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. Smith, Richard, 1566-1655. 1684 Approx. 57 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A60518 Wing S4154 ESTC R2952 11787228 ocm 11787228 49139 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60518) Transcribed from: (Early English Books Online ; image set 49139) Images scanned from microfilm: (Early English books, 1641-1700 ; 548:15) 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. Smith, Richard, 1566-1655. Hammond, Henry, 1605-1660. [6], 78 p. Printed for Richard Chiswell ..., London : 1684. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christianity -- Philosophy. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Taryn Hakala Sampled and proofread 2006-10 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion 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 rather ( with more reason ) for the unity of the Church , worthy to be exploded . Answer ; If it were certain , That such an Exposition of Christs Descension into Hell , the place of the damned , as is before suggested , were the true sense and meaning of the said Article of the Creed , there would be no reason to leave that ancient Exposition for a new ; but rather a necessity to subscribe to it , and acknowledge it as the true and proper sense of that Article ; But such Interpretation being questionable , dubious , and contradicted by many other different Opinions of learned and pious men ( though of later times ) the probability or possibility only of the truth of that former Opinion ( though never so strongly backt by learned , pious , and Orthodox Fathers and Doctors , who may and have had their failings ) cannot bind the Consciences of other men unto an implicite Faith , but they may be at liberty to adhere unto such an Opinion ( though lately published ) which may by the judgment of other learned Orthodox Christians , compared with the sacred Scriptures , savour in their apprehension of more probability of the true sense of that Article , than the former Opinion . It may peradventure be likewise objected , That if this Opinion of Mr. Selden's had been intended by the Composers of the Creed , it is likely , that the time of such descension into the Grave , would have been expressed in that Article as well as the time in the Article of the Resurrection . Answer ; The time of the descension into Hell the place of the damned is not set down in the Article ; the knowledge whereof would have been as necessary , as of this , and which is far more intricate to discover than this is : and therefore , if the time of the descension had been thought material , it is likely , it would not have been omitted , being a point controverted ; but in this other Exposition , it is not so requisite to be set down , for that the punctual time of his descension into the Grave , is apparent to be at the very instant time of the Resurrection , being both acted together as one individual Article in a moment of time : For by an old Tradition , as some say , The division of the twelve Articles of the Creed was first made by the twelve Apostles , every one , say they , setting down one single Article ; wherein this Article ( made , as goes the report , by S. Thomas the Apostle ) Descendit ad Inferos , tertio die resurrexit , containing both the descension and the Resurrection , is joyned together in one Article ; and therefore , not improperly , it may be thence inferred , that as they were made at first one Article joyntly , so the time of the descension of Christs Soul into Hell or the Grave , and of his Resurrection were both at one time ; and the time of the Resurrection is rather mentioned , than of the descension into the Grave , to fulfil the Scriptures , which mention the time of the Resurrection , but not of the descension : yet the Lutherans guess at a time when he descended into Hell , the place of the damned , which was , as they say , between his Burial and Resurrection in body and soul ; for they will have it to be after his Burial , and before his Resurrection , that it might concur with the Order of the place thereof in the Creed , which is between his Burial and Resurrection : And others think , wresting Psalm 119. v. 62. to their purpose , That he descended thither in body and soul about Midnight , and rose again about five of the Clock the next Morning . Cramerus de Descensu Christi , Cap. 5. Now , Sir , my request to you is , that you will vouchsafe me your Opinion ( on which I much relye ) concerning this Opinion of Mr. Selden , which I have opened unto you ; I hope you shall not find me averse from Reason , though I may incline happily to one side more than to another , till my Judgment be better informed . I have perused some principal places of Scripture cited for confirmation of the Opinion of the local Descent of Christ into Hell ( noted here in the Margent ) : I have likewise taken notice of several Opinions of the Calvinists and others touching that Article , with Answers thereunto ; all which being well known unto you , would be tedious to recite at large ; wherein I observe , that some Opinions are more probable , and come nearer to the truth in all likelihood , than others : But those and all others being but Opinions and not undeniable Truths , some more probable than others , I know not ( among so great Variety ) which one Opinion solely to fasten on ; for as I said , there is but one Truth , which cannot consist in contradictions or variable Expositions , but to find out that one Truth , hic labor , hoc opus est . I confess , I have been too bold with you , being ( as I conceive ) a stranger to you , howsoever an illiterate Old man not worthy of your acquaintance , yet a well wisher to Learning , and ( though no Philosopher yet ) a lover of Wisdom and Wise men : I should not have adventured to have been thus bold with you , but by the perswasion of Mr. Royston , Bookseller , my Friend and old Acquaintance , and one that I presume will acknowledge himself obliged unto you for real Courtesies . If I have been too troublesome to you , as I confess I have , Mr. Royston must bear part of the punishment being accessary ante factum . Thus with my love and respects unto you , I commit you to the Almighty , resting Your affectionate Friend and Servant , R. Smith . Little More-fields April 1659. Indorsed , To his much Honoured and Reverend Friend Dr. Henry Hammond . Dr. HAMMOND's ANSWER TO Mr. SMITH's LETTER . SIR , TO your Proposal I offer my sense in the Method you have used ; And first to your suggestion from Athanasius's Creed , that without a right understanding of this and all other Articles , a man cannot be saved : It is sufficient , that I mind you , That as there is nothing said in the Nicene Creed in lieu of this Article ; so there is no word of Explication of it in the Athanasian . The former Articles concerning the Trinity and Christ incarnate , God-man , which had been invaded by Hereticks , are there largely explained ; and 't is reasonable thence to say , that the right understanding of them , such as is there set down , and which false Teachers had opposed , was strictly required of all men , by authority of all those Universal Councils , which had thus defined sub Anathemate , or pain of Heresie , and which that Athanasian Creed recited : But for other Articles , though it require the believing of them , yet not giving any limited sence of them , it binds not to what it hath not declared , i. e. to any other determinate sence of them ; which seemeth to me to leave it free and dangerless , to use all sober means , that search of Scripture or Tradition , together with the use of the words , especially in the sacred Dialect , can help us to , for the finding out and resolving the true or ( if there be a competition of more possible ) the probablest meaning of it . To 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 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 far we ought in all reason to come up to them , which he cannot , that according to Mr. Selden's Opinion , interprets Hades of the Grave , the Repository of the Body only . Lastly , For the Old Tradition , that mentions the Descent and Resurrection together , as one Article composed by Saint Thomas , there is little heed to be given to that Tradition , or indeed to the foundation of it , that every Apostle cast in his particular shott : For first it will be hard to deduce the Creed in the very form we have it , from the Apostles immediately , it being so variously set down , in the first times , and the Article of the Descent omitted in many ; and the Aquileian being the first which delivers it in our present form : Secondly , 'T is most certain , that every Apostle preached the whole Faith , and at their parting from Jerusalem agreed in common upon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , form of wholsom words , not committing to writing , or obliging it to the very same words , and this was called their Symbolum , as that signifies a tessera militaris , by which Christians were known from others ; and not from the notion of a Shott which belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that you are not to think that old Tradition , which in respect of true Antiquity , is but a novel Fable of no authority , and founded in a manifest mistake , will be fit to assist Mr. Selden's , or any other Conceit . This is all I see occasion to reflect on in your Letter , and so I have exprest my self perspicuously ( of which you will not judge aright , till you have read over the whole ) : I shall hope I have performed what you seem to require , First , Given you my Sense of Mr. Selden's Opinion : Secondly , Represented unto you the one matter of Faith in this Article ; which being received , there is no more required de fide : and then all Error and danger will be in Dogmatizing , or Teaching for Faith , what is more than this , which our Church wisely prohibits us to do : and then what need we trouble our selves with the various Opinions of men about other Circumstances , which are at the best , but Opinions and Conjectures , and perhaps never an one of them the truth , or any part of the meaning of that Article . I have now held you so long , that you will have no reason to imagine your Letter came unseasonably to me : the truth is , it came in a point of time , wherein I had a perfect vacancy from businesses that had formerly engaged my attendance ; and if it prove of any use to your satisfaction and repose of mind , I shall think my time hath been very well disposed of , that hath been thus laid out . And so I take my leave of you , and remain Your affectionate Friend to serve you , Hen. Hammond . April 28. 1659. I received this Letter from Dr. Hammond , by Mr. Rich. Royston on Tuesday May 3. 1659. thus only indorsed : For Mr. Smith in Little More-Fields , These . Books Printed for , and Sold by Richard Chiswell . FOLIO . Speed's Maps and Geography of Great Britain and Ireland , and of Foreign Parts . Dr. Cave's Lives of the Primitive Fathers , in 2. Vol. Dr. Cary's Chronological Account of Antient Time Sir Tho. Herbert's Travels into Persia , &c. Wilson's Compleat Christian Dictionary . B. Wilkin's real Character , or Philosophical Language . Parmacopoeia Regalis Collegii Medicorum Londinensis . Hooker's Ecclesiastical Policy . Winch's Book of Entries . Guillim's Display of Heraldry with large Additions . Dr. Burnet's History of the Reformation of the Church of England , in 2. Vol. Dr. Burnet's Account of the Confessions and Prayers of the Murderers of Esq ; Thyun . Burlace's History of the Irish Rebellion . Herodoti Historia Gr. Lat. cum variis Lect. Rushworth's Historical Collections the 2d . Part in 2. vol. Rushworth's Large account of the Tryal of the Earl of Strafford , with all the circumstances relating thereunto . Bishop Sanderson's Sermons with his Life . Fowlis's History of Romish Conspir . Treas . and Usurpat . Sir Walter Raleigh's History of the World. The Laws of this Realm concerning Jesuites , Seminary Priests , Recusants , the Oaths of Supremacy and Allegiance explained by divers Judgments , and Resolutions of the Judges ; with other Observations thereupon , by Will. Cawly , Esq ; William's impartial consideration of the Speeches of the five Jesuits executed for Treason , 1680. Josephus's Antiquities and Wars of the Jews with Fig. QVARTO . DR . Littleton's Dictionary , Latine and English . Bishop Nicholson on the Church Catechism . History of the late Wars of New England . Dr. Outram de Sacrificiis . Bishop Taylor 's Disswasive from Popery . History of the future State of Europe . Dr. Fowler 's Defence of the Design of Christianity against John Bunnyan . Lord Hollis's Relation of the unjust Accusation of certain French Gentlemen charged with a Robbery 1671. Cole's Latine and English Dictionary . Dr. Jane's Fast Sermon before the Commons , 1679. Mr. John Cave's Fast Sermon on the 30th . of Jan. 1679. Mr. John Cave's Assize Sermon at Leicester , July 31. 1679. Dr. Parker's Demonstration of the Divine Authority of the Law of Nature and the Christian Religion . The History of the Powder Treason , with a Vindication of the Proceedings relating thereunto , from the Exceptions made against it by the Catholick Apologist and others . Speculum Baxterianum , or Baxter against Baxter . Mr. Hook's new Philosophical Collections . Dr. Burnet's Relation of the Massacre of the Protestants in France . Dr. Burnet's Conversion and Persecutions of Eve Cohan a Jewess of Quality lately Baptized Christian . Dr. Burnet's Sermon before the Lord Mayor upon the Fast for the Fire , 1680. Dr. Burnet's Fast Sermon before the House of Commons , Dec. 22. 80. Dr. Burnet's Sermon on the 30th . of January , 1681. Dr. Burnet's Sermon at the Election of the Lord Mayor , 1681. Dr. Burnet's Sermon at the Funeral of Mr. Houblon , 1682. Dr. Burnet's Answer to the Animadversions on his History of the Rights of Princes , 1682. Dr. Burnet's Decree made at Rome 1679. condemning some Opinions of the Jesuites and other Casuists . Published by Dr. Burnet , with a Preface . Dr. Burnet's A Letter giving a Relation of the present state of the difference between the French King and the Court of Rome . Bibliotheca Norfolciana , sive Catalogus Lib. Manuscript . & impress . in omni Arte & Lingua , quos Hen. Dux Norfolciae Regiae Societati Londinensi pro Scientia naturali promovenda donavit . OCTAVO . ELborow's Rationale upon the English Service . Bishop Wilkin's Natural Religion . Hardcastle's Christian Geography and Arithmetick . Dr. Ashton's Apology for the Honours and Revenues of the Clergy . Lord Hollis's Vindication of the Judicature of the House of Peers in the case of Skinner . Lord Hollis's Jurisdiction of the House of Peers in case of Appeals . 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Also two other Treatises written by the same Author : One of the Original of Ecclesiastical Jurisdiction of Testaments ; the other of the Disposition or Administration of Intestates Goods : now the first time Published , Fol. D. Spenceri Dissertationes de Ratione Rituum Judaicorum , &c. Fol. Sub prelo . Disquisitiones Criticae de variis per diversa loca & tempora Bibliorum editionibus , quibus accedunt Castigationes Theologi cujusdam Parisiensis ad opusc . Is . Vossii de Sibyllinis Oraculis & ejusdem responsionem ad objectiones nuperae Criticae . Quarto . Jus Regium , or the just and solid Foundations of Monarchy in general , and more especially of the Monarchy of Scotland , maintained against Buchanan , Napthali , Doleman , Milton , &c. by Sir George Mackenzie his Majesties Advocate in Scotland . 80. FINIS . Notes, typically marginal, from the original text Notes for div A60518-e240 Psal . 16. 10. Psal . 68. 18. Hos . 13. 4. Matt. 12.40 . Ephes 4. 8. Colos . 2. 13. 1 Pet. 3. 18. Notes for div A60518-e860 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.