come then to that Enquiry There have been three and now as by you it appears there is a fourth senses of it First That Christ in his Spirit went to the place of Souls departed Secondly That his animal Soul descended into and continued in the state of the Separation from the Body Thirdly That Hades signifies the Grave and so that descending thither is but an Explication of his Burial Fourthly That his Soul descended from Heaven into the Grave and raised the Body The first of these Opinions is subdivided again some making the place to be Hell or the place of the damned and Mr. Broughton contending against Bishop Bilson That it is Paradise and Durand interpreting the Descending only of a virtual motion and the efficacy of his Death to the Souls detained there and Calvin and our Parker from him understanding by it the torments of the damned affirm Christs descent to signifie the suffering of them especially in his Soul You demanded not of me the Reasons of not approving any of these but only my Opinion of that which you call Mr. Selden's and I have set down for the fourth And because I see no cause to approve of that it will be reasonable that I point out what I do adhere to and upon what grounds I prefer it before Mr. Selden's That which I adhere to is this That as Christ's Body after his Crucifixion and Death was disposed of in the Grave so his Soul descended to and continued in the condition or state of the Dead till the third day meaning hereby the very same thing which I suppose to be meant by the first Opinion that Christ in his Spirit went to the place of the Souls departed abstracting only from the ends which have been variously assigned by several men Ancient and Modern for his thus descending That he descended for the freeing some out of Hell hath been the Opinion of some of the Ancients as of others for the opening Heaven to those that were formerly kept out of it and of others for the triumphing over the Devil in his own Quarter and shewing openly the Victory he had gotten over Death and Hell The last of these I abstain from condemning having less prejudice to it than to either of the two former and therefore have set it down in the Practical Catechism as that which may piously be believed But I now desire I say to abstract from every of these ends and not to fix on any other end but whatshall necessarily and unquestionably arise from the Article most simply set down and herein I suppose I shall best comply with the Doctrine of our Church Article 3. defining no more than thus and abstaining from what had been express'd in the Article of Edward the Sixth That as Christ dyed for us and was buried so also it is to be believed that he went down into Hell without any Explication For supposing the word Hell in the Article to be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that word by the Origination to denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible and that by the aequivalent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing it is to me perfectly indifferent whether this be understood of a State or a Place so it be the common place of the dead or Souls departed and not any impalement of those either to Torments or Bliss Let it be taken for the common place of Souls not limited either to that on one side which we call Heaven or what we call Hell on the other or any third middle Place but indefinitely for the place of Souls i.e. of all Souls departed wheresoever they are and then it will be hardly intelligible how this differs from a State for Place properly so called it cannot be that Notion belonging to Circumscription or Definition and as Circumscription is only of Bodies so Definition which is of Souls will not be commodiously attributed to an indefinite i. e. the common place of Souls but some one place be it Heaven or Hell or a third and then taking it for a place only improperly that is all one with that which I call a State This I say because against the interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the State of the Dead I see it pressed by a very learned Man of our Church that among Heathen Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always signifies a Place and this evidence brought for it because they that killed themselves c. and so were dead and the Souls in the state of the Dead were yet by the Heathens believed not to be admitted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from their Writers is fully testified But to this I answer That making no question of the truth of the observation I think it perfectly reconcileable with my Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a State for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the estate of Death but of disappearing and then the Souls of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that dye untimely being by the Heathens supposed to walk and appear and so of those whose Bodies are unburied they could not say of them that they were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of all others which disappeared was affirmed by them which being equally true and applicable whether to the Notion of a Place or State for I deny not that in their Opinion the Soul of one unburied was in the State of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he were in State of Death and both of them are denoted say I by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I interpret that a State the Argument is of no force against me who mean that very same thing by the State of the Dead which they meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they denyed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend or to be admitted thither In like manner when they say that Christ by his Spirit or humane rational Soul descended to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I that the Animal Soul thus descended I suppose those two to contain no real difference as to this matter of the Descent for I use this Phrase because it is by the Animal Soul in proper speaking that any one lives and that is common to Man with all other Animals and yet in a man this is not improperly called Spirit also as breath and life are all one mans becoming a living Soul being an immediate consequent of Gods breathing into his nostrils the breath of life Gen. 2. 7. But because there is another Notion of Spirit for the upper Immortal Soul which passeth not into the condition of Death but was by Christ committed into his Father's hands in respect of which I suppose it was that the Thief received promise to be with him that day in Paradise the Thief 's immortal Soul with Christ's immortal humane Soul and that distinguished from the living Soul as both from the Body in
settingdown the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of us 1 Thes 5. 23. Therefore I choose rather to say the Animal Soul for distinctness sake but mean the same that they mean who either say Soul simply or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit in the Notion wherein we render it Ghost Matth. 27. 50. where it is said of Christ He yielded up the Ghost which proceeds not on such a critical distinction of Ghost from Soul as that place to the Thessal doth To either of these equally belongs the force of an Argument lately made use of by learned Mr. Pearson on the Creed page 480. to prove that the meaning of the Article is the Motion or Translation of Christs Soul to the place of Souls The Argument is taken from an opposition which the Father 's made to the Heresie of the Apollinarians which consisted in this That Christ took on him our humane Flesh without the humane Soul his Deity supplying the place of that Which Error of theirs the Fathers refute by this That in his Death his Soul was separated from the Body in respect whereof he went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Heresie of theirs equally deprived Christ of the Rational Intellectual and of the Animal Soul teaching that his Flesh was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Soul and without mind and so the Fathers Argument against them founded in Christs Descent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equal force whether it were in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mind or Soul that he descended their Heresie belonging to both that is indeed to that Soul by which he exercised all the Acts both of Life and Reason when it was in the Body and by Separation of which from the Body he was truly dead his Soul departing to the Condition or Habitation of Souls as his Body was laid up in the Grave Having thus far explicated this Opinion to which I adhere and in doing so adhere to that other abstracted from all consideration of the end which hath always been accounted the Doctrine of the Church of England ordinarily stiled the Local Descent I shall not need any farther to confirm it having largely done it in the Practical Catechism L. 5. Sect. 2. page 288. c. than by reflecting on the exact propriety this bears both with the Order and Contexture of the Creed and with that one eminent Text cited by the Apostle from the Psalmist wherein beyond all other Texts this Article is undoubtedly founded For in the Creed after his Crucifixion and remaining so long on the Cross till he was dead commending his Spirit into the hands of his Father it follows his Body was interred and his Soul in Separation of which from his Body the reality of his Death consists descended departed into the common place habitation state condition of the Dead hovered not above the Grave as the Heathen phansied of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 underwent the very same fate that the Souls of all other Dead men do and so continued till the third day and then he rose again And lest it should be suggested as I see it is that taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the State of the Dead descending to that shall signifie no more than to be Dead I answer That if this were supposed to be the utmost that the words by their own force do signifie as when Jacob said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall descend to Hades it is acknowledged it doth yet the position in the Creed will assist it to signifie thus much more for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a State or Condition or Habitation or Place though but improperly so called yet descending to Hades being immediately attended with the third day he rose again from the Dead this must in all reason extend the act of Dying to a duration and that duration or space of continuance among the dead as far as to the third day else there would be which is not to be imagined a Chasme in the Creed no full enumeration of all the parts and steps of the Story but being thus understood nothing can be more punctual and compleat in all the circumstances than the Order observed in the Creed is And for the Text of the Psalmist recited by the Apostle Thou shalt not leave my Soul in Hades c. it is now most expresly fulfilled in and recited by this Article That though his Body were laid in the Grave where if it continued above three days the term observed in Nature for the revolution of the humors it would naturally tend to corruption and putrefaction and stink as it is said of Lazarus where he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four days dead and his Soul gone to Hades the habitation or condition or common place of Souls yet being there really in as perfect Separation from the Body as any Soul of dead man is yet it should not be left there forsaken there or in any degree destitute by God but before the Body should begin to putrefie that is in three days space the Eternal Spirit his Godhead inseparably united both to his Soul and Body should re-unite them again and then it follows the third day he rose Having given so full and as I suppose clear unquestionable account of the meaning of this Article that it belongs to Christs Humiliation the reality and continuance of the Separation of his Soul from his Body and its being in Hades as that is the place or habitation or condition of separated Souls and being applyed to Souls cannot possibly signifie the Grave the Repository only of the Body I need add no further prejudices to Mr. Selden's Opinion Which first if this be true cannot be the truth Secondly belongs not to Christs Humiliation but is all one with his Resurrection Thirdly is a Descent from no place no Ascent being before mentioned Fourthly is not compatible with any stay of his Soul in Hades both which yet the Psalmist rejoycing that his Soul is not forsaken and left there must import and the subsequent mention in the Creed of the third days rising intimates the third day the Stay the Rising the Humiliation Fifthly Is founded in Hades signifying the Grave or Repository of the Body which generally and by the Origination of the Word belongs to the Habitation of Souls and is used in Scripture sometimes where it cannot be meant of the Grave as Gen. 37. 35. I will go down to the Grave we render to my Son mourning spoken of Jacob in relation to Joseph whom yet he believed torn in pieces with wild Beasts and not at all interred Sixthly if this be not sufficient then remember that it was God Rom. 4. 24. Acts 3. 26. the Spirit that is Divine Spirit 1 Pet. 3. 18. Rom. 8. 11. that raised up Jesus from the Dead and therefore it may not be attributed to his Animal or Humane Soul going down into the Grave and fetching out
A LETTER FROM Mr. RICHARD SMITH TO Dr. HENRY HAMMOND CONCERNING The Sence of that Article in the CREED He descended into Hell Together with Dr. Hammond's Answer LONDON Printed for Richard Chiswell at the Rose and Crown in S. Paul's Church-yard 1684. TO THE READER THESE two Letters are no spurious things obtruded upon the Names of the Worthy Persons betwixt whom they passed as some have shamefully done of late with the Reverend Author of the Whole Duty of Man and some Others but are real and genuine They were found in the Study of Mr. Richard Smith a Gentleman well known to most of the Learned of his time amongst many other choice Papers which he had carefully collected and laid up with a more than ordinary regard and are now made publick with Advice R. Chiswell Reverend SIR TAKING notice not long ago of the various Expositions of learned Men of the Sence of the Article of the Creed of Christs Descension into Hell and therewithal considering that the right understanding of that Article as well as of any of the rest is of such concernment that if we believe Athanasius's Creed Whosoever doth not believe it with the other Articles therein contained he cannot be saved I made more diligent Inquisition hereinto which having done by perusal of the Works of divers Writers and Expositors of the Creed the Arguments Reasons and Testimonies produced by them to justifie their several Opinions of the true meaning of this Article seemed to me to be much contradictory obscure and uncertain so that I could not resolve how any man confidently or assuredly could fix a firm Belief or relye upon any one of those different Expositions cashiering all the rest which must be done there being but one Truth to insist upon for to believe this or that is to believe we know not what Thus being not able to give my self any satisfaction herein at last I called to my remembrance that once it was told me that Mr. John Selden that learned Lawyer and famous Antiquary now in Abraham's bosome held a singular Opinion of his own touching this Article different from all others much afterwards approved by many judicious Men Hereupon for my own satisfaction being desirous to know what was his Opinion herein I went purposely unto him to be resolved thereof who freely at my request declared to me his Opinion thereof which was this That by these words in the Creed He descended into Hell was meant that the Soul of Christ resting in Heaven whither it went immediately after his death like as we believe all the Souls of the faithful do making good his promise to the good Thief on the Cross saying to him To day shalt thou be with me in Paradise Luk. 23. 43 That Soul of Christ I say the third day after his Body had lyen interred in the Grave according to Christs prediction and application of the Prophet Jonas lying three days and three nights in the Whales belly Matt. 12. 40. did descend from Heaven into Hell that is into the Grave usually in the Scripture call'd Hell and then uniting it self to his Body did quicken and raise it up again from the dead or place of the dead which was the Grave unto life in an instant all which is undeniable herein fulfilling the Prophecy of King David Psal 16. 10. though otherwise expounded Thou shalt not leave my Soul in Hell nor suffer thine Holy One to see corruption Which place of Scripture granting that by this word Hell in the Creed is meant the Grave as the Original will carry it may very aptly be applied to this Descension into the Grave thus It cannot be denied but that his Soul was in the Grave in his Body the third day after his burial descending thither to raise it up again to life for without the Soul the dead Body of it self naturally could not move nor remove and so the Soul being thus descended into Hell or the Grave was not left there at all as it must be granted by them of the other Opinion that it was left in Hell the place of the Damned though for no long time For if it had continued any space of time in the Grave termed Hell it so continuing there though never so little time might have been said to have for that time been left there and so this Prophecy in that point had not been fulfilled But I think no man will deny that the Soul so soon as ever it descended into Hell or the Grave into the Body there lying both Soul and Body without any staying there was not left there but in the twinkling of an Eye being united together immediately rose again from the Dead that is from the Grave the place of the Dead and so I say was not left at all in Hell that is in the Grave Whereby the Prophecy in this point in leaving the Soul in Hell was upon the Resurrection fulfilled The last part of the Verse of this Psalm is also fulfilled by the raising of the Body incorrupt by the power of the Deity of which there is no Question or Scruple made In this Opinion of Mr. Selden's granting the word Hell to signify the Grave there is no Tautologie or twice re-iteration of the self same thing no acurologie or impropriety contradiction or absurdity no hysteron-proteron no disorder in the position of it in the Creed but placed orderly in its proper place according to the Series of the Creed nor is it involved in any Mystical Sense Trope or Figure unmeet for an Article of our Faith But it is a true and Orthodox Opinion according to the Exposition thereof plain and easie to be understood of the meanest Capacity Moreover I observe that there may be a considerable use made thereof thus expounded according to Mr. Selden's Opinion to wit That hereby is manifested the Re-union of Christ's Soul unto his Body in the Grave at or immediately before his Resurrection with the time and maner thereof which in no other Article of the Creed not yet in any plain place of the Scripture that I remember not having a various Exposition is directly averred Now besides the several Texts of Scriptures produced for proof of this Opinion of Christs Descension into Hell the place of the Damned variously expounded the constant belief and profession of the Catholick Church for many Ages hitherto and the Opinions and Judgments of many of the ancient Orthodox Fathers and learned and pious Doctors of the Primitive times agreeing unanimously in the same Opinion are strongly urged in behalf of that Opinion which are not easily to be expunged thereby inferring That say they to introduce a new Opinion of yesterday's standing into an Article of our Faith never heard of before against and disagreeing with the general Opinion of the Church throughout all Ages hitherto observed might prove a matter of very ill consequence and breed much disturbance and confusion in the Church not to be approved of by discreet rational men but
the Body at least thus it cannot be in the place of the Psalmist for there it is equally attributed to God that he shall not leave his Soul in Hell and not suffer him in respect of his Body to see corruption Which must therefore unquestionably be understood First of Gods doing the whole Work in General Secondly in Gods rescuing the Soul from Hades in which he was detained and preserving the Body from corruption to which it was lyable Which is quite contrary to Mr. Selden's Interpretation which supposeth the Soul not to be at all detained there and consequently not the Patient but the Agent in the Rescue when 't is evident that God is the Agent equally in respect both of Soul and Body and the Soul as the Body the Patient and therefore the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive Seventhly one Argument more I shall propose to you against this Sense The Aquileian Creed is observed to have been the first in which this Article is exprest and in this there was no mention of Christs Burial the same is visible in that which we call the Athanasian Now though from hence I conclude not as some have done that it is all one with Burial for it may be Burial and somewhat more disposing of the Soul as well as the Body during the space of Separation yet sure this may I conclude That it cannot with any probability refer to the Raising him out of the Grave as Mr. Selden's phancy imports when there had no mention of His being there preceded For what tolerable Sense would there be in the words of the Aquileian Creed thus understood The words of that are Crucifixus sub Pontio Pilato descendit in Inferna which Mr. Selden may have thus interpreted Being Crucified under Pontius Pilate his Soul went into the Grave to raise his Body thence This I say were absurd without mention or intimation first given of his Body being at all there So in the Athanasian He suffered for our Salvation descended into Hell rose again the third day from the Dead where there is mention of no more but of his Suffering but neither of his Death or Burial if descending to Hades signifie them not with what propriety could it be added immediately that he went down into the Grave to raise the Body thence If these Arguments any or all prevail with you to reject this Interpretation I need add no more if they do not I shall then recommend one thing more to your consideration That some Opinions are so remote and improbable that it is hard to produce any Argument to make them more so than of themselves they are and this is fit to be in front of such That of Ramus that Burying doth not signifie Burying but Embalming that so descending to Hades may be left to signifie Burial being though not more true methinks more ingenious and probable than this and yet against this it will be hard to produce above one Argument and that with him a begging the Question which among Logicians goes for the most fallacious way of Disputing viz that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all Authors Sacred and Prophane signifies Burial not Embalming Having said thus much to the Main I shall now review your Letter and give it what reflexions seem yet to be needful And First When you think it is an inconvenience that the Opinion contrary to Mr. Selden's is prest with to acknowledge in the Text Psalm 16. 10. That Christ was left in Hell the place of the Damned though for no long time you now see First that Hell signifying not definitely the place of the Damned any more than definitely Heaven the place of the Glorified but indefinitely the common Place Habitation Condition of the Dead Christ being there some time and the third day recalled thence is not his being left in Hades but the quite contrary to it his being rescued thence timely which yet he could not properly be if he were not there for some time The Phrase which from the Psalm the Apostle useth Acts 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not so leave as to forsake destitute But then Secondly It is most certain that Christs Divinity was inseparably united both to the Soul and Body of Christ and so according to your hearts desire though Christs Soul were as my Opinion holds in Hades State or place of the Dead for some space yet God left it not forsook it not there one minute Next when you say There is a considerable use of this Opinion the manifesting the Re-union of Christ's Body and Soul in the Grave with the time and manner thereof at or immediately before his Resurrection which you say is in no other Article nor in any plain place of Scripture averred To this I Answer First That as a supposed incommodity doth not solve so a conceived advantage doth not competently found an Argument Secondly That your own confession That there is no plain place of Scripture that averrs this is a valid Argument of probation that it ought not to be esteemed any part of our Faith nor consequently any Article of our Creed Thirdly That when in the Creed whatsoever may be said of the Scripture the Separation of his Body and Soul together with the time and manner of it is no otherwise set down than by his being affirmed to be dead so is there no kind of need that the Re-union should be more particularly set down than by teaching us that the third day he rose again it being certain that he is the whole Christ that dyed and so both Soul and Body and so the affirming that he rose again is perfectly aequivalent and tantamount to his Soul being re-united to his Body Then for the time that is also mentioned in that Article the third day as for the manner this Interpretation sets not that down truly as was said For the Resurrection of the Body was the work of his Divinity and not peculiarly of his Animal or Human Soul but as of the Instrument used by his Divinity Next when you propose an Objection in behalf of the Opinion of the Descent into the place of the Damned and give answer to it I shall thus far interpose First that the Authority of the Antient Church in a matter of this moment depending on what was delivered by the Apostles to the Churches is and ought to be of great weight against all novel Heterodoxes so far as those of the Antient Church agree among themselves Now though as to the end of Christs descending and to the Definition of the Place the Antients consent not but differ very much from one another which is shewed at large by Mr. Pearson and therefore in these particulars our Church defines not yet there is nothing they more uniformly agree in than that the Soul of Christ really descended into the habitation of Souls for which I likewise for brevity sake referr you to Mr. Pearson page 479. And therefore thus
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Hos 13. 4. Matt. 12.40 Ephes 4. 8. Colos 2. 13. 1 Pet. 3. 18. 1 Thes 5. 23. Mat. 27. 50. Acts 2. 31. Psal 16. 10. Mr. Pearson page 476. John 11. 36. Psal 16. 10. Mr. Pearson page 479.