurance of his Death than this we cannot have, that his Body was delivered by his Enemies from the Cross, and laid by his Disciples in the Grave.

Secondly, A Profeffion to believe that Chrift was buried is necessary, to work within us a Correfpondence and Similitude of his Burial. For we are Coloff. 2. 12. c buried with him in Baptifm, even buried with him in Baptifm unto death; Rom. 6.4. that like as Chrift was raised up from the dead by the glory of the Father, geftum eft in even so we alfo fhould walk in newness of life. That nothing may be done cruce Chrifti, or fuffered by our Saviour in these great Tranfactions of the Mediator, but in refurrectio- may be acted in our Souls, and reprefented in our Spirits.

+ Quicquid

in fepultura,

ne tertio die, in afcenfione in cœlum, & in fede ad dextram Patris, ita geftum eft, ut his rebus, non myfticè tantùm dictis, fed etiam geftis, configuraretur vita Chriftiana quæ hic geritur. Nam propter ejus crucem dictum eft. Qui autem Jefu Chrifti funt, carnem fuam crucifixerunt cum vitiis & concupifcentiis, propter fepulturam, Confepulti enim fumus cum Chrifto per baptifmum in mortem; propter refurrectionem, ut quemadmodum Chriftus refurrexit à mortuis per gloriam Patris, ita & nos in novitate vita ambulemus, propter afcenfionem in cœlum, fedemque ad dextram Patris, Si autem refurrexiftis cum Chrifto, que furfum funt quarite, ubi Chriftus eft ad dextram Dei fedens, S. Auguft. Enchirid. ad Laur. And this was before observed by Origen, l. 2. adv. Celf. Ta ruμbexévou ávasesamujía o 'Incã án cà viaã tà λέξη καὶ τῇ ἱτορία τ' πᾶσαν ἔχει θεωρίαν τ' ἀληθείας. Ἕκασον γδ αὐτῶν καὶ σύμβολόν τινα εἶναι τὰ τοῖς συνελώτερον του κά νωσι τῇ γραφῇ επιδείκνυ). Ωσσες ἦν τὸ ταυρωθιναι αὐτὸν ἔχει το δηλομύτων ἀλήθειαν ἐν τῷ Χρισῷ, σαυεςαύρωμαι, καὶ τὸ σκ μαινομένῳ ἐκ τῶ, Ἐμοὶ ἢ μὴ χύοιτο καυχάπι εἰ μὴ ἐν τῷ σαυρῷ τῷ Κυρίῳ ἡμῶν Ἰησέ Χριςδ· δι δ ἐμοι κόσμου ἐςαύξω, κάγὼ τῷ κόσμῳ, καὶ ὁ θάνατος αὐτῷ ἀναγκαίο, αλὰ τὸ, Ο δ' απέθανεν ἁμαρτίᾳ ἀπέθανεν ἐπάβαξ, καὶ σὰ τὸ τὸ δίκαιον λέγειν, συμμορφέμμα της θανάτῳ αὐτῷ, καὶ τὸ, Εἰ γ σιυαπεθάνομαι, και συζήσομαι ὅτω καὶ ἡ ταφὴ αὐτῇ φθάνει ἐπὶ τὸς συμμόρφες τι θανάτῳ αὐτῷ, καὶ τὰς συςαυρωθέντας αὐτῷ καὶ συναποθανόντας, καθὸ καὶ τῷ Παύλῳ λέλεκ, τον Συνετάφημι μηδ' αὐτὸν καὶ τὰ βαπλίσ ματα, και συμανές πως αυτ

Thirdly,

per

* This appear

Thirdly, It was most convenient that those Pious Solemnities fhould be formed on the Body of our Saviour, that his Difciples might for ever learn what Honour was fit to be received and given at their Funerals. When Ananias died, though for his Sin, yet they wound him up, and carried him out, Acis 5. 6. and buried him: when Stephen was ftoned, devout men carried him to his aas 8. 2. burial, and made great lamentation over him: and when Dorcas died, they Acts 9. 37. washed her, and laid her in an upper Chamber: So careful were the Primitive Christians of the Rites of Burial. Before, and at our Saviour's time, the Greeks did much, the Romans more use the burning of the Bodies of the Dead, and reserved only their Afhes in their Urns: but when Christianity began to encrease, the Funeral Flames did cease, and after a few * Emperors eth by Macrohad received Baptifm, there was not a Body burnt in all the Roman Empire. bius, who liv For the first Christians wholly abstained from confuming of the dead Bodies ed in the time with Fire, and followed the Example of our Saviour's Funeral, † making use of Theodofiof precious Ointments for the Dead, which they refufed while they lived, teftifieth thus and fpending the Spices of Arabia in their Graves. The Defcription of the much; Licet Perfons which interred Christ, and the Enumeration of their Virtues, and the urendi corpoeverlasting Commendation of her who brake the Box of precious Ointment for rum ufus nohis Burial, have been + thought fufficient Grounds and Encouragements for nullus fit, the careful and decent fepulture of Chriftians. For as natural Reafon will lectio tamen teach us to give some kind of Respect unto the Bodies of Men, though dead, docet, eo in reference to the Souls which formerly inhabited them: fo, and much igni dari homore, the Followers of our Saviour, while they looked upon our Bodies as nor mortuis living Temples of the Holy Ghost, and bought by Christ, to be made one &c. 1. 7. c. 7. Day like unto his glorious Body, they thought them no ways to be † neglected That this was

us junior, and

ra defuncto

ftro feculo

tempore quo

habebatur,

done by the Chriftians is certain, because the Heathens anciently did object it to the Chriftians. Inde videlicet & exfecrantur rogos. & damnant ignium fepulturas. And the Anfwer given to this Objection was, Nec, ut creditis, ullum damnum fepulturæ timemus, fed veterem & meliorem confuetudinem humandi frequentamus. Minut. Fælix in Octavio. And Tertull. Et hoc etiam in opinione quorundam eft; proptereà nec ignibus funerandum aiunt, parcentes fuperfluo animæ. Alia eft autem ratio pietatis iftius, non reliquiis animæ adulatrix, fed crudelitatis etiam corporis nomine averfatrix, quòd & ipfum homo non utique mereatur poenali exitu impendi. De anima. c. 51. At ego magis ridebo vulgus tunc quoque, cùm ipfos defunctos atrociffimè exurit, quos poftmodùm gulofiffimè nutrit, iifdem ignibus & promerens & offendens. O pietatem de crudelitate ludentem: facrificet, an infultet, cum crematis cremat? Idem de Refur. Carn. c. I. †The Heathens objected it to the Primitive Chriftians; Refervatis unguenta funeribus. Minutius Felix. And Tertullian confeffeth it, Thura planè non emimus. Si Arabiæ queruntur, fciant Sabai pluris & cariores fuas merces Chriftianis fepeliendis profligari, quàm Diis fumigandis. Apol. c. 42. And speaking of Spices, lib. de Idololat. Etiam hominibus pigmenta medicinalia, nobis quoque infuper ad folatia fepulturæ ufui funt. So Clem. Alex Mueiro νεκροί. And again, Αἱ η υπέρμετροι κρίσεις ἢ μύρων κηδείας, ο συμβιώσεως επιπνέυσιν. Padag l. 2. c. 8. Ipfe Dominus die tertio refurrecturus religiofae mulieris bonum opus prædicat, prædicandumque commendat, quòd unguentum pretiofum fuper membra ejus effuderit, atque hoc ad eum fepeliendum fecerit. Et laudabiliter commemorantur in Evangelio, qui corpus ejus de cruce acceptum diligentèr atque honorificè tegendum fepeliendumque curârunt. Verùm ifte authoritates non hoc admonent, quòd infit ullus cadaveribus fenfus: fed ad Dei providentiam, cui placent etiam talia pietatis officia, corpora quoque mortuorum pertinere fignificant, propter fidem refurrectionis aftruendam. S. Auguft. de Civitate Dei, l. 1. c. 13. * Οὐδὲν 5 λυπεῖ ἡμᾶς ἐδὲ τὸ ἀπὸ Ἡρακλείτε λεγόμθμον, ὅπες Κέλσο παρείληφεν, ὅτι νέκυες εἰσι κοπρίων εκβλη]ότεροι, καί τοιγε εἴποι τις ἂν καὶ αὐὶ τότε, ὅτι τὰ μ, κόπρια ἐκβλητά ἐσιν, οἱ δ' ἐξ ἀνθρώπων νέκυες, 2 * ενοικήσασαν ψυχίω καὶ μάλισα ἐὰν ἡ ἀσειοτέρᾳ, ἐκ ἐνβλητοί. Κατὰ γδ' τις ασοτέρας δ νόμων, με ο ενδεχομένης ὡς πρὸς τὰ τοιαῦτα τιμῆς ταφῆς ἀξιδι · ἵνα μὴ ὑβρίζωμῳ τῇ διωάμς * ενοικήσασαν ψυχών περιπλάντες, μαζ τὸ ἐξελθεῖν, αὐτῷ τὸ ζῶμα, ὡς καὶ τὰ ἢ κτίῶν (ώματα. Orig. adv. Celfum, l. 5.

Νεμεατώμαί γε ᾗ ἐδὲν

Κλαίειν ός κε θάνῃσι βροτῶν καὶ πότμον ἐπίασῃ.
Τῶτό νυ καὶ γέρος οἷον οιζυροῖσι βροτοῖσι

Κείρασθαί τε κόμίω, βαλέειν τ' Στὸ δάκρυ παρειῶν. Οdyf. δ'.

Nec ideò tamen contemnenda & abjicienda funt corpora defunctorum, maximéque juftorum atque fidelium, quibus tanquam organis & vafis ad omnia bona opera Sanctus ufus eft Spiritus. Si enim paterna veftis & annulus, ac fi quid hujufmodi tantò charius eft pofteris, quantò erga parentes major exftitit affectus; nullo modo ipfa fpernenda funt corpora, quæ utique multò familiariùs atque conjunctiùs quàm quælibet indumenta geftamus. Hæc enim non ad ornamentum vel adjutorium quod adhibetur extrinfecus, fed ad ipfam naturam hominis, pertinent. S. Aug. de Civit. Dei, l. I. c. 13. Ταῦτα τελέσας ὁ ἱεράρχης, απολίθησιν ἐν οἴκῳ τιμέῳ τὸ δῶμα μεθ' ἑτέρων ὁμολαγῶν ἱερῶν σωμάτων. Εἰ δ ̓ ἐν ψυχῇ καὶ σώματι 7 θεοφιλή ζωμὺ ὁ κεκοιμημα ἐβίῳ, τίμιον ἔσαι· με ότιας ψυχῆς καὶ τὸ (μυαθλῆσαν αὐτῇ σῶμα και τὰς ἱερᾶς ἱδρῶτας, ἔνθεν ἡ θεία δικαιοσιώη με τα σφετέρει σώματα αὐτῇ δωρεῖς τὰς ἀμοιβαίας λήξεις, ὡς ὁμοπορόύτῳ * OvμMeloxa & orías & crarlias Cane. Dionyf. Eccl. Hierarch. c. 7. Propter patrem militiam Chrifti deferam, cui fepulturam Chrifti caufâ non debeo, quam etiam omnibus ejus caufâ debeo? S. Hieron. Epift. ad Heliodorum. after

* This was obferved by Julian the Apoftate,

after Death, but carefully to be laid up in the Wardrobe of the Grave, with fuch due refpect as might become the Honour of the Dead, and Comfort of the Living. And the decent Custom of the Primitive Chriftians was fo acceptable unto God, that by his Providence it proved most * effectual in the Converfion of the Heathens and Propagation of the Gofpel.

who, writing to an idolatrous High-Prieft, puts him in mind of those things by which he thought the Chriftians gained upon the World, and recommends to them the Practice of the Heathen Priests. Of these he reckons three; the Gravity Τὶ ἐν ἡμεῖς οιόμεθα ταῦτα of their Carriage, their Kindness to Strangers, and their Care for the Burial of the Dead. ἀρκεῖν ἐδ' απολέπομεν ὃ μάλισα τ' ἀθεότητα (To he calls Chriftianity, becaufe they rejetted all the Heathen Gods) Cre Αύξησεν, ἡ πει τις ξένες φιλανθρωπία, καὶ περὶ τὰς ταφὰς ἳ νεκρῶν προμήθεια, καὶ ἡ πεπλασμθύη (εμνότης και βίον; ὧν ἕκασον o'louas xeñvas wag' nμâv darbãs, ixinda. Epift. 49. ad Arfacium. And as Julian obferved the Care of Burial as a great Encouragement to the Heathens to turn Chriftians, fo Gregory Nazianzen did obferve the fame to the great Difonour of the Apoflate, comparing his Funeral with his Predeceffors. O (that is Conftantius) run wardnμors ευφημίαις τε καὶ πομπαῖς, καὶ τάτοις ἢ τοῖς ἡμετέροις σεμνοῖς, ᾠδαῖς παννύχοις τα διαδεχίας, αἷς Χρισιανοὶ τιμῶν μελάςασιν σύνεση νομίζομθμ καὶ γίνει πανήγυρις μαζί πάθος ή εκκομιδή τε σώματα. But as for Julian, μῖμοι γελοίων ἦγον αὐτὸν, καὶ τοῖς ἀπὸ τὸ σκίωής αἴχεσιν ἐπομπούετο έως ή Ταρσέων αὐτὸν ὑποδέχε) πόλις ἔνθα ἢ οἱ τέμβριος ἄτιμον, καὶ τάφο ἐξάγις καὶ απόπλυτα, καὶ ἐδὲ θεατὸς οὐσεβῶν ὄψεσι. Steliteut. 2.

·

Thus I believe the Only-begotten and Eternal Son of God, for the Confirmation of the Truth of his Death already past, and the Verity of his Refurrection from the Dead fuddenly to follow, had his Body, according to the Custom of the Jews, prepared for a Funeral, bound up with Linen Cloths, and laid in Spices; and after that accustomed Preparation, depofited in a Sepulchre hewn out of a Rock, in which never Man was laid before, and by rolling of a Stone unto the Door thereof, entombed there. Thus I believe that Christ was buried.

ARTI

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He descended into hell: the third day he roke again from the dead.

HE former part of this Article, of the Defcent into Hell, hath not been fo* anciently in the Creed, or fo univerfally, as the reft. *First, it is to be obferved, The first Place we find it used in was the Church of Aquileia; that the Deand the time we are fure it was used in the Creed of that Church Scent into Hell was less than 400 Years after Chrift. After that it came into the ancient Creeds † Roman Creed, and others, and hath been acknowledged as a part of the Apoftles Creed ever fince.

was not in the

or Rules of

Faith. Some tell us that it

was not in the

Confession of Ignatius Epift. ad Magnef. But indeed there is no Confeffion of Faith in that Epiftle; for what is read there was thruft in out of Clemens his Conftitutions. In like manner, in vain is it objected that it was omitted by Polycarp, Clemens Romanus, and Juftin Martyr, because they have not pretended any Rule of Faith or Creed of their Times. But that which is material in this Cause, It is not to be found in the Rules of Faith delivered by Irenæus, lib. 1. cap. 2. by Origen. lib. ei dexav, in Procem. or by Tertullian, adv. Praxeam, cap. 2. de Virg. veland. c. 1. de Præfcript. adv. Hæret. cap. 13. It is not expreffed in thofe Creeds which were made by the Councils as larger Explications of the Apostles Creed: not in the Nicene or Conftantinopolitan, not in that of Ephefus or Chalcedon; not in thofe Confeffions made at Sardica, Antioch, Seleucia, Sirmium, &c. It is not mentioned in feveral Confeffions of Faith delivered by particular Perfons: not in that of Eufebius Cæfarienfis, prefented to the Council of Nice, Theodoret. l. 1. c. 2. not in that of Marcellus Bishop of Ancyra, delivered to Pope Julius, Epiphan. Hær. 72. not in that of Arius and Euzoius, prefented to Conftantine, Socrat. 1. 1. c. 19, not in that of Acacius Bishop of Cæfarea, delivered in to the Synod of Seleucia, Socrat. 1. z. c. 40. not in that of Euftathius, Theophilus and Silvanus, fent to Liberius, Socrat. 1. 4. C. 12. There is no mention of it in the Creed of S. Bafil, Tract. de Fide in Afceticis; in the Creed of Epiphanius, in Ancorato, c. 120. Gelafius, Damafus, Macarius, &c. It is not in the Creed expounded by S. Cyril, (though fome have produced that Creed to prove it) it is not in the Creed expounded by S. Auguftine de Fide & Symbolo; not in that De Symbolo ad Catechumenos, attributed to S. Auguftine; not in that which is expounded by Maximus Taurinenfis, nor in that fo often interpreted by Petrus Chryfologus; nor in that of the Church of Antioch, delivered by Caffianus, de Incarn. 1. 6. neither is it to be feen in the MS. Creeds fet forth by the learned Archbishop of Armagh. Indeed it is affirmed by Ruffinus, that in his Time it was neither in the Roman or the Oriental Creeds: Sciendum fanè eft, quod in Ecclefiæ Romanæ Symbolo non habetur additum, defcendit ad inferna; fed neque in Orientis Ecclefiis habetur hic fermo. Ruff. in Expofit. Symboli. It is certain therefore (nor can we difprove it by any acknowledged Evidence of Antiquity) that the Article of the Defcent into Hell was not in the Roman or any of the Oriental Creeds.' That the Defcent into Hell came afterwards into

the Roman Creed appeareth, not only because we find it there of late, but because we find it often in the Latin Church many Ages fince: As in that produced by Etherius against Elipandus in the Year 785, in the 115 Serm. de Tempore, falfly afcribed to S. Auguftine, where it is attributed to S. Thomas the Apoftle; in the Expofition of the Creed falfly af cribed to S. Chryfyftome. As in the Creed attributed to S. Athanafius, which though we cannot say was his, yet we know was extant about the Year 600, by the Epistle of Ifidorus Hifpalenfis ad Claudium Ducem. It was alfo inferted into the Creed of the Council of Ariminum, Soc. 1. 2. c. 37. and of the fourth Council of Toledo, held in the Year 633; and of the fixteenth Council of the fame Toledo, held in the Year 693.

fidelis nega

Chriftum ?

Indeed the Defcent into Hell hath * always been accepted, but with a *Quis nifi invarious Expofition; and the Church of England at the Reformation, as it verit fuiffe received the three Creeds, in two of which this Article is contained, fo did apud inferos it also make this one of the Articles of Religion, to which all who are ad- S. Auguft. mitted to any Benefice, or received into Holy Orders are obliged to fubfcribe. Epift. 99. And at the first Reception it was propounded with a certain Explication, and thus delivered in the fourth Year of King Edward the Sixth, with reference to an express place of Scripture interpreted of this Defcent: † That the Body of Chrift lay in the Grave until his Refurrection; but his Spirit, Nam corpus which he gave up was with the Spirits which were detained in Prifon, or que ad Rein Hell and preached to them, as the place in S. Peter teftifieth. So like- in fepulchro wife after the fame manner in the Creed fet forth in Metre after the manner jacuit, Spiritus ab illo of a Pfalm, and ftill remaining at the end of the Pfalms, the fame Expo- emiffus cum fition is delivered in this Staff;

And fo he died in the flesh,
But quickned in the spirit:
His body then was buried,
As is our ufe and right.

+1 Pet. 3. 19.

furrectionem

fpiritibus qui in Carcere fi

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