The Practical Believer, Chapter 2
CHAP. II. Of the Sufferings of Christ.
The Contents.
An Account of what Christ suffer'd, and from whom. Both he, and God the Father were consenting to it. What he suffer'd, was for our sins, to save us from suffering for them, when we truly repent of them. Pardon on Repentance, the design of his Satisfaction, and the Merit of his Death. This is a Free Grace, which implies that it is not given in Recompence of our Deserts, not that it requires no Conditions. An Account why God would not grant this Grace of Pardon to Penitents, without Christ's dying to satisfie for them. And how his Death serv'd all the designs of God's Justice, full as well, as their own would have done. Christ's Sacrifice but once offered, but daily commemorated. Several useful inferences from Christ's dying for us. Christ's dead Body was buried. Of his descent into Hell.
Quest. WHat is the Fourth Article in the Creed?
Answ. Suffered under Pontius Pilate, was crucified, dead, and buried; he descended into Hell.
Quest. What did Christ suffer?
Answ. Besides his previous Sufferings, particularly in the Garden, where the wrath of God was strongly represented, and Hell let loose upon him, under which 'tis said, he was exceeding sorrowful, even unto death, Mat. 26. 37, 38. and thrown into an Agony, wherein he sweat great drops of Blood, Luke 22. 44. Besides these previous Sufferings, I say, he suffered also after his Apprehension all manner of rudeness from the inraged Rabble and Soldiery, who mocked him, †Mat. 27. 26. 30, 31.spit upon him, buffeted, and scourged him; bound his Head about with a *ver. 29.wreath of sharp Thorns, which every where like Darts pierced his tender flesh; and at last, nail'd his Hands and Feet to a Cross, a most acute and lingring Death: and to make that most ignominious Suffering more ignominious still, hung him in the midst between †Luk. 23. 33.two Thieves.
Quest. Who were the Executioners of all these Cruelties?
Answ. The Jewish Rulers and People went as far in it as they could. But because the Romans, who had conquer'd them, had not left among them, as they say, any Power and Authority to put any man to death, Joh. 18. 31. they drew in Pontius Pilate, the Roman Governour, to sentence his Crucifixion, against his Conscience.
Quest. Did not Pilate believe Christ to deserve all this?
Answ. No; he knew they had delivered him for envy, and malice, Matt. 27. 18. He declared he was a just person, Matt. 27. 24. and that upon examination, he found no fault at all in him, Luk. 23. 4, 14. No, nor yet Herod, when he sent him to be judged by him, v. 15. But because by their importunity a tumult was made, he yielded to pass sentence against him for his own quiet, Matt. 27. 24. and to content the people, whom he durst not offend, Mar. 15. 15. Luk. 23. 23, 24.
Quest. What need had he to fear them, that such an abject fear should betray him into so unjust, and vile an Action?
Answ He had incensed them, and made himself obnoxious to be articled against, by his former violences, being a man very Cruel and Tyrannical, for which, on the complaint of the Samaritan Jews, he was presently after removed, as †Antiqu. l. 18. 5.Josephus reports. And in this case, they terrified him moreover, by threatning to accuse him to his jealous Governour, Tiberius Caesar, as no friend to him, for letting Christ go, who called himself a King, which, they said, was speaking against Caesar, Joh. 19. 12.
Quest. Christ did testify, indeed, before Pilate, that he was a King, and that for this end he came into the World, that he should bear witness of this Truth, Joh. 18. 37. And did not this give Caesar just cause to be afraid of him?
Answ. No, because, as he declared, his Kingdom was not of this World, neither should his Servants fight for him, as the Subjects of worldly Princes do for them, Joh. 18. 36. so that he would take nothing from the Emperor, nor pretend to thwart him, or resist his just Power. But his Kingdom was in relation to another World, a Spiritual Kingdom, set up in men's Hearts, and administred by the expectation of future Rewards and Punishments, leaving Princes still to govern as they did in all the Affairs of this life. And this did not intrench any thing upon the Prerogatives of the present Powers, whom he left all in the same Authority, and their Subjects under the same Duty, as he found them. As Pilate plainly perceiv'd by Christ's Answer, wherewith he was satisfied, and pronounced him innocent upon it.
Quest. These Sufferings of Christ you mention, were most barbarous and horrible things. But amidst all these bodily Tortures, had he not ease within, and great support of inward spiritual Comforts; as he afforded the Martyrs and Confessors afterwards in theirs?
Answ. No, the Horrours of his Mind were beyond the Anguish of his Body, as if he were design'd to suffer the extremity of what Nature could bear. His Soul was troubled, Joh. 12. 27. very heavy, Mat. 26. 37. Sore amazed, Mark 14. 33. Exceeding sorrowful, even unto death, Mat. 26. 38. and in such an Agony, as I noted, at the apprehension of the Divine Wrath he was conflicting with, as put a most unwonted force upon Nature, and made him sweat as it were great drops of Blood, Luk. 22. 44. Under all which, he was so over-born with the Burden, that he needed an Angel to be sent to strengthen him, v. 43.
Quest. Could Christ have avoided these Sufferings, if he would?
Answ. Yes, he could have had Legions of Angels for his Rescue, Matt. 26. 53. But for our sakes, he voluntarily submitted to them. I have power to lay down my life, and to take it again. No man taketh it from me, but I lay it down of my self, Joh. 10. 18.
Quest. And was God consenting to them?
Answ. Yes, they came about, not only by his Permission, but by his Counsel and Determination. He did no ways excite the Jews to this abominable Act; but left them to their own envy and malice, which were more than enough to push them forward. But when they of themselves were wicked enough to do it, he, by his infinite Wisdom, accomplishes what his Son and he had before agreed, viz. the working our Redemption by it. He suffered according to what was determined, Luk. 22. 22. He was delivered to them, by the determinate Counsel and Foreknowledge of God, Acts 2. 23. Herod and Pontius Pilate did only what his Hand, and Counsel had determined before to be done, Act. 4. 28. And he was a Lamb fore-ordain'd to be slain, before the foundation of the World, 1 Pet. 1. 19, 20. His death, and his exaltation therefore to be a Mediatory King, and our Redeemer, was a Bargain driven, and a Matter concerted long before betwixt him, and his heavenly Father. My Father hath appointed, (the word is †foreign.covenanted) to me a Kingdom, that is, in the everlasting agreement between God and him, it was promised as the Reward of his undertaking, Luk. 22. 29. And on this account, his Servants are said to be given to him as a Retribution: He gave himself for them; that is, to purchase them, Tit. 2. 14. Thine they were, says he to his Father, and thou gavest them me; that is, on this consideration, Joh. 17. 4, 6.
Quest. But since the things he endured, were the absolute perfection of shame and sorrow, why should Christ submit, or God bring Christ to that end? was it to punish his own sins?
Answ. No, he did no sin, 1 Pet. 2. 22. He was tempted in all points of Natural Infirmities as we are, but yet without sin, Heb. 4. 15.
Quest. For whose sins was it then; for all death is the wages of sin, Rom. 6. 23?
Answ. For ours, for we had sinned, and were all to die; but he comes by the Allowance of God, and bears our iniquity, by dying in our place. God laid on him the iniquities of us all, Isa. 53. 6. He tasted death for every man, Heb. 2. 9. He died for our sins, 1 Cor. 15. 3. He poured out his Soul a Sin-Offering, Isa. 53. 5, 10.
Quest. What are we the better for his dying for them?
Answ. Infinitely the better every way; but particularly, his death will save us from dying for them, if we truly repent of them. He hath redeemed us from the Curse of the Law, by being made a Curse; that is, enduring a cursed death, for us, Gal. 3. 13. 2 Cor. 5. 21. He bought us off from death by dying for us; whence he is called our Redeemer, and our Ransom, 1 Tim. 2. 6.
Quest. But has not his death bought us off from the Punishment of our Sins, till we repent of them?
Answ. No, for we must Repent, and be converted, that our sins may be blotted out for his sake, Acts 3. 19. and being made perfect; that is, inaugurated into his Princely Power, by suffering, he became the Author of Eternal Salvation to all them that obey him, Heb. 5. 9.
Quest. If men remain impenitent then, they must die for their own sins, I perceive, notwithstanding?
Answ. Yes, Except they repent, they must all perish, Luk. 13. 3.
Quest. But since Christ hath died for them once already, will not that be dying twice, and so being twice punished for the same sin?
Answ. No, for he profered, and God accepted his death, not as an unlimited exchange for all Sinners, but only for those, who will leave their sins, and repent of them. He died, indeed, for all men: but he died as their Sacrifice, Eph. 5. 2. and Sacrifices were accepted in lieu only of Penitent Offenders; and as God still told the Jews, would never put away sins, without the Repentance of those they were offered for. To what purpose is the number of your Sacrifices? said he to those who went on still in their wickedness, Isa. 1. 11. The Sacrifice of God is a broken Spirit; that is, the Sacrifice God accepts must be accompanied with it; a broken, and a contrite heart, O God, thou wilt not despise, Psal. 51. 17.
Quest. But was not his death a satisfaction for sins? And if he has satisfied for them already, what need we do more? must we satisfie for them again?
Answ. All the fruit, and estimate of his Satisfaction, must be taken from the Argument between God and him. His death, who was an innocent man, would have signified nothing at all towards our release, unless God had been graciously pleased to admit of him in commutation, and exchange for our Suffering. It avails, and operates nothing by it self alone, but only so far, as God accepted him. And the nature and effect of his Satisfaction, as it was joyntly designed and concerted between his Father and him, was not, that no sinner whatsoever should be accountable for his own sins, but only that none should, who had repented of them.
Quest. What then were his merits, or that which he deserved, and obtained of God for us, by his death?
Answ. The Grace and Favour of. Repentance, or, that if we truly repent, we shall not die for our selves. So St. Peter expresses that benefit, the Gentiles had received, in being admitted Christians: then hath God also to the Gentiles, granted Repentance unto life, Acts 11. 18. And again, God exalted him to be a Saviour, to give Repentance unto Israel, and remission of sins, Acts 5. 31. So that the merit of Christ's death is the Pardon of all our sins on true Repentance, and likewise the Grace to enable us thus to repent of them.
Quest. Is this Pardon on Repentance a Grace and Favour, which we needed him to purchase for us?
Answ. Yes, for the Law of Works, which condemned us all, was, Do this, and live; not, as thro' Christ the Gospel is, either do it, or repent where you fail. So that God was not bound to pardon Sinners, when they did repent. Nay, the Honour of his Holiness and Justice, the maintaining the Authority of his Laws, and the seriousness and veracity of his threatnings, were ready to interpose, and hinder him from doing it. But when Christ came to die in our stead, and pay his own Blood, as a price to induce God pardon Penitents: Then, since he doth it not without such a valuable Recompence, he might pardon them, without any Reflection on those glorious Attributes. And this is the fruit of his Satisfaction, and the Merit and Purchase of his Death, viz. the Favour of Pardon of sin upon Repentance.
Quest. Is there no other Merit, and Fruit of Christ's Death?
Answ. Yes, besides the forgiveness of sin, and the gift of Eternal Life thereupon, he has also merited, as I said, the Grace to cure it. But this is so much favour and indulgence, as he ever sought, or has procured of God, towards the pardon of it.
Quest. But if we cannot partake of the benefit of his death, but upon these terms, how is all the favour we receive by it, said to come freely, and to be of free Grace?
Answ. Grace may be called Free, on two accounts; either, as it is not given us for our deserts; or, as it is not given upon any conditions.
Quest. Is the Grace of God free, in the first sense, as that excludes all Merits, or so free, as not to be given us for our deserts?
Answ. Yes, and this is the Scripture-sense of Free-Grace; for there Free-Grace is the same as Undeserved-Grace.
Quest. How doth that appear?
Answ. Because Free-Grace is there opposed to Boasting, which has place only on the Plea of Merit or desert. We are justified freely by his Grace, then where is Boasting? it is thereby excluded, Rom. 3. 24, 27. And by Grace ye are saved, not of works, i. e. by the desert of any works, lest any man should boast, Eph. 2. 8, 9.
Quest. If the Scripture had been silent, 'tis easie to apprehend this Grace must needs be undeserved by us, because all we can do, is by the help of his Spirit, and is but his just due, which we do not give, but pay as Debters; and were it our own, it is yet defective and mean, and utterly unw…rthy of so vast a Recompence. But tho' it be thus absolutely undeserved by us, yet has not Christ fully merited and deserved it for us?
Answ. Yes, he was bound to nothing, but voluntarily subjected himself to the Law, and took our Nature upon him. All the perfect Obedience he shewed, either in doing or suffering the Will of God, was his free and gratuitous Offering; and was good in the highest degree and perfection; and received an infinite estimate, from the Divinity of his Person; and gratified the Father, in his greatest designs, for his own Glory, and mens Salvation. So that by his Services, so free and gratuitous in themselves, and so worthy of the most infinite Recompence, he has justly merited all that Grace, which, for his sake, God bestows on us.
Quest. The Grace of the Gospel, I see, is absolutely free to us in the first sense; that is, it comes to us without the least of our deserts. But it is also free in the second, so as not to require in us any Terms or Conditions?
Answ. No, for the main instances of God's Grace; that is, of his gratuitous, and undeserved Gifts, are the forgiveness of sins, the saving assistances of his Spirit, and Eternal Life: And all these are given, tho' not for any of our Deserts, yet upon Conditions.
Quest. Is forgiveness of sins, one instance of God's Free Grace?
Answ. Yes, we are justified, that is, acquitted in judgment, or have our sins pardon'd, freely by his Grace, Rom. 3. 24. and we have forgiveness, according to the riches of his Grace, Eph. 1. 7.
Quest. And this Grace of Forgiveness, you say, is granted to us on Conditions?
Answ. Yes, on Condition of our true Repentance. For we are to Repent, that our sins may be blotted out, Act. 3. 19. And Christ was exalted to be a Saviour, to give Repentance and Remission of sins, Act. 5. 31. And when he sends out his Apostles to publish this Grace, he orders them to preach Repentance, and Remission of sins in his Name, to all Nations, Luk 24. 47.
Quest. The saving Assistance of God's holy Spirit, is another eminent instance of Grace, and is most commonly called so in common speech; but is that given too upon Conditions?
Answ. Yes, on condition of our own care, and concurrent endeavours. For tho' the first motions and suggestions of the Spirit, which make the first step in our Conversion, may prevent our endeavours: yet the continuance of them on our Hearts, and their encrease to a saving pitch, that will govern our Lives, and guard us against Temptations, depends upon our own Concurrence. To him that hath; that is, improves what God bestows, shall more be given: but from him that hath not, i. e. doth not profit with it, as the wicked Servant did not, who went, and hid his Talent, shall be taken away even what he hath, Mat. 25. 25, 29. And when St. Paul tells us, God works in us both to will and to do; he tells us withal, that we must be Fellow-workers, and work out our own Salvation, Phil 2. 12, 13.
Quest. Is Eternal Life another instance of Free-Grace?
Answ. Yes, it is an instance of it, and the Crown, and consummation of all the rest. It is called the Gift of God, Rom. 6. 23. and the Free gift of God, Rom. 5. 15, 16, 18.
Quest. And is it also bestow'd upon Conditions?
Answ. Yes, upon condition of our Obedience to the Laws of God. Being made perfect thro' Suffering, Christ became the Author of Eternal Salvation, to those that obey him, Heb. 5. 9. And blessed are they that do his Commandments, that they may have right to the Tree of Life, Rev. 22. 14.
Quest. The Grace we have by the death of Christ then is free, as you say, only as that excludes all our Deserts, but not as it excludes all Terms and Conditions.
Answ. Very right. And this is plain by that way wherein God makes over all that Grace to us, which is by the New Covenant. For what is given by way of Covenant, is given upon Terms; because Covenants differ from absolute Grants, and imply Articles on both sides. And thus the Benefits of the Gospel are given to us. For Christ's sake, we shall receive Remission of sins, the Assistance of the Spirit, and Eternal Life, tho' we never deserved them: but we shall not receive them, unless we Repent, and obey in order to them.
Quest. By this I perceive, the Grace of Christ is no encouragement to sin, or slothfulness, and that his dying for our sins, will not save us from dying for them our selves, unless we repent of them?
Answ. Undoubtedly it will not.
Quest. But as soon as ever we repent, we may believe, and trust, that we shall be saved by it?
Answ. Yes; and this is the true Faith in his Blood, that is, a Faith that our Life shall be spared, and we reconciled to God, for the sake of it. God hath set forth Christ a Propitiation, for the Remission of sins that are pass'd, thro' Faith in his Blood, Rom. 3. 25. But this Faith belongs not to any, whilst they continue in sin, and are wicked men, but only when they begin to obey, and serve him.
Quest. From what you have said, it appears, that Christ's great aim in dying for us, was to reclaim us from our sins, and make us holy and good men: and that he purchased Reconciliation, and the favour of God, only to shew us it would not be in vain, and to encourage us to become so.
Answ. Yes, so it was. For he gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people, zealous of good works, Tit. 2. 14. And he bare our sins in his own Body upon the Tree, that we being dead to sin, should live unto righteousness, 1 Pet. 2. 24.
Quest. You say Christ died to atone, and satisfie for sins, that God might pardon us when we repent of them. But why did he not think Repentance enough without a Ransom? Why would he not pardon Penitents, unless Christ would die to make satisfaction for them?
Answ. Because the requiring such a satisfaction, shewed his perfect hatred of sin, which is for the Honour of his Holiness; and the strict care of his Laws, which maintains the Reputation of his Justice; and took off all hope of impunity, if men shall go on still to transgress, and so was the greatest discouragement to future offences. All which would have been otherwise, had he been easie in forgiving, and admitted of a Reconciliation without a Ransom.
Quest. How doth the requiring such a satisfaction, shew his perfect hatred of sin, for the Honour of his Holiness?
Answ. Because he would not remit the Punishment of it, but upon the highest Ransom; and because, when he undertook to answer for it, he would not spare it in his own Son, so that his hatred to it could not be overcome even by his love to him. Nay, moreover, because when, in consideration of his infinite Merits, and their Repentance, he returns into favour with them; yet, to shew his absolute detestation of their former sins, he will not receive even the Prayers and Devotions of Penitent Sinners at their own Hands, or treat with them in person, but requires a Mediator to offer up, and transact all for them. And withal, admitting no other, either in Heaven or Earth, for that Advocate, but only his own eternal, and most dearly beloved Son: To shew, that when they offered the greatest Consideration, yet, in indignation at their former Provocations, he would have no deangs with them by any person, less great, and dear than him.
Quest. How doth it shew his strict care of his Laws, for the Honour of his Justice?
Answ. Because he would not dispense with the threatnings of those Laws, where he had no less a Reason, than the Salvation of all men, the greatest and most considerable part of the visible Creation, without a valuable recompence.
Quest. How doth it cut off all hopes of impunity, and utterly discourage all future offenders?
Answ. Because God has no more Sons to die for us, and when he was sollicited to remit the punishment of our sins, he would not do it upon a less exchange. When man sinn'd against the Law of unerring Obedience, upon the Merits and Death of his Son, God pardon'd that, and admitted them to favour again upon their Repentance. But if they shall offend against this Law too, and be finally impenitent, there are no Sons of God to suffer again, to purchase their Forgiveness.
Quest. So that Christ's Suffering for us, salved all the Honour of God's Attributes, and served all the Purposes of his Justice, that would have been served by our suffering for our selves?
Answ. It did so, and to the full as well too; the punishing of his own Son, when he answered for Sinners, shewing a more implacable hatred of sin, and inexorable Justice, than he could have shewn, by punishing all the World, who were Sinners themselves. And therefore his death was a satisfaction to God, for the sins of the whole World. Not only a satisfaction to Benevolence, and yielding Goodness; as when easy and indulgent Natures, are appeas'd by any small returns, and incompetent Recompences: but a Satisfaction to Justice, by way of full Compensation and Equivalence; Christ, by his one suffering displaying the Honour of all God's▪ Attributes as much as God could have display'd them, by punishing the whole Humane Race.
Quest. If the Death and Sacrifice of Christ, were so full a satisfaction at first, there is no more now to be paid, and it need never be repeated?
Answ. No, nor ever must it. The Jewish Sacrifices, needed constantly to be repeated; because, being of little worth, and very imperfect, their virtue was soon spent; so that year by year they were continually offered, Heb. 9. 25. and 10. 1, 3. But his being full and perfect from the first, and leaving nothing to be added, He is not to be offered often, but at once hath he put away sin, by the Sacrifice of himself, Heb. 9. 25, 26. and 10. 14. But altho his Sacrifice is no more to be really acted, as it needs not, the whole effect of it being as fresh and full now, as it was at first; yet is it daily still commemorated, and the virtue thereof apply'd, in every good Prayer, but especially in every Sacrament.
Quest. What learn you from Christ's dying a Ransom for our sins?
Answ. 1. To abhor sin, since it is so odio… to God, that he can spare it in no person, no not in his own Son, when he took other men's sins upon him. And if he spared not him, when he would bear the punishment for us; how can we hope he will in the least spare us, when we come to undergo it for our selves. If these things were done in the green Tree, what shall be done in the dry, Luk. 23. 31.
2 To give our selves up to the service of Christ, who hath bought us for his own property, at so dear a rate. This is the least we can do, in Equity and Justice. Ye are bought with a price, therefore glorifie God in your Bodies and Spirits, which are God's, by such costly purchase, 1 Cor. 6. 20. And if there is any spark of Love and Gratitude in our Hearts, we can do no less in Resentment of such stupendious kindness. For the Love of Christ constrains us, because we thus judge, that if Christ died for all, they which live, should not henceforth live unto themselves, but unto him that died for them, 2 Cor. 5. 14, 15.
Quest. Ought it not also to teach us Faith in God, and to beget in us a firm Trust, that he will perform whatsoever he has promised?
Answ. Yes; as plainly shewing, that nothing is too great for his love to make good. He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things? Rom. 8. 32.
Quest. Must not his Patience, and Charity in his Sufferings, not reviling again, but praying for his Enemies, teach us the same, when we are called to suffer?
Answ. Yes; for in suffering thus, without threatning, and when he was reviled, not reviling again, he hath left us an example, that we should follow his steps, 1 Pet. 2. 21. 23.
Quest. Should not God's imposing so many, and great secular hardships and sufferings on his own most dear Son, make us have easier thoughts of these things than others have, and reconcile us to Affliction?
Answ. In all Reason it should. For it shews how inconsiderable worldly Goods and Glories are in Gods Eyes; how temporal evils are allotted to the dearest persons, how proper they are to Discipline, and improve the most virtuous, how they perfect Piety, and what a step they are to Felicity and Glory. Jesus himself, tho' he were a Son, yet learned obedience by the things which he suffered, Heb. 5. 8. He was made perfect through suffering, Heb. 2. 10. He ought to suffer, and so enter into his Glory, Luk. 24. 26. We see him for suffering death, crowned with Glory and Honour, Heb. 2. 9. And seeing Sufferings, not only thus providentially allotted, but also thus profitably undergone, and highly recompenced in him; the blessed Apostles and primitive Saints, whose Ambition it was to be in all things his true followers, did not repine and mourn, but rejoyce and glory in them.
Quest. And since in dying for us, he has shewed us such stupendious Love, must not that mutually endear us, and teach us if we would be his followers, most tenderly to love one another?
Answ. Yes; if God so loved us, we ought also to love one another, 1 Joh. 4. 11. Nay, since hereby we perceive the love of God to us, because he laid down his life for us; we ought, upon just occasion, to lay down our lives for the Brethren, 1 Joh. 3. 16.
Quest. In the Creed, you say dead and buried. When Christ expired upon the Cross, was his Body taken down, and buried?
Answ. Yes, it was laid in a Tomb, and a great Stone roll'd before its mouth, according to the Jewish Custom. And for fear his Disciples should come by night, and steal him away, the Jewish Rulers, when they had sealed the Stone, got a Guard from the Governour to watch it, Mat. 27. 64, 66.
Quest. What mean you by Christ's descent into Hell?
Answ. His abode in that state of Death and Separation, or his Soul's being in the place of Separate Souls, till it was united again to his Body, at his Resurrection; as it is written, Thou shalt not leave my Soul in Hell, Acts 2. 27. which St. Peter there says, was fulfilled in the Resurrection of Christ, when he ceased to continue under the power of death, and gloriously arose to triumph over it, v. 30, 31.
Quest. Doth the word Hell, sometimes signifie only the state of the Dead, or the place of Souls departed?
Answ. Yes, as David says of all men, What man is he that liveth, and shall not see death, and shall he deliver his Soul from the hand of Hell? Psal. 89. 48. And as Jacob talked of going down to Hell to Joseph, when he thought some evil Beast had devoured him, Gen. 37. 33, 35. In both which places, the word translated Grave in our Bibles, in the Greek is Hades, the very word that stands for Hell here in the Creed. Ofttimes, indeed, especially in the New Testament, Hell fignifies, not in general, the state of the Dead, but particularly the state of the Wicked, and the place of Torment. In which sense it is not likely that Christ descended into Hell after his death, because in his dying hour he told the Penitent Thief, This day shalt thou be with me in Paradise, Luk. 23. 43.