And (I praie you) how much dooth this generation differ from that, ⁹ wherein we are begotten according to flesh and bones? And how great a diuersitie is there betwéene the same inheritance of eternall life, and the frée gifts among them that be aliue, or that are woont to be doone by testaments, concerning fields, vineyards, houses, cattell, monie, or anie other thing? For albeit we haue not so much as these things anie other way than of him, and by him now presentlie; yet we speake onelie of that, by reason wherof, God is properlie called The father of them that be regenerate in Christ. If so be that men would imbrace this thing (as méet it were) with faith and readinesse of mind, they should not so erre from the properties and similitude of God our father; neither yet could they shew the disposition of false begotten children, by their shamefull actions and wicked déeds; as at this daie manie are accustomed to doo.

This is that fatherlie image and shape, whervnto Christ inuited vs in these words; Be ye perfect, ¹⁰ as your heauenlie father is perfect. Yet did he neuertheles not kéepe in silence that goodlie and rich inheritance, when he said vnto Peter; ¹¹ Who soeuer shall leaue that that is his, for my names sake; he shall not onelie receiue an hundreth fold for me, but besides this, shall haue euen eternall life also. Whosoeuer therefore expecteth so great an inheritance by faith, euen as he is not puffed vp by prosperitie, so neither is he sorrowfull aboue measure in aduersitie, but he hath alwaies his mind bent vnto greater matters: neither will he euer persuade himselfe, that the labours and vexations, which he is subiect vnto in this life, are not equiualent to the reward which he looketh for.

¹² 3 But now let vs come to the third point, wherein we beléeue him to be omnipotent. And this dooth first signifie, that he, of his owne onelie power, was able to bring foorth (as afterward shall be said) whatsoeuer is conteined both in heauen and earth. Further, when he will protect me from all euilles, and heape euerie good thing vpon me, (I being his owne workemanship) he can shew the same by manie meanes; and he being omnipotent (as we beléeue him to be) can easilie remooue all lets and impediments. Herof dependeth, as of a most sure foundation, all the honour and woorthinesse of our faith. For how much soeuer the wisedome of man, the world, the flesh, our owne verie sense, or temptation of the diuell, is able to withstand the promises conteined in the holie scriptures, by this article is beaten downe. Hereof it commeth, ¹³ that Paule saith vnto the Romans; that Abraham gaue the glorie vnto God, when he beléeued perfectlie, that he was able to performe that, which he promised, although the same might not be granted by humane reason and power. Wherefore, thou must not make anie account of that, which importunate men shall obiect: neither yet of that, which troublesome cogitations entring into thy mind, and withstanding those things which be conteined in the holie scriptures & diuine promises, shall moue; sith to thée is manifest both the infinite power of God, and also his fatherlie will, in whom thou professest thy selfe to beléeue. Thou must also remember, that neither miracles are wrought, nor praiers are heard; vnlesse that faith be fullie giuen vnto this omnipotencie of God, and vnto the loue, wherewith he loueth vs. For this cause Christ said; ¹⁴ that All things are possible vnto him that beleeueth.

4 Now remaineth to expound the last part of this article; namelie, ¹⁵ The maker of heauen and earth. By which saieng is refelled the error, which the schooles of philosophers indeuor to persuade, that the world in verie déed was without beginning; and that it cannot by anie possible meanes be, that the same should be made of nothing: séeing here all we, that be indued with faith, doo sée much more perfectlie than they haue séene. For it shall be an absurd thing, to measure the works of God omnipotent, with a certeine measure of naturall works. Further, we also beléeue hereby, that God is the perpetuall preseruer of the things which he hath made. For vnlesse he should gouerne all things by the selfe-same vertue, wherewith he made them; without doubt, all things would be reduced to naught: which, to haue their being, were at the first brought foorth by him of nothing. Wherevpon also it is lawfull to conclude another thing; namelie, that if all things be created by God (as we haue before declared) and that he is verelie a father vnto thée, and so mercifull a father; whatsoeuer is made by him, commeth to thy vse.

Vnto Adam, the parent of all mankind, all things in a maner became subiect: but seeing he was vngratefull of mind, he (by his gréeuous offense) spoiled both himselfe, and all vs of so pretious and ample inheritance; the which inheritance Paule doth manifestlie shew, ¹⁶ and that with verie great & most forceable arguments, to be restored to vs againe by Christ; teaching, that the benefit of Christ is mightier, and of more efficacie, than the malice and wickednesse of Adam. Therefore he also writeth vnto them, that All things happen well vnto them which trulie loue God. It is therefore our part, ¹⁷ rightlie and iustlie to applie vnto our vse and commoditie, those things that be created; that for the vse of them, and for the delectable fruit, which we receiue by them, the goodnesse of GOD may be praised, and thanks giuen vnto him. For (as the same apostle, writing vnto Timothie saith;) Things created by God are good, that the faithfull may vse them, and giue due thanks to God, ¹⁸ so as none of them be receiued as euill. Yea, and although the same haue drawne anie euill vnto it; yet, by the word and by praier it is made holie. Yea, and things created doo no lesse serue for the sustentation of mans life, than doo giue vs an apt testimonie of the perfect and singular goodnesse of our most mercifull father: which thing as it is most true, so it ought not to be contemned.

Fiue other principall points belonging to the person of the sonne.

5 I beleeue in Iesus Christ, his onelie sonne our Lord, conceiued of the holie Ghost, borne of the virgine Marie, suffered vnder Pontius Pilate, was crucified, dead, buried, who descended into hell, the third daie he rose againe from the dead, he ascended into heauen, he sitteth at the right hand of God the father almightie, from thence shall hee come to iudge both the quicke and the dead.

¹⁹ In these articles, whereby we are led to beléeue those things, which be necessarie to saluation, we are to note fiue things of the greatest importance, concerning the second person in diuinitie: which (as I haue said) is called the sonne. The first is, that this sonne of God, Iesus Christ, is our true and lawfull Lord; Secondlie, that he was made to be such a one for our vse and behoofe; Thirdlie, that whatsoeuer he suffered, hée suffered for our sakes; Fourthlie, that he was also for our commoditie exalted aboue all heauens; Finallie, that he shall come at the last day for our succour. Now therefore let vs sée, touching the first; ²⁰ to wit, that Iesus Christ, the onelie sonne of God, is truelie and properlie our Lord. Of which matter that we may intreat orderlie, let vs first sée, who this is that we set foorth with the title of Lord: for afterward it will easilie be iudged, whether so excellent a prerogatiue be fit for him or no. And we be constrained (as faith it selfe witnesseth to vs) to confesse, that this Christ is nothing else, but a particular person, in whome are ioined togither the diuine and humane nature with an indissoluble knot.

And this dooth Iohn, in the first chapter, manifestlie declare, ²¹ saieng; that The word became flesh. Whereas, by the names of Word and Flesh, hée meaneth nothing but these two natures; ²² namelie, that God and man is a perpetuall societie in the person of Christ. And as concerning the word, it may easilie be gathered, bicause it is written before; ²³ And the word was with God, and that word was God. Also, that Flesh in the holy scriptures betokeneth humane nature, ²⁴ it is verie euident vnto him, that diligentlie and manie times peruseth them ouer. But to procéed no further without some testimonie of this matter, I will bring two, whereof the first is in Esaie, ²⁵ where it is thus spoken; And all flesh shall see that God spake: and the latter is in that, ²⁶ which is spoken of Ioel; I will powre out of my spirit vpon all flesh. In the which places it is manifest; that in the name of flesh, there is signified men. Hereby therefore it appeareth, that the Euangelist, when he said that the word was made flesh, ment no other, than that which he had first declared; namelie, that the natures diuine and humane were vnited togither in Christ.

6 Moreouer, that humane nature was in him, the things which follow in this place doo plainlie enough declare; to wit, that he suffered death, and was buried. Wherefore the enimies of christian religion (I meane the subtiler and more wittie sort) doo not for the most part oppose themselues much against the humane nature of Christ: and they, which at a certeine time went about to make triall of it, were easilie conuicted and confuted. But the number of them was greater, which stirred vp often tumults, ²⁷ and that with greater vehemencie, concerning the deitie of Christ. Neuerthelesse, their false and peruerse opinion was constrained of necessitie, to their great shame, to giue place to the cléere and comfortable light of the holie scriptures. For, besides that testimonie of Iohn now cited; ²⁸ And the word was God, we haue that saieng of the apostle, which he wrote vnto the Romans; ²⁹ to wit, that Christ, according to the flesh, should come of the people of the Iewes. And therewithall he addeth; Who is God blessed for euer. These two places being so manifest, they ought to suffice for the confirming of the mindes of faithfull men in the truth of God.

But yet the holie scriptures doo furnish vs with manie other places besides these, if we will ponder them well. Wherefore I leaue it wholie to the iudgement and wisedome of them, which frequent themselues modestlie in the reading of the scriptures. I for my part am satisfied with this one reason, which I would not passe ouer in silence. For it is fit enough, not onelie to prooue, but also constraineth to confesse, that Christ is the true God. This expresse prohibition is plainlie vttered in manie places, namelie, that we must not put our trust in anie creature, no not in verie man by name: as in Ieremie this is manifestlie shewed; ³⁰ Curssed is hee that trusteth in man, and putteth flesh for his arme. Further, ³¹ Dauid dooth earnestlie reprehend the confidence, which they vsed to put in men, and in princes. Wherefore, if Christ be a méere man, and by no meanes God, it may not be lawfull for vs to trust in him at all: which notwithstanding the holie scriptures doo not onelie permit, but also command expresselie; that our faith be fastened with a liuelie hope in Christ, or in Messias, if so be thou list to call him as the Iewes did: that on the other side, whosoeuer dooth not beléeue nor trust in him, is subiect to the cursse. Herby therefore we boldlie conclude, that this particular person, of whom we presentlie intreat, hath verelie in himselfe the nature both diuine and humane.

³² 7 For which cause it is not in vaine, that he is described vnto vs in the bookes of the holie scriptures, by this famous double name IESVS CHRIST. Whereof the one; namelie, IESVS signifieth nothing else, but A sauiour, which hath deliuered the children of God from their sinnes, and therefore from all euill. ³³ For Ioseph the husband of Marie was commanded by the angel, to call him IESVS: séeing Hee shall saue his people (saith he) from their sinnes. And I haue added further; From all euill: bicause there is no euill, which hath not his originall from sinne. So as he that can glorie, that the root of euill is taken from him, may also affirme iustlie, that he hath rid awaie all euill. But this if we doo not perfectlie as yet perceiue, we shall at the length prooue it, in that happie time of resurrection. The other name certeinelie (which is CHRIST ) betokeneth The annointed of God, and the sanctified king: which name dooth verie well agrée with him, séeing that by the guide of his spirit and word, he directeth and leadeth his children to life eternall. Wherefore, by reason of those two natures, whereof he consisteth, and by those two names it is easilie perceiued, that the title, wherewith we magnifie him, calling him, Our Lord; is verie méet and fit for him.

8 For first, as touching his diuine nature, it cannot be doubted, but that in the old testament, God manie times is called Lord: as he that is far aboue all things, séeing he is the maker of them. ³⁴ And this title also perteineth vnto man, who in the person of him, of whom we intreat, was vnited with God; bicause he, being cléere from all sinne, was replenished with all good. If anie such therefore were in this world (as there neuer was besides him anie) would he not séeme to be adorned with those gifts, for the which the name of Lord might dulie agrée vnto him? Euen so indéed it séemeth to me, that when as a man is frée from sinne, he is by no meanes a seruant. The first seruitude entered into the world by sinne; and he that is indued with diuine properties, out of doubt is able to helpe others. Hereof it commeth, that lords, and they that are rulers ouer others, if they be lawfullie called, are not preferred to be aboue others for anie other end, but bicause they should not be hurtfull vnto their subiects, and that they, being void of all vice, may be so armed with strength and fortitude, as they should be able to succour all those, which be vnder their subiection.

³⁵ That Christ was vndoubtedlie without sinne, I suppose it néedlesse to prooue vnto anie: séeing (as Matthew beareth record;) He was conceiued by the holie Ghost, that by this means he might be frée from originall sinne. The which also is manifest, in that he, liuing among vs, neuer sinned. And Peter writeth; ³⁶ that He did no sinne. To whom agréeth Paule, when he saith; He, that knew no sinne, ³⁷ for our sakes became sinne. Iohn Baptist also shewed him to his disciples, as the most pure lambe of GOD, ³⁸ which should take awaie the sinnes of the world. For it was méet for him to be pure, and without all blemish; as a sacrifice that should be offered vp vnto God. Further, the heauenlie father, not without miracle, testified with his owne voice, that he was well pleased in him; that is to saie, that he was innocent and pure from all fault: sith this is an acceptable thing vnto God. And who doubteth, but that he was adorned with diuine properties? ³⁹ Séeing Paule vnto the Colossians calleth him, The image of the inuisible God; bicause he truelie expresseth him, and all things that be in him: in such sort, as there neuer hath béene, nor now is, nor hereafter shall be, anie sonne more perfectlie resembling his father than Christ Iesus did. Wherefore, of all vs he is called as well God as man. ⁴⁰ And we confesse him to be the onelie sonne of God, as he that in diuine nature hath no other brethren; insomuch as he is the onelie word of God, ⁴¹ of which we now speake. And among men, though he haue manie brethren by adoption, he may iustlie be called Onlie, for the heape that he hath of the well pleasing graces of God; and bicause of the image and similitude of the eternall father. Méet therefore it is, that he be called Lord; as well, for that he is without sinne, as for the heape that he hath of diuine gifts.

9 I let passe this, that he, which paieth ransome to redéeme a captiue, is his Lord. Which thing that Christ did for vs wretches, and bondslaues of sinne and satan, none that be faithfull ought to doubt: séeing Paule, both to the Romans and Ephesians, affirmeth; ⁴² that We haue obteined remission of sinnes; namelie, by his bloud, which he hath plentifullie and liberallie shed for vs vpon the crosse. So therfore he must of good right be called our Lord. Furthermore, there is a custome receiued by long vse among lawfull sonnes of kings and princes; ⁴³ that the first begotten sonne obteineth the Lordship among his yoonger brethren. Which thing is not doubtfull vnto them, which haue read either the holie or prophane histories; or else, which haue in verie déed vnderstood what is the maner of gouerning in kingdomes and segniories of the world. ⁴⁴ And vnto the Romans and Galathians it is plainlie shewed; that All the faithfull be the children of God. Vnto the Romans it is written; that His spirit testifieth with our spirit, ⁴⁵ that we be the children of God. And vnto the Galathians it is said; ⁴⁶ Bicause ye be the sonnes of God, he hath sent into your harts the spirit of his sonne. For this cause, all we that beléeue be now brethren, bicause of that diuine adoption: but among all, Christ is the first begotten, we (as we read vnto the Romans) being made like vnto the image of his sonne, ⁴⁷ that he might be the first begotten among manie brethren.

⁴⁸ Let vs not maruell therefore, if Paule in his epistles, for the most part, calleth God Father; and further, comming vnto Christ, calleth him Lord. Which maner also the church hath reteined, when as in our praiers we ascribe all vnto GOD for Christ our Lords sake; as well that, which we doo desire, as that which we haue obteined. But séeing now, that after the declaration of those things, which were proposed, the principalitie of Iesus Christ is so manifest: which of vs can abide himselfe to be brought into the power of anie tyrant from such a Lord, who also is our brother? Which (I saie) of vs, refusing this so notable a capteine, will betake himselfe to his enimies alreadie conquered and put to flight by him, when as they be mortall enimies to our selues? Shall there be found anie, that will shake off the yoke of so bountifull a Lord, to submit himselfe vnto him that wisheth nothing more than to destroie both bodie and soule? For my part, I thinke there can be none found among them, which haue tasted the swéetnesse of so acceptable a Lordship, whereof Christ made mention, ⁴⁹ when he said; My yoke is easie, and my burthen is light. This subiection is voluntarie, as the prophet (if we haue a consideration vnto the Hebrue truth) declareth in the 110. psalme, wherein it is said vnto Messias; ⁵⁰ Thy people dooth worship thee of their owne accord.

⁵¹ And the apostle also saith; Ye be no more vnder the lawe, but vnder grace. Wherefore, all the charge and burthen of this principalitie, was laid vpon the shoulders, not of vs, but of Iesus Christ: as it was foretold of him by Esaie the prophet; ⁵² Vpon his shoulders shall he beare the souereigntie or rule. Note, that the prophet saith not that his souereigntie shall be laid vpon the shoulders of poore miserable subiects, but vpon his owne shoulders. If therefore christian princes would be persuaded in mind, not to oppresse with such tyrannie the people of GOD committed vnto them; they ought to take example of their gouernement from so mild and easie a gouernement of Christ. But passing ouer them, let vs reioise among our selues; that it is brought to passe by the goodnesse of God, that we be reckoned in so happie a societie, vnder the baner of so noble a prince and valiant brother; vnto whom shall neuer want, either will or power to helpe vs. Let vs wholie with confidence betake our selues vnto him; séeing we cannot applie our trauell better. Let vs serue him diligentlie, and with all our hart; let vs worship and reuerence him from the hart. For both this is our dutie, and he is woorthie of these things.

Conceiued of the holie Ghost, borne of the virgine Marie.

10 This blessed God and man Iesus Christ, who (as we heard before out of the holie oracles) is our lawfull Lord, although as concerning diuine essence he was yesterdaie, to daie, and shall be for euer (as it is written in the 13. chapter to the Hebrues) yet, ⁵³ in respect of his humane nature he was not without beginning: so by reason hereof, we saie, that he was made. Séeing Paule saith vnto the Galathians, ⁵⁴ that He was sent from God, and was made of a woman, and vnder the lawe. Vnto the Romans also; Who was made of the seed of Dauid, ⁵⁵ according to the flesh. And least we should either stand in doubt touching this procreation, or else iudge otherwise of it than becommeth vs: faith dooth direct vs vnto these two things, and bindeth vs vnto them. The one is, ⁵⁶ that he was conceiued by the holie Ghost; and the other, that he was borne: and that both of the virgine Marie. Which also we speciallie confesse. And this is written distinctlie by the Euangelists, ⁵⁷ to let vs vnderstand, that he (euen according to the flesh) was frée from the cursse, and from sinne. Whereby also it appéereth most plainlie, that all the posteritie of Adam were so subiect to the cursse and sinne, ⁵⁸ as there was no place for anie to be exempted.

Wherefore, to exempt Christ, according to the flesh, from the common fall of all mankind, so as he might euer reteine his owne nature; the wisedome of God decréed by a woonderfull counsell, that man, which was to be assumed in the vnitie of person, should haue a beginning, both diuine and humane. For this cause, as it had béene foreshewed by the angell vnto Marie, so the holie Ghost came downe into hir, ⁵⁹ and by the principall power thereof, the bloud being now purified by his grace, did create a singular and perfect man, which the mercifull GOD, euen God, which was the word from euerlasting, did miraculouslie take vpon him. Insomuch as the wombe of the virgine Marie, and holie mother was the diuine fornace, whereby the holie Ghost, of a matter well purified, builded this one onelie bodie, which was a most obedient instrument of a noble soule. And by this means, all the old blemishes of Adam were alienated from Christ, albeit that his bodie, as concerning the nature and forme of creation, was not much disagréeable from the bodie of Adam. For our first parent Adam also was maruellouslie, and by diuine power created out of the earth, without accustomed séed. And certeinlie, there is no néed of anie longer talke, to shew how much Christ, in respect of his manhood, excelled Adam in all excellent gifts of nature: séeing the order and circumstance of his natiuitie is described; ⁶⁰ to wit, his humble and base state of pouertie, which neuerthelesse had a glorious and renowmed testimonie from the maiestie of GOD, and from the angelicall nature.

⁶¹ 11 Wherefore, passing ouer these things, we will occupie our whole spéech in this profitable consideration; namelie, that who so is regenerated by Christ, must call to remembrance, what and how great hath béene the loue of God towards vs, who disdained not our foule and vncleane nature; but clensing the same, did cloth himselfe therewith, to make vs partakers of his diuine nature. ⁶² True indéed it is, that the diuell, by his lieng spirit, fained; and that idolaters indeuoured to persuade, that the gods, which they worshipped, tooke sometimes humane forme vpon them: howbeit, not to the intent they might sanctifie our nature, but to contaminate the same with infinite and beastlie filthinesse. So that none of such like appéerances, as are read in the writings of the Poets doo bring anie other thing with them; séeing they both shamefullie pollute the bodie, and that minds by such infamous examples are allured vnto euill. For if they would order their life after the example of those things, they were also to let slacke the bridles of lusts vnto adulterie, fornication, and other horrible offenses. But on the contrarie part, the diuine woord hath clensed our nature, by heaping of diuine gifts vpon the same. And this is not onelie to be vnderstood, touching that man, which it assumed; but of all them, which with him in true faith be ioined togither as members of him. And this heauenlie word (which is Christ) being secretlie hidden vnder that nature, is so couered with iustice, patience, temperance, prudence, wisdome, and submission of the mind, shewed foorth such perfect examples of singular iustice, &c. that his life onelie, if it be dulie considered, is a mistresse fit enough to liue well.

12 Wherefore, let dissolute and wanton christians go; let them count it but a small matter to liue vnpurelie, let them make but small account of the nature and members, which Christ by putting on hath sanctified; ⁶³ let them despise that noble example of holinesse and righteousnesse, which Christ shewed, while he liued in the flesh; let them cease also to expresse in their déeds, what participation of diuine nature they haue obteined in Christ. Vndoubtedlie, this is no part of the end, which God purposed to himselfe, when he became man: neither certeinlie did he, vpon this consideration, liue among vs by the space of 33. yeares. Wherefore, it should be méet for the children of God, to liue a diuine life; séeing their nature is made diuine. But the life of brute beasts and of men should be left vnto those, which in their incredulitie, either haue remained méere men; or else, which haue degenerated through their wicked acts, and be changed as it were into brute beasts. Héerehence moreouer we haue to take comfort, if we be driuen at anie time by the sense of the flesh, to take it gréeuouslie, and complaine that we are subiect to humane infirmities; namelie, if we doo beléeue indéed, that Christ suffered those infirmities for vs: for by this means they will séeme to be much more easie vnto vs, than the nature of them dooth permit. Moreouer, if he so humbled himselfe for our sakes, that when he was Lord, yet he appéered in the forme of a seruant; it ought not to séeme so hard a thing vnto vs, sometime to slacke the saile, and to submit the loftinesse of mind for the safetie of our weake and poore brethren. Therefore, ⁶⁴ not without iust cause Paule exhorted the Philippians, that amongst them should be The verie same affection that was in Christ Iesus, who, when he was in the forme of GOD, yet disdained not to put vpon him the forme of a seruant. And thus far touching the originall conception, and natiuitie of Christ, according to the humane nature. Now let vs go forward.

He suffered vnder Pontius Pilate, was crucified, dead, buried, descended into hell.

13 The order, which we before appointed, requireth, that first we should speake of the death of Christ; secondlie, of that state, wherein he was after his death, as well touching the bodie, ⁶⁵ as touching the soule. First therefore, this death of Christ, the which can neuer be sufficientlie praised or considered by vs, had two things; on⟨…⟩, that it was verie ignonimious; the other, that it was gréeuous aboue measure. ⁶⁶ The rebukes that Christ suffered, although they were verie manie, and verie hard to be abidden; yet let vs consider, that they depend vpon two principall points. The one is, that infamous qualitie and nature of sinnes, which were laid vpon him: but the other is the perfect innocencie and pure righteousnesse of his life. For euen as, ⁶⁷ when anie vnclenlie and vnpure thing, if it be séene in the common stréet, is not so ill agréeing; and it lesse offendeth, than if through the enuie and ill dealing of some man it be throwne vpon a certeine noble and pretious painted table: so is it much lesse decent for a man that far excelleth all other creatures, to be stained with infamie and dishonour. And as concerning Christ, which was the head of men, the prince of angels, and the onelie sonne of God (he being not onlie iust and innocent, but also verie innocencie and iustice it selfe) certeinlie it was too too shamefull and ignominious, that he should be burdened with so gréeuous crimes; and that in iudgement, not before the citizens of one citie onelie, but before all the people of the whole kingdome of Iewrie, who at that time, by a vsuall custome, was compelled to celebrate Easter at Ierusalem.

⁶⁸ Neither did it satisfie them, that they had oftentimes defamed him with railings, calling him a possessour of euill spirits, a sorcerer, a familiar of diuels, by whose helpe he did worke miracles; and that they called him a gluttonous fellow, a droonkard, from whome no sound doctrine could procéed; likewise a companion of publicans & sinners, and finallie of infamous and wicked men; that from him procéeded nothing but offenses, & euill examples. They called him a Samaritane, a stranger fro~ the true worshipping of GOD, from whome, as from some prophane person that was excommunicated from the church, all men were to shun. They (I saie) being not content with these reprochings, to the intent they might pursue him vnto death, they laid this thing against him before Pilat and Herod; namelie, that he had vttered intollerable blasphemie against the lawe of God, arrogating vnto himselfe the name of the sonne of God; that he was a seditious man, not onelie against their owne lawes, but also against the common state of the Roman empire, by persuading of the people to denie tribute vnto Caesar: and that he earnestlie pursued this one thing; to wit, that contrarie vnto order, and without consent of the Romans, he challenged the dignitie of a king.

⁶⁹ 14 And by this meanes he came into such shame and contempt, as Barrabas, though he were a wicked and notable théefe, was iudged to be more iust than he: so that such a man being quit, our Christ was condemned. And in token of his iust condemnation, and to haue it manifest, that he (aboue all other which commonlie are iudged wicked) was worthie of the crosse; ⁷⁰ he (by decrée of the iudge) was hanged betwéene two théeues, as though he had béene the chéefest among those that were most wicked and mischéeuous persons. But then was fulfilled that prophesie, which is written in Esaie, which saith; ⁷¹ that Christ should bee contemned and nothing regarded among men: from whose sight euerie one should withdraw himselfe, and that at the length he should be reckoned among the wicked. And certeinlie, his sentence dooth not disagrée with that, which Paule writeth in his epistle to the Galathians, where he saith, ⁷² that He became a cursse for vs, to deliuer vs from the cursse of the lawe: for bicause it is written; Cursed is euerie one that hangeth vpon a tree. And here commeth to remembrance to speake a few words of the iustice of God, how excéeding seuere so euer the same were. But shew me (I pray thée) if shame and confusion be of good right due vnto sinnes; what greater and more heaped measure of shame might there be found, than that, which Christ suffered for our sakes?

Were not the offenses of man sufficientlie and aboue measure deriued vnto Christ, & the same punished in him with all shame and dishonour? Some man perhaps will saie, that the rebukes were of lesse wait; bicause of his grounded innocencie. And in verie déed on this behalfe some easement might haue béene brought to those reproches, ⁷³ if that innocencie had béene most manifest to the sight of all men. But assuredlie, vpon that daie, wherein Christ was lifted vpon the crosse, he was so oppressed with the great heape of despitefull railings, and false accusations of euill, as the people miserablie beheld him nailed vnto the crosse, wagging their head at him; not as though they were troubled by perceiuing his afflictions, but that they might pursue him still being wearied with ignominies and slanders, as though they allowed by their iudgement, all those troubles and miseries, which inuironed him on euerie side. Iustlie therefore may we reioise, that we by faith are made partakers of so great a benefit; séeing all the rebukes and ignominies, which were due for our sinnes, Christ our head tooke vpon him, and vtterlie abolished. Yea vndoubtedlie, in the place of this shame & ignominie, we by that merit of Christ possesse in hope both glorie and honour in the sight of GOD, as a thing due vnto vs.

15 But séeing not onelie shame and ignominie is by the iust iudgement of GOD due to sinne, but also punishments, ⁷⁴ which are laid vpon vs, according to the maner and measure of the sinne: for this cause Christ departed this life, not onelie loden with railings and contumelies, but also was as it were plucked from the same life by the violence of most gréeuous paines, and most cruell punishments. The which séeing the euangelists doo plentifullie recite, it is not our meaning to spend anie longer time in particular describing of the same. Howbeit, it séemeth that all those punishments of Christ, which vndoubtedlie are innumerable, may be contriued speciallie into foure chéefe partes. Among which, the first appeare to be the sundrie sorts of scornings, wherewith he was diuers times assailed: such were the spitting in his face, the saluting, and intituling him by the name of king; the putting off of his owne garments, and cladding him with other garments vnaccustomed; the reputing of him sometime to be a foole, and sometime a prince; by blindfolding his eies with a cloth, and by putting the scepter of a king (though the same were of a réed) into his hands: also, being so araied, the bidding of him to prophesie by such as mocked him; also to be set naked in the sight of all the people: finallie, to sée his garments diuided to most wicked knaues, and lots to be cast vpon them. I passe ouer, that he was accounted of Herod as it were a common foole, & an infinite number of other mocks, with the which he was disquieted; as the wise reader shall easilie vnderstand out of the holie scriptures. ⁷⁵ But if one demand, wherein the rebukes and ignominies laid vpon Christ, wherof we haue spoken before, doo differ from these latter: I answer, that those belong to vniust infamie, to accusation, and vniust condemnation; but these were added for the punishment of those faults, which slanderouslie were laid vpon him.

⁷⁶ 16 Besides these reproches, we must weigh the stripes and bloudie wounds, which he susteined in his whole bodie, the blowes, the scourgings, the strikings with the réed, the prickings with thornes, and an infinite number of other things more, which he suffered at the sessions of the priests and elders, in the iudgement hall, in the stréets, and else-where in diuers other places. ⁷⁷ These hard afflictions receiued he vnder the crosse, the which he bare on his shoulders with great trauell, before it held him stretched out vpon it with his whole bodie. But he was crucified being not tied with anie bands, as perhaps the rest were; yet nailed vnto the wood through hands and féet, euen as he himselfe hereof gaue a sure testimonie after his resurrection, when he said vnto Thomas; ⁷⁸ Bring thy finger hither, and see my hands, and put foorth thine hand, and put it into my side. Which he added, by reason of the wound that he receiued in his side by a certeine soldier after his death. The verie which thing Dauid, ⁷⁹ by the spirit of prophesie, had foretold in the Psalmes; They persed (saith he) my hands and my feet. The same prophet also passed not ouer in silence, that vnpleasant tast of myrrhe, the which being mingled with vineger, was proffered vnto Christ for a drinke. For he writeth in the 69. psalme; ⁸⁰ They gaue me gall for my food, and vineger for quenching of my thirst. The fourth and last punishment, which Christ for our sake tooke vpon him, ⁸¹ was that separation of the soule from his pretious bodie; the which as he that had the same fullie in his owne power, and that sawe all things to be fulfilled that were foretold of him by the prophets, touching the former matter, he of his owne accord, making a lowd voice yéelded vp his spirit.

17 But héere, ⁸² séeing euerie thing is most woorthie to be noted; I stand in some doubt, what thing I may here first setle my selfe to examine. Howbeit among manie things. I will now intreat (as bréeflie as I can) of this, which I next adde. First, let me aske you one question; whether it séeme most strange vnto you, that God (who by another easier kind of meanes might haue reconciled mankind to himselfe) tooke in hand the performance thereof by so manie and so gréeuous paines and labours of his owne sonne? For this is certeine, that he might haue taken anie other waie in hand for reconciling of vs with his sonne: why then did he make him subiect to so manie miseries and rebukes? Here might I answer, that the iustice of God might by no other meanes be satisfied. Which answer, as it is true, so is it commonlie receiued. Wherfore I thinke it méet to note here thrée things most profitable to be knowne. The first shall be this; that we may sufficientlie vnderstand, by that so hard a meanes, which God vsed for procurement of our saluation, how great a bond by the iust iudgment of God was growne through our sinnes, how gréeuous was the burthen of them, how great was the wrath, enimitie, and hatred which God had conceiued against vs, and how horrible a reuenge hoong ouer our heads. Which, if it be diligentlie enough considered, will it not be a most fit bridle to restreine our lusts, and to staie vs from falling into foule and shamefull acts, and into the vncleane works of darknesse of this world, and of the flesh? Vndoubtedlie we, considering with the eies of our faith, how seuerelie and sharpelie God hath punished them in Christ, euerie one of vs ought to be carefull to flie wiselie from them.

Another thing that is méet here to be noted is this; namelie, that the consciences of men, which through the infirmitie of the flesh doo oftentimes faint, could neuer assure themselues, from damnation, which by their continuall, yea and shamefull falles they deserue; especiallie when as God, the most iust iudge, who neuer leaueth our sinnes vnpunished, is alwaies set before our eies Mens minds (I saie) being striken with the féele of sinne, could neuer haue taken anie comfort vnto them; vnlesse the seuere sentence against Christ had gone before. But when we perceiue, that the sonne of God, by so hard and bitter chastisement, abode the punishment for all our sinnes; besides, that from hence springeth a full assurednesse to our minds: we can neuer be satisfied in giuing of thanks vnto the mercie of God, for that he cast all our iniquities vpon Christ, according as it was foreshewed by Esaie, ⁸³ that so he should suffer for our sinnes those gréeuous wounds and afflictions: And that is it which Paule remembreth in the eight chapter to the Romans; ⁸⁴ that GOD spared not his owne onelie sonne, but gaue him to death for vs all.

18 But now let vs come to the third point of doctrine, which it behooueth vs diligentlie to weigh. Besides the profitable vses that we haue before assigned, as touching the sufferings of Christ; heere he sheweth himselfe an example and liuelie image of all perfection: séeing we may héere behold what patience, obedience, and charitie our Christ taught vs in dieng for vs. Certeinlie, this doctrine is a most fit thing, inuented for the kéeping of constancie in all afflictions. Shall there anie be found, if he be pressed with aduersities, or ouercharged with diuelish temptations, or if he run into anie other miseries whatsoeuer, that turning his eies vpon Christ hanging on the crosse, dooth not in the greatest troubles and calamities whatsoeuer, comfort himselfe with this ioie? I boldlie héere affirme, that such a man, aboue all others, will kéepe the quietnes and tranquillitie of his mind; séeing he acknowledgeth himselfe by reason héereof to walke in the paths, and to tread in the steps of our most beloued master, and onelie redéemer Iesus Christ. There is no affliction will be gréeuous vnto him, neither will it disquiet him to susteine anie aduersities or hard persecutions, whatsoeuer they be, for the honour of God, and glorie of his Gospell. Who is it from hence forward, that will refuse to drinke of this cup of afflictions; séeing Christ our head and prince hath so chéerefullie droonke thereof for obteining saluation vnto others?

These things (I saie) if euerie faithfull man will throughlie consider with himselfe, he will not suffer the concupiscences of the flesh anie longer to take place, and beare rule in his mind; but with this pricke of the crosse will daie and night be egged forward, and be profitablie driuen to the mortifieng of them; while he shall consider, that the flesh of Christ, by the commandement of his father, was humbled vpon this trée; and that the same was obedient euen vnto death, the which death was no lesse cruell than ignominious. So as, by the passion of Christ, we not onelie picke out a consolation in our miseries, misforturnes, and calamities, which often times light vpon vs; but also a liuelie exhortation, that we may be crucified with him, as concerning the old man and our flesh: according to that, ⁸⁵ which Paule to the Galathians taught; They (saith he) that be of Christ, haue crucified the flesh with the affections and lusts. Wherefore the same apostle vsed to call his afflictions, Stigmata, that is, ⁸⁶ The prints and seales of Christ ingraued in his bodie.

By reason whereof we cannot maruell enough at the follie & also madnes of some christians; which run hither & thither on pilgrimage, as far as Hiesa or Auernia, for the prints and seales where with they vaunt that their Francis was marked. But persecutions, or rather infamies and losses, which must be susteined either in goods or in bodies themselues for Christs religion sake, or else for shewing of obedience to God, they refuse them; or else certeinlie they vnworthilie complaine of them euerie moment. Of all these things it followeth, that we ought verie much to estéeme afflictions, punishments, and troubles, which we indure by the will of GOD, for the glorie of Christ; as being seales & markes of all those things, which the onelie sonne of God, and our redéemer Christ suffered for vs vpon the crosse. Now, albeit that the Maiestie and worthines of this matter in hand dooth no small deale allure me vnto it, and scarselie permitteth me to be led so soone from hence vnto an other discourse: yet, while I consider, that I héere giue onelie an instruction vnto them that be the more ignorant, and no full teaching of the better learned christians: I will héere staie my selfe, & take in hand to describe that state, which the bodie and the soule of Christ tasted of after his death.

He was buried, he descended into hell.

19 Two parts there be of man, assumpted by the word into the vnitie of the person; namelie, the soule and the bodie, euen as other men also consist of a soule and bodie: but those parts were separated and disioined vpon the crosse. The bodie (as the euangelists doo testifie) was laied in the sepulchre, ⁸⁷ wherein it remained vntill the third daie: which was the time appointed by the eternall father, for the most happie resurrection of Christ. Of which mysterie, when Paule intreateth in the epistle to the Romans, he saith; that The faithfull which be baptised into Christ Iesus, are buried in baptisme. ⁸⁸ Which saieng must thus be vnderstood; namelie, that we are so dead vnto sinne in Christ, that we haue no more to doo therewith; séeing Christ dieng blotted out the same, so that it should not afterward be imputed vnto vs vnto death. Whereby, that as the bodies of them that be dead, be buried in the sepulchre; neither doo appéere from thence vnto the eies of men (not that they be not in the world, but bicause that that which is corrupt and rotten in them is not séene:) euen so our sinne, peruerse will, and naughtie lust, howsoeuer they be destroied by the crosse of Christ, yet they cease not to remaine in vs, but are couered in the sight of God. Not that God knoweth not of them sufficientlie, vnto whose eies all things are discouered and manifest: but that he dooth mercifullie dissemble them, reuengeth not, nor yet is so angrie that he bringeth death vpon vs by reason of them. Wherefore the flesh of Christ, being buried after his death, signified that our sinne is as it were buried before the iust tribunall seat of God. It signified also, that the power of the lawe is broken. Finallie, it betokened, that the old shadowes and ceremonies of the lawe are vtterlie abolished.

⁸⁹ 20 As concerning the verie soule it selfe, immediatlie after that it departed from the bodie; it remained not idle, but it descended into the lower parts. Which words declare nothing else, but that it entred into the same state, which the rest of the soules separated from the bodies haue experience of; the which are either chosen into the fellowship of saints, or else are thrust out into euerlasting destruction, with the spirits of them that be damned. And assuredlie, both the one and the other; as well the societie of the godlie spirits, as also of them that should be damned, felt the presence of the soule of Christ. For the spirits of the faithfull (who as Christ saith in Luke, ⁹⁰ while he maketh mention of that vnhappie rich man, and of most happie Lazarus ) rested in a verie quiet place, which there is aptlie called The bosome of Abraham, that they being all indued with one faith of that holie patriarch, should wait for saluation, through Christ, which there was named from Abraham. Those spirits (I saie) reioised with great consolation, & gaue thanks vnto the excellent God, who had deliuered them by the hand of the mediatour; and bicause he had perfourmed that thing, which he so long before had promised. Also the other spirits, which were appointed to damnation, felt the comming of the soule of Christ. For (as we read in the first epistle of Peter, the third chapter) To them the spirit of Christ preached. ⁹¹

Which may be vnderstood after this sort; namelie, that he might reprooue them for their obstinacie and vnbeléefe, wherein they were hardened against the word of God, and against the godlie admonitions, which euer among were propounded vnto them, while they yet liued: or else, that he euen then shewed vnto them, that same holsome and most true word. Which word, séeing they, being alwaies like to themselues, did obstinatelie reiect; and being dead, reteined still that incredulitie which they did being aliue, they themselues gaue a most manifest testimonie against themselues of their most iust condemnation; especiallie, séeing they might not anie longer pretend anie maner of ignorance. Thus the wisedome of God through his iudgements carieth perfect praise and renowme. And here we are to craue of GOD, that he will vouchsafe to giue vnto vs such a mind, as we estéeme not more of our peruerse lusts, than of a stinking carcase, which is alreadie laid close in a sepulchre: and that he will so open our heart, to imbrace his holie promises; least while our eares are striken onelie with the outward sound of them, we wickedlie resist the truth & certeintie of them. It is our part also, that séeing Christ, by so manie labours and sufferings, approoued him selfe for certeintie to be verie man; we being comforted by his helpe, should plainlie meditate diuine and heauenlie life. And hauing so great a benefite giuen of God, by the death and buriall of Christ; we should doo him no small wrong, if we would in verie déed thinke, that our owne works auaile anie thing for reconcilement of vs vnto him: when as we professe rather by this article of faith, that he was pacified with mankind, by the onelie death of Christ, and by his bitter passion.

He rose againe the third daie, he ascended into heauen, he sitteth at the right hand of God the father almightie.

21 If Christ that onelie sonne of God, ⁹² which came downe vnto vs, and for our saluation was slaine by a most bitter death of the crosse, had shroonke, or not béene able to haue susteined death; and being closed in the sepulchre, had tasted the force of corruption, as other men doo: how might we haue confidence to be saued by him, that had not béene able to saue himselfe? In like maner, as if a man that would proffer his helpe to one perishing in the water, leapeth with a good courage into the water: neuerthelesse, he himselfe, whiles he indeuoureth to saue another, perisheth, being swallowed vp in the déepe of the water; can he that perisheth himselfe, bring anie helpe to him that is perishing? Vndoubtedlie no other commoditie can come thereof, but that the losse groweth to be double; if vnto the death of the first, there is also added the death of a second, who by his death should bring so much the more losse, in how much his life was more pure and holie. So then it altogither behoued, first, that for our saluation Christ should deliuer himselfe from death: then, to persuade vs most fullie, that by faith in him saluation is obteined for vs. Wherefore, they which beheld him hanging vpon the crosse, did reprochfullie cast him in the téeth with these things; ⁹³ Let him saue himselfe, and we will beleeue him; he saued others, himselfe he cannot saue. And he rose againe from death: wherein he expressed foorth a greater power, than if he had then descended from the crosse. He stroue in such sort with death, as he mightilie conquering and destroieng the same, might not be reteined thereby. For this cause doo we here confesse, that he was raised vp the third daie, according to the scriptures; and that by his fathers decrée he ascended into heauen, and that he sitteth at the right hand of the father. By which article of our faith we now sucke out most swéet comfort; to wit, ⁹⁴ that Christ is exalted for our saluation. And here fall out two things most worthie to be noted; the first is, what maner of exaltation and new glorie of Christ the same was; the second, what profit may redound to the faithfull therby.

22 Whosoeuer is desirous to perceiue aright, vnto what a heigth Christ is raised vp; first it behooueth him to weigh, vnto how base an estate he first of his owne accord humbled himselfe for our sakes. This dooth Paule in his epistle to the Philippians contriue in few words; ⁹⁵ He (saith he) made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man, hee humbled himselfe, and became obedient vnto death, euen to the death of the crosse. In like maner also, as we haue more at large shewed before, ⁹⁶ his bodie was closed vp in the sepulchre; but his soule had proofe of that state, which the spirits of men enter into, when they be separated from their bodies by death. The viler therefore and more abiect that these things were vnto the shew, so much the more honourable it was to dispatch himselfe from hence, and to mount vp vnto things méere contrarie. And séeing that mankind is subiect euery where to sundrie miseries; those doubtlesse are no small miseries, which euen they commonlie suffer, who abounding in riches, séeme to haue obteined the more happie state of life. Yet the miseries of the poore be more gréeuous: but when they serue in bondage, they be much more extreame.

⁹⁷ Howbeit, if so be that a man, which is of a couragious & noble mind, be deliuered into the bondage of such his enimies, as not onelie are of base calling among men, but also of naughtie and wicked behauiour; his lamentable and miserable state séemeth then to be most intollerable. Yet verelie, all these things happened vnto Christ, who as he vndoubtedlie put on the true nature of man, so was he a seruant, not onelie vnto his disciples (vnto whome he said; that He came into the world, ⁹⁸ not to be ministred vnto, but to minister vnto others, which the thing it selfe declared, when as he humbled himselfe euen vnto the ground to wash their féet: ⁹⁹ ) but that which is a great deale harder, he declared himselfe as a seruant, euen to his owne enimies; namelie, vnto the wicked, and vnto them which were wholie couered in the sinke of wickednes; towards whom he so executed the parts of a seruant, as for the safetie of them he spent his owne life. And this is it, that Paule writeth in his epistle to the Romans; ¹⁰⁰ When as (saith he) wee were yet but weake, sinners, enimies, and wicked men, Christ died for vs. He therefore being so humbled and abased, as he is called by the prophet A worme and no man; ¹⁰¹ séeing he mounted vp from so base a seruitude, vnto so high and noble a degrée of dignitie; from an earthlie condition, vnto a celestiall glorie; out of a place subiect to manie infirmities and tribulations, vnto a state sure and frée from miseries; from mortall flesh, vnto an immortall bodie; finallie, when as he being so thrust downe, ascended neuerthelesse vnto the highest state of the most excellent monarchie: dooth it not appeare to you, that he hath béene verie honourablie lifted vp on high?

23 And that he being raised vp from the dead, ¹⁰² hath atteined chiefe principalitie; Paule dooth aptlie teach in his epistle to the Ephesians, saieng; ¹⁰³ Whome God placed at his right hand in heauen, far aboue all principalitie, and power, and might, and domination, and aboue euerie name that is named, not onelie in this world, but also in the world to come. And he hath put all things in subiection vnder his feete, and hath appointed him ouer all things to be head to the Church. The verie same things also dooth the same apostle put vs in mind of, ¹⁰⁴ in his epistle to the Philippians, where by Christs voluntarie submission of himselfe, euen to the time of his glorie, he gathereth profitable and excellent doctrine in these words, saieng; For that he submitted himselfe, and became obedient vnto death, euen to the death of the crosse; therefore GOD hath highlie exalted him, and giuen him a name that is aboue euerie name, that in the name of Iesus euerie knee should bow, both of things in heauen, and of things in earth, and things vnder the earth. Which saieng in verie good right is agréeable to him, according to the rule prescribed by himselfe in an other place; ¹⁰⁵ He that will humble himselfe shall be exalted. Whereby also it may be gathered, that the glorie must be high and magnificent, according as the submission is voluntarie.

And séeing there neuer was, nor neuer shall be, anie voluntarie submission so abiect as the same that appeared in Christ: it followeth therby, that of a most deserued right, he is aduanced aboue euerie creature that is most high. Many afflictions and miseries did he suffer, while he liued here amongst men: now he inioieth most blessed rest, and is safe, as well in bodie as in soule, from all trouble and disquietnesse. He so passed from the most shamefull and ignominious death, vnto the most excellent life, as he is now all wholie blessed and immortall. Wherefore the apostle, in his epistle to the Romans, saith; ¹⁰⁶ that Christ being raised vp from the dead, dieth no more; death hath no more power ouer him. Now then, if he be altogither frée from death, he must of necessitie also be rid from all infirmities and sufferings, which in like maner be the ministers and soldiers of death. There is none, but dooth sufficientlie vnderstand, how far distant heauen is from earth. In like maner also must we consider, that the same high state, vnto the which Christ is now carried, dooth euen as much differ from that state, to the which he submitted himselfe, while he liued here among men.

24 And albeit that difference betwéene the earthlie and heauenlie state may séeme to be ample, this neuerthelesse is certeine, that I procéed not so far in these words as Paule doth; who, in the first epistle to the Corinthians, calleth that bodie, which shall be restored to vs, in the last resurrection, not celestiall, but spirituall; It is sowen (saith he) a naturall bodie, and shall be raised vp a spirituall bodie. ¹⁰⁷ He meaneth not, that Christ and the rest of the saints, which shall rise with him, shall not haue flesh, bones, bloud, distinct members, and finallie a true bodie. For without doubt, the truth and propertie of humane nature shall still remaine: but he calleth it a spirituall bodie, bicause that same noble nature and forme, vnto the which it shall be restored, shall not flowe from an earthlie originall, such as humane séed is; but from the power of Gods spirit. Furthermore, the bodie being raised vp, shall be adorned with new qualities, which shall drawe néere vnto the nature of the spirit, and not vnto the nature of the earth; and for that cause shall iustlie be called spirituall. Wherefore, he that rightlie shall weigh the words of the apostle, while he nameth it a spirituall bodie, will not alledge the same against a corporall bodie, but against an earthlie, mortall, and corrupt bodie. Wherefore he addeth these words; It is sowen an infamous bodie, it riseth a glorious bodie; it is sowen in weakenesse, it riseth in power; it is sowen a naturall bodie, it riseth a spirituall bodie. In a bodie raised vp, be no infirmities or naturall motions to resist the spirit; & no heauines or grosenesse so great, but that it chéerefullie obeieth the right affects of the spirit.

Howsoeuer it be, it is sufficientlie confirmed by those things, which haue béene spoken; that the name of spirituall dooth in verie good right apperteine vnto the bodie of Christ, being raised vp; bicause it is somewhat more, than if thou shouldst saie, Heauenlie: for so much as Christ, after his resurrection (as it is added in this Créed) not onlie ascended into heauen, but also was carried aboue heauen, & there sitteth at the right hand of God the father almightie. ¹⁰⁸ Which maner of spéech, séeing it laieth before our eies a certeine humane forme, we must diligentlie ponder from whence it is deriued. I say therfore, that no others are placed at the princes side, but those, whom princes fauouring haue exalted to some high degrée of dignitie. And among those, which be indued with this honour, no others are placed at the right hand, but those which are aduanced to the highest roome of honour or power next the prince. But this, which héere is declared touching Christ, we must vnderstand to be altogither figuratiuelie spoken of Christ; séeing God is without bodie, hands, & sides: neither hath he right hand or left. But by this maner of spéech, we be giuen to vnderstand, that Christ, in that he is man, is by God indued after the resurrection with such honor & dignitie, as there is nothing in his whole empire, that not onlie cannot be preferred aboue him, but not compared with him.

25 But this being now declared; namelie, ¹⁰⁹ vnto what high glorie Christ by his resurrection ascended, and the same being set foorth as plains as the capacitie of them, to whom these things be written, will beare, and as the occasion of mine owne leasure would giue me leaue; it shall be verie necessarie to adde what profit the same may bring vnto vs; whereby also we shall vnderstand, vnto what vse we ought to referre the same. For, séeing there is no action of Christ, that is not of verie great importance, to the furtherance of our saluation; this we ought to account with our selues, that by this action, which easilie appéereth among others, the greatest and chéefest commodities doo redound vnto vs. Wherfore let this cogitation first enter into our mind, that séeing Christ could not be ouercome of death; he is able now the better a great deale to reléeue our necessities, and that by the fauour and power of his father, vnto whom he hath alwaies (as it hath béene said) so familiar accesse, and to whom he continuallie offering praiers of singular efficacie for vs, winneth vs his fauour, and procureth vs such strength, as otherwise we could neuer obteine to our selues. Moreouer, Christ being raised from death, ¹¹⁰ who is our head, we also are raised in him. Tell me (I beséech you) will you not iudge him to haue escaped the danger of death, which falling into a swift riuer, holdeth vp all his head aboue those déepe and dangerous waters; notwithstanding that the rest of his members be as yet drowned in the same? Euen so we, which be one bodie in Christ; séeing he, which is our head, hath escaped from the excéeding depth of death; whie also of good right are not we said to be raised vp from death, howsoeuer we as yet in this mortall state be couered with the same? For otherwise doubtlesse we should denie him to be our head. And if we professe our selues to be the members of him, we must of necessitie also acknowledge, that our resurrection is after a sort begoone in his resurrection.

¹¹¹ If in the winter time we sée a bare trée without leaues, flowers, and fruit, so that by the outward rind it may be taken as withered, and yet so long as the root sticketh fast in the ground, it is aliue, and is not counted dead. But if a man cannot persuade himselfe thereof, let him expect till the spring of the yéere, and then the truth of the matter will appeare by the leaues and flowers which spring foorth. For by euident effects it will be well knowne, that the life of that trée laie hidden before. Euen so we, which here séeme to be as it were the bootie of death, and in whom no tokens of sound life doo appeare: if we be ingraffed in Christ, which is our root, who liueth, & for our sakes is raised vp againe, wherefore doo we now doubt of our resurrection to come? And this is it that Paule writeth in the epistle to the Colos. ¹¹² Ye are dead (saith he) and your life is hidden in Christ with God: when Christ, which is your life, shall be made manifest, then also shall ye be made manifest with him in glorie. Further, ¹¹³ Christ departing into heauen, gratified vs with that singular gift of the spirit: to whom, as the originall & life of our soules, and beginning of christian regeneration is chéeflie due; so is it also of the resurrection of our bodies: as Paule testifieth in his epistle to the Ephesians; ¹¹⁴ to wit, that We be led vnto faith through the effectuall woorking of his strong power, which God shewed foorth in Christ, when he raised him from the dead, and set him at his right hand in heauenlie places.

Séeing therefore we haue the first fruits of the spirit, by the vertue whereof Christ rose againe from the dead, who (as we knowe) hath atteined vnto that glorious end, wherevnto he indeuoured to come; we must be of a chéerefull mind, and confirme our selues in that gift, which he hath granted vnto vs. For what so great disquietnesse of state shall happen vnto vs in this life, that can kéepe vs in sadnesse and heauines of mind? For (as Paule saith in the epistle to the Romans; ¹¹⁵ ) We are now saued by hope. Assuredlie, it is not to be counted a small gaine, that we by Christ are deliuered from death: ¹¹⁶ so that we may now boldlie triumph, not onelie against it, but against all other miseries and misfortunes, which be as it were garders of the same. And we may comfort and chéere vp our minds against the violent motions of the flesh, the which being constreined by such miseries, dooth continuallie murmur; séeing there is not onelie a promise made vnto vs of a new life, but we haue also a certeine and sure pledge of the same in Christ.

26 Furthermore, ¹¹⁷ that noble resurrection dooth out of all doubt further greatlie our saluation. For, albeit that sinnes be forgiuen by the death of Christ, and by that onelie and most acceptable sacrifice; and that in his flesh fastened vpon the crosse all our faults haue béene punished: yet neuerthelesse, the forme of that spirituall life (wherein we must liue no longer vnto the flesh, but vnto the spirit; not vnto old Adam, but vnto Christ; not vnto our selues, but vnto God our father) is not perceiued thereby. But this did afterward appeare in that life, which Christ receiued by his most mightie resurrection. And therefore Paule writeth in his epistle to the Romans; that Christ died for our offenses, ¹¹⁸ and was raised vp for our iustification. Indéed, by the death of Christ we were reconciled vnto God: howbeit, therein is not discerned anie paterne of our state to come, ¹¹⁹ but doubtlesse in the resurrection it shall shine most perfectlie. For it was not beyond nature, that the flesh of Christ (which was subiect to the same infirmities that we be) should die: but his resurrection so went beyond nature it selfe, as when the flesh of it selfe was instructed in no vertue, whereby it might assure it selfe of a new life, that wholie was giuen to it by the méere grace and bountifulnesse of God. We also, as far as apperteineth to that new and iustified regeneration, can compasse the same by no vertue or desert of our owne works; but God, of his grace and goodnesse, gaue it vnto vs without anie respect of our owne merits. Further, euen as Christ, being risen from the dead, ascended into heauen; so we, being iustified by his grace, it is méet for vs, in all our whole life, to thinke no more vpon earthlie, but vpon heauenlie things. This dooth Paule teach vs in his epistle to the Colossians; If ye be risen (saith he) with Christ, ¹²⁰ seeke ye the things that be aboue, and not earthlie things.

Besides this, as Christ being risen from the dead, dieth no more; so he that is regenerated by faith, let him take héed, that he doo not fall againe into miserable and dangerous infidelitie. For which cause Paule admonished Timothie, that he should remember, ¹²¹ that Iesus Christ was risen againe from the dead. For the remembrance of the same resurrection of Christ, is of no small stirring vp to the leading of a godlie and innocent life; that in such sort we may followe Christ, who dieng once, deliuered himselfe from death for euer. So we, being for his sake fréed from sinne, it is not conuenient, that we should intangle our selues againe vnder the yoke of sinne. And hereof dooth the same apostle, in his epistle to the Romans, verie well admonish vs; ¹²² Euen as Christ (saith he) was raised vp from the dead vnto the glorie of the father, so we also should walke in newnesse of life. And vnto this ought we, with all indeuour, to applie our selues, continuallie going forward, as Paule in the epistle to the Philippians speaketh of himselfe; ¹²³ namelie, that Forgetting those things, which were behind, and indeuouring to that, which should be before, we might followe hard towards the marke, for the price of the high calling of God, whither he was not yet come. This verelie was to knowe Christ, and the strength of his resurrection. And he said a little before; ¹²⁴ I will trie if I may by anie means atteine to the resurrection of the dead.

Herein standeth the whole summe of christianitie, that inwardlie we should be euer renewed, and that outwardlie, as far as lieth in vs, we should pleasure and benefit our neighbors: séeing Christ, being raised from the dead, hath so greatlie indued vs with his benefits, by giuing from that time vnto his children that pretious gift of the holie Ghost; and first went vnto his father, where he continuallie beholdeth vs, and offereth most acceptable praiers vnto GOD for vs. Life being renewed in him by his resurrection, he bountifullie and in heaped measure increaseth his gifts in his elect. He being exalted vnto that most excellent power, dooth now protect vs from all euill, and filleth vs with all goodnesse. Wherefore, our part is to bend all our care and diligence vnto that end, that we may honor him after a godlie sort: not with earthlie ceremonies, or with sundrie inuentions of men; but with spirituall worshipping, and with that which may be agréeable vnto that heauenlie and spirituall state, wherevnto Christ is now receiued. Before that he was come vnto vs, and so long as he was conuersant in the world after an humane sort, the shadowes and figures of the lawe, corporall worshippings, and worldlie ceremonies were in force: but now, we being raised vp with Christ, it is méet, that euen as we behold him both in the place and degrée, wherein he is set; so also, that we should with lifted vp eies of our mind, fasten our hope vpon him.

From thence he shall come to iudge both the quicke and the dead.

¹²⁵ 27 Our flesh, humane reason, and the whole rout of wicked men, shall not euermore obstinatelie vpbraid vs, that we haue deuised to our selues a God, a Lord, and a Prince, which will neuer exhibit himselfe to be séene, or to be perceiued of humane sense: I meane Christ our sauiour. For, after that we haue confessed him to sit gloriouslie at the right hand of the father; we adde, that the same Christ will at the length euidentlie shew himselfe to the world, when he shall come into his kingdome, to execute the parts of a iudge. For it shall be a most méet thing, that he, which was condemned vniustlie, by sentence of the iudge, should at the length make manifest vnto the whole world, that most excellent authoritie and righteousnesse of his, the which was condemned; not onelie when Christ receiued the sentence of death, but also as it were by continuall succession it endured by humane flesh and wisedome the same iudgements, in the ages that came after: and that not onelie in the person of Christ, but also in his holie members and brethren, whether they be alreadie dead, or as yet wander here in this earth, who are vexed with manie reproches and contumelies, suffer persecutions, and all kind of iniuries; in such sort, as there is scarse anie corner of the world, that ringeth not of the sorrowfull lamentations of the godlie.

But séeing all such iudgements be corrupt and peruerse, that last iudgement shall at the length come foorth (from the which there shall be no appeale to a higher iudge) and the which shall correct and reforme mens ordinances and decrées, ¹²⁶ which indéed were contrarie vnto equitie and iustice: forsomuch as it shall haue powers and qualities, altogither contrarie vnto those wicked iudgements. Christ the most excellent iudge shall flourish in wisedome, which shall perse and perceiue all alike, as well those things which be most manifest and euident to all men, as euerie thing else that is most obscure and most secret: according to that, which Paule declareth in his epistle to the Romans; namelie, that He shall iudge of the secrets of men. ¹²⁷ He shall then haue no néed of auditors, and inquisitions. But on the other side, though I hold my peace, euerie one of the faithfull dooth sufficientlie vnderstand those peruerse iudgements, which the vngodlie doo oftentimes decrée, touching Christ and his members, how plainlie they set abroad their owne foolishnesse, and extreame darknesse of mind. Christ, when he shall exercise his iudgment in that latter daie, ¹²⁸ shall most iustlie yéeld right vnto euerie one, and shall temper his sentence with singular iustice; neither shall he decline to this side or that, who cannot be remooued from the right, neither by peruerse affections, neither by anie gifts.

28 Wherefore, this is spoken touching him, that With him there is no acception of persons: ¹²⁹ which vice suffereth not the enimies of true godlinesse, either to speake or iudge aright of christianitie. But one man being mooued with the indeuour of priuate commoditie, another being plucked awaie with other peruerse affections, rashlie condemneth Christ, and them that be his, and persecuteth them with sundrie reproches. Wherevpon it is said in the Gospell; ¹³⁰ How can ye speake good things, seeing your selues be euill? That most high iudge lacketh no power or abilitie to execute those things, which he hath determined, either in fauour of the godlie, or for the destruction of the wicked: séeing he himselfe saith; ¹³¹ All power is giuen vnto me. And it is written also of the wicked, in the first epistle to the Thessalonians; ¹³² When they shall saie, peace, and that all is well, then shall come vpon them sudden destruction, as the trauell vpon a woman with child, so as they maie not escape. In the peruerse iudgement of the tyrants of this world, which they giue out oftentimes against christian religion, the contrarie is perceiued. For ether such decrées take none effect, or else they fall againe vpon the heads of those tyrants themselues; so as they be rather hurtfull vnto themselues, than vnto the christians. But that they may bring to effect those things, which they haue wickedlie decreed; those iudgements extend no further, than vnto goods, and vnto this temporall life. Which things are of the least account vnto the spirituall man, and to him which is renewed by Christ: as Christ himselfe testifieth, who speaking vnto his disciples, said; Feare ye not them which kill the bodie, ¹³³ but are not able to kill the soule. But I will shew you whom ye ought rather to feare; namelie, God, who after he hath killed the bodie, is able to destroie the soule in hell fire.

Which of vs therefore (déerelie beloued brethren in Christ) will not so prepare himselfe, as he may receiue with a chéerefull mind, such a iudge, through whose sentence an end shall be appointed vnto all the iniuries that are doone vnto vs? ¹³⁴ This is that most high good man of the house, which at the length shall make all his seruants to be knowne; and shall demand an account of them, touching such affaires as he hath committed vnto them. This is that mightie rich merchant, ¹³⁵ that will returne, to call for gaines of his great summe of monie deliuered into banke. ¹³⁶ This is that new bridegroome, that by a iust choise shall seuer the wise virgins from the foolish. This is that wise and expert steward, ¹³⁷ that knoweth how to laie vp the pure wheate in his barne, and to burne the chafte with fire; and who like a good shéepheard can seuer the shéepe from the goates; and like a warie fisher, the good fishes from the bad: and finallie, ¹³⁸ who like a wise husbandman will throwe the cockle into the fire, but wiselie will saue the profitable and pretious séed. Whosoeuer therefore thirsteth after the pure church, or the sincere kingdome of Christ, and after the sound and perfect fellowship of the chosen, or that dooth long to sée that most excellent and immaculate spouse; cannot but be pearsed in mind with the remembrance of that most swéet and acceptable daie: that it is no maruell, if the same be therefore called by Paule, Blessed hope. And in Luke, ¹³⁹ after that he had reckoned vp diuerse tokens of the comming of that daie, he added; ¹⁴⁰ When ye shall see these tokens, then looke vp, and lift vp your heads, for your redemption draweth neere.

29 But least the ioie conceiued of that latter comming, should be disturbed through the mistrust of saluation, which might enter into your mind, while ye vnderstand that the same most high iudge will be inquisitiue of mens works, (and this I saie, bicause, if thou wilt beléeue me, there shall be no man, how much honestie soeuer he be indued with, that standing vpon the consideration of his owne works, is able to hold fast this confidence; and so, if these things be not rightlie vnderstood by you, in that blessed daie, there would séeme to be an argument presented before your eies, of nothing else, but horrible & excéeding feare of euerlasting death) we must throughlie consider, ¹⁴¹ and diligentlie weigh what shall come into triall and examination at the latter daie. Wherein I first affirme, that there shall be no néed of examination at all against the infidels; as they, that for their infidelitie be alreadie condemned. ¹⁴² So Christ plainlie teacheth in Iohn; Whosoeuer (saith he) beleeueth not, is alreadie condemned. But, bicause this doubting might créepe into the minds of manie, how it should come to passe, that of them which are equallie intituled by the name & title of christians, some are adiudged to saluation, and other some to eternall damnation: for this cause our most iust iudge Christ, will haue the reason of this difference to appeare to all the world; séeing, as he will neuer hereafter suffer his iustice to be hidden to the world, in such wise as it was, when he came first into the world, to be conuersant among vs; he will (I saie) at that second comming of his, make his iustice knowne vnto all persons, that it may manifestlie appeare, who hath trulie taken vpon him his name and titles, or who hath doone the same fainedlie and by hypocrisie.

30 At the length also we may be warned hereby, that not onelie the dead, but also the liuing must come vnder the iudgement of Christ. Which must be vnderstood (as Paule teacheth in his epistle to the Corinths) that vndoutedlie We shall not all die, but we shall be all changed. ¹⁴³ And to the Thessal. We which shall liue, and shall be remaining, ¹⁴⁴ shall be caught vp togither with them into the clouds, to meete with the Lord in the aire, and so we shall euer be with the Lord. Hereby it is gathered, that of them, which shall stand before that high iudgement seate, some shall be raised from death and dust, and others in verie déed shall not die: but it will come to passe by the grace of GOD, that they shall be translated vnto a better state, the same not subiect to anie infirmities. They shall be those elect, which then shall be found aliue: for there will be no néed for them to put off their bodies, but their bodilie masse shall atteine vnto glorie; so that death shall not take the same awaie from them. Among them Paule did wish to be numbred, as it is written in the epistle to the Corinthians: ¹⁴⁵ and we also with him expect the same with great desire. Howbeit, in this matter, as in all other things also, let vs so behaue our selues, that all may tend vnto the glorie of GOD.