Christ's soul Holy One to see corruption (c)." must have been in hell, since God is here represented as not finally leaving it here, but as re-uniting it to the body of Christ, after a certain interval; and, therefore, AS CHRIST DIED FOR US AND WAS BURIED; SO ALSO IS IT TO BE BELIEVED THAT HE WENT DOWN INTO HELL. It is to be observed that the word rendered "Hell" in the above passage, both in the Septuagint translation of the Psalms, and in the Acts is 'Adns, Hades. Dr. Campbell has shewn that this word, which occurs eleven times in the New Testament, and is very frequently used in the Septuagint translation of the Old, never signifies in Scripture the place of torment, to which the wicked are to be consigned after the day of judgment, but always the place appropriated for the common reception of departed souls in the intermediate time between death and the general resurrection (d). Though there is this unquestionable authority for the doctrine of this article, Christ's descent into Hell, or Hades, is not mentioned in the abstracts of Christian (c) Ps. 16. v. 10. (d) Homer, Hesiod, Plato, and other antient Greek writers, distinguish 'Ads from Tagragos which was the place of punishment for the Wicked. Vide Dr. Nicholls's exposition of this article. Christian faith, which the early fathers have left us; nor is it in any of those numerous creeds which were composed by the councils of the fourth century, except that which was agreed to at Arimini in the year 359. The word there used is Karaxtonia, and it is plain from the context that this word cannot mean, as some have supposed, merely that Christ was buried, εις τα καταχθονια κατελθοντα, και τα εκεισε οικονομησαντα οι πυλωροι Αδε ίδοντες ἐφριξαν. In the beginning of the fifth century the church at Aquileia, as we learn from Ruffin, used the corresponding expression, descendit ad inferna; but at the same time he informs us, that there was no similar articles in the creeds then used, either at Rome, or in the eastern churches (e). the sixth century this article was admitted into many creeds, and it was confirmed by the fourth council of Toledo, A. D. 633. The word 'Adns was first used in the Athanasian creed, which, as will hereafter appear, was not composed till many years after the death of Athanasius. In It seems probable that this doctrine of Christ's descent into hell was first introduced into creeds for (e) In ecclesiæ Romanæ symbolo non habetur additum, Descendit ad inferna; sed neque in orientís ecclesia habetur hic sermo. Ruff. Exp. Symb. for the purpose of declaring the actual separation of Christ's soul and body, in opposition to those heretics who asserted, that the crucifixion produced only a trance or deliquium and that Christ did not really suffer death. ARTICLE THE FOURTH. Of the Resurrection of Christ. CHRIST DID TRULY RISE AGAIN FROM DEATH, AND TOOK AGAIN HIS BODY, WITH FLESH, BONES, AND ALL THINGS APPERTAINING TO THE PERFECTION OF MAN'S NATURE, WHEREWITH HE ASCENDED INTO HEAVEN, AND THERE SITTETH UNTIL HE RETURN TO JUDGE ALL MEN AT THE LAST DAY. WE have the authority of St. Peter for asserting that the Resurrection of Christ was foretold by the royal Psalmist: "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day: therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne: he seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption (a)." And our Saviour him (a) Acts, c. 2. v. 29–31. self self repeatedly foretold his resurrection: "The Son of man shall be betrayed into the hands of men; and they shall kill him; and the third day he shall be raised again (b).” Behold, we go up to Jerusalem, and the Son of man shall be betrayed unto the chief priests, and unto the scribes, and they shall condemn him to death, and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him; and the third day he shall rise again (c)." And to the Jews he speaks of his resurrection as a clear demonstration which would be afforded of his divine mission: When they put this question to him, "What sign shewest thou unto us," that is, what decisive proof dost thou give us that thou art the promised Messiah? He answered, "Destroy this temple, and in three days I will raise it up; speaking of the temple of his body (d)." It is reasonable to expect, that the evidence of the truth of this great event, the importance of which was thus solemnly announced, should be proportionably strong and unequivocal, and upon enquiry we shall find that the resurrection of Christ is supported by the clearest and most satisfactory proofs. (b) Matt. c. 17. v. 22 and 23. In |