not prove that Chrift defcended into Hell, to triumph over the Devil there; and if it be not proper for that purpose of itself, it will not be more effectual by the addition of that other to the Ephefians. For, firft, we have already fhewn, that the defcending into the lower parts of the Earth, doth not neceffarily fignify his Defcent into Hell, and confequently cannot prove that either thofe things which are fpoken in the fame place, or in any other, are to be attributed to that Descent. Again, if it were granted, that those words did fignify Hell, and this Article of our Creed were contained in them, yet would it not follow from that Scripture, that Chrift triumphed over Satan while his Soul was in Hell; for the confequence would be only this, that the fame Christ who led Captivity captive, defcended first into Hell. In that he afcended (and afcending led Captivity captive) what is it but that he defcended firft? The Descent then, if it were to Hell, did precede the triumphant Afcent of the fame perfon, and that is all which the Apostle's words will evince. Nay farther yet, the Afcent mentioned by St. Paul cannot be that which immediately followed the Descent into Hell, for it evidently fignifieth the Afcenfion which followed forty days after his Refurrection. It is not an Afcent from the parts below to the furface of the Earth, but to the Heavens above, an af cending up on high, even far above all Heavens. Now the leading captivity captive belongeth clearly to this Ascent, and not to any Descent which did precede it. It is not faid, that he defcended first to lead captivity captive; and yet it must be fo, if Chrift defcended into Hell to triumph there: it is not faid, when he had led captivity captive, he afcended up on high; for then it might be supposed that the Captives had been led before: but it is (n) exprefsly faid, afcending up on high he led captivity captive; and confequently that tru mphant act was the immediate effect of his Afcenfion. So that by these two Scriptures no more Bb 3 сап can be proved than this, that Chrift triumphed over Principalities and Powers at his Death upon the Cross, and led Captivity captive at his Afcenfion into Heaven. Which is fo far from proving that Christ descended into Hell to triumph there, that it is more proper to perfuade the contrary. For why fhould he go to Hell to triumph over them, over whom he had triumphed on the Crofs? Why fhould he go to captivate that Captivity then, which he was to captivate when he ascended into Heaven? As for the teftimonies of the Fathers, they will appear of fmall validity to confirm this triumphant Defcent as it is diftinguished from the two former effects, the removal of the Saints to Heaven, and the delivering the damned from the torments of Hell. In vain fhall we pretend that Chrift defcended into Hell to lead Captivity captive, if we withal maintain, that when he defcended thither he brought none away which were captive there. This was the very notion which thofe (0) Fathers had, that the Souls of Men were conquered by Satan, and after death actually brought into captivity; and that the Soul of Chrift defcending to the place where they were, did actually release them from that bondage, and bring them out of the poffeffion of the Devil by force. Thus did he conquer Satan, fpoil Hell, and lead Captivity captive, according to their apprehenfion. But if he had taken no Souls from thence, he had not spoiled Hell, he had not led Captivity captive, he had not fo triumphed in the Fathers' fenfe. Wherefore, being the Scriptures teach us not that Chrift triumphed in Hell; being the triumph which the Fathers mention, was either in relation to the damned Souls which Chrift took out of those tormenting flames, as fome imagined, or in reference to the Spirits of the Juft, which he took out of those infernal habitations, as others did conceive; being we have already thought fit not to admit either of these two as the effect of Chrift's Defcent, it followeth loweth that we cannot acknowledge this as the per end of the Article. pro Nor can we see how the Prophet David could intend fo much, as if, when he fpake those words in the person of our Saviour, Thou shalt not leave my Soul in Hell, he fhould have intended this, Thou fhalt not leave my Soul feparated from my Body, and conveyed into the regions of the damned Spirits, amongst all the Principalities and Powers of Hell; I fay, thou fhalt not leave me there, battering all the infernal ftrength, redeeming the Prisoners, leading Captivity captive, and victoriously triumphing over Death, and Hell, and Satan. In fum, those words of the Prophet cannot admit any interpretation involving a glorious, triumphant and victorious condition, which is not a fubject capable of dereliction. For as the hope which he had of his Body, that it fhould not fee Corruption, fuppofed that it was to be put in the grave, which could not of itself free the Body from Corruption; fo the hope that his Soul fhould not be left in Hell, fuppofeth it not to be in fuch a state as was of itself contradictory to dereliction. And this leads me to that end which I conceive most conformable to the words of the Prophet, and leaft liable to question or objection. We have already fhewn the substance of the Article to confist in this, that the Soul of Chrift, really feparated from his Body by Death, did truly pass unto the places below, where the Souls of Men departed were. And I conceive the end for which he did fo, was, that he might undergo the condition of a dead Man as well as of a living. He appeared here in the fimilitude of finful Flesh, and went into the other World in the fimilitude of a Sinner. His Body was laid in a grave, as ordinarily the Bodies of dead Men are; his Soul was conveyed into fuch receptacles as the Souls of other perfons use to be. All, which was neceffary for our Redemption by way of fatisfaction and merit, was already Bb 4 already performed on the Crofs; and all, which was neceffary for the actual collation and exhibition of what was merited there, was to be effected upon and after his Refurrection: in the interim therefore there is nothing left, at least known to us, but to fatisfy the Law of Death. This he undertook to do, and did: and though the ancient Fathers by the feveral additions of other ends have fomething obfcured this, yet it may be fufficiently obferved in their (p) wri tings, and is certainly moft conformable to that Prophetical expreffion, upon which we have hitherto grounded our explication, Thou shalt not leave my foul in hell, neither wilt thou fuffer thy Holy One to fee cor ruption. Secondly, By the Defcent of Chrift into Hell, all thofe which believe in him are fecured from defcending thither he went unto thofe regions of darkness, that our Souls might never come into those torments which are there, By his Defcent he freed us from our fears, as by his Afcenfion he fecured us of our hopes. He paffed to thofe habitations where Satan hath taken up poffeffion and exerciseth his dominion; that having no power over him, we might be affured that he should never exercise any over our Souls departed, as belonging unto him. Through death he deftroyed him that had the power of death, that is, the Devil; and by his actual Defcent into the doininions of him fo deftroyed, fecured all which have an intereft in him of the fame freedom which he had. Which truth is alfo ftill preferved, (though among many other ftrange conceptions) (q) in the Writings of the Fathers. Having thus examined the feveral interpretations of this part of the Article, we may now give a brief and fafe account thereof, and teach every one how they may exprefs their faith without any danger of miftake, faying, I give a full and un doubting affent unto this as to a certain truth, That when all the Sufferings of Chrift were finished on the Cross, and his Soul was feparated from his Body, though though his Body were dead, yet his Soul died not; and though it died not, yet it underwent the condition of the Souls of fuch as die; and being he died in the fimilitude of a Sinner, his Soul went to the place where the Souls of Men are kept who die for their fins, and fo did wholly undergo the Law of Death but because there was no fin in him, and he had fully fatisfied for the fins of others which he took upon him; therefore as God fuffered not his Holy One to fee Corruption, fo he left not his Soul in Hell, and thereby gave fufficient fecurity to all those who belong to Chrift, of never coming under the power of Satan, or fuffering in the flames prepared for the Devil and his Angels. And thus, and for these purposes may every Christian say, I believe that Chrift defcended into Hell. WH He rofe again. HATSOEVER variations have appeared in any of the other Articles, this part, of Chrift's Refurrection, hath been constantly delivered without the leaft alteration, either by way of addition or (r) diminution. The whole matter of it is fo neceffary and effential to the Chriftian Faith, that nothing of it could be omitted; and in these few expreffions the whole doctrine is fo clearly delivered, that nothing needed to be added. At the first view we are prefented with three particulars: First, the action itself, or the Refurrection of Christ, he rofe again. Secondly, The verity, reality, and propriety of that Refurrection, be rofe from the dead. Thirdly, The circumftance of time, or distance of his Refurrection from his Death, he rofe from the dead the third day. For the illuftration of the first particular, and the juftification of our belief in Chrift's Resurrection, it will be neceffary, firft, to fhew the promised Meffias was to rife from the dead; and fecondly, that Jefus, whom |