A08483:247
A08483:247
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.
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 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.
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?
For although the body lying in the grave were void of all sorrow and of all sense and feeling (when Christ was truly, and in deed dead) notwithstanding seeing that death it self, •••ch was continued in the grave, seemed to be nothing else, but as it were the victory & full triumph over those same sorrows and torments, Christ is then worthily said to have overcome those same deadly and desperate sorrows, (which are truly the sorrows of hell) when being dead he overcame death, that he with his might live everlastingly with God. Seeing therefore that it is certain, that Peter entreateth there of the extremest degree of the humiliation of Christ, it followeth that by his descending into hell, there is noted not only the sorrows of death, but also that extreme shame, as the victory of sorrows, whiles being holden in the grave even until the third day, he lay as it were oppressed of death. Isaiah 53. ver. 8. And in very deed although Christ were greatly humbled upon the cross, and was accounted of the enemies as one forlorn of God, and also cried out that he was forsaken of God: yet notwithstanding their mind was not contented, neither had their rage and madness together with Satan's ben satisfied, unless he had lien wholly shut up and oppressed in the grave, ⟨p. 177⟩and so had been holden of death. They show that same discontentedness, Let him come down from the cross, and we will believe in him: and albeit they do so triumph over him, whiles Christ truly felt those sorrows of hell, (as also he witnesseth the same by his voice) yet notwithstanding it was but half the triumph of Satan, or as it were even begun. For even they by whom Satan had triumphed over Christ as forsaken of God and now oppressed, they were doubtful & careful to continue the same victory, and therefore desire that the sepulchre may be kept, and they also set their seal upon it. Matth. 27, verse 62.63. And why do they this thing? even because they saw that it should be an imperfect or rather no victory, unless also after burial the possession of victory might be continued, that is the cutting off of Messiah as one altogether forsaken of God. Daniel in the 9. Chapter seemeth to have expressed this great humiliation of the son of God: The Messiah shall be cut off, and there shall be none to wit, that shall help him, he shall be utterly forsaken.
yea whiles he doth not only foreshow that, but also foresheweth an other, that it shall come to pass that he will establish his covenant: and in the seventh Chapter, that he may establish an everlasting kingdom, he plainly prophecieth, that he shall after that extreme abasing of him self rise again a victorious Conqueror.
yea whiles he doth not onely foreshewe that, but also foresheweth an other, that it shal come to passe that he wil establish his couenant: and in the seuenth Chapter, that he may establish an euerlasting kingdome, hee plainely prophecieth, that hee shall after that extreame abasing of him selfe rise againe a victorious Conquerour.
3. Moreover besides these, Paul showeth 1. Cor. 15. out of Hosea the Prophet, that then ⟨p. 176⟩[…] ⟨p. 177⟩[…] ⟨p. 180⟩at length Christs victory shall be perfect, and the deliverance from hell in his members, when he shall also deliver their bodies, out of that vile estate in which they lie buried (for they are sown in dishonour, verse 42.) & shall join them unto their souls: When this body subject to corruption shall put on (saith he) an incorrupt nature, and this mortal shall put on immortality, then shall be fulfilled that which is written, Death is swallowed up in victory, O death, where is thy victory! O hell, where is thy sting! Therefore as long as the grave holdeth them in prison, (but it holdeth them even till the resurrection) so long it hath some victory: and that shall be fully taken from it in the resurrection of our bodies. So also as long as death and the grave held Christ dead, and as it were vanquished, so long continued their power over him: now the same is fully taken from him when he arose from the dead. Lastly the very order it self of the articles themselves show that by the descending of Christ into hell, there is noted that same extreme ignominy which followed his burial, the which thing also is manifest by the antithesis or contrary comparison of Christ his exaltation. For to these same three degrees: He is dead, buried, and descended into hell, there are set these three, he is arisen, ascended into heaven, and sitteth at the right hand: against death, is set resurrection into life: against the grave the house of death, is set heaven it self: against the descending into hell, ⟨p. 181⟩as the extremest degree of humiliation in dishonour, is set the sitting at the right hand of GOD the Father Almighty, which is the highest degree of exaltation in glory.
3. Moreouer besides these, Paule sheweth 1. Cor. 15. out of Osee the Prophet, that then ⟨p. 176⟩
THE sum therefore of either signification of Christ his descending into hell, (of which the latter agreeth more properly to the order of the articles of the faith) is, that Christ must throughly be humbled or rather forsaken of God, to the end that we might not be forsaken of GOD. First his divine nature not showing forth his power that he might feel the sorrows of death not only in the body, but also in the soul: moreover the same word, or rather divine nature keeping it self in secrete, and for a time not quickening that lump of flesh that it had taken: but permitting the body pulled from the soul for the space of three days, to be in the hand or power of the grave, that by all means, Christ might be thoroughly humbled and made of no reputation for us, to the end we might be assured that not only our souls are delivered from the sorrows of death; but that also all ignominy, and dishonour, is chased from our bodies by this Christ, and his merit, and by the efficacy and virtue of him at the length fully ⟨p. 180⟩to be taken away, albeit they be holden for a time shut up in the grave as it were conquered of death. To be short, faithful minds do conceive so much the greater confidence and trust of the love of God, and of that same full cleansing which is made by the son, as they see Christ to be made more humble and abject, & that without sin, and so much the dearer they see that their salvation did cost him.
THE summe therefore of either signification of Christe his discending into hell, (of whiche the latter agreeth more properly to the order of the articles of the faith) is, that Christ must throughly be humbled or rather forsaken of God, to the end that wee might not be forsaken of GOD. First his diuine nature not shewing forth his power that he might feele the sorrowes of death not onely in the bodie, but also in the soule: moreouer the same worde, or rather diuine nature keeping it selfe in secrete, and for a time not quickening that lumpe of flesh that it had taken: but permitting the bodie pulled from the soule for the space of three dayes, to be in the hand or power of the graue, that by all meanes, Christ might bee thoroughly humbled and made of no reputation for vs, to the end we might be assured that not onely our soules are deliuered from the sorrowes of death; but that also all ignominie, and dishonour, is chased from our bodies by this Christe, and his merite, and by the efficacie and vertue of him at the length fully ⟨p. 180⟩
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.