Οὐ γὰρ ἔτ ̓ Οἰνῆος μεγαλήτορος υἱέες ἦσαν, Οὐδ ̓ ἀρ ἔτ ̓ αὐτὸς ἔην, θάνε δὲ ξανθὸς Μελέαγρος. Touching the use of the word HELL in the Scriptures, thus writeth Jansenius, expounding those words, "Hell and destruction are before the Lord: how much more then, the hearts of the children of men?" "It is to be known, that by hell and destruction (which two in the Scriptures are often joined together) the state of the dead is signified; and not of the damned only, as we commonly do conceive when we hear these words, but the state of the deceased in general." So Sanctius the Jesuit, with Sa his fellow, acknowledgeth, that hell in the Scripture is frequently taken for death. Therefore are these two joined together, "I have the keys of hell and of death;" or, as other Greek copies read, agreeably to the old Latin and Æthiopian translation, of "death and of hell;" and "We have made a covenant with death, and with hell we are at agreement." Where the Septuagint, to show that the same thing is meant by both the words, do place the one in the room of the other after this manner: "We have made a covenant with hell, and with death an agreement." The same things likewise are indifferently attributed unto them both: as that they are insatiable, and never full; spoken of hell in the book of Proverbs, and of death by the Prophet; So the gates of hell", are the gates of death, the not being justified until hell or Hades' the same with not having their iniquity remitted until death. And therefore where we read in the book "Proverbs, chap. 15. ver. 11. * Sciendum quod per infernum (pro quo dictio Hebraica proprie significat sepulchrum) et perditionem, quæ duo in scripturis sæpe conjunguntur, significatur status mortuorum; et non solum damatorum, ut nos fere ex his vocibus auditis concipimus, sed in genere status defunctorum. Cornel. Jansen. in Proverb. cap. 15. y Gasp. Sanct. in Act. cap. 2. sect. 16. z Revel. chap. 1. ver. 18. b Proverbs, chap. 27. ver. 20. d Isaiah, chap. 38. ver. 10. a Isaiah, chap. 28. ver. 15. e Psalm 9. ver. 13. and Psalm 107. ver. 18. f Ecclesiasticus, chap. 9. ver. 17. 8 Isaiah, chap. 22. ver. 14. of Wisdom: "Thou leadest to the gates of hell, and bringest back again;" the vulgar Latin translateth it, "Thou leadest to the gates of death, and bringest back again." So the sorrows of death, are in the verse following termed the sorrows of hell; and therefore the Septuagint, as hath been shewed, translating the self same words of David, do in the Psalm render them" the sorrows of hell;" and in the history', where the same Psalm is repeated, "the sorrows of death." Whence also that dif ference of reading came, Acts, chap. 2. ver. 24. as well in the copies of the text as in the citations of the ancient fathers which was the less regarded, because that variety in the words bred little or no difference at all in the sense. Therefore Epiphanius in one place, having respect to the beginning of the verse, saith that Christ loosed "divaçm Bavárov, the sorrows of death;" and yet in another, citing the latter end of the verse, "because it was not possible he should be holden by it," addeth this explication thereunto, "TOUTÉσTI" vπò той adov, that is to say, by hell." And the author of the sermon upon Christ's passion, among the works of Athanasius, one where saith that he loosed the sorrows of hell, and otherwhere that he loosed the sorrows of death". Unto whom we may adjoin Bede, who is in like manner indifferent for either reading. 66 In the Proverbs, where it is said: "There' is a way which seemeth right unto a man, but the end thereof are the ways of death :" the Septuagint in both places for death put "v0μéva adov, the bottom of hell:" and on the * Κατάγεις εἰς πύλας ᾅδου, καὶ ἀνάγεις. Sapient. cap. 16. ver. 13. i Deducis ad portas mortis, et reducis. Latin. ibid. k Psalm 18. ver. 4. 12 Sam. chap. 22. ver. 6. m Epiphan. in Anacephalæosi, op. tom. 2. pag. 155. " Id. in Anchorato, Ibid. pag. 59. Vid. etiam eund. contra Ariomanit. hæres. 69. tom. 1. pag. 790. • Athanas. oper. tom. 2. pag. 101. P Ibid. pag. 105. Solutos per Dominum dicit dolores inferni, sive mortis. Bed. retract. in Act. cap. 2. Proverbs, chap. 14. ver. 11. and chap. 16. ver. 25. VOL. III. Ꭰ Ꭰ 66 other side, where it is said, "Thou shalt beat him with the rod, and shalt deliver his soul from hell:" they read, “ τὴν ψυχὴν αὐτοῦ ἐκ θανάτου ῥύση: Thou shalt deliver his soul from death." So in Hoseat, where the Hebrew and Greek both read: "I will deliver them from the hand of hell:" the vulgar Latin hath, "De manu mortis liberabo eos, I will deliver them from the hand of death." Which St. Cyril of Alexandria sheweth to be the same in effect, for "he" hath redeemed us," saith he, "from the hand of hell," that is to say, "from the power of death." So out of the text, Matth. chap. 16. ver. 18. Eusebius noteth, that the Church doth "not give place to the gates of DEATH, for that one saying which Christ did utter: Upon the rock I will build my Church, and the gates of HELL shall not prevail against it." St. Ambrose also from the same text collecteth thus, that "faith" is the foundation of the Church. For it was not said of the flesh of Peter, but of the faith, that the gates of DEATH should not prevail against it: but the confession (of the faith) overcame HELL." The " dissolution" of the soul from the body," saith Chrysostom, " is not only called death, but hell, or Hades, also. For listen to the patriarch Jacob Proverbs, chap. 23. ver. 14. Hosea, chap. 13. ver. 14. * Δελύτρωται δὲ ἡμᾶς ἐκ χειρὸς ᾅδου, τουτέστιν, ἐκ τῆς τοῦ θανάτου Karadνvgorεiag. Cyrill. in Hoseam, op. tom. 3. pag. 187. * ̓Αλλ ̓ οὐδὲ ταὶς τοῦ θανάτου πύλαῖς ὑποχωροῦσα· διὰ μίαν ἐκείνην, ἣν αὐτὸς ἀπεφήνατο λέξιν, εἰπὼν, Ἐπὶ τὴν πέτραν οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς. Euseb. lib. 1. præparat. evangelic. pag. 8. Fides ergo est Ecclesiæ fundamentum. Non enim de carne Petri, sed de fide dictum est, quia portæ mortis ei non prævalebunt; sed confessio vicit infernum. Ambros. de incarnat. sacrament. cap. 5. · Οὐ μόνον δὲ θάνατος ἐκαλεῖτο ἡ διάλυσις τῆς ψυχῆς ἀπὸ τοῦ σώματ τος, ἀλλὰ καὶ ᾅδης. ̓́Ακουε γὰρ τοῦ μὲν πατριάρχου Ιακώβ λέγοντος, Κατάξετε τὸ γῆρας μου μετὰ λύπης εἰς ᾅδου. τοῦ δὲ προφήτου πάλιν, ̓́Εχανεν ὁ ᾅδης τὸ στόμα αὐτοῦ· καὶ πάλιν ἑτέρου προφήτου λέγοντος, Ρύσεταί με ἐξ ᾅδου κατωτάτου· καὶ πολλαχοῦ εὑρήσεις ἐπὶ τῆς παλαῖας θάνατον καὶ ᾅδην καλουμένην τὴν ἐντεῦθεν μετάστασιν. Chrysost. homil. in Pascha, op. tom. 3. pag. 751. Vide et homil. 81. in nomen Comiterii et Crucem, op. tom. 2. pag. 398. saying: Ye shall bring mine old age with sorrow to hell. And the prophet again: Hell hath opened her mouth. And again another prophet saying: He will deliver me from the lowest hell. And in many places shall you find in the Old Testament, that our translation from hence is called death and hell." So Theodoret noteth, that the named of hell is given unto death, in that place, "Love is strong as death, jealousy is hard or cruel as hell;" which in the writings of the fathers is a thing very usual. Take the poems of Theodorus Prodromus for an instance, where delivering an history out of the life of St. Chrysostom, of a woman that had lost four of her sons, he saith that they four were gone unto Hades, πέντ ̓ ἔτεκες, ἀλλ' ἀϊδός δε Οἱ πίσωρες μετέβαν, καὶ ὁ πέμπτος ἀγχόθι πότμου. and relating how St. Basil had freed the country of Cappadocia from a famine, thus he expresseth it: *Αγξε σε Καππαδόκη πείνης βρόχος· ἀμφὶ δὲ χεῖλος and shewing how Gregory Nazianzen, when he was a child, was recovered from death by being brought to the communion table, he saith he was brought unto the sun from Hades: Καὶ τάχ ̓ ἂν ἐξ ἀΐδαο μεθίζεται ἢ ἑλιόν δε. Gregory himself likewise in his poems, setting out the dangers of a seafaring life, saith that "the greater part a Genes. chap. 42. ver. 38. e Psalm 86. ver. 13. b Isaiah, chap. 5. ver. 14. d Infernum autem ex opinione, quæ invaluit, usurpavit; hoc etiam morti nomen imponens. Theodoret. in Cantic. cap. 8. e Cantic. cap. 8. ver. 6. Í ПоVтоπÓρWV тÒ πλéov eiv' ảidy. Nazianz. Carm, 15. de vitæ itinerib. tom. 2. pag. 91. of them that sail the seas is in Hades ;" and the Grecians in their prayer for the time of the plague, complain that "all" are taken together miserably, and sent unto Hades." Basil of Seleucia, speaking of the translation of Enoch and Elias, saith in one place, that "Enoch" remained out of death's net, Elias obeyed not the laws of nature;” and in another, that " Elias remained superior to death, Enoch by translation declined Hades:" making death and Hades to be one and the same thing. So he maketh Elias to pray thus, at the raising of the widow's son: "Shewk, O Lord, that death is made gentle towards men, let it learn the evidences of thy humanity; let the documents of thy goodness come even to Hades." And as he there noteth that death' received an overthrow from Elias: so in another place he noteth that HadesTM received a like overthrow, by Christ's raising of the dead. Whereupon he bringeth in St. Peter, using this speech unto our Saviour: "Shall" death make any youthful attempt against thee, whose voice Hades could not endure? The other day thou didst call the widow's son that was dead; and death fled, not being able to accompany him unto the grave whom he had overcome: how shall death therefore lay hold on him, whom it feareth ?” and our Saviour himself speaking thus unto his disciples: "I° will arise out of 5 Πάντων ἁπλῶς ὁμοῦ φθειρομένων ἔλεεινῶς, καὶ παραπεμπομένων τῷ ᾅδη. Græc. Eucholog. fol. 197. * Ενώχ ἔμενεν ἔξω τῆς τοῦ θανάτου σαγήνης, Ηλίας τοῖς τῆς φύσεως οὐχ ὑπήκουσε νόμοις. Basil. Seleuc. in Jonam, orat. 2. op. pag. 75. 1 Ηλίας ἀνωτέρω θανάτου μεμένηκεν, Ενώχ μεταθέσει τὸν ᾅδην ἐξέκλινε. Id. in illud: Ecce ascendimus Hierosolym. pag. 168. * Δεῖξον ὦ δέσποτα καὶ θάνατον πρός ἀνθρώπους ἡμερούμενον, μανθανέτω τὰ τῆς σῆς φιλανθρωπίας γνωρίσματα, φθανέτω καὶ ἄχρις ᾅδου τὰ τῆς σῆς ἀγαθότητος δόγματα. Id. in Eliam, pag. 65. 1 Ο κατ ̓ ἀνθρώπων αήτηττος θάνατος, τὴν ἧτταν διὰ τὸν Ηλίαν ἐμάνθανε. Ibid. - Νεκρὸς ἐξωριγνεῖτο τοῦ ᾅδου τὴν ἧτταν. Ιd. in illud : Ecce ascendimus Hierosolym. pag. 166. - Κατὰ σοῦ νεανιεύσεται θάνατος, οὗ φώνην οὐκ ἤνεγκεν ᾅδης; πρώην ἐκάλεσας τεθνηκότα τὸν τῆς χήρας υἱον, καὶ ὁ θάνατος ἐφυγεν οὐδὲ μέσ χρι τοῦ τάφου παροδεῦσαι τῷ κεκρατημένῳ δυνάμενος· πῶς οὖν ὃν πεφύβηται, δέξεται θάνατος. Ibid. pag. 167. • Αναστήσομαι τάφου καινουργῶν τὴν ἀνάστασιν· διδάξω τὸν ᾅδην διά |