Christ descended unto those which departed in the true fai and fear of God, the souls of the patriarchs and the prophet and the people of God. But others there were who thought hades or infernus wi never taken in the Scriptures for any place of happiness;* an therefore they did not conceive the souls of the patriarchs d the prophets did pass into any such infernal place; and con sequently, that the descent into hell was not his going to th prophets or the patriarchs, which were not there. For as, if i had been only said that Christ had gone unto the bosom of Abraham, or to paradise, no man would ever have believed that he had descended into hell; so that, being it is only written "Thou shalt not leave my soul in hell," it seems incongruous to think that he went then unto the patriarchs who were not there. Now this being the diversity of opinions anciently in respect of the persons unto whose souls the soul of Christ descended at his death, the difference of the end or efficacy of that descent is next to be observed. Of those who did believe the name of Hades to belong unto that general place which comprehended all the souls of men (as well those who died in the favour of God, as those who departed in their sins), some of them thought that Christ descended to that place of Hades, where the souls of all the faithful, from the death of the righte men fletus non esse scribitur. Nempe illud, quod in Moyse, id est, in lege veteri, sub peccato Adam omnes tenebantur elogio, et ad inferos descendentes consequenter lacrymæ prosequebantur-In Jesu vero, id est, in Evangelio, per quem Paradisus est apertus, mortem gaudia prosequuntur. Ibid. Τὸ πρότερον ὁ θάνατος εἰς τὸν ᾅδην κατῆγε· νυνὶ δὲ ὁ θάνατος πρὸς τὸν Xploтòv пagаTÉμm. S. Chrysost. Panegyr. ad Sanctas Mart. Bern, et Prosdoc. &c. t. v. orat. 65. And in his Tractate proving that Christ is God, he makes this exposition of Isaiah, xlv. 2. Πύλας χαλκᾶς συνθλάσω, καὶ μοχλοὺς σιδηρους συντρίψω, καὶ ἀνοίξω Θησαυρούς σκοτεινοὺς, ἀποκρύφους, ἀοράτους ἀναδείξω σοι· τὸν ᾅδην οὕτω καλῶν. Εἰ γὰρ καὶ ᾅδης ἦν, ἀλλὰ ψυχὰς ἐκράτει ἁγίας, καὶ σκεύη τίμια, τὸν ̓Αβραὰμ, τὸν Ἰσαὰκ, τὸν Ἰακώβ· διὸ καὶ θησαυροὺς ἐκάλεσε. This doctrine was maintained by all those who believed that the soul of Samuel was raised by the witch of Endor: for though he were so great a prophet, yet they thought that he was in hades; and not only so, but under the power of Satan. Thus Justin Martyr in his Dialogue with Trypho, p. 333. Φαίνεται δὲ καὶ ὅτι πᾶσαι αἱ ψυχαὶ τῶν οὕτως δικαίων καὶ προφητῶν ὑπὸ ἐξουσίαν ἔπιστον τῶν τοιούτων δυνάμεων, ὁποῖα δὲ καὶ ἐν ἐγγαστριμύθῳ ἐκείνῃ ἐξ αὐτῶν πραγμάτων ὁμολογεῖται. Who was followed in this by Origen, Anastasius, Antiochenus, and others. St. Augustin began to doubt of that general reason ordinarily given of Christ's descent into hell, to bring the patriarchs and prophets thence, upon this ground, that he thought the word infernus was never taken in the Scripture with a good sense: • Quanquam illud me nondum invenisse confiteor, inferos appellatos, ubi justorum animæ acquiescunt.' De Genesi ad literam, 1. xii. c. 33. Proinde, ut dixi, nondum inveni, et adhuc quæro; nec mihi occurrit inferos alicubi in bono posu isse Scripturam, duntaxat Canonicam.' Ibid. 'Non facile alicubi Scripturarum inferorum nomen positum invenitur in bono.' Epist. 57. al. 187. §. 6. Præ sertim quia ne ipsos quidem inferos us piam Scripturarum in bono appellatos potui reperire. Quod si nusquam in divinis auctoritatibus legitur, non utique sinus ille Abrahæ, id est, secretæ cujusdam quietis habitatio, aliqua pars inferorum fuisse credenda est. Quanquam in his ipsis tanti Magistri verbis, ubi ait dixisse Abraham, Inter vos et nos chaos magnum firmatum est, satis, ut opinor, ap pareat, non esse quandam partem quasi membrum inferorum tantæ illius felicitatis sinum.' Epist. 99. al. 164. §. 7. us Abel to the death of Christ, were detained ;* and there disblving all the power by which they were detained below, fanslated them into a far more glorious place, and estated bem in a condition far more happy in the heavens above. Others of them understood no such translation of place, or Iteration of condition there, conceiving that the souls of all gen are detained below still,† and shall not enter into heaven This is the opinion generally received the Schools, and delivered as the sense f the Church of God in all ages: but hough it were not so general as the schoolmen would persuade us, yet it is certain that many of the fathers did so understand it. Ὁ μὲν ἐπὶ σωτηρίᾳ τῶν ἐν δου ψυχῶν παρῄει, ἐκ μακρῶν αἰώνων τὴν ἄφι ξω αὐτοῦ περιμενουσῶν. Euseb. de Demon#rat. I. x. c. 8. Κατῆλθεν εἰς τὰ καταχθόνια, Για κἀκεῖθεν λυτρώσηται τοὺς δικαίους. Cyril. Catech. iv. §. 8. Ἤμελλε γὰρ ἡ θεότης τελειοῦν τὰ πάντα τὰ κατὰ μυστήριον τοῦ πάθους, καὶ σὺν τῇ ψυχῇ κατελθεῖν εἰς τὰ καταχθόνια, ἐπὶ τὸ ἐργάσασθαι τὴν ἐκεῖ τῶν προκεκοιμημέ των σωτηρίαν, φημὶ τῶν ἁγίων πατριαρχῶν. Translatus erat Enoch, raptus Elias: sed non est servus supra Dominum. Nullus enim ascendit in cœlum, nisi qui descendit de cœlo. Nam et Moysen, licet corpus ejus non apparuerit in terris, nusquam tamen in gloria cœlesti legimus, nisi postquam Dominus suæ resurrectionis pignore vincula solvit inferni, et piorum animas elevavit.' S. Ambros. 1. iv. de Fide ad Gratianum, c. 1. Qui in eo loco detinebantur sancti, vinculorum solutionem in Christi adventu sperabant. Nemo enim ab inferni sedibus liberatur nisi per Christi gratiam. Eo igitur post mortem Christus descendit. Ut Angelus in caminum Babylonis ad tres pueros liberandos descendit, ita Christus ad fornacem descendit inferni, in quo clausæ justorum animæ tenebantur. Postquam eo descendit, inferorum claustra perfodit, diripuit, vastavit, spoliavit, vinctas inde animas liberando.' S. Hier. in Ecclesiasten. Justin Martyr in his Dialogue with Trypho first begins : ̓Αλλὰ μὲν οὐδὲ ἀποθνήσκειν φημὶ πάσας τὰς ψυχὰς ἐγὼ (ἕρμαιον γὰς ἦν ὡς ἀληθῶς τοῖς κακοῖς)· ἀλλὰ τί; τὰς μὲν εὐσεβῶν ἐν κρείττονί ποι χώρῳ μένειν, τὰς δὲ ἀδίκους καὶ πονηρὰς ἐν χείρονι, τὸν τῆς κρίσεως ἐκδεχομένας χρόνον τότε. p. 223. After him Irenæus: Cum Dominus in medio umbræ mortis abierit, ubi animi mortuorum erant, post deinde corporaliter resurrexit, et post resurrectionem assumptus est; manifestum est quia et discipulorum ejus, propter quos et hæc operatus est Dominus, animæ abibunt in invisibilem locum definitum eis a Deo, et ibi usque ad resurrectionem commorabuntur, sustinentes resurrectionem; post recipientes corpora et perfecte resurgentes, hoc est, corporaliter, quemadmodum et Dominus resurrexit, sic venient in conspectum Dei. Nemo enim est discipulus super magistrum perfectus autem omnis erit sicut magister ejus. Quomodo ergo magister noster non statim evolans abiit, sed sustinens definitum a Patre resurrectionis suæ tempus, (quod et per Jonam manifestum est) post triduum resurgens assumptus est; sic et nos sustinere debemus definitum a Deo resurrectionis nostræ tempus prænunciatum a Prophetis, et sic resurgentes assumi, quotquot Dominus hoc dignos habuerit.' Adv. Hæres. 1. v. c. 26. Tertullian followeth Irenæus in this particular: Habes et regionem inferam subterraneam credere et illos cubito pellere, qui satis superbe non putent animas fidelium inferis dignas, servi super Dominum et discipuli super magistrum, aspernati si forte in Abrahæ sinu exspectandæ resurrectionis solatium carpere.' De Anim. c. 55. Nulli patet cœlum, terra adhuc salva, ne dixerim clausa. Cum transactione enim mundi reserabuntur regna cœlorum.' Ibid. • Eam itaque regionem sinum dico Abrahæ, etsi non cœlestem, sublimiorem tamen inferis, interim refrigerium præbituram animabus justorum, donec consummatio rerum resurrectionem omnium plenitudine mercedis expungat.' Adv. Marcion. 1. iv. c. 34. Omnes ergo animæ penes inferos? Inquis. Velis et nolis, et supplicia jam illic et refrigeria habes, pauperem et divitem. Cur enim non putes animam et puniri et foveri in inferis, interim sub exspectatione utriusque judicii in quadam usurpatione et candida ejus?' De Anima, c. 58. St. Hilary, in his Commentary upon these words of the Psalm, Dominus custodiet et introitum tuum et exitum tuum ex hoc et usque in seculum: Non enim temporis hujus et seculi est ista custodia, non aduri sole atque luna, et ab omni malo conservari: sed futuri boni exspectatio est, cum exeuntes de corpore ad introitum illum regni cœlestis per custodiam Domini fideles omnes reservabuntur, in sinu scilicet interim Abrahæ collocati, quo adire impios interjectum Chaos inhibet, quousque introeundi rursum in regnum cœlorum tempus adveniat. Custodit ergo Dominus exitum, dum de corpore ex until the general resurrection. They made no such distinction at the death of Christ, as if those which believed in a Saviour to come should be kept out of heaven till he came, and those which now believe in the same Saviour already come, should be admitted thither immediately upon their expiration. But such as thought the place in which the souls of the patriarchs did reside could not in propriety of speech be called hell, nor was ever so named in the Scriptures, conceived, that as our Saviour went to those who were included in the proper hell, or place of torment, so the end of his descent was to deliver souls from those miseries which they felt, and to translate them to a place of happiness and a glorious condition. They which did think that hell was wholly emptied, that every soul was presently released from all the pains which before it suffered, were branded with the name of heretics:* but to believe euntes secreti ab impiis interjecto Chao quiescunt. Custodit et introitum, dum nos in æternum illud et beatum regnum introducit.' Tract. in Psal. cxx. §. 16. And at the end of the second Psalm; 'Judicii enim dies vel beatitudinis retributio est æterna, vel pœnæ tempus vero mortis habet unumquemque suis legibus, dum ad judicium unumquemque aut Abraham reservat aut poena.' §. 48. Thus Gregory Nyssen still leaves the patriarchs in Abraham's bosom, in expectation of admittance into heaven: Καὶ γὰρ οἱ περὶ τὸν ̓Αβραὰμ πατριάρχαι τοῦ μὲν ἰδεῖν τὰ ἀγαθὰ τὴν ἐπιθυμίαν ἔσχον, καὶ οὐκ ἀνῆκαν ἐπιζητοῦντες τὴν ἐπουράνιον πατρίδα καθώς φησιν ὁ ̓Απόστολος· ἀλλὰ ὁμῶς ἐν τῷ ἐλπίζειν ἔτι τὴν χάριν εἰσὶ, τοῦ Θεοῦ κρεῖττόν τι περὶ ἡμῶν προβλεψαμένου, κατὰ τὴν τοῦ Παύλου φωνὴν, ἵνα μή, φησί, χωρίς ἡμῶν τελειωθῶσι. De Hominis Opificio, c. 22. These therefore which conceived that the souls of the godly now after Christ's ascension do go unto the bosom of Abraham, where the patriarchs and prophets were and are, and that both remain together till the general resurrection, did not believe that Christ did therefore descend into hell, that he might translate the patriarchs from thence into heaven. *St. Augustin in his book De Haresibus reckons this as the seventy-ninth heresy : Alia, descendente ad infernos Christo credidisse incredulos, et omnes inde existimat liberatos.' And though he gives the heresy without a name, as he found it in Philastrius, yet we find the opinion was not very singular. For Euodius propounded it to St. Augustin as a question in which he desired satisfaction: An descendens Christus omnibus evangelizavit, omnesque a tenebris et pœnis per gratiam liberavit, ut a tempore resurrectionis Domini judicium exspectetur exinanitis inferis?' Ep. 98. al. 163. ad S. August. And in his answer to that question, he looks not upon the affirmative part as a heresy, but as a doubtful proposition. His resolution, first, is, that it did not concern the prophets and he patriarchs, because he could not see how they should be thought to be in hell, and so capable of a deliverance from thence: Addunt quidam hoc beneficium antiquis etiam Sanctis fuisse concessum, Abel, Seth, Noe, et domui ejus, Abraham, Isaac, et Jacob, aliisque patriarchis et prophetis, ut cum Dominus in infernum venisset, illis doloribus solverentur. Sed quonam modo intelligatur Abraham, in cujus sinum pius etiam pauper ille susceptus est, in illis fuisse doloribus, ego quidem non video: explicant fortasse qui possunt.' Epist. 99. al. 164. ad Euodium, §. 6, 7. Et paulo post: Unde illis justis, qui in sinu Abrahæ erant cum ille in inferna descenderet, nondum quid conta lisset inveni, a quibus eum secundum beatificam præsentiam suæ Divinitatis nunquam video recessisse.' §. 8. And yet in another he will not blame them that believed the contrary, nor did he think their opinion absurd: Si enim non absurde credi videtur, antiquos etiam Sanctos, qui venturi Christi tenuerunt fidem, locis quidem a tormentis impiorum remotissimis, sed apud inferos, fuisse, donec eos inde sanguis Christi ad ea loca descensus erueret, &c.' De Civitate Dei, 1. xx. c. 15. His second resolution was, that Christ did by his descent relieve some out of the pains of hell, Quia taking hell in the worst sense: evidentia testimonia et infernum commemorant et dolores, nulla causa occur rit, cur illo credatur venisse Salvator nisi ut ab ejus doloribus salvos faceret.' Epist. 99. al. 164. §. 8. Quamobrem teneamus firmissime quod fides habet fun that many were delivered, was both by them and many others counted orthodox. The means by which they did conceive that Christ did free the souls of men from hell, was the application of his death unto them, which was propounded unto those souls by preaching of the Gospel there:* that as he revealed here on earth the datissima auctoritate firmata, quia Christus mortuus est secundum Scripturas, et quia sepultus est, et quia resurrexit tertia die secundum Scripturas; et cætera quæ de illo testatissima veritate conscripta sunt. In quibus etiam hoc est, quod apud inferos fuit, solutis eorum doloribus, quibus eum erat impossible teneri ; a quibus etiam recte intelligitur solvisse et liberasse quos voluit.' Ibid. §. 14. His third resolution was, that how many these were which were delivered out of bell was uncertain, and therefore temerarious to define: Sed utrum omnes quos in eis invenit, an quosdam quos illo beneficio dignos judicavit, adhuc requiro.' Ibid. §. 8. Hoc scilicet quod scriptum est, Solutis doloribus inferni, non in omaibas, sed in quibusdam accipi potest, quos ille dignos ista liberatione judicabat ut neque frustra illic descendisse existimetur, nulli eorum profuturus qui ibi tenebantur inclusi; nec tamen sit consequens, ut quod Divina quibusdam misericordia justitiaque concessit, omnibus concessum esse putandum sit.' Ibid. §. 5. • Potest et sic, ut eos dolores eum solvisse credamus quibus teneri ipse non poterat, sed quibus alii tenebantur quos ille noverat liberandos. Verum quinam isti sunt temerarium est definire. Si enim omnes omnino dixerimus tunc esse liberatos qui illuc inventi sunt, quis non gratuletur, si hoc possimus ostendere?' Ibid. 6.3, 4. Thus the opinion of St. Augustin is clear, that those which departed in the faith of Christ were before in happiness and the beatifical presence of God, and so needed no translation by the death of Christ; and of those which were kept in the pains of hell, some were loosed and delivered from them, some were not; and this was the proper end or effect of Christ's descent into hell. Thus Capreolus: Ipse in homine est visitare inferorum dignatus abstrusa, et præpositos mortis præsentia invicta majestatis exterruit, et propter liberandos quos voluit, inferorum portas reserari precepit. Epist. ad Hispanos, p. 49. St. Ambrose: 'Ipse autem inter mortuos liber remissionem in inferno positis, soluta mortis lege, donabat. De Incarn. c. 5. Ολον γὰς εὐθὺς σκυλεύσας τὸν ᾅδην, καὶ τὰς ἀφύκτους τοῖς τῶν κεκοιμημένων πνεύμασιν ἀναπετάσας πύλας, ἔρημόν τε καὶ μόνον ἀφεὶς ἐκεῖσε τὸν διάβολον ἀνέστη. S. Cyril. Homil. Pasch. 7. t. v. par. 2. p. 91. Who speaks full as high of those words of Euodius, or that heretic, whosoever it was, which is mentioned, though not named, by Philastrius, lib. de Hares. 74. For ἔρημος καὶ μόνος διάβολος, is as much as, inferi et inamiti; and κενώσας τοῦ θανάτου μυχόν (which he useth in another homily) is the same. * This preaching of the Gospel to the dead, was the general opinion of the fathers, as the end of his descent, or means, by which that good was wrought for the souls below, which was effected by his death. Eapropter Dominum in ea quæ sub terra descendisse, evangelizantem et illis adventum suum, remissam peccatorum exsistentem his qui credunt in eum. Crediderunt autem in eum omnes qui sperabant in eum, id est, qui adventum ejus prænunciaverunt, et dispositionibus ejus servierunt, Justi, et Prophetæ, et Patriarchæ, quibus similiter ut nobis remisit peccata.' Irendus, adv. Har. l. iv. c. 45. Ενεργεῖ γὰρ, οἶμαι, καὶ ὁ Σωτὴς, ἐπὶ τὸ σώζειν ἔργον αὐτοῦ· ὅπερ οὖν καὶ πεποίηκεν, τοὺς εἰς αὐτὸν πιστεῦσαι βεβουλημένους διὰ τοῦ κηρύγματος, ὅποι ποτ ̓ ἔτυχον γεγονότες, ἑλκύσας εἰς σωτηρίαν. Εἰ μὲν οὖν ὁ Κύριος δι οὐδὲν ἕτερον εἰς ᾅδου κατῆλθεν, ἢ διὰ τὸ εὐαγγελίσασθαι, ὥσπερ κατῆλθεν, ἤτοι πάντας εὐαγγελίσασθαι, ἢ μόνους Εβραίους. Εἰ μὲν οὖν πάντας, σωθήσονται πάντες οἱ πιστεύσαντες, κἂν ἐξ ἐθνῶν ὄντες τύχωσιν, ἐξομολογησάμενοι ἤδη ἐκεῖ. Clem. Αlex. Strom. 1. vi. c. 6. Τριήμερος γὰρ ἀνεβίω κηρύξας καὶ τοῖς ἐν φυλακή πνεύμασι. Πληρεστάτη γὰρ οὕτως ἡ τῆς φιλανθρωπίας ἐπίδειξις ἦν, τῷ μὴ μόνον ἀνασῶσαι φημὶ, τοὺς ἔτι ζῶντας ἐπὶ τῆς γῆς, ἀλλὰ καὶ τοῖς ἤδη κατοιχομένοις, καὶ ἐν τοῖς τῆς ἀβύσσου μυχοῖς καθημένοις ἐν σκότῳ, κατὰ τὸ γεγραμμένον, διακηρύξαι τὴν ἄφεσιν. S. Cyril. Alex. in Ioan. l. xi. c. 2. p. 933. Πολλαχοῦ διαμαρτύρεται ἡ γραφὴ, ὃν τρόπον τοῖς τηνικάδε ζῶσι, τὸν αὐτὸν καὶ τοῖς ἐν ᾅδου διὰ Χριστοῦ τὴν ἀπολύτρωσιν παραγενέσθαι. Λέγει γὰρ ὁ τῶν μαθητῶν κορυφαῖος, Εἰς τοῦτο γὰρ ἀπέθανε καὶ ἀνέστη, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ· καὶ πάλιν, Τοῖς ἐν φυλακῇ πορευθεὶς ἐκήρυξε πνεύμασιν, ἵνα κριθῶσι μὲν σαρκὶ, ζῶσι δὲ πνεύματι· τουτέστιν, ὅπως οἱ μὲν ἄπιστοι, καὶ διὰ τοῦτο ἁμαρτωλοί, μεμενηκότες κατακριθῶσιν, ἅτε δὴ ὁλοκλήρως σὰρξ γεγονότες, καὶ διχοτομηθέντες τοῦ πνεύματος· ὅσοι δὲ κἂν ἐν ᾅδου Χριστῷ τῇ δικαιοσύνῃ πεπιστεύκασι, τῆς πνευματικῆς εὐφροσύνης ἀπολαύωσι, Jobius apud Photium, l. ix. c. 38. will of God unto the sons of men, and propounded himself as the object of their faith, to the end that whosoever believed in him should never die; so after his death he shewed himself unto the souls departed, that whosoever of them would yet accept of and acknowledge him should pass from death to life. Thus did they think the soul of Christ descended into hell to preach the Gospel to the spirits there, that they might receive him who before believed in him, or that they might believe in him who before rejected him. But this cannot be received as the end, or way to effect the end, of Christ's descent: nor can I look upon it as an illustration of this Article, for many reasons. For, first, I have already shewn that the place of St. Peter, so often mentioned for it, is not capable of that sense, nor hath it any relation to our Saviour after death; secondly, The ancients seem upon no other reason to have interpreted this place of St. Peter in that manner, but because other Apocryphal Writings led them to that interpretation, upon the authority whereof this opinion only can rely. A place of the prophet Jeremy was first produced,* that The Lord God of Israel remembered his dead, which slept in the land of the grave, and descended unto them, to preach unto them his salvation.' But being there is no such verse extant in that prophet or any other, it was also delivered that it was once in the translation of the Septuagint, but rased out from thence by the Jews, which as it can scarcely be conceived true, so if it were, it would be yet of doubtful authority, as being never yet found in the Hebrew text. And Hermes, in his book called the Pastor, was thought to give sufficient strength to this opinion ;† Justin Martyr in his Dialogue with Trypho the Jew: Καὶ ἀπὸ τῶν λόγων τοῦ αὐτοῦ Ἰερεμίου ὁμοίως ταῦτα περιέκοψαν, Εμνήσθη δὲ Κύριος ὁ Θεὸς ἀπὸ Ἰσραὴλ τῶν νεκρῶν αὐτοῦ τῶν κεκοιμημένων εἰς γῆν χώματος, καὶ κατέβη πρὸς αὐτοὺς εὐαγγελίσασθαι αὐτοῖς τὸ Grigio auto. p. 298. This place is first brought by Irenæus, to prove that he which died for us was not only man but God: Et quoniam non solum homo erat qui moriebatur pro nobis, ait Esaias, Et commemoratus est Dominus Sanctus Israel mortuorum suorum, quia (leg. qui) dormierant in terra sepultionis, et descendit ad eos, evangelizare salutem quæ est ab eo, ut salvaret eos.' Adv. Hæres. l. iii. c. 23. Only he names Isaiah instead of Jeremiah, whom he rightly names again: Sicut Hieremias ait, Recommemoratus est Dominus Sanctus Israel mortuorum, &c.' 1. iv. c. 39. And as there, so more plainly, 1. v. c. 26. applies it to the soul of Christ while it was absent from his body: Nunc autem tribus diebus conversatus est ubi erant mortui, quemadmodum prophetia ait de eo, Commemoratus est Domimas Sanctorum (lege, Sanctus Israel) mor tuorum suorum, eorum qui ante dormierunt in terra stipulationis (lege, sepultionis), et descendit ad eos, extrahere eos, et salvare eos. Thus did Irenæus make use of this verse, to shew Christ preached unto the dead, rather than that of St. Peter; and yet there is no authority in it. For it is not to be found in the Hebrew text, and Justin Martyr charges the Jews only of rasing it out of the LXX. which how they could do out of those copies which were in the Christians' hands is scarce intelligible; and yet it is not now to be found there. + Clemens Alexandrinus first brings a strange place of Scripture to prove Christ's preaching in hell, Strom. 1. vi. c. 6. Διόπερ ὁ Κύριος, εὐηγγελίσατο καὶ τοῖς ἐν ᾅδου. Φησί γ ̓ οὖν ἡ γραφὴ, Λέγει ὁ ᾅδης τῇ ἀπολείᾳ, Εἶδος μὲν αὐτοῦ οὐκ εἴδομεν, φωνὴν δὲ αὐτοῦ ἠκούσαμεν· which he thus interprets : Οὐχ ὁ τόπος δήπου φωνὴν λαβὼν εἶπεν τὰ προειρημένα, ἀλλ ̓ οἱ ἐν ᾅδου καταταγέντες καὶ εἰς ἀπόλειαν αὐτοὺς ἐνδεδωκότες, καθάπερ ἔκ τινος νεὼς εἰς θάλασσαν ἑκόντες ἀποβλέψαντες· αὐτοὶ τοίνυν εἰσὶν οἱ ἐπακούσαντες τῆς θείας δυνάμεως καὶ φωνῆς· and then seeming to |