2

[ Σταυρωθέντα καὶ ἀποθανόντα,

rapela, eis тà viaxalynaudota, ov Tiva xauW τὸς ὁ ἅδης έπληξεν. idem. 10.

C. 41. p. 154.

ons and Additions; amongst which they added the word Buried, and thus read that which relates to the Humiliation of Christ, £ Crucified, Dead and Buried, defcended into the nethermoft Parts, whom Hell alfo feared: After which, Apollinarius declaring himself more openly for this Herefy, the Orthodox found themselves under a neceffity of abandoning and renouncing him; wherefore, his Herefy was condemned by a Synod at Alexandria, Anno 362, and by another at Rome, Anno 373: And last of all, according to the Example given them by the Arians, an Antidote was inferted thereagainst in the Creed, and the reality of Chrift's rational Soul was declared by that undeniable Argument of his de fcending into Hell; as in Epiphanius's Expofition of the Creed, after our Saviour's Death and Burial, it follows, C, & That his Deity accompanied his Soul-ousxalos into Hell, delivered from thence the cap-aria és rà σης τῇ ψυχῆ

καταχθόνια

ἑλέσης ἐκεῖθεν * 7 ψυχῶν αἰχμαλωσίαν, κλασάσης κεντρο θα νάτε διαρρηξάσης τὰ κλῆθος καὶ τὰς μοχλὲς τὶς ἀδαμαντί νας, καὶ λυσάσης ὠδίνας ἅδε ἐν ἰδίᾳ ξεσία. Αν θέσης σως τῆ ψυχῆς μὴ ἐαθείσης ο ψυχῆς εἰς άλω, μηδέ τ' σαρκὸς ἑωρα Rúas diaploegr. Advers. Hares, lib. 3. in Compend. Fid, Cathol. P. 465.

h

εἰς τά και

δικαίος,

tive Souls, broke the Sting of Death, rent in funder thofe Bars and Adamantine Chains, and by his Power loofned the Bonds of Hell; from whence he returned with his Soul, not leaving his Soul in Hell, nor fuffering his Flesh to fee Corruption: And St. Cyril of JerufaTaxtória ira lem writes on this Article, That our zaneler Au- Saviour h defcended into the lower Εξώση της dinais. Co Parts, that from thence he might rerech. 4. p. 27. deem the Just After which, the first Creed wherein we find this Article, is in that of Aquileia, recorded by Ruffinus, in which indeed this Clause is expreffed with greater Latitude than in our modern Symbol, it being there, defcendit ad Inferna, or, he defcended into the lower Parts; wherein the Burial might be included and defigned, and that more especially, because the Sepulture of our Saviour is not there. in expreffed; but immediately after his Crucifixion under Pontius Pilate, comes this Clause, that he defcended into the lower Parts, but afterwards, when the Defcent was received into the Roman and Oriental Creeds, the Burial was there retained, and inftead of the lower Parts, it was faid, that he defcended into Hell: Which Two Con.

f

fiderations make it unreasonable to be

imagined,

imagined, that the Defcent in our Creed fhould be applied to the Burial of Chrift's Body; for that having been already mentioned, it would be a Tautology in fo brief a Compendium to repeat it again in other words; and according to the Propriety and Idiom both of the Greek and Latin Tongues, the moft natural and eafy Interpretation thereof, and which beft agrees with the Order and Method of the Creed, is the fame with what hath been already related; which to prevent Miftakes, I shall again repeat, viz. that by affenting to this Claufe, that Chrift defcended into Hell, it was thereby intended for the Reafon aforefaid, viz. the afferting the reality of his human Soul, to declare our Belief that as upon the feparation of his Body and Soul by Death, his Body was buried in the Earth; fo his fpotlefs and immaculate Soul by a true and local motion, went unto the invisible and blessed Habitation of holy and pious Souls, where it remained in Peace and Happiness with the feparated Spirits of the Faithful, in a triumphant and believing Expectation of the time of his Refurrection, which was the Third Day after, when his

Soul

Soul was delivered from the Power of Hell, and his Body from the Corruption of the Grave, according to that Text of the Pfalmift on which this Article is founded, cited by St. Peter in Acts ii. 27. Thou wilt not leave my Soul in Hell, neither wilt thou fuffer thine Holy One to fee Corruption.

CHAP. V.

The Refurrection of Chrift being a necefJary Fundamental of our Religion, : was always part of the Creed, by which our Belief is declared, that Christ rofe from the Dead, and returned to Life again. The farther confideration where of, is referred to the Article of the Refurrection of the Body. The reafon for which our Lord's Refurrection is faid to be in and not after the Third Day. The Afcenfion of our Saviour was introduced against an Opinion of the Apelleians, viz. that at his Afcen fion, his Body was refolved into its firft Principles, and afcended not up on high, or into Heaven. The no. mination of which place, might probably have been defigned in contradiction to a Conceit of Hermogenes, that his

Body

Body went into the Body of the Sun. Sitting at the right hand of God the Father explained; by which, we must not imagine Chrift confined to that fingular Posture, but it fignifies his Advancement to the full exercife of his Regal Office, all things being fubjected unto him by the Father, who was infinitely able to do it, feeing he is Almighty; which word in the Greek is different from that used in the beginning of the Creed, and in this place denotes the irresistibleness and efficacy of God's Power. This Claufe is firft found in the Creed of Tertullian's, and was inferted, either as a continued proof with the Afcenfion, that our Lord's Body was not diffolved a little after his Refurrection, or rather was defigned against fome Hereticks, who imagined the Body of Chrift to be in a ftupid and unconcerned posture in Heaven, and not to be fate down at his Father's right hand, exercising all Power and Authority for the good of his Church. A brief Explication of From thence he fhall come to judge the Quick and the Dead. Three Interpretations of the Quick and the Dead; the last most natural, that by the Quick are meant those who shall

be

1