A08483:241
An exposition of the Symbol of the Apostles, or rather of the articles of faith In which the chief points of the everlasting and free covenant between God and the faithful is briefly and plainly handled. Gathered out of the catechising sermons of Gasper Oleuvian Trevir, and now translated out of the Latin tongue into the English for the benefit of Christ his Church. By John Field.
London: printed by H. Middleton for Thomas Man, 1581
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Burial is a part of the humiliation of Christ. For it is the proceeding of his death. The first fruit therefore of this article is the confirmation of our faith, that we doubt not, Christ being dead in deed and buried for us, that he was so far forth humbled, that neither death nor burial can hurt us, forasmuch as the wrath of the father is truly and and indeed pacified. For even like as Jonah, who was a figure of Christ, being once cast into ⟨p. 167⟩the sea, the storm ceased, and a great calm followed: even so Christ foretold that he should be cut of from the number of those that lived, and should be placed in the heart of the earth, that he might reconcile the father unto us, being angry for our sins. Which thing forasmuch as Christ the mediator of the covenant, hath in deed fulfilled, as is contained in this article, we do worthily believe it. And this in deed is the first fruit of Christ his burial. The second: This article also maketh to repentance and amendment of life. For like as Christ dead by sin, resteth in the grave: so we by the virtue of that communion, which we have with Christ dead and buried, we ought altogether to esteem our old man by the power of faith, and by the testimony of Baptism, to be buried together with Christ, that true rest being restored to our consciences, we may rest from our works, that is from our sins, and so begin here that everlasting Sabaoth until by the virtue of Christ, it be fully accomplished in us. So Paul when he said in the 6. to the Romans, that we are baptised into the death of Christ, he by and by addeth, that we are also buried with Christ by baptism into death: to wit, that he might express, that by the virtue of that communion we have with Christ, it is brought to pass, in a continual course and proceeding that we mortify our old man. ⟨p. 168⟩And besides these principal ends and fruits whereof we have spoken, this is also to be added, that burial is an evident sign, that Christ was dead in deed. Upon his death depended satisfaction for sins, and therefore it behoved that to be most certain, and no place to be left of doubting. Now all doubting of his death is taken away, when he was buried as other dead men are, and that according to the scriptures. Isay. 53. vers. 9.
BVrial is a part of the humiliation of Christ. For it is the proceeding of his death. The first fruit therefore of this article is the cō firmation of our faith, that wee doubte not, Christ being deade in deede and buried for vs, that he was so farre foorth humbled, that neyther death nor buriall can hurte vs, forasmuch as the wrath of the father is truely and and indeede pacified. For euen like as Ionah, who was a figure of Christ, being once cast into ⟨p. 167⟩the sea, the storme ceased, and a great calme followed: euen so Christe foretolde that hee shoulde be cut of frō the number of those that liued, and should be placed in the heart of the earth, that he might reconcile the father vnto vs, being angrie for our sinnes. Which thing forasmuch as Christ the mediatour of the couenaunt, hath in deede fulfilled, as is contayned in this article, wee doe worthilie beleeue it. And this in deede is the firste fruite of Christ his buriall. The seconde: This article also maketh to repentaunce and amendement of life. For like as Christ deade by sinne, resteth in the graue: so wee by the vertue of that communion, which wee haue with Christ deade and buried, wee ought altogether to esteeme our olde man by the power of faith, and by the testimonie of Baptisme, to be buried together with Christ, that true rest being restored to our consciences, wee maye rest from our workes, that is from our sinnes, and so beginne heere that euerlasting Sabbaoth vntill by the vertue of Christe, it bee fully accomplished in vs. So Paule when hee sayde in the 6. to the Romanes, that wee are baptised into the death of Christ, hee by and by addeth, that wee are also buried with Christ by baptisme into death: to witte, that hee might expresse, that by the vertue of that communion wee haue with Christe, it is brought to passe, in a continuall course and proceeding that wee mortifie our olde man. ⟨p. 168⟩And besides these principall endes and fruites whereof we haue spoken, this is also to be added, that buriall is an euident signe, that Christ was deade in deede. Vpon his death depended satisfaction for sinnes, and therefore it behoued that to be most certaine, and no place to be left of doubting. Nowe all doubtinge of his death is taken away, when he was buried as other dead men are, and that according to the scriptures. Isay. 53. vers. 9.
Notwithstanding the principal and proper ends, are those we have before mentioned.
Notwithstanding the principall and proper endes, are those wee haue before mentioned.
Saint Peter citeth the 16 Psalm in the second of the Acts, of Christ his descending into hell, saying: This man being delivered by the determinate counsel and foreknowledge of God, after you had taken with wicked hands, you have crucified and slain, whom God hath raised up, loosing the sorrows of death, because it was impossible that he should be holden of it. For David saith concerning him, I beheld the Lord always before me: For he is at my right hand that I should not be shaken. Therefore did my heart receive comfort, and my tongue rejoiced, and so my flesh doth rest in hope. Because thou shalt not leave my soul in hell, nor suffer thine holy one to see corruption. Thou hast made the ways of life known unto me, and thou shalt replenish me with gladness in thy sight.
SAint Peter citeth the 16 Psalme in the second of the Acts, of Christ his descending into hell, saying: This man being deliuered by the determinate counsell and foreknowledge of God, after you had taken with wicked hands, you haue crucified and slaine, whom God hath raised vp, loosing the sorrowes of death, because it was impossible that he should be holden of it. For Dauid saith concerning him, I beheld the Lord alwaies before mee: For he is at my right hande that I should not be shaken. Therefore did my hearte receiue comfort, and my tongue reioysed, and so my flesh doth rest in hope. Because thou shalt not leaue my soule in hell, nor suffer thine holy one to see corruption. Thou hast made the waies of life knowne vnto mee, and thou shalt replenish me with gladnesse in thy sight.
That it followeth in the Creed that Christ descended into hell, shall we say that it hath hath this sense: that Christ descended into Lymbus, in which place there is neither joy nor sorrow, that he might deliver the fathers from thence; or else that he descended into the place of the damned? No, not so. For first it is evident, that the fathers also before the death of Christ had joy and comfort, as it appeareth Luk. 16. in Abraham and Lazarus. Besides that the word Hell is not taken for Lymbus in any place of the scripture. Now the beginning of the error concerning Lymbus, is that many thought and yet do think, that sins were not forgiven before that Christ suffered. And the passion of Christ had his effect and power from everlasting. For Christ yesterday and to day, for ever and the same world without end. Hebr. 13.8. And Paul to the Romans 4. defineth justification by David: Blessed are they whose iniquities are forgiven. Therefore in the time of David, before Christ had suffered, sins were forgiven by confidence and trust in that sacrifice of Christ to come. And in the same Chapter he saith, that we obtain happiness and remission of sins by no other means, then whereby Abraham obtained it who is the father of all believers. So Math. 8. Many shall ⟨p. 170⟩come from the East and from the West, and shall sit with Abraham, Isaac, and Jacob, in the kingdom of Heaven. Seeing therefore that this same error prevaileth against the Scripture, that the Fathers had not remission of sins before Christ suffered, from thence sprang this other error concerning Lymbus. For it was too hard to thrust the fathers down into hell: because as they confess, there is no redemption out of hell: & to place them in everlasting felicity, they dust not: because Christ having not yet suffered, they thought their sins were not yet forgiven. They found out therefore a middle place, in which there was neither felicity nor sorrow, which in the schools they called Lymbus, as if they should say the porch of hell. And so the devil endeavoured to darken the greatness of the efficacy of Christs sacrifice, whiles he denied that the Fathers had remission of sins in the old Testament by faith in the sacrifice to come: and therefore he devised unto them Lymbus: even like as he feigned Purgatory for those faithful ones, who were dead after the suffering of Christ.
That to the same end also the power of cleansing from sins might be withdrawn from the passion of Christ, against the manifest word of God. I. John. 1.7.
That to the same ende also the power of cleansing from sinnes might be withdrawen from the passion of Christe, against the manifest worde of God. I. Iohn. 1.7.
2. Neither is it to be suffered in any case, that we say that Christ descended into hell, that is to the place of the damned, that there he should overcome death, and the devil for us, or that he should suffer any new torments, for ⟨p. 171⟩that he both overcame Satan, by his death, and after death suffered no more sorrows by which he should deliver us from the power of Satan, the Epistle to the Hebrews doth witness chapter 2. That he might by death abolish him which had the power of death that is the devil, & might set as many free as by the fear of death through all their life were subject unto bondage, Also to the Coloss. 2.14.15. And Luke the Evangelist witnesseth that he delivered up his spirit to the keeping of his father. Neither can it fitly be taken of the showing forth of the victory of Christ in hell, for that belongeth to that exaltation which at length he began in his resurrection: now the descending of Christ into hell pertaineth to his humiliation, as Peter expressly in the second of the Acts teacheth by David. These things many of the ancient fathers more diligently weighing, thought that hell was to be taken here simply for the grave. But if it had been no other thing, it had not been needful that the same should be repeated in the articles more darkly, that before now was spoken more clearly.
2. Neither is it to be suffered in any case, that we say that Christe descended into hell, that is to the place of the damned, that there he should ouercome death, and the diuel for vs, or that he should suffer any newe tormentes, for ⟨p. 171⟩that he both ouercame Sathan, by his death, and after death suffered no more sorrowes by which he should deliuer vs from the power of Sathan, the Epistle to the Hebrues doth witnes chapter 2. That he might by death abolish him which had the power of death yt is the diuel, & might set as many free as by the feare of death throgh al their life were subiect vnto bondage, Also to the Coloss. 2.14.15. And Luke the Euangelist witnesseth that he deliuered vp his spirite to the keeping of his father. Neither can it fitly be taken of the shewing forth of the victorie of Christ in hell, for that belongeth to that exaltation which at length he began in his resurrection: nowe the descending of Christe into hell pertaineth to his humiliation, as Peter expressely in the second of the Actes teacheth by Dauid. These thinges many of the auncient fathers more diligently waying, thought that hell was to be taken here simply for the graue. But if it had beene no other thing, it had not beene needefull that the same should be repeated in the articles more darkely, that before nowe was spoken more clearely.
There is no doubt but that the descending of Christ into hell, is the lowest and extremest degree of Christs humiliation, whereby he hath humbled himself for us, and as it were ⟨p. 172⟩put off his glory, making himself of no reputation. Acts 2. Now we must see what manner of humiliation that is, by the things that are signified by his descension into hell. The significations are these; hell signifieth the grave, secondly by translation, the place of the damned, thirdly extreme sorrows. Psalm. 18 1. Sam. 2. fourthly it is taken for the condition, which is in burial and which followeth the same; or else for that same full state of extreme ignominy, to wit, whiles they that are buried, lie oppressed and as it were swallowed up of death, Isaiah 14.11.15.16.17. Of the first signification we have said, why the descension into hell must not be taken simply for burial in this place. The other signification also to wit, the descension to the place of the damned, we have showed not to agree to this article. There remaineth two significations, to wit, the sorrows of mind and that same state or condition, which followeth those sorrows and burying it self. In the first signification Christ in his whole passion, not only in his body, but in his soul especially felt those same horrible anguishes which Peter calleth the sorrows of death, Acts 2. In the very entrance of this most fearful bottomless pit the voice of Christ doth witness this very thing, Matth. 26. My soul is heavy unto death: in the proceeding into the same bottomless gulf, the drops of blood do also witness a greater anguish of the mind, which fell from his face upon the earth, Luke 22. And from the very bottom of this gulf proceeded that voice ⟨p. 173⟩of Christ witnessing his extreme torments: O God my God, why hast thou forsaken me? Matth. 27. In very deed because we have not only sinned in body but principally also in soul and deserved the wrath of God: it behoved our pledge Christ, before that righteous tribunal seat of God to feel the wrath of God not only in body, but also in soul, and to appease it, that he might be the redeemer not only of the body, but also of the soul.
Who (that is to say Christ) in the days of his flesh did offer up prayers and supplications, with strong crying and tears unto him that was able to save him from death, and was also heard in that which he feared, and though he were the son, yet learned he obedience by the things which he suffered, and being consecrated was made the author of eternal salvation unto all them that obey: where also this is to be observed, that the willing obedience of Christ is seen in that same descending of Christ. And therefore Saint Peter also 1. Epistle cap. 2 calleth Christ the Pastor of souls. Now although that Christ in his passion did only feel these sorrows of hell for a time, yet notwithstanding this same humiliation of the son of God, into those same extreme sorrows of hell enduring only for a time, is equal with those everlasting pains, which in sinning against the eternal God, we have deserved: seeing that same person God is everlasting who hath so humbled it self in his human ⟨p. 174⟩nature, that it felt the sorrows of hell. Which also is the cause why those same sorrows in Christ, could but last only for a time, under which the ungodly lie overwhelmed for ever. Neither is there any cause why any man should think, that these things which are attributed unto him of the Evangelists, to wit, heaviness, fear, and to conclude, sorrow, all which do spring of infirmity, to be unmeet for the person of Christ. First for because Christ not for his own, but for our cause took these things upon him of his own accord, and therefore they withdraw nothing from his power and strength. Moreover this infirmity of Christ was pure and free from all sin, aswell because he continued in true obedience, so that he suffered such great torments without any blasphemy against God, as also because he left not off, to have hope in God, admit he were vexed above measure, when he ceased not to call him his God, of whom he crieth out that he was forsaken. Hebrews. 5. verses 7.8.9.
Who (that is to say Christ) in the dayes of his flesh did offer vp prayers and supplications, with strong crying and teares vnto him that was able to saue him from death, and was also heard in that which he feared, and though he were the sonne, yet learned he obedience by the thinges which he suffred, and being consecrated was made the author of eternal saluation vnto all them that obey: where also this is to be obserued, that the willing obedience of Christ is seene in that same descending of Christ. And therefore Saint Peter also 1. Epistle cap. 2 calleth Christ the Pastor of soules. Nowe although that Christ in his passion did onely feele these sorrowes of hel for a time, yet notwithstanding this same humiliation of the sonne of God, into those same extreame sorrowes of hell enduring onely for a time, is equal with those euerlasting paines, which in sinning against the eternal God, we haue deserued: seeing that same person God is euerlasting who hath so humbled it selfe in his humaine
This signification which is the third in order, to wit, of the sorrows of the mind springing from the curse, doth contain a profitable and necessary doctrine agreeable with the holy Scripture, and this signification were sufficient for the expounding of this article, saving that two points do let, both that in the death of Christ which was accursed those same sorrows springing from the feeling of the curse are comprehended, and that same article of burying is adjoined. The ⟨p. 175⟩later signification therefore of hell, is that same condition which is in burial and which followeth the same, that is to say, whiles they which are buried, lie oppressed and as it were swallowed up of death. And therefore David sayeth, Who shall confess thee in the grave? Psa. 49.15.16 Isaiah 14.11.15.16.17. Christ also would humble himself even unto this same very state, that he might lie until the third day as Jonah in the belly of the whale, swallowed, and as it were overcome of death. For so the Scripture speaketh of Jonah, the figure of Christ praying out of the belly of the fish. Chapter 2. verse 2. In my affliction I have called upon the Lord, and he hath heard me, from the belly of hell have I called upon thee, and thou hast heard my voice. And in the fourth verse, But I have said I am cast away from thy sight, yet I will look towards the temple of thy holiness. And verse 6. the bars of the earth have shut me in for ever. Saint Peter joineth both significations together in one & the same verse Acts 2. saying, Whom God raised up loosing the sorrows of death, because it was impossible that he should be holden of it. For first in those words, those same sorrows of death without all controversy, are those same extreme torments not only of the body but principally of the mind, wherewith God would bruise him, Isaiah. 53. and in which he being set and placed he crieth out, My God, my God, why hast thou forsaken me? Moreover Peter addeth that then those same sorrows of death were loosed, when God ⟨p. 176⟩raised him up from the dead, because that it was impossible that he should be holden of it: in which words he manifestly joineth that state which followed the sorrows of death, and the burial with the sorrows themselves. And why so?
THat it followeth in the Creede that Christe descended into hell, shal we say that it hath hath this sense: that Christ descended into Lymbus, in which place there is neither ioie nor sorrowe, that he might deliuer the fathers from thence; or els that he descended into the place of the damned? No, not so. For first it is euident, that the fathers also before the death of Christ had ioye and comfort, as it appeareth Luk. 16. in Abraham and Lazarus. Besides that the word Hell is not taken for Lymbus in any place of the scripture. Nowe the beginning of the error concerning Lymbus, is that many thought and yet doe thinke, that sinnes were not forgiuen before that Christ suffered. And the passion of Christ had his effect and power from euerlasting. For Christ yesterday and to day, for euer and the same world without end. Hebr. 13.8. And Paule to the Romanes 4. defineth iustification by Dauid: Blessed are they whose iniquities are forgiuen. Therefore in the time of Dauid, before Christ had suffered, sinnes were forgiuen by confidence and trust in that sacrifice of Christ to come. And in the same Chapter he saith, that we obtaine happines and remission of sinnes by no other meanes, then whereby Abraham obtained it who is the father of all beleeuers. So Math. 8. Many shall ⟨p. 170⟩come from the East and from the West, and shal sit with Abraham, Isaack, and Iacob, in the kingdome of Heauen. Seeing therefore that this same errour preuaileth against the Scripture, that the Fathers had not remission of sinnes before Christ suffred, from thence sprang this other errour concerning Lymbus. For it was too harde to thrust the fathers downe into hel: because as they cōfesse, there is no redēption out of hel: & to place them in euerlasting felicitie, they dust not: because Christ hauing not yet suffered, they thought their sinnes were not yet forgiuen. They found out therfore a middle place, in which there was neither felicitie nor sorrowe, which in the schooles they called Lymbus, as if they should say the porch of hell. And so the diuell endeuoured to darken the greatnes of the efficacie of Christes sacrifice, whiles he denied that the Fathers had remission of sinnes in the olde Testament by faith in the sacrifice to come: and therefore he deuised vnto them Lymbus: euen like as hee faigned Purgatorie for those faithful ones, who were dead after the suffering of Christ.
THere is no doubt but that the descending of Christ into hell, is the lowest and extreamest degree of Christs humiliation, wherby he hath humbled himselfe for vs, and as it were ⟨p. 172⟩put off his glorie, making himselfe of no reputation. Acts 2. Now we must see what manner of humiliation that is, by the thinges that are signified by his descension into hel. The significations are these; hel signifieth the graue, secondly by translation, the place of the damned, thirdly extreame sorrowes. Psalme. 18 1. Sam. 2. fourthly it is taken for the condition, which is in buriall and which followeth the same; or els for that same ful state of extreame ignominie, to wit, whiles they that are buried, lie oppressed and as it were swallowed vp of death, Isaias 14.11.15.16.17. Of the first signification we haue saide, why the descension into hell must not be taken simplie for burial in this place. The other signification also to wit, the descension to the place of the damned, we haue shewed not to agree to this article. There remaineth two significations, to wit, the sorrowes of mind and that same state or condition, which followeth those sorrowes and burying it selfe. In the first signification Christe in his whole passion, not onely in his bodie, but in his soule especiallie felt those same horrible anguishes which Peter calleth the sorrowes of death, Actes 2. In the verie entrance of this most feareful bottomles pit the voice of Christ doth witnes this very thing, Matth. 26. My soule is heauie vnto death: in the proceeding into the same bottomlesse gulfe, the droppes of bloud doe also witnesse a greater anguish of the minde, which fell from his face vpon the earth, Luke 22. And from the verie bottome of this gulfe proceeded yt voice ⟨p. 173⟩of Christ witnessing his extreame torments: O God my God, why hast thou forsaken me? Matth. 27. In verie deede because we haue not onely sinned in bodie but principallie also in soule and deserued the wrath of God: it behoued our pledge Christ, before that righteous tribunall seate of God to feele the wrath of God not only in bodie, but also in soule, and to appease it, that he might be the redeemer not onely of the bodie, but also of the soule. 1. Cor. 6.20. Of whih matter there is a notable place to the Hebrues Cap. 5. vers. 7.
