Clause 4

Testimonies out of the Prophets and Apostles

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.

Of the false vnderstanding of this article, where also is entreated of Lymbus, and of the first beginning of the error thereof

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 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 ende also the power of cleansing from sinnes might be withdrawen from the passion of Christe, against the manifest worde of God. 1. Iohn. 1.7.

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 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.

Of the true meaning of this article, He descended into hell

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 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 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. 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 nature, that it felt the sorrowes of hell. Which also is the cause why those same sorrowes in Christe, could but last onely for a time, vnder which the vngodlie lie ouerwhelmed for euer. Neither is there any cause why any man should thinke, that these thinges which are attributed vnto him of the Euangelistes, to wit, heauinesse, feare, and to conclude, sorrowe, all which doe spring of infirmitie, to be vnmeete for the person of Christe. First for because Christe not for his owne, but for our cause tooke these thinges vpon him of his owne accorde, and therefore they withdraw nothing from his power and strength. Moreouer this infirmitie of Christe was pure and free from all sinne, aswell because he continued in true obedience, so that he suffered such great tormentes without any blasphemie against God, as also because he left not off, to haue hope in God, admit he were vexed aboue measure, when he ceased not to call him his God, of whom he cryeth out that he was forsaken. Hebrues. 5. verses 7.8.9. This signification which is the thirde in order, to wit, of the sorrowes of the minde springing from the curse, doth conteine a profitable and necessarie doctrine agreeable with the holie Scripture, and this signification were sufficient for the expounding of this article, sauing that two pointes doe let, both that in the death of Christ which was accursed those same sorrowes springing from the feeling of the curse are comprehended, and that same article of burying is adioyned. The later signification therefore of hell, is that same condition which is in buriall and which followeth the same, that is to say, whiles they which are buried, lie oppressed and as it were swallowed vp of death. And therfore Dauid saieth, Who shal cōfesse thee in the graue? Psa. 49.15.16 Esai 14.11.15.16.17. Christ also would humble himselfe euen vnto this same verie state, that he might lie vntil the thirde day as Ionah in the bellie of the whale, swallowed, and as it were ouercome of death. For so the Scripture speaketh of Ionah, the figure of Christe praying out of the bellie of the fishe. Chapter 2. verse 2. In my affliction I haue called vpon the Lord, and he hath heard me, from the bellie of hell haue I called vpon thee, and thou hast hearde my voice. And in the fourth verse, But I haue saide I am cast away from thy sight, yet I will looke towardes the temple of thy holinesse. And verse 6. the barres of the earth haue shutte me in for euer. Saint Peter ioyneth both significations together in one & the same verse Actes 2. saying, Whom God raised vp loosing the sorrowes of death, because it was impossible that he should be holden of it. For first in those wordes, those same sorrowes of death without all controuersie, are those same extreame tormentes not onely of the bodie but principally of the minde, wherwith God would bruse him, Esaie. 53. and in which he being set and placed he crieth out, My God, my God, why hast thou forsaken me? Moreouer Peter addeth that then those same sorrowes of death were loosed, when God raised him vp from the dead, because that it was impossible that he should be holden of it: in which wordes he manifestly ioyneth that state which followed the sorrowes of death, and the burial with the sorrowes themselues. And why so? For although the bodie lying in the graue were voide of all sorrowe and of all sense and feeling (when Christ was truely, and in deede dead) notwithstanding seeing that death it selfe, which was continued in the graue, seemed to be nothing else, but as it were the victorie & ful triumph ouer those same sorrowes and torments, Christ is then worthily saide to haue ouercome those same deadly and desperate sorrowes, (which are truely the sorrowes of hell) when being dead he ouercame death, that he with his might liue euerlastingly with God. Seeing therefore that it is certaine, that Peter entreateth there of the extreamest degree of the humiliation of Christ, it followeth that by his descending into hell, there is noted not onely the sorrowes of death, but also that extreame shame, as the victorie of sorrowes, whiles being holden in the graue euen vntill the thirde day, he lay as it were oppressed of death. Esaie 53. ver. 8. And in verie deed although Christ were greatly humbled vpon the crosse, and was accounted of the enemies as one forlorne of God, and also cried out that he was forsaken of God: yet notwithstanding their minde was not contented, neither had their rage and madnes together with Sathans ben satisfied, vnlesse hee had lien wholy shut vp and oppressed in the graue, and so had bene holden of death. They shewe that same discontentednes, Let him come down from the crosse, and we will beleeue in him: and albeit they doe so triumph ouer him, whiles Christ truely felt those sorrowes of hell, (as also he witnesseth the same by his voice) yet notwithstanding it was but halfe the triumph of Satan, or as it were euen begon. For euen they by whome Sathan had triumphed ouer Christe as forsaken of God and nowe oppressed, they were doubtful & careful to continue the same victorie, and therefore desire that the sepulchre may be kept, and they also set their seale vpon it. Matth. 27, verse 62.63. And why doe they this thing? euen because they sawe that it should be an imperfect or rather no victorie, vnlesse also after burial the possession of victorie might be continued, that is the cutting off of Messias as one altogether forsaken of God. Daniel in the 9. Chapter seemeth to haue expressed this great humiliation of the sonne of God: The Messias shalbe cut off, and there shal be none to wit, that shal helpe him, he shalbe vtterly forsaken. 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. Moreouer besides these, Paule sheweth 1. Cor. 15. out of Osee the Prophet, that then at length Christes victorie shalbe perfect, and the deliueraunce from hell in his members, when he shall also deliuer their bodies, out of that vile estate in which they lie buried (for they are sowen in dishonour, verse 42.) & shall ioyne them vnto their soules: When this bodie subiect to corruption shal put on (saith hee) an incorrupt nature, and this mortal shal put on immortalitie, then shalbe fulfilled that which is written, Death is swallowed vp in victorie, O death, where is thy victorie! O hell, where is thy sting! Therefore as long as the graue holdeth them in prison, (but it holdeth them euen till the resurrection) so long it hath some victorie: and that shal be fullie taken from it in the resurrection of our bodies. So also as long as death and the graue helde Christ dead, and as it were vanquished, so long continued their power ouer him: nowe the same is fullie taken from him when he arose from the dead. Lastly the very order it selfe of the articles themselues shewe that by the descending of Christ into hell, there is noted that same extreame ignominie which followed his buriall, the which thing also is manifest by the antithesis or contrarie comparison of Christe his exaltation. For to these same three degrees: He is dead, buried, and descended into hel, there are set these three, he is arisen, ascended into heauen, and sitteth at the right hand: against death, is set resurrection into life: against the graue the house of death, is set heauen it selfe: against the descending into hell, as the extreamest degr e of humiliation in dishonour, is set the sitting at the right hand of GOD the Father Almightie, which is the highest degree of exaltation in glorie.

Of the fruite of Christe his descention into hell

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 to be takē away, albeit they be holdē for a time shut vp in the graue as it were conquered of death. To be short, faithful mindes doe conceaue so much the greater confidence and trust of the loue of God, and of that same ful cleansing which is made by the sonne, as they see Christ to be made more humble and abiect, & that without sinne, and so much the dearer they see that their saluation did cost him.