§ 1. Now as to Hades, wherein the souls of the righteous and unrighteous are detained, it is necessary to speak of it. Hades is a place in the world not regularly finished; a subterraneous region, where the light of this world does not shine; from which circumstance, that in this place the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allowed as a place of custody for 'souls, in which angels are appointed as guardians to them, who distribute to them temForary punishments, agreeable to every one's behaviour and manners.

2. In this region there is a certain place set apart, as a lake of unquenchable fire, wherein we suppose no one hath hitherto been cast; but it is prepared for a day afore-determined by God, in which one righteous sentence shall deservedly be passed upon all men; when the unjust and those that have been disobedient to God, and have given honour to such idols as have been the vain operations of the hands of men, as to God himself, shall be adjudged to this cverlasting punishment, as having been the causes of defilement; while the just shall obtain an incorruptible and never-fading kingdom. These are now indeed confined in Hades, but not in the same place wherein the unjust are confined.

3. For there is one descent into this region, at whose gate we believe there stands an archangel with an host; which gate when those pass through that are conducted down by the angels appointed over souls, they do not go the same way; but the just are guided to the right hand, and are led with hymns, sung by the angels appointed over that place, unto a region of light, in which the just have dwelt from the beginning of the world; not constrained by necessity, but ever enjoying the prospect of the good things they see, and rejoice in the expectation of those new enjoyments which will be peculiar to every one of them, and esteeming those things beyond what we have here; with whom there is no place of toil, no burning heat, no piercing cold, nor are any briers there; but the countenance of the fathers and of the just, which they see, always smiles upon them, while they wait for that rest and eternal new life in heaven, which is to succeed this region. This place we call The Bosom of Abraham.

4. But as to the unjust, they are dragged by force to the left hand, by the angels allotted for

punishment, no longer going with a good-will, but as prisoners driven by violence; to whom are sent the angels appointed over them to reproach them and to threaten them with their terrible looks, and to thrust them still downwards. Now those angels that are set over these souls, drag them into the neighbourhood of hell itself; who, when they are hard by it, continually hear the noise of it, and do not stand clear of the hot vapour itself; but when they have a nearer view of this spectacle, as of a terrible and exceeding great prospect of fire, they are struck with a fearful expectation of a future judgment, and in effect punished thereby ; and not only so, but where they see the place [or choir] of the fathers and of the just, even hereby are they punished; for a chaos deep and large is fixed between them; insomuch that a just man that hath compassion upon them, cannot be admitted, nor can one that is unjust, if he were bold enough to attempt it, pass over it.

5. This is the discourse concerning Hades, wherein the souls of all men are confined until a proper season, which God hath determined, when he will make a resurrection of all men from the dead, not procuring a transmigration of souls from one body to another, but raising again those very bodies, which you Greeks, seeing to be dissolved, do not believe [their resurrection]: but learn not to disbelieve it; for while you believe that the soul is created, and yet is made immortal by God, according to the doctrine of Plato, and this in time, be not incredulous; but believe that God is able when he hath raised to life that body which was made as a compound of the same elements, to make it immortal; for it must never be said of God, that he is able to do some things, and unable to do others. We have therefore believed that the body will be raised again; for although it be dissolved, it is not perished; for the earth receives its remains, and preserves them; and while they are like seed, and are mixed among the more fruitful soil, they flourish, and what is sown is indeed sown bare grain; but at the mighty sound of God the Creator, it will sprout up, and be raised in a clothed and glorious condition, though not before it has been dissolved, and mixed [with the earth]. So that we have not rashly believed the resurrection of the body; for although it be dissolved for a time on account of the original transgression, it exists still, and is cast

SINCE we meet with several important testimonies in Josephus, the Jewish historian, concerning John the Baptist, the forerunner of Jesus of Nazareth, concerning Jesus of Nazareth himself, and concerning James the Just, the brother of Jesus of Nazareth; and since the principal testimony, which is that concerning Jesus of Nazareth himself, has of late been greatly questioned by many, and rejected by some of the learned as spurious, it will be fit for me, who have ever declared my firm belief that these testimonies were genuine, to set down fairly some of the original evidence and citations I have met with in the first fifteen centuries concerning them; and then to make proper observations upon that evidence, for the reader's more complete satisfaction.

But before I produce the citations themselves, out of Josephus, give me leave to prepare the reader's attention, by setting down the sentiments of perhaps the most learned person, and the most competent judge that ever was, as to the authority of Josephus, I mean of Joseph Scaliger, in the Prolegomena to his book De Emendatione Temporum, p. 17. "Josephus is the most diligent and the greatest lover of truth of all writers; nor are we afraid to affirm of him, that it is more safe to believe him, not only as to the affairs of the Jews, but also as to those that are foreign to them, than all the Greek and Latin writers; and this, because his fidelity and his compass of learning are everywhere conspicuous."

THE ANCIENT CITATIONS OF THE TESTIMONIES OF JOSEPHUS, FROM HIS OWN TIME TILL THE END OF THE FIFTEENTH CENTURY.

About A.D. 110. Tacit. Annal. lib. xv. cap. 44. -Nero, in order to stifle the rumour, [as if he himself had set Rome on fire], ascribed it to those people who were hated for their wicked practices, and called by the vulgar, Christians: these he punished exquisitely. The author of this name was Christ, who, in the reign of Tiberius, was brought to punishment by Pontius Pilate the procurator.

About A.D. 147.Just. Mart. Dialog. cum Tryph. p. 230-You [Jews] knew that Jesus was risen from the dead, and ascended into heaven, as the prophecies did foretell was to happen.

About A.D. 230. Origen. Comment. in Matth. p. 234. This James was of so shining a character among the people, on account of his righteousness, that Flavius Josephus, when, in his twentieth book

of the Jewish Antiquities, he had a mind to set down what was the cause why the people suffered such miseries, till the very holy house was demolished, he said, that these things befel them by the anger of God, on account of what they had dared to do to James, the brother of Jesus, who was called Christ; and wonderful it is, that while he did not receive Jesus for Christ, he did nevertheless bear witness that James was so righteous a man. He says farther, that the people thought they had suffered these things for the sake of James.

About A.D. 250. Id. Contr. Cels. lib. i. p. 35, 36.-I would say to Celsus, who personates a Jew, that admitted of John the Baptist and how he baptized Jesus, that one who lived but a little while after John and Jesus, wrote, how that John was a baptizer unto the remission of sins; for Josephus testifies in the eighteenth book of his Jewish Antiquities, that John was the Baptist; and that he promised purification to those that were baptized. The same Josephus also, although he did not believe in Jesus as Christ, when he was inquiring after the cause of the destruction of Jerusalem, and of the demolition of the temple, and ought to have said that their machinations against Jesus were the cause of those miseries coming on the people, because they had slain that Christ who was foretold by the prophets, he, though as it were unwillingly, and yet as one not remote from the truth, says, "these miseries befel the Jews by way of revenge for James the Just, who was the brother of Jesus that was called Christ; because they had slain him who was a most righteous person." Now this James was he whom that genuine disciple of Jesus, Paul, said he had seen as the Lord's brother [Gal. i. 19]; which relation implies not so much nearness of blood, or the sameness of education, as it does the agreement of manners and preaching. If therefore he says the desolation of Jerusalem befel the Jews for the sake of James, with how much greater reason might he have said that it happened for the sake of Jesus? &c.

About A.D. 324. Euseb. Demonstr. Ecan. lib. iii. p. 124. Certainly, the attestation of those I have already produced concerning our Saviour may be sufficient. However, it may not be amiss, if, over and above, we make use of Josephus the Jew for a farther witness; who, in the eighteenth book of his Antiquities, when he was writing the history of what happened under Pilate, makes mention of our Saviour in these words:"Now there was about this time, Jesus, a wise man, if it be lawful

to call him a man; for he was a doer of wonderful works, a teacher of such men as had a veneration for truth. He drew over to him both many of the Jews and many of the Gentiles: he was the Christ. And when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at first, did not forsake him ; for he appeared unto them alive again the third day, as the divine prophets had spoken of these, and ten thousand other wonderful things concerning him whence the tribe of Christians, so named from him, are not extinct at this day." If therefore we have this historian's testimony, that he not only brought over to himself the twelve apostles, with the seventy disciples, but many of the Jews, and many of the Gentiles also, he must manifestly have had somewhat in him extraordinary, above the rest of mankind; for how otherwise could he draw over so many of the Jews and of the Gentiles, unless he performed admirable and amazing works, and used a method of teaching that was not common? More over, the scripture of the Acts of the Apostles (xxi, 20.) bears witness, that there were many ten thousands of Jews, who were persuaded that he was the Christ of God, who was foretold by the prophets.

About A.D. 330. Id. Hist. Eccles. lib. i. cap. 11. Now the divine scripture of the Gospels makes mention of John the Baptist as having his head cut off by the younger Herod. Josephus also concurs in this history, and makes mention of Herodias by name, as the wife of his brother, whom Herod had married, upon divorcing his former lawful wife. She was the daughter of Aretas, king of the Petrean Arabians; and which Herodias he had parted from her husband while he was alive; on which account also, when he had slain John, he made war with Aretas [Aretas made war with him], because his daughter had been used dishonourably in which war, when it came to a battle, he says, that all Herod's army was destroyed; and that he suffered this because of his wicked contrivance against John. Moreover, the same Josephus, by acknowledging John to have been a most righteous man, and the Baptist, conspires in his testimony with what is written in the Gospels. He also relates, that Herod lost his kingdom for the sake of the same Herodias, together with whom he was himself condemned to be banished to Vienna, a city of Gaul; and this is his account in the eighteenth book of the Antiquities, where he writes this of John verbatim: -"Some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment for what he did against John that was called the Baptist; for Herod slew him, who was a good man, and one that commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism, for that by this means, the washing [with water] would appear acceptable to him, when they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body, sup. posing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were greatly delighted in hearing his words, Herod was afraid that this so great power of persuading men might tend to some sedition or other, for they seemed to be disposed to do every thing he should advise them to, so he supposed it better to prevent any attempt for a mutation from him, by cutting

him off, than after any such mutation should be brought about, and the public should suffer, to repent [of such negligence]. Accordingly, he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death."-When Josephus had said this of John, he makes mention also of our Saviour, in the same history after this manner :-" Now there was about this time, one Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles also:-he was the Christ. And when Pilate at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day, as the divine prophets had foretold these, and ten thousand other wonderful things concerning him and still the tribe of Christians, so named from him, are not extinct at this day." And since this writer, sprung from the Hebrews themselves, hath delivered these things above, in his own work, concerning John the Baptist and our Saviour, what room is there for any further evasion, &c.

Now James was so wonderful a person, and was so celebrated by all others for righteousness, that the judicious Jews thought this to have been the occasion of that siege of Jerusalem, which came on presently after his martyrdom; and that it befel them for no other reason than that impious fact they were guilty of against him. Josephus therefore did not refuse to attest thereto in writing, by the words following :-" These miseries befel the Jews by way of revenge for James the Just, who was the brother of Jesus that was called Christ, on account that they had slain him who was a most righteous person."

ner.

The same Josephus declares the manner of his death in the twentieth book of the Antiquities, in these words :-"Cæsar sent Albinus into Judea to be procurator, when he had heard that Festus was dead. Now Ananus, junior, who, as we said, had been admitted to the high-priesthood, was in his temper bold and daring in an extraordinary manHe was also of the sect of the Sadducees, who are more savage in judgment than any of the other Jews, as we have already signified. Since therefore this was the character of Annanus, he thought he had now a proper opportunity [to exercise his authority], because Festus was dead, and Albinus was but upon the road; so he assembles the sanhedrim of judges, and brings before them James, the brother of Jesus who was called Christ, and some others [of his companions]; and when he had formed an accusation against them, as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and those who were the most uneasy at the breach of the laws, they disliked what was done. They also sent to the king [Agrippa], desiring him to send to Ananus that he should act so no more, for that what he had already done could not be justified," &c.

About A.D. 360. Ambrose, or Hegesippus de Excid. Urb. Hierosolym lib. ii. cap. 12.-We have discovered that it was the opinion and belief of the Jews, as Josephus affirms (who is an author not to be rejected, when he writes against himself), that Herod lost his army, not by the deceit of men, but

by the anger of God, and that justly, as an effect of revenge for what he did to John the Baptist, a just man, who had said to him, It is not lawful for thee to have thy brother's wife.

The Jews themselves also bear witness to Christ, as appears by Josephus, the writer of their history, who says thus:-"That there was at that time a wise man, if (says he) it be lawful to have him called a man, a doer of wonderful works, who appeared to his disciples after the third day from his death, alive again, according to the writings of the prophets, who foretold these, and innumerable other miraculous events concerning him; from whom began the congregation of Christians, and hath penetrated among all sorts of men: nor does there remain any nation in the Roman world which continues strangers to his religion." If the Jews do not believe us, let them at least believe their own writers. Josephus, whom they esteem a very great man, hath said this, and yet hath he spoken truth after such a manner; and so far was his mind wandered from the right way, that even he was not a believer as to what he himself said; but thus he spake, in order to deliver historical truth, because he thought it was not lawful for him to deceive, while yet he was no believer, because of the hardness of his heart and his perfidious intention. However, it was no prejudice to the truth that he was not a believer; but this adds more weight to his testimony, that while he was an unbeliever, and unwilling this should be true, he has not denied it to be so.

About A.D. 400. Hieronym. de Vir. Illustr. in Josepho.-Josephus in the eighteenth book of Antiquities, most expressly acknowledges that Christ was slain by the Pharisees, on account of the greatness of his miracles; and that John the Baptist was truly a prophet; and that Jerusalem was demolished on account of the slaughter of James the apostle. Now, he wrote concerning our Lord after this manner :-" At the same time there was Jesus, a wise man, if yet it be lawful to call him a man; for he was a doer of wonderful works, a teacher of those who willingly receive the truth. He had many followers, both of the Jews and of the Gentiles: he was believed to be Christ. And when by the envy of our principal men, Pilate had condemned him to the cross, yet notwithstanding, those who had loved him at first persevered, for he appeared to them alive on the third day, as the oracles of the prophets had foretold many of these and other wonderful things concerning him: and the sect of Christians, so named from him, are not extinct at this day."

About A.D. 410. Isidorus Pelusiota, the Scholar of Chrysostom, lib. iv. epist. 225.-There was one Josephus, a Jew of the greatest reputation, and one that was zealous of the law; one also that paraphrased the Old Testament with truth, and acted valiantly for the Jews, and had showed that their settlement was nobler than can be described by words. Now since he made their interest give place to truth, for he would not support the opinion of impious men, I think it necessary to set down his words. What then does he say? "Now there was about that time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles :-he was the Christ. And when Pilate, at the sugges

tion of the principal men among us, had condemned him to the cross, those that loved him at first, did not forsake him ; for he appeared to them the third day alive again, as the divine prophets had said these, and a vast number of other wonderful things concerning him: and the tribe of Christians, so named from him, are not extinct at this day." Now I cannot but wonder greatly at this great man's love of truth in many respects, but chiefly where he says, "Jesus was a teacher of men who received the truth with pleasure."

About A.D. 440. Sozomen. Hist. Eccles. lib. i. cap. 1. Now Josephus, the son of Matthias, a priest, a man of very great note, both among the Jews and the Romans, may well be a witness of credit as to the truth of Christ's history; for he scruples to call him a man, as being a doer of wonderful works, and a teacher of the words of truth. He names him Christ openly; and is not ignorant that he was condemned to the cross, and appeared on the third day alive, and that ten thousand other wonderful things were foretold of him by the divine prophets. He testifies also, that those whom he drew over to him, being many of the Gentiles, as well as of the Jews, continued to love him, and that the tribe named from him was not then extinct. Now he seems to me by this relation almost to proclaim that Christ is God. However he appears to have been so affected with the strangeness of the thing, as to run, as it were, in a sort of middle way, so as not to put any indignity upon believers in him, but rather to afford his suffrage to them.

About A.D. 510. Cassiodorus Hist. Tripartit. e Sozomeno.-Now Josephus, the son of Matthias, and a priest, a man of great nobility among the Jews, and of great dignity among the Romans, shall be a truth of Christ's history: for he dares not call him a man, as a doer of famous works, and a teacher of true doctrines : he names him Christ openly; and is not ignorant that he was condemned to the cross, and appeared on the third day alive, and that an infinite number of other wonderful things were foretold of him by the holy prophets. Moreover, he testifies also, that there were then alive many whom he had chosen, both Greeks and Jews, and that they continued to love him; and that the sect which was named from him was by no means extinct at that time.

About A.D. 640. Chron. Alex. p. 514.-Now Josephus also relates in his eighteenth book of the Antiquities, how John the Baptist, that holy man, was beheaded, on account of Herodias, the wife of Philip, the brother of Herod himself; for Herod had divorced his former wife, who was still alive, and had been his lawful wife she was the daughter of Aretas, king of the Petreans. When therefore Herod had taken Herodias away from her hus band, while he was yet alive (on whose account he slew John also), Aretas made war against Herod, because his daughter had been dishonourably treated. In which war, he says, that all Herod's army was destroyed, and that he suffered that calamity because of the wickedness he had been guilty of against John. The same Josephus relates, that Herod lost his kingdom on account of Herodias, and that with her he was banished to Lyons, &c.

P. 526, 527.] Now that our Saviour taught his preaching three years, is demonstrated both by other necessary reasonings, as also out of the holy Gospels, and out of Josephus's writings, who was a wise man among the Hebrews, &c.