by Peter Martyr Vermigli
Introduction
I believe in God the Father, Almighty, Maker of heaven and earth
And in Jesus Christ, his only begotten Son, our Lord.
Conceived by the Holy Ghost, Born of the Virgin Mary.
He suffered under Pontius Pilate, was crucified, dead, buried, descended into hell.
He was buried, he descended into hell.
He rose again the third day, he ascended into heaven, he sits at the right hand of God the Father Almighty.
I believe in the Holy Ghost.
I believe in the holy catholic church, the communion of Saints
The remission of sins.
The Resurrection of the Flesh
The Life Everlasting
Introduction
The articles of our faith set forth nothing unto us but the knowledge of God. And as we are not able thoroughly to comprehend him, he being perfect and uncorrupt in nature: so is there particularly given us, sometimes one small taste and feeling of him, and sometimes another. And seeing in the divine nature, there be three persons (as we believe) of one essence; namely, the Father, the Son, and the Holy Ghost, the whole essence pertains to each one of them. But now this first article, which properly concerns the Father, propounds four things to be observed; first, that he, in whom we believe, is the true God; secondly, that the same is the Father; thirdly, that he is omnipotent; and lastly, that he is the author and first original of all things created. Now go to: let us see particularly, what the proper meaning is of these words; I believe in God. Assuredly, we cannot otherwise explain this sentence than to say that he is to be acknowledged as God.
I believe in God the Father, Almighty, Maker of heaven and earth
So, if a man asks you, “What is God?” (rejecting all human subtlety and setting aside the unsearchable difficulties), you must boldly and absolutely answer without hesitation that God is the eternal good, from whom every other good comes. Hence, it is evident that anyone who esteems anything as much as or more than God cannot truly say, “I believe in God.” For if you acknowledge Him as the chief good, you will never prioritize anything above Him. Nor can someone truly believe this if they ever place their hope elsewhere, since hope is only for something good. Therefore, if God (as I have said) is the good from which every good thing flows, whoever expects good elsewhere does not truly believe in Him.
Moreover, those who attribute the good things they possess to their own righteousness, efforts, actions, and ultimately to themselves do not have the understanding and true appreciation of this first article of our faith. So, what can you say about those who have set for themselves certain goals of good things, out of the vanity of their own imagination, and out of the decrees of philosophers and worldly men, yes, even out of the instincts of brute beasts, in which they truly find solace, no matter what evil they bring? Surely, such people do not properly worship God but instead worship the fantasies and inventions of their own minds. Believe me, this matter is of the utmost importance for a person to have the true God as their GOD. The prophet David declared those people blessed whose God is the true God.
Now it is evident what it means to believe in God; however, we have not yet explained why the Father is called by the name of Father. That name is attributed to Him chiefly for two reasons. One is because He is the Father of our Lord Jesus Christ, who is the second person in divine nature. The other reason is that He chose to be our Father. He is called Father because He distributes His inheritance to us and shares His nature with us, as Paul to the Romans calls us “The heirs of God,” and Peter says that we partake of the divine nature. For these two reasons, parents usually give to their children. First, they try as much as they can to make them like themselves in nature and way of living. Then, when they have made them their heirs, they seek to enrich them with all their possessions. The resemblance that the regenerated have with God their Father lies in wisdom, justice, simplicity of mind, magnanimity, charity, and other heavenly and divine qualities of the mind. By these, they consider themselves to be made in the image of God, as they were created in the beginning. And the inheritance they expect from such an excellent Father is eternal and supremely blessed life.
And how different is this generation from that in which we are born of flesh and bones? And what a great distinction is there between this eternal life inheritance and the free gifts among the living or those bequeathed through wills concerning fields, vineyards, houses, livestock, money, or anything else? Although we have these things from Him and through Him now, we are only speaking of that by which God is properly called the Father of those regenerated in Christ. If only people would embrace this with faith and a willing mind, they would not deviate so far from the nature and likeness of God our Father, nor would they display the traits of illegitimate children through their shameful actions and wicked deeds, as many do today.
This is the paternal image and form to which Christ called us when He said, “Be ye perfect, as your heavenly Father is perfect.” Yet He did not remain silent about that glorious and rich inheritance when He told Peter, “Whoever leaves what is his for my name’s sake, he will not only receive a hundredfold from me, but also eternal life.” Therefore, whoever expects such a great inheritance by faith, neither becomes overly proud in prosperity nor excessively sorrowful in adversity, but always sets his mind on greater things. He never convinces himself that the labours and vexations of this life are not equivalent to the reward he anticipates.
The third point of our faith: the omnipotence of God.
But now let us come to the third point, wherein we believe Him to be omnipotent. Firstly, this signifies that He, by His own power alone, was able to bring forth (as will be discussed later) everything contained in both heaven and earth. Furthermore, when He will protect me from all evils and bestow every good thing upon me (being His own handiwork), He can demonstrate this through various means. Being omnipotent, as we believe Him to be, He can easily remove all hindrances and obstacles. On this rests, as on a most solid foundation, all the honour and worthiness of our faith. For whatever resistance the wisdom of man, the world, the flesh, our very senses, or the temptations of the devil may offer against the promises contained in the Holy Scriptures, it is defeated by this article. Hence, Paul says to the Romans that Abraham gave glory to God when he fully believed that He was able to perform what He promised, even though it might not be feasible by human reasoning and power.
Therefore, you must not heed what importunate men may object, nor the troubling thoughts that may enter your mind, opposing the things contained in the Holy Scriptures and divine promises. For to you is evident both the infinite power of God and His paternal will, in whom you profess to believe. You must also recall that neither miracles are performed nor prayers are answered unless full faith is given to this omnipotence of God and to the love with which He loves us. For this reason, Christ said that “All things are possible to him who believes.”
Maker of Heaven and Earth
Now remains to expound the last part of this article, namely, “The maker of heaven and earth.” By this saying is refuted the error that the schools of philosophers endeavour to persuade, that the world indeed was without beginning, and that it cannot by any possible means be made of nothing. Here all of us, endowed with faith, see much more perfectly than they have seen. It would be absurd to measure the works of God omnipotent with a certain measure of natural works. Furthermore, we also believe hereby that God is the perpetual preserver of the things which He has made. For unless He should govern all things by the same virtue with which He made them, without doubt, all things would be reduced to naught, which, to have their being, were at first brought forth by Him from nothing. Whereupon it is also lawful to conclude another thing: that if all things are created by God, as we have before declared, and that He is truly a father unto thee, and so merciful a father, whatever is made by Him comes to your use.
To Adam, the parent of all mankind, all things in a manner became subject. But seeing he was ungrateful of mind, he, by his grievous offense, spoiled both himself and all of us of so precious and ample inheritance. This inheritance, Paul manifestly shows, with very great and most forceful arguments, to be restored to us again by Christ, teaching that the benefit of Christ is mightier and of more efficacy than the malice and wickedness of Adam. Therefore, he also writes to them that “All things happen well unto them which truly love God.” It is therefore our part rightly and justly to apply unto our use and commodity those things that are created, so that for the use of them, and for the delectable fruit which we receive by them, the goodness of God may be praised, and thanks given unto Him. For, as the same apostle, writing unto Timothy, says, “Things created by God are good, that the faithful may use them and give due thanks to God, so that none of them be received as evil.” Yes, and although the same have drawn any evil unto it, yet by the word and by prayer it is made holy. And things created do no less serve for the sustentation of man’s life than they do give us an apt testimony of the perfect and singular goodness of our most merciful Father, which thing as it is most true, so it ought not to be contemned.
And in Jesus Christ, his only begotten Son, our Lord.
Five Principal Points Belonging to the Person of the Son
I believe in Jesus Christ, His only Son our Lord, conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried, who descended into hell, and on the third day He rose again from the dead, He ascended into heaven, and He sits at the right hand of God the Father Almighty, from there He shall come to judge both the living and the dead.
In these articles, which lead us to believe in those things necessary for salvation, we are to note five things of the greatest importance concerning the second person in divinity, who (as I have said) is called the Son. The first is, that this Son of God, Jesus Christ, is our true and lawful Lord; secondly, that He was made to be such for our use and benefit; thirdly, that whatever He suffered, He suffered for our sakes; fourthly, that He was also, for our benefit, exalted above all heavens; finally, that He shall come on the last day for our aid. Now therefore let us see, concerning the first; to wit, that Jesus Christ, the only Son of God, is truly and properly our Lord. To discuss this matter orderly, let us first determine who this is that we proclaim with the title of Lord; for afterward it will easily be judged whether such an excellent prerogative be suitable for Him or not. And we are compelled (as faith itself testifies to us) to confess that this Christ is nothing else but a unique person, in whom divine and human natures are joined together with an indissoluble bond.
And this John clearly declares in the first chapter, saying that the Word became flesh. By the terms “Word” and “Flesh,” he means nothing but these two natures; namely, that God and man are in perpetual union in the person of Christ. Regarding the Word, it can easily be gathered, because it is written beforehand; “And the Word was with God, and the Word was God.” Also, that “Flesh” in the Holy Scriptures denotes human nature, is very evident to him who diligently and frequently reads them. But to proceed no further without some testimony on this matter, I will bring two examples, the first is in Isaiah, where it is thus spoken; “And all flesh shall see that God has spoken”: and the latter is in that which is spoken by Joel; “I will pour out of my spirit upon all flesh.” In these places, it is manifest that by the name of flesh, men are signified. Hence, it appears that the Evangelist, when he said that the Word was made flesh, meant nothing other than what he had first declared; namely, that the divine and human natures were united together in Christ.
A refined exposition on the human and divine nature of Christ.
Moreover, that human nature was in Him is plainly enough declared by the things that follow in this passage: namely, that He suffered death and was buried. Therefore, the enemies of the Christian religion (I mean the subtler and more witty sort) do not for the most part strongly oppose the human nature of Christ: and those who at certain times attempted to test it were easily convicted and refuted. However, there was a larger number who often stirred up tumults, and with greater vehemence, concerning the deity of Christ. Nevertheless, their false and perverse opinions were necessarily, to their great shame, made to yield to the clear and comforting light of the Holy Scriptures. For, besides the testimony of John already cited, “And the Word was God,” we have the statement of the apostle, which he wrote to the Romans: namely, that Christ, according to the flesh, would come from the people of the Jews. And along with this he adds, “Who is God blessed forever.” These two passages, being so clear, ought to suffice for the confirmation of the minds of faithful men in the truth of God.
But yet the Holy Scriptures furnish us with many other passages besides these, if we will ponder them well. Therefore, I leave it entirely to the judgment and wisdom of those who modestly engage in the reading of the Scriptures. I, for my part, am satisfied with this one reason, which I would not omit to mention. For it is fit enough, not only to prove but also to compel acknowledgment, that Christ is the true God. This express prohibition is plainly stated in many places, namely, that we must not put our trust in any creature, not even in man by name: as in Jeremiah this is manifestly shown, “Cursed is he who trusts in man, and makes flesh his arm.” Furthermore, David earnestly condemns the confidence, which they used to place in men, and in princes. Therefore, if Christ were merely a man and in no way God, it would not be lawful for us to trust in Him at all: which notwithstanding the Holy Scriptures not only permit, but also expressly command; that our faith be fastened with a lively hope in Christ, or in Messiah, if you prefer to call Him as the Jews did: that on the other hand, whoever does not believe or trust in Him, is subject to the curse. Hence, we boldly conclude that this particular person, of whom we presently speak, verily possesses both divine and human nature.
For this reason, it is not in vain that He is described to us in the books of the Holy Scriptures by the renowned double name JESUS CHRIST. Of these, the name JESUS signifies nothing else but a Savior, who has delivered the children of God from their sins, and therefore from all evil. For Joseph, the husband of Mary, was commanded by the angel to call Him JESUS: for “He shall save His people,” says he, “from their sins.” And I have added further; “From all evil”: because there is no evil which does not have its origin from sin. So, he who can boast that the root of evil is removed from him, may also justly affirm that he has rid away all evil. But this, if we do not yet perfectly perceive, we shall eventually prove it in that blessed time of resurrection. The other name, CHRIST, denotes ‘The anointed of God,’ and ‘the sanctified king,’ which name very well agrees with Him, seeing that by the guidance of His spirit and word, He directs and leads His children to eternal life. Therefore, by reason of those two natures, from which He is composed, and by those two names, it is easily perceived that the title, by which we magnify Him, calling Him ‘Our Lord,’ is very appropriate and fitting for Him.
Firstly, concerning His divine nature, it is undeniable that in the Old Testament, God is many times called Lord, as He who is far above all things, being the Maker of them. This title also pertains to the man who, in the person of Him of whom we speak, was united with God; because He, being free from all sin, was filled with all goodness. If there were any such person in this world (as there has never been any besides Him), would He not seem to be adorned with those gifts, for which the name of Lord might rightly agree to Him? Indeed, it seems to me that when a man is free from sin, he is by no means a servant. The first servitude entered the world through sin; and he that is endowed with divine properties, without a doubt, is able to help others. From this, it follows that lords and those who rule over others, if they are lawfully called, are not preferred to be above others for any other end, but because they should not be harmful to their subjects, and that they, being void of all vice, may be so armed with strength and fortitude, as they should be able to succor all those who are under their subjection.
That Christ was undoubtedly without sin, I suppose it needless to prove to anyone: seeing (as Matthew bears record), He was conceived by the Holy Ghost, that by this means He might be free from original sin. This is also evident, in that He, living among us, never sinned. And Peter writes that He did no sin. To whom Paul agrees, when he says, “He, who knew no sin, for our sakes became sin.” John the Baptist also pointed Him out to his disciples as the most pure Lamb of God, who should take away the sins of the world. For it was fitting for Him to be pure, and without all blemish, as a sacrifice to be offered up to God. Furthermore, the Heavenly Father, not without a miracle, testified with His own voice that He was well pleased in Him; that is to say, that He was innocent and pure from all fault, since this is an acceptable thing unto God. And who doubts but that He was adorned with divine properties? Seeing Paul unto the Colossians calls Him, “The image of the invisible God,” because He truly expresses Him, and all things that are in Him: in such a manner, as there has never been, nor now is, nor hereafter shall be, any son more perfectly resembling his father than Christ Jesus did. Therefore, among all of us, He is called both God and man. And we confess Him to be the only Son of God, as He who in divine nature has no other brethren; inasmuch as He is the only Word of God, of which we now speak. And among men, though He has many brethren by adoption, He may justly be called ‘Only,’ for the wealth that He has of the well-pleasing graces of God, and because of the image and likeness of the Eternal Father. Meet therefore it is, that He be called Lord, as well, for that He is without sin, as for the wealth that He has of divine gifts.
I will let pass the fact that He, who pays ransom to redeem a captive, is his Lord. Which thing that Christ did for us wretches, and bondslaves of sin and Satan, none who are faithful ought to doubt: seeing Paul, both to the Romans and Ephesians, affirms that we have obtained remission of sins; namely, by His blood, which He has plentifully and liberally shed for us upon the cross. So therefore He must of good right be called our Lord. Furthermore, there is a custom received by long use among lawful sons of kings and princes; that the firstborn son obtains the lordship among his younger brethren. Which thing is not doubtful to them, who have read either the holy or profane histories; or else, who have indeed understood what is the manner of governing in kingdoms and dominions of the world. And unto the Romans and Galatians it is plainly shown; that all the faithful are the children of God. Unto the Romans it is written; that His Spirit testifies with our spirit, that we are the children of God. And unto the Galatians it is said; “Because you are sons of God, He has sent into your hearts the spirit of His Son.” For this cause, all we that believe are now brethren, because of that divine adoption: but among all, Christ is the firstborn, we (as we read unto the Romans) being made like unto the image of His Son, that He might be the firstborn among many brethren.
Let us not marvel therefore, if Paul in his epistles, for the most part, calls God Father; and further, coming to Christ, calls Him Lord. This manner also the church has retained, when as in our prayers we ascribe all to God for Christ our Lord’s sake; both that, which we desire, and that which we have obtained. But seeing now, that after the declaration of these things, the principality of Jesus Christ is so manifest: which of us can abide himself to be brought into the power of any tyrant from such a Lord, who also is our brother? Which of us, refusing this so notable a captain, will betake himself to his enemies already conquered and put to flight by him, when as they are mortal enemies to ourselves? Shall there be found any, that will shake off the yoke of so bountiful a Lord, to submit himself unto him that wishes nothing more than to destroy both body and soul? For my part, I think there can be none found among them, who have tasted the sweetness of so acceptable a Lordship, whereof Christ made mention, when he said; “My yoke is easy, and my burden is light.” This subjection is voluntary, as the prophet (if we have a consideration unto the Hebrew truth) declares in the 110th Psalm, wherein it is said unto the Messiah;
“Thy people shall be willing in the day of thy power.”
“Thy people shall be willing in the day of thy power.”
And the apostle also says; “You are no more under the law, but under grace.” Wherefore, all the charge and burden of this principality, was laid upon the shoulders, not of us, but of Jesus Christ: as it was foretold of him by Isaiah the prophet; “Upon His shoulders shall He bear the sovereignty or rule.” Note, that the prophet says not that his sovereignty shall be laid upon the shoulders of poor miserable subjects, but upon His own shoulders. If therefore Christian princes would be persuaded in mind, not to oppress with such tyranny the people of God committed unto them; they ought to take example of their government from so mild and easy a government of Christ. But passing over them, let us rejoice among ourselves; that it is brought to pass by the goodness of God, that we are reckoned in so happy a society, under the banner of so noble a prince and valiant brother; unto whom shall never lack, either will or power to help us. Let us wholly with confidence betake ourselves unto Him; seeing we cannot apply our endeavour better. Let us serve Him diligently, and with all our heart; let us worship and reverence Him from the heart. For both this is our duty, and He is worthy of these things.
Conceived by the Holy Ghost, Born of the Virgin Mary.
This blessed God and man, Jesus Christ, who (as we have heard before from the holy oracles) is our lawful Lord, is eternal in terms of divine essence—yesterday, today, and forever (as it is written in the 13th chapter to the Hebrews). Yet, in respect of His human nature, He was not without beginning. Therefore, we say that He was made, as Paul tells the Galatians: He was sent from God, born of a woman, and placed under the law. To the Romans also, it is stated: He was born of the seed of David, according to the flesh. And lest we should either be in doubt concerning this procreation, or else judge it inappropriately, faith directs us to these two facts and binds us to them: the first is that He was conceived by the Holy Ghost, and the second, that He was born of the Virgin Mary, both of which we especially confess. This is distinctly written by the Evangelists to help us understand that He, even according to the flesh, was free from the curse and from sin. It most plainly appears that all the descendants of Adam were so subject to the curse and sin that there was no place for any to be exempted.
To exempt Christ, according to the flesh, from the common fall of all mankind, so that He might retain His own nature, the wisdom of God decreed through a wonderful counsel that the man who was to be assumed in the unity of the person should have both a divine and human beginning. For this reason, as it had been foretold by the angel to Mary, the Holy Ghost descended into her, and by the principal power thereof, the blood, now purified by His grace, created a unique and perfect man. This man, the merciful God, even God, who was the Word from everlasting, miraculously took upon Himself. Thus, the womb of the Virgin Mary, the holy mother, was the divine furnace, where the Holy Ghost, from a well-purified matter, fashioned this singular body, which was a most obedient instrument of a noble soul. By this means, all the old blemishes of Adam were alienated from Christ, although His body, concerning the nature and form of creation, was not much different from the body of Adam. For our first parent, Adam, was also marvellously and by divine power created from the earth, without customary seed. Certainly, there is no need for prolonged discussion to show how much Christ, in terms of His manhood, excelled Adam in all excellent gifts of nature, seeing that the order and circumstances of His nativity are described: namely, His humble and lowly state of poverty, which nevertheless had a glorious and renowned testimony from the majesty of God and from angelic nature.
The divine condescension and humanity of Christ, emphasizing the transformative impact of His nature on believers.
Therefore, moving beyond these matters, we shall devote our entire discussion to this beneficial reflection: that whoever is regenerated by Christ must recall the magnitude and nature of God’s love towards us, who did not disdain our foul and unclean nature; but, having cleansed it, clothed Himself with it to make us partakers of His divine nature. It is indeed true that the devil, with his lying spirit, fabricated stories, and idolaters attempted to convince others that the gods they worshipped sometimes took human form; however, not with the intention of sanctifying our nature, but rather to defile it with infinite and beastly filth. Thus, none of these appearances, as recorded in the writings of the poets, bring anything else with them, seeing they both shamefully pollute the body and allure minds to evil through such infamous examples. For if one were to model their life on these examples, they would also unleash their lusts into adultery, fornication, and other abhorrent offences. In contrast, the Divine Word has purified our nature by bestowing divine gifts upon it. This applies not only to the man whom it assumed but to all those who, united with Him in true faith, are members of Him. And this heavenly Word (which is Christ), being secretly hidden beneath that nature, is so adorned with justice, patience, temperance, prudence, wisdom, and submission of the mind, displaying such perfect examples of exceptional righteousness, etc., that His life alone, if duly considered, is sufficient guidance to live well.
Wherefore, let dissolute and wanton Christians depart; let them deem it trivial to live impurely, let them undervalue the nature and members which Christ, by assuming, has sanctified; let them disregard that noble example of holiness and righteousness which Christ demonstrated while living in the flesh; let them also stop reflecting in their deeds the participation in the divine nature they have obtained in Christ. Undoubtedly, this was not the purpose God intended when He became man, nor did He, upon this consideration, live among us for 33 years. Therefore, it is fitting for the children of God to lead a divine life, seeing their nature has been made divine. But the life of brute beasts and of men should be left to those who, in their disbelief, have remained mere men; or who, through their wicked acts, have degenerated and transformed, as it were, into brute beasts. From this, we also derive comfort if ever we are troubled by the frailties of the flesh, finding them burdensome and lamenting that we are subject to human infirmities; namely, if we truly believe that Christ endured these infirmities on our behalf: for by this means, they will seem far lighter to us than their nature allows. Moreover, if He so humbled Himself for our sakes that, though He was Lord, He appeared in the form of a servant, it should not seem so grievous to us, at times, to temper our pride and lower the loftiness of mind for the welfare of our weak and impoverished brethren. Therefore, not without good reason, Paul exhorted the Philippians that among them should be the same mindset that was in Christ Jesus, who, though He was in the form of God, did not disdain to take on the form of a servant. And thus far concerning the original conception and birth of Christ, according to the human nature. Let us now proceed.
He suffered under Pontius Pilate, was crucified, dead, buried, descended into hell.
The sequence we previously established requires that we first discuss the death of Christ; secondly, His state after death, regarding both the body and the soul. Firstly, the death of Christ, which can never be sufficiently extolled or contemplated by us, involved two main aspects: one, that it was exceedingly ignominious; the other, that it was extremely painful. The insults Christ endured, although numerous and difficult to bear, primarily stemmed from two significant factors. The first is the infamous quality and nature of the sins that were placed upon Him; the second is the perfect innocence and pure righteousness of His life. For just as when something unclean and impure, if seen in the common street, is not so out of place and is less offensive than if, through the envy and malice of someone, it is thrown upon a noble and precious painted table, so it is far less fitting for a man who far surpasses all other creatures to be stained with infamy and dishonor.
Regarding Christ, who was the head of humanity, the prince of angels, and the only Son of God—not only just and innocent but also the very embodiment of innocence and justice itself—it was excessively shameful and ignominious that He should be burdened with such heinous crimes; and that in a trial, not before the citizens of just one city, but before all the people of the entire kingdom of Judea, who at that time were customarily gathered to celebrate Passover in Jerusalem.
It did not suffice for them that they had frequently defamed Him with accusations, calling Him a possessor of evil spirits, a sorcerer, a consorter with devils by whose aid He performed miracles; and that they labeled Him a glutton, a drunkard, from whom no sound doctrine could emanate; also a companion of publicans and sinners, and ultimately of infamous and wicked men; that from Him came nothing but offenses and evil examples. They called Him a Samaritan, an alien from the true worship of God, from whom, as from some profane person excommunicated from the church, all men were to keep away. These accusers, not content with these reproaches, with the intent to pursue Him unto death, laid further accusations against Him before Pilate and Herod; namely, that He had uttered intolerable blasphemy against the law of God, arrogating to Himself the name of the Son of God; that He was a seditious man, not only against their own laws but also against the commonwealth of the Roman Empire, by persuading the people to deny tribute to Caesar; and that He earnestly pursued this aim: namely, to claim the dignity of a king contrary to order, and without the consent of the Romans.
And by this means he came into such shame and contempt, as Barabbas, though he were a wicked and notable thief, was judged to be more just than he: so that such a man being quit, our Christ was condemned. And in token of his just condemnation, and to have it manifest, that he (above all others who commonly are judged wicked) was worthy of the cross; he (by decree of the judge) was hanged between two thieves, as though he had been the chiefest among those who were most wicked and mischievous persons. But then was fulfilled that prophecy, which is written in Isaiah, which says; that Christ should be contemned and nothing regarded among men: from whose sight everyone should withdraw himself, and that at length he should be reckoned among the wicked. And certainly, his sentence does not disagree with that, which Paul wrote in his epistle to the Galatians, where he says, that He became a curse for us, to deliver us from the curse of the law: for because it is written; Cursed is everyone that hangeth upon a tree. And here comes to remembrance to speak a few words of the justice of God, however exceeding severe the same were. But show me (I pray thee) if shame and confusion be of good right due unto sins; 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 sufficiently and above measure derived unto Christ, and the same punished in him with all shame and dishonor? Some man perhaps will say, that the rebukes were of less weight; because of his grounded innocence. And in very deed on this behalf some easement might have been brought to those reproaches, if that innocence had been most manifest to the sight of all men. But assuredly, upon that day, wherein Christ was lifted upon the cross, he was so oppressed with the great heap of despiteful railings, and false accusations of evil, as the people miserably beheld him nailed unto the cross, wagging their head at him; not as though they were troubled by perceiving his afflictions, but that they might pursue him still being wearied with ignominies and slanders, as though they allowed by their judgment, all those troubles and miseries, which environed him on every side. Justly therefore may we rejoice, that we by faith are made partakers of so great a benefit; seeing all the rebukes and ignominies, which were due for our sins, Christ our head took upon him, and utterly abolished. Yea undoubtedly, in the place of this shame and ignominy, we by that merit of Christ possess in hope both glory and honor in the sight of God, as a thing due unto us.
But seeing not only shame and ignominy is by the just judgment of God due to sin, but also punishments, which are laid upon us, according to the manner and measure of the sin: for this cause Christ departed this life, not only laden with railings and contumelies, but also was as it were plucked from the same life by the violence of most grievous pains, and most cruel punishments. The which seeing the evangelists do plentifully recite, it is not our meaning to spend any longer time in particular describing of the same. Howbeit, it seemeth that all those punishments of Christ, which undoubtedly are innumerable, may be contrived specially into four chief parts. Among which, the first appear to be the sundry sorts of scornings, wherewith he was diverse times assailed: such were the spitting in his face, the saluting, and entitling him by the name of king; the putting off of his own garments, and clothing him with other garments unaccustomed; the reputing of him sometimes to be a fool, and sometime a prince; by blindfolding his eyes with a cloth, and by putting the scepter of a king (though the same were of a reed) into his hands: also, being so arrayed, the bidding of him to prophesy by such as mocked him; also to be set naked in the sight of all the people: finally, to see his garments divided to most wicked knaves, and lots to be cast upon them. I pass over, that he was accounted of Herod as it were a common fool, and an infinite number of other mocks, with which he was disquieted; as the wise reader shall easily understand out of the holy scriptures. But if one demand, wherein the rebukes and ignominies laid upon Christ, whereof we have spoken before, do differ from these latter: I answer, that those belong to unjust infamy, to accusation, and unjust condemnation; but these were added for the punishment of those faults, which slanderously were laid upon him.
Besides these reproaches, we must weigh the stripes and bloody wounds, which he sustained in his whole body, the blows, the scourgings, the strikings with the reed, the prickings with thorns, and an infinite number of other things more, which he suffered at the sessions of the priests and elders, in the judgment hall, in the streets, and elsewhere in diverse other places. These hard afflictions received he under the cross, which he bore on his shoulders with great travel, before it held him stretched out upon it with his whole body. But he was crucified being not tied with any bands, as perhaps the rest were; yet nailed unto the wood through hands and feet, even as he himself thereof gave a sure testimony after his resurrection, when he said unto Thomas; Bring thy finger hither, and see my hands, and put forth thine hand, and put it into my side. Which he added, by reason of the wound that he received in his side by a certain soldier after his death. The very which thing David, by the spirit of prophesy, had foretold in the Psalms; They pierced (saith he) my hands and my feet. The same prophet also passed not over in silence, that unpleasant taste of myrrh, which being mingled with vinegar, was proffered unto Christ for a drink. For he writes in the 69th psalm; They gave me gall for my food, and vinegar for quenching of my thirst. The fourth and last punishment, which Christ for our sake took upon him, was that separation of the soul from his precious body; which as he that had the same fully in his own power, and that saw all things to be fulfilled that were foretold of him by the prophets, touching the former matter, he of his own accord, making a loud voice yielded up his spirit.
But here, seeing everything is most worthy to be noted; I stand in some doubt, what thing I may here first settle myself to examine. Howbeit among many things. I will now entreat (as briefly as I can) of this, which I next add. First, let me ask you one question; whether it seem most strange unto you, that God (who by another easier kind of means might have reconciled mankind to himself) took in hand the performance thereof by so many and so grievous pains and labors of his own son? For this is certain, that he might have taken any other way in hand for reconciling of us with his son: why then did he make him subject to so many miseries and rebukes? Here might I answer, that the justice of God might by no other means be satisfied. Which answer, as it is true, so is it commonly received. Wherefore I think it meet to note here three things most profitable to be known. The first shall be this; that we may sufficiently understand, by that so hard a means, which God used for procurement of our salvation, how great a bond by the just judgment of God was grown through our sins, how grievous was the burden of them, how great was the wrath, enmity, and hatred which God had conceived against us, and how horrible a revenge hung over our heads. Which, if it be diligently enough considered, will it not be a most fit bridle to restrain our lusts, and to stay us from falling into foul and shameful acts, and into the unclean works of darkness of this world, and of the flesh? Undoubtedly we, considering with the eyes of our faith, how severely and sharply God hath punished them in Christ, everyone of us ought to be careful to fly wisely from them.
Another thing that is meet here to be noted is this; namely, that the consciences of men, which through the infirmity of the flesh do oftentimes faint, could never assure themselves, from damnation, which by their continual, yea and shameful falls they deserve; especially when as God, the most just judge, who never leaveth our sins unpunished, is always set before our eyes Men’s minds (I say) being stricken with the feel of sin, could never have taken any comfort unto them; unless the severe sentence against Christ had gone before. But when we perceive, that the son of God, by so hard and bitter chastisement, abode the punishment for all our sins; besides, that from hence springeth a full assuredness to our minds: we can never be satisfied in giving of thanks unto the mercy of God, for that he cast all our iniquities upon Christ, according as it was foreshowed by Isaiah, that so he should suffer for our sins those grievous wounds and afflictions: And that is it which Paul remembereth in the eighth chapter to the Romans; that God spared not his own only son, but gave him to death for us all.
But now let us come to the third point of doctrine, which it behoves us diligently to weigh. Besides the profitable uses that we have before assigned, as touching the sufferings of Christ; here he shows himself an example and lively image of all perfection: seeing we may here behold what patience, obedience, and charity our Christ taught us in dying for us. Certainly, this doctrine is a most fit thing, invented for the keeping of constancy in all afflictions. Shall there any be found, if he be pressed with adversities, or overcharged with devilish temptations, or if he run into any other miseries whatsoever, that turning his eyes upon Christ hanging on the cross, does not in the greatest troubles and calamities whatsoever, comfort himself with this joy? I boldly here affirm, that such a man, above all others, will keep the quietness and tranquility of his mind; seeing he acknowledges himself by reason hereof to walk in the paths, and to tread in the steps of our most beloved master, and only redeemer Jesus Christ. There is no affliction will be grievous unto him, neither will it disquiet him to sustain any adversities or hard persecutions, whatsoever they be, for the honor of God, and glory of his Gospel. Who is it from hence forward, that will refuse to drink of this cup of afflictions; seeing Christ our head and prince has so cheerfully drunk thereof for obtaining salvation unto others?
These things (I say) if every faithful man will thoroughly consider with himself, he will not suffer the concupiscences of the flesh any longer to take place, and bear rule in his mind; but with this prick of the cross will day and night be egged forward, and be profitably driven to the mortifying of them; while he shall consider, that the flesh of Christ, by the commandment of his father, was humbled upon this tree; and that the same was obedient even unto death, the which death was no less cruel than ignominious. So as, by the passion of Christ, we not only pick out a consolation in our miseries, misfortunes, and calamities, which often times light upon us; but also a lively exhortation, that we may be crucified with him, as concerning the old man and our flesh: according to that, which Paul to the Galatians taught; They (saith he) that be of Christ, have crucified the flesh with the affections and lusts. Wherefore the same apostle used to call his afflictions, Stigmata, that is, The prints and seals of Christ engraved in his body.
By reason whereof we cannot marvel enough at the folly and also madness of some Christians; which run hither and thither on pilgrimage, as far as Hiesa or Auernia, for the prints and seals wherewith they vaunt that their Francis was marked. But persecutions, or rather infamies and losses, which must be sustained either in goods or in bodies themselves for Christ’s religion sake, or else for showing of obedience to God, they refuse them; or else certainly they unworthily complain of them every moment. Of all these things it follows, that we ought very much to esteem afflictions, punishments, and troubles, which we endure by the will of God, for the glory of Christ; as being seals and marks of all those things, which the only son of God, and our redeemer Christ suffered for us upon the cross. Now, albeit that the Majesty and worthiness of this matter in hand doth no small deal allure me unto it, and scarcely permits me to be led so soon from hence unto another discourse: yet, while I consider, that I here give only an instruction unto them that be the more ignorant, and no full teaching of the better learned Christians: I will here stay myself, and take in hand to describe that state, which the body and the soul of Christ tasted of after his death.
He was buried, he descended into hell.
Two parts there are of man, assumed by the Word into the unity of the person; namely, the soul and the body, even as other men also consist of a soul and body: but those parts were separated and disjoined upon the cross. The body (as the evangelists do testify) was laid in the sepulcher, wherein it remained until the third day: which was the time appointed by the eternal Father, for the most happy resurrection of Christ. Of which mystery, when Paul treats in the epistle to the Romans, he says; that The faithful who are baptized into Christ Jesus, are buried in baptism. Which saying must thus be understood; namely, that we are so dead unto sin in Christ, that we have no more to do therewith; seeing Christ dying blotted out the same, so that it should not afterward be imputed unto us unto death. Whereby, that as the bodies of them that be dead, are buried in the sepulcher; neither do appear from thence unto the eyes of men (not that they are not in the world, but because that which is corrupt and rotten in them is not seen:) even so our sin, perverse will, and naughty lust, howsoever they are destroyed by the cross of Christ, yet they cease not to remain in us, but are covered in the sight of God. Not that God knows not of them sufficiently, unto whose eyes all things are discovered and manifest: but that he does mercifully dissemble them, does not revenge, nor yet is so angry that he brings death upon us by reason of them. Wherefore the flesh of Christ, being buried after his death, signified that our sin is as it were buried before the just tribunal seat of God. It signified also, that the power of the law is broken. Finally, it betokened, that the old shadows and ceremonies of the law are utterly abolished.